Table of Contents

Title Page

Mr hooker's first, second, third, fourth, fift, sixt, seventh, and eighth books made in new-england.

The application of redemption, by the effectual work of the Word, and spirit of Christ, for the bringing home of lost sinners to God. The first eight books: in which (besides many other seasonable, and soul-searching truths) there is also largely shewed,

 1. Christ hath purchased all spiritual good for his.

 2. Christ puts all his into possession of all that good that he hath purchased.

 3. The soul must be fitted for Christ before it can receive him: and a powerful ministry is the ordinary means to prepare the heart for Christ.

 4. The work of God is free: and the day of salvation, is while this life last, and the Gospel continue.

 5. God calls his elect at any age, but the most before old age.

 6. The soul is naturally settled in a sinful security.

 7. The heart of a natural man is wholly unwilling to submit to the Word that would sever him from his sins.

 8. God the Father by a holy kind of violence, plucks his out of their corruptions, and draws them to believe in Christ.

By that faithful, and known servant of Christ, Mr. Thomas hooker, late pastor of the church at hartford in new-england; somtimes preacher of the Word at chelmsford in essex, and fellow of emmanuel colledg incambridg.

Printed from the authors papers, written with his own hand. And attested to be such, in an epistle, by Thomas goodwin, and philip nye.

London: printed by Peter cole at the sign of the pringting-press in cornhil, near the royal exchange. 1656.

To the reader.

Reader,

It hath been one of the glories of the Protestant religion, that it revived the doctrinee of saving conversion, and of the new creature brought forth thereby. Concerning which, and the necessity thereof, we find so much indigitated by Christ and the apostles (in their epistles) in those times: but in a more eminent manner, God hath cast the honor hereof upon the ministers and preachers of this nation, who are renowned abroad for their more accurate search into, and discoveries hereof.

First, for the popish religion, that much pretend to piety and devotion, and dothdress forth a religion, to a great outward gaudiness, and show of 〈◊〉 and wil-worship, which (we confess) is entermingled with many spiritual strains of self-denial, submission to God’s wil, love to God and Christ, especially in the writings of those that are called mistical 〈◊〉. But that first great and saving work of conversion; which is the foundation of all true piety, the great and numerous volumns of their most devout writers are usually silent therein. Yea they eminently appropriate the Word conversion and thing itself, unto 〈◊〉 man that renounceth a secular life, and entereth into religious orders (as they cal them) and that doctrinee they have in their discourses ofgrace and free will about it, is of no higher elevation, than* what (as worthy Mr. Perkins long since) may be common to a reprobate; though we judg not all amongst them. God having continued in the midst of popish darkness many to this day, and at this day with more contention than〈4 pages missing〉〈◊〉not scandalous in their lives, having in 〈◊〉 knowledge, the form of truth, by 〈◊〉; adding thereunto some outward 〈◊〉 duties. Such persons we mean, as 〈◊〉 were in our pulpits, plainly 〈◊〉, but civil, moral〈◊〉 (and 〈◊〉 really but such kind of professors of 〈◊〉, as mutatis mutandis, are found 〈◊〉 turks of mahumotanism; who 〈◊〉 the principles of that 〈◊〉, and are devout in duties to God,〈◊〉 thereby, through the mere 〈◊〉 of natural devotion, and education, 〈◊〉 laws and customs of that religion; 〈◊〉 also through moral honesty, are not 〈◊〉 in their lives.) Such like 〈◊〉 amongst us, have been, and that 〈◊〉 a new 〈◊〉of religion, with 〈◊〉 also from others (the ignorant〈◊〉prophane) professedly received 〈◊〉 the communion of saints, as visible saints. 〈◊〉 principle, and practice, hath (as it 〈◊〉 needs) weakened and embased the〈◊〉 purer stamp of the doctrinee of 〈◊〉 (as then held forth with suchevidence of difference from these 〈◊〉 profession) not only by encouraging such boldly to take on them to be 〈◊〉 (as it were) by authority; but also by having checked, and flatted the spirits 〈◊〉 themselves that wouldteach it, seeing that this real application in practice, and principle, to such moral Christians as saints, is a manifest contradiction unto all 〈◊〉 can be doctrineally said in the pulpit to the contrary, concerning the power 〈◊〉this great work in true saints. And 〈◊〉 the profession of religion hath been levelled, and diffused into that bulk and commonness, that the true marks of saving graces, are (as to the open discerning) much worn out, and will be more and more, if this should obtain.

Or else (as great a cause as any other) a special profession of religion being 〈◊〉mode, and under countenance: hence many have been easily moved to see what might be in religion, and so attend to what is said about it; and upon listening thereto, their spirits have been awakened,and surprized with some light, and then with that light they have grown inquisitive into what this or that party of religion holds; what the other, or what a fourth. And thinking themselves at liberty (as the principle of the times is) to choose (as men in a market) what that light will lead them to; they accordingly fall in, either with this, or that particular persuasion: and this is all of many men’s conversion. And yet because such become zealously addicted tosuch, or such a 〈◊〉 (some of the professors of each of which, others that differ, own as truly godly) therefore they are presently adopted, and owned as saints, by the several followers of such opinions: and each sort thinks much, that those who embrace their opinion, should not be accounted, and esteemed religious〈◊〉 all others, that do sincerely 〈◊〉 the power of it. Thus men tythe 〈◊〉 and cummin, and leap over the great 〈◊〉〈◊〉regeneration, namely, 〈◊〉 for sin, the 〈◊〉 sense of their naturalcondition, the difficult work of faith, to 〈◊〉 them, union and closing with Christ, mortification of lusts, and so forth. Which works where they are found, and visibly held forth, none are to be disowned for other opinions consisting with the 〈◊〉; yet so, as without these, no opinion, of what elevation soever, can, or doth constitute a man religious.

Now look, as when among the Jews, religion had run into factions, and parties, and the power of it thereby, was 〈◊〉 lost; God then set down John 〈◊〉 amongst them, a sowr and severe preacher, and urger of the doctrinee of〈◊〉, and preparative humiliation for sin (which he comparatively to what was brought in by Christ, termeth the baptism of water) though withal 'tis said, that in the close of his doctrinee, 〈◊〉 pointed unto Christ; saying unto the people, that they should believe on him that should come after him; that is, on Jesus Christ. Yet this he did but 〈◊〉 at: for the ful〈◊〉 of his dispensation ran in that other channel. Of whose ministry 〈◊〉 is also said Luke 1:16:17. That 〈◊〉 of the children of Israel should he turn to 〈◊〉 lord, their God. And shall go before him (namely Christ) in the spirit and power of〈◊〉to turn the hearts of the fathers to their children, and the disobedient to the 〈◊〉 of the just to make ready a people 〈◊〉 for the Lord. The meaning whereof is, he came to restore the doctrinee of〈◊〉 conversion, and in that point 〈◊〉 bring and reduce the children of the 〈◊〉 back again unto the same 〈◊〉 and ways (necessary to salvation) 〈◊〉 which the fathers, and all the 〈◊〉 saints of the old testament〈◊〉 been brought in unto God. And 〈◊〉 by that means to become of the same religion (saving conversion being the 〈◊〉 practick foundation and centre 〈◊〉 all religion) that the godly Jews 〈◊〉 old were of. So what know we, but 〈◊〉 God (in some lesser, proportionate 〈◊〉, both in respect ofpersons and times) may have had this in the eye of all wisely designing providence to set out this great authors works and writings (amongst the labors of others also) upon this very argument, to bring back, and correct the errors of the spirits of professors of these times (and perhaps by urging too far, and insisting too much upon that as preparatory, which includes indeed the beginnings of true faith, (and a man may be held too long under johnbaptists water) to rectify those that have slipt into profession, and leapt over all both true and deep humiliation for sin, and sense of their natural condition; yea and many over Christ himself too, professing to go to God without him. However, this we may say (without diminution to any other or detraction from the author himself, in respect of his more raysed knowledge of Christ and God’s free grace) that if any of our late preachers and divines came in the spirit and power of John Baptist this man did.

This deeply humbled man, and as 〈◊〉 raised, both in faith and 〈◊〉 with Christ, the author of 〈◊〉 treatises. He had been trained up 〈◊〉 his youth, in the experience and 〈◊〉 of God’s dispensations and 〈◊〉 this way; and vers'd in digging 〈◊〉 the mines and veins of holy 〈◊〉, to find how they agreed with his 〈◊〉〈◊〉. His soul had 〈◊〉 the intricate meanders, and the 〈◊〉 (through temptations) 〈◊〉 of this narrow passage and 〈◊〉 into life (and few there be that 〈◊〉 it.) And by deep reflections upon 〈◊〉 step of God’s procedure with 〈◊〉, hath descried those false and 〈◊〉 by-ways, which at every step, 〈◊〉 man (who errs in his heart, not 〈◊〉 the knowledge of God’s ways) is apt to 〈◊〉 astray when they have but inferior 〈◊〉 of the spirit on them, from 〈◊〉 way of life, which only those do 〈◊〉 that are un-erringly guided by the 〈◊〉 spirit (peculiar to the elect) into 〈◊〉 ways of peace.

And whereas there hath been published long since, many parts and pieces of this author, upon this argument, sermon-wise preached by him here in England (which in the preaching of them did enlighten all those parts) yet having been taken by an unskilful hand, which upon his recess into those remoter parts of the world, was bold without his privity or consent to print and publish them (one of the greatest injuries which can be done to any man) it-came to pass his genuine meaning, and this in points of so high a nature, and in some things differing from the common opinion, was diverted in those printed sermons from the fair and cleer draught of his own notions and intentions, because so utterly deformed and mis-represented in multitudes of passages; and in the rest but imperfectly and crudely set forth.

Here, in these treatises, thou hast his heart from his own hand, his own thoughts drawn by his own pensil.this is all truly and purely his own, not as preached only, but as written by himself in order to the press; which may be a great satisfaction to all that honored 〈◊〉 loved him (as who that was good, and knew him, did not?) Especially 〈◊〉 that received benefit by those 〈◊〉 imperfect editions. And we cannot but look at it as a blessed providence of God, that the publishing of the same by others (in that manner that hath been mentioned) should have provoked him, and that by the excitation of the church (whereof he was the pastor in new-england) to go over again the same materials in the course of his ministry amongst them, in order to the perfecting of it by his own hand for public light, thereby to vindicate both himself and it from that wrong which otherwise had remained forever irrecompensible.

And hereby it came to pass (that so far as he hath proceeded) this subject came to have a third concoction in theheart and head of him that was one of the most experienced Christians, and of acutest abilities that have been living in our age. He preached more briefly of this subject first, whilst he was 〈◊〉 and chatechist in emanuel colledg in cambridg. The notes of which, were then so esteemed, that many copies thereof were by many that heard not the sermons, written out, and are yet extant by them. And then again, a second time, many yeers after, more largely 〈◊〉great chelmsford in essex; the 〈◊〉 of which, was those books of 〈◊〉 that have gone under his name. And last of all; now in new-england, and 〈◊〉 in, and to a settled church of saints, to which the promise is made of being the seat and pillar of truth; and 〈◊〉 which all ordinances set as the load stone in the steel, have the greater power and energie: in which the presence of Christ breaks forth, and all 〈◊〉 springsare found therein.

And truly we need not wonder 〈◊〉god set his heart and thoughts a work 〈◊〉 much, and so repeatedly about this subject. we see that the Holy Spirit himself, the author of this work of conversion, doth somtimes, and that in an 〈◊〉 manner, go over thewhol of that work again and again in the hearts of Christians, whom God means to make great in his church: as in Peter, when 〈◊〉 art converted, and so forth. Who was yet 〈◊〉 already. And to the disciples, except ye be converted, and so forth. And the 〈◊〉 of the Holy Spirit upon them, at, and 〈◊〉pentecost, was as a new conversion〈◊〉 them, making them to differ 〈◊〉 much from themselves, in what they were afore, as wel-nigh they themselves 〈◊〉afore truly wrought on) did 〈◊〉 differ from other men. The 〈◊〉 of God himself goes over this work 〈◊〉 in all the parts of it: as to 〈◊〉 anew, to draw to Christ, to change and 〈◊〉the heart to higher strains of 〈◊〉.and when so, then his second〈◊〉 excels the first, that it comes notinto mind; and his third the second,〈◊〉 it ceaseth (as it were) to be remembered (as the prophet in other works of wonder speaks) for thereby he every 〈◊〉spirituallizeth the heart still more, 〈◊〉 it from hypocrisy, and makes it 〈◊〉 refined; causeth the heart to come forth from each new cast and moulding with a deeper and fairer impression 〈◊〉 his image and glory. If then the Holy Spirit (the writer of his law in the heart) set that high value upon that work 〈◊〉 his, that he vouchsafeth to take 〈◊〉 pains to write it over and over again in the same tablet; let it be no diminution to this great author, but let us bless God rather for the providence, that the same divine hand and spirit should set him this task, to take the doctrinee of 〈◊〉 vvork into a second, yea, a third review; and thereby make it as it were, the 〈 in non-Latin alphabet 〉the vvork of his life.

Only thus it is, that the other great points, as union with Christ, justification, adoption, sanctification, and glory (whichsubjects, as he was able for, so his heart was most in them) he hath left unfinished: and so thereby (as is most likely) multitndes of precious, yea glorious thoughts, which he might have reserved (as often fals out to preachers and writers) for those higher subjects, as the close, and center, and crown of what forewent, as preparative thereto, are now perished, and laid in the dust with him. None but Christ was ever yet able to finish all that work which was in his heart to do. Farewel.

Thomas goodwin, philip nye.

Eleven books made in new-england, by Mr. Thomas hooker, and printed from his papers, written with 〈◊〉 own hand; are now published in 〈◊〉 volnms, two in quartò, one in octa. Vo. Viz.

The application of redemption by the effectual work of the Word, and spirit of Christ, for the 〈◊〉 home of lost 〈◊〉 unto God.

The first book on 1 Peter 1:18-19. The second on 〈◊〉. 1:21. The third on Luke 1:17. The fourth on 2 Corinthians 6:2. The fifth on '〈◊〉. 20. 〈◊〉. 6-7 the sixth on Revelation 3:17. The seventh 〈◊〉Romans 8:7. The eight on john, 6:44. The 〈◊〉 on 〈◊〉. 57:15. The tenth on acts, 2:37. The last, viz. Christ’s prayer for 〈◊〉, 〈◊〉john 17.

There are six more books of Mr. Hookers, now printing in two volums.

The contents.

Book i. On 1 Peter 1:18. Ye were redeemed by the blood of Christ.

Oct. Christ hath purchased all spiritual good for his.

5

For explication, three things:

What this spiritual good is.

All that we lost in adam; all that we need, and 〈◊〉 desire to make us happy.

How Christ hath purchased this, by laying down 〈◊〉 sufficient price for it, viz. His death and obedience.

〈◊〉 two, hence.

8

1 instruction: see how difficult it is to obtain the least spiritual good. Nothing to be had without this purchase.

2 reproof to two sorts:

1 to those that have interest in this purchase, 〈◊〉improve it not

2 to those that catch at it, having no right 〈◊〉 unto.

3 for his, here consider,

〈◊〉

1 the special respect in which they come to have 〈◊〉 in Christ’s merits.

〈◊〉 on

Sinners.

〈◊〉

Elect.

〈◊〉

But as the seed of the covenant, such as shall 〈◊〉 leeve.

2 Christ hath purchased for them.

1 in their room.

2 for their good.

Reasons why Christ hath purchased only for his, 〈◊〉 the faithful, not for all.

〈◊〉

〈◊〉

1 the 〈◊〉 of God is satisfied only for them.

2 Christ prayed only for them.

3 they only shall be saved.

4 they 〈◊〉 have the means of salvation made 〈◊〉〈◊〉 to them. Many have not so much as 〈◊〉 means.

〈◊〉 sour, hence

〈◊〉

1 〈◊〉〈◊〉〈◊〉 three things:

1 〈◊〉〈◊〉 challenge any spiritual good to 〈◊〉〈◊〉 before he believe.

〈◊〉

For

1 no man hath Christ but by faith.

2 believers 〈◊〉 are in the covenant of 〈◊〉

3 〈◊〉 are in the state of 〈◊〉

2 the Spirit of God deth not witness to any 〈◊〉 interest in this spiritual good, before and 〈◊〉 faith. Because

1 it's a falsehood, cross to the covenant of 〈◊〉

2 an 〈◊〉 is incapable of knowing receiving such a witness.

Inferences hence

29

1 it's a delusion to say you may have Christ before faith: this is the ground of profaneness and 〈◊〉.

2 there are no absolute promises in the covenant of grace, but such as do either express or imply the condition of faith. And yet it's a covenant of free grace.

3 the 〈◊〉 of Christ never gives evidence to any man of his good estate, without respect to a qualification, viz. Faith and grace. Because

41

1 this work of evidencing, is a work of applicacion.

2 the spirit never evidenceth without tha word.

3 the spirit always 〈◊〉 by applying of a general promise, wherein particular persons are included.

4 this would be to charge the spirit with witnessing a falshood.

5 the spirit ever witnesseth as the covenant of grace doth.

6 the spirit witnesseth in the same respect as the father intended, and Christ purchased.

7 the evidence of spiritual knowledge and assurance of faith, arise upon the same ground.

Hence see the excellency, and blessed condition of believers.

54

Confutation: it dasheth the dream of universal redemption

57

Objections answered.

Exhortation, to provoke our hearts

66

1 to get faith.

2 to have all at Christ’s command, and lay out all for his praise.

Book ii on Matthew 1:21. He shall save his people from 〈◊〉 sins.

Doct. Christ puts all his into possession of all 〈◊〉 good that he hath purchased.

Two branches.

Branch 1. Redemption and application are of 〈◊〉 extent. For

〈◊〉

1 the spirit applies redemption to all, and 〈◊〉 such as the father intended, and Christ 〈◊〉 sed it.

〈◊〉

2 application was the end of purchasing.

3 if the application were narrower than the 〈◊〉 chase, then Christ should have died for many 〈◊〉 should have no benefit by his death.

Uses three, hence.

1 consutation of these false opinions.

1 Christ died for all.

2 Christ died for all in point of impetration, 〈◊〉 not of application.

3 that the application of mercy depends upon liberty of man’s will.

2 instruction: see the reason why the work of 〈◊〉 cation prevails so powerfully, though sinners 〈◊〉 it.

Christ having redeemed them, will and doth 〈◊〉 that redemption to them.

Direction to distressed sinners: look to the purchase and blood of Christ.

〈◊〉 2. The manner bow this application is wrought.

Three things implied in that.

81

No man can make application of any spiritual good in Christ to himself.

1 nor by power wrest it.

2 nor by justice claim it.

3 nor able to receive it.

4 nor willing to be made able.

Uses four, hence,

It dasheth the 〈◊〉 of such as conceive they have power to take Christ and grace when they will

92

It discovers two dangerous mistakes about the work of application.

1 when a man catcheth at the general offer of mercy and Christ without getting a special title thereunto.

2 when a man takes hold of Christ from self-love, for self-ends.

93

See the folly and madness of men who are unwilling to be made happy.

See the justice of God in the destruction of such as will not have Christ.

〈◊〉. The manner and order how this 〈◊〉 good made ours.

The soul for whom Christ hath purchased,

1 is made capable of it.

2 hath a right unto it.

〈◊〉

3 is estated in it.

〈◊〉

4 hath liberty to use all as it's own.

Uses five, hence.

Admiration at the riches and freeness of God’s grace in Christ.

95

He works that in all his, which he requires of them.

2 humiliation in the sight of our own vileness, 〈◊〉, unworthiness.

〈◊〉

3 encouragement 〈◊〉〈◊〉 the hearts of the 〈◊〉 sinners sinking under 〈◊〉 apprehension of their own

1 〈◊〉 not able to reach this work.

2 crossness to it, and 〈◊〉 against it.

4 direction showing the 〈◊〉 way how to set 〈◊〉 the work of application.

1 look at Christ first, all our good being laid up 〈◊〉 him.

2 look at all graces, either as leading to Christ, 〈◊〉 coming from him.

3 when we would have our graces acted, 〈◊〉 to them, but to Christ as the author and 〈◊〉 of all.

〈◊〉

5 exhortation to the faithful.

1 make sure, keep sure your evidences for Christ.

2 challenge and make use of all the good things 〈◊〉 Christ.

3 grow rich upon the revenues of the Gospel.

Iii. The causes of application.

〈◊〉

1 the principal cause is 〈◊〉 himself.

1 the 〈◊〉 is satisfied by Christ.

2 Christ as mediator and head of the 〈◊〉 where that of Christ, from whence 〈◊〉 issues, is the resurrection of christ

〈◊〉

Use, hence distressed sinners should look to the 〈◊〉 surrection of Christ.

3. The spirit sent from the father and the 〈◊〉 make this application.

2 that power by which the spirit works in 〈◊〉 tion, is an almighty power.

〈◊〉

Rea ons two

〈◊〉

Because

1 of that hellish opposition in us against it.

2 that good that is to be communicated, is a 〈◊〉 natural good.

The instrumental causes are those means which the Lord is pleased to appoint and 〈◊〉, viz. The Word in the ministry of it.

133

1 the power resideth in Christ and his 〈◊〉.

2 from thence it is in the word.

3 from thence to the administration thereof by the 〈◊〉.

〈◊〉 four, hence.

Information

1 the work of application is not wrought by moral 〈◊〉.

2 it is 〈◊〉

136

Tryal whether we have found the impression of God’s power by the means.

Support unto sinners sinking in the thoughts of

1 the 〈◊〉 between this work and them.

2 their opposition against it.

Exhortation to attend upon God in his own means

138

1 slight not any, but try every ordinance.

2 fear 〈◊〉 we should fall short of God’s power in an 〈◊〉.

3 when the Lord works by an ordinance, take heed of withdrawing our 〈◊〉 from under his working power.

Book iii. On luke, 1:17. To make ready a people 〈◊〉 for the Lord.

Doct. 1. The soul must be fitted for Christ, before 〈◊〉 can receive him.

144

1 what this preparation is, in four things

1 arenouncing the authority of 〈◊〉

〈◊〉

2 of our own abilities

〈◊〉

3 of our own worthiness

〈◊〉

4 a readiness to side with christ

〈◊〉

2 the manner of this 〈◊〉.

1 the soul is passive herein

2 it's an act of the spirit dispossessing sin.

3 this being done, faith certainly follows

4 the soul prepared, yields wholly to christ

〈◊〉

Reasons why there must be such a preparation. 〈◊〉 taken from

1 the testimony of several scriptures.

2 else the soul should be implanted into Christ 〈◊〉 it is in a state of nature.

3 the soul must be cut off from the root of old Adam before it can be 〈◊〉 into Christ, the 〈◊〉adam.

Uses five, hence.

〈◊〉

1 instruction: Christ cannot be united to the soul 〈◊〉 in its 〈◊〉. For

1 such a one cannot receive the spirit.

2 he is in the state of cendemnation.

3 he doth oppose Christ.

4 he is under the covenant of works.

5 he is under the power of sin.

2 it discovers the folly of carnal men, who conceit they may have Christ without any preparation for him.

3 trial whether we have come to Christ in the right way

166

The difference between restraining and preparing grace

166

Gods ends in restraining men

1 to show his dominion over the worst of men

2 to provide for the societies of men.

3 that he may put his servants to a narrower search.

Gods end in preparing grace is, that he may implant the soul into Christ.

This 〈◊〉 evidence against four sorts,

1 such as 〈◊〉 this work: as

170

1 〈◊〉, secure sinners.

2 presumptuous atheists.

2 such as come to Christ, and yet renounce 〈◊〉 their corruptions

3 such as come to Christ, and renounce not their own abilities.

4 such as renounce not their own worthiness.

4 encouragement to distressed 〈◊〉, such are in way, of preparation, therefore in way to Christ.

5 exhortation, to prepare for christ

1 consider how sinful and miserable we are 〈◊〉 must prepare

200

2 who it is we must prepare for.

Here consider,

1 the worthiness of Christ’s person.

2 the good he brings with him.

3 he beseeches you to receive him.

Doct. 2. A plain and powerful ministry, is the ordinary means to prepare the heart for Christ.

20;

1 plain in

Words.

Matter.

2 powerful, as delivered with

1 evidence of reason

212

2 zealous 〈◊〉

213

Reasons two. 〈◊〉

1 such a ministry discovers the secrets of sin.

2 it over-powers corruption, and sets an awe upon the spirits of men.

Uses three, hence

216

1 〈◊〉 may see the reason of the little success they find, viz. Want of plain and powerful preaching

2 see the fearful estate of such as have lived long under such a ministry, and yet not prepared for Christ.

3 exhortation. Attend upon the Word that the end of it may be attained, viz. Preparation for Christ.

Book iv.

On 2 Corinthians 6:2. In an acceptable time have I heard thee, in the day of salvation have I succored thee.

221

Doct. 1. The vvork of God is altogether free.

1 in appointing

2 in revealing

3 in blessing the means.

229

Reasons three. Because

1 〈◊〉 we have can purchase it.

2 nothing we can do, can procure it.

3 there is no promise made to a natural man.

Uses three, hence. Matter of

1 thanksgiving 〈◊〉 the 〈◊〉 of grace.

2 〈◊〉 to 〈◊〉 sinners in the sight of their sins and 〈◊〉.

3 exhortation to such as want, and are seeking mercy to stay God’s time, and wait his pleasure.

Doct. 2. Vvhile this life lasts, and the Gospel is continued, that's the day of salvation.

1. The time of this life, the time of getting grace.

241

Reason, because after this life

1 the sentence past is irrevocable.

2 the condition of a man is unchangable.

2 while the 〈◊〉 is 〈◊〉.

〈◊〉

Reason, 〈◊〉〈◊〉 God’s 〈◊〉,

In regard

1 of the causes and means which are then afforded

2 of the effect and work itself, which is then wrought.

3 of the subject, the persons wrought upon.

Uses three, hence.

1 learn, that long life is a great blessing.

2 caution, to fortify ourselves against self-murder.

3 exhortation, to improve the time of salvation.

1 it is a season

251

2 it is a short one, but a day.

3 a season not of our, but of God’s acceptation.

4 it is a day of salvation.

Book v.

On Matthew 20:5-6-7. He went out about the sixth, ninth, and eleventh hour, and hired laborers.

Doct. God calls his elect at any age, but the most before old age.

〈◊〉

1 God calls his at any age, some in yonger, some in elder yeers.

〈◊〉

1 to show the freeness of his grace.

2 to show 〈◊〉 power.

〈◊〉 God calls the most before old age, viz. In their yonger or middle 〈◊〉.

Reasons, because that's the fittest age in regard of

1 the subject. For

1 the faculties are then most capable of being wrought upon

2 corruptions are not so strongly rooted.

2 the end why grace is given, viz. The glory of god

Uses three, hence

271

1 instruction: be not rash in censuring the 〈◊〉 estate of any.

Though we may judg of their present state by their fruits.

2 consolation to support aged sinners, though it's not ordinary, yet possible they may be converted then.

276

3 exhortation to yonger men, take 〈◊〉 present time, defer not until old age: if you do

1 either you will never attain it.

2 or it will be uncomfortable if you do.

Motives to provoke such. Consider

1 what good you may do while you live

2 what comfort you will have at your death.

3 what your glory will be in heaven.

Book vi.

On Revelation 3:17. Thou sayest thou art rich, when thou art poor and miserable, and so forth.

Doct. The soul is naturally settled in a sinful security

285

1 the sinner 〈◊〉〈◊〉〈◊〉 in his condition.

2 he 〈◊〉 no 〈◊〉〈◊〉〈◊〉 present.

3 he 〈◊〉 none 〈◊〉〈◊〉 future.

4 hence 〈◊〉 puts his condition beyond question.

5 and therefore 〈◊〉 scorns,

6 and openly 〈◊〉 an alteration of his estate.

Reasons three, taken from

292

1 the 〈◊〉 of sin

2 the 〈◊〉〈◊〉 the soul

3 〈◊〉, and self-ease.

Uses four, 〈◊〉

295

1 see the reason why sharp and soul-saving preaching 〈◊〉〈◊〉 little acceptance, because it awakens men out of security.

2 it's the 〈◊〉 plague for a man to be let alone in his sins.

3 〈◊〉 as never were 〈◊〉 and awakened to 〈◊〉〈◊〉 of their 〈◊〉〈◊〉, 〈◊〉 yet in it.

4 〈◊〉 to 〈◊〉〈◊〉: such should

1 suspect their 〈◊〉.

2 〈◊〉 about it.

3 yield, that 〈◊〉 the present their condition 〈◊〉〈◊〉.

Book vii.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the slesh is enmity against the Lord, and is not subject to his law.

Doct. The frame of the whol heart of a natural man, is wholly unwilling to submit to the Word that would sever him from his sins.

305

1 he seeks not after truth.

2 he is loth to meet with it.

3 he stops the passage of it.

4 he doth what he can to defeat the power and evidence of it.

5 he will professedly oppose it.

6 he will privily 〈◊〉 the stirrings of the truth in his conscience.

Reasons four, taken from

315

1 the corruption of the will

2 the revenging justice of God.

3 the power of satan

4 the 〈◊〉, and near alliance between the heart and sin.

Uses sive, hence

1 it's the heaviest plague for a natural man to have his own corrupt will.

2 the will of a natural man, is the worst part 〈◊〉 him.

3 the 〈◊〉 of a carnal man, 〈◊〉 cross to sense and reason.

4 trial of our estates by our 〈◊〉 or unwillingness to part with sin.

He that is willing

331

1 he is speedy and 〈◊〉 in improving 〈◊〉〈◊〉

2 he takes delight in those means that 〈◊〉 and work most.

3 he is not content until his sin be removed.

4 he takes not up his stand until he come at God.

5 exhortation: labor for willingness to part with sin.

343

1 the greatest and hardest work lies with the wil.

2 beleaguer the heart with the evidence of truth.

3 look up to God that he would work upon the heart.

Book viii.

On john, 6:44. None can come to me, but whom the father draws.

Doct. God the Father by a holy kind of 〈◊〉 plucks his out of their corruptions, and draws them to believe in Christ.

349

This work of attraction is a transient work; 〈◊〉 both these,

1 plucking from sin

2 and drawing to Christ are handled together

For explication, six particulars,

The sorts of drawing two

1 by moral suasion

2 by physical (or internal) operation.

This latter is meant here

353

The proper nature of this drawing, it's the motion or impression of the spirit upon the soul, not any habit in it, or act put forth by it, to 〈◊〉 with the spirit.

355

The means how God works, and by wich he draws.

These are four

355

1 by a hook of instruction, showing a man that he is out of the way to heaven.

2 by the cords of love, showing that Christ and mercy are,

1 able to 〈◊〉 him

2 willing to save him

3 are freely offered for that end

4 the Lord waits to see when the sinner will come

3 by the iron chains of conscience

1 warning.

2 accusing.

3 condemning.

4 by the hand of the spirit himself.

How the holy violence in drawing the soul from sin to Christ, may be discerned, in four conclusions:

373

1 the will of man (as such) is a subject capable of sin and grace successively.

2 the faculty of the will, cannot actually will a spiritual good without a spiritual power

3 the corruption of the will, utterly indisposeth it to receive a spiritual power.

4 though no force is offered to the faculty of the will, yet the corruption of the will must be removed by a holy violence: that so it may 〈◊〉 a spiritual power, and so put forth a spiritual Acts

377

Reasons of this are four. Because

1 the corruption of the will, will not go away of itself.

2 the spirit of grace that works upon the soul, drives out corruption as its contrary.

3 by converting grace, the dominion of sin is subdued. The unwilling will is made a willing will: the true meaning of that

388

4 by it also Satan is cast out of the soul, he will not go away by entreaty

5 how the plucking of the soul from sin, and drawing it to Christ, is accomplished.

〈◊〉

1 Satan’s commission is now called in by Christ.

2 Satan’s right and claim to the soul is taken from him.

3 he is also put out of that possession he had in the soul.

4 the soul is now acted no longer by sin and Satan as formerly, but the bent of the heart is under the hand of the spirit.

6 why this work of attraction is ascribed to the 〈◊〉.

〈◊〉

1 this work is common to all the three persons.

2 yet it's chiefly attributed to the father.

Reasons two. Because

1 the manifestation of his displeasure is most suitable here to drive the sinner from his sins to Christ.

2 the father hath sent Christ: that is,

1 he hath appointed him to,

2 fitted him for, and

3 accepted him in the work of redemption.

Uses three, hence.

1 instruction, in six particulars.

408

1 conversion proceeds from God as the alone cause of it. For

1 it is not in him that wills or runs, but in God that shows mercy.

2 grace gives power to act, 〈◊〉 must 〈◊〉 before any concurring Acts

3 as in natural generation and corruption of the soul from Adam, it's wholly passive; so in regeneration.

2 conversion depends not upon, is not resolved into the liberty of man’s will.

For if it did, then

412

1 a man made himself to differ.

2 the will of man is 〈◊〉 above the grace of god

3 God should be deprived of the praise of his mercy.

3 conversion depends not upon, nor issues not from the congruity of means

For,

1 then it might lastly be resolved into a natural cause.

2 some that have been suited with most means, have continued most opposite

3 all means in themselves are unable to draw the sinner to Christ.

4 the power of grace in conversion, is irresistable, i. E. It takes away the power of 〈◊〉, so as it shall 〈◊〉 frustrate the grace of God.

5 when there is 〈◊〉, there is 〈◊〉〈◊〉 grace. Because

427

1 when there is sufficiency of grace, there are all the causes working.

2 there also the power of resistance is removed.

6 all men have not sufficient help of preventing grace.

〈◊〉

1 sense and experience give evidence of it.

2 none come to Christ, but whom the 〈◊〉 draws.

3 all are not given to Christ.

2 consolation

435

1 to support the hearts of unconverted 〈◊〉 against the

1 temptations of satan

2 snares of the world

3 corruptions of their hearts.

2 to the faithful who have found this 〈◊〉 God will go on in it.

3 exhortation

〈◊〉

1 to the converted, labor to draw others from their sins to Christ.

1 do what you can your self.

2 bring them to Christ in the use of means.

2 to the 〈◊〉, come and lie under 〈◊〉 drawing hand.

1 present thyself before God in the use of means.

2 leave not the ordinances until you find 〈◊〉 power of God therein.

The names of several books printed by Peter cole in 〈◊〉, London, and are to be sold at his shop at the sign of the printing-press in cornhil, near the exchange.

Eight several books, by nich. Culpeper, gent. 〈◊〉 in physick and astrologie.

 1 the practice of 〈◊〉, containing seventeen several books. Wherein is plainly set forth, the nature, cause, 〈◊〉, and several sorts of signs; together with the cure of all diseases in the body of man. Being chiefly a〈◊〉 of the works of that learned and renowned doctor, Lazarus riverius, now living; 〈◊〉 and Physician to the 〈◊〉 king of france. Above sifteen 〈◊〉 of the said books in 〈◊〉〈◊〉 been sold in a very 〈◊〉yeers, 〈◊〉 been eight times printed, though all 〈◊〉 former impressions wanted the 〈◊〉 causes, signs, and differences of 〈◊〉 diseases, and had only the 〈◊〉 for the cure of them; as plainly 〈◊〉 by the authors epistle.

 2 the anatomy of the body 〈◊〉 man,〈◊〉 is 〈◊〉〈◊〉, the several 〈◊〉 of the body of man, 〈◊〉〈◊〉 very many 〈◊〉 brass plates than 〈◊〉 was in English before.

 3 a 〈◊〉〈◊〉 the 〈◊〉〈◊〉,〈◊〉 by the 〈◊〉 of 〈◊〉 of London. Whereunto is 〈◊〉, the key to galen's method of 〈◊〉.

 4 the English 〈◊〉 enlarged;〈◊〉 an 〈◊〉 discourse 〈◊〉 the 〈◊〉 herbs of this nation; herein is 〈◊〉 how to 〈◊〉 a man’s 〈◊〉 of most diseases 〈◊〉: to man’s 〈◊〉, with such things as grow in 〈◊〉, and〈◊〉 three 〈◊〉 charge. 〈◊〉 in the 〈◊〉 book is 〈◊〉, 1 the 〈◊〉 of 〈◊〉 all herbs, 〈◊〉〈◊〉 and 〈◊〉. 〈◊〉 the 〈◊〉 of drying, and 〈◊〉 them and 〈◊〉〈◊〉. 3 the way of making 〈◊〉 keeping 〈◊〉〈◊〉 of useful 〈◊〉, made of those herbs. The way 〈◊〉〈◊〉 the 〈◊〉 according 〈◊〉 the 〈◊〉, and mixture of 〈◊〉〈◊〉 and the part of the body 〈◊〉

 5 a directory for midwives, or a guide for 〈◊〉. Newly enlarged by 〈◊〉 author in every sheet, and 〈◊〉 with diverse 〈◊〉 plates.

 6 galen's art of physick, with a large comment.

 7 a new 〈◊〉 both of studying 〈◊〉 practising physick.

 8 a treatise of the rickets, being a 〈◊〉 common to children; 〈◊〉 is 〈◊〉, 1 the essence, 2 the 〈◊〉, 3 the signs, 4 the 〈◊〉 of the 〈◊〉; published in latin by dr. 〈◊〉,〈◊〉. Bate, and dr. 〈◊〉, translated into english. And 〈◊〉 by n. Culpeper.

A godly and fruitful exposition, on the first epistle of peter. By Mr. 〈◊〉〈◊〉, minister of the Word of God at dedham in essex.

The wonders of the load-stone.〈◊〉samuel 〈◊〉 of 〈◊〉

An exposition on the Gospel of 〈◊〉〈◊〉 St. 〈◊〉. By 〈◊〉ward.

Clows chyrurgery.

〈◊〉 of salvation.

〈◊〉 engagement for the 〈◊〉, by John goodwin.

Great church ordinance of 〈◊〉.

Mr. Love's case, 〈◊〉〈◊〉 petitions, narrative, and speech.

〈◊〉〈◊〉, or a perswasive to peace.

〈◊〉. 〈◊〉 saints submission, and Satan’s overthrow.

〈◊〉 man’s practice in 〈◊〉 time.

Mr. Symsons sermon at westminster.

Mr. Feaks sermon before the Lord major.

Mr. 〈◊〉 treatise of hell.

— of Christ’s genealogy.

Eaton on the oath of allegiance and covenant, showing that they 〈◊〉 not.

Eleven books of Mr. Jeremiah 〈◊〉lately published; as also 〈◊〉 texts of 〈◊〉 upon which they are grounded.

 1 〈◊〉 rare jewel of Christian 〈◊〉 tentment on Philippians 4:11. Wherein 〈◊〉 shewed, 1 what 〈◊〉 is, it is an holy art and mystery, 3 〈◊〉〈◊〉 of it, 4 the evil of 〈◊〉〈◊〉 sin of murmuring, and 〈◊〉 aggravations of it.

 2 〈◊〉 worship, on Leviticus 10. Wherein is shewed, 1 the right 〈◊〉 of the 〈◊〉 of God in general; 〈◊〉 particularly, in hearing the 〈◊〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈◊〉 the Lord’s supper, and prayer.

 3 gospel conversation, on Philippians 1:17. 〈◊〉 is shewed, 1 that the conversations of believers must be above 〈◊〉 could be by the light of nature, 〈◊〉 beyond those that lived under the law, 3 and suitable to what truths the Gospel holds forth. To which is added, the misery of those men that 〈◊〉 their portion in this life only, on Psalm 17:14.

 4 a treatise of 〈◊〉-mindedness, wherein is shewed, 1 what 〈◊〉 is, 2 the great evil thereof, on Philippians 3. Part of the 19. Verse. Also to the same book is joined, a treatise of heavenly-mindedness and, 〈◊〉 with God, onGenesis 5:24. And on Philippians 3:20.

 5 an exposition, on the fourth, fifth, 〈◊〉, and seventh chapters of the 〈◊〉 of hosea.

 6 an exposition on the eighth, ninth, and tenth chapters of hosea.

 7 an exposition on the eleventh, 〈◊〉, and thirteenth chapters of 〈◊〉, being now compleat.

 8 the evil of 〈◊〉, or the 〈◊〉 sinfulness of sin, on Job, 36. 〈◊〉.

 9 precious faith, on 2 Peter 1:1.

 10 of hope, on 1 john. 3:3.

 11 of walking by faith, 〈◊〉 2 Corinthians〈◊〉. 〈◊〉.

〈◊〉 several books of Mr. William bridge, collected into one volumn. Viz.

 1 the great gospel mystery of the 〈◊〉 comfort and holiness, opened 〈◊〉 applied from Christ’s priestly office.

 2 Satan’s power to tempt; and Christ’s love to, 〈◊〉 care of 〈◊〉 people under temptation.

 3 thankfulness required in 〈◊〉 condition.

 4 grace for grace; or, the 〈◊〉 flowing of Christ’s 〈◊〉〈◊〉 all saints.

 5 the spiritual actings of 〈◊〉 through natural impossibilities.

 6 evangelical repentance.

 7 the spiritual life, and 〈◊〉 of Christ in all believers.

 8 the woman of canaan.

 9 the saints hiding-place in 〈◊〉 of God’s anger.

 10 Christ’s coming is at our 〈◊〉 night.

 11 a vindication of gospel 〈◊〉 nances.

 12 grace and love beyond 〈◊〉

A congregational church is a 〈◊〉 tholick visible church. By 〈◊〉 stone in new England.

A treatise of politick 〈◊〉 wherein 〈◊〉 questions

〈◊〉 answered, 1 whereof 〈◊〉 made, and for what ordained. 2 〈◊〉 ther kings and 〈◊〉 have 〈◊〉 absolute power over the people. Whether kings and governors be 〈◊〉 ject to the laws of God, or the 〈◊〉 of their countrie. 4 how far the 〈◊〉 ple are to obey their 〈◊〉. Whether all the people have, be 〈◊〉 governors. 6 whether it be 〈◊〉 to depose an evil governor 7 〈◊〉 confidence is to be given to 〈◊〉.

The compassionate 〈◊〉.

Dr. Sibbs on the philippians.

The best and worst 〈◊〉. 〈◊〉〈◊〉 sedgwick.

The 〈◊〉 and cruelty of the 〈◊〉〈◊〉. By Matthew 〈◊〉 comen.

A sacred 〈◊〉. By 〈◊〉 martial.

〈◊〉 military 〈◊〉,

The immortality of man’s soul.

The anatomist anatomized.

King charls his case, or an appeal 〈◊〉 rational men concerning his 〈◊〉.

Mr. Owens steadfastness of the 〈◊〉

Vindication of free grace; 〈◊〉 to prove, 1 that we are not 〈◊〉 as holy, but that we should be 〈◊〉; and that election is not of kinds, 〈◊〉 persons 2 that Christ did not by 〈◊〉 death intend to save all men, and 〈◊〉those whom he intended to 〈◊〉, that he did not die for them only 〈◊〉 would believe, but that they 〈◊〉 believe. 3 that we are not 〈◊〉 properly by our believing in Christ 〈◊〉 by our Christ, believing in him 4,〈◊〉 which differenceth one man from 〈◊〉, is not the improvement of a 〈◊〉 ability restored through 〈◊〉 to all men in general, but a 〈◊〉 of grace wrought by the 〈◊〉 of God in the elect. By John 〈◊〉

Six sermons preached by doctor hill viz.

1. 1. The beauty and sweetness of an 〈◊〉 branch of peace, and brotherly 〈◊〉 budding.

2. 2. Truth and love happily married 〈◊〉 the church of Christ.

3. 3. The spring of strengthening grace 〈◊〉 the rock of ages Christ Jesus.

4. 4. The strength of the saints to 〈◊〉 Jesus Christ their strength.

5. 5 the best and worst of Paul.

6. 6 God’s eternal preparation for his 〈◊〉 saints.

The bishop of canterbury's speech 〈◊〉 the scaffold. The king's speech 〈◊〉 the scaffold.

The magistrates support and 〈◊〉. By Mr. John cordel.

The discipline of the church in new england, by the churches 〈◊〉 synod there.

A relation of the barbadoes.

A relation of the repentance and conversion of the indians in new-england; by Mr. Eliot, and Mr. Mayhew.

The history of montross: and his actions for charles the first. His passions for charles the second king of scots.

The institutes of the laws of England by John cowel, octavo.

A description of the grand signiors seraglio; or the turkish emperors court. By John greaves. Octavo.

The reigning error arraigned at the bar of Scripture, and reason. By franscis fulwood. Octavo.

The state of future life. By Thomas white. Twelves.

The royal and delightful game of picquet, written in french, and now rendered into english. Octavo.

De copore politico: or, the elements of law, moral, and politick. By Thomas hobbs of malmsbury.

The history of the rites, customs and manner of life, of the present Jew throughout the world. Octavo.

The london dispensatory in latin in folio.

The london dispensatory in latin in twelves.

A poem upon the late fight at 〈◊〉 between the two great fleets of England and holland.

These several books of physick and chyrurgerie will shortly be printed in english.

Riverius observations, with 〈◊〉 hundred and seventie other 〈◊〉 and observations of other men.

Riolanus anatomy.

Bartholinus anatomy.

〈◊〉 the works of 〈◊〉〈◊〉,〈◊〉 some few, not proper for 〈◊〉.

The idea of practical physick, being 〈◊〉 complete body of physick.

And 〈◊〉〈◊〉 works.

These books of divinity will speedily be printed.

Mr. Burroughs, on 1 Corinthians 5:7. And 18-19:29. And fifty nine sermons on matthew, 11-28-29-30.

〈◊〉 books of Mr. Thomas hooker, being the substance of many 〈◊〉 preached in new-england.

There will speedily be printed these several pieces of Mr. 〈◊〉 of 〈◊〉. Viz.

 1 Scripture light the most sure light: compared with, 1. Revelations and visions. 2 natural and supernatural dreams. 3. Impressions with and without word. 4. Light and law within. 5. Divine providence. 6. Christian experience. 7. Humane reason. 8. Judicial astrology delivered in three sermons on 2 Peter 1:19.

 2 Christ in travel: wherein, 1 the travel of his soul. 2. The first and after effect of his death. 3. His 〈◊〉 rance of issue. 4. And his 〈◊〉 therein. Are opened and cleered in 〈◊〉 sermons, 〈◊〉esay, 53:11.

 3 a 〈◊〉 up 〈◊〉 the 〈◊〉 in case of 1. Great sin. 2. 〈◊〉 of 〈◊〉. 3. 〈◊〉 of 〈◊〉 4. 〈◊〉 of assurance. 5. 〈◊〉 6. Temptation. 7. 〈◊〉. 8. 〈◊〉〈◊〉 bleness. 〈◊〉. 〈◊〉 from the condition itself. 〈◊〉 in thirteen sermons on psalm,〈◊〉 11.

His four sermons concerning

 1 sin against the holy-ghost.

 2 sins of infirmities.

 3 the fifth monarchy.

 4 the good and means of 〈◊〉 ment.

Francisci tayleri, capitula 〈◊〉 hebraice and Latin edita. Una 〈◊〉〈◊〉 sensum 〈◊〉〈◊〉 cilium experimentibus.

Francisci tayleri,〈◊〉 jeremiae vatis, denuo e 〈◊〉〈◊〉 braicis translatae, cum paraphrasi 〈◊〉 daica, masora magna and parva, commentariis rabbi shelomoh, 〈◊〉 and 〈◊〉 ezrae, 〈◊〉 buxtorfii 〈◊〉 magnis excerptis.

The application of redemption, by the effectual work of the Word and spirit of Christ, for the bringing home of lost sinners to God.

〈◊〉 introduction to the work.

1 Peter, 1:18-19.

〈◊〉 asmuch as you know that you were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, and so forth.

Amongst all the heavenly truths of the Gospel, which the 〈◊〉 Christ hath revealed and commended to his church, out of his holy word, there is none more precious, then that wherein the application of the rich redemption purchased by him, is 〈◊〉, and made good to the hearts, of those who 〈◊〉 to the election of his grace; as giving a 〈◊〉to all the rest of the doctrinee taught and learned, 〈◊〉 putting the soul into possession of all those treasure grace, which were only promised on God’s part, 〈◊〉 hope apprehended by the sinner before: in a word that which gives life to the fainting heart, in the 〈◊〉 of God’s free grace.

For what availes it the hungry to hear of fat 〈◊〉 choice wines, and rare 〈◊〉, and not to know 〈◊〉 come at them? What profits it the condemned 〈◊〉 factor to hear tell of a pardon, and the party 〈◊〉 give it, if yet he be ignorant, what way he should 〈◊〉 procure it, for his own deliverance? So here, 〈◊〉 vailes it the forlorn sinner, sitting down under 〈◊〉 tence of condemnation, and fainting away for 〈◊〉 and forgivness, to hear of the rich mercy of a 〈◊〉 sufficiency of the merits of a Christ, and the 〈◊〉 demption provided by both; and yet see no way to tain them or the deliverance of his soul by them? 〈◊〉 knowledge of the mercy adds rather to the〈◊〉 his misery and distress, to think there is so much 〈◊〉 to be had, and he hath so much need, and yet 〈◊〉 liends no way to get it, no well grounded hope 〈◊〉 tain it.

The truths themselves which properly 〈◊〉 this place of divinity, and lay forth the 〈◊〉 God’s grace, and the work of his spirit in the soul, wonderful, for secrecie, sweetness, and power 〈◊〉 as they ever have and do at this day exercise the 〈◊〉 able judgments that are or ever were; so were 〈◊〉 be handled by a head and heart fully fitted to 〈◊〉 good a matter, and expressed by a tongue as the 〈◊〉 a ready writer, (as the psalmist speaks) i〈◊〉 would appear that, as the difficulty is great, so the fit would be equal, and the comfort unmatchable 〈◊〉 would issue from the open discovery of those 〈◊〉 ries.

For myself (being privy to my own weakness) it 〈◊〉 suffice in a familiar manner to accommodate my 〈◊〉 (though it may be somwhat rudely) to the 〈◊〉 of the meanest: and in the manner of my 〈◊〉, in order to that end, attend the method 〈◊〉:

First, by a short and familiar description we shall [ 1] 〈◊〉 what that work is which we purpose to 〈◊〉.

Secondly, we shall choose such texts, in which all [ 2] 〈◊〉 divine truths contained in the descriptions are 〈◊〉; that so we may go no 〈◊〉 than we have 〈◊〉 oracles of God (his good word) to go before us; either shall we meddle with every particular which 〈◊〉 several texts will offer to our consideration, but 〈◊〉 handle such as concern our purpose.

Lastly, we shall knit the whole frame together by [ 3] 〈◊〉 joints and sinews of distributions and divisions, 〈◊〉 such as are attentive may never be at a loss, nor yet 〈◊〉 or mistake the Lord, but that it may be well seen〈◊〉david hath it) how the Lord goes in his 〈◊〉, where the prints and footsteps of God be, in 〈◊〉 proceeding with the soul in this great work.

To press on to our 〈◊〉 purpose: know then 〈◊〉 must, after Adam by his fall and apostacy, had 〈◊〉 away from God, and that gracious estate in 〈◊〉 he was created according to his image; having 〈◊〉 undone himself and his posterity, being all 〈◊〉 children of wrath, under the curse of the law, 〈◊〉 they could not avoid being just, nor bear being 〈◊〉, as issuing from the infinite displeasure of an 〈◊〉 God: whose law they had broken, and 〈◊〉 the seal of the covenant under their feet. 〈◊〉 the recovery of him and any of his out of this 〈◊〉 condition, two things were requisite to be done 〈◊〉 to God’s righteous dispensation in the way of providence.

First, there must be a redemption〈◊〉 the death and obedience of Christ, that God’s 〈◊〉 [ 1] and holiness which were wronged might be 〈◊〉

Secondly, there must be an application of [ 2] redemption unto the souls of such for whom 〈◊〉 paid, that so they might have the good and 〈◊〉 that, which Christ had performed and God 〈◊〉 in their behalf; and both these must be done for 〈◊〉 sons of Adam, who ever shall see 〈◊〉 face 〈◊〉 grace or glory. For such is that help 〈◊〉 condition 〈◊〉, 〈◊〉 which Adam had brought 〈◊〉〈◊〉 his 〈◊〉, that as he hath no 〈◊〉 of own to do any 〈◊〉 that may redeem himself 〈◊〉 his 〈◊〉; 〈◊〉〈◊〉〈◊〉〈◊〉 of his own 〈◊〉 ply that to himself 〈◊〉 is 〈◊〉〈◊〉〈◊〉, further 〈◊〉 he is fitted by the preventing grace of Christ 〈◊〉 in the former of these we have the 〈◊〉 of 〈◊〉〈◊〉 open before us; in the latter; we come to possession of them: the former shows the 〈◊〉 this second the appropriation of it unto such, such only unto whom God hath intended it, 〈◊〉 whom it hath been made by Christ. 〈◊〉〈◊〉〈◊〉 head and 〈◊〉 of 〈◊〉, 〈◊〉〈◊〉〈◊〉 the 〈◊〉 sweet of the 〈◊〉, 〈◊〉 we 〈◊〉 (〈◊〉 helping) 〈◊〉 little to pursue in the 〈◊〉exercise, as long as the Lord is pleased to give 〈◊〉 liberty. To begin then with a description of doctrinee of application, it may be this, in brief.

Application is that special part of our 〈◊〉 very from our lost condition, 〈◊〉 that spiritual good which. Christ 〈◊〉 purchased for us, is made ours; for his, is made theirs.

To omit the further consideration of the first part the description, as that which contains the common 〈◊〉 of this part, as in reference and cohaerence with 〈◊〉 other: that wherein the pith lies, and which 〈◊〉 our purpose may be resolved into these two 〈◊〉 and observations.

First, that Christ hath purchased all spiritual good for his.

Secondly, all that spiritual good that Christ hath purchased for his, he doth undoubtedly put them into the possession of it, and make it theirs.

For the first of these the doctrinee is, that Christ hath purchased all spiritual good for his:*〈◊〉 be three particulars to be attended for the 〈◊〉 of this point.

 1 what this spiritual good is.

 2 why Christ purchased it, and how.

 3 for whom.

This spiritual good intended, is the heap of grace [ 1] 〈◊〉 happiness, with all those sweet fruits and 〈◊〉 which are either in preparation to it, or 〈◊〉 upon it; the whole estate, and portion, and patrimony of a Christian, the riches and revenues of 〈◊〉 Gospel, what is in hand, what is in hope, what 〈◊〉 possession, what in expectation, the whole mass 〈◊〉 inventory of those everlasting treasurys which 〈◊〉 stored up from all eternity for the welfare of his. David thus discovers it, Psalm 31:19. Oh! How 〈◊〉 is that goodness which thou hast wrought for them, and laid up for them, and laid out for them 〈◊〉 trust in thee before the sons of men! So the apostle also, Ephesians 1:7. In whom we have redemption through his blood, the forgivness of sins, according to the riches of his grace wherein he hath abounded towards us.

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I would not, I should not, in a way of orderly proceeding descend to particulars, for that were to 〈◊〉 things out of place; I am now only in the general doctrinee, which lies open in a community for the 〈◊〉 of it to all that comes after, and therefore nothing proper to this place but that which carries that community with it; the severals I shall reserve to their particular places: only thus much we may say 〈◊〉 the further manifestation, all that spiritual good we lost, all that we do want or can need, all that 〈◊〉 can desire, all that we can receive for our everlasting welfare, this is that plentiful redemption which 〈◊〉 meant here, Psalm 130:7.

Why is it said that Christ hath purchased 〈◊〉 [ 2] good? Because there is a price laid down for it, 〈◊〉 that of equal worth, and of valuable consideration 〈◊〉 that which is desired and obtained, and that in a righteous way of just proceeding; and the price that 〈◊〉 laid down is expressly named in the text to be the 〈◊〉 blood of Jesus: you were redeemed (says 〈◊〉 apostle) not with silver and gold, (these were 〈◊〉 too mean quality, and too base a condition, being 〈◊〉 and tramitory things, and therefore no 〈◊〉 answerable to those everlasting, and spiritual, and 〈◊〉 good things we look for) but with the 〈◊〉 blood of Christ, which is of endless infinite and 〈◊〉 virtue and efficacy, and in which the Lord rests 〈◊〉, this is a full purchase.

For any power by strong hand to wrest away 〈◊〉 sinner from under the almighty hand of God it 〈◊〉 impossible, for justice to lay aside itself and not 〈◊〉〈◊〉 have her 〈◊〉 righted in a righreous way was 〈◊〉; therefore that God’s justice might 〈◊〉, and our good procured, there was necessity 〈◊〉 an equal price should be laid down for it, and 〈◊〉 was the blood of Christ. In a word, the 〈◊〉〈◊〉 obedience of Christ was the full purchase; the 〈◊〉 out of justice is bound to manifest the glory of 〈◊〉, because that is to give every one his own; and 〈◊〉 must require satisfaction where any breach 〈◊〉been made by any transgression and swerving 〈◊〉 the righteous will of God. While therefore 〈◊〉 savior by his death satisfied the breach of the 〈◊〉, and for all the sins that ever any of his should 〈◊〉 guilty of; and by his obedience fulfilled all 〈◊〉, and perfectly pleased God: he fully 〈◊〉, by way of purchase and complete payment made 〈◊〉 divine justice, the removal of all that evil we 〈◊〉 deserved, and the enjoyment of all that good we 〈◊〉, and could desire; and that by a valuable 〈◊〉 tendered into the hands of divine justice in 〈◊〉 behalf.

Thus we are said 1 Corinthians 6:20. To be bought with a 〈◊〉. And Job 33:24. The Lord is said to set free the 〈◊〉 through the righteousness of his son, he 〈◊〉, deliver him because I have found a ransom.〈◊〉 the ransom and payment is tendered to divine 〈◊〉, for to it the soul stands prisoner; as the 〈◊〉 is the king's prisoner not the jaylors, so the 〈◊〉 stands bound to divine justice, and is God’s 〈◊〉, he is neither the prisoner of Satan (who is 〈◊〉 jaylor) nor of sin (which is the prison properly) 〈◊〉 so far as they receive commission from 〈◊〉〈◊〉 to require satisfaction in her behalf. And 〈◊〉 when justice is satisfied neither of them have right 〈◊〉 power to retain the soul.

Therefore the Scripture stiles them redeemed from 〈◊〉 earth, Revelation 14:3. And he gave himself that he 〈◊〉 deliver us from this present 〈◊〉 world, Galatians 1:4 〈◊〉 again, Revelation 5:9. He was slain and 〈◊〉 bought us〈◊〉 his blood unto God the father. So that by way of purchase he hath bought us from ourselves, that is, redeemed us from the tyranny, authority, and 〈◊〉 veraignty of our own lusts unto which we were 〈◊〉 bondage, 1 Corinthians 7:23. He hath bought us 〈◊〉 price from being the servants of men: that is, 〈◊〉 the slavery and servitude of men’s humors and 〈◊〉 when the law is satisfied, the dungeon and 〈◊〉 can detain the prisoner no longer.

Thus, however it is out of free mercy and 〈◊〉 grace that redemption is given to us, (for its out 〈◊〉 mercy that Christ is given, that he gave his life, 〈◊〉 both are bestowed upon us and not upon the world) yet in regard of the Lord Jesus 〈◊〉, and the 〈◊〉 payment he hath laid down out of his own 〈◊〉 cost and charges, his own blood, its justice, it 〈◊〉 be bestowed upon him, and by justice it may be challenged as that which he hath〈◊〉 in a 〈◊〉 proceeding.

Instruction. We may here see, how great and 〈◊〉* a work it is, to obtain the least spiritual good that appertains to the everlasting welfare of our souls, were it but the giult of the least sin that should be removed, were it but the power of the least 〈◊〉 that should be brought under, one smile of God’s countenance, and one blessed look of his face and favor toward a poor wtetch, were it but a saving and a heavenly thought of a man’s mind, the least spiritual motion or stir of our hearts in any sincere affection to the lord: it is not all the policy or parts of men that can procure it, not all the power of created nature in heaven or earth that can accomplish it, not all the 〈◊〉 of pearls, mynes of gold and silver in the 〈◊〉〈◊〉〈◊〉 that can purchase this; no, if it were 〈◊〉from a vain conversation, from a tradition, from a delusion, you must be redeemed from it by the 〈◊〉blood of Christ: so the text. God will not 〈◊〉 any good of the covenant of grace, but he 〈◊〉well paid for it, and it comes at such a rate that all 〈◊〉 and all creatures are not able to reach the 〈◊〉, Psalm 49:8. The redemption of the soul is 〈◊〉, it ceaseth for ever: men and angels must 〈◊〉 it alone, only the Lord Jesus the God of glory in 〈◊〉 all the treasures of grace are hid, he is able to 〈◊〉 the purchase, and it hath cost him sweetly 〈◊〉 full dear, no less than his very heart blood.

Reproof. It checks a double practice.*

First of those that have interest in this purchase and [ 1] 〈◊〉 want the exercise, of that heavenly skill, or care, 〈◊〉 confidence, or all, to improve it for their best 〈◊〉.

They sit down appaled and 〈◊〉 with the 〈◊〉〈◊〉 their sins so 〈◊〉, so loathsom, with the 〈◊〉 of God’s holiness, and 〈◊〉〈◊〉〈◊〉 as that they dare not believe it, dare 〈◊〉 think it, that either the pardon of their sins, 〈◊〉〈◊〉 their persons, 〈◊〉 the least look of God’s love 〈◊〉 be vouchsafed to them. Another while they sit 〈◊〉 discouraged under the pressure and pursuit of 〈◊〉〈◊〉 and policy, the violence and strength of 〈◊〉 own corruptions, their sins live and are mighty, 〈◊〉 therefore they conclude they can never overcome: they stagger again in the assurance of God’s love, and 〈◊〉 they dare not say but they would be Christ’s, and 〈◊〉 his death and 〈◊〉 shed is theirs, they will not 〈◊〉 away that. Why? Have you laid down the purchase? Take possession then into your hand: have you tendered the payment? Take the commodity,〈◊〉 is your own; nay, your due. Say, lord, I and all 〈◊〉 I have, and all I can do are worthless and vile, I am 〈◊〉 base sinful creature, that need all spiritual good and comfort, and yet deserve nothing but the contrary; but here is the precious blood of thy son which thou 〈◊〉〈◊〉 upon me, it is a full purchase every wayanswerable to thy justice, this precious blood is 〈◊〉 of precious faith, precious peace, 〈◊〉 grace, its pardoning, purging, pacifying blood; 〈◊〉 beseech thee therefore, though I be a sinful 〈◊〉 creature, through the blood of Jesus pity me; though polluted and loathsome through the 〈◊〉 of the blood of Jesus clense me. So the 〈◊〉, let us draw near with a true heart, in full 〈◊〉 of faith, having our hearts sprinkled from an 〈◊〉conscience, and our bodies washed with pure water, Hebrews 10:22. Eye the worth of this blood above all our unworthiness; the holiness of this above all the unholiness of our hearts and lives. He that knows 〈◊〉 what the purchase will come, and hath the sum in sight and under his hand, he can lay it down upon the 〈◊〉, pay it, take it, here is one there's the other.

So Paul, Romans 8:34. Who shall lay anything 〈◊〉 the charge of God’s elect? It is Christ that 〈◊〉 died: here's the blood of Jesus which thou art well pleased with, hast accepted of, therefore lord give me my due, that comfort, that peace, that wisdom, that assurance, which I stand in need of. So again, gall. 6:14. 〈◊〉 be it from me that I should rejoice in anything 〈◊〉 in the cross of Christ: he rejoiced in nothing but this, therefore far be it from him, that he should 〈◊〉 rejoice in this.

It crusheth the confidence, and dasheth the 〈◊〉 [ 2] and delusions of presumptuous wretches, who out of a brazen-faced kind of boldness, will be scrambling for their own comfort, catching at grace, and mercy, and peace, when it belongs not to them: true, say they, our sins, persons, conditions, are such and so vile, but the Lord is gracious and merciful, and therefore they doubt not but to be accepted and saved, and conclude that peace and happiness is theirs; they take the good, but tender no purchase; lay hold upon their comfort,〈◊〉 never lay down the payment; a way that God 〈◊〉 appointed, a course that justice never permits, 〈◊〉, mercy itself will not allow; there's no precious 〈◊〉 without precious blood, no redemption from 〈◊〉blood and filth in which we lie by reason of our 〈◊〉 evils (when I saw thee in thy blood, I said, 〈◊〉) but only by the blood of Jesus. So the apostle 〈◊〉. 9:22. The book, the people, the tabernacle, 〈◊〉 vessels, the ministry, all things by the law was 〈◊〉 with blood, and without shedding of blood 〈◊〉 no remission, no entering into the holy of 〈◊〉 but by the blood of Jesus: mercy itself through 〈◊〉 virtue of the blood of Christ is communicated, 〈◊〉 itself through the virtue of the blood of christ〈◊〉; unless therefore thou canst bring the 〈◊〉, the payment, the blood of Jesus with thee, 〈◊〉 dream to receive any good at the hands of the 〈◊〉.

3. For whom.

This is the third particular to be considered in [ 3] 〈◊〉 the former point, viz. The parties for whom 〈◊〉 purchase is made: the doctrinee tells us, Christ 〈◊〉 purchased all spiritual good for his:〈◊〉 we are to attend.

 1 what is that formalis ratio, that special respect 〈◊〉 which they come to be considered as having part in Christ’s merits.

 2 the meaning of that particle, what it imports, to purchase for his.

To the first 〈◊〉 answer plainly, that this purchase [ 1] 〈◊〉 obtained, this precious blood of Christ was shed 〈◊〉 sinners, but not as sinners. Its true, Romans 5:6. That Christ died 〈◊〉 the ungodly: that is, when they are such, and 〈◊〉 they are such (vers. 8. While we were yet sinnerschrist died for us) but not 〈◊〉 such, that is 〈◊〉 the special respect unto which the death of Christ 〈◊〉 appropriated in a peculiar and proper manner. 〈◊〉 an old rule, a 〈◊〉 ad omne, that which agreed firstly to a thing under such a respect; agrees to all 〈◊〉 have that respect, and therefore if our savior should die for sinners as sinners, then he should die for all sinners, and therefore for all men, because all are 〈◊〉 when our savior professed. Matthew 9:13. He 〈◊〉 not to call the righteous, but sinners to 〈◊〉, i. E. There is none righteous; all men being sinners, 〈◊〉 such sinners as are secure and carnaly confident 〈◊〉 their own righteousness, Christ came not to call them; though then this respect is not to be excluded, 〈◊〉 there is somthing more to be added, 1 Timothy 1:15. Christ came to save sinners, of whom I am 〈◊〉 (says Paul:) such sinners as are, or shall be 〈◊〉 sensible of their sins in a right manner, being lost 〈◊〉 point of pardon, and grace and peace, such sinners Christ came to save.

Besides, however Christ died for none but the elect, and none but they shall receive any benefit 〈◊〉 Christ, yet I take it, election is not that special respect that Christ looked at in his death and sufferings, it is not low enough, it lies not level to that 〈◊〉 which Christ and his have one towards another.

But Christ died for a sinner who is of the seed of the covenant, and shall believe, qua peccator 〈◊〉, and therefore I do not exclude the respect of sin, 〈◊〉 require that with an addition, cum peccator sed 〈◊〉crediturus, as may appear in this expression. As Adam being a common person and root of all mankind, and in their room, he sinned for himself and all his, that is, all those that were to proceed of him by natural generation, so that if there were any 〈◊〉 should not have been begotten of him, as they 〈◊〉not of his nature, no more should they be 〈◊〉 or his fault: so it is with the second Adam, 〈◊〉 a common root suffered and obeyed for all his, 〈◊〉 is, all those that should come of him and be 〈◊〉 by spiritual generation, so that if there were any 〈◊〉 did not partake of his spirit in effectual vocation 〈◊〉 faith, neither should they have benefit by his 〈◊〉, so that if the Lord should in his election 〈◊〉 and create thousands of men 〈◊〉 in holiness, 〈◊〉 so save them by a covenant of works in yielding 〈◊〉 obedience, they should never be partakers of 〈◊〉 death and obedience of Christ, or have the virtue 〈◊〉 applied to them though elect.

A sinner then under the covenant of grace, the 〈◊〉 of the covenant for whom he undertakes to make him selfdenying and believing, and so one of the posterity of Christ, for him Christ dies, and this I choose 〈◊〉 than that consideration of elect as elect, for these reasons.

 1. Because the merits and mediation of our savior [ 1] seem to challenge (in scripture) some special respect in the party to himself and put a new kind of relation and consideration upon him. Now, to be elect, is before or without any such respect: God electing of his, out of his mere good will and pleasure, not looking to our sin or savior, Ephesians 5:23. Christ is the savior of his body, verse 25. Christ loved the church and gave himself for it, that is the called and believing; and this is the reason Paul and the rest of the saints 〈◊〉 themselves into the company of believers; he gave himself 〈◊〉 us, Titus 2:14. John, 17:20. I pray not for the world, but for those that shall believe on me.

 2. In what relation Christ looks at his as the head [ 2] of the covenant, in the same he looks at his in the work of redemption and purchase, for that he performsas head. But as he is head of the covenant, 〈◊〉 looks at his as members called by him, and to be 〈◊〉 ted to him: therefore in that relation he laid 〈◊〉 his life and blood for them.

 3. By this means we may perceive a more easy passage [ 3] for the execution of God’s judgments and 〈◊〉 and a fitter way to stop the mouths of many, 〈◊〉 would fain load the truth with many absurdities: 〈◊〉

Hence men are made justly faulty and guilty 〈◊〉 their own death in not believing nor relying upon mediator thus graciously offered in the second 〈◊〉 nant, through their own corruption and hardness 〈◊〉 heart neglecting their savior: though it be as impossible to believe as to fulfil the law, yet because 〈◊〉 comes through their own original sin, whereby 〈◊〉 refuse beleef in the one as obedience to the other, they are punished for both.

Hence also that cavil is crossed whereby they 〈◊〉 load our doctrinee of special redemption with 〈◊〉; in vain it is (say they) to persuade a reprobate to believe, for if he could attain it, he is 〈◊〉 come within the compass of a person rightly qualified for redemption, for he is not elected: now election is the Lord’s work only, and not mans, no not in innocency, and therefore in vain to labor for it, when 〈◊〉 was and is impossible to attain it. Whereas this gloss is hence plainly confuted; for if Christ died for all that shall believe in him, whosoever shall or will believe in him, shall not spend his labor in vain: if he say, he cannot believe: Answer. The fault is his own, let him but lie under the stroke of the 〈◊〉〈◊〉 resistance, and he shall receive it.

For his: the meaning of that particle is 〈◊〉 [ 2] two things.

 1. In their room, in their stead, 2 Samuel 18. Last, would God I had died for thee: Romans 5:7-8. Christ〈◊〉 for us: we being sinners should have died and suffered ourselves; but Christ did this for us, he died in our room.

 2. For their good: he died for us to redeem and save us, to make us partakers of that his obedience and suffering for our good and benefit: Colossians 1:24. I rejoice in my sufferings for you (says paul) he suffered for their good, comfort, and encouragement: and thus Christ layed down his life for his sheep, John 10:11. That they might have life and salvation thereby. It's true in both, the second issues from the first, the first is the ground of the second.

The reasons of the doctrinee come now to be scanned.

Christ died and merited either for his, and the faithful* only; or for all indifferently. If for all; then 〈◊〉 shed his blood, suffered the pains of the first and the second death, and performed whatever was due unto divine justice in the behalf of the unfaithful; and such which are and shall be damned, and that in their stead as their surety; for that's the meaning of those phrases, he laid down his life for his sheep, John 10:11. He gave himself for his church, Ephesians 5:25. That is, he suffered and performed all in their room as their surety, Hebrews 7:22. And that he must be their surety, and in their stead perform all, may appear diverse ways.

 1 for as the first Adam was a common person and head of the first covenant, and did covenant with God for himself and his, so that what he performed or failed in, they were all subject unto the same condition, and should in the same manner partake thereof: so the Lord Christ the second Adam, he is the head of the second covenant of grace, and therefore engagedhimself unto God the father, as a common pledg for himself and his posterity that shall come of 〈◊〉.

 2 what the Lord Christ 〈◊〉 and performed that the law exacted, and the father required of him even when he endured the direful indignation of God the father, and bore the sierceness of his fury seizing upon him: but the father could neither in equity exact these punishments, or in justice 〈◊〉 them upon him for any desert of his own, for anything he had that was evil, or anything he did commit which 〈◊〉 contrary to his righteous will, and holy rule of the law: being wholly 〈◊〉 from all sin, he should be freed from all plagues and death, which is the 〈◊〉 of sin: where there is no 〈◊〉, no sorrow, no 〈◊〉 can be: his punishments which he endured, and God exacted (for there was nothing done, but according*to his counsel) were for sin, therefore for 〈◊〉 sins imputed to him, therefore he was surety in 〈◊〉 room, therefore if he suffereed for all, he had the〈◊〉 of all imputed, and so was surety in the place or all.

 3 lastly, the necessity of this consequence 〈◊〉 appears: for whom the Lord Christ is not 〈◊〉 for them there is no salvation to be expected: for 〈◊〉 it be conceived that our savior should willingly endure* such torments, though never required of God (which is false, for he had a command to lay down his life) or, that he should have done it merely of his own pleasure, not undertaking for any, not tendering of it in any man’s name or stead; he could require nothing at the hands of God the father, and God the Father might in justice deny him or any other any recompence; for if a man will freely give so much money out of his own liberal 〈◊〉, though it countervail a debt due unto me, yet being tendered in no man’s name, I am not bound to cancel any man’s bond, or remit his debt: the answer is, it was not paid for〈◊〉. It's then cleer, if Christ died for all the wicked, 〈◊〉 he suffered and died as a surety in their room and 〈◊〉.

〈◊〉 that he did not: for if he paid all as their 〈◊〉, then God in justice cannot exact the payment 〈◊〉 r hands, nor inflict the plagues upon their 〈◊〉. Require two payments for one debt; to punish the 〈◊〉 and surety for the same offence, that justice Christ should be satisfied in the behalf of all (this 〈◊〉 beloved son in whom I am 〈◊〉) and*〈◊〉 that satisfaction should again be required, justice 〈◊〉, yea, common sense abhors. The damned and 〈◊〉 are now paying the debt in hell, 〈◊〉 God in justice requires it, therefore his justice 〈◊〉 not satisfied, therefore Christ did not satisfy for 〈◊〉.

〈◊〉 God the Father intended the benefit and 〈◊〉* of all by the death and blood-shed of Christ, and 〈◊〉 also undertook and discharged it for that end, 〈◊〉 that seriously and throughly, then the Lord Jesus 〈◊〉use those means which might be most useful and 〈◊〉 to attain it; then he would pray for them 〈◊〉 his sufferings which he did intend for their good, 〈◊〉 be made available thereunto, for that is an 〈◊〉 and ever speeding means. But Christ professeth 〈◊〉, nor would not pray for the world, john, 17. 9. 〈◊〉 for them, I pray not for the world; and the 〈◊〉 proves it, for what Christ praies for, that he 〈◊〉, john, 11:22:42. I know that thou hearest me 〈◊〉: but this is not obtained, therefore was 〈◊〉 desired, therefore not intended by Christ, 〈◊〉 for this end our savior did not lay down his life, undertake his sufferings: for what he suffered, that he intended, his own end was most serious in own intention; that he intended, he desired; that he 〈◊〉, he obtained: that he obtained not, he desirednot, and that he intended not, therefore for that 〈◊〉 he did not suffer.

If it be said, he did pray for those that 〈◊〉* him, and yet many of those were not saved, nor 〈◊〉 prayers heard, luke, 23:34. Father, forgive 〈◊〉 they know not what they do.

His crucifiers were of two sorts: 1 〈◊〉* scribes and pharisees; most of these knew what 〈◊〉 did, for they sinned the fin against the holy 〈◊〉Matthew 12:24. To 33:2 other poor ignorant 〈◊〉 who were swayed by the sinful example of 〈◊〉 governors, and like the blind followed the blind 〈◊〉 they fell into the ditch, shed that blood that 〈◊〉 them; they were the cause of his death, that was 〈◊〉 means to bring them to life and happiness, 1 Corinthians〈◊〉 8. Had they known it, they would not have 〈◊〉 the Lord of glory. Now many of those shared in 〈◊〉 blessing of our saviors prayer, acts, 2:37. 〈◊〉 assuredly that you have crucified the Lord of 〈◊〉 they heard, and were pricked in their hearts, 〈◊〉 the Word, and the remission of their sins, 〈◊〉 were added to the church. They pierced the 〈◊〉 of Christ to take away his blood, Christ pierced 〈◊〉 hearts to take away their sins; Christ’s prayers 〈◊〉 much more than Peter’s preaching; they 〈◊〉 his destruction and death, and he then wrought 〈◊〉 salvation: he sent his prayers to heaven, 〈◊〉*forgive them, the Lord sent down his grace, and 〈◊〉 obtained the remission of their sins.

If Christ died, and by his death merited 〈◊〉* for all, why then are not all saved? For the 〈◊〉 God is satisfied, that will not hinder their 〈◊〉 sin and Satan are subdued and vanquished by his 〈◊〉 and they cannot hinder it, Hebrews 2:15. By 〈◊〉 destroyed him that had the power of death, that 〈◊〉 the Devil, and delivered them who through the 〈◊〉〈◊〉 death were all their lives long subject unto 〈◊〉. Those for whom Christ died, their salvation 〈◊〉 be frustrate, nor they deprived of it; God will 〈◊〉, sin and Satan cannot hinder it: but all are not 〈◊〉, therefore for all salvation is not merited by the 〈◊〉 of Christ.

The old shift and pretended plea of the Papists and*〈◊〉 to put by the dint of this argument is this; 〈◊〉 is (say they) a broad and wide difference to be 〈◊〉 between the merits of Christ, and the application 〈◊〉, the death of Christ is sufficient, quoad 〈◊〉, non quoad applicationem; it's available 〈◊〉 obtain salvation for all men, but that the good and 〈◊〉 which is obtained is not applied, the 〈◊〉 of that is in men’s unbelief: as in a medicine 〈◊〉 and prepared and appointed to cure, but some 〈◊〉 not take it: as a ransom to deliver, but some will 〈◊〉 receive it.

The reply is this: that this pretense is in truth a*〈◊〉 of words, but reacheth not the main strength 〈◊〉 force of the argument alleaged, which stands still 〈◊〉, as it shall thus appear: for I demand, if [ 1] 〈◊〉 hath fully purchased salvation, what hinders 〈◊〉 it is not applied? they will say (and they must 〈◊〉, for they can say no other) their infidelity is that 〈◊〉 hinders, they will not trust in a Christ, or come 〈◊〉 him that they may be saved. But the sting and 〈◊〉 of the argument prevented this cavil before it 〈◊〉 to be pleaded, so that this comes too late: for it 〈◊〉 said, 〈◊〉 Christ be a perfect savior, and hath 〈◊〉 salvation for his, at the hand of divine justice, 〈◊〉 God in justice will not hinder, sin and Satan 〈◊〉 hinder: when the law is satisfied, the prisoner 〈◊〉 be released; Christ came for this end, and he 〈◊〉 the end he came for, he saves his people from*〈◊〉 sins; then from all sin original actual, thenfrom infidelity, they are saved from that, and 〈◊〉* that cannot hinder.

Besides, if Christ be no otherwise a savior than only [ 2] to merit so much for them, and to offer so much 〈◊〉 unto them, that they may receive it if they w ll, and refuse it if they list, then the execution of God’s 〈◊〉, our saviors purpose in dying, and the fruit and success of his death, is lastly resolved into the 〈◊〉 man, and merely depends thereupon; so that if 〈◊〉 men would, our savior might have died in vain, 〈◊〉 prayed in vain, and no man ever attained 〈◊〉 thereby, if they would, and as they may (and mought according to this doctrinee of devils) resist the 〈◊〉 of the blood of Christ and his spirit, and their 〈◊〉 salvation purchased for them by Christ.

So that the seed of the woman did not break the serpents head, Genesis 3:15. It was not certain that 〈◊〉 savior should see his seed, Isaiah 53:10. Our savior Christ was mistaken, when he said, I have other 〈◊〉*those also I must bring, they shall 〈◊〉 my voice: they might reply, but we may chuse, and Christ must 〈◊〉 us leave.

It hence follows, that our savior Christ is not so [ 3] able to save as Adam to destroy; its not in the will of adams posterity to stop the guilt and filth of his 〈◊〉 to seiz upon them to their condemnation, but the first adamwill undoubtedly pollute and condemn all those that he covenanted for; and 〈◊〉 the second Adam cannot save ánd sancitfy all that he 〈◊〉 for, contrary to the triumph of the apostle, Romans 5:15. If through the offence of one, many be dead: much more the grace of God, and the gift by grace, which is by one man Jesus Christ, hath abounded unto many.

It hence follows, Christ hath purchased a right to all [ 4] spiritual good, but not the communication and possessionthereof undoubtedly to be bestowed, contrary 〈◊〉job. 17:19. For their sakes I sancitfy myself that 〈◊〉 also may be sanctified, Ephesians 1:3.

Lastly, how deeply injurious and dishonorable is [ 5] 〈◊〉 this to our blessed saviour? How derogatory to 〈◊〉 wisdom to purpose that he can never accomplish? How cross to his power, that he should aim at that by〈◊〉 death, which either Satan or man’s corruption 〈◊〉 be more able to cross than he to effect? Nay, how senseless and unreasonable is it that God’s justice 〈◊〉 hinder this work, and yet sin should, when all 〈◊〉strength that sin hath is indeed from the law (the 〈◊〉 of sin is the law) 1 Corinthians 15:56. From that commission which divine justice puts into its 〈◊〉?

If Christ merited and purchased redemption for* all, then he wills and intends seriously that all should 〈◊〉 saved, then he will afford the means to attain it, for 〈◊〉 end and the means (the end in intention, and the〈◊〉 in execution) go both together, and none in 〈◊〉 sever them, much less will the Lord, who is 〈◊〉 author of all wisdom, Romans 10:17. Faith comes 〈◊〉 hearing, and hearing by the Word of God.

But sense and experience of all men of all ages makes it beyond question, that God gives not the means of salvation to all, Psalm 147:19. He hath given his word unto Israel, he hath not dealt so with 〈◊〉 nation: paulmakes it the privilege of 〈◊〉 jew, to them was committed the oracles of God, Romans 3:2. They alone called, they alone in 〈◊〉, they alone honored with all the privileges of all* God’s ordinances. Yea, the Lord neglected the 〈◊〉 condition of the Gentiles in former ages, he*〈◊〉 not after them, cared not for them, nay, they 〈◊〉 without God, without Christ, without hope,a far off, not within the ken and call of salvation. 〈◊〉 such is the condition of many nations of the 〈◊〉 at this day, who have not so much as any means of 〈◊〉 granted unto them, nor any sound of the Gospel of Christ amongst them: now, do any in 〈◊〉 prepare physick for the good of another, and yet 〈◊〉 patient never have it, never hear of it?

The answer which is here made by Papists and 〈◊〉* is this, that though God doth not afford equal external means of calling, yet he calls all, 〈◊〉 therefore they make a double kind of calling. 1 〈◊〉 diately by the law. 2 immediately by the 〈◊〉 not that the law can cause faith in Christ 〈◊〉 but only in way of preparation by these degrees, 〈◊〉 lord hath left the work of the law and the 〈◊〉 of his image in the nature of man, and withal hath 〈◊〉 forded him so much, and so many helps out of 〈◊〉 creatures to manifest his goodness and majesty to 〈◊〉 that if he use this stock well, he out of his bounty 〈◊〉 afford him the Gospel and other saving means to 〈◊〉 him to faith and so to happiness, and to this 〈◊〉 that place is usually alleadged, Romans 1:19-20. 〈◊〉 which may be known of God is manifest in them,〈◊〉 if they use this light of nature well, God will 〈◊〉 them the light of grace; when they abuse that 〈◊〉 have, its just with God to with-hold what they 〈◊〉 and to take away that he gave.

To this I reply: the ground of the 〈◊〉* 1 false. 2 vain.

False, because it crosseth that liberty which 〈◊〉 [ 1] lord challengeth and useth in the dispensation of 〈◊〉 means of salvation, without any respect to the 〈◊〉 use of the gifts of nature; the Lord chose a 〈◊〉 to himself of the weakest and the worst, (deut. 7. Deuteronomy 9:5:6. The Lord set his love upon thee,〈◊〉〈◊〉〈◊〉, for thou art a stiff necked 〈◊〉* he set up a partition wall between them and 〈◊〉 merely out of his own good pleasure: whereas 〈◊〉 to this opinion had the Gentiles used their 〈◊〉 well, they might have pulled down the partition 〈◊〉.

2 its contrary to that experience we have of God’s 〈◊〉 in the sending of the means that many times 〈◊〉 who abuse them most they enjoy them, those who 〈◊〉 have used them 〈◊〉 they want them, Matthew 1:21.〈◊〉 to thee corazin, woe to thee 〈◊〉, 〈◊〉 the great works been done in Sodom ànd 〈◊〉 which have been done in thee, they would 〈◊〉 repented in sackcloth and ashes.

As its a false, so its a vain conceit: because no man [ 2] 〈◊〉 ever have the means of grace vouchsafed upon 〈◊〉 condition, in that no man ever did, or in truth will 〈◊〉 the condition: for then are these gifts used〈◊〉 when they attain their end, they then attain their 〈◊〉 when they are used in a right order and 〈◊〉 to God and his glory (Romans 1:21.) So as to 〈◊〉 God as God, but no natural man did, or ever will 〈◊〉 this.

Instruction. From the doctrinee delivered we may 〈◊〉 to answer some cases of conscience which 〈◊〉* our spiritual estates, and comforts.

First case of conscience.

Whether a man can challenge any interest in any* spiritual good in Christ, or can bring in any proof 〈◊〉 himself of any spiritual good received or 〈◊〉 to him from Christ before he believe?

By no means: it is a conceit cross to the covenant* of God, the Scriptures of truth, the grace of God in Christ, and unto the 〈◊〉 of that plentiful and great redemption which our savior Christ hath wroughtfor his. For God never decreed any good, 〈◊〉 ver intended any good but for believing sinners, 〈◊〉 suffered and performed all that he did only for 〈◊〉 sinners as be the seed of the covenant, and shall be〈◊〉gotren of him by spiritual regeneration, 1 Peter 1:3-4*he hath begotten us again to a lively hope, to an 〈◊〉 heritance immortal that fades not away, and 〈◊〉 serves us through faith unto salvation: the 〈◊〉must be begotten and born, before he can be heir 〈◊〉 the 〈◊〉〈◊〉: so here.

The doctrinee formerly delivered doth 〈◊〉 dash this imagination and 〈◊〉: if Christ 〈◊〉 sed all for believers as 〈◊〉, then they must be such 〈◊〉 fore they can challenge and take this purchase as 〈◊〉 own, it is the condition that Christ requires 〈◊〉 which he communicates all that saving and 〈◊〉 good. Take these arguments for the further 〈◊〉 of this truth.

The first is taken from 1 John 5:12. He that 〈◊〉*the son hath life, in him are hid all the treasures 〈◊〉 wisdom and knowledge, yea of grace and 〈◊〉 and therefore it is said, 〈◊〉 father 〈◊〉 given 〈◊〉 us eternal life, and that life is in his son, v. 11. 〈◊〉 is the fountain of all blessings that hath them, the 〈◊〉 that communicates them; the spirit 〈◊〉 all of God to the saints, but the spirit takes all 〈◊〉 the son before he so doth, John 16:14-15. He is 〈◊〉 accomplishment of all promises in him, they are 〈◊〉 and amen: 2 Corinthians 1:20. All promises, all 〈◊〉, all life is in Christ: therefore he must be had 〈◊〉 they can be enjoyed. But there is no enjoying of 〈◊〉 but by faith, 1 John 12. To as many as 〈◊〉〈◊〉 he gave power to be the sons of God, to as many as 〈◊〉 on his name: we have him not before we 〈◊〉 him, we receive him not before we believe in 〈◊〉 upon this condition God gives his son, John 3:16.god so loved the world that he gave his only begotten son, that as many as believed in him should not perish but have everlasting life: God gives him to none but such as believe, God gives salvation by him to none but by this means: John 17:3. This is eternal life to know thee the only true God and Jesus Christ whom thou bast sent: this is the knowledge of faith, and it is said to be life, because it is the only means to bring and derive life from God in Christ to us: so that

They who alone have Christ, they only have life.

But believers only have Christ.

Therefore they only have title unto life.

Those only have title to life and salvation who are* under the compass of the covenant of grace: for there are but two covenants under which all men are, 〈◊〉 the covenant of works, or the covenant of grace: Romans 6:14. Sin shall not have dominion over you, because ye are not under the law, but under grace; Galatians 3:17. The law which was 430 years after, cannot make the covenant of God in Christ of none effect.

The covenant of works was, do and live: the covenant of grace, believe and live. Adam had the stock in his own hand, and might of himself by grace received, have wrought out his own salvation: all the fall'n sons ofadam must receive it from 〈◊〉, because they have it not of themselves.

But (I assume) no man can be under the covenant of grace that is not under the condition of faith, for 〈◊〉 is that only which brings him into it, and estates him 〈◊〉 it; and therefore Galatians 3:9-20. This is made the proper difference and indeed the full description of 〈◊〉 in these estates, they which be of faith are 〈◊〉with faithful Abraham: they which are in 〈◊〉 covenant of grace are said to be such as are of 〈◊〉 of the stock and linage and generation of faith, 〈◊〉〈◊〉 wrought by the spirit and word the soul 〈◊〉〈◊〉unto Christ thereby, and so hath its 〈◊〉 birch and being by faith, faith giving subsistance 〈◊〉 him as he is a Christian: but verse 10. They that 〈◊〉 of the works of the law (that is, those that are 〈◊〉 the power of the breach of it by Adam, they) are 〈◊〉 the curse, they act by the power of the breach 〈◊〉 the covenant of works, and therefore are under 〈◊〉 just judgments of God denounced against such as 〈◊〉 and die therein. Hence then I reason,

They who are not under the condition of 〈◊〉 covenant of grace, they cannot be assured groundedly of their good estate.

But they who are not believers are not under 〈◊〉 compass and condition of the 〈◊〉 of grace.

And therefore they cannot be assured of 〈◊〉 good estates.

They who are really and in truth in the state 〈◊〉* condemnation, they cannot have any grounded evidence of their salvation and comfort therefrom: because these two are opposite one to another professedly contrary one against the other, and therefore can 〈◊〉 more possibly agree together, then to be darkness 〈◊〉 light, to be in hell and heaven together. But he 〈◊〉 is without the grace of faith, he is condemned already: he is now under the sentence and doom 〈◊〉 utter condemnation, 〈◊〉. 3:18. He is cast in all 〈◊〉 courts in heaven and earth, the law condemns 〈◊〉 because he doth not do it, the Gospel condemns 〈◊〉 because he doth not believe it, he cannot satisfy 〈◊〉〈◊〉, nor yet comes up to the condition of the 〈◊〉: therefore faith is said to be counted for 〈◊〉, Romans 4:9. And Romans 3:30. It is one God 〈◊〉 justifies the circumcision by faith, and the 〈◊〉 through faith: it is the common way, 〈◊〉 indeed the only way whereby justification is 〈◊〉 to all the sons of men who shall ever be made 〈◊〉 thereof: this is the 〈◊〉-going link of Paul’s〈◊〉, Romans 8:30. Whom he called, them he justisied, 〈◊〉 whom he justified them he glorified: its as 〈◊〉 to be justified before we be called, as it is for 〈◊〉 man to be 〈◊〉 before he be justified: and this 〈◊〉 calling out of world sin and self unto God in Christ, undoubtedly includes the work of 〈◊〉 in it, and ever leaves spiritual and saving 〈◊〉 and qualifications upon the soul. Hence 〈◊〉

He that is really under the state of condemnation, cannot challenge any interest in eternal life, or have any evidence that his estate is good.

But he that believes not is condemned already; called he is not, justified he cannot be in this condition.

Therefore he can challenge no interest in, nor hath any grounded assurance of eternal life.

A second case of conscience.

Whether the Spirit of God doth not, or may not by* a special and immediate revelation, witness some spiritual good (as pardon of sin, adoption, justisication) to a man before he doth believe? Its true, a man himself cannot by discourse make it good to himself, or to another, unless he have faith: but may not the Spirit of God witness to him without and before faith?

The answer is negative: the reasons 〈◊〉* two.

That which is a falsehood, and an error, 〈◊〉* the covenant of grace, the Spirit of God never 〈◊〉 nor will, nor can testify that: for he is the spirit truth, he cannot be deceived himself, he will not 〈◊〉 ceive us, he is the Spirit of God he cannot lie (1 〈◊〉 he cannot tell it, much less give approbation or 〈◊〉〈◊〉 thereunto. But the former 〈◊〉 made appear undeniable, that it is a falsehood and an 〈◊〉 to say any man living hath right to or can challenge 〈◊〉 spiritual good in Christ before he doth believe: 〈◊〉 is no such thing to be found in the Word of 〈◊〉 therefore the spirit will never testify that.

To affirm that the spirit should say to any 〈◊〉 that he is in a state of grace, when he is in a state 〈◊〉 sin, that he is justified when he is condemned, 〈◊〉 little less than blasphemy.

If the spirit doth reveal a man’s good estate to 〈◊〉* it is for this purpose that he may know it, and he 〈◊〉 enable him to receive that intimation that he may discern it; else the one of these two will follow, 〈◊〉 spirit should reveal this for no end, if no good 〈◊〉 got by it; or else not attain his end if the party 〈◊〉 not be able to understand what it doth reveal; if 〈◊〉 former, he should not be a wise worker; if the 〈◊〉 he was not a powerful worker: but know and understand this testimony the soul cannot, by any power either of nature, or corruption, 1 Corinthians 2:14 the natural man receives not the things of the Spirit of God, neither can he know them because they 〈◊〉 spiritually discerned: nay, Romans 8:7. The 〈◊〉 of the flesh is not subject unto the law, therefore 〈◊〉 unto the Lord, nor his spirit.

If it be beyond nature or corruption, then it 〈◊〉 be grace that must help a man to discern it, and 〈◊〉〈◊〉 must be a qualification, and the first 〈◊〉 of this k nd of saving knowledge must be an 〈◊〉 unto faith, if not faith itself. Fides est ex 〈◊〉 notitia. This is eternal life to know thee the 〈◊〉 true God, John 17:3.

Two inferences from the former cases of conscience, thus resolved.

These two cases being thus cleered, (1 that an 〈◊〉 hath no right to any spiritual good in*〈◊〉: and, 2 that the Spirit of God doth never 〈◊〉 known this to such a soul) hence its cleer: 〈◊〉 manner and order that men have devised to make own the mind of God to a man, and to give comfort the soul in distress, being cross to these truths now 〈◊〉, is an erroneous and false way: as for 〈◊〉, you being in distress about your sins, and 〈◊〉 under the spirit of bondage, you must first lay 〈◊〉 in the bottom, lay him in the foundation, Christ 〈◊〉 first be yours, and so united to you, and your 〈◊〉 forgiven by him, before you have any faith or 〈◊〉 qualification wrought in you; this opinion 〈◊〉 says, that Christ may be united to the soul, and 〈◊〉 be justified and adopted before he have any 〈◊〉; it is a dangerous opinion, a desperate 〈◊〉; that I may say no worse of it. Mark what 〈◊〉, here's the plot of all prophaness, the ground of looseness and famalism: a man may have Christ 〈◊〉 be justified and adopted while he is without 〈◊〉, and therefore while he is under the power of sins and the Spirit of God may witness this; and 〈◊〉 though a man fall into any sin, or live in any sin 〈◊〉 it be, he may have recourse to this 〈◊〉, this witness of the spirit, and that’s enough; ifa man say, prove it: are you in a state of grace? Is Christ yours? Prove it then. Prove it? (say they) that I cannot do, but the spirit witnesses this to me: ay, but prove this witness of the spirit, that it is from God according to his word: they will be forced to confess, I cannot prove it neither to my self, nor to another, only thus, I must believe it, and you must believe me: I was in trouble and distress about my sins, and then there was a voice from heaven, the spirit did witness to me, that Christ was mine, and my sins were pardoned, and so forth. This is a spirit of delusion, the Devil is there; whatever the Spirit of God says, it is that which the Scriptures say:therefore if you have a testimony which is not to be found in the Scripture, nor can be proved and made good by the Scripture, it is the testimony of the Devil, not 〈◊〉 the Spirit of God: for the Spirit of God, and the Word of God, ever go together; therefore if you say you have a witness of the spirit, and the Word say, no: i'le say, it is a delusion.*

Secondly; hence it follows also: there are 〈◊〉 promises wherein any saving good is revealed or evidenced to the soul, but either they are such 〈◊〉 God promiseth to work the condition, or suppose the condition already wrought: either 〈◊〉 mentioning a qualification, or necessarily implying 〈◊〉 including the same, out of other places to be collected where the same is professedly handled.

All spiritual good (redemption, justification, salvation) purchased by Christ, were intended only for them that do believe; therefore there is no promise in the Scripture, but doth evidence this.

Sometimes you have the covenant laid down in 〈◊〉 lump (as it were) in a brief expression, as in a 〈◊〉 sum comprehending all the whole frame, and then 〈◊〉 several actions in their distinct order and manner 〈◊〉gods working are to be attended and conceived, as though they had been more fully, and in the several branches set forth unto us: take a taste of some few, Genesis 3:5. The seed of the woman shall break the serpents head:the head of Satan, implys three things,* policy, power, and poison: to break this head is to crush and confound all these: the policy and and power of Satan is overthrown in the work of vocation, when the soul is turned from darkness to light, from the power of Satan to God: the venom and poison of Satan is taken away; partly in the 〈◊〉 and punishment which is done away in justification, partly in the stain and pollution of sin, which is removed in sanctification; all these Christ doth in 〈◊〉 hearts of all his, and some of these all the saints of God must have evidence of before they can gain evidence that they are within the compass of this covenant. Thus the apostle John disputes, 1 John 3:3. To 5. Every one that hath this hope purifieth himself as Christ 〈◊〉 pure: why? For sin is the transgression of the law, and Christ was manifested to take away our sins: therefore (vers. 6.) Whosoever abideth in him sinneth not: Christ came to take away sin, and therefore he that abideth in Christ cannot abide in sin; and verse 8. The son of God was manifested to destroy the works of the devil.

So again, Jeremiah 31:33. I will be their God, and they shall be my people: Zechariah 13. Last, I will say it is my people, and they shall say thou art the Lord our God: here again is the sum of the covenant comprised, and all the particulars with the manner of the work included and presupposed, as the apostle once for all expounds these and the like passages, 2 Corinthians 6:16. I will be their God and they shall be my people, wherefore come out from among 〈◊〉, and be ye separate and touch no unclean thing, and I will receiveyou, and will be a father to you, and ye 〈◊〉 be my sons and daughters saith the Lord 〈◊〉. If they touch no unclean thing, but be separate〈◊〉 sin, self, and the creature, and so come out of 〈◊〉 these in preparation, and come to him in effectual vocation, then he will be a father to them in his Christ, and make them his children in adoption, and then he will write his laws in their hearts, and renew them to that holiness which in Adam they lost, and so enable them to walk in his ways. And therefore when the Lord promiseth by the 〈◊〉Isaiah 43:25 I am he that blotteth out thy transgressions for my own names sake, and will not remember 〈◊〉 sins: that is, I do justify thee freely when I have made thee to believe by my free grace; for it cannot be conceived that the Lord would pass the sentence of absolution upon her while she remained in the〈◊〉 of unbelief: for then that of the apostle should fail, its one God that justifies the Jews by faith, and the Gentiles through faith, Romans 3:30. Therefore look the 20 and 21 verse Of this chapt. (for we must not have one place justle against another) and there you shall 〈◊〉 it is said, I will do this and that for my people, my chosen, which are believers, and of them and unto them it is said, verse 25. I will blot out thy sins for my own sake: the resolving of these cases, and information of these doubts, infers undeniably thus much, that there is no absolute promise that either gives or maintains assurance of our good estate, but such only wherein God engageth 〈◊〉 to work the condition, or else doth of necessity imply it wrought.

It will be said, that the covenant of grace is free,* and issues out of the free mercy of God in Christ, and therefore the Lord hath not in it any respect, to anything we have or do.

Its all confessed, and yet there is no prejudice at*〈◊〉 accrews to the cause in hand.

Free grace is the fountain of all: it makes the [ 1] 〈◊〉, it works the condition, it maintains the 〈◊〉 which is wrought: Ephesians 2:8. By grace 〈◊〉 ye saved, through faith.

And though God both require and work the 〈◊〉 [ 2] (Ephesians 2:8. Faith is the gift of god) yet it not for our faith, or for the worth of any grace 〈◊〉 is in us, that we have life and salvation but by 〈◊〉, and those, as means and ways by grace 〈◊〉 and provided to give life. 〈◊〉 is of 〈◊〉 grace, doth it not therefore require 〈◊〉 in 〈◊〉 party that is justified, nor yet suppose him to be 〈◊〉? The apostle openly contradicts such a 〈◊〉, Romans 8:30. Whom he called, them he justified:〈◊〉 is also of free grace, and yet doth it 〈◊〉 suppose sanctification and holiness in the party 〈◊〉 must possess it? Without holiness no man shall 〈◊〉the lord, Hebrews 12:14. As my glorification doth 〈◊〉 hinder the freedom of my justification because it 〈◊〉 before it, so my justification doth not hinder the 〈◊〉 of my vocation because vocation goes 〈◊〉 it, but only shows the order and manner of God’s 〈◊〉.

Third case of conscience.*

Though a man can have no right to any spiritual [ 3] 〈◊〉 in Christ without faith, and though the 〈◊〉 never witnesseth this without, or before faith; 〈◊〉, when faith is there, when some gracious 〈◊〉 is wrought, may not, doth not the spirit 〈◊〉 a man’s good estate without any respect to 〈◊〉, or any gracious qualification existent in the 〈◊〉?

I answer: so marvelous, secret, and unsearchable*are the dispensations of the spirit unto the soul 〈◊〉 as the wind blows where it 〈◊〉, thou hearest 〈◊〉*sound of it, thou knowest not whence it comes 〈◊〉 whither it goes: so it is here; the hidden 〈◊〉 ousness of the manner of the spirits work in the 〈◊〉 of it, is so hard to discern, that to make any approach so as to discover the way of God, and to undermine an error entrenching thereabout, by 〈◊〉 of reason, is more than ordinarily 〈◊〉 and therefore for our better proceeding in answer 〈◊〉 this question, I shall endeavor to do these 〈◊〉 things.

 1 state the question, and open it in the 〈◊〉 thereof.

 2 give in such arguments as we conceive 〈◊〉 plainest evidence with them to settle 〈◊〉 truth.

 3 answer some such objections as are of greatest weight.

For the right 〈◊〉 of the question, in 〈◊〉 [ 1] to the case propounded, I lay down this conclusion the Spirit of God never gives in immediate 〈◊〉 of any right we have to, or that we are made 〈◊〉 of any benesit from Christ without respect 〈◊〉 some qualification, gracious disposition, or condition in the soul.

There are three particulars to be opened for the right understanding of this conclusion.

First, what is meant by evidence? Answer. 〈◊〉 [ 1] light of 〈◊〉 let in on God’s part, and 〈◊〉 on ours, whereby either we have, or may have, 〈◊〉 true and never failing ground of right discerning, 〈◊〉 what is so manifested and apprehended; so that evidence 〈◊〉,

First, that God by his spirit manifests his 〈◊〉 and our good, and that we either do, or may 〈◊〉it for our comfort; for its the aim of the 〈◊〉 to understand this evidence with application 〈◊〉 the truth to our own particular estate. For we 〈◊〉 not now what the Word is in itself, or what 〈◊〉 spirit doth in the ordinary dispensation thereof, 〈◊〉 that is light in itself, and makes all things 〈◊〉 indifferently at all times, Ephesians 5:13. But here we 〈◊〉 this discovery and manifestation of the mind 〈◊〉 God as it comes home to our particular that 〈◊〉〈◊〉 and hearts may be settled: as Luke 24:32. He opened the Scriptures, verse 45. He opened their 〈◊〉 that they might understand the 〈◊〉: and so the truth was more cleer and their sight〈◊〉 cleer, 1 Corinthians 2:12. He hath given us his spirit 〈◊〉 we may know the things that are freely given to 〈◊〉 of God: 1 John 5:20. He hath given us an 〈◊〉, that we may know that we know him.

Secondly, this right discerning on our part is not 〈◊〉 a certain knowledge, or science of that good 〈◊〉 is thus witnessed to us, but an assurance of faith, whereby the heart embraceth it as true to it, 〈◊〉 good for it: the one of these is a help to the 〈◊〉, sanctisied reason, or reason exercised about 〈◊〉 truths, is an instrument appointed by God in the and of his spirit, to beget this act of faith; for 〈◊〉 exercised about the Word and work of the 〈◊〉, it brings in the light of the truth as a mighty 〈◊〉 with more strength and plainness to the heart, 〈◊〉 draws out this act of divine faith, whereby it 〈◊〉 this as a truth of God. For look what the〈◊〉 of another man may do in the use of the Word 〈◊〉 ordinance, that my reason used in such a manner 〈◊〉 to God may do. But another man by the 〈◊〉 of reason or strength of argument out of the 〈◊〉 may convince my conscience, nay settle and 〈◊〉 my heart, in assurance of a truth which formerlyi saw not, and therefore it is said, Acts 14:22. They confirmed the souls of the disciples, exhorting them, and so forth.

True it is the grace and habit of faith is presumed, and was wrought before by the 〈◊〉 power of the spirit which raised Christ from the dead; 〈◊〉 being wrought, the truths of God under the exercise of 〈◊〉reason, will not only settle our Judgment in knowing, but our assurance of faith in 〈◊〉 firmly believing and embracing; for first truths 〈◊〉 to the understanding to be judged, before they be 〈◊〉 up and presented to the heart to be believed Psalm 9:10. They that know thy name will trust in 〈◊〉 this is eternal life to know thee, John 17:3. 〈◊〉 2 Peter 1:3. Through the knowledge of our lord 〈◊〉 savior: for a blind hood-winkt faith is the 〈◊〉 of apostates and papists, of deceivers and 〈◊〉 but not the faith of God’s elect.

Secondly, this evidence, is laid out according 〈◊〉 [ 2] its proper object according to which it looks in 〈◊〉 place, and in this dispute: namely, 1 its 〈◊〉 aright to what spiritual benefit we shall have, or, 〈◊〉the possession or partaking of what we do enjoy 〈◊〉 Christ, and these are rather some spiritual privilege or blessings received and manifested by our 〈◊〉 tions, than the qualifications themselves, as the 〈◊〉 terms of the question do undeniably determine.

Hence its plain (according to the opinion of 〈◊〉 that hold the 〈◊〉 of the question 〈◊〉 ed) it is not touching the 〈◊〉 of faith in 〈◊〉 soul, because this evidence in the question, 〈◊〉 faith wrought; again, its not touching any 〈◊〉〈◊〉 on or qualification of grace to be wrought in 〈◊〉 soul, for I take 〈◊〉 to be an everlasting truth.

The 〈◊〉 never doth give, nor can there be any vidence that God will work the first conditiongrace, or the first grace in the soul before it be 〈◊〉, for as we heard evidence carries two things 〈◊〉 it, 1 God reveals his will to, or work upon the 〈◊〉. 2 there is both science issuing from that 〈◊〉 wisdom that hath been set up in the mind, and 〈◊〉 of faith, which embraceth that truth and 〈◊〉〈◊〉 firmly, being so cleerly and firmly assented 〈◊〉: hence it follows necessarily, and 〈◊〉,

That which presupposeth the first grace wrought 〈◊〉 the soul, and is an effect of that, that cannot be 〈◊〉 before the first grace be wrought; but evidence 〈◊〉 presupposeth spiritual science and assurance 〈◊〉faith; therefore it cannot be before the first grace, 〈◊〉 before faith be wrought 〈◊〉 the soul: hence that 〈◊〉 the apostle, 1 Corinthians 2. Last. Who knows the mind 〈◊〉 the Lord, but we have the mind of Christ, because〈◊〉 have the spirit of Christ, and that cannot be had without faith, Galatians 3:14. That we may receive the promise of the spirit through faith.

Those promises then, which imply the working of 〈◊〉 condition of the covenant, or the first grace, do 〈◊〉 three things: 1 what God alone can do as 〈◊〉 to his peculiar prerogative. 2 what 〈◊〉 will do for his; that is, such as shall come of his son Christ the second Adam, 3 what the means 〈◊〉 manner is by which he will do it. As,

The seed of the woman shall break the serpents*〈◊〉: I will take away the heart of stone, and give 〈◊〉 an heart of flesh, and so forth. That is, I alone can do*〈◊〉, and I will do it for those that are the seed of the covenant (for still such promises have an eye to the covenant of the church and the faithful 〈◊〉 it, as, 〈◊〉 will circumcise thy heart, and the heart of thy seed,*and so forth. And by the manifestation of the fullness and freeness of this mercy of mine I will work it. Thereis an irresistable light which the Lord lets into 〈◊〉 mind at the first call, which makes way for faith and is a direct act of knowledge which turns the 〈◊〉 of the soul to look to that fullness of power and 〈◊〉 of mercy, by which the heart is drawn to 〈◊〉 but the reflect act of evidence by which we are assured of what God hath done to us and for us, 〈◊〉 whereby we see that we do see, is after this, and implyes the thing done before we see it.

The issue is, the object of this evidence (we now speak of) is not gracious qualifications wrought 〈◊〉 to be wrought, but our right to or possession of 〈◊〉 privileges, as thou art my son, thy 〈◊〉〈◊〉 accepted, thy sins are pardoned. But how 〈◊〉 shouldest be brought to these, or have thy heart framed to receive these, that is not attended at all; the spiritual privileges which we have or hope 〈◊〉, mainly attended in this work of evidence, are pardon and forgiveness in our justification, our adoption, and acceptation to be sons, and the reconciliation of our persons to the Lord, and our happiness 〈◊〉: these are the spiritual benefits which are here considered, and about which the 〈◊〉 is meant.

The third term to be opeend in the question is, [ 3] immediate evidence without respect to faith or any saving qualification] its called, immediate, in this dispute, not because it is without the Word or not by means of the Word, for to deny that would be too loathsome 〈◊〉, but immediat in respect of 〈◊〉 condition going before out of which it might 〈◊〉 for however the question propounded, grants 〈◊〉 faith and grace is there, yet the evidence must be had without eying or attending anything of a qualification; I 〈◊〉 a double pretense which 〈◊〉 this kind of curiosity.

First a fear least they should prejudice the freeness [ 1] grace, if any condition or qualification in any 〈◊〉 should be attended:

 1 a conceit directly and expressly contrary to 〈◊〉 very letter of the text and intendment of the 〈◊〉, Romans 4:16. Therefore it is of faith, that it might*by grace: and if the being of faith in the relying 〈◊〉 Christ in the act of it do not hinder free grace, 〈◊〉 less will the seeing of it.

 2 besides if a 〈◊〉 attended would 〈◊〉 free grace, then the covenant of the Gospel 〈◊〉 not attend, and by name expressly require 〈◊〉, or else it should not be a covenant of 〈◊〉.

 3 its free grace, that makes and works the 〈◊〉, and when its wrought there is nothing given 〈◊〉 it, or the party who believes, for his faith, but 〈◊〉 its an empty hand to take all from Christ for 〈◊〉 both the party and itself in its imperfections 〈◊〉 pardoned.

A second pretense is, that I cannot know 〈◊〉 [ 2] my faith and grace be good, before I know 〈◊〉 my estate be good: where these two things 〈◊〉 plain;

 1 a man may be in a good estate in nature before 〈◊〉.

 2 a man may know that he is so, without the 〈◊〉 or seeing of faith or grace.

The revelation comes and says, thou art a son 〈◊〉 God, thy sins are pardoned; and if you once get 〈◊〉 a revelation, though your faith and grace be 〈◊〉 you may repair hither, this will serve; before you do know this, you can never know the 〈◊〉 of your grace and faith. And in truth, I suspect here is the mystery of this opinion, the very hinge upon which all the rest turn. And thereforethough in words they will say, this evidence cannot be before faith; that is, in time, yet in nature it maybe; though this evidence and faith are coexisting, and coappearing together in time, they exist and appear together, yet this evidence may be before faith in nature; an opinion which is desperately dangerous. For,

That which contradicts the Gospel is false: 〈◊〉 to say a man may be in a good estate before faith, contradicts the Gospel. He upon whom the wrath 〈◊〉 God 〈◊〉, he is not in a good estate: but he that believes not, the wrath of God remains upon him, John 3:36. He that is not within the state of the covenant of grace, he cannot know himself in a good estate; but without faith no man is in the estate of the covenant of grace: for they only who are of faith, are within that covenant, Galatians 3:9.

As my election is, so is the evidence of my consolation;* but my election is without any eye to works.

If 〈◊〉 be the meaning, as my election is of 〈◊〉*〈◊〉, so also is my 〈◊〉 and the evidence thereof, of free grace; it is true. But if this be the meaning, 〈◊〉 as election depends upon no means, nor works, no more doth the evidence of my consolation, its very false: it amounts to this, if the decree of God be independent, then is the execution; then which nothing is more contrary to Scripture and common experience: 1 Peter 1:9. Receiving the end of your faith, the salvation of your souls: Romans 〈◊〉 13. Filled with joy and peace in believing. In a word, we are justified and saved freely; and yet both by faith: and yet we are not elected by faith.

Gather up the meaning of the question briefly.

 1 〈◊〉evidence is meant, the spirit witnessing, and I 〈◊〉: this discerning is byscience of knowledge, and assurance of faith, the one helps the other.

 2 it is concerning these spiritual privileges, justification, adoption, reconciliation, glorification. It cannot be touching the working of faith or any qualification to be wrought, because it is without respect to any qualification, and must in their apprehension evidence none. Nay there can be no evidence (that is) neither science of spiritual wisdom, or assurance of faith, that God will work the first condition of grace. Because they are effects of the first grace and presuppose it.

 3 lastly, this evidence is immediate not in regard of the Word according to which it is dispensed; but in regard of any qualification which is neither expressed on God’s part, nor attended on my part, though it may be there.

Now we see the plain meaning of the question: I affirm it to be an erroneous and dangerous assertion: and therefore do oppose this against it. Viz.

The spirit of God never gives such an immediate evidence of spiritual privileges without a respect to a qualification.

The arguments now follow.

The first is taken from the nature of this work:* his work of evidencing is a work of application, 〈◊〉 to be referred, and according to that to be 〈◊〉, for the privileges themselves justification, adoption, and so forth. Carry the marks of distinction and 〈◊〉 from the world, and do appertain onlyto such as the Lord hath taken for his own, Deuteronomy 〈◊〉 last, who is like unto thee O Israel, a people 〈◊〉 by the lord? And in this regard they are called 〈◊〉 peculiar, taken in from the common of the 〈◊〉acts 26:18. He turns them from Satan to God, and then they receive forgiveness of sins and 〈◊〉 among them that are sanctified by faith in him: when the soul is called, and turned to God, 〈◊〉 there is an application of all spiritual good.

Hence the reason follows thus:

No work of application is without respect to a qualification; but evidencing is a work of application: without an act of receiving there is no application, for the applying of anything to another, ever in common sense, implyes some to whom it must be applied, and who must receive it; but 〈◊〉〈◊〉 to a qualification there is no act of receiving 〈◊〉 privileges, therefore without respect to a 〈◊〉, there is no application of them: if the very act of receiving be performed by a qualification, then without respect to this, there is no receiving: but the very act of receiving is done by a qualification, 1 Corinthians 2:14. The natural man receives not the things of the Spirit of God, therefore there must be more than nature. John 1:12. To. 〈◊〉 many as received him he gave this power and privilege to be the sons of God, even to as many as believe on his name;receiving and believing are all one. Thus then, without a qualification of faith, there is no receiving; and without receiving respected, there is no applying of any privileges; 〈◊〉 without applying, no evidencing; therefore 〈◊〉 respect to a qualification there is no evidence 〈◊〉 by the spirit, nor enjoyed by the soul.*

If the Spirit of God give immediate evidence of these privileges without respect to the condition〈◊〉 qualification, 〈◊〉 it gives in evidence 〈◊〉 the word.

But the spirit never evidenceth without the Word 〈◊〉. 14:26. When the comforter is come he will teach 〈◊〉 all things, and bring to your remembrance 〈◊〉 I have said unto you: but he will teach 〈◊〉, nor evidence nothing else but what Christ hath 〈◊〉 in his word. If there be no word but the Word 〈◊〉 a conditional promise by which the having of 〈◊〉 privileges of justification and adoption is 〈◊〉: then the spirit witnesseth without a 〈◊〉 if it evidence without respect to a 〈◊〉. But there is no word, but that of a 〈◊〉 promise (viz. Wherein the condition is either 〈◊〉 or understood) wherein our justification 〈◊〉adoption is evidenced. Mark 16:16. The 〈◊〉〈◊〉 the Gospel is cleer, he that believeth shall be 〈◊〉. As it is Romans 3:30. God is one and the same,〈◊〉 the manner of justification is one and the same, 〈◊〉 never justifies any but by faith; and 〈◊〉〈◊〉 certain there is no promise in the Scripture but 〈◊〉 it doth express or imply a condition. Isaiah 43. 〈◊〉. I will blot out thy sins sor my names sake; here 〈◊〉 no qualifications, you'l say, whereas if you 〈◊〉 but look into some verses of the chapter going 〈◊〉, as verse 20. He speaks to his people, his 〈◊〉, these are said 〈◊〉. 21. To be such as he had 〈◊〉 for himself: and verse 22. He calls them Jacob 〈◊〉 Israel; that is, the Israel of God (as the apostle 〈◊〉 them, Galatians 6:16.) True believers. Hosea 14:4. I 〈◊〉 love them freely; therefore here's no 〈◊〉 because none expressed? But mark the 1-2, and 〈◊〉 verses, you shall find who those are that the Lord 〈◊〉 freely, such as having fall'n by their iniquity, return to the Lord, saying, take away all iniquity,〈◊〉shall not save us, in thee the fatherless sindmercy: that is, those that have such qualifications as these, they are the persons whom the Lord 〈◊〉 freely. It is impossible it should be 〈◊〉Romans 4:23. As Abraham was justified so must we but he was justified by faith, and therefore there 〈◊〉 no promise revealing justification or adoption, but either it doth expres or imply this condition of 〈◊〉.

When the spirit doth evidence my justification* or salvation out of the Word, it doth it one or these two ways; either by the application of some general promise in which each particular, and so myself as a particular am included; or 〈◊〉 there 〈◊〉 some special word appointed, appropriated to me alone, and is spoken to none but me; as Isaiah 45. 〈◊〉. Thus saith the Lord to his anointed to Cyrus, and so forth. None was here intended butcyrus. This second, 〈◊〉 a familistical dream, and forceth men to revelations without the word; because there is no such expression to be found in the Word, 〈◊〉 therefore sober-minded men who have their senses about them dare not entertain it, perceiving indeed (as the 〈◊〉 is) that such a conceit is little better than a frenzy: the first way then of evidencing must needs be taken. Whence I reason,

Whatever is testified to the soul by way of application of the general to the particular, or by way of collection of the particular from the general, that is ever done with respect to a condition. As it thus appears by induction, the evidence must needs run in this manner. Either

All men are justified, but thou art a man, therefore thou art justified. Or,

All sinners are justified, but thou art a sinner, therefore thou art justisied. Or,

All self-denying believing sinners are justified, but thou art such a one, therefore thou art justified.the two first here are false; only this third 〈◊〉 last is true, and that carries a qualification 〈◊〉 it. If a man fly to election, and say,

All the elect are justified, that's false. Or thus, 〈◊〉 the elect shall be called and justified, that is no 〈◊〉 of evidencing neither, for (as was shewed 〈◊〉) there can be no evidence (i. E. Science and 〈◊〉 of faith) of the working of the first 〈◊〉 before it be wrought: therefore there is no 〈◊〉 way but the applying of a general, including a 〈◊〉 to myself in particular; as, all that 〈◊〉 (as Abraham) are justified; but I am one〈◊〉 them. This is good.

To make the spirit testify a falsehood, and my*〈◊〉 to receive it, is unlawful: to charge untruth 〈◊〉 the spirit is blasphemous; to bring myself into 〈◊〉 by-path, that is erroneous. But to make the 〈◊〉 testify that pardon and adoption belongs to any 〈◊〉 falls upon any subject, without respect to a 〈◊〉, is to make the spirit testify a falshood: 〈◊〉 it is to make it testify cross to a rule of truth which the Spirit of God hath given in the word. For the rule of truth is plain, Romans 8:30. Whom 〈◊〉 called, them he justified; and them, he glorified. Therefore to say the spirit will witness to one 〈◊〉〈◊〉 not called, is to make him witness against〈◊〉 rule, John 1:12. To them that receive him, he gave 〈◊〉 to be the sons of God: its a staple rule. Therefore no man is a son before he receive Christ, therefore to make the spirit to witness to a man 〈◊〉〈◊〉 is a son of God when he hath not received Christ, would make him speak cross to this word of truth.

Look how the covenant of grace testifies a mans* good estate, and the interest he hath to any spiritual good in Christ, so the spirit of grace doth 〈◊〉 it;fo the spirit of grace, and the covenant of 〈◊〉 go hand in hand; and otherwise how could it 〈◊〉 true, that the Gospel should be sufficient to make 〈◊〉 man perfect and complete in the spiritual 〈◊〉 of his soul, as well as in those things, which 〈◊〉 mainly and merely essential to eternal life, 2 〈◊〉 3:16. And here is the limits and bounds of that comfort the spirit is sent to bring, its confined 〈◊〉 this compass, John 14:26. I will send the 〈◊〉, and he shall bring all things to your remembrance, whatsoever I have said unto you: when he comes 〈◊〉 a comforter, when that is the main scope of 〈◊〉 commission to make known all the grounds of comfort to the saints, and to let in the good of them into their souls when he remembers them of all 〈◊〉 and teacheth all things appertaining thereunto, 〈◊〉 ads no more, but recalls what Christ hath said: besides that testimony which is beyond the Gospel should not be tried by the Gospel, for that which 〈◊〉 beyond the measure, cannot be measured by it: 〈◊〉 gospel is the rule of our faith and of our comfort, and if this testimony was beyond the reach of the Gospel, it could never be judged by it: this would not only set open a gap to all delusions, but break down the banks, that the sea of all sottish imaginations may break in upon the mind and apprehensions of a man, and carry them away with mighty violence without controul.

But the covenant of grace doth 〈◊〉 our interest in these privileges, ever with an eye and respect to some spiritual 〈◊〉. It is the tenure of the Gospel according to the very letter, and naked terms of it, mark. 16:16.go preach the Gospel, 〈◊〉 that beleevs shall be saved, they, and they only, and none but they, therefore it follows he that 〈◊〉 not shall be 〈◊〉: Jeremiah 31:33. This is the 〈◊〉that I will make with the house of Israel, I will 〈◊〉 my laws in their hearts, and in their inward 〈◊〉 will I put them. Look to the covenant as made 〈◊〉adam, Genesis 3:15. As renewed with Abraham, he believed and it was counted for righteousness, Genesis 15:6. And so it is in the whole frame of the 〈◊〉, still the covenant of grace gives witness to 〈◊〉 man’s good estate with respect to faith, therefore 〈◊〉 the spirit of grace doth testify also.

If God the Father intended these privileges 〈◊〉* to such under such a respect or condition, Christ 〈◊〉 all these benefits for such alone, and the 〈◊〉 applied them only unto such, then the 〈◊〉 witnesseth the possession of those spiritual 〈◊〉 unto such only. Because the witnessing of 〈◊〉 spirit is of equal extent with God’s intent in 〈◊〉 these, with Christ’s intent and purpose in 〈◊〉 these with its own work in applying〈◊〉. Whatever respect makes a thing an adequat 〈◊〉 of a work in such a kind, all works of that 〈◊〉 are ever applied to that thing under that 〈◊〉. The king gives a charter in his royal grant 〈◊〉 such who are free-men of such a corporation, 〈◊〉 that bought it purchased only for such, there is 〈◊〉 ground in true right and reason why they should 〈◊〉 bestowed upon any but such; nor can any apply privilege aright unless he do apply it with an eye 〈◊〉 such a condition that must stear the whol course 〈◊〉 a righteous proceeding in that kind. That which 〈◊〉 the formalis ratio of the subject in application 〈◊〉 must needs be attended in every work of 〈◊〉 either of comfort or privilege if 〈◊〉 the rule aright. But it hath appeared in brief 〈◊〉, that such who shall be the seed of the 〈◊〉 to them God the Father intended these 〈◊〉 privileges, John 3:16. God so loved the world thathe gave his only son, that whosoever should 〈◊〉 in him should not perish but have eternal life:〈◊〉 them as such Christ purchased these. John 17. 〈◊〉i pray not for the world, but for them that shall 〈◊〉. And so the spirit applyes, as when paul〈◊〉 appointed to 〈◊〉 the Gentiles, this was his 〈◊〉, he was to turn men from Satan to God, that 〈◊〉 they might receive remission of sins and 〈◊〉 so the spirit by the ministry of the Word makes 〈◊〉 of these privileges, and never otherwise and therefore never gives other witness.

Upon what ground the evidence of science 〈◊〉* knowledge of my justification and adoption 〈◊〉 according to truth, upon that ground ariseth my 〈◊〉 of faith; for both these (I told you in 〈◊〉 explication) were included, and must be 〈◊〉 in the work of evidence; and its as 〈◊〉 out of the principles of right reason, and experience, and Scriptures also: that alone which my 〈◊〉 judgeth, my 〈◊〉 embraceth: there is nothing〈◊〉 come to the wil, but by the understanding: what 〈◊〉 eye sees not, the heart affects not. No light come into this room, but by this window: look therefore, what the understanding apprehends, and 〈◊〉 it apprehends it, so is it presented to the heart, 〈◊〉 so by the heart is it entertained, John 4:10. 〈◊〉 thou known thou wouldst have asked him water, 〈◊〉 he would have given thee water of life: so the 〈◊〉, John 4:42.now we believe, because 〈◊〉 have heard him, and know that this is the 〈◊〉 of the world: this is cleer.

But now, my knowledge and science if true 〈◊〉 sound, it ever issues out of the concurrence and 〈◊〉 together in my apprehension, of a 〈◊〉 qualification 〈◊〉 the privileges, and 〈◊〉 privileges received thereby: for its a ruled 〈◊〉〈◊〉 the common course of reason, that knowledge 〈◊〉 science, (that is) sound judgment of a truth, ever issues out of a simple term, or one thing as one, 〈◊〉 itself 〈◊〉.

Instance: I express in word, or attend in my 〈◊〉, pardon; (that word or term) adoption 〈◊〉〈◊〉: take them several and asunder: here 〈◊〉 no judgment can be 〈◊〉, nor can any that hear, 〈◊〉 or conclude〈◊〉 the having or not 〈◊〉 of any of these. So again, sin, faith, 〈◊〉: I cannot judge what these are, or in whom 〈◊〉 are, there is neither knowledge, nor 〈◊〉, nor comfort comes hence. But dispose and 〈◊〉them together; as,

[an unbeliever is pardoned:] I judge this 〈◊〉 now, because 〈◊〉 things are joined together 〈◊〉 natures agree not, and the expression is not as 〈◊〉 things be, 〈◊〉 I s a false proposition, or 〈◊〉 cross to the Scripture, he that believes not 〈◊〉 condemned, John 3:18. [a believer is 〈◊〉:] the 〈◊〉 answers the nature of the 〈◊〉, and 〈◊〉 truth a d meaning of the 〈◊〉, and therefore its true: I so judge it, and so 〈◊〉it, and so only, if I either know it aright, or 〈◊〉 it aright. And (mark) this knowledge issues 〈◊〉 the right apprehension of both parts as they 〈◊〉 together, which 〈◊〉 be but only by a 〈◊〉 qualification.

The sum then is, if the right and true knowledge of the application of any spiritual privileges 〈◊〉 from the attendance of the 〈◊〉 subject and quality with which it is disposed, then my evidence and assurance must arise so too.

But so my knowledge ariseth, therefore so my assurance must arise also.

The like you may say, (and it will be seasonableand exceeding useful to consider it) no 〈◊〉 or witness can be attended without the thing 〈◊〉, and that according to the mind of the 〈◊〉 or 〈◊〉; you must take one with another to make up an evidence: to look upon those simple expressions; pardon, mercy, redemption, and run away with them, and the sweetness in them, and 〈◊〉 look at the right disposition of them according to the witness of the spirit, and mind of the testifier, its not possible to have either sound faith or 〈◊〉 in this way, because I cannot have true knowledge thus,

Thou unbeliever, uncalled, art pardoned. 〈◊〉 false: before thou knowest the right disposition 〈◊〉 these together, thou canst not pass a right judgment, or have a right evidence, Christ came to 〈◊〉 sinners, believing, humbled sinners: that is true.

To come to an end, hold these principles in the severals, and so you shall be able to see the frame 〈◊〉 the 〈◊〉 how it lies.

 1 none but parties qualified, viz. 〈◊〉, are the subjects of these 〈◊〉, John 3:16. John 3. Last.

 2 the spirit never witnesseth these 〈◊〉 but according to this meaning: he always means those who are 〈◊〉 true subjects of these privileges, and 〈◊〉 only; according to the meaning of the word.

 3 we cannot know the testimony of the spirit-unless we know it according to 〈◊〉 meaning.

Therefore we must of necessity know the qualification of the person receiving as 〈◊〉 as the privilege and blessing received: imust know myself [a believer] as well as [justified, adopted] because this is the meaning of the Word and spirit.

This may suffice for arguments to confirm the truth propounded: we shall now remove a stumbling stone or two out of the way: and omitting all others, I shall only answer two objections which carry either 〈◊〉 or seeming probability with them.

From that of 1 John 5:7-8. There be three that*〈◊〉 record in heaven, the father, the Word, and 〈◊〉 spirit, and these three are one: and there are 〈◊〉 that bear witness in earth, the spirit, water, and blood, and these three agree in one.

Here (say some) are several sorts of 〈◊〉, one distinct from another, one before another, and one more excellent than the other, and therefore 〈◊〉 one may be without respect to the other, the witness of the spirit without attending either water or blood, either sanctification or any saving work.

If there were no doubt moved, no question* controverted, by way of any seeming collection from the place, the very mysterious depths of the 〈◊〉 herein delivered drives all interpreters to a stand, and puts the most judicious beyond their thoughts: so that there is more 〈◊〉 to 〈◊〉 the mind of God in the words, then to make answer to the objection hence collected: we will 〈◊〉 shortly open the meaning of the words. 2 then〈◊〉 what may be truly collected from them; and 〈◊〉 it will appear that the objection fetched from 〈◊〉 will find no footing in this place.

The scope of the apostle in verse 4-5. Is, that 〈◊〉 Christ is the son of God, and that faith which 〈◊〉 the world, must look to him, and rest 〈◊〉 him.

This he 〈◊〉 to me to prove and explicate in both the parts of it in verse 6. And secondly amplyfieth it in the following 7. And 8. Verses. His proof is taken from 〈◊〉 type of his priestly-office, the truth whereof he accomplished in the great work of redemption.

He that comes by water and blood, he is the son of God: but Jesus Christ came by water and blood. His coming implys, 1 his fathers sending, 2 〈◊〉 own undertaking that great work of our recovery not only bywater, as the levites who were washed, numb. 8:6:7. But by blood also as the priests, Leviticus 8:6:22-23-24. By [water] I conceive is meant, the holiness of his nature, in which he was conceived, and for which end he was overshad owed by the spirit. By blood is meant that expiation and satisfaction he made to the law of God by shedding his blood: so that he, that had all that, and 〈◊〉 all that, which was shadowed by the priests, he is that Jesus the son of God for 〈◊〉.

And the spirit bears witness, because the spirit is truth] this seems to me, to be the fairest sense, and to be preferred before all that I can see brought. By spirit] in the first place is meant God’s 〈◊〉 the Holy Spirit. Byspirit] in the second place I do think 〈◊〉 is meant: for so you shall find the Word used, 2 Corinthians 4:13. Having the same spirit of faith. So that the Spirit of God coming from the father and the son would testify by the aspertion of this water and blood that my faith is true, when it assures my heart that this Jesus is the son of God.

2 he amplifies this proof by bringing in the number of witnesses, and the manner of their witnessing: for their number they are six; the father sending; the son coming; the spirit certifying, in this 〈◊〉manner of working they are distinct, and herein appear to be distinct witnesses; and this their witness is from heaven, signifying where they are, and from whence they express their witness: the father speaks from heaven, this is my beloved son, in whom I am well pleased, Matthew 3. Last: the son professeth so, often of himself, that he came out of the bosom of the father, john, 1:18. John, 3:13. No man can ascend to heaven, but the son of man, who came down from heaven: john, 6:38. I came down from heaven, not to do my own will, but the will of him that sent 〈◊〉: lastly, in Matthew 3. Last, the Spirit of God descended down upon him in the likeness of a dove: these speak from heaven, and their expressions are 〈◊〉 in the Word without us whether we believe or no. Three again speak and witness from earth, for Christ dwels in us here on earth: the spirit, water, and blood: there is no doubt but by water is meant sanctification; by blood, justification; all the question lies upon the third, what is meant by spirit? Under correction, I take it, it's meant of faith: for (besides that 2 Timothy 1:7. All graces are called the spirit, we have received the spirit of power, of love, and of a sound mind) this is expressly so named 2 Corinthians 4:13. We having the same spirit of faith: this is most safe, and most suitable to the analogy of faith, and the intendment of the text.

There are but three great works unto which all the rest may be referred, vocation, justification, sanctification: all these in us give in witness and evîdence, that Jesus the savior of the world, must be the son of God, sent of him, who sends also his spirit into our hearts, to work thus in us, and by these works to evidence to us, himself, and his office.

The truths then which according to the right meaning of the words, may hence be collected, are these:

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There be six witnesses. [ 1]

Three of these witness from heaven, and their [ 2] testimony is left in the Word without us. The other three from earth, from the operation of the work of grace, and these are within us.

Al these agree in this as the thing winessed: 〈◊〉 [ 3] Jesus the Savior of his people is the son of God.

The witness of those from heaven is greater than [ 4] that which is on earth.

But touching the witnessing of my good 〈◊〉 without respect to a gracius disposition or qualification, there is not a syllable in the text that sounds that way, or carries any appearance to that purpose.

If every work of grace, or the truth of a gracious* qualification be witnessed by the spirit, and is lastly resolved therinto, so that I believe the work of grace in me to be true, because the spirit witnesseth it, then I must have an absolute ground to believe the spirit.

I will open this phrase: [the witness of the spirit* on an absolute ground] either its meant 〈◊〉 the witness of the spirit is attended without any respect to a work that is witnessed, then its false and absurd, that I should discern the witness of the spirit without any respect to the thing witnessed 〈◊〉 made known to me by it: for (as hath been 〈◊〉 before) witness and the thing witnessed go both together.

Or its meant thus: that when I have received the witness of the spirit to my self, then I 〈◊〉 prove it upon an absolute ground.

Hath Christ purchased all spiritual good for his,* for believers? Hence then we may see the 〈◊〉 of the faithful, and the priviledg of those that 〈◊〉, above all people upon earth: to you thefather intended all the treasurys of grace and glory: in your stead Christ suffered, performed all that the law required and justice exacted; for you it is, he hath purchased all that good that you need, doth not that please you? all you can desire doth not that quiet you? Nay all that you can receive through all eternitie doth not that satisfie? There is none like unto you, never the like was done for any as for you: it was Moses collection, and caused his wonderment in the consideration thereof, Deuteronomy 33:29. When he had recounted, the wonderful preservations the Lord had wrought, privileges he honored them with and bestowed upon them, he breaks forth into these expressions: blessed art thou O Israel, who is like unto the O people! Saved by the Lord. That was in the type and resemblance only, but here is the truth and substance of shadowes those shadowes, accomplished in the purchase of Christ, or his faithful one’s who are: saved, not from the oppression of a pharaoh, but from the power of darkness, and dominion of the divel, not delivered from the house of bondage but from the bottom of hell: blessed are ye, O ye believing souls, your excellency is incomparble, your privilidges are inconceivable. Who is like unto you O people! Thus blessed and saved by the Lord. The wicked are not, the world is not, it is not so with them they have the gleanings, you have the harvest, they may have rivers of oil, but you the rivers*of pleasures at the right hand of the lord: nay, now while you are in this world, all is yours, all* that the obedience of Christ could procure , all that the blood (the precious blood) of Christ could* purchase, precious grace and peace, precious comfort and assurance, precious holiness and glory, excellent things are not only spoken of you, butdone for you, you blessed believing souls. Hence it is when Moses would plead the privileges of the saints, he stands upon terms of comparison 〈◊〉 challengeth all the world to show the like eminency of God’s love upon earth, again Deuteronomy 4-33 34 35 36 37. Did ever people partake of such good as 〈◊〉 purchased for you? Hath God essayed to go and take 〈◊〉 himself a nation from among the nations shall I say by tempations, signs, and wonders to bring 〈◊〉 out of egipt? No no: it was not from the house of bondage, from the tyranny of Pharaoh nor from death and miseries outward, but from the bottom of hel the tyranny of sin, the power of the Devil from everlasting death and condemnation; 〈◊〉 this (not by making water become blood, but) by making happiness to become misery, God to become man, and life itself (christ Jesus the 〈◊〉 of life)to die, that he might restore thee to life and glory: go therefore ye blessed believing servants of the Lord go on comfortably, and the blessing of heaven go with you, know your privileges and be forever quieted and contented 〈◊〉. Fret not you at the prosperity of the wicked be 〈◊〉 troubled at their pomp, since your portion is far 〈◊〉, and of incomparable excellencie: when the* father had entertained his prodigal son after〈◊〉 return with a gold ring, change of 〈◊〉 and 〈◊〉 fatted calfe, the elder son began to mutter 〈◊〉〈◊〉 show his 〈◊〉, the answer was reasonable 〈◊〉 exceeding satisfactory, son, thou art ever with 〈◊〉and all that I have is thine, Luke 15:31. So here suffer the dogs to gnaw the bones, and 〈◊〉 to have their scraps, let 〈◊〉 have the gold ring to adorne them and the fatted calfe to feed and 〈◊〉 upon, but know, (al you believers) all that is 〈◊〉 earth, all that is in heaven; all that the father 〈◊〉,that 〈◊〉 hath; all the mercy of a father, the edemption of a Jesus, the consolations of the 〈◊〉, all these are yours, you cannot have more, you 〈◊〉 be better: me thinks you should not be, I 〈◊〉 almost said you cannot, but be forever 〈◊〉 and contented.

And now, all you that sit by, and here of all this: 〈◊〉 thinks your hearts should sink within you, 〈◊〉 that never knew what it was to be humbled, 〈◊〉 to be called, and to believe in Christ: 〈◊〉, all is gone before you; believers have al; 〈◊〉 therefore, and arise to follow hard after 〈◊〉 lord that you also may be humbled, that you 〈◊〉 may be called. And comforted and forever 〈◊〉 by Jesus Christ. This will be the plague of*〈◊〉 damned in hell. They shall see Abraham, and 〈◊〉 and Jacob, and all the saints of God in heaven, 〈◊〉 themselves cast out, you shall see all those poor 〈◊〉 whom you have known in the towns and 〈◊〉where you have lived, you will see them go to heaven, and yourselves cast out; O therefore 〈◊〉 you would give God no rest nor your own 〈◊〉 no quiet, til you have got a believing heart; why have believers all this? Have they Christ and 〈◊〉 and pardon and peace and glory and 〈◊〉 and all? Say, lord why not I a believer too? 〈◊〉 I see no reason but you may, God affords you 〈◊〉, and you may be wrought upon by the means 〈◊〉 ought I know, therefore seek earnestly to the 〈◊〉 that you also may be brought in amongst the 〈◊〉 of believers, for whom all this good is purchased by Jesus Christ.*

The doctrinee delivered dasheth that dream, and 〈◊〉 that false opinion, wherewith many carnal hearted men are easily and willingly taken 〈◊〉, who fondly persuade themselves, that Christ diedfor al: and purchased both grace and glory mankind indifferently, for cain as well as abell, Esau as well as Jacob, for Judas as well as Peter, that all that spiritual good that any of the saints ver share in, it was all intended to them, all 〈◊〉 sed for them all provided for their good; but the out of the perversness of their own wills, 〈◊〉 that physick that would have cured them, 〈◊〉 upon the blood of the covenant that was shed 〈◊〉 their redemption; a conceit cross to the 〈◊〉 formerly delivered and thereby confuted and 〈◊〉 demned: but an opinion it is which 〈◊〉 derogates from the justice of God, the 〈◊〉 of the Lord Jesus: the glory of his free〈◊〉 which is childrens bread, and appointed ouly 〈◊〉 peculiar kindness for his own people; and yet by 〈◊〉 erroneous imagination is prostituted under the 〈◊〉 of a company of profane beasts.

This universalitie of redemption, makes way 〈◊〉 universalitie of corruption: and these sensual 〈◊〉 deceiving men make the gate of mercy and 〈◊〉 so wide, that so they find room not only 〈◊〉 themselves, but to carry their sins to heaven 〈◊〉 them also. But such shall one day find by 〈◊〉 experience they befooled themselves, and fel 〈◊〉 of their hopes and expectations, when they 〈◊〉 know to their terror, that the Lord Jesus was 〈◊〉 so lavish of his blood as to spil it in vain, 〈◊〉 he should miss of his end or they of their good 〈◊〉 whom it was shed: though they ery never so 〈◊〉 knock never so hard, lord lord open 〈◊〉〈◊〉they 〈◊〉 have no other answer but that, 〈◊〉 from 〈◊〉*know you not 〈◊〉 workers of iniquity. Matthew 7:23. I never prayed for you, I never dyed for you. 〈◊〉 is that which will sink the hearts and dash the 〈◊〉of all unbelieving self deceiving creatures: is there〈◊〉 rich grace, plentiful redemption, abundant 〈◊〉, merits unvaluable in the Lord Jesus? True, 〈◊〉 that's thy misery, thou shalt see it, but never be 〈◊〉 partaker thereof. Thou shalt not taste of those 〈◊〉dainties the Lord hath provided for his 〈◊〉* as long as thou remainst in that unbelieving 〈◊〉; thy doom is set, thy sentence is past. 〈◊〉 3:18. He that believes not is condemned already, is cast in all the coutrs of heaven and earth, the 〈◊〉 cannot the Gospel will not save thee; a body 〈◊〉 appeal from justice to mercy, but if mercy 〈◊〉 him, who shall comfort, who can releeve 〈◊〉? What ever he doth wherever he is the wrath God abides upon him, thou art not within the 〈◊〉 of mercy nor the compass of that redemption 〈◊〉 lord hath wrought. Nay that thou mayest see 〈◊〉 thou art, and what to hold to; the Lord 〈◊〉 hath sealed up thy destruction by a sollem oath 〈◊〉 can never be repealed; he hath sworn he that 〈◊〉 believes shall never enter into his rest. Hebrews 3. 〈◊〉. That which God says barely he many times 〈◊〉, so the first covenant do and live, a man may 〈◊〉 do himself and yet live, but he that will not 〈◊〉, God swears (and his oath is unchangable) 〈◊〉 he shall never enter into life. That a man may 〈◊〉 with reverence God himself cannot save a man 〈◊〉 never shall believe, because he cannot deny 〈◊〉 and his oath. Rest thou mayest in thy vain 〈◊〉 in thy carnal confidence, sit down secure in 〈◊〉 self-pleasing humor, but thou shalt never enter to God’s rest of pardon peace comfort and 〈◊〉: but shalt be in a restless fear and dread, 〈◊〉 and discouragement which will pursue the 〈◊〉 endless disquiet, and the powers of heaven 〈◊〉 a fford thee releif in this condition if thou 〈◊〉 herein. There is no peace (saith god) to the 〈◊〉. Isay. 57. Last,

But if this be so: and you pale in the precious 〈◊〉* demption of Christ, into such a narrow 〈◊〉 you will straiten it, and the comforts of sinners 〈◊〉 much: and extend as much mercy to devils 〈◊〉 unbelievers: for by this means you make the 〈◊〉 probates in as desperate a condition as the 〈◊〉 themselves, being wholly voyd of all help and 〈◊〉 of salvation, either in themselves or any 〈◊〉 they cannot save themselves and the Lord will 〈◊〉 save them. A blasphemous cavil.

I answer: the consequent part of the reason* unsound and blasphemously false as shall appear 〈◊〉 sundry considerations.

The merits of our Savior, and the complete 〈◊〉 [ 1] ture of his sufferings, is made up, or issues out two principles, without either of which there new had been any satisfaction to divine justice. 〈◊〉 divinity cannot suffer, the humanitie canot 〈◊〉 without blood there is no redemption: justice 〈◊〉 quireth death, and unless it be the death of 〈◊〉 that is God there is neither value nor virtue 〈◊〉 to the infinite wrong done, and therefore 〈◊〉 satisfaction. In that nature therefore the Lord 〈◊〉 offended in that he must he satisfied; for the 〈◊〉 of angels may be annihilated but die or be 〈◊〉 ved they cannot, therefore the nature of man 〈◊〉assumed, therefore redemption and purchase 〈◊〉 longs to that nature, because sufficient 〈◊〉 was only tendred for that.

Hence all that believe of this nature may be 〈◊〉 [ 1] ved; there is not an impssibilitie in the nature 〈◊〉 the thing.

To many persons of this nature God afford [ 3] means, so that if they will but submit to the 〈◊〉 and be content to receive grace they shall not 〈◊〉and that Adam could do and we in him.

The gospel doth not require a man should 〈◊〉 [ 4] of his own power, but that he should be 〈◊〉 and content to be made able to believe and 〈◊〉 of that grace he is called unto.

But the fallen angels differ in all these regards.

For theirs being the sin against the Holy Spirit [ 1] 〈◊〉 lord provided no remedy for them. For Christ no case took upon him the nature of angels. Heb, 2 〈◊〉. 〈 in non-Latin alphabet 〉 in no wise, it was in no case comely or 〈◊〉 enient.

Their nature not assumed, for them no 〈◊〉 [ 2] was made, as the apostle disputes purposely, 〈◊〉. 2:11 12. and so forth. And therefore no possibility they 〈◊〉 receive any good by Christ if possibly they 〈◊〉 believe.

Therefore the Lord neither provides nor offers any [ 3] 〈◊〉 to convert them; so that there is a broad and 〈◊〉 difference in all these.

That which is only true in the objection is this, at the wicked being dead in sins and trespasses, it no more possible for them to help themselves by 〈◊〉 own power ont of this condition, than it's 〈◊〉 for a devil, for with man there is no 〈◊〉, no more than there is with devils: and 〈◊〉 negation admits no degrees in regard of the 〈◊〉 of their nature. But the riches of God’s 〈◊〉 on his part in taking our nature entering into 〈◊〉with his in it, providing means, and 〈◊〉 with men for their good by the covenant, and 〈◊〉 no more but the bare receiving of that 〈◊〉, all these show great ods.

But Christ’s merit is infinite, and of infinite 〈◊〉,* therefore is able to save all angels and all men, it not?

The consequence of the reason is false, which wil*appear by the right understanding how Christ’s 〈◊〉 rits are infinite, and how the sufficiency of 〈◊〉 can reach all.

Christs merits are said to be infinite, then, 〈◊〉 [ 1] ther properly in regard of the person of the 〈◊〉 head whence that virtue comes; or in regard of 〈◊〉 persons to whom it is applied as that it should 〈◊〉 infinite creatures: and this is very improper and 〈◊〉.

The merit of him who is an infinite God, and of 〈◊〉 [ 2] finit virtue, is not sufficient for infinite 〈◊〉 for then had he taken any nature he had been a 〈◊〉 ficient Savior which the apostle contradicts. 〈◊〉 2:11-12.

Then had he suffered any outward evil as 〈◊〉 cution, the spilling of some drops of his blood 〈◊〉 would have sufficed, for that had been the 〈◊〉 of a partie who is infinit, and yet justice 〈◊〉 that which requires not only payment from an 〈◊〉 nit person, but in the same kind and nature also, 〈◊〉 that upon such conditions as the covenant 〈◊〉 red, before agreed and now exacted.

Merits from such an infinite person performed 〈◊〉 [ 3] such a kind and nature have an infinite virtue to 〈◊〉 swer an infinite justice, for all such for whom such person shall undertake. And according to this 〈◊〉 pass it must be conceived that Christ’s death is 〈◊〉 cient for all; else the phrase will not bear a rigid 〈◊〉.

That which I would leave to your thoughts 〈◊〉 be expressed in two things thus,

 1. Christ’s death is sufficient to save all 〈◊〉 they shall believe.

 2. It's not sufficient to save one man 〈◊〉〈◊〉 believe.

Its sufficient to save all if they believe; and 〈◊〉〈◊〉 to be the meaning of that phrase which is 〈◊〉 amongst judicious writers, that if God had 〈◊〉, and Christ intended to save many 〈◊〉 more, he needed not nor intruth should have 〈◊〉 any other or any more punishment: so 〈◊〉 he must have suffered for the substance of the 〈◊〉 and second death to save one sinner; and no 〈◊〉 he needed to have suffered if he should save all 〈◊〉 world, or another world of men. The ground 〈◊〉 is this, because our Savior being the head the second covenant as Adam of the first, a 〈◊〉 person in the room of all such whose persons he 〈◊〉; his merits, the very same individual 〈◊〉, death and obedience are apylyed and do 〈◊〉 appertain unto al, as Paul had al, so Adam, 〈◊〉, Noah, had al, and the same death and 〈◊〉 belongs to any other believer as well as to 〈◊〉. For as adams actual sin was equally imputed 〈◊〉 al, his original equally convayed: so Christ’s 〈◊〉 and righteousness to all his. Adam must 〈◊〉 sin before he can condemn one, and if 〈◊〉 it condemns many thousands as well as one. Christ dies to save one, and no more to save 〈◊〉 thousands. For the sufficiency of our 〈◊〉〈◊〉 must be 〈◊〉 as we do the sufficiency of 〈◊〉 cause, which is ever considered according to 〈◊〉 end at which it looks, and for which it 〈◊〉, 〈◊〉 that it doth not exceed: it is not to be attended 〈◊〉 to the thing in which it doth appear: 〈◊〉 end of our Savior’s sufferings and merits was save his seed, and such for which he had 〈◊〉 and should believe whether never so many never so few, but for all that come within that 〈◊〉. As a full tide or stream is sufficient 〈◊〉〈◊〉 all vessels that come upon it and yet not 〈◊〉 to carry one vessel that is not〈◊〉: so here:the ocean of God’s love and sea of redemption 〈◊〉 Christ is sufficient to carry and convay all that 〈◊〉 unto eternal salvation, but not sufficient 〈◊〉 save one that doth not believe. And therefore 〈◊〉 any orthodox divine the meaning of this 〈◊〉sufficient for all is the sufficiency of Christ’s 〈◊〉 in the room of al? Is the sufficiency of 〈◊〉 death intended and performed for the spiritual 〈◊〉 of al? they will all renounce both the sences: 〈◊〉 what reason they will put upon these words 〈◊〉 than that I have now expressed, I cannot tel: 〈◊〉 only looking at the internal virtue of Christ’s 〈◊〉 with this condition, there is value enough in it 〈◊〉 save all that come within this condition of 〈◊〉 ving: as the sin of the first Adam was sufficient 〈◊〉 infect milions of worlds, if they should 〈◊〉 of him by natural generation, and yet not 〈◊〉 to infect one if he did not so proceed.

But why then are reprobates commanded 〈◊〉〈◊〉* leeve, and punished for not believing? 〈◊〉 which any is bound to believe that is a truth, 〈◊〉 each reprobate that hears the Gospel 〈◊〉〈◊〉 to believe that Christ dyed for him: 〈◊〉〈◊〉 that is a truth.

This is an old deceit, which hath much 〈◊〉* the world and wherein the enemies of God’s 〈◊〉 have seemed to triumph: and yet in truth it 〈◊〉 fallacie, a false form of reasoning. But to let 〈◊〉 pass, we shall examin whether the 〈◊〉 of it 〈◊〉 true.

The first part [that which any is bound to 〈◊〉 is true] may admit many sences.

A man is bound to believe upon a 〈◊〉 ground: either 1. Of charitie, or 2. Of 〈◊〉 taintie, I am bound sometimes to believe that 〈◊〉 charity which in itself is not, and in the issue 〈◊〉〈◊〉 true: but upon certainty things revealed and 〈◊〉: here I am bound to believe nothing but 〈◊〉 is a truth.

Again, another sense is this: the object upon 〈◊〉 my faith is placed is a truth or true 〈◊〉.

But to the second part: that Christ dyed for me: [ 2] 〈◊〉, the pronoune is in place of a noune, for me 〈◊〉 reprobate. And then it is a falsehood, its not 〈◊〉 in any gospel that I know, nor required in 〈◊〉 Scripture of God, that I should believe this for 〈◊〉 truth, that Christ dyed for reprobates.

If it be replied, that therefore a reprobate is 〈◊〉 bound to believe.

I answer, the consequence hath no color of 〈◊〉: I am not bound to believe this falsehood 〈◊〉 I am not bound to believe. The command to 〈◊〉 carries two things with it, first that I must 〈◊〉 all means appointed by God to get faith, 〈◊〉 when I have got it I must put forth the act 〈◊〉 in resting upon and receiving from the Lord what 〈◊〉 need. The sum is: because a reprobate is bound 〈◊〉 use all means appointed by God to get faith, and 〈◊〉 he hath got it, he is bound also to exercise 〈◊〉 faith by resting upon Christ, therefore he is 〈◊〉 also to believe this proposition that Christ 〈◊〉 for reprobates: this consequence is cross to 〈◊〉and in truth to common sense.

What ever therefore can be said to the contrary, 〈◊〉 it is that unbeleif makes a man incapable of 〈◊〉 of the spiritual good which Christ hath 〈◊〉 and is willing to communicate unto his. So the 〈◊〉 determins this cause Jeremiah 17:5-6. Cursed 〈◊〉 the man that trusteth in the arm of flesh, and 〈◊〉 heart 〈◊〉 from the living God: he shall be 〈◊〉 the heath in the wilderness he shall never see whengood comes. Art thou such a one? Set thy heart at 〈◊〉 then; there is mercy enough, saving good 〈◊〉 in Christ, and its coming to this and that 〈◊〉 thy neighbor, thy child, thy servant who 〈◊〉, they shall have it, they shall partake in it, 〈◊〉 thou shalt never see it, never share in it, Romans〈◊〉 32. Its that which the apostle describes the condition of such men by, they are shut up under 〈◊〉, so that there's no way for any means to 〈◊〉 upon them, to come at them, or to do good 〈◊〉 them: all the passages are not only stopped but 〈◊〉 tercepted by the power of Satan and infidelity 〈◊〉 the soul: the soul being shut up under that,〈◊〉 shuts out the power of the Word, it works not, 〈◊〉 motions of the spirit they persuade not, all 〈◊〉 all judgments, all ordinances, all means, they 〈◊〉 not come at the soul, and therefore its not 〈◊〉 that any spiritual good either pardon or peace 〈◊〉 or comfort should ever come in.

Exhortation. 1 to provoke our hearts to 〈◊〉*faith: 2 how to carry ourselves when we 〈◊〉 it.

First this should whet our desires and provoke 〈◊〉 endeavours. Since there is all good purchased 〈◊〉 Christ, and all for those that 〈◊〉 believe; 〈◊〉 would not now be a believer? Above all our 〈◊〉 get faith since we are sure to gain so much by 〈◊〉 be the time, trouble, or prayers, pains what 〈◊〉 will be, its worth our labor though it cost 〈◊〉 so much in the getting, it will quit cost when 〈◊〉 we have it, first or last you will find it.

It was said when the Jews prospered and 〈◊〉 led in the time of Mordecai, they had joy and 〈◊〉 ness and a good day and many became jewes;〈◊〉* would undergo the same condition that 〈◊〉 might have the same comforts. And its an 〈◊〉〈◊〉 which nature hath left upon the minds and hearts 〈◊〉 all men, the places which have privileges profits 〈◊〉 endowments annexed to them carry the 〈◊〉 of 〈◊〉 men after them, good is the loadstone of a man’s 〈◊〉 and labor, and where most of that appears, our 〈◊〉 go thither with most earnestness and 〈◊〉. So you know, how the chief captain spake 〈◊〉paul concerning the roman liberties, with a*〈◊〉 sum obtained 〈◊〉 this freedom, that deliverance 〈◊〉 this fredome, they were little, not the dust of the 〈◊〉 if they be compared with freedome from hell 〈◊〉 death, sin and guilt; and with those 〈◊〉 unconceivable benefits of grace and glory; hast 〈◊〉 but faith, thou hast interest in all these; 〈◊〉 give no sleep to thy eyes nor flumber to thy 〈◊〉, give God no rest, nor thy own soul no quiet, get 〈◊〉 though it be with a great sum, great diligence, 〈◊〉 endeavors, vehement desires, leave not before 〈◊〉 hast it, and then be sure to keep it thine 〈◊〉 welfare lies upon it.

Each man hath his aime, and there he is eager, but 〈◊〉 others look at what they like, labor thou for this; 〈◊〉 the coverous man have the world, the loose man 〈◊〉 pleasures, and the ambitious man his honors,〈◊〉 do thou say, lord give me faith. If thy 〈◊〉 heart conceive it will cost the setting on, the loss of 〈◊〉 eye or a hand, some darling content that must be 〈◊〉 and cast away before thou canst come to it; 〈◊〉 thy self, and help thy soul over all these 〈◊〉 difficulties, with the daily eying of that 〈◊〉〈◊〉 that is to be had in Christ, whom thou shalt have 〈◊〉 faith. As hamor and shechom his son 〈◊〉 and prevailed with theshechemites to cut off the 〈◊〉 of their flesh, (though it carried an 〈◊〉* of harshness and difficulty), upon this plea, 〈◊〉 nor their cattle their substance and everybeast of theirs be ours; only let us consent to them in this, and they hearkened to him, though it was hard. Genesis 34-23. So deal thou with thy own soul, shall not the blood and merits of Jesus, shall not that pardon and acceptance he hath procured, that great redemption he hath wrought, the glory he hath 〈◊〉 be ours? Shall not every grace of Christ be ours to sancitfy and adorne us? Every comfort and those joys unspeakable and glorious be ours torefresh our hearts? Only consent O my soul to believe: 〈◊〉 be thou wilt say, this work is 〈◊〉, passing thy power, and beyond thy strength, true, be it never 〈◊〉 hard to thee and not possible, yet it is not hard to him who hath hardness at command, he hath done it for others, who can tell but he may do it for thee? Only let others experience provoke thee and their success encourage thee to seek for it. As 〈◊〉 did for the blessing when he knew it was in his fathers hand to give, and that Jacob had received it, see how he presseth on* with earnestness and tears, that he might not go away empty, O my father says he bless me also. So lay thou, lord I know thou hast done it for others, I know thou canst do it for me, such proud one’s have been humbled, such unbelieving one’s have been converted, settled, comforted and forever saved; O bless me also, convert me also, call me effectually, and cause me also to believe.

That which was the command of Christ to that man in mark. 5:36. Is the exhortation to thee, only believe, let this be the pEarl in thy eye and pursuit; thou seest how comfortable it would be to have those scores of thine quit, thy sins pardoned, and thy heart settled in peace, only believe and it's done, thou surveyest the great redemption that Christ hath purchased, the kingdom immortall undefiled and that fadeth 〈◊〉 away, 〈◊〉 the Lord hath prepared for his: onlybelieve and it's thine; thou findest the power the plague of those noysom distempers and hellish temprations which unfit thee for any work, make thee wearish in it, nay weary of thy life, only believe in Christ, and they are conquered and forever subdued.

〈◊〉 thus: were there an engine of that use and strength that were it but skilfully handled it would perform all things which otherwise were impossible to be accomplished: there need no reasons to press, no arguments to persuade men to get it: I can do nothing without it, I can do every thing if I have it; so it is with faith, Mark 9:23. All things are possible 〈◊〉〈◊〉 that believes, thou thinkest that the wrath of God is so fierce, his justice so strict, they can 〈◊〉〈◊〉 suffered it is not possible they should be undergone, corruption is so strong, discouragements so great, it's 〈◊〉 possible to overcome; but faith saith, nay, to that; all things are possible to him that can believe, because he hath Christ to whom all things are possible 〈◊〉 therefore as blind bartimaeus said touching his sight (mark 10:48-51.) Say thou touching thy faith, 〈◊〉 the Lord should put that question to thee, what 〈◊〉 thou have? Say, O lord that I maybelieve, that I may receive the grace of faith, whereby I may 〈◊〉 able to receive Christ and all spiritual good in 〈◊〉.

The second part of the exhortation; is to provoke [ 2] 〈◊〉 how we should carry ourselves towards Christ when we have faith, Christ hath purchased all for his, how should they be to him? What should they 〈◊〉 for him then? Why truly they should lay out 〈◊〉 and all they have received for him, who hath 〈◊〉 so much for them; and our Savior seems to 〈◊〉 a prerogative Royal and that in a kind of peculiar 〈◊〉 in our services as touching the order in which 〈◊〉 should be tendered, 1 Corinthians 2:18. All are yours,〈◊〉 you are 〈◊〉 and Christ is gods: all 〈◊〉〈◊〉 through Christ to us, all from us by Christ 〈◊〉〈◊〉 returned again to God. And the duty is double.

1. Have all at his command; 2. Lay out all to his praise.

 1. First have all at his command, all the graces, all the abilities we have received, all the blessings of this 〈◊〉 we do possess, they should all be laid up, and reserved for the Lord’s use that they may 〈◊〉 hand in 〈◊〉 to〈◊〉 his good pleasure when ever he 〈◊〉 call for them. As the spowse Song of Solomon 7. Last. At our gates are all manner of pleasant fruits new and 〈◊〉 which I have laid up for thee O my beloved.〈◊〉 the Lord’s propriety upon them, and 〈◊〉 his image and superscription upon them, as they in 〈◊〉〈◊〉, 44:5. One shall say I am the Lord’s and so forth. So 〈◊〉〈◊〉 the Lord’s and these graces, these abilities, 〈◊〉 liberties, these conveniences they are all the Lord’s. So Christ he assumed our nature, took upon him the 〈◊〉 of a servant he did all and suffered all, and 〈◊〉 gives the reason and shows the aim at which he looked in all that he did: john, 17:19. For their 〈◊〉 I sancitfy my self: so do thou say, I have all, I do all I get these I keep these good things 〈◊〉 Christ’s sake that I may more and 〈◊〉〈◊〉 to him without destraction.*

 2. As we should lay up all for him, so we should lay out all for his praise, when ever 〈◊〉 occasion 〈◊〉〈◊〉, any 〈◊〉〈◊〉 it, that we may 〈◊〉 2 Corinthians 5:15. So the 〈◊〉we live no more 〈◊〉 selves, labour〈◊〉 for 〈◊〉〈◊〉 but live only to 〈◊〉 who hath 〈◊〉 all spiritual good for us.

Book ii.

Matthew 1:21.

He shall save his people from their sins.

Application was the second part of man’s recovery, whereby all that good which Christ hath purchased for his, is made theirs. The sum of this description we resolved into two divine truths, which take up the nature of it.

 1 first, Christ hath purchased all spiritual good for his. That we have finished.

 2 the second now follows, for which we have 〈◊〉 these words; in which we shall attend only so 〈◊〉 as serves our purpose in hand.

Christ puts all his into the possession of all that*good he hath purchased for them: so much the 〈◊〉 letter of the text sounds. Salvation we know 〈◊〉 the substance and marrow of all that good which we have or hope for, here, or in another world; it 〈◊〉 the removal and absence of all evil, that might 〈◊〉 the presence and confluence of all such 〈◊〉, which either we want or desire, or can receive to make us happy; they are all comprised in this word salvation: and this our savior 〈◊〉 purchased, not to lay it up, and to keep it by him; but to lay it out in the behalf of his, not alone to provide it, but to bestow it actually upon them. It is his name; it was his office, and he doth the work, he doth 〈◊〉, actuallysave his people from their sins. 1 Corinthians 1:30. 〈◊〉 is said to be made of God to us (not only so in 〈◊〉, and the sight of God, but he is made to us) wisdom, righteousness, sancitification and redemption; and therefore the apostle gives thanks to God who 〈◊〉 blessed us with all spiritual blessings in heavenly places in Christ Ephesians 1:3. So that all the treasurys of all kinds of blessings withal advantages are by Christ communicated to his. Hence the prophet sets out the particular inventory of those special favours which the Lord doles out unto all 〈◊〉 servants and followers to suit them in their occasions and necessities isay. 61:1:2. The Lord hath 〈◊〉 me to preach good tidings to bind up the broken hearted, to proclayme liberty to the 〈◊〉 the opening of the prison to those that are in bonds to give them the oil of joy and gladness for the spirit of 〈◊〉, that they may be clothed with the garments of praise. He not only hath made a 〈◊〉 of gladness but he puts it on and clothes all his servants* with it, in a word hence it is Christ is said to be a perfect redeemer to save to the utermost not only to offer salvation and redemption, to present it before them but to make it good to their hearts and consciences to their everlasting comforts. There are two branches of the doctrinee, the explication of them severally will show the breadth of this truth.

 1. The extent of this application or the parties who do partake of ir; (theirs or ours) namly, all such for whom these good things were purchased.

 2. The manner how they come to be made partakers herof the description told us (it was made theirs) the doctrinee, (they are put into the possession of them)*

First, touching the largness and breadth of this [ 1]application, its here to be attended according to the purchase by way of paritie and proportion; redemption and application are of equal extent. Christ purchaseth for his, and Christ applyeth unto his, and to his only; all they have this; but only they have this 〈◊〉 of those that ever Christ purchased grace and life 〈◊〉, shall 〈◊〉 of it, and none but those shall be made possessors of it: both these gohand in hand: those, 〈◊〉 those, and those only for whom Christ 〈◊〉 this, to them, and to all them, and only to them Christ applies this: this is the paritie and proportion and equal extent of these two redemption and application.

See this made good by some few arguments.*

Look we at the manner of the three persons working, that will give in evidence unto this truth: this work of application is attributed in a special manner to the spirit, because his manner of working doth therein especially appear, he works from the father and the son, and this is the last work. The father as the will determines it, the son as the wisdom of the father he disposeth of this work, the Holy Spirit as the power of the almighty consummates the action.

For whom the father appointed this redemption for them Christ purchased it, to them the spirit applies it; if the spirit should not apply it to all for whom Christ purchased it that might argue want of power, if to any other but such that might argue want of tuth.

Application of the purchase is the end of purchasing* for therefore redemption was purchased for those for whom Christ had undertaken it: that as they needed it and he intended it for their good so they might partake of it for their everlasting good and benefit. Thus the current of the Scripture runs as a mighty stream, 1 Peter 3:18. For Christ also once suffered for sin, the just for the unjust, that he might bring us to God.titus. 2 14. He gave himself for us that he 〈◊〉 redeem us from all iniquity, and purifie unto himself a peculiar people zealous of good works, 〈◊〉 1:4. Who gave himself for our sins that he might redeem us from this present evil world: I add 〈◊〉 more but that john. 17:19. For their sakes I 〈◊〉 my self, that is, he prepared himself on 〈◊〉 for his death and 〈◊〉, that by virtue thereof they also might have their corruptions subdued, and their hearts purified by the truth: and hence it is, the 〈◊〉 of the 〈◊〉 of grace contains not only the manifestation of God’s mind and counsel, touching what is done for us, but what he will work in us, and〈◊〉 to us by the power of his grace, Ezekiel 36:26. 〈◊〉*will power clean water upon you and clense 〈◊〉 from all your filthiness, a new spirit I will give you, and a new heart will I work in you, and Jeremiah 31:33. I will write my laws in their hearts, and 〈◊〉 my spirit in their inward parts, and therefore 〈◊〉 lives forever to save perfectly all that come unto 〈◊〉 by him Hebrews 7:25. Iftherefore this be the end of 〈◊〉 purchase that it might be made good upon the souls 〈◊〉 his children, either Christ must miss of his 〈◊〉 and not have his end, or else they must of 〈◊〉 have all this good which the father intended to 〈◊〉 and Christ purchased in their behalf, aud for 〈◊〉 special benefit.

〈◊〉 the 〈◊〉 of salvation by the death and 〈◊〉*〈◊〉 of 〈◊〉 be 〈◊〉 than the application thereof so that Christ should die for manie that shall 〈◊〉〈◊〉〈◊〉 by his death it would exceedingly 〈◊〉〈◊〉 the virtue of the merits of Christ, and the 〈◊〉〈◊〉 the work of our redemption, for then it 〈◊〉 follow.

The sufferings and obedience of our savior 〈◊〉〈◊〉 of less virtue and 〈◊〉 to save men than the 〈◊〉〈◊〉 guilt of adams transgression was to condemn 〈◊〉: for Adam did not Only purchas the curse and 〈◊〉 by the breach of covenant, but convey it 〈◊〉 that certainly to all his posteritie, so the apostle; 〈◊〉. 2:3.We were children of wrath by nature 〈◊〉 well as others. All in whose room adam〈◊〉 and so sinned, all they had his sin imputed 〈◊〉〈◊〉 inflicted without fail; but if Christ fully 〈◊〉 life and blessing for those in whose stead 〈◊〉〈◊〉 as a suretie, but leaves the application of it 〈◊〉〈◊〉 liberty of their own wills, his merits should 〈◊〉 of 〈◊〉 power and efficacy for the recovery and 〈◊〉 of his, than adams sin was for the 〈◊〉 of his 〈◊〉. Which the 〈◊〉〈◊〉 [] 〈◊〉〈◊〉 and that in this point Wherein he makes Adam a tipe of Christ 〈◊〉. 5:14:21. For if through 〈◊〉 offence of one many be dead, nay death reigned 〈◊〉 adamto〈◊〉, and that ovr children also 〈◊〉 sinned not after the similitude of him, much 〈◊〉〈◊〉 grace of God and the free gift by grace 〈◊〉 unto many to 〈◊〉 and life that 〈◊〉 sin reigned unto death so grace might reign 〈◊〉 eternal life by Jesus Christ our lord.

Confutation: learn We in wariness and 〈◊〉* to hold this wholesome word of truth, this 〈◊〉 which is according to 〈◊〉, wherby〈◊〉 may be fensed and have our hearts 〈◊〉〈◊〉 many dangerous errors; wherby the vain 〈◊〉〈◊〉 the carnal hearts of the sinful sons of men are easily 〈◊〉 and taken aside; all which will vanish away 〈◊〉 the evidence of this truth 〈◊〉 the smoke 〈◊〉〈◊〉 wind, and the snow before the sun; and〈◊〉 we should with more care attend to 〈◊〉〈◊〉 [] delivered because We shall have so much use of it 〈◊〉〈◊〉 days when the clouds of errors have 〈◊〉 the world. As men do when the plague orsome infectious disease begins to spread, if there 〈◊〉 some choice antidotes which are of special 〈◊〉 and virtue to preserve against such malignant 〈◊〉 each man will be sure to have it always in his 〈◊〉 ever ready in his hand: such is this saving truth 〈◊〉 once taken in and rightly understood and 〈◊〉 will fortify both mind and heart from the infection 〈◊〉 such false opinions which are exceding prejudicial 〈◊〉 God’s free grace, and the comfort and peace of 〈◊〉 own souls.

Hold this truth then redemption and applycation are of equal extent. For whom Christ 〈◊〉 to them Christ applyes.

First then: hence that vain conceit falls to the [ 1] ground as Dagon before the ark, that devised distinction wherby Satan and his instruments have darkned the power and 〈◊〉 of Christ’s death viz. That Christ died for all in point of impetration but not 〈◊〉 application; that is: he purchased redemption for all, but the application is not unto all, the 〈◊〉 he layed down, but the application in 〈◊〉 he left to themselves and their own free wills in the last resolution. As though God in justice should exact a payment and that to the full of the suretie and never let it redound to the benefit of the partie.

As though our Savior should so fail in wisdom as to lay down his blood a full price for the redemption and reconciliation of men: when he well forelaw they would not or could not get any good therby; in a word, this device is dashed from hence: if for whomsoever Christ purchased, to them it is applied the impetration and application are of equal extent.

Hence again it follows by undeniable evidence, [] that Christ died not for all: for if he died only for those to whom the virtue of his death is applied, then he died only for some, because the 〈◊〉 of his〈◊〉 is not applied to all: some only shall be 〈◊〉 saved by his death, therefore he died but for 〈◊〉: application is not to all, therefore 〈◊〉 was not for all.

Hence again it's cleer: the application of mercy [ 3] 〈◊〉 grace purchased, depends not upon man’s will, 〈◊〉 then our savior had died at uncertainties, and it 〈◊〉 been in the power and pleasure of man, to have 〈◊〉frustrate the death of our savior, and the end of 〈◊〉 redemption purchased thereby: for Christ 〈◊〉 it should be applied, and therefore purchased 〈◊〉; and the will of man would cross the will of our 〈◊〉, and say it shall not be applied, which is indeed 〈◊〉 confound heaven and earth, and pervert the whol 〈◊〉 of our savior in bringing back lost man 〈◊〉 God, to make God’s saving grace serve men’s 〈◊〉 and humors, and the success of the death of the 〈◊〉 Jesus to depend upon the sinful distempers of 〈◊〉 hearts of men. Nay, hence the virtue of Christ’s 〈◊〉 should be lastly resolved into, and wholly 〈◊〉 upon the will of man, though he intended to 〈◊〉, yet they might chuse, and so Christ might have 〈◊〉 his blood in vain.

We may hence see the reason of that miraculous* dispensation of the Lord Jesus in the work of his grace upon the sinful 〈◊〉 of men, whose salvation 〈◊〉 hath 〈◊〉 in his everlasting counsel and 〈◊〉 which he made with his father: here lies the 〈◊〉 of the wonderful mysteriousness of that 〈◊〉; that it prevails most powerfully for the good 〈◊〉 sinners when they do most of all oppose it: when 〈◊〉 seem to be 〈◊〉 in their wretched courses, 〈◊〉 down in their sinful distempers, and furthest 〈◊〉 from the ways and hopes of life, intrenched 〈◊〉 daily custom and long continuance in the strong 〈◊〉 of their prevailing corruptions and lusts of their〈◊〉 and lives: when there is many times no 〈◊〉 bility, nay, not appearance of any possibility in 〈◊〉 that ever they should receive any spiritual good, 〈◊〉 being so opposite against it; and yet suddenly, 〈◊〉unexpectedly, and that by very weak means (〈◊〉 times) the Lord Christ most effectually applies 〈◊〉 word and work of his grace to their souls. 〈◊〉 we to sit down in silence, and look at the 〈◊〉 power of the purchase of Jesus, the precious 〈◊〉 of the 〈◊〉 blood of Jesus, which, though 〈◊〉 and unseen to the eye of the world, yet in its 〈◊〉 will undoubtedly accomplish the end intended. 〈◊〉 very man should observe it, and say, such a poor 〈◊〉 wretched creature, that out 〈◊〉 God and his 〈◊〉 and all the means of his own good, that then the 〈◊〉 should meet with him, and stop him, and turn 〈◊〉 and call him home to himself; O the virtue of〈◊〉 blood of jesus! The power whereof nothing can 〈◊〉 pose, the efficacy and success whereof nothing 〈◊〉 hinder; he hath purchased the good of this 〈◊〉 creature, and therefore nor hell, nor sin, nor 〈◊〉 nor〈◊〉 can ever prejudice it. It's the 〈◊〉 which our savior usually gives of the powerful, 〈◊〉 wonderful communication of himself to sinners, 〈◊〉 in that 17. Chapter of john,〈◊〉. 2. That he 〈◊〉 give 〈◊〉 life to as many as thou hast given 〈◊〉 verse 6. I have manifested thy name to those 〈◊〉 thou hast given me:〈◊〉. 8. I have given unto 〈◊〉 thy words, and they have received them: and 〈◊〉 12. Those that thou 〈◊〉 me I have〈◊〉, and 〈◊〉 of them 〈◊〉 lost: i. E. Those whom the father 〈◊〉 mended to the care and keeping of Christ (as if 〈◊〉 should say I will have all these to be 〈◊〉 and 〈◊〉 fied) our Savior he undertakes to purchase and 〈◊〉 fect redemption for them, and it therefore 〈◊〉 he gives them his word and gives them 〈◊〉 to 〈◊〉he will not loose them and they cannot 〈◊〉〈◊〉 they are given into the hands of Christ, nor*〈◊〉, nor temptations, nor delusions shall ever 〈◊〉 to take them out of his hand. Upon this 〈◊〉 it is our 〈◊〉 puts the necessity of the 〈◊〉 of sinners that belong to him. John 10:16 〈◊〉 other sheep, which are not of this 〈◊〉 (not 〈◊〉 called yet 〈◊〉 up in the 〈◊〉〈◊〉 of mercy when the Lord Jesus undertooke for 〈◊〉) them also I must bring and they shall hear my 〈◊〉. And let it be observed by any whom the 〈◊〉 hath effectually brought home to himself if 〈◊〉 look into their first 〈◊〉 in all the dealings of 〈◊〉 lord the 〈◊〉 of himself in the ways of 〈◊〉 ordinances 〈◊〉〈◊〉 towards them 〈◊〉 shall generally and easily observe some impressions 〈◊〉 power of the prayer and the virtue 〈◊〉 the blood 〈◊〉 purchase of Jesus, by all judgments corrections, 〈◊〉〈◊〉 their faylings or performances what 〈◊〉 good or 〈◊〉 hath 〈◊〉 them what ever good or 〈◊〉 hath been done by them: the Lord hath either 〈◊〉 or restrayned, reformed convinced quickened to〈◊〉 endeavors, and overwrought all, and never left 〈◊〉 until the stroke was struck indeed to the full.

Hence 〈◊〉 a saint of God can say that the Lord 〈◊〉 been 〈◊〉 with him from the time of his 〈◊〉, and all along in the places where he lived 〈◊〉 strange horrors and strokes of conscience, 〈◊〉 strange sins that he fell into 〈◊〉 and then 〈◊〉〈◊〉 and 〈◊〉 for them, grace 〈◊〉 wrought yet that’s true, but its working, the 〈◊〉〈◊〉 of the blood of Christ is now at 〈◊〉, and will never leave the soul for which Christ 〈◊〉〈◊〉there be a full and effectual application of 〈◊〉 saving good: see all this and in a holy 〈◊〉〈◊〉 wonder at the 〈◊〉 and 〈◊〉 of the 〈◊〉of Jesus Christ.

To direct the hearts of distressed and 〈◊〉* sinners, how to demean themselves in the work 〈◊〉 application for their own succor and relief; look 〈◊〉 to this purchas and blood of Christ if ever you 〈◊〉 have the work goforward.

When some times the means of grace are 〈◊〉 and leave some sad impressions and remembrances 〈◊〉 their own conditions upon them, what they are 〈◊〉 what they should be how far short they fail of 〈◊〉 which the Lord requires, the rule and their 〈◊〉 comforts may justly call for at their hands; 〈◊〉 their consciences are struggling within them, 〈◊〉 present them with direfull apprehensions of the 〈◊〉 of their sins and the punishments which they 〈◊〉 diserved; when they feel the Lord also striving 〈◊〉 them by the convictions of his spirit, and the 〈◊〉 expression of his heavie displeasure by reason of the sins, and yet are at a stall and a stand in their 〈◊〉 spirits, they can make no work of it, forward 〈◊〉 cannot go, and backward they dare not go, 〈◊〉 they have that cannot repent, they cannot part 〈◊〉 their sins, nor give way and welcome to the〈◊〉 tie of the truth that might work upon them, nor 〈◊〉 power of the promises of the Gospel which might 〈◊〉 their souls to the Lord Jesus: and here the 〈◊〉 may stand long. And it's hard but one time or 〈◊〉 God meets with every man that lives under the 〈◊〉 there are many knocks that men have in their 〈◊〉 that all the town knows not of: I must not do 〈◊〉 nor be thus, I must either be another man or a 〈◊〉 man, and then the man is at a set backward he 〈◊〉 not forward he will not. What will you do now O look to the power of the blood and purchase 〈◊〉 Christ that is the effectual means to attain this 〈◊〉 it never fails to bring application with it as suits 〈◊〉〈◊〉 good pleasure of the lord: no 〈◊〉 but this can 〈◊〉 it and this never fails to attain this end, 〈◊〉 let the eye of thy soul look thither still. do not 〈◊〉 trouble thy self, to pry into God’s counsells, 〈◊〉 suffer thyself to be bewildred in such curious 〈◊〉 as to search the depths of God’s everlasting 〈◊〉 whether thou wert elected or no: thou wilt 〈◊〉 thyself there because that way is unlawful 〈◊〉 thou medlest with that which belongeth not to 〈◊〉secret things belong to God. But this is 〈◊〉* that as the blood of Christ hath purchased all good 〈◊〉 the end of this purchase is the application of it which 〈◊〉 will never fayle to attain; thou wilt say, O that I 〈◊〉 that the blood of Christ had purchased for me; 〈◊〉 with that; for thou shalt never have the work of grace or the knowledge of grace but by the virtue of this blood therefore you must look to this to worke〈◊〉, if you would have both. What God will do 〈◊〉 that to him, this is the means he hath appointed 〈◊〉 the attainment of this end, therefore look thou to that as the leaper said to our Savior if thou wilt*〈◊〉 canst make me clean, here Only cleansing 〈◊〉 is to be had thither he looks, there he waits and submits, that's his duty, whether God will give it or no that's in the liberty of his own free will, that 〈◊〉 leaves to him, so do thou; whether God will do 〈◊〉 for thee or no, that's his prerogative, if he give thee nothing he ows thee nothing, but that Christ hath purchased it for this end, and that I should expect it from hence that’s his will and my dutie.

We have done with the extent of this application* to whom it appertaines, we are now to enquire into the second branch of the doctrinee.

2. The manner how it's wrought.

The principle saith thus. It's made theirs] thedoctrine thus. They are put into possession of all saving good by Christ.] Here three things are implyed.

1. 1 they cannot make it their own 〈◊〉 they cannot put themselves into possession.

2. 2 the manner and order how this is done.

3. 3 the cause that doth it.

Of these we shall speak in their order.

1. It is not in any man’s power to make 〈◊〉 of any spiritual good which Christ 〈◊〉 purchased, to himself; for if he could, he 〈◊〉 do it some of these ways.

Either by force we must take it, rush by 〈◊〉 into the right and possession of the Lord Jesus, 〈◊〉 wrest by strong hand everlasting happiness from 〈◊〉 whether he will or no. But that's impossible, 〈◊〉 what is the clay to the potter? So the prophet ex* presseth the difference; the interogation shows 〈◊〉 impossibilitie of the opposition: they may 〈◊〉* with his will but they cannot cross it, 〈◊〉 the 〈◊〉who hath resisted his will? And therefore the Lord 〈◊〉* the vineyard determines it by his absolute good 〈◊〉 sure, Matthew 20:14-15. I will give to this last 〈◊〉 thee, may I not do what I will with my own?

As by force we cannot take it, so by justice we 〈◊〉 [ 2] not challenge it, or claim any interest therein for 〈◊〉 thing we have or do. Nothing we have can 〈◊〉 it, nothing we can do can deserve it at the hands 〈◊〉christ. For the conclusion is firm, when we 〈◊〉 done all we can we are 〈◊〉 servants 〈◊〉 have done no more than we should. Luke 17. 〈◊〉 nay we do much that we should not do, Psalm〈◊〉

3. If 〈◊〉 shouldest strictly mark what is done 〈◊〉 miss lord who could abide it.

We of ourselves are not capable of this, 〈◊〉 [ 3] provided and freely offred to us. John 1:5. 〈◊〉〈◊〉 shined in 〈◊〉〈◊〉 the darkness 〈◊〉ded it not. John 14:17. I will send the spirit whom the world cannot receive. 1 Corinthians 2:14. The natural man receiveth not the things of the spirit, neither can he receive them.〈 in non-Latin alphabet 〉 and therefore* our Savior complaìns that his word found no place in them, all the room was taken up already, as our Savior when he came into the world, so when 〈◊〉 comes into men’s hearts; yea if a natural man might 〈◊〉 heaven for the taking, if it were put into his hand 〈◊〉 were not able to hold it. So the young man when he 〈◊〉 as free an offer and as fair terms as ever were 〈◊〉 to any, go and sell all that thou hast, come 〈◊〉*me and thou shalt have treasure in heaven, it 〈◊〉 said he went away sorrowful, he would none of the kingdom of heaven upon those terms, he neither 〈◊〉 nor could receive it.

A man would not be made capable, he would not 〈◊〉 God enable him to receive that grace which being [ 4] 〈◊〉 would take away those distempers which do 〈◊〉 take place in him. Hence comes all those quarrels, 〈◊〉that contention between the heart and the Word, 〈◊〉 men are not able to bear or hear the blessed truth 〈◊〉 God, that it should reveal or remove their 〈◊〉 from them, the soul saith to the Word as he did: 〈◊〉 thou found me O mine enemy? The carnal*〈◊〉 is not subject to the law of God nor indeed can〈◊〉. Romans 8:7. So Augustine consessed, that when 〈◊〉 prayed against his lusts, he secretly wished that 〈◊〉 would not hear his prayer.

It dasheth the vain imagination of a company of 〈◊〉* ignorant creatures whom Satan carries 〈◊〉 down to hell, by a false conceit of their 〈◊〉 to compass and contrive their own spiritual 〈◊〉 according to their own humor; they put 〈◊〉 opportunities, slight all offers of life and means 〈◊〉 grace, proceed fEarlsly in the pursuit of any 〈◊〉;what ever best suits their own carnal 〈◊〉, presuming vainly of their own power to help, as they list and like best, when and 〈◊〉 they will. Tell them of the 〈◊〉 of the work, shortness of their time, uncertainty of their lives; how 〈◊〉 and irrecoverable their hazard and loss will be, and therefore they should 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and take greedily each opportunity that is presented unto them. They 〈◊〉 their retreat hither, and here they 〈◊〉 themselves, against all fears that might surprise, terrors that might take hold upon them, threatenings of the 〈◊〉 which might shake their hearts in their 〈◊〉〈◊〉. They have found a nearer way and〈◊〉 would not put themselves to unnecessary 〈◊〉 though they begin late they can do 〈◊〉 with 〈◊〉〈◊〉 bour, and much 〈◊〉 and yet do it well; what 〈◊〉〈◊〉〈◊〉 out his days in melancholy 〈◊〉 sink his heart in sadness and discouragement, 〈◊〉 his 〈◊〉 of her present content and delight, and 〈◊〉 themselves more miserable than they need when 〈◊〉 years grow on, and their eyes grow dim, 〈◊〉〈◊〉 strength〈◊〉 them, then they will cry 〈◊〉〈◊〉〈◊〉 seek pardon, and repent of their 〈◊〉〈◊〉, 〈◊〉〈◊〉〈◊〉 of Christ, and then 〈◊〉 is 〈◊〉.〈◊〉 thus they conceive 〈◊〉 is 〈◊〉〈◊〉〈◊〉 either to 〈◊〉mercy or 〈◊〉〈◊〉, to 〈◊〉 or take eternal 〈◊〉〈◊〉 salvation as they list. True they cannot 〈◊〉〈◊〉 nor are they able to purchase it, but 〈◊〉 hath 〈◊〉 rited eternal life and God so freely 〈◊〉 it to 〈◊〉man that wil, they put it beyond 〈◊〉 peradventures 〈◊〉 make no doubt of it, but to make 〈◊〉 their own as 〈◊〉〈◊〉, and by this selfdeceiying 〈◊〉〈◊〉〈◊〉 men suddenly drop down to destruction, 〈◊〉they do indeed 〈◊〉 where they are and what 〈◊〉 do.

But, what a desperate folly is this? So to 〈◊〉mans soul, as to put the weight of eternal life and salvation, and all the hopes thou hast merely upon 〈◊〉, so that according to the course thou hast plotted it's utterly impossible thou shouldest 〈◊〉 of any good for;

First thou knowest not whether thou shalt live, it is 〈◊〉 in thy hand to maintain thy own natural life; for [ 1] 〈◊〉 what is our life? A bubble, a flower, a shadow, 〈◊〉 bubble breaks, and the flower fades, and the 〈◊〉〈◊〉 away, thou art not certain thou shalt live til 〈◊〉 evening, or if thou doest, how doest thou know 〈◊〉 shalt have ability to seek to the Lord for mercy? 〈◊〉 thy brain is grown weak not able to remember or 〈◊〉the things belonging to thy peace, and when 〈◊〉 is grown 〈◊〉 weak it's not able to grapple with 〈◊〉〈◊〉, when the days of sorrow and sickness are 〈◊〉 upon thee, and thou sayest I have no pleasure in 〈◊〉.

Imagine, God give thee life, and thou have ability [ 2] 〈◊〉 nature about thee, yet who knows, whether ever God will give thee a heart to look for mercy. Luke 23. 〈◊〉. 〈◊〉 is said one of the thieves reviled Christ, when〈◊〉 was to die he fell a railing afresh upon our Savior 〈◊〉, saying, if thou be the Christ save thyself 〈◊〉 us; one would have thought the place of 〈◊〉, and the ghastly looks of death now presented 〈◊〉 his eyes, might have put other words into his 〈◊〉, other thoughts into his mind, but he could 〈◊〉 leave his life than his blasphemy. So a 〈◊〉 going to die, a minister coming to him stirred 〈◊〉 up to cry to the Lord and to look to heaven for 〈◊〉, he professed, (though he was then going to 〈◊〉 gallows) that he would not do it, O says he I 〈◊〉 rejected counsel in my life, and I cannot take 〈◊〉 at my death.

If yet the rack of conscience doth constraine thee towards [ 3]thy latter end to vent out those hideous apprehensions of God’s displeasure, and thy own misery, and therefore thou art now restless in seeking for mercy, it shall be all in vain and without 〈◊〉. John. 8:21. The rebellious Jews who disdained Christ and all his counsels, and refused his mercy when it was tendered to them at their dores, Christ says to them, you shall seek me but you shall not find me, but shall die in your sins, you lived in them, and you shall die in them, though you leave your lives your sins will not leave you, they shall rot with you in your graves and rise with you to judgment, and go with you to hell, whither I go ye cannot come, therefore you cannot come to Christ and grace, for if they might do so, they might come to heaven; it was one part of the folly of the foolish virgins. To sleep away their time and never sought to get oil into their lamps until it*was too late, and then they cried to their fellows 〈◊〉 us some of your 〈◊〉 for our lamps are gone out, some of that faith and repentance which formerly they conceived they could find at every shop, but they had little enough for themselves, and therefore bid them go into the City and buy, but all was in vain, they missed of their oil and missed of their entrance also into the bridegrooms chamber: thou art one of these deluded creatures, thou thinkest either thou canst make oil or buy oil when thou list, thou wilt find too late that thou doest egregiously befool thy self, when though thou knockest never so hard cryest never so loud thou shalt find no acceptance, nor gain any entertainment from the Lord. Nay our Savior that he might crush such 〈◊〉 conceits he 〈◊〉 down the conclusion peremptorie that it might forever silence such imaginations, after the young man had the offer of eternal life, and trampled it under seet, and our Savior had told them it was easier for a camell to go through the eye of 〈◊〉needle, than for a rich man to enter in at the kingdom of heaven, they replied, who then can be saved? He answered plainly, and beyond all question, Matthew 19:26. With men it is impossible; if all the angels in heaven would come to help, if all the ministers on earth should labor to persuade, it would be impossible that of thyself thou shouldest entertain the offers of grace. If thou supportest thy heart and thy hopes also upon this, what thou purposest, what thou intendest to do, know, it is impossible that ever thou shouldest be good, or partake of any spiritual good for thy 〈◊〉 welfare. It's not in thy power to live, to have 〈◊〉 ability to seek, or a heart, if able, or success in seeking; nay, it is impossible thou shouldest be made partaker of any spiritual good, if thou wilt go no other way to gain interest therein.

Ground of trial and examination, whether ever* we had any saving and spiritual good applied unto us in a right manner; in our temporal estates in civil proceedings amongst men, it's not enough to lay claim to lands and inheritances, unless by a legal course they be conveyed and settled upon us, otherwise a man may be unsettled and shaked out of all before he be aware. It is so in our spiritual estate: those high and happy privileges which Christ hath purchased, 〈◊〉 great salvation he hath wrought and tenders also in the gospel; it's not enough to claim it, and catch at the comforts and benefits that come thereby, unless they be conveyed and settled upon us in a gospel way, otherwise the Devil may sink our hearts, and shake all our hopes, when we least suspect it. Thou sayest, the pardon that Christ hath purchased, the holiness that he hath promised to bestow upon his, that grace and life, that rich mercy and plentiful redemption which he hath revealed so fully, so freely tendered to his; thou sayest it's thine; I say, how camest thouby it? How camest thou to be made possessor of it? Thou wilt hapily answer, though long it was before I either knew or considered what sin or 〈◊〉 meant, yet the Lord at last by the ministry of the Word, and the work of the spirit, made me see the 〈◊〉 of my heart and life, the terrors of my conscience were like a continued wrack night and day, and the wound thereof was so dreadful, that I found it beyond the skil 〈◊〉 power of means to do me good until the Lord Christ and his abundant mercy, and rich redemption which he had wrought was proclaimed, and there I heard and found there was no name under heaven whereby I might be saved, but only the name* of Jesus, and so I took the promises of the Gospel, cast myself upon Christ, and hung upon free mercy for the supply of all that good I desired and wanted.

You take Christ? You hang upon free mercy? But how came you by the power which did enable you so to do? You say, you took the promises, but who gave them you, or gave you a hand to lay hold upon them? True, mercy is free and sufficient, the promises are precious and saving, but if they never come to be thine but as thou by thine own power didst make them thy own, certainly thou wilt in the issue fall short of them, and of thy own comfort and all.

Unless he who provided and gave thee promises, do provide and give thee a heart 〈◊〉 to take them, thou wilt never take possession of them; unless Christ comprehend thee, thou wilt never apprehend him, Philippians 3:11. Thou art utterly mistaken if thou dost not find application beyond thy strength as well as redemption: this mistake in imagining that we can make the application, ariseth especially upon a double ground, which is most dangerous and least discerned.

First, when from the general offer of the freeness [ 1] and fullness of that superabundant mercy that is inchrist, and invitation thereunto from the Lord with 〈◊〉 instant and overbearing importunity and 〈◊〉* of compassion, oh that there 〈◊〉 such hearts in 〈◊〉; turn ye, why will ye die? As I live saith the*lord, I desire not the death of a sinner: the heart 〈◊〉 to be tickled and affected at the goodness of the 〈◊〉, as being beyond its expectation, that there is 〈◊〉 a possibility of relief and succor, and therefore 〈◊〉 at it, out of a misguided apprehension, that it lies 〈◊〉 common for all comers, not looking for any special 〈◊〉 the soul must have before it come to share 〈◊〉.

This was the wound of the stony ground hearers,*〈◊〉 received the Word with joy, and yet had no root: Christ Jesus came into the world to save sinners; oh that's a word forever to be received, scarlet sinners may be pardoned, the heart is tickled with it, and so catcheth at it, merely out of their own 〈◊〉: this 〈◊〉 false application, and this I take to be the cause of the blind presumption of the unwelcome guest; Matthew 22:12. Friend, how camest thou in hither, not 〈◊〉 thy wedding garment? He heard of the 〈◊〉 provided, and that the Lord kept open doors, and therefore he adventured to croud in amongst the company, therefore our savior challengeth him, how camest thou in? If coming here, was 〈◊〉, why should he be blamed? Whether was not the wound therefore in a disorderly manner of believing and coming? He came in his own strength, and did not look to Christ to give him a heart to believe, it answers not the guise and wear at this wedding, which is that the Lord must as well guide us in our coming and order that, as well as order the dainties he prepares, and 〈◊〉us unto.

The second ground of mistake in our application, [ 2] when out of common illumination set up in the mind,terror and astonishment let in upon the 〈◊〉, together with notice and conviction, it's only in Christ that must and can do us good. Out of these common insightnings, and legal terrors, the soul is stirred (out of a natural〈◊〉 to procure it's own safety) to catch at that comfort and supply, whereby it may succor and releeve itself out of these pressures which are too heavy for it.

Now as long as those fears and the noyse of those direful threatenings of the Lord continue in the view of the soul, and as long as it doth not discern its own falseness in this imagined and self-deceiving application, out of self love to self ends, all that while in a blind kind of boldness it may pretend to hang upon Christ and free mercy.

But when either the legal stroke ceaseth that he feels not a need of the balsom, or that he fails of his end, and this groundles application (which is nothing else but a presumption), fails, then all this work falls to the ground, and his hopes and heart fails him and all, he will then say, I applied mercy to my 〈◊〉, but God never did; I catcht at a promise and Christ, but God never gave him to me; and this is the cause why thousands 〈◊〉 short when it comes to a dead lift, their conversion, the promises and mercy they have laid hold upon come to nothing, the truth is they took a Christ but God never applied him to them: O application is a wonderful work!

Thus Esau who despised the birthright and blessing*indeed, yet out of self love for self ends he seeks the blessing with tears, but not with a faith of application,* a faith of God’s operation.

For the root of faith is in the Lord Christ issuing from the work of his spirit, and therefore he must apply himself to us, before we can apply him to our own hearts. As the beams of the sun must come down tothe waters, before it can draw up the water in clouds and vapors: so here, the root of this application being in Christ when we cannot keep ourselves, yet he keeps us by the power of God through faith unto salvation, he keeps us, and keeps our faith: I have prayed (said Christ to Peter) that thy faith fail not; he keeps us to a kingdom, and keeps a kingdom for us, he puts us into possession, and none can put us out.

Hence we may observe the madness of the 〈◊〉 hearts of men, which transports them beyond all the bounds of reason, carries them against the principles of nature and common sense; which makes them not only miserable, but unwilling to be made happy. Was there ever any sick man that was not content to be healed, and any in prison and pressures that was not willing to be delivered? Any helpless that was not desirous to be eased and succored by another? Yet this is the hellish and unreasonable venom of a distempered and sinful heart, that loves its poison, delights in its bolts and prison, destitute of all spiritual good, hath neither hope nor help in its self to get or receive any, can do no good for itself, and yet is unwilling that God should do any good fot it, or make it capable of receiving any; famish they do, and would not have meat provided that might sustein them; perish they do, and yet would not have the power of the Word work kindly and effectually upon them for their safety and deliverance, it's not a sickness only, but a spiritual madness; if men carry themselves so when they are sick, we say, it is a frenzy: thus isay, 30:10-11. They say to the seers, see not; to the prophets, prophesy not,〈◊〉 not, counsel not, but cause the holy one of Israel to cease from us: this is the temper of every natural man in this world.

This serves to justify the equal and righteous proceedings* of the Lord in the utter 〈◊〉 and destruction of the ungodly, and the enemies of his grace; at the great Day of Judgment when they shall be full of their 〈◊〉, and full of their plagues, cast out of the presence of the Lord, or the least expression of any gracious 〈◊〉 attribute of God, nor bounty to pity them, nor patience to bear with them, but they lie under the power of their sins, and the infinite displeasure of the almighty. This is that will stop all mouths, and answer all cavils, they have no more but what they would have, they want nothing but what they were weary of. You would be proud and stubborn, and rebellious, and you shall be so; you shall have your belly full of your abominations, and now you have your wills; you were weary of the Word that would reveal your sins, convince your consciences, subdue your corruptions, the truth was your only trouble, you were troubled with counsels, reproofs, 〈◊〉, ministers, that you could not have your full swing in your sins; God will ease you of that trouble; you shall never see the face of a saint that may counsel you, never hear the voice of a minister to reprove you, never have the Word to work upon you; you have said to the almighty, 〈◊〉*away from us, we desire not the knowledge of thy 〈◊〉;now you have your desires. They that 〈◊〉 me, love death, Proverbs 8. Last: you have what you loved, you could not help yourselves (you say) but you would not have the Lord make you capable of any help. Thus every mouth is stopped, and the Lord justified out of the consciences and confessions of the wicked themselves.

2 how this good is made ours.

For the manner and order of putting us into 〈◊〉 of all this good it will appear in four particulars.

The soul is made capable of all that spiritual good [ 1] and those precious blessings which 〈◊〉 to 〈◊〉; 〈◊〉 is and must be first room made for the 〈◊〉 of these or else there is no possibilitie to 〈◊〉 of these, a man cannot be in heaven and hell at 〈◊〉 happy and miserable at the same time, be 〈◊〉 or that which opposeth and distroies this good 〈◊〉 yet share 〈◊〉. First then the Lord Christ makes the soul capable, as in all corporations who have their privileges and immunities by charter 〈◊〉 to certain persons under such terms and conditions, as that he must be bound prentise, and serve 〈◊〉 long, he that comes not under such conditions he is not capable of such privileges, so here: john. 3:27. No man can receiv anything except it be given him from 〈◊〉, that is not only the thing but the receiving of it must be given unto him; Matthew 13:11. To you it is given to know the misteries of the kingdom, but to others it was not so, for in hearing they should bear and not perceive, seeing they should see and not understand their eyes were blinded and their hearts were hardened, and so they were incapable of any good, Colossians 1:12. Giving thanks unto the father who hath made 〈◊〉 meet to be partakers of the 〈◊〉 of the saints as who should say, they were not fit nor meet before they were made so.

As he makes them capable of this: 10 he gives them [ 2] a right and title therunto which they may for 〈◊〉 hould and forever maintain their possession by 1. John 5:12. He that hath the son hath life, first we must have aright unto Christ, and then to all that is in him, in him are hid all the treasurys of wisdomand holiness: if once a man have a right in the 〈◊〉 all the metal gould and silver is his that is there, 〈◊〉 may digg bouldly and take freely, it is his own; buy once the ground, then all the springs that run 〈◊〉 all the trees that grow there, and all provision 〈◊〉 arise thence are his. Christ is the mine of mercy, and 〈◊〉 oar of grace, and salvation, the well-spring of 〈◊〉 and happiness, all the promises are 〈◊〉 and amen in him, in him accomplished, by him performed this is God’s manner, first he gives his son and with him all things, that’s his order in giving and it should be ours in receiving; it's Satan’s policy to make the saints be at a loss when they look for pardon and grace, and peace and comfort, within themselves and then to Christ, and so 〈◊〉 his labor and looks in vain, but We should look up to Christ the author and finisher of our faith Hebrews 12.〈◊〉god hath blessed us with all spiritual blessings, but it is in Christ Ephesians 1:3. In him these blessings are contained by him dispensed, and from him received. And therefore the apostle issues all here, this is the witness of the father touching his son he hath given us eternal life, and this life is in his son, 1. John, 5:11. This is the tenure of the saints which they hould in capite.

The soul then stands seized of, and actually estated [ 3] in all these spiritual good things of Jesus Christ he is really admitted into all these privileges that he may enjoy them, and unto 〈◊〉 benefit of them as his due, he hath not Only jus ad rem but jus in re, Romans 8:32. If he hath given us his son, how shall he not but with him give us all things else, he is the heir who hath all, have him and have all; when the indentures are sealed then there is deliverie of the land, and the emolument thereof comes to him from that day forward, so here the rents and revenuesof the Gospel come in to us when once we have Christ, 1 Corinthians 1:30. He is made of God unto us, wisdom, righteousness, sanctification, and redemption; if once he be made ours, all in him will be made ours also; 1 john,16. Of his fullness, we all receive grace for grace.

The soul hath now liberty to 〈◊〉 and improve [ 4] Christ, and all he is, and hath, and doth for our spiritual advancement, and so to live upon our own, our revenues, and comings in from Jesus Christ, Galatians 2:19. That I now live it is by the faith of Jesus, phil 4:13. I can do all things through Christ that strengthens me; he hath provisions about him to live comfortably and contentedly in all conditions; I can be rich, and I can be poor; I can abound, and I can be abased: men’s patrimonies and possessions may help them to be rich, but to learn them how to be poor they will not, nay, rather indispose them; and God would have us not only live christianly, but comfortably, Hebrews 6:17-18. He hath sworn that he will bless us in his Christ, that by two immutable things we might have strong consolation; nay, to grow up in him in all things, Ephesians 4:15-16. That we may grow rich in peace and comfort, and assurance, in grace and holiness, and all the good things of Jesus Christ.

And this is the order of application: he first makes us capable of, then gives us a right unto, then estates us in, and lastly gives us the use and improvement of all spiritual good in Christ. Thus it's made ours.

This should make us see and affect our hearts with* a holy admiration at the riches of God’s mercy and* freeness of the covenant of grace in Christ, who prevents his with blessings of goodness, and that in the midst of their undeservings, when out of the stubbornnessand crossness of our hearts we oppose his truth and holiness, he doth us good when we neither will, nor desire our own good.

He not only provides a gift, but a hand to take 〈◊〉, he requires the condition which is exceeding reasonable, and works 〈◊〉 the condition he requires, tenders us mercy which we could not have conceived, and that's not all, but gives a heart to entertain it, that 〈◊〉 Christian might be and breath in mercy.

When Adam though adorned with all 〈◊〉 that was compatible 〈◊〉 a creature in his condition, having the stock left in 〈◊〉 hand, he undid himself 〈◊〉 his posterity, being left to the mutability of his 〈◊〉 will, though holy and righteous, how suddenly 〈◊〉 irrecoverably becomes he miserable: but this is 〈◊〉 incomparable excellency of the covenant of grace the Lord not only makes provision for lost man (〈◊〉 though it was no smal favor, yet it would never 〈◊〉 done him good) therefore he made it his also. 〈◊〉 dam should have had all conveyed to him by a 〈◊〉 of justice, by his own improvement and obedience and hence he lost what he had and hoped for. It 〈◊〉 just God should require service from Adam, it 〈◊〉 just he should give him grace to do it (for else 〈◊〉 should have required 〈◊〉 from his creature, which had been contrary to the wisdom and holiness 〈◊〉 the creator) it was also just that when 〈◊〉 had done what was commanded and covenanted 〈◊〉 him for (〈◊〉 was just 〈◊〉 say) that then he should accept of work and reward it, for to him that worketh wages is due of debt, Romans 4:4. But it's 〈◊〉 in 〈◊〉 of the covenant of the Gospel. All 〈◊〉 merely and only out 〈◊〉 the covenant of God’s free favor; when we lost and forfeited all we had, and 〈◊〉ourselves for what we needed, and were unwilling out of the wretched and hellish distemp̄ers of our 〈◊〉〈◊〉, either to have anything, or to be made capabl of 〈◊〉 thing, that grace might appear to be grace indeed, 〈◊〉 doth 〈◊〉 for our good, not only beyond our desert 〈◊〉 what we have besides hell, is mercy) but beyond 〈◊〉 desire.

That thou mayest forever each day that passeth 〈◊〉 thy head, remember it to the Lord, and leave 〈◊〉 upon record in thy own conscience; say, hadst 〈◊〉 (blessed lord) given me the desire of my 〈◊〉, and left me to my own will, its certain I had 〈◊〉 in hell long before this day, when in the days 〈◊〉 my folly and times of my ignorance, when out 〈◊〉 the desperat wretchedness of my rebellious 〈◊〉, I was running riot in the ways of 〈◊〉, when I said to the seers, see not; and to the*prophets, prophesy not, to Christians, to 〈◊〉, to governors, admonish not, counsel not, 〈◊〉 not, stop me not in the pursuit of sin, the*〈◊〉 was I took hold of deceit and refused to return,〈◊〉, resolved in the secret purpose of my own soul*would none of thee, I would not have that word 〈◊〉 thine reveal or remove my corruptions, I would 〈◊〉 of thy grace that might humble me and purge 〈◊〉, none of that mercy of thine that might pardon 〈◊〉, none of that redemption of thine that might 〈◊〉, 〈◊〉 thou then 〈◊〉 me at my word, and 〈◊〉 me what I wished, and sealed up my〈◊〉, saying, 〈◊〉 thou forever filthy, forever 〈◊〉, and forever miserable, thou wouldst neither 〈◊〉 holy nor happy, thou shalt have thy will, sin 〈◊〉〈◊〉, and take thy portion with devils, 〈◊〉, it had been just with thee, and I justly 〈◊〉.

But to bear with all my baseness, to put up all 〈◊〉 wrongs and provocations, to strive with me 〈◊〉 good when I took up arms against thee, 〈◊〉strove against my own good; nay, when I 〈◊〉 mercy, and then to take away that resistance, and to cause me to take mercy, and make it mine, when 〈◊〉 us dall the skil I could to hinder my own salvation, oh! The height, the depth, the length, the 〈◊〉 of this mercy!

It was God’s expression of his own kindness towards the 〈◊〉, Ezekiel 16:4:6. In the day of 〈◊〉 nativity I saw thee in thy blood, and then I said 〈◊〉, consider but thyself and thine own ways, and thou wilt sind it thy condition, and therefore take up thy stand again here in admiration; when there was no means to help me, no man to pity me, and I had not a heart to pity my self; when I lay w. Ltring in my blood, wallowing in my sin, when I said 〈◊〉 would die, then thou beheldest me and said, live 〈◊〉 poor creature, live: oh that mercy! forever to be adored, come down Ye 〈◊〉 angels from heaven, and magnify that mercy through eternity; 〈◊〉would 〈◊〉 perished in despite of mercy, and the Lord made me take mercy in despite of my heart.

Train up thyself thus, and dyet thy soul with 〈◊〉 daily admiration of this rich mercy of the Lord, 〈◊〉 with 〈◊〉 daily bread; its mercy that gives, mercy that conti ues, mercy that perfects all spiritual good for thee〈◊〉 in thee, and will do so to all 〈◊〉〈◊〉 as they in the rearing of the frame of the 〈◊〉 temple, all the people cried, grace, grace, grace, Zechariah 4:7. When it was not power nor policy, for the whole nation was poor and despicable, wholly 〈◊〉 and unable to begin or to carry on such a 〈◊〉 grace then laid the foundation, and grace never left until it added the topstone; so here, it was mere grace that provided salvation, that 〈◊〉 it, offered it; made thee able to receive it; thereforethou shouldest walk in the wonderment of this grace and mercy, all thy life long.

Hence also is matter of humiliation and daily* self-denyal while we live in this world, which may help to pull down our proud hearts, and peacockfeathers, and lay us low in our thoughts, in the apprehension of our own vileness and baseness, 〈◊〉 own weakness and unworthiness: when we feel our hearts to be puffed up with the vain apprehension of our own worth, parts or performances, what we are, and what we do; look we back to our first beginnings and 〈◊〉 aright of our own wretchedness, and nothingness, yea, worse than nothing, in that we not only wanted all good, but we had it within us to oppose all good, and that will cause us to sit down in silence, abased for ever; when empty bladders are grown unto too great bulk and bigness, to prick them is the readiest way to lessen them; when our empty and vain minds swel, with big thoughts, and high overweening conceit of our own worth, learn we to stab and pierce our hearts with the righteous judgment of our own natural vileness, which will (or at least may) let out that frothy haughtiness that lifts us up beyond our measure, tell thy heart and commune with thy conscience, and say, it is not my good nature that I am not roaring amongst the wretches of the world in the road and broad way of ruin and destruction, that I am not wallowing n all manner of sin with the worst of men, it's not my good nature, no thank to anything that I have, that I am not upon the chain with malefactors, or in the dungeon with witches, for what ever hell hath, it is in this heart of mine naturally, a cain here, a Judas here, nay, a devil here.

The time was (O that with an abased heart I may ever think of that time) I never looked after the spiritual good of my soul, whether I had a soul or no,what would become of me and it, was the least of my care, the farthest end of my thoughts, nay, loth I was to hear of, or know these things when they were 〈◊〉, unwilling to receive them, or give way to them when they were offered; how did I stop mine ears, shut mine eyes, harden my heart? What ways, means, and devices did I use and invent to shut 〈◊〉 the light of the truth, and to stop the passage and power of the Word, that it might not convince me, that it might not reform me, might not recal me 〈◊〉 my 〈◊〉 how often have I secretly wished that either the Word were taken out of the place, or 〈◊〉 from 〈◊〉, that it might not trouble me in my sinful distempers, and when 〈◊〉 had least good I had most ease, and took greatest content; oh that such a vile wretch should thus live, and yet live! To be thus sinful! Oh that I might forever be abased for it. As in sores, when the proud 〈◊〉 increaseth, there is no way but a corrosive to eat 〈◊〉 down: this consideration of our own 〈◊〉, may be like this corrosive to eat down the pride of our hearts. Thus Paul frequently in the remembrance of his former wretchedness, bleeds kindly and 〈◊〉 in the abasement of his spirit, he mentions not his apostleship which might exalt him, but presently he remembers his 〈◊〉 which might abase him, 1 Timothy1:12. I thank Christ Jesus our lord who hath enabled me for that he counted me faithful, and put me to the ministry, who was before a 〈◊〉, 〈◊〉 and injurious, verse 13. Hence again he observes it was God’s way that he might not be exalted*above measure, to buffet him with the sense and assaults of his own weaknesses, 2 Corinthians 12:7. And thus far he did glory in, and take pleasure in his 〈◊〉, not to have them, but to use the consideration of them as a wholsom corrosive to pull down those proud swellings: as a man somtimes takes pleasure〈◊〉 the pouder of scorpions, or mercury water, because 〈◊〉 a medicine against some poisonful humors; and 〈◊〉 he directs, Ephesians 2:11-12. Remember that you were dead in sins and trespasses, Gentiles in the flesh, without God, without Christ, without hope: if a man conceit that his make or metal is better than other mens, let him look into the pit whence he was*digged, the rock out of which he was hewen, he will 〈◊〉 see cause to conclude he was as hard, as stubborn, 〈◊〉 proud as any other, as unteachable, as unframable 〈◊〉 any other: and here that question hath place, what hast thou that thou hast not received? Yea, 〈◊〉 degree lower, how camest thou to be able to 〈◊〉 it? Stake down thy heart in this determination, 〈◊〉 answer, I have received nothing further than 〈◊〉 hath enabled me, and I have nothing unless he 〈◊〉 it, I do nothing unless he quicken me to the 〈◊〉 of it; the remembrance of 〈◊〉 plagues of 〈◊〉 heart and nature should 〈◊〉 me forever to be 〈◊〉, I am what I am by mercy, let that have the 〈◊〉 of all, which is the worker of all the good I 〈◊〉; as men pul away the steps and stool from 〈◊〉 a man if he stand too high, so 〈◊〉 should pul away 〈◊〉 swelling conceits which lift us up in our own 〈◊〉; it's not I, but the grace of God in me;*〈◊〉 I any power to be humbled, to believe, to be 〈◊〉? No, it's not I, but free grace, that is the 〈◊〉 and worker of all, let grace therefore have 〈◊〉 honor and praise of all.

Here is matter of cordial refreshing to support the*〈◊〉 of sinners, from sinking into desperate 〈◊〉, when they see the weakness of their own 〈◊〉, not able to reach this work, the stifness of 〈◊〉 own wills, as ready and resolute to oppose it and 〈◊〉 of both, an utter impossibilitie to attain it, or any 〈◊〉 good unto themselves, their hearts and hopescannot but fail so far as they look to themselves; but when they look to this, that as it is beyond their own po wer, so it is not their own work, this may be some support, it is in 〈◊〉 hand and must proceed from his power, who can do what he will in heaven and earth and in thy heart also, therefore repare hither and rest thy fainting spirit here.

In regard of a man’s weakness, the well is deep and [ 1] thou hast nothing to draw withal, the work of applycation is spiritual and mystical, the eye is dim and thy understanding shallow, not able to search into such mysteries, thou canst not discern neither the way, nor the work, how wilt thou be ever able then to attain it? Remember thou canst not make thyself able, but thou must be made able to know it and to receive it, its in his hand, and its his work who is able to do it, Jeremiah 24:7. I will give them a heart to know me, hither our Savior resolves this work and rests himself here Matthew 11:25. I thank thee father lord of heaven and earth, that thou hast hid these things from the wise of the world and revealed them unto babes even so father, for so it pleaseth thee. And it's God’s promise, isay, 42:16. The hlind shall see and the deaf shall hear. It's his ordinary proceeding, he calleth the foolish and things that are not, to bring to naught things that are. 1 Corinthians 1:28. Therefore thou shouldest press God with his own promises, mind him that this is his prerogative, say, lord it is not in man to*direct 〈◊〉, to humble himself, to convert himself, but it is with thee, and its thy promise to give me a heart to know thee, thou callest things that are not,* I am not wise nor humble nor holy, I am not able to know thee let me be known of thee that so I may come to the knowledge of thee.

But happily thy stifness is more and worse and more [ 2] dangerous than thy weakness, though thy mind be enlightnedcavils removed the truth made clear, thy 〈◊〉 settled, what should be done; but oh! The 〈◊〉 stifness of this wayward will, that hath 〈◊〉 all promises and distrusted them, all threatenings 〈◊〉 slighted them; so that the distressed sinner will 〈◊〉, I have a heart that cannot repent or believe, that 〈◊〉 receive grace, that cannot give way to the power of God’s ordinances or make choice of any good, 〈◊〉 that I am even weary of my heart and of my life 〈◊〉: yet, God can pluck away this unteachableness 〈◊〉 thy heart though thou canst not take away thy 〈◊〉 from it; of his own good will he hath begotten 〈◊〉 James 1:18. Its not in the will of Satan nor in thy own will to hinder it if God will do it, it's his work he hath challenged it to himself, and hath engaged himself do it for all his, I will take away the heart of stone, Ezekiel 36:26. Say thou, lord I cannot do it, and 〈◊〉truth I should not do it, for that were to arrogate more than I should, and to press into the priviledg of the almighty I only wait upon thee and bring my heart to thee, that thou wouldst bring me to thy self, 〈◊〉 the leaper said Matthew 8:3. If thou wilt thou canst make me clean, I have neither will nor power, I can 〈◊〉 do it nor receive it, but thou canst do both for me and work both in me; it was the ground of 〈◊〉 which the Lord gave to his people in building the material temple, when they looked at the greatness of the work, and their many oppositions, Zechariah 4:7. Who art thou O great mountain thou shalt become a plain, difficulties are compared to mountains, when a man sees a mountain lie before him, he thinks it is inaccessible, and impossible for him to go over it, so when a man sees the pride and stubborness and rebellion of his own spirit, he thinks 〈◊〉 is impossible for him to subdue these, but if the Lord will he can say unto it, who art thou O great mountain?And though it be mountainous pride and stifness and corruption yet he can make it become a plain, when he will humble thy heart and set up the power of 〈◊〉 grace within thee; as when the angel came to 〈◊〉peter the iron gate was opened, so though all the 〈◊〉 we can take cannot pul the iron gate off a proud heart off the hinges, yet when the Lord will come the iron gate will give way of it's own accord.

Here We have also a rule of direction, showing the* right and the ready way how to 〈◊〉 forward the great work of 〈◊〉 on our souls when ever the Lord is striving with us in the ministry of the Gospel; look how God offers Christ and all spiritual good in him so we should attend his mind, and so receive it.

The directions here for quickening our hearts and enlightning our minds are three.

First look to Christ; first make sure of him, as he [ 1] in whom all our good is laid up, 〈◊〉 is God’s order in dispensing, it should be ours in receiving: he first*gives his son and all things with him, we first receive his son, and all spiritual good through him; the*wise merchant bought the field, and being po sessed of that, the pearl that was hid therein was 〈◊〉; Christ is the heir of all, and if we have him we have all, they said it 〈◊〉, this is the heir come let's 〈◊〉〈◊〉 and the inheritance shall be ours, Matthew 21:38. But this we may and should say 〈◊〉, this is the heir come let's love him, let's possess him and then all the inheritance of grace and glory shall be ours; the woman looks first at the man, and then she well knows, if she have him, his means is hers also she cannot want it, if he have it; so it is here, Christ Jesus is the head and 〈◊〉 of his church all the great things of life and grace and glory are all in his hand, in his having, and his giving, once have Christ and have all, therefore eye a savior look to him and make sure of him above all.

Look at all graces as either they lead to Christ or [ 2] 〈◊〉 from Christ, else they will loose their life and sweet, and we shall loose the comfort of them, unless we look at them thus, either as they bring us to Christ by the power of his spirit, or as they come from Christ by his spirit inhabiting in us; as there be several ways that lead to the goale or mark at which men 〈◊〉, and they look no further at them, nor are refreshed by them, then as they point out a path or lead 〈◊〉 way to the mark, where their prize and profit is; Christ is the mark all graces are such as either com from him or lead to him, and further then they attain that they and we miss both our end and good, Philippians 3:13:14. This one thing I do, I press forward after the 〈◊〉 the price of the high calling of God in Christ Jesus, still we should look at him, that we may have 〈◊〉, and enjoy him this should be the mark we〈◊〉 aim at the goale we should run for, look at 〈◊〉 duties as they are means to bring us to him, and to 〈◊〉 saving good from him, say to the great work 〈◊〉 contrition humiliation vocation whence come you, whither go you? they will all say, to bring you to 〈◊〉, 〈◊〉 so look at them so attend to them. Again, sanctification holiness obedience whence come you? Why from Jesus Christ, here they all center; 〈◊〉 always the way to Zion, the way to Christ, 〈◊〉 to come to him how to receive spiritual good from him; whom seek you? A Christ: why are you 〈◊〉? Why pray you? And why weep you? It is 〈◊〉 a Christ, thus if we make Jesus Christ the center of all graces and duties, then they will become truly 〈◊〉, and truly comfortable to our own souls.

When we would have our graces either increased or [ 3] 〈◊〉, we must not look to our own graces or go 〈◊〉 in the power of them, that either we may get 〈◊〉 or do more, but look to Christ the author andfinisher of our 〈◊〉 and leave our hearts and graces with him; the wheel drives the mill, but the stream drives the wheel, the sail carries the ship, but no longer than the wind carries the sail. So 〈◊〉 is here, ephe. 6:10.be strong in the Lord and the power of his might, else there is neither power nor might 〈◊〉 strength to be had from our own graces or abilities in the time of need, they that wait upon the Lord shall renew their strength as the eagle, they shall 〈◊〉 changes of strength, renewed resolution, courage and constancie in a Christian course, whereas the strongest without so doing will grow weak and feeble.

Exhortation, all the faithful are hence to be exhorted,* to know their duty, and to deal with these spiritual good things, as men use to do with their possessions, Christ hath made them yours, now you may, you should, you ought to use them as your own, there is never a humbled believing soul but Christ hath put him into possession of all spiritual good, as if he should say, Christ and wisdom*and justification, and sanctification and redemption, in him and with him and from him these are all yours; go your ways then and use these as good 〈◊〉 are wont to do with their 〈◊〉, and look what a man would do when he is come into his possession, so do thou with all that good that Christ hath made thine.

The care of good husbands about that which 〈◊〉 their's discovers it's self in three things.

Men that are prudent will see their estates settled, [ 1] clear up their right to their possessions by course of law, and when they have got their evidences which are sound and good, they keep them as sure: in a word, this is each man’s care that hath but an ordinary compass of providence, he keeps the evidence of his〈◊〉 in readiness and safety.

1 in safety, tender and choice he is in this, above 〈◊〉 things else in the 〈◊〉, why his whol estate lies 〈◊〉 it, it's all he hath to shew; and he will not leave 〈◊〉 at six and sevens cast them in a blind corner, so 〈◊〉dust and silth may blur them, or the moth 〈◊〉 them, or children rear them, no: if there be 〈◊〉 box fitter than another, one lock or chest surer 〈◊〉 another, there he lays them and locks them 〈◊〉.

2 not only in safety but in readiness, he doth 〈◊〉 content himself to say, I am sure they are safe, 〈◊〉 I cannot find them,. I have forgot where I left 〈◊〉, and laid them, no: they are never to seek, 〈◊〉 can find them in the dark and 〈◊〉 them 〈◊〉, and which is more, though a man cannot read a 〈◊〉 yet if he be a prudent man he can 〈◊〉 tell upon what tenure he holds them, how they were convayed to him how estated upon him, that if he be forced to try it by law he can maintain his own, why do you do so now (I speak to believers) God hath put you into possession of all spiritual good, once in Christ then you are justisied, adopted, 〈◊〉, glorifyed, why do this then, make these sure, and keep these sure 〈◊〉 your own comfort.

First make sure your evidence for Christ and all saving good in him: 2 Corinthians 13:5. Examine yourselves prove yourselves whether you be in the faith or no, know ye not that Christ is in you, except you be to be reproved, as who should say, this is that all 〈◊〉 to try to and find out, and you too or else you are to blame: you should try it make it good to yourselves in all courts, by the law, and by the Gospel, by the tenure of the prophets and promises, and by all the truths of God in the whol Word of God: you ought to do thus and wise men will do so, Galatians 6:4.let every man prove his own work; for if a man 〈◊〉 but seem to himself to be something when indeed he 〈◊〉 nothing, he seems only to be called, and to be humbled, and to believe in Christ when it is not so indeed, your hearts and hopes and expectations will deceive you at last, therefore prove it, make it clear, get evidence undeniable of it, then you may rejoice and be comforted, you may go triumphing to your 〈◊〉 and so to heaven: but what a misery is this, that many men, after many years profession, and when sickness and death comes upon them somtimes 〈◊〉 they are ready to go out of the world, and yet, they have nothing to say or show for heaven; therefore do not rest until you have made sure your evidence for heaven and happiness, that you may be able to say I am sure Christ and all saving good is mine.

Secondly, when you have made sure your evidence, then keep it sure, maintain it and keep it by you for ever, let not Satan, nor temptations, 〈◊〉 corruptions, nor discouragements, nor carnal reason, take away your evidence from you, but that you may have them to use when you have need of them.

〈◊〉 is such a childish heedlesness that a man should ever be at a loss for his spiritual estate; as though one should live in his possessions, and if he go but a mile out of the town, and the day grow soggie, he cannot tell where he is though he be upon his own ground; when a man should be able to 〈◊〉 and sind his evidences at midnight, as Paul 2 Timothy 1:12. I know whom I have trusted, so job when it was 〈◊〉 with him in his temptations and desertions he could then say, Job 19:25. I know that my redeemer liveth, he is a redeemer and he is mine, and though I am a dying man, yet he lives. And as a good woman said when Satan troubled her house, I was here〈◊〉 the Devil came, I had possession first, and I 〈◊〉 be here when he is gone; so a Christian should 〈◊〉, Christ 〈◊〉 put me into possession of all saving 〈◊〉, and therefore though the Devil come and 〈◊〉 me〈◊〉 his I emptations, yet he shall not put me 〈◊〉, I will hold my evidence and keep my possession 〈◊〉 with standing all.

By a holy and blessed kind of boldness you should [ 2] 〈◊〉 and use all those good things of the Gospel 〈◊〉 Christ hath purchased and estated upon you, 〈◊〉 are your own, and you may be bold with your 〈◊〉; what ever legacie is past over O an heir, 〈◊〉 he sees the inventory of all lands and goods, 〈◊〉 and revenues, annexed by name to the wil, 〈◊〉 doth not trouble 〈◊〉 to take these, and use 〈◊〉; if any say take heed what you do, why he 〈◊〉 it, and is able to bring the inventory where 〈◊〉 is named, therefore he useth them and will do so. 〈◊〉 now, 〈◊〉 lies the skill of a Christian, look 〈◊〉 the Gospel (that 〈◊〉 the will of Christ) look into 〈◊〉 inventory of all the promises, and all the good 〈◊〉 of God contained in them, you shall sind that 〈◊〉 mentions you, and 〈◊〉 you in particular, in 〈◊〉 the riches and revenues of the Gospel, therefore 〈◊〉 should take them use them as your own, they are 〈◊〉 in the testament of 〈◊〉 and bequeathed 〈◊〉 you, when you read what God hath done for Zion, 〈◊〉. 48. In those glorious 〈◊〉, 〈◊〉, deliverances, mercies 〈◊〉 to his 〈◊〉 in former times, mark how the psalmist 〈◊〉, and so every believer may and should 〈◊〉, as in the last verse This God is our God: he 〈◊〉 my God, all his attributes, his wisdom, his 〈◊〉, his love, his mercy are mine, he will quicken 〈◊〉 and comfort me and save me as well as he hath 〈◊〉 his people in former times, David thus makesuse of his portion in God here, and so should we 〈◊〉 after David.

The lord had said unto joshua, I will never 〈◊〉 thee nor forsake thee, Joshua 1:5. The apostle in 〈◊〉 13:5. Shows how every Christian should apply 〈◊〉 to himself; implying that what ever promise a 〈◊〉 leever reads and meets withal in the Gospel, he 〈◊〉 and should 〈◊〉 it to himself, and say, this faith fullness and 〈◊〉〈◊〉 the Lord is mine, he will 〈◊〉 more leave me nor forsake me, than he did joshua〈◊〉 than he hath done any or his servants in former 〈◊〉 and so all that power which was expressed in 〈◊〉 conversion of Paul, all that mercy which was 〈◊〉 towards manasseh in humbling him so mightily, 〈◊〉 pardoning him so garciously, all that is mine; 〈◊〉 not you such children as to suffer Satan to 〈◊〉 you of your own comforts, or to attend what 〈◊〉 reasonings may cast in, to fear you from 〈◊〉 your own, even all the spiritual good which 〈◊〉 Christ hath purchased for you and giveu to you.

It's the part of a good husband to grow rich out 〈◊〉 [ 3] his revenues and 〈◊〉, especially if many 〈◊〉 great that appertain to him: to make both 〈◊〉 meet at years end, to make but one of one, and 〈◊〉 from hand to mouth, and yet born to so fair an estate, and 〈◊〉 of so many goodly mannors, 〈◊〉 wonder at it, that having so much, he should make so little of it; alas (say they) he is no husband he will never do good of it, he doth not follow 〈◊〉 business. So to have such great, and rich, and 〈◊〉 promises, and to be such poor Christians, 〈◊〉 have so plentiful redemption, and so mean, and under consolation, it's a sign you do not improve the riches of the Gospel, you play the ill husbands with your possessions; then shall we know if we follow onto know the Lord, Hosea 6:2. Then shall you knowwhat it is to be effectually called, what it is to have assurance of God’s love, if you follow on to know the lord; hence the apostle exhorts, work out 〈◊〉 salvation with fear and trembling. Do not 〈◊〉 bungling at it now and then, but work it out throughly, and then you shall have according to your hearts desire.

3. The causes of application.

Having done with the manner how this application is wrought, we are now to enquire the causes of it, which are wholly without ourselves, being that we are not only unable to receive any spiritual 〈◊〉, but professedly〈◊〉 therunto and to anything that might take away that 〈◊〉; if then the question be what be the causes of application? I will sum up the answer in this 〈◊〉.

God himself by his allmighty power is the principal cause, and only those means so far as he is pleased to appoint them and use them are the instrumental causes of this work.

There are three particulars to be distinctly observed and considered in this conclusion.

 1 God himself is the principal cause of this work of application.

 2 that power by which he works in application is an allmighty power.

 3 those means that the Lord appoints and uses are the instrumental causes of it.

I begin with the first of these.

God himself is the principal cause of 〈◊〉: [ 1] that is, it is God the Father in Christ by the Holy Spirit, who doth bring us into the possession of all spiritual good: for the old rule is here to be attended; all the 〈◊〉 of the Trinity, which are without upon the creature are common to allthe persons, yet that the manner of working of each of them may more easily appear, we will 〈◊〉〈◊〉,

God the father: who is first in order of woking, [ 1] and who was directly offended; yet 〈◊〉 now appeased, and having received a full 〈◊〉 for satisfaction unto his justice; he because he 〈◊〉〈◊〉, must make them partakers of 〈◊〉 good things, and put them into 〈◊〉 thereof, which were purchased in their behalf: and hence it is, that all the works of application are attributed unto the father: as, 1 the work of vocation, 1 〈◊〉.5:10. The God of all grace, who hath called us into his eternal glory by Christ Jesus: which is meant of God the father, as appears by the opposition. 2 〈◊〉 justify, 〈◊〉. 8:33. It is. God that justifies, who shall condemn? It 〈◊〉 Christ that died, which is also meant of God the father; 〈◊〉 God is there distinguished from 〈◊〉. 3 to reconcile, 2 Corinthians〈◊〉. 19. God was in Christ reconciling the world to himself, by not 〈◊〉their trespasses unto them: 4 to adopt, Ephesians 1:5. Having 〈◊〉 us to the adoption of children by Jesus Christ to himself. 5 to sanctify, 1 Corinthians 1:30. He hath made Christ to be sanctification unto us: and, 1 Thessalonians 5:23.〈◊〉 he that 〈◊〉 us throughout, in soul, body, and 〈◊〉: and this is the cause why grace, mercy, and peace, (〈◊〉 very 〈◊〉 of Paul’s salutation) is sousually wished from God the father, and from the Lord Jesus Christ; partly because God the Father is the fountain in the 〈◊〉, and first in this work; and partly because the 〈◊〉 of a 〈◊〉 is never quieted until God the Father (being the party directly offended) 〈◊〉 the assurance of his favor under the acquittance of his spirit.

The lord Jesus hath also a special hand in thisapplication, and that in a double respect,

1 as he is the second person of the Trinity, the wisdom of the father to whom the dispensation of the great work of our salvation was committed,

But, 2 and especially, (which most concerns our purpose) our savior Christ is said to make all spiritual good ours, as mediator, God and man; the head of the second covenant from whom the influence of 〈◊〉 and special virtue is derived unto all the members, as the root from whom the sap of 〈◊〉 grace issues unto all his branches; he was 〈◊〉 typed out by zerubabel, in the building of the 〈◊〉 temple, he lays both thefirst, and the last stone.*

More particularly the immediate dispensation of this work as it comes from our savior, proceeds from his exaltation, or resurrection, (because that is the first step Wherein that exaltation is expressed and discovered to us.)

When I say the immediate dispensation of this work, the meaning is, that though the Lord Jesus is the author, yet that of Christ, or that in Christ, that in Christ whence the 〈◊〉 nextly issues is his 〈◊〉; the Lord Christ in the virtue of his death and merits, purchaseth all good: in the virtue of his resurrection he 〈◊〉 and actually conveys all this spiritual good to his: this work of application falls off from thence nextly and immediately: as the whole man is said to see, but by his eye; to affect or desire, by his heart; to go, by his foot; and to speak, by his tongue: so we say of the actions of our savior, he takes away the guilt of our sins, but that is by his death or 〈◊〉 obedience, in virtue whereof our offences committed are satisfied for: it is through him that we are conformable to the holy law of God, but that is by the holiness of his nature and hisactive obedience: in the one, we answer the image of God; in the other, the will of God. So from Christ it is we die to sin, but that is by 〈◊〉 death of Christ, Romans 6:6. So here, by the same Christ it is that the application of all spiritual good is made to us, but its done by 〈◊〉 of his 〈◊〉: I take that to be the sense of the spirit 〈◊〉 that known place a little to be weighed, Romans 4:25. Who was delivered to death for our offences, 〈◊〉 was raised again for our justification: that is, 〈◊〉 was delivered to death as a sacrifice to 〈◊〉〈◊〉 our sin; so the Word sin is taken, Isaiah 53. Last, and Leviticus 7:7. We read of a sin offering; that is, a sacrisice expiatory to take away the guilt of our sin and he was raised again for our justification:〈◊〉 is, to apply this purchase for our justification, 〈◊〉 that the perfect righteousness of Christ might 〈◊〉 imputed to us.

And because this consideration is of more 〈◊〉 ordinary consequence, and fits the discovery of 〈◊〉 truth: the next cause being the conduit to 〈◊〉 vey all knowledge; we shall a little clear it, out 〈◊〉 the place〈◊〉, and the full sense will 〈◊〉〈◊〉 up in this order:

 1 Christ’s resurrection is not our justification.

 2 nor yet doth it only serve to declar it.

 3 therefore it remains, 〈◊〉 it must 〈◊〉 to apply Christ’s merits to us.

First, Christ’s resurrection is not our 〈◊〉; [ 1] that is, it is no part of that payment by 〈◊〉 whereof we are pronounced just: it answers for nothing on our part to divine justicethe law required it not, it was no part of the command, nor any 〈◊〉 of God to enjoin any man to 〈◊〉 again: neither did our sin call for it at our hand 〈◊〉 point of satisfaction, for the terms of the curse 〈◊〉 thus, the day thou eatest there of thou shalt die 〈◊〉 death, Genesis 2:19. That only 〈◊〉 answers the law and divine justice, for that only we are justified: 〈◊〉 resurrection answers not the law nor yet 〈◊〉 thing of divine justice; for that which the law never required, by that it never can be answered: but 〈◊〉 law requires a man, either to do that he may live, 〈◊〉 to die if he sin; but it never requires him to rise 〈◊〉, that's no part of the command, or the curse, or 〈◊〉: therefore the resurrection of Christ 〈◊〉 no part of payment which is imputed, or for which 〈◊〉 are justified: we owed two things, doing, 〈◊〉 dying; these answer the whole debt, the law, 〈◊〉 justice of God.

Though the resurrection of Christ be no part os [ 2] 〈◊〉, yet it serves for more than a naked 〈◊〉 of our justification: all interpreters agree in 〈◊〉, that it serves to declare our justification; but I 〈◊〉 there is somthing more in it. So the apostle 〈◊〉, 1 Corinthians 15:17. And he makes it one of those 〈◊〉, wherby he urgeth them that deny the 〈◊〉, if Christ be not risen, your faith is vain, 〈◊〉 are yet in your sins: whereas if this 〈◊〉 may stand, that the resurrection is barely a 〈◊〉 of justification, a man might show Paul’s〈◊〉 to be a weak one: for, it doth not follow, 〈◊〉 a man’s faith might find success without it, 〈◊〉 the resurrection of Christ doth not give a being 〈◊〉 justification, but only declare it; as they say: 〈◊〉 the text says, if Christ be not risen, you are yet 〈◊〉 your sins; yet in the gall of bitterness, and bonds 〈◊〉 iniquity; your sins are not pardoned, not subdued.

Therefore (if it be no part of the payment 〈◊〉 which we are justified, and yet more than a bare declaration [ 3] of it; then (there can be no other given) 〈◊〉 must apply that for which we are justified: it is an 〈◊〉powerful cause to make application of 〈◊〉 merits of Christ to us for which and through which 〈◊〉 stand justified in the sight of God.

Not only the text is clear 〈◊〉 it, but the nature 〈◊〉* application calls for it in a special manner, for by the 〈◊〉 of man we are liable to a double evil: 1 〈◊〉 the revenging justice of God. 2 to the 〈◊〉 and power〈◊〉, Satan, and death. For when a 〈◊〉 had 〈◊〉 himself into the hands of divine justice, it was 〈◊〉 righteous with the Lord to 〈◊〉 up the soul to the authority and vassallage of 〈◊〉 and satan: now therefore when our savior Christ by his death and obedience answered divine justice and so took away the first evil; it was then 〈◊〉 with the Lord to free lost-man (through Christ) from the second evil, the authority and tyranny〈◊〉 sin: mark that place, Acts 2:24. Whom God 〈◊〉〈◊〉 up, having 〈◊〉 the sorrows of death, 〈◊〉 it was 〈◊〉〈◊〉 he should be 〈◊〉 of it.〈◊〉 cannot be meant of being holden by the bonds 〈◊〉 death, as if 〈◊〉 were bound to 〈◊〉〈◊〉〈◊〉 of God when he was in the 〈◊〉; for he that 〈◊〉 satisfied the 〈◊〉 of God could not stand bound to it any 〈◊〉; but when 〈◊〉 had suffered for 〈◊〉〈◊〉 in the garden and on the 〈◊〉, he had then fully satisfied; for the law of God required no more 〈◊〉 doing, and dying; so that Christ might have 〈◊〉 again as soon as 〈◊〉 he was laid in the grave, but 〈◊〉 he lay so long was for another reason.

But the 〈◊〉 here is, how he can be said to be 〈◊〉 from the pains and sorrows of death when 〈◊〉 body was in the earth, and his soul in heaven〈◊〉 say from a sorrowful and painful death; I 〈◊〉 that is true: yet under favor I would say thus 〈◊〉 more, it was a kind of pain and grief to the man Christ Jesus (as to any 〈◊〉) that his body was in 〈◊〉 grave when his soul was in heaven which did 〈◊〉 to be united together; the keeping of these two 〈◊〉 is a 〈◊〉 to them, they are 〈◊〉 friends made to be together, the souls of the saints now 〈◊〉 in heaven 〈◊〉 to have their bodies 〈◊〉〈◊〉: now then, when Christ had fully satissied 〈◊〉 justice, and removed the displeasure of God, it 〈◊〉 not possible he could be held by the sorrows of 〈◊〉; it was not 〈◊〉 that his body and soul 〈◊〉 be held asunder then. To clear it yet more 〈◊〉; 〈◊〉 may be considered in a double regard.

As it is a punishment, the 〈◊〉 whereos may 〈◊〉 justice. 2 as it is a part of that tyranny 〈◊〉 Satan by sin doth exercise upon a man; it is 〈◊〉 death and obedience of 〈◊〉 takes away the 〈◊〉 of death in the〈◊〉 sense; but it is he 〈◊〉 of Christ that takes away the power and 〈◊〉 of death in the second sense: again 〈◊〉 that sin also hath a double 〈◊〉.

 1 as an aberration or transgression of the law 〈◊〉 with the guilt and punishment that follows 〈◊〉 it.

 2 as part of the tyranny that Satan exerciseth over the soul, there 〈◊〉 a hellish authority that 〈◊〉 exerciseth over the soul by reason of sin: sin 〈◊〉 the first sense our savior Christ had imputed to 〈◊〉, the guilt of our sins was charged upon him and the punishments of sin was suffered by him, by which means he answered God’s justice, and so came to justify us: 〈◊〉 the tyranny and authority which sin and Satan doth exercise over the soul, that 〈◊〉 away by the resurrection of Christ.

This being laid for a ground it is always required at the sureties hand, not only to pay the debt for the debtor, but to bring the debtor out of prison in despite of the malice of 〈◊〉 jaylor, and strength of the prison; when therefore Christ who is our surety had laid and paid a full price for our surety to God the father, and had fully answered that debt which we stand bound unto by reason of our offence, so that now justice was well pleased with us, and the anger of the Lord appeased towards us; yet now, the soul is in prison under the power of sin and dominion of Satan, therefore it is requisite that God the Father having taken a payment must let the prisoner go free, and the Lord Jesus must undertake also to redeem the soul from the power of sin, and dominion of Satan, though they be never so strong, therefore God the Father raised up his son Jesus Christ and together with him he raised us also. The soul by reason of sin comes to be forfeited to the divine justice of God, to be a prisoner to revenging justice, (for the malefactor is the kings prisoner not the jaylors), now Christ by his death satisfying justice, he frees the soul from the authority of revenging justice, but when the soul comes to be fetched out of prison, though God’s justice be satisfied, yet sin and Satan keeps the soul in prison and will not let it go, unless by strong hand, therefore Jesus Christ by an almighty power raiseth up himself from the dead, and by the power of his resurrection he rescues the soul from the power of sin and Satan; when justice is satisfied the Lord Jesus says, I have satisfied for that soul, therefore Satan and sin let him go; they say, we will not let him go, and they try all conclusions to hold him fast; now the resurrection of Christ steps in, and the Lord Jesus being raised from the dead by a strong hand, he breaks the prison which is sin, and〈◊〉 the soul from the power of Satan who is the 〈◊〉, and in 〈◊〉 of them both he takes the soul 〈◊〉 them, and then puts it into the 〈◊〉 of all 〈◊〉 good,

So that now the authority of sin and Satan is 〈◊〉 away which hindred the 〈◊〉 of 〈◊〉〈◊〉 good things; and 〈◊〉 is done by the 〈◊〉 of Jesus Christ.

Hence it is that all special works of grace 〈◊〉 in the communication of saving good to the soul, 〈◊〉 are all given to the 〈◊〉 of Christ.

1 our effectual calling, Ephesians 1:19. The work 〈◊〉〈◊〉 is there expressed on this manner, that ye 〈◊〉 know what is the exceeding greatness of his 〈◊〉〈◊〉 to us-ward, who 〈◊〉 according to 〈◊〉 working of his mighty power;〈◊〉 whence 〈◊〉 all this? It is shewed in the next verse, verse 20. 〈◊〉 he wrought in Christ when he raised him 〈◊〉 the dead, and set him at his own right hand, and so forth.〈◊〉 the same power whereby God the Father raised Christ, and whereby Christ raised himself, by he 〈◊〉 same power the Lord Jesus works the heart to 〈◊〉.

2 justification is attributed to the resurrection 〈◊〉 Christ; besides that place, 〈◊〉. 4. Last (〈◊〉 and opened before) the apostle in 1 Peter 3:21. 〈◊〉〈◊〉baptism saves us (not the putting away 〈◊〉 the filth of the flesh, but the answer of a good 〈◊〉 towards god) by the resurrection of Jesus Christ: that is, not the outward act of baptism, 〈◊〉 Christ fignified by it, the answer or demand of 〈◊〉 good conscience is an effect of the application 〈◊〉〈◊〉 blood of Christ to the soul, for when the soul is 〈◊〉, a good conscience says, I 〈◊〉〈◊〉 sins are 〈◊〉, my person accepted; conscience owns 〈◊〉 challengeth this, but whence comes this? Theapostle here tells us, by the resurrection of Jesus Christ: that is, the resurrection of Christ is the special means whereby way is made 〈◊〉 the 〈◊〉 of the dea h and obedience 〈◊〉 Jesus Christ, to the soul, and by〈◊〉 whereof the 〈◊〉 comes to be justified.

3 hence again we are said to 〈◊〉 adopted by the resurrection of Christ, 1 Peter 1:3. He hath 〈◊〉 us again to a lively hope by the resurrection of Christ, from the dead.

4. Hence also sanctification is commonly, constantly attributed to the resurrection of Christ, Romans 6:4-5-6-7-8.

The reason of all these expressions is, because the resurrection of Christ is the chief cause to make 〈◊〉〈◊〉〈◊〉 application of all spiritual good to the soul, and therefore we are called, justified, adopted, 〈◊〉 by〈◊〉 of his resurrection.

And there is a 〈◊〉 of 〈◊〉〈◊〉〈◊〉 explication from this 〈◊〉 ground, Matthew 28:18. When 〈◊〉〈◊〉 from the dead, he said, all 〈◊〉 heaven and earth is given unto me; he received 〈◊〉 power at his resurrection: by his death and obedience, he had purchased all the binding and condemning power of divine justice, and all the power of mercy, nay, power over all blessings and mercies, and creatures, they all became his: but when he rose again, he then received all power over hell, and sin, and death; whereby he is able to vanquish these enemies of our salvation, and to rescue the soul for which he hath died from the hands of all these, because he hath 〈◊〉〈◊〉 power over all things in heaven and earth, 〈◊〉 dispose of them for his own glorious ends. 〈◊〉 again, Revelation 1:18. Christ being 〈◊〉〈◊〉 the dead, is said to have the keys of hell and death; that is, he hath a sovereign authority〈◊〉 dispose of hell and death, to deliver his servants 〈◊〉 hell and death; and therefore also he hath 〈◊〉 to dispense grace as he will, and how he will; 〈◊〉 hence it is also that the communication of grace 〈◊〉been from the beginning, and shall be to the end 〈◊〉 the world; and 〈◊〉〈◊〉 there was a larger 〈◊〉 of the spirit after the resurrection of Christ than 〈◊〉, 〈◊〉, 7:39. The Holy Spirit was not yet 〈◊〉, because fesus was not yet glorified; the spirit 〈◊〉 given 〈◊〉, but the 〈◊〉, and abundance, and 〈◊〉 of the spirit was not given until after Christ’s 〈◊〉; for all that was given to all churches, 〈◊〉 all 〈◊〉, from the beginning of the world, was 〈◊〉 virtue 〈◊〉 Christ’s resurrection; but now the 〈◊〉 it 〈◊〉, there was a greater measure of the spirit 〈◊〉, and when Christ 〈◊〉 to heaven, then was 〈◊〉 larger measure than before, and when the Jews shall 〈◊〉 called, there shall be a greater measure still.

Hence also Christ having 〈◊〉 hell, and sin, 〈◊〉 death, by his 〈◊〉 he is armed with all authority to send out 〈◊〉 to his churches, and 〈◊〉 presence and 〈◊〉 to go along with them, Ephesians 48:11-12. When he ascended up on high, he led captivity captive, and gave gifts unto men; he gave apostles, pastors, and teachers, and so forth. Christ’s 〈◊〉 is one degree of his exaltation, and the fullest 〈◊〉 largest expression of his kingly authority to provide 〈◊〉, and to come along with them is from 〈◊〉: so that here you have as it were a key to open several scriptures.

The frame of this truth may be discerned in these particulars:

The lord Jesus as the second Adam, the head of [ 1] the covenant of grace, hath all spiritual good in himself, and from him it must be communicated to all the faithful as his 〈◊〉.

That he may communicate all spiritual good to his [ 2] he must be able to crush all that power that shall 〈◊〉 the communication of this good, for if 〈◊〉 were any power more able to oppose, than he to communicate, the work might be hindred.

If he must crush all that oppose, then he must have [ 3] a conquering sovereign power over all the power of hell, and sin, and death; for unless he had a sovereign prevailing power over all opposing power, he might be conquered and hindred as well as they delivered.

Therefore he must have that power that must raise [ 4] 〈◊〉 from 〈◊〉 hour and power of darkness, Luke 22:53. Christ when he was to die, said, this is your hour, and the power of darkness. God the Father gave leave unto, and left him in the hands of sin and Satan, and they did what they could do to hinder the work of redemption by Jesus Christ, and Christ felt it, and professed it, that all the power of hell, and sin, and 〈◊〉, was let loose upon him, and they brought him down to his grave, and there they would have kept him: but the Lord Jesus by the power of his 〈◊〉 raised up himself from the power of darkness (under which in some sort he then was) and raising up himself, with himself he raised up us 〈◊〉; for as he suffered as our 〈◊〉, so he rose again as our surety, and so we were raised with him.

Therefore when Christ will come and make application [ 5] of all spiritual good to any soul, he doth it by the virtue and power of his resurrection.

When the hard heart resists the power of the Word, and says all threatenings, all promises, all commandments shall not prevail with me, and when sin and Satan 〈◊〉 themselves to the uttermost to keep the soul still in the gall of bitterness, in the bonds of iniquity, the Lord Christ comes from heaven, and shews〈◊〉 power 〈◊〉 his resurrection, give way sin, give 〈◊〉 Satan, that soul is mine, and they all give way, 〈◊〉 thence comes the prevailing virtue of the Word 〈◊〉 the soul for its effectual 〈◊〉 home to God.〈◊〉 you 〈◊〉 the frame of this truth.

The lord Jesus by the power of his god-head, did 〈◊〉 up himself from under the power of sin and 〈◊〉, and death; 〈◊〉 he had a sovereign 〈◊〉 power over sin and Satan, therefore he is able 〈◊〉 conquer and to〈◊〉 sin and Satan wherever 〈◊〉 meets them.

The spirit of God also hath a hand in this great [ 3] work of application, and indeed it is in a special 〈◊〉 attributed to him; not because all the three 〈◊〉 do not jointly work throughout in all the works of application (for according to the received 〈◊〉 of divines) all the works of God upon the creature are common to all the three persons of the Trinity) but because the manner of the spirits work 〈◊〉 principally appear here: there are but three 〈◊〉 works in the world, creation, redemption, and application, which are given to the three persons of the srinity according to the special manner of their working; creation is given to the father, that's the first work, and therefore given to the first person; redemption is given to the son, that's the second work, and therefore given to the second person; application of that redemption is the third and last work, and therefore is in a peculiar manner attributed to the third person, the Holy Spirit.

Conceive it thus: a malefactor that hath committed high treason against his prince, and being taken, he is imprisoned in the strongest hold, the deepest dungeon, without hope of release; imagine a man comes and satisfies the wrath of the king, and answers the law, so that the king says upon satisfaction given,the law is fully answered, no wrong is done: if he shall so do, the king is bound, not only to be 〈◊〉 in 〈◊〉 of himself, and the wrong done to 〈◊〉 and his law, but he is also bound to give his 〈◊〉 hand, authority, and commission to him that paid for the prisoner, that he may go and fetch the prisoner from the dungeon, and 〈◊〉 him away with him; imagine that the jaylor grows sturdy and stiff, he 〈◊〉 the prisoner is prositable to him, therefore he 〈◊〉 and says the prisoner shall not depart; now he that hath authority from the king must be able to break the prison doors, and then to slay the jaylor, and by force to deliver the prisoner from the bondage he was in. Thus it is here; every sinner is a prisoner to divine justice, sin is the prison, and the Devil is the jaylor that holds him in bondage by reason of the power of sin, and by virtue of commission from divine justice; Christ Jesus hath come and payed our debts, satisfied divine justice, and answered the law; that God the Father hath professed, this is my beloved*son, in whom I am well pleased, the law is performed, my anger fully appeased, and my mercy procured; therefore all those sinners for whom thou hast died and obeyed, shall be redeemed from the power of sin, and authority of Satan; and now God the Father gives him a full commission to 〈◊〉 those sinners from the hands of sin and satan: but now, when Christ comes for the soul, Satan and sin refuse, they will not let the sinner go; therefore Christ by the virtue of his resurrection, and by the power of his spirit, he doth rescue the soul, whether sin and Satan, and a man’s heart will or no, he will have the soul, and humble him, and call him, and justisie him, and 〈◊〉 him, and glorify him, and then deliver him up to his father at the great day.

Direction: how to help the souls of poor sinners*that are under the work of application, either 〈◊〉 in it or in preparation to it, here is direction to you al, in the greatest streights whatsoever.

When the Lord gives intimation to sinners, that they are not in the right way, and he begins to be 〈◊〉 with them, and our savior Christ comes as the high sheriff when he would put a man into possession of his land, that is possessed by those that have no right to it: the high sheriff comes with his company and knocks at the door, now all that are within come and make resistance and labor to keep him out as much as they can; so when our savior Christ comes and says to a desperate rebellious sinner, that soul of thine was never made for sin or Satan, but thou must come and shouldest come out of thy sins, and come to me, says Christ; when the Word is thus〈◊〉 with life and power, now the soul is in an uproar, now the soul resists this work, he makes all the doors and bolts fast, and he that comes in he dies upon it; but the Lord presses in still upon the soul, he must he will conquer and subdue it to himself; now the sinner sees nothing but hel, and death, and damnation before it, die he must and that forever if he stand out: and now he sees he should yield and submit, he sees now the body of death that hangs upon him, the power of his lusts that prevails with him, and he finds his heart shut up under unbelief, under the Chains of pride and vainglory and earthlimindedness; and the Devil presents impossibilities to his view; canst thou think that ever those sins of thine should be pardoned, or that ever that soul of thine should be delivered from under the power of them; now (brethren) here the soul's at a stand, above al, the stifness and stubborness of a man’s own wil, no threatenings, no mercies, no afflictions, no offers of grace can prevail, but a man will have his sins though thedevil have his soul, he finds his heart so 〈◊〉, he must have his sin and his will though he 〈◊〉 for it. Ay, now what will you do? The cause 〈◊〉 this work of application is 〈◊〉 of your self in Christ therefore send your thoughts and keep your 〈◊〉 upon the resurrection of Christ, set your eye, keep your eye there for ever; see a passage or two from Scripture here. Revelation 1:18. I was dead, but 〈◊〉 am alive, and I live for evermore, and I have the keys hell 〈◊〉 death says Christ: thou art 〈◊〉 prisoner of hell 〈◊〉 up in the chains of pride and infidelity, and the Devil keeps thee under lock 〈◊〉 key as it were, and thou doest shut out the means 〈◊〉 grace.

Why behold Jesus Christ who dyed and hath 〈◊〉 Again, he hath the keys of hell and death, 〈◊〉 when thou doest say, good lord is it 〈◊〉 that 〈◊〉 this proud heart of mine should have any good, that ever these sins of mine should be pardoned or subdued. O look now to the resurrection of the Lord Jesus, beseech him that only can do it, that hath a commanding power over hel and sin and the Devil, beseech him that lives for ever, that opens and no man shuts, that he would open thy heart and 〈◊〉 thy soul from sin and Satan; cry, lord here's a proud heart, a dead heart, and an unbelieving heart, O let that power of thine unlock my heart and 〈◊〉 me of all the evils of my sins, and possess me of all the good things of Jesus Christ: therefore have an eye still to the resurrection of Christ.

But you will 〈◊〉, it is not possible, it is that Jesus that I have sinned against, resisted, despised, and the hour and power of darkness is upon my soul, legions of devils dwels here, prevailing over me and drawing me to sin, ay (brethren), yet Christ by the power of his 〈◊〉 can do it for you, acts, 2:24.it was not possible that he should be held by the bonds of death; when our savior Christ was dying upon the cross having the guilt of the sins of all the elect upon him, all the devils in hel came about him then, but it was not possible that he should be overcome by them; therefore look thou up to him and say, blessed lord 〈◊〉 thou that wast once under the power of darkness but it was not possible thou couldest be held by it, O behold and see and have mercy, I am under the power of darkness, under the power of sin and Satan, and I cannot get loose, yet if thou wilt please to open the prison doors and to bring me forth, if thou wilt open my heart nothing can shut it. Thus you must have recourse to Jesus Christ as risen from the dead, having all power in his own hands, if indeed you would 〈◊〉 the work of application to be a saving and a 〈◊〉 work.

You that are brought to Christ, look hither stil; when you find Satan too subtle for you, and 〈◊〉 too strong for you, be sure to keep your eye here, and keep your faith here, look to Christ, and to his death, and to his obedience, but look to his resurrection also. Colossians 2:12. You are buried with Christ in baptism, Wherein also you are risen with him, through the faith of the operation of God who raised him from the dead. That is our faith should be 〈◊〉 upon the resurrection of Christ as that by virtue of which we shall rise with Christ, and get power against our sins; you that have mighty distempers strong corruptions, you must look to 〈◊〉 power that raised Christ from the dead; this is the skil of faith, like the apothecary when he knows the disease, he goes to the right box, and applies the right remedy; so here thou hast a dead heart, a vain mind, a heart that canst not apply any saving good to thy self, look not now to the justice of God; that will condemthee; but look to the operation of a God that 〈◊〉 quicken and raise up thy dead heart, as he did 〈◊〉〈◊〉 Jesus Christ: be 〈◊〉 you set your faith upon 〈◊〉 operation of God which raised Christ from the dead: without this all our preaching and your hearing were in vain, as the apostle 〈◊〉 1 Corinthians 15:14. 〈◊〉〈◊〉 ministers on earth had 〈◊〉 and preached, and 〈◊〉 and done what they could, if 〈◊〉 had not 〈◊〉 again all had been in vain, we might have flung 〈◊〉 against the wind, the devils would have laughed 〈◊〉 us al, you preach and you pray? As when 〈◊〉 shoot 〈◊〉 shot against a castle they do but laugh at them for it. So here, if Christ be not risen our preaching is in vain, and your faith in vain; you 〈◊〉 for 〈◊〉, and we preach to commuicate grace, we would have you quickened and you come for that 〈◊〉, now that that must give success to all is the 〈◊〉〈◊〉 Christ, or else all is in vain; so likewise 〈◊〉〈◊〉 one to thee as if Christ had not risen at al, if thou 〈◊〉 not the power of it in thy own soul; O therefore when you come to the ordinances of God, look up to the resurrection of 〈◊〉, that the minister may speak and pray, and that you may hear and attend by the power of the resurrection of Jesus, that 〈◊〉〈◊〉 dead heart of thine may find a raising quickening〈◊〉 from sin and death to grace and 〈◊〉, by the 〈◊〉 of 〈◊〉〈◊〉.

The second proposition.

Having dispatched the first, we come to the second [ 2] proposition 〈◊〉 in the foregoing 〈◊〉, concerning the 〈◊〉 of application: 〈◊〉:

That, that power by which the Lord 〈◊〉〈◊〉 application is an almighty power.

This work of application looks to God as the author 〈◊〉 it, not in regard of any common 〈◊〉〈◊〉providence, whereby he leadeth out the act of every creatues abilitity to it's end in all the several kinds 〈◊〉: acts, 17:28. In him we live and move: the strong man faints if God withdraw, the weak is strong if God assist: nor yet in regard of that 〈◊〉 which the Lord vouchsafēth to the work of grace 〈◊〉 wrought; but 〈◊〉 puts forth an almighty power upon the soul when he is pleased to bring it home 〈◊〉 himself, the cause is ordinary, but the work it 〈◊〉 is extraordinary, there is a mass of miracles met 〈◊〉 when a sinner is converted: it was a miracle when the blind was made to see, the dumb to speak the deaf to hear, and the dead to live, but in 〈◊〉 all these are met together, the blind mind is enlightned, the dumb mouth is opened, the heart 〈◊〉 was shut up under hardness is opened and 〈◊〉, and the dead soul is restored to life again. Matthew〈◊〉. 5. That power whereby Christ was raised from 〈◊〉 dead is an almighty power, but that he puts 〈◊〉〈◊〉 the woking of faith in all that belong to him. Ephesians〈◊〉. 18. His exceeding great power, according to the〈◊〉 of his mighty power in you that believe, as 〈◊〉 wrought in Christ in raising him up from the dead: hence the working of grace is called a resurrection. Revelation 20-6. John, 5:20. The dead shall hear. 〈◊〉 voice of the son of God, and they that hear shall 〈◊〉. So again, Ephesians 2:1:2. You that were dead 〈◊〉 sins and trespasses, hath he quickened.

Look we not only at the weakness, but the hellish* opposition that a man hath naturally against all good; 〈◊〉 will appear it must be more than an ordinary power 〈◊〉 gives a being to grace in the soul: let the best obects be presented, the most perswasive and strongest 〈◊〉 pressed to a man under the power of his sins, 〈◊〉 these will never prevail with him. Let God come 〈◊〉 heaven and preach to cain, Genesis 4:6:7. Letour savior preach to and weep over Jerusalem, with many tears, O Jerusalem how often would I have gathered thee, Matthew 23:37. Let Judas live in the family of Christ, yet if there be no more but an ordinary power, cain will be cain, and Judas will be Judas and go to hell for all this. For,

1 the sovereignty of man’s 〈◊〉 will is such that it exceedeth all created power in heaven and earth: amos, chapter 4. See what conclusions the Lord there tries upon the rebellious Israelites, I 〈◊〉 given you cleanness of teeth and want of bread,〈◊〉. 6. I have witholden the rain from you, verse 7. I 〈◊〉〈◊〉 you with blasting, verse 9. I have sent among you the 〈◊〉, and overthrown you as sodom, verse 10:11. And still this is added at the end of every instance, yet ye have not returned to me. Revelation 16:11. They blasphemed the God of heaven because of their pains and sores, and they repented not; Daniel 9:13. All this evil is come upon us, yet made we not our prayer and so forth. The seventy years captivity was ended, but their repentance was to begin: when the Jews had travailed forty years in the wilderness and been spectators of the wonders of God, yet they wanted a heart to turn unto their God, Deuteronomy 29:4. There is nothing but God that made the will, that is above the will, and can bow it, and frame it to the obedience of his own will.

2 besides the strength of the corrupt will, look we at the power of Satan, that hath possession of the soul: Matthew 12:29. The Devil is said to be as a strong man that keeps the house until a stronger than be comes and binds him, he improves all his policy and power to the utmost to keep the soul under the power of it's sins, and there is no created policy or power above that of satan: he is only subject to the almighty power of God to be driven out and 〈◊〉thereby.

Look to the nature of that good which the soul is* to be made partaker of, it's a supernatural good, that which eye hath not seen, nor ear heard, nor can it enter into the heart of man, what the Lord hath prepared for those that love him. 1 Corinthians 2:9. (it's meant not only of the things of glory, but the things of grace.)

Now a man is naturally and wholly corrupted and possessed with sin, jo. 3:6. That which is born of 〈◊〉 is flesh, that which comes by generation is but either nature or corruption, Galatians 5:19. The flesh lusteth against the spirit: therefore it is beyond the power of the flesh to close with the spirit because contrary thereunto; therefore Paul concludeth it, Romans 7:14. The law is spiritual and I am carnal sold under sin; again, that which must lift up nature to act above its self, must be something above nature, for nothing can act beyond its own sphere and compass; trees grow but they have not sence, beasts have sense but not reason, devils have 〈◊〉 but they cannot close with God; that that must cause the dog not to return to his vomit again must change the nature of a dog into a lamb: it's beyond the power of darkness to bring light, so 〈◊〉; it must be as the apostle expresseth it, 2 Corinthians 4:6. God who commanded the light to shine out of darkness, that must shine into our hearts to give the light of the glory of God in the face of Christ. 〈◊〉 is the 〈◊〉 of power, not only to work something out of nothing, but something out of that which is contrary to it; and therefore this work of the application of redemption to a lost sinner, is harder than the work of creation itself, for as the Lord had nothing then to help him, so he had nothing to hinder him in creating the world; but here the Lord must take 〈◊〉the heart of stone, he must turn the heart of flint into a heart of flesh, he must cause light to shine out of darkness, and work one contrary out of another.

Why then are commands so frequent it Scripture;* as, make you a new heart and a new spirit. Ezekiel 18:31. Turn ye, turn ye, why will you die, Ezekiel 33:11. Believe in the Lord Jesus and thou shalt be saved. Acts, 16:31. If a man have no power to turn himself, to what purpose are these commands, if there be need of an almighty power to work these, why are they required of us?

1. 1 these and the like commands of God in Scripture,* do shew; not what we can do but what we should do; not what our ability is but what our duty is, and what would be acceptable to the Lord if we could perform the same.

2. 2 when the Lord gives a command together with the command he gives a power unto all his elect to enable them to obey the command, as when he commanded Lazarus to come forth, jo. 5:20.

3. 3 when we are commanded to return, to repent and believe, the meaning is not that we of ourselves, by ourselves and our own power should do this, but thus, that we should be content that the Lord should work in us what he requires of us; we should lie under the stroke of the truth, and receive the powerful impression of the spirit and be content to be made able.

The third proposition.

We have heard, 1 that God himself is the principal cause of application: and 2 that the power which he puts forth in this work is an almighty power.

Now thirdly, those means which the Lord ispleased to appoint, and to use, are the instrumental causes of application: this meets directly with that vain conceit of the familists, doth the Lord do all the work? It seems then a man may sit still and do nothing, nothing is required of us, there is nothing for us to do. It was a wise speech of one of the antients, he that created thee without thy self, will not save thee without thy self; know therefore we must, God by his almighty power, is the principal cause, and those means that he hath appointed are the instrumental causes. These are:

First, the Word accompanied by the presence [ 1] and operation of the spirit: Isaiah 59:21. My word and my spirit shall never depart away from thee: the Word he hath sanctified and promised to accompany for this great work, and it is the Word of the Gospel mainly which makes this application for our good; he hath left an impression of his own 〈◊〉 upon it: it is called the ministration of the spirit 〈◊〉 of life, 2 Corinthians 3:6-7-8. But the law is a killing letter, it shows a man what he is, and what he 〈◊〉, but the Gospel shows the means which the Lord 〈◊〉 appointed for the revelation and communication 〈◊〉 all spiritual good. Again remember this, the Word is but an instrument or means, and therefore it 〈◊〉 no further than the Lord Christ works with it 〈◊〉 the operation of his spirit: hence it's called the 〈◊〉 of the spirit, Ephesians 6:17. And Romans 1:16. The Gospel is the power of God unto salvation, as 〈◊〉 lord puts forth his power in and by the Gospel.

Secondly, it is the Word in the 'ministry of it, the [ 2] 〈◊〉 published and preached, the Word rightly 〈◊〉 as the apostle speaks, 2 Timothy 2:15. That is, 〈◊〉 the Word is rightly opened, and rightly applied, works then more powerfully, because 〈◊〉〈◊〉 to the will of the principal agent, and accordingto the weakness of them to whom it is delivered, as the chewing of meat fits it for the stomach, and therefore it nourisheth more, the pounding of 〈◊〉 makes it smel more: so it is with the Word when opened and applied according to the mind of God, it 〈◊〉the savor of life unto life, 2 Corinthians 2:16. So 〈◊〉Romans 10:17. Faith cometh by hearing of the Word of God: it is not meant that faith comes by hearing of the Word read, for that kind of preaching is 〈◊〉 meant for which a man is sent (〈◊〉. 15. How can they preach, except they be sent?) But for bare reading no man had need to be sent. 2 Corinthians 5:17-18. God 〈◊〉 in Christ, reconciling the world to himself, and hath committed to us the Word of reconciliation; that is, the Lord hath delegated the dispensation of his word (in a way of explication and application of it) to 〈◊〉 faithful ministers. Only here observe God’s order.

 1 the power resideth first in Christ and his spirit.

 2 from Christ and his spirit, it comes to the word.

 3 from the Word to the administration thereof by the dispensers; where you find most of the Word, and most evidence of the spirit, there you shall find the work to go on powerfully and successfully for the bringing home of souls to God; it is not all eloquence, 〈◊〉 humane excellency in the world, but where a man walketh with God in the use of his ordinances, as when Paul was preaching, God opened the heart of lydia, acts, 16:14. The Word is like a burningglass; that which burns and heats is not the glass, but the beams of the sun that pierceth through the glass; so it is the power of Christ in a promise, in a command, that makes it pierce to the heart, Galatians2:8. He that wrought effectually in Peter to the ministry of the circumcision was mighty in me towards the gentils: alas what is Paul, or Peter, or apollo (as the apostle speaks, 1 Corinthians 2:5.) But ministers bywhom you believe as the Lord gives to every man, 〈◊〉 are 〈◊〉 instruments which stir no further than the 〈◊〉 will move by them, nor can do no more than the 〈◊〉 will work by them.

Word, prayer, preaching, sacraments; these are 〈◊〉 weak in themselves, yet are they mighty through God, to bring in the souls of men in obedience to the Lord. Thus I have done with the explication of this general conclusion (together with the particular propositions contained in it) that God himself (the father through Christ by his spirit) by an almighty power is the principal cause, and the ministry of the Word the instrumental cause of the application of all saving good. Let me ad some uses that flow from 〈◊〉.

Information, in two things. First, hence we* learn, that the 〈◊〉 of the work of God’s grace [ 1] upon the souls of his servants is not done by moral persuasion, that's pelagianism, and arminianism; they require no more to the conversion of a sinner, but mere persuasion, the promises of grace must be pressed, the excellency and glory of Christ discovered, and that say they is all that is needful, lay but these before a man, and he hath power to embrace and receive them if he will. It is a false conceit; if that power that raised up Christ from the dead, must be put forth for the bringing home of a soul to God, then there must be more than moral persuasion, which only stirs up, and draws out that ability that is within us. Men may come dead, and sit so, and return so and be never the better for all the ordinances and means of grace, if they have no more than them, Isaiah 57:19. I create the fruit of the lips peace peace, to him that is neer, and to him that is far off: it is a creating power that must be put forth, ministers do speak in vain else.

Hence again, it's certain the work of God in application [ 2] is irresistible: this is the main 〈◊〉 from whence that error is confuted: that power 〈◊〉 raised Christ from the dead was irresistible, notwithstanding all sins, and all devils, notwithstanding 〈◊〉 hour and power of darkness, yet he 〈◊〉 up himself from the dead, and by the same almighty 〈◊〉 power he works faith in our hearts, and quickens〈◊〉 with spiritual life, when we were dead in sins and trespasses, Ephesians 2:1-2.

It's true, there is nothing but nature and corruption in a man, and by virtue of that, a man opposeth and resisteth the work of grace: yet so to resist as to frustrate the work of God, it is impossible: God were not almighty, if sin and Satan could hinder his work.

Tryal of our conversion: observe whether the* work of application come from heaven or no, if so, it leaves the 〈◊〉 of an almighty power upon the soul: as Christ said, the baptism of john, 〈◊〉 it from heaven, or from man? So I say of application, is it from heaven, or from your self? 〈◊〉 is certain, if it be not from the almighty power of God it will never bring thee to God neither in this world, nor the world to come: if the soul can say, it was not the power of men, or means, or ordinances; I had all these, I understood all these, and yet was the same man still, I had the old pride and lusts still, they lodged in my bosom, and came out as occasion served as a dog returning to his vomit, until the Lord came from heaven and broke in mightily upon my heart, and there was no resisting of him.

If you say, must every one see the working of this* almighty power in his own soul?

This work may be really and savingly wrought* though the saints do not generally see and 〈◊〉〈◊〉, and how there is an impression made upon the 〈◊〉 the almighty power of God; even as 〈◊〉 are grown, though it be not observed how.

We see the power of God in other things.*

They are natural and outward, this inward and* spiritual: take the influences of the heavens, and 〈◊〉 minerals and wonderful things that are wrought 〈◊〉, yet there is not one of a thousand that are 〈◊〉 to discern, and discover these: but this influence of the 〈◊〉 power of God in the conversion of a 〈◊〉, is far more secret and spiritual, such as we are 〈◊〉 able to reach. It is the prayer of the apostle for the Ephesians, chapter 1:17-18. That they might know the working of his mighty power in working faith; it is the most mysterious of all the works of God, it shakes the 〈◊〉 of the ablest divines upon earth.

Comfort to releeve the hearts of sinners against desperate* discouragements, when the floods of iniquity 〈◊〉 in amain upon the soul, the sinner looks to his 〈◊〉, to God’s ordinances and providences, and 〈◊〉 the work of God that should be wrought in him, and 〈◊〉 what ods and disproportion there is between his soul and that blessed work that should be in him; why truly this is the only help to a soul in such a case: with man it is impossible, but not with God, for with him all things are possible, Matthew 19:26. Though there be such a vast disproportion between thy own ability and this work, that thou shouldest never attain 〈◊〉 if thou wert left to thy self; yet know, that Christ by the almighty power of his spirit is able to do it for thee.

But the soul will say, the truth is, there is not so much disproportion, but there is as much opposition in my soul to the work of grace; why should God ever give me that mercy which I would not have, andthat grace which my soul hath so much opposed this is another depth: why yet know thou, that gol can overwork all these, and will do so for thee if thou seek unto him; but know this to thy ever lasting terror, that if thou do 〈◊〉 thus in the hardness and opposition of thy heart against Christ and his grace, that this power of the Lord that would convert thee, will put forth itself to confound thee to thine eternal ruin.

Exhortation: not to defer the time 〈◊〉 grace, but* every soul of us with trembling hearts to attend upon the Lord in the use of means that he may be pleased to work his own good work in us: it's that the apostle exhorts unto, Philippians 2:12. Workout your 〈◊〉 with fear and trembling; and he gives the reason of it, for (says he) it's God that worketh in you to 〈◊〉 and to do of his own good pleasure; that is, it is in God’s hand to help us, or to forsake us, either 〈◊〉 make the means effectual for our saving good, or else to withdraw his presence and blessing from them, while we do enjoy them.

〈◊〉, be 〈◊〉 fearful not to slight any ordinance [ 1] God hath appointed, as naamans〈◊〉 said to him, go and try it, he that now counsels you to it, may bless it, and work by it if it please him.

Secondly, tremblingly fear to fall short of God’s [ 2] power in an ordinance, for a man may fall short of God and Christ and grace, and all good even while he doth enjoy the ordinances of God, and live under them, therefore say as elisha did, where is the Lord God of eliah? Here is the Word, and here is the ordinance, but where is the Lord God of this word? The God of preaching and praying? It is not in the minister, or the means to do good to my soul, but lord speak thou the Word, and it shall work upon my soul, as he said 2 Kings, 4:29-30. As the Lord lives, 〈◊〉will not leave thee until thou go with me; do thou so, when the Lord gives thee means, say, I will not leave the Lord until he make this counsel, this word, this ordinance effectual for my saving good.

Be also tremblingly fearful when the Lord works [ 3] by any ordinance, lest you should go out from, or with draw your self from the power of it when you find and feel somthing more than man, and means, and ordinances, oh let it not slip away, the Lord was in that word, do not suffer that stroke to go away, because God is there; now the Lord is working, be you sure to follow the blow, and give not over wrastiing 〈◊〉 striving with the Lord until he bless you with the 〈◊〉 working of his word and spirit, and so apply unto thy soul all spiritual good in Jesus Christ.

Book iii.

Luke 1:17.

To make ready a people prepared for the Lord.

Having dispatched the nature of application in the general: the parts thereof come to be considered in the next place.

These are two,

 1 a preparation of the soul for Christ.

 2 an implantation of the soul into Christ.

That so having the son we may be sure to have*life, 1 John 5:12. Possessing him who is the heir of all, we may be possessed of all both temporal and spiritual blessings with him: but before the soul can be engrafted into the true vine Christ Jesus, it must be prepared and fitted thereunto by the powerful work of the Spirit of God upon it, being not fit to receive a Christ by nature, and unable to fit its self thereunto, by any liberty of will, or any sufficiency natural it hath: when then these two works are imprinted upon the soul, the sinner comes to take full possession of a savior, and to have all those spiritual good thingswhich Christ hath purchased, applied unto him: and thus these two taking up the whole nature of application, it's manifest they must be the parts of application, as reason inforceth.

The first, is thus described: preparation is a fitting of a sinner for his being in Christ.

The words of the text will afford us full ground for the handling and discovering of this truth, to prepare a people fitted for the lord: which words make known the main task that was imposed upon John the Baptist, and that great work of his ministry, (being the forerunner of our savior Christ) wherewith he was betrusted, and for which he was* every way fitted with gifts and graces proportionable; therefore its said in the beginning of the verse, he shall come in the spirit and power of elias. I. E. He shall have that large measure of gracious and ministerial gifts, that special presence and assistance of the spirit of the Lord accompanying of him, as somtimes Elijah had; that so in the corrupt and declining state of the church, which was now exceeding great, he might set things in a better frame, build up the breaches made, taking off those dissentions, errors, and divisions, which had spread over the body, and eaten into the bowels of the church of the Jews like a gangrene or cancer. And therefore as it was foretold of him, so it was performed by him Matthew 17:11. He did restore all things: namelysuch was the lively and over-ruling power of his ministry, that he wrought the hearts of the children, otherwise 〈◊〉 and rebellious to the wisdom of the just men, that laying aside all carnal wisdom of the 〈◊〉 whichwas enmity against God, and caused 〈◊〉 and strifes among men, they came to judge 〈◊〉 of things that were excellent, to set the greatest price and account upon those things which were of greatest worth, the truth of God, his will and ways, warily to observe the seasons 〈◊〉 these are dispensed, and revealed; and so with readiness to attend thereupon, and to entertain those opportunities and means of grace and good, whence follows a mutual agreement between the 〈◊〉〈◊〉, and these their converted posterity: they long before expected a savior, 〈◊〉 now fitted 〈◊〉 receive the Lord Christ their Savior, now 〈◊〉.

In the words there be three divine truths which 〈◊〉 will take notice of, in which the pith of the foregoing description is expressed.

 1 all men by nature are unfit to receive Christ.

 2 there must be a preparation therefore made for that end.

 3 the ministry of Elijah is the means to do this.

The first of these though proper enough for this 〈◊〉, yet we shall reserve the 〈◊〉 thereof, 〈◊〉 we come to discover the manner of God’s 〈◊〉, in drawing of a sinner to himself, where the 〈◊〉 fastening to his corruption, and the Lord’s 〈◊〉 him from it, being handled together, will 〈◊〉 way the one for the other, and give light the 〈◊〉 to the other; we shall therefore defer the further 〈◊〉 of that, until we come to that place:proceed we now to open the second point; that is,

The soul must be sitted for Christ before it can receive*him, or salvation by him: this is the scope of the place, the way and order of the Lord’s approach; where there is no preparation made, there is no expectation of a savior to come: thus it was prophesied, Malachi 3:1. 〈◊〉, I will send my messenger, and he shall prepare the way before me, and the Lord whom Ye seek will suddenly come into his temple; thus was it accomplished by the baptist, to whom the Word of the Lord came, and he came 〈◊〉 in the 〈◊〉 about jordan, saying, the voice of one crying in the wilderness, prepare Ye the way of the Lord, and make his paths streight, luke, 3:4. A similitude taken from earthly 〈◊〉, our savior he is the king, and he was now to come in his own person, and in the ministry of the 〈◊〉, and thereby into the souls of his people; and 〈◊〉 the Baptist makes proclamation, not for their 〈◊〉, so much, as for their hearts, that the 〈◊〉〈◊〉 thereof might be dislodged: and the 〈◊〉 fit to entertain the Lord Jesus: and that this was a spiritual preparation, the nature of Christ’s kingdom 〈◊〉 being 〈◊〉〈◊〉 world, John 18:36. And the 〈◊〉 of his proceeding being professedly 〈◊〉 to the pompe of earthly potentates, will evidence 〈◊〉: for, 〈◊〉 shall hear his voice in 〈◊〉〈◊〉, Matthew 12:19. But the baptists sermon, who 〈◊〉 knew the 〈◊〉 of his own 〈◊〉, puts it out of doubt: for so he ads, 〈◊〉. 3:1-2. Repent 〈◊〉〈◊〉 kingdom of heaven is at hand: as the 〈◊〉〈◊〉 says, prepare Ye the way of the lord:〈◊〉〈◊〉 he had said, repenting is preparing. And 〈◊〉, 3:5. Every 'mountain shall be made low, and 〈◊〉〈◊〉 thing streight: the sense of whichwords that it could not be literal but spiritual, the accomplishment of them in experience, is proof most pregnantly undeniable. The sum is, the heart is the high way, while the Gospel is preaching, Christ is coming; the heart must by repentance be fitted for Christ, offering himself in that, and then Christ will come by that means thereunto.

In this preparation (for the explication of it) we are to attend three things.

 1 wherein it consists.

 2 the manner of the work.

 3 the reasons of it.

For the first of these,

What this preparation is, or wherein it 〈◊〉. [ 1]

Generally: it is a renouncing of whatsoever might cross the coming and entertaining of our savior Christ into the heart: and it is the fitting of the soul 〈◊〉 faith, and for being in Christ by faith: particularly it shows itself in four things.

The first is the renouncing the authority of [ 2] those bosom corruptions which have lorded it over the soul, and kept out the power of the Gospel from prevailing and taking place in the heart; that accursed union and combination that hath been long between the heart and its secret lusts, which for their naturalness are said to be the old man, Ephesians 4:22. And for their nearness our earthly members, Colossians 3:5. Born and bred with us, which make and 〈◊〉 the corrupt disposition of our hearts; this combination must be broken, this league 〈◊〉; else there is no place for the presence of a 〈◊〉.

True, these noysom distempers will be as tyrantsstill, usurpiug authority over the soul, but they are not acknowledged as lawful 〈◊〉, by the soul rightly prepared for the lord: but the sinner rightly fitted, shakes off the yoak and 〈◊〉 from under the 〈◊〉 of these distempers, 〈◊〉 though he be not able to wage war and to mortify them, by any power received; 〈◊〉 he withdraws his 〈◊〉 from his lust, and stands ready, to entertain a deliver; this 〈◊〉 work the 〈◊〉 here〈◊〉 by the evangelist, implyes 〈 in non-Latin alphabet 〉non 〈◊〉 perfect onem sonat 〈◊〉 concinnitatem 〈◊〉 ad 〈◊〉 aptantur, saith calvin in locum. And the original in the prophet isa ah, 40:3. Imports no more: both showing the same thing, even an utter emptiness that ought to be in the heart: thus also is this work 〈◊〉 and set out in the 〈◊〉 thereof, every mountain shall 〈◊〉〈◊〉 low, it is not paving but levelling, not a bringing in of some 〈◊〉 ability so much which this preparative stroak 〈◊〉 stamp looks at, (take it strictly (in hoc signo 〈◊〉, as they say) but a removing of all that, out 〈◊〉 the way which might stop or stay our saviors coming, for 〈◊〉 he professeth, Matthew 10:37. He 〈◊〉 loveth father or mother more than me, is not 〈◊〉 of me: not 〈◊〉, that is, not fit to 〈◊〉 him, or mercy by him: as we use to say, a fusty vessel is not worthy of precious liquor: a dusty cabinet not worthy to have a diamond put into it. That is, they are not fit to receive these, 〈◊〉 the things will be spoyled, not 〈◊〉〈◊〉 them.

The soul is brought to renounce 〈◊〉 [ 2] might serve to share in the work and glory of free grace, and so cast some blemish 〈◊〉, or at 〈◊〉 diminish the due worth thereof: which the 〈◊〉 Christ (who doth all to the praise of the glory 〈◊〉*his grace) will not suffer, and therefore he will have this coast cleared also before his coming: and the soul must be emptied, not only of those things, which out of the intr 〈◊〉 evil of their nature do cross the nature of grace, as sins and corruptions; but also of all that confidence in any spiritual sufficiency 〈◊〉〈◊〉, by which, while we would seem to share with him in the work of our conversion, and ease 〈◊〉 of some part of the labor, we do indeed take some part of the honor from him, concerning which 〈◊〉 hath said, that he will not give his glory to 〈◊〉, Isaiah 42:8. The Lord Jesus as he will not suffer 〈◊〉 corruption never so strong to hinder his work, when he will accomplish it, so neither will he suffer 〈◊〉 of our performances or abilities, be they what 〈◊〉 will, to join purchasers with him in the 〈◊〉 of grace, as though he were not either able or willing to be the author and sinisher of our faith*〈◊〉. No, no: we must not ad of ours, but in 〈◊〉 case take all of him, and from him; not bring 〈◊〉 own wisdom with us, but become fools, that we*〈◊〉 be wise; and that's the way which God hath 〈◊〉 to gain information, not think to ioyn our 〈◊〉 with Christ, and so become co-partners with 〈◊〉, (I speak of the first work of conversion) to 〈◊〉 ourselves holy, just, and wise, but 〈◊〉*ourselves we must look that he should be made wisdom, righteousness, sanctification, and 〈◊〉 to us.

Hence the apostle, Philippians 3:9. Professeth he desired 〈◊〉 to be found in Christ, not only as not having his 〈◊〉 sins, but not having his own 〈◊〉, which 〈◊〉 by the law.

A real renouncing of our own worthiness of that [ 3] grace and mercy which we need, and without which 〈◊〉 are most miserable; this being one condition ofthe second covenant of grace made in Christ, wherby it's differenced from that of the law made with adam; namely, that holiness and righteousness wherewith the nature of man was beautified in Paradise, though it was not so natural as issuing out of* the principles, out of which he was compounded and made, yet by all orthodox divines it is in this sense judged natural* in that in God’s wise providence and righteous appointment, it was due to nature; it being cross to the wise proceeding of the infinite wise God, to require obedience from a creature if he should not have given ability to the creature to perform it: it arguing weakness and unskilfullnesss at the least, in the workman to make a thing for an end, and not make it able to attain the end 〈◊〉 which it was made: but in this second covenant of the Gospel, it is far otherwise; when we in our first〈◊〉 had mispent the stock the Lord had bestowed upon us, we were unworthy to be betrusted with any more: and hence it coms to pass when the Lord will lay hold upon the proud heart of a sinner and draw him to himself, he sinks his spirit with the sense of his own wretchedness, so that he sees and confesseth freely that he is undone without mercy, and yet conceives it's not possible that ever such a worthless worm should partake thereof, acknowledgeth it's just with God to deny to give, nay to offer grace to him, that hath slighted, rejected, opposed grace from day to day; he knows he cannot procure or purchase God’s favor, challenge he dare not, without it he concludes he must perish, and yet deserves by his own confessionhe should never obtain it; Daniel 9:7-8. O lord, righteousness belongs to thee, but unto us confufion of face, nothing but shame and confusion belongs to us, no mercy nor grace, Ezekiel 36:31-32. They shall loarh themselves in their own eyes; and not for your 〈◊〉 do I these things saith the lord; be ashamed and confounded, O house of Israel. In a word, then is a man truly worthy that is fit to hear of, and to receive mercy, when he is rightly, really become 〈◊〉 of his own unworthiness.

The soul now stands ready to side it with Christ for [ 4] him to take possession of it, that though the soul be not able to kill sin, yet it's empty, the coast is cleer, as when joab sent to David to come and take the city,* so the soul stands ready, that if Jesus Christ would come and take possession of it, and do that for it, which it cannot do itself; this is that that it would have, the soul is content that Christ should do all; as suppose a city that is garrisoned with enemies, they cannot get them out themselves, but they are willing that the general should come with his soldiers and drive them out, and place another garrison there: so the soul is content that Christ should dispossess whatsoever opposeth him, and do whatsoever is pleasing to himself, Isaiah 26:13. O lord our God, 〈◊〉 Lord’s besides thee have had dominion over us, but by thee only will we make mention of thy name;as if the soul should say, I cannot subdue my sins my self, but let Christ do what is good in his eyes; the soul is content that Christ should work upon it, and do all for it.

The second particular to be attended for the explication [ 2] of the point, is to show the manner of this work: and that will also appear in four things.

The soul of a sinner is merely patient herein; it's [ 1]wrought upon him, not wrought by him, by any power he hath inherent in himself; so the phrase and language of Scripture, Jeremiah 31:18. Turn me, and I shall be turned: and verse 19. After I was turned I 〈◊〉: that also includes as much, Galatians 4:9. We know God, 〈◊〉 rather (in this first work) are known of him.

And therefore it's no work of sanctification, properly, and as it's taken in a narrow and strict sense; for the sinner be ng justified by faith, and having the spirit of adoption dwelling in him, hath received a principle of life wherby he comes to be active, Acts 15 9. Having purified their hearts by faith. This only is in way of preparation to fit us for our being in Christ, that I may receive this power; this is to make room for faith and Christ, that having received him, I might be enabled by the power of the spirit to run right, which is sanctification: hence then, go no further than this work: the sinner as yet is not a good tree, nor can he bring forth good fruit, but is in way of preparation to be made one; yet this work as it comes from the spirit, is good and pleasing to God, because the spirit is a good tree, and is the author of this, I only am the receiver of it, and therefore it is none of my fruit properly, nor am I said to do anything to please God by this, because it's done in me, not by me; as it is in the infusion of the grace of faith, look at it, as the soul is the subject of the work, the act itself comes from the spirit: and as a fruit of the spirit it is good and accepted of God, yet I cannot properly be said to please God in it, because it is not an act done by me.

Hence those feeble objections fall to the ground, and are wiped away with a wet finger.

If there be any saving preparation before the infusion* of faith, then the soul brings forth good fruit, and is a good tree without faith: and secondly,then there is somthing which pleaseth God, and then the soul pleaseth God without faith.

The answer is easy, and at hand: these saving* preparations are no acts of mine, therefore not my fruit, nor can I be said to do anything to please God by them, because they are 〈◊〉 in me, not by me, and the soul may have a good work wrought upon it, and be the receiver of it though not the author of it; but as they come from the Spirit of God who is holy and blessed, so are they good fruits, and truly pleasing to God.

This preparative work imports not so much any gracious habit or spiritual quality which is put into the soul, as a principle by which it is enabled to act that which concerns its everlasting welfare: but its rather an act of the spirit of Christ, whereby it doth fling down those strong holds, dispossess the power of Satan, and quit the soul from those overpowering and prevailing claims which Satan and sin 〈◊〉 over it, as to exercise their tyranny and authority upon it; the soul sues out a divorce; now that is to weaken, and wholly to remove the claim of marriage, and authority which the party challenged thereby to act upon the party and overrule her, and yet 〈◊〉divorce is neither marriage nor matrimonial love, but making room for the right and possession of the spirit by faith; as Hosea 3:3. Thou shalt not befor another, so I will be for thee. Acts' 26 18. To turn men from darkness, and from the power of Satan. It's a cutting off of the branch that it grow not upon its old root, and receive not sap and influence therefRomans For in the fall of man, there was a double work of sin, first a turning of the soul from God; then secondly a settling of the soul upon the root of adams rebellion, by a delivery of it up into the hand and power of perverted mutability, whence comes a dailyinfluence, and entercourse of the power of sin, and of Satan by sin, acting of it as he will; now this cutting off the soul by preparation, breaks off the continuance, and growing to the root of 〈◊〉; which being interrupted and intercepted, it cannot act and carry the soul as formerly.

When this preparation is fully wrought, faith is [ 3] certainly, and will undoubtedly be infused, and cannot be hindered, when (I say) it is complete and come to its full period in ultimata dispositione: for there is a legal preparation which maybefall reprobates, it is a plashing of the soul not a total cutting off the soul from sin, which makes corruption couch more close, but will never kill it, nor is appointed by God for this end, to make way for the form of faith, but for other ends, (as shall appear in the use of the point.)

But there is also an evangelical preparation, Wherein the Lord intends to fit the soul fully for faith, and its implanting by faith into Christ: and this end he doth never, he can never miss; for there is no efficient that spends his time and labor in preparing the matter but he will bring in the form, unless either he wanted wisdom in beginning that which he should not perfect, or wanted power in making a preparation for that, he could never bring to perfection, but neither of these can befall the Lord. Malachi 3:1. When the soul is prepared, then the Lord presently comes into it.

Hence that cavil is crushed, as being a 〈◊〉* merely coyned to cast a blemish upon this truth, say they who deny this work, imagin a man in this preparative work should die, whither should he go? To heaven he cannot,〈◊〉 he hath not life not having Christ; to hell he cannot, because he hath a 〈◊〉 work wrought upon him.

The answer is, he is in a state of salvation preparatively,* and shall certainly possess it, because he cannot but have faith and be united to Christ, and so saved by him, the like may be said of such as are justified, what if they should die before they be sanctified, no impure thing shall see God’s face, the answer here and there will be alike.

This preparation makes the sinner give way to [ 4] Christ in all, of himself, and that in all things there is not a corner in the heart, not an affection, no back door, no 〈◊〉 or cunning conveyance in the soul, to be kept from Christ: but it sets open the door and delivers up the keys into the hands of Christ. Either all, or none at all; not cut, but cut off; the soul is not only changed from her lusts, but divorced fully. In Jeremiah 3:10. It is said they turned not to the Lord with all their hearts but fainedly, there is some secret lust reserved in the heart that is the bane of all hypocrites, but this preparative work fetcheth off the heart from all secret distempers, there is none reserved, but the soul is willing that the Lord Christ should take away every thing that hinders; a reservation of any lust will not stand with preparation; a sad preparation fetcheth off the whol soul.

Three reasons why there must be such a preparation.

First let the testimony of the Scriptures be heard which will evince it; and secondly the force of argument which will conclude it undeniable.

The Scriptures are pregnant which speak to this point, I shall insist mainly upon three.

John, 5:44. When our savior had in the foregoing verses discovered the unteachable stifness of thehard hearted and rebellious Jews, that though they had the preaching of John the Baptist who was a shining and a burning light to point out our savior to them; they saw the works of our savior daily before their eyes that might convince them; yea, 〈◊〉 the Scriptures the records of the counsels of God, which might show them the way to life in Christ and persuade their hearts to embrace it; yet our savior upbraids their rebellion to their faces, ye will not come to me that you might have life, verse 40. But the question might grow what might be the cause of this incorrigible perversness of their spirits, for if another came in his own name they would hear him, but though he came in his fathers name they would not receive him. Verse 43. He answers therefore in verse 44. How can ye believe which receive honor one of another, but seek not the honor that comes from God only?Where these two things are plain.

1 when the poyse of corruption and the body of death so far prevails, that we seek ourselves, and set up our own persons, in the eyes and hearts of others: when we would study to please men, and to seek applause and approbation from them, and satisfy ourselves therein, and so set up ourselves in their esteem: our savior professeth and that peremptorily, how can ye believe? That is, it is impossible ye should believe, as if he should say, these two are so contrary, as heaven and earth one to another, they cannot meet together in one heart; and therefore this is made the first step to Christianity, if any man will be my 〈◊〉 let him deny himself and follow me, Matthew 16:24. Where there is no denying of a man’s self, there can be no following of Christ.

That God should give all to me, work all by me, and take all from me, this is to seek the glory that comesfrom God only, this is my honor, when I am willing that God should honor himself upon me and by me.

2 if seeking honor from man and faith cannot stand together, then the sovereignty of this sinful distemper must be renounced, as cross to grace and Christ, before we can receive faith or Christ by faith.

The like place you have john, 6:44. Uttered [ 2] and expressed upon the same ground and occasion, and tending to the same end: when the Pharisees despised the person and quarrelled with the Word of our savior Christ, is not this Jesus the son of Joseph whose father and mother we know, how is it that he saith I came down from heaven? verse 42. That which they saw not, understood not, that they would not entertain; our savior shows the reason of this wretched rebellion of heart, no man can come to me unless the father which hath sent me draw him, unless the father who hath called our savior, and committed the great work of salvation to him, and sent him to that purpose, by a holy constraint draw the rebellious 〈◊〉 out of himself to Christ, he will not he cannot come unto him; coming is believing; drawing is preparing; when God the Father lets in his heavy displeasure into the soul of a sinner to force him to seek out to Christ for present relief, there is else no way but perrishing, this is that that causes him to go out to Christ. It is hence plain.

 1 unless a man be drawn there is 〈◊〉 coming.

 2 he that is drawn will certainly 〈◊〉 without preparing there is no believing, and he that is prepared, will undoubtedly come and believe.

It's the scope of that 〈◊〉, and the very aim of the [ 3] parrable, no man can enter into a strong man’s house before he first bind the strong man, and then 〈◊〉possession of the house, 12. Matthew 29. The house is the heart the strong man is Satan, who takes possession thereof, and rules in the soul by means of 〈◊〉, the binding of this strong man, is taking away of the over ruling claim, and challenge, that Satan by 〈◊〉 lays to the soul, and by virtue whereof he acts it and carries it to the commission of evil, 〈◊〉〈◊〉 while our savior by a superior right of 〈◊〉, by 〈◊〉 precious blood, lays claim to the soul, this soul is mine: he binds Satan’s hands, brings to naught and disanulls his claims, and so spoils him of 〈◊〉 that rule and tyranny he exerciseth in the soul.

It's the meaning of that order appointed by God in the work of conversion and 〈◊〉 the soul to himself, acts, 26:18. To 〈◊〉 them from darkness 〈◊〉 light from the power of 〈◊〉 to God, first from the one, then to the other.

Take also two reasons of the point.

If there be not preparation before implantation,* then the soul is implanted into Christ while it is in the state of nature, under the command of sin, and power of Satan, and settled in itself; for upon this ground, and by this grant to be implanted into Christ, and to be at the same time unprepared do stand together.

But that is utterly impossible as apparantly contradicting the principles of reason, for then it should be under the power of sin and Christ at once; in the kingdom of light and darkness together; in hell and heaven 〈◊〉the same time; a subject to our savior, and a subject to his corruption; and so a man might serve two contrary masters, fully 〈◊〉 to the verdict of our savior Christ, you 〈◊〉 serve two masters, Matthew 6:24. 〈◊〉 at the same time should be affirmed of the same thing. If it be light, then it's darkness.

The second reason is taken from Romans 11:24.* where the apostle speaking of the calling os the Gentiles, speaks thus, if thou wert cut out of the 〈◊〉 tree, which is wild by nature, and wert contrary 〈◊〉 nature grafted into the true olive tree: every sinner is as a branch which grows naturally upon adams rebellion, as upon the wild olive; the true olive is the Lord Jesus, the second Adam, and head of the covenant of grace; our calling is our engrafting into Christ the true olive, our preparation is as it were our cutting of us off, by the knife of the law.

If cutting in nature, is and in reason must be before engrafting; then preparing is before implanting, but cutting is before engrafting in nature and in reason, ergo, preparing is before implanting.

These Scriptures, and these reasons may suffice to give in evidence for the settling and establishment of this truth.

For application, this doctrinee serves to instruct, reprove, examine, and exhort.

For our instruction: hence we should receive it,* and believe it for an everlasting truth, that Christ cannot be united to the soul, while it continues in the state of nature and infidelity: the doctrinee formerly delivered, and the reasons alleged for the proof thereof, do force this conclusion beyond gainsaying: for if the sinner must be prepared and cut off from his natural condition, before his implantation, then while he is in his natural and corrupt estate, there can be no union and communion with the Lord Jesus; so the apostle disputes, 2 Corinthians 6:16. What communion is there between light and darkness, righteousness and unrighteousness, Christ and belial?Wherefore he saith, come out from among them, and be ye separate, and touch no unclean thing, and I will be your God. We must come out of our distempers and corruptionsbefore Christ will come; if we touch any unclean thing, Christ will not touch us; that is, unless we be divorced from all our 〈◊〉, so as not to touch them with the touch of a marriage affection (so the apostle 1 Corinthians 7:1. It's not good for a man to touch a woman; that is, to be married to her) we must thus be divorced before we can be married.

And we are the rather to have our hearts and judgments established in this truth, because the contrary opinion, to wit, that Christ may be united to the soul remaining in the state of corruption, is a brooding error, that brings out a whol nest and company of delusions with it, which will pollute and pervert the judgment, and defile our practices in our daily conversations.

 1 this maintains the sinner in a careless and remorsless security, and fondly persuades, that which is so pleasing to the flesh, that a man may keep his lusts and his Christ, his comfort and his corruption together than which nothing is more contentfull to a carnal heart: a Christ and a lust, a Christ and a proud heart; a Christ and a world; a Christ and a peevish nature; oh such a Christ pleaseth us well, but such a Christ will never do us good.

 2 this makes a man bold to adventure upon the commission of the grossest evil, this makes him fEarlss to continue in it, makes him negligent and regardless by godly sorrow and saving repentance to recover out of it, he passeth not, he cares not, to take his poison and to drink it in, as his daily dyet; he carries his 〈◊〉 about him and that which will undoubtedly cure him: he may yet maintain union with Christ, and communion with his cursed lusts.

 3 this makes a man slight in holy servises, so as neither to put a price upon them, nor to see an excellency in them, or iudg aright of the necessity of suchperformances, he becomes sleepy and heartless in what he doth; he is sure of a Christ, that will answer all, and therefore he troubles not himself with holy duties; if he stumble upon the doing of them, so: if he neglect the doing of them, so: he hath a way to help all, he can have a Christ, (he conceives) without these; and therefore he makes no great matter whether he do these or no.

 4 nay if he may have union to Christ while he is in his corruption, if so: he is then in a good estate; for he that hath the son 〈◊〉 life, 1 john, 5:12. Therefore he may have evidence of his good estate without the sight of any saving qualification, because he may have a Christ and so be in a good estate without any saving qualification.

And therefore this evidence must needs come from an immediate revelation from heaven; for there is no appearance no manifestation of it on earth, either in our hearts or lives in what we have or do; and therefore then our good estate may be sure unto us by Christ, when we have nothing but sin, and do nothing but commit sin.

And hence because both graces and gracious actions may be wanting in this union to Christ, (because separable from it) thererefore the want of them cannot infer the denial of a good estate, nor the presence of them conclude the certainty of a good estate; because they are not proper and peculiar to such a condition, for then they could not be severed from it, which they may.

And thus, this one delusion like an Egyptian fog, darkens the whol heavens, even the bright beams of the sun of the Gospel, and the everlasting covenant of God’s free grace; cuts the sinews of sincerity, and eats out the blood and spirits of the power nd presence and life of grace; and under a pretense of advancingchrist and free grace, destroies his kingdom, and frustrates the coming of Christ into the world: for he came for this end, 1 john, 3:8. To destroy the works of the devil; the apostle concludes it, verse 10. As a proof beyond all question or exception, the child of the Devil is manifest in this, he that hates his brother, and works unrighteousness, is the child of the Devil, and yet upon this grant, and according to this ground, a man may do both these, and yet be united unto Christ, and so be blessed of him.

Look we therefore at these so desperate 〈◊〉, not as rocks and sands where men may suffer shipwrack and yet be recovered; but like a devouring gulf, or whirl-pool, whereinto whosoever comes, there is no hope nor help to come out; as cutting a man off from the careful and conscientious use of the means appointed by God in the Gospel to recover him: as a ship that is foundred in the midst of the main ocean without the sight of any succor, or hope of relief. Besides then the arguments formerly alleaged, I shall propound some other to fortify against this so dangerous a deceit.

Reasons to prove that Christ cannot be united to the soul while it is in its natural condition, and the state of unbelief.

Taken from john, 14:17. Christ says he would* send them another comforter, even the spirit of truth whom the world cannot receive: every man while he is in his corrupt and natural condition, he is one of the world, Ephesians2:2. When in times passed ye walked according to the course of this world:vers. 3. Among whom also we had our conversations in times past, in the lusts of the flesh; how otherwise could they be called 〈◊〉 of the world, unless they were in it.

They who cannot receive the spirit, cannot receive the Lord Jesus, nor union to him; but men naturally cannot receive the spirit, therefore they must be called out of the world, and from the power of Satan, and so be prepared, and then receive faith, that so they may receive 〈◊〉.

But conversion being a creating work; a work* of creation needs 〈◊〉 preparation to 〈◊〉, or for it, 〈◊〉 his word is 〈◊〉; he calls men his people who are not his people, and by calling them so, he makes them to be so.

Preparation is required to the implantation of the*〈◊〉 into Christ: not 〈◊〉 regard of God or his work upon us, as though he needed any help to the execution of his holy wil; but in regard of the thing wrought in us; for heworking all things according to the*counsel of his own will, and the rules of his infinite wisdom, he needs not any help, in his work: yet it is 〈◊〉 his perfection and sufficiency to go against the wise order set down in the dispensation of his providence for the bringing about of this work; the causes of a thing do not help God in working or creating, they are necessarily required to make up the thing wrought or created: there is nothing in a blind eye 〈◊〉 may help God to restore it to sight, yet God according to reason must put a power and ability of sight or a 〈◊〉 faculty, before he will, nay indeed can, bring forth seeing: God can turn water into wine, but in reason he must destroy the nature of water, and then make wine: for it implies a contradiction to say that water should remain water, and yet have wine made out of it: so it is in the soul, hecan change a proud and unbelieving heart into a 〈◊〉 heart: but he must first destroy the power of unbelief 〈◊〉〈◊〉 can bring in faith.

He that is under the power of infidelity and corrupt* nature, he is under the guilt of his sins, and in the state of condemnation, John 3:18. He that believes not is condemned already, and verse 36. The wrath of God abides upon him: but he that is in Christ, to him there is no condemnation, Romans 8:1. This is my beloved son in whom I am well pleased, Matthew 3. Last; and for his sake with all that are in him: now to be in the state of condemnation, and acceptation together; in the state of life and death; to have the wrath of God abiding, and the good pleasure of God resting upon a party at the 〈◊〉 time, 〈◊〉 a perfect contradiction, and so impossibilities in reason.

Where there is nothing but opposition and resistance* between two, there can be no union; for all union implies 〈◊〉 and agreement, there must be a mutual accord 〈◊〉 things on both hands, before they can be made one:amos, 3:3. Can two walk together except they be agreed? Love tends to unity and 〈◊〉 the cause of it, and that ever presupposeth some I keneis.

But 〈◊〉 man remaining in the state of unbelief and corruption is wholly opposite to Christ, and the work of his spirit: he is wholly flesh, john, 3:6. And the flesh lusts against the spirit, and these are 〈◊〉: Galatians 4:17. The wisdom of the flesh is 〈◊〉 against God, it is not subject, nor can be subject to the law: so far from closing with the work of the spirit, as it is not able to bear it. The scribes and 〈◊〉 rejected the counsel against themselves: i. E. To their own 〈◊〉, acts, 7:51. Ye stifnecked and 〈◊〉 hearted, ye have ever resisted the spirit of thelord. Paul did no more than every natural man would do; being mad (says he) I persecuted that way: the way of Christ, and so Christ himself.

In a word: it's said of all, and it's true of all, the best of the saints, take them in their naturals, ye were darkness, Ephesians 5:10. Darkness cannot but oppose light. He that is acted wholly by the power of infidelity, he must resist the work of faith, and so the receiving of Christ by it.

There are but two covenants that ever God made* with man touching his everlasting estate; the covenant of works, or of the law; the covenan of the Gospel, and so of grace; and these two covenants are so opposite that the one 〈◊〉, the other, if it be of works, it is no more of grace, else works were not works; if it be of grace, it is no more of 〈◊〉, else grace were no more grace, Romans 11:6. Hence they are severed as far as blessing and cursing, Galatians 3:9-10. So then, they which be of faith, are blessed with faithful Abraham, for as many as are of the works of the law are under the curse. Now all men by nature are members and heirs of the firstadam, and therefore under his covenant, and under his curse, Romans 7:5:8. Whilst we were in the 〈◊〉, the motions of sins which were by the law did work in our members to bring forth fruit unto death: those who are in Christ are under the covenant of grace and life, for he that hath the son, hath life: hence I 〈◊〉,

To be under two contrary covenants, of law, and grace, is impossible, because so a man should be accursed and blessed at once.

But he that is in his corrupt condition, and state of infidelity, he is under the covenant of works; he that is in Christ, under the covenant of grace.

Hence followeth a fifth reason.

Who ever is under grace, over them sin shall not* have dominion, Romans 6:14. Sin shall not have dominion over you, for you are not under the law, but under grace:〈◊〉 they who are in their natural condition, and in the state of unbelief, they are under the power and dominion of 〈◊〉; therefore they are not under grace, nor yet in Christ.

This discovers the folly, and dasheth the fond conceit* of many carnal men, who have framed a speedy way to heaven in their own fancies, through which, yet never any had passage thither; to wit, they fondly imagine they have Christ and mercy at command, and that they can make a step to heaven in the turning of a hand, they 〈◊〉 not make such large provision or preparation before to tire out themselves, with tedious and heart breaking sorrows, and daily remorse 〈◊〉 their daily failings; smal warning will serve 〈◊〉 men’s turns: be it, they love their lusts, and practice them; they harbor continually their noysom distempers in their souls, express 〈◊〉also in their lives; they crave but the 〈◊〉 of 〈◊〉 few hours before their 〈◊〉, to fit themselves for their departure and happiness, a few forced sighs, faigned and formal confessions of their evils, and howling for pardon, out of the horror of their spirits, now and then customarily adding a lord have mercy on me, they suppose they have made all even with God; but if they can but get the sacrament, they conclude all is sure, they must needs go post hast to heaven; if they can but say they believe, Christ must comfort them, cannot but save them. No, no (brethren) the Word reveals none, our savior accepts of no such agreement, he comes upon no such terms to bring any comfort with him, unless any man should be so far forsaken of reason and sense, as to imagine the lordjesus would carry the drunkard and his cups, the adulterer and his harlots also, the riotous gamester his cards and dice, hawks and hounds, and all to heaven together, which is 〈◊〉 and incredible: oh! These men will one day find, and that to their wo, they cozened their own souls by their own folly: whereas sound 〈◊〉 cost more, the way must be prepared, thy heart loosened, rent and plucked away from thy corruptions, before the Lord Jesus will vouchsafe once to look in upon thee: no harbenger before, no king follows after, where the heart is not 〈◊〉 for a savior, there is no hope to 〈◊〉 the presence of a savior: it's the condition upon which his coming is promised and can be expected upon any sure ground. It's the order and connection of things 〈◊〉〈◊〉 hath set in the work of grace, luke, 3:8. And all flesh shall see the 〈◊〉 of the Lord. The copulative particle, and, tells us the sight of salvation depends upon that which went before; when we see the mountains of pride, high and lofty imaginations levelled, crooked perversness of our own spirits taken off, and we made meek and tractable, then there is some hope that salvation will appear unto us; but if any man will yet rear up mighty bulwarks, and strong holds of rebellion, and hardness of heart, and* maintain those high imaginations, sturdy distempers of pride, security and carnal confidence; he must know whoever he be, that as yet he is not within the ken of mercy, and though he look until his eyes 〈◊〉 in his head, and his heart 〈◊〉 in his body, he〈◊〉 never come within a true sight of salvation, much less may he think ever to be made partaker of it; why? Confer with thy own conscience; dost thou think it fit the king should lie in the truckle-bed under a company of traitors? Is it reasonable the Lord 〈◊〉 should be an 〈◊〉 to thy lusts? No certainly, thegods that thou hast obeyed; by those thou must be saved: thou would have thy lusts, but reject Christ, thou shalt perish with them, but the presence of the Lord Jesus thou canst not enjoy; let the 〈◊〉 man forsake his way and the unrighteous man 〈◊〉〈◊〉 and return unto the Lord for he will abundantly pardon. Isaiah 55:7.

We have hence a ground of tryal; whereby we* may gain certain evidence; whether ever we came the right way to Christ; or that Christ is come or that we have any grounded hope that he will come unto our souls.

If Christ fit the soul, he will certainly never loose the soul, if he prepare it for 〈◊〉 he will undoubtedly possess it by his spirit and grace.

Our savior is not either so weak or unwise; so weak; 〈◊〉 at he cannot accomplish his work and intended end: 〈◊〉 unwise that he will loose his labor or leave his work without success; as though he had mistaken himself, and enterprised that that either he could not or should not accomplish.

This is 〈◊〉〈◊〉 between restraining and preparing grace; the Lord may restrain a soul for other ends, but if he 〈◊〉 the soul, it is for Christ, and he will never 〈◊〉〈◊〉 that end.

There be 〈◊〉 other ends for which the Lord in his 〈◊〉〈◊〉 sees fit to curb and keep in the 〈◊〉 of 〈◊〉 wicked, and restrain the rage of their 〈◊〉 distempers, why he should take of the edge and keens, and 〈◊〉the sury and hellish fiercness that 〈◊〉 in 〈◊〉 hearts of wretched and unreasonable men who are 〈◊〉 by Satan according to his will, and ruled by him, even the prince of the air who is an enemy to God’s glory and to mankind.

As first that the Lord might show his power, and [ 1] that absolute soverainty he hath over the worst men, andthe worst of creatures those infernal 〈◊〉, and the worst and most violent of all their corruptions, and that he hath the reins of all their violence and rage 〈◊〉 his own hand, and orders it, and their wills and wickedness, not as they please but as he 〈◊〉; and therefore he inlargeth their commission and recalls 〈◊〉 [] commission as he pleaseth. And therefore (as jab speaks of the sea: Job 38:11.) He 〈◊〉 the bounds and compass of their course which they shall not pass thus far and no further: so to the Devil he tells 〈◊〉 punctualy how far he shall proceed, he is in thy hand only save his life. Job, 2:4. Which was a 〈◊〉 to Satan, as though God had said, break this bottle but do not spill this wine; thus the Lord 〈◊〉 in pharoah, when the Israelites were to go out, Exodus 11:7. There was not a dog moved his tongue, against man or beast, that they might know that I am the Lord.

That by this means he might provide for the subsistance [ 2] and continuance of the society of men, in churches and commonwealths: especially the relief and safety of his own servants, whereas had but wicked men their wills, it's certain there was no being nor breathing nor living for the saints upon the face of the earth, the dragon the Devil in his instruments doth so malignantly pursue the woman that is, the true church and children of God Revelation 12:13. The Lord therefore breaks their teeth, pares their nails, and cuts short their tether 〈◊〉 they cannot do as they would. As laban said to Jacob Genesis 31:29. It is in the power of my hand to do thee harm, but the God of thy. Father spake unto me saying, speak unto Jacob neither good nor bad. It is in the wills and power of wicked men and devils to do harm to the people of God, but the Lord will not suffer them to act that rage and malice that is in their hearts and so not to dothat hurt which otherwise they could and would. So to abimelech the Lord whispers his displeasure in the 〈◊〉Genesis 20:3. And so restrained him from that which his own heart would have carried him unto.

That he might indeed put his servants to a more [] narrow search, and to cause them to look to their heart 〈◊〉, and not content themselves, with the lighter strokes of common impressions and 〈◊〉: since many have something like preparation and yet fall short of any saving work, the saints may be careful to go further and not content themselves with 〈◊〉 copper and counterfeit appearances, of hearts prepared for a Christ and breachings after him; but to 〈◊〉 themselves as the 〈◊〉〈◊〉 and walk 〈◊〉 a jealousy and a suspicious fear over 〈◊〉, and return and search and 〈◊〉 and question with themselves: am I no other? No better? 〈◊〉i as such? Then I shall fall and perish as 〈◊〉. 1 john, 2:19. Had they been of us 〈◊〉 would never have gone out from us. There must be heresies and that amongst you 〈◊〉 (saith Paul to the corinths) that they that are sincere hearted may be tryed. 1 Corinthians 11:9. When there is fall e coyn goes up and down each wise man examines, what he hath, and what he takes.

Now those upon whom legal terrors and these restraining strokes are laid for 〈◊〉 and the like ends, in the counsel of the lord: in the issue the strength of their corruptions (like waters that are stopped) break out with greater violence, the Lord lets loose their distempers upon them: and commonly, these blows leave them at a greater distance from the Lord Christ, than ever before, and many times, a reformation of a man’s own, is but a preparation for sin. He that is otherwise cannot be hid. 1 Timothy 5-25. It had been better for them never to have known theway of righteousness then after they have known it to turn from the holy commandment, and so to return with the sow that was washed to wallow 〈◊〉〈◊〉〈◊〉 again, and with the dog to his 〈◊〉〈◊〉. Dogs that lick up their vomit grow more filthy than ever, so such as these, grow the most 〈◊〉〈◊〉〈◊〉 adversaries to Christ and his gospel that 〈◊〉 earth. They seemed to be prepared by God, 〈◊〉 it was (as I say) for other ends, than for Christ and when these ends are attained in God’s secret counsel, he usually plucks up the stake and lets loose their tether that they may hurry headlnog to everlasting ruin.

But if the Lord do not only curb a sinner, or hack and rough hew him a little by the Word, but cut him off, as a branch or scion fit for a savior he will never let him lie and wither. Look then to those sinful lusts, those special and beloved corruptions unto which thy heart hath ben so strongly tyed and linked, and whereby Satan and thy corrupt heart have intrenched themselves, and set up as so many strong holds against the Lord Christ, the work of his spirit and power of his truth, as being in league and confederacie with these noysom distempers; hast thou felt the tyranny and treachery of them, that bondage and bitterness unto which thou art brought, that thou longest, and breathest after relief and deliverance, [ 3] and the coming of a Christ, that thou mayest deliver up thyself and all into his hands, and thou findest thy soul opposite to that that hath been opposite and cross to Christ: isay 59:20. The redeemer shall come out of Zion who are those? To them that turn from transgression, if the Lord turn thy soul he will redeem thy soul, and if ever he redeem thee he will turn thy soul from thy transgressions, he will make a divorce between thy soul and sin; hast thou foundthe strong man bound, those temptations which formerly were so sweet thou couldest not 〈◊〉 them, those corruptions which were so natural, that thou couldest not but yield obedience yea willingly religne up thyself to the authority and right of 〈◊〉 they challenged over thee, and thou wentest as an 〈◊〉 to the slaughter and as a fool to the stocks: but now thy heart is revolted from that right and power these corruptions and temptations had over thee, and thou waitest only for a way of escape, now thou art for a Christ, and he will be for thee, for such as thou art alone.

And therefore this gives in heavie evidence against sundry sorts of men, as such who as yet never came into the suburbs of salvation, never made entrance or preparation towards the enjoyment of Christ, and therefore are far from ever coming to the participation or 〈◊〉 of him.

The first are those which slight this work as a [ 1] matter merely superfluous; they look at it as an invention of some discouraged, and drooping melancholy persons, a course which out of dark and misguided 〈◊〉 have contrived, but was never required by the almighty. These are of two sorts.

1 such as they who are in a dead sleep of senseless 〈◊〉 conclude their condition good, because they never knew what a good condition meant, and therefore conceive they need not be troubled, they should not be altered from it. They observe no mountains, discern no crooked paths nor see their own sins nor the danger of their own condition, and therefore fondly conceive they need be no better they should be no other: and if men could be as well contented with them as they are with themselves, they see no reason but that they might sit down in quiet, without trouble and distraction, and yet I will to heaven also.

It's a needless and rigid curiosity of some singular humorous men, that require more than needs, that they might be counted more than ordinary, they cry out (as they) Ye take too much upon you, Ye sons*of Aaron, are not all the congregation of the Lord holy? they wonder why men should be so troubled for their sins, distressed in the apprehension of their own condition, they count it a blessing they never yet knew what it meant and hope they never shal.

Thou that never sawest thy 〈◊〉 for a Christ, art not yet in a way to be 〈◊〉; thou who never faults the ways which might stop the passage of Christ, thou art never like to mend them upon these terms. This was laodiceastemper, 〈◊〉.〈◊〉. 16. Thou sayest thou art rich and wise, and wants nothing, and knowest not that thou art poor, and naked, and miserable, and indeed hast nothing; nay, thou art cut out for confusion, fited and prepared on purpose for an everlasting rejection, isay, 6:10. Mark how, when the Lord will prepare a people for utter desolation, and shut them out from sharing in mercy, he sends the prophet with commission, go (saith he) make the ears of this people heavy, their eyes dim, and their hearts fat, that seeing they may see and not understand, hearing they may hear and not perceive, lest they be converted, and I should heal them: as if he should have said, if they never see, if they never be made 〈◊〉 of their sins and selves, they will never be converted, and so never saved: 2 Corinthians 4:3. If our gospel be hid, it is hid to them that perish: there is not a thought that the king will come on progress when there is no harbenger to make preparation before.

2 to this rank of those who slight this way and work of God, are your presumptuous atheists, when the terrors of the law are denounced, and the powerof the truth in the dispensations thereof is planted on 〈◊〉 to make battery against the strong holds of the 〈◊〉 corruptions of men’s hearts and lives that they might 〈◊〉 down before 〈◊〉 Christ and 〈◊〉 up all to him. These wretches defeat the power and stroke of the truth by their 〈◊〉 conceits; it's true (〈◊〉 they) the Lord requires the soul should sue out an everlasting divorce between itself and sin, such emptiness and such underness; it's but a white at which we should aim, not which we can hit; a copy after which we should write, but though it be scribled and blurred it will serve the turn; God requires so much, but he will take less: he threatens, and it's wisdom indeed to affright sinners, and in a spiritual policy (as fathers do) terrifie, but he intends not execution, it's but to awe men, not to condemn men. Let all 〈◊〉 presumptuous atheists hear, and fear, and tremble at what the Lord hath said in Deuteronomy 29:19. He that beareth the words of this curse, and shall bless himself in his heart, saying, I shall have peace though I walk in the stubbornness of my heart to ad drunkenness to thirst. Such a one is a subject prepared on purpose for the everlasting wrath of God, for the text says in the next verse, the Lord will not spare that man, but the anger of the Lord will smoke against him, and all the curses that are written in the book of God shall be upon him, he shall cut him off, and root him out from amongst the number of his people.

Another sort are such, who though they are not [] come to this height of profaneness 〈◊〉 as to slight this work, yet they 〈◊〉 another way of coming to a Christ, which is as sure (as they conceive) and much more easie; they catch after Christ and comfort in him, before ever there be any breach of league with their lusts, or sad abasement of their hearts beforethe lord in the sight of their natural condition. And thus as travellers when they meet with deep ways, and soul and long lanes that are hardly passable, they make bold to cut a way for 〈◊〉, and break over the fence and hedg to avoid the 〈◊〉 of the travel, so they make a way of their own, not keep the kings road. So here, when this way of preparation is too narrow and tedious a passage, they have contrived a narrower course and compass 〈◊〉 their own; they will catch at a Christ, and press on for mercy and to take hold of a Christ, and not come by this coast of breaking the league with 〈◊〉, and renouncing the 〈◊〉 of any 〈◊〉 besides, and in a misguided mistake, they 〈◊〉 they have carried the cause. This was the guise of the stony ground, Matthew 13:20. He 〈◊〉 received the seed into stony places, the same is he that heareth the Word and immediately with joy receiveth it. They should first have ploughed up the stones, there should have been brokenness of heart; they should have received the Word with sorrow first, and then afterwards with joy; and therefore this sudden and disorderly coming, brings as sudden and shameful departing away; therefore it follows in the 21. Verse, yet hath be not root in himself, but dureth only for awhile, and in the time of temptation falls away. As it is with the corn upon the house top, it flourisheth and fades speedily, but no man fills his hand with it.*

But would you not have a man to believe? Is it not a duty which God reveals and commands upon no less hazard than the loss of eternal life? He that believes not is condemned already, john, 3:18. This is the sin of all sins, which the spirit convinceth the world of that they do not believe, john, 16:8. Can a man do so necessary a duty too soon? Or hath he allowance to neglect it, and not believe at any time?Why? Would you not have a man to believe at some times, when God commands him to believe at all times?*

No: God forbid: there is no allowance for unbelief at any time. It's his duty forever to 〈◊〉 it, the ministers duty to exhort unto it, and require it. Believe 〈◊〉 he can: but that he will never be able to do it, to be married to Christ and sin also, to be under the 〈◊〉 of corruption, and 〈◊〉 command of the Lord Jesus; to grow upon two stocks at one and the same time tis not possible. And when the Lord in his word so strictly enjoins it, and his 〈◊〉 call upon men to believe, the aim and intendment of both is, to 〈◊〉 them to use 〈◊〉 means and take that 〈◊〉 whereby they may come and believe: first to make room for faith, before they can receive faith; first go out of themselves and 〈◊〉 before they can go unto a savior: and therefore this is not to hinder the work of believing, but to further it, and that unto the utmost according to the mind of God. [ 3]

A third sort who miss the way to the Lord Jesus, are such who indeed attend 〈◊〉 work in the right place, but spoil it in the doing; make an entrance but never come to any perfection, yea pervert it 〈◊〉 by their rash and unskilful proceeding: there be some quarrels and babbles raised between the soul and a man’s sinful distempers, they begin to be at ods and contention, and therefore upon a push they purpose to part dwellings, because of some hard measure that they find unexpectedly from their beloved lusts: the venom thereof vexeth his spirit, and the sting of those terrors, and the righteous plagues which are now deserved and so presented before the veiw of the soul, makes him sal out with his corruptions, as having expected other and more pleasing dealing at theirhands, and that upon their 〈◊〉 and pretenses made, but〈◊〉 he feels the bitterness thereof, and therefore can 〈◊〉 judg of them by his own sense and experience. And thus the terror and trouble and hart-smart which his sin hath wrought in him, setts him busily and resolutely to the reformation and amendment of it. And in this turn, there may be no sin, he sees or knows, but in his own apprehension, he would renounce all; no service or duty but he doth approue and practice all: selfe-terror setts him a work for 〈◊〉 own honor or quiet; and pitch him at what narrownes you will he will come to it. And as the dint of the blow is, and the power and strength of the ordinances under which he lives, and the constant houlding himself to the use and excercise of holy duties continue, this may continue long, and cause both confidence and comfort with it. And this is a dangerous and desperate mistake being a preparatiue for a child of the law i. E. To a legal reformation, not for the implantation of the soul into Christ: and here millions perish.

When by self terror occasioned by the sting of sin, the sinner is set upon reformation, and that with much violence, with a kind of thoroughnes and stricktnes to procure his own safetie, self love meeting with terror setts a man upon amendment of himself for self ends, as his own salvation and honor. That preparation which sets a soul upon reformation, so that he attayns his end and ease there, so that there is deep silence about a Christ nor yet sight and sense of the need of him, its certain, its naught. For it issues only from this principle and when that fails, both his duties and comforts come to an end; this was the guise of that young man, Matthew 19:20. Who could say to our Savior, I have kept all the commandments from my youth, what lack I yet? He lived in a reformed way and rested there when yet his heart wasnot loosened from his 〈◊〉 corruptions and therefore when he came to the triall he would rather part with 〈◊〉 and heaven and happiness then part with his 〈◊〉. I his was also the frame of those hipocrites, isay. 50 36.who fasted and afflicted their souls and yet did not loose the bonds of wickedness. A saving preparation though it be not a principle of life yet it makes way and roome for the coming of a Christ that will 〈◊〉 a principle of life into the soul this is the end of it, and if it cease before it come 〈◊〉 it misseth its end.

A fourth sort are such who have weltered long in [ 4] their own sorrows and their own performances, and services, and 〈◊〉 find (and therefore are forced to 〈◊〉) there is neither power, nor pardon, nor peace there to be had, for their guilt and 〈◊〉, and distempers remain as before: and therefore they see all in 〈◊〉 Christ, know they must have it from him and are 〈◊〉 to expect it, therefore they ply him with 〈◊〉〈◊〉 prayers, yea, are contented that he should do all for them only they would 〈◊〉 with him, 〈◊〉〈◊〉 in this proviso, that he must do it for them 〈◊〉〈◊〉 spoke of the centurion. Luke. 7:4. He is 〈◊〉 for whom thou shouldst do this. So they think of themselves, since they sorrow and seek and attend upon him according to his will, they cannot 〈◊〉 with patience to think they should misse. These men have not renounced their own worthyness, and would inded 〈◊〉 in upon the prviledge of the Lord and not make it free; and so not grace.

How shall the soul know it 〈◊〉 thus look to* much to its own worthiness?

I answer in two things. 1. If it 〈◊〉 snarle at gods* dealings, and quarrel with his 〈◊〉, and privily 〈◊〉 and repine when they see others have more and better then they: I see others have been humbledand pardoned, and comforted; but I go on still in a disconsolate way: the saints of God have sought the Lord, and found him gracious to their souls; they have used the means, and found a blessing upon them: but I pray and fast, and use all the means of grace, and yet I feel no power, receive no profit, nor benefit to my own soul, and there is a secret conceit that God doth them wrong: as she said, if it be so, why am I thus? Genesis 25:22.

2. We may know it by a sinking discouragement of heart. When the soul wearied with delayes and differings, and expectation, sits down in a 〈◊〉 condition; because he cannot have what he will, he will cast away what he hath, and conceaves he may be careless of what he might attain. As David said, I shall one day perish by the hand of Saul, 1 samuel, 27:1. All men are lyars, Psalm 116:11. Alas! I am not fit to pray or to hear; I find my heart worse after it, none was ever in such a case as i: better never to use the means, than never to have benefit by them; better never to enjoy the ordinances and privileges of God, than to get no good by them: how now! Better never use the means? It would be better, and best of all, if you were deeply humbled and abased in the sight of your own vileness. As the apostle says, what if God will not? What 〈◊〉 he will never pardon your sins or show mercy to your soul? If he give you nothing, doth he 〈◊〉 you anything? You think your worthiness is not attended, you secretly think the Lord hath forgot himself, your parts and performances, your 〈◊〉 and prayers, diligence and endeavors, ought upon due, to be remembered and recompenced.

No: thank your proud heart; you are not prepared for the presence, the peace, the comfort; the coming of a savior, and therefore you want him. Doyou think your self worthy to be condemned when you think it much to be denyed, deserted, punished, nay, but desayed in the dispensation of God’s goodness: he must please your pallat and suit your mind and humor at a beck: no, no, mend your self if you be in so hasty a moode, the Lord will make you know that you are unworthy of mercy: he will not bribe you, nor be beholding to you to wait upon him for his mercy, yea, be thankful to him that you may wait; and wonder that you are not past praying, hearing, and waiting, and all.

A ground of encouragement to a poor distressed* sinner, when devils assault, 〈◊〉 grow strong, conscience accuse, and the venome of the vengeance of the almighty drinks up a man’s spirits, so that the sinner knows not how to bear his condition, nor yet how to help himself out of it: so that he is at his wits end: his friends pity him, and the parents conceave their child is undone, they never thought to have seen this day: why so? It is the best day that ever his eyes saw; he is now in God’s way, the Lord now seems to lay hold upon him, and to intend good to him; be not afraid of the work, but be afraid he should miss and spoil in the working. As in child-bed, when throws come thick and strong, there is most hope of a speedy and happy delivery, but when her throws leave her, her life leaves her, so it is in the new birth. Stormy gales at sea toss a man most, but soonest land him. Therefore do not so much fear the blow, as be thankful and be willing to follow the blow; nor so much desire to be eased, as not to be deceived; not so much to have the work over, as to have it made good upon thy soul; labor to get into, and keep in that frame prophesied of in all 〈◊〉 converts, Jeremiah 50:4. Going and 〈◊〉 with their faces towards Zion, they shall 〈◊〉 the Lord their God.

Exhortation. Suffer then the exhortation of* the baptist, the voice of him that cries in the wilderness to sound in your ears, and to sink into 〈◊〉 hearts; prepare ye the way of the Lord, make his paths streight. As ever we〈◊〉 to share in the merits of our savior to enjoy him, and his presence and everlasting happiness by him; address we ourselves, bestir our souls in the use of all means to 〈◊〉 a savior, and then we may 〈◊〉 expect him, and we shall not miss of our expectation. There is no lack on his part, he is willing and ready, he that stands and knocks at the door that he may come in:*Revelation 3:20. If the door was open, he would come in without question: if the way was prepated he hath*promised to come speedily, and certainly he would not delay his coming. I know this manner of entertainment seems hard to flesh and blood, loath we are to dislodge so many gainful guests, so many special friends, darling pleasures, and sweet contentments, which we have contrived to ourselves out of the earthly comforts of this life. Hence many are content the king would go another way, and secretly wish they had nothing to do with the Lord Jesus; there is so much privy search to be made, so much examination to be used, such a sight of our sins and unworthiness; yea, that which is worst of all to the corrupt hearted, they must vomit up all their sweet morsels, shake hands, and break league with their beloved darling delights, which they tender as their lives, they must thrust world, and ease, prosperity, and pompe, credit, and applause by the head and shoulders out of the doors, and turn them going: 〈◊〉 therefore I am afraid, many 〈◊〉 that in secret in their own hearts, which the devils openly professed, what have we to do with thee Jesus, thou son of God? Art thou come to 〈◊〉 us beforethe time, to deprive us of our profits, to pluck away our pleasures, and to dislodge those sweet lusts that we harbored so long in our bosoms and bowels; learn we then to press some sound arguments upon our own hearts, that we may persuade and prevail with them if it be possible, to set about this work which is so necessary.

Consider then, first, who we be that must 〈◊〉; and secondly, for whom.

First, let us consider ourselves, a company [ 1] of poor, miserable, sinful, and damned creatures, sinful dust and ashes, dead dogs. Consider of this and think with thy self, will the Lord of heaven come down? Will Christ dwell in my heart? Will he vouchsafe to look in, yea, to call in (as he goes by) upon such a sinful creature? And let this move thee to prepare for his coming. We are not worthy (as the centurion said) that the Lord should come under our 〈◊〉. 1 Kings 8:27. There Solomon saith, will the Lord indeed dwell on earth? Will he dwell in a house made with hands? As if he should say, is it possible? Can it be imagined that thou lord being the great God of heaven, whom the heaven of heavens cannot contain, shouldest once 〈◊〉 to dwell in a house made with hands, in the temple which I have builded! And what may we say, is it so? Can it be? Shall it be that God will come and dwell under our roof? That he will come and dwell under our rotten and sinful hearts, that he will dwell in our 〈◊〉 and sinful souls? Why? He will, he hath said it, he hath 〈◊〉 it, he will perform it; and therefore let us consider our own unworthinessto receive Christ, as a motive to stir us up to make preparation for Christ; for the baser the place is that should entertain him, the greater the preparation should be. We ought to wonder that the Lord will vouchsafe to come into our sinful souls, and therefore we had need prepare the more for his coming: the Lord hath promised to come into our souls, if we humble them, and make them fitting to entertain his majesty; therefore sweep your hearts, and clense those rooms, clense every sink, and brush down every cobweb, and make room for Christ; for if thy heart be prepared and divorced from all corruptions, then Christ will come and take possession of it.

A second motive that may stir us up to prepare [ 2] for the Lord Jesus, is, to consider who it is that we are to prepare for: here we have three things.

1 consider the worthiness of the person, in regard of whom all preparation may seem too little; you are not to entertain an ordinary person, it is not a man, it is not a king, it is not an earthly monarch, but it is the king of kings that will come into your souls to comfort them; yea, his holy and blessed spirit will remain with you for ever: therefore do all that possible may be done to prepare for his coming and for the entertainment and welcoming of him, when he comes. In Psalm 24:7. David calls 〈◊〉 his own soul (for so the words are to be expounded) lift up your heads O ye gates, and be ye lifted up you everlasting doors, and the king of glory shall come in. As who should say, be enlarged, love, joy. Hope, desire, and all that is within me, set open, give way, for the Lord is coming; but who is the lord? It is the Lord of hosts, the Lord strong and mighty, the Lord mighty in battel, verse 8. And with that he knocks again, lift upyour heads O ye gates, and be ye 〈◊〉 ye everlasting doors, for the king of 〈◊〉 shall come 〈◊〉, verse 9. As if he should say, what! Shall the Lord knock? Shall the king of glory stand? Open 〈◊〉 and make all preparation: did David do thus? Why do you do 〈◊〉 then? Christ knocks by promises, he knocks by Judgments, he knocks by threats; yea, he speaks this day unto your souls, and labors this day to make way for himself: make therefore all preparation, let nothing be wanting, that when he comes he may take 〈◊〉 of your souls, and be a God unto you for ever.

2 consider all that good that Jesus Christ brings with him, and that should move you; for all the good that we need or can desire to make us happy, he will bring with him when he comes to take 〈◊〉 of the soul: the Lord comes into our souls not to trouble us and charge us, no, he comes to bring everlasting salvation and happiness to our souls; look what Christ said to 〈◊〉, Luke 19:5:8-9. When he went up into a sycamore-tree to see him, make haste and come down zacheus (saith he) for I must abide with thee in thy house: zacheus makes no cavilling, nor no tarrying, but made haste and came down and received him joyfully: and mark what Christ said unto him, this day salvation is come to thy house. So likewise it shall be with you, when Christ comes, everlasting happiness and salvation comes with him; and therefore if you do not make preparation for him, you refuse salvation and happiness that is offered to your souls by him. Amos 4:12. When the Lord had sent many plagues and judgments upon Jerusalem, he saith, thus will I do unto thee oh Israel, and because I will do thus unto thee, therefore prepare to meet thy God O israel: I will do thus unto thee, that is, I will send mildews,and pestilence, and war, and famine amongst you, I will draw you out with hooks, and your posterity with fish-hooks: and what followeth? Prepare to meet thy God oh Israel. If God come against us to plague us, we must prepare to meet him; reason then with your own souls; should the Lord come in Judgment to punish us, if we ought to prepare to meet him, then what preparation ought we to make for his coming, when he shall not come thus in Judgment to condemn us, but in mercy to save us, in his goodness to enrich us, in his compassion to comfort us? Then now if ever, prepare to meet thy God O israel: let every heart persuade itself in this particular, is Christ so gracious and so merciful, doth he send from heaven unto us, and say he will come in, behold (says he) I stand at the door and*knock, and if any man will hear my voice and open unto me, my father and I will come in, and sup with him: he will come in himself, and bring all the good things of grace and glory with him for the everlasting refreshing of our souls: why! Where are your hearts in the mean time? Therefore if ever, now prepare to meet the Lord Jesus bringing salvation with him.

3 consider again, how the Lord Jesus entreats you, and beseeches you to receive him, he that might command you, and condemn you for refusing; beseeches you to entertain him, 2 Corinthians 5:20. We as ambassadors in Christ’s stead, beseech you that you would be reconciled to God: that is, that you would prepare to meet God willing to be reconciled to you in Christ, and that you would come to his terms.

Consider our savior Christ hath taken a great journey from heaven to earth to save us miserable wretched sinners; conceive you saw those 〈◊〉 ofblood trickling down his cheeks, conceive you saw him upon the cross, with his hands thrust through with nayls, and his side pierced with a spear, enduring the wrath of God for our sins, and behold now he standeth at the door, and saith with the church, lam. 1:22. Is it nothing to you, have you no regard? O you that pass by, behold and see if there be any sorrow like unto my sorrow, and so forth. Imagine you heard Christ say, I have suffered these and these things for you, these hands of mine were nayled, this side of mine was pierced, this heart of mine was melted with anguish of spirit: imagine you saw Christ standing and knocking at the door of your hearts, as indeed he doth, and say, hoe all you within there, all you proud hearts, all you covetous and malicious hearts, have you no regard to a savior? A crucified savior? He that died for you and now laboreth to do good to your souls, will not this move you to prepare your hearts for him and let him in? Will you suffer the Lord Jesus to stand knocking, and calling and weeping, and saying as he said to Jerusalem, Luke 19:42. Oh that thou hadst known, even thou at least in this thy day, the things belonging to thy peace; but now they are hid from thine eyes. Will you suffer Christ to stand thus, knocking at the door of your hearts and not let him in? Take heed of this, Christ knocks this day at your hearts, if you now give him his last answer, and shut the door against him, it may prove to be the last knocking, you may hap never to see him more.

A plain and powerful ministerie, is the* only ordinary means to prepare the heart soundly for Christ.

Hence it is, when our savior would have this work done, he prepares a workman fit for it, and furnisheth him with abilities, which might enable him to the discharge thereof; the work is great, and the service difficult, and therefore Elijah is fitted with a spirit suitable with power answerable unto that purpose for which he was appointed, an instrument as we say for the nonce. John the Baptist he also inherits these abilities, and that minister must be an Elijah, i. E. Must have his spirit and power in proportion, if ever this great work of preparation followeth his hand with comfort and success; as it was in the material, so also is it in the building of this spiritual temple,*in which the Holy Spirit doth dwell: the elect of God are like trees of righteousness, the Word is like the ax, that must be lifted by a skillful and strong arm of a cunning minister, who like a spiritual artificer must hew and square, and take off the knotty untowardnrss in the soul before we can come to couch close and settle upon the Lord Christ as the corner stone: Paul calls the saints God’s husbandry, 1 Corinthians 3:9. A powerful humbling ministry is like the plow, to plow up the fallow ground, the*thorny sensual hearts of sinful men to receive the immortal seed of the Word of promise and the spirit of Christ thereby.

For the opening of the point two things are

 1 what is meant by a plain and powerful ministry, such as that of elias.

 2 how this hath force to effect so great a work.

The plainness of the ministry appears, [ 1]

When the language and words are such as those of the meanest capacity have some acquaintance with, and may be able to conceive; when the preacher*〈◊〉 his speech to the shallow understanding of the simplest hearer, so far as in him lies,* always avoiding the frothy tinkling of quaint and far 〈◊〉〈◊〉, which take off, and blunt as 〈◊〉 were the edge of the blessed truth and Word of God: 〈◊〉 the apostle rejects the wisdom of words as that which makes the cross of Christ; that is, the doctrinee of Christ crucisied, revealed in the Gospel, to lose his proper and powerful effect when it is lo preached; where let it be observed that it is not only the vanity and emptiness of words which is here condemned, but even that pompous gaudiness, and elegancy of 〈◊〉, which after an unsuspected manner steals away the mind and affection from the truth, and stays it with itself, when it should be a means both to convey both attention and affection from itself to the truth. He that puts so much sugar into the potion, that he hinders the strength, and the work of it by such a kind of mixture; though he please the pallat of the 〈◊〉, yet thereby 〈◊〉* wrongs both the physick, and his health. So here* in preaching.

For the excellency of eloquence, and entising words of humane wisdom which in case were commendable to be used by him who is an orator, or a declamor in the school, in the 〈◊〉 becomes everfruitless, and many times hurtful and prejudicial to the saving success of the gospel: hence the apostle makes these as opposite, 2 Corinthians 2:4. My speech and my preaching was not with entising words of man’s wisdom, but in the demonstration of the spirit and of power: taking this for granted, as it appears in 〈◊〉 of the speech, the pompe of entising words 〈◊〉〈◊〉 be discovered if we would have the spirit in the powerful work of it be demonstrated and made to appear, so much sweetness of words as may make way for the 〈◊〉 of the Gospel, may be admitted, and no more. And as all kind of curiosity and 〈◊〉 is to be avoided, so all obscure and unusual 〈◊〉, dark sentences and expressions, strange languages are much more to be rejected, as opposite even to the end of speaking, much more to plainness of the preaching of the tuth. Words are appointed by God in his providence, to be carriers as it were, by whose help the thoughts of our minds and the savory apprehensions of truth may be communicated, and conveyed over to the understanding of others, whereas by mystical and dark sentences he that comes to hear, can by no means profit, because he cannot conceive, and so both hearer and speaker must needs miss their end, and lose their labor, since the one doth no good in his speech, because he so speaks that the other can receive no benefit: he that hath a pastoral heart must be so affected in dispensing the doctrinee of grace, as Paul was in writing, Romans 1:7. To all that are, to all that be at rome, so should he labor to reach out mercy and comfort to every soul in the congregation, by every sentence he delivers, as much as in him lies, whereas mystical cloudy discourses which exceed the capacity and understanding of most in the assembly, its not possible they should work powerfullyupon their consciences. That which the mind conceives not, the heart affects not: ministers should be, and, if faithful they will be as nurses to the people, they will prepare milk for the meanest and weakest, and meat for all; but never give dry crust or 〈◊〉 in stead of bread to any; for that was not to feed, but to starve the child. Hence the apostle concludes strange languages in the delivery of the truth, to be a curse sent of God upon a people, and therefore the minister that so communicates the Word, he is the messenger that brings a curse to the 〈◊〉, 1 Corinthians 14:21-22. In the law it is written, with men of other tongues and other lips, will I speak unto this people, wherefore tongues are fore a sign not to them that believe, but to them that believe not: whereas prophesying should be in that openness and familiarity of language, that the unbeleiving,* yea, unlearned should be convinced, and have the secrets of his heart made manifest to his own conscience, that so he may be truly humbled and acknowledge God’s power and presence in the virtue of his own ordinance blessed by him, 1 Corinthians 14:24. It was the complaint of God, Job 38:2. That counsel was darkened by words without knowledg. It was not allowed in jobs conference and debate of questions with his friends, it cannot but be much more condemned in publishing the mysteries of life and salvation to others: its the scope of the calling and work of the ministry to give the knowledge of God in the face of Jesus Christ, 2 Corinthians 4:8. To darken knowledge therefore, is to cross God’s honor, our own callings, the comforts of the people over whom we are set, and to be concealers of God’s mind, not interpreters and revealers of his will.

〈◊〉 is only one plea here objected, that carries* any appearance of likelihood with it, gathered out of Ecclesiastes 12:10. Where it is said, the preacher sought to find out acceptable words, and that that was written, was upright, even words of truth: was it Solomon’s care directed by the spirit, to study pleasing words to affect his hearers? Should not his practice be a pattern to all to imitate him in like expressions? Dare any affirm but that he did what he ought? And shall any be so careless or presumptuous as not to endeavor to follow that course recorded with so much commendation by the Holy Spirit?

I yield willingly to all the truths which the text* holds out unto us; but it shall appear that nothing can from thence by just consequence be collected, that will cross, but rather confirm, and that undoubtedly what hath been affirmed before. That the writings of men should be sound, their speeches acceptable, is granted; but when are they? How shall they be judged to be such? That's the doubt: which once cleered, the objection will be answered fully: words then must be judged acceptable, not by the foolish fancies, corrupt and carnal humors of men, but from the warrant they have from the Scripture, and the work they have in the hearts of the hearers for their good, as the 11. verse Of Ecclesiastes 12. Discovers; it being added as it were by way of explication, to evidence where that pleasantness of speech lay, the words of the wise are as goads and nails fastened by the masters of assemblies which are given by one shepheard: as though the preacher should have expressed himself, more freely and fully thus. If any shall ask what these acceptable words formerly mentioned are, and how they may be 〈◊〉, it is easy for any thus to know themby their working upon the heart: as we judge the goodness and virtue of phyfick by its working upon the body, or in the stomach: those words which are as goads to awaken and spur on the 〈◊〉 and sleepy hearted to the performance of service with greater 〈◊〉 and speed: those that are as 〈◊〉 so to fast on the 〈◊〉 truths of God, upon the consciences of men, that they are 〈◊〉〈◊〉 the compass of God’s command as sheep within the fold.

Lastly, those words which are endited and 〈◊〉 not by 〈◊〉 wisdom, but by the spirit of Christ, 1 Corinthians 2:4. Who is the only chief shepherd of his church, and whose voice should only be heard: such words should be sought out by the speaker, such words 〈◊〉 to be accounted acceptable by those who hear them. Now how far all quaintness and 〈◊〉 of speech is from this warrant of the Lord, or this powerful work in the hearts of his people, let the sluggish and secure courses, the loose lives and 〈◊〉 of such persons, parishes, places, and congregations, who have, and love such teachers, and such kind of teaching, proclaim and testify to all the world.

Plainness of preaching, appears also in the matter [ 2] that is spoken: when sin and sinners are set out in their native and natural colours, and carry their proper names, whereby they may be owned suitable to the loathsomness that is in them, and the danger of those evils which are their undoubted reward: a spade is a spade, and a drunkard is a drunkard, and so forth. And if he will have his sins, he must and shall have 〈◊〉 with them. Its Satan’s policy (who painter or tyre-maker like, cozens all the world with colors) to 〈◊〉 and 〈◊〉 the 〈◊〉 ways of 〈◊〉, and the glorious graces of the spirit, with thesoot and dirt of reproaches, and base nick-names: sincerity, he terms singularity; 〈◊〉, puritanism and hypocrisie; and so ignorant men (who judge the person by the picture) are brought out of love and liking with 〈◊〉blessed ways of 〈◊〉 and holiness. Contrariwise, when he would cast a veil over the ugly and deformed face of vice, and 〈◊〉 courses he is 〈◊〉 to lay 〈◊〉 false colors of indifferency, 〈◊〉, and pleasure; drunkenness is good fellowship, and neighborhood. Covetousness comes masked under the vizard of 〈◊〉 and moderation: cowardliness is trimmed and 〈◊〉 up in the 〈◊〉 of discretion, and wariness. If ministers will not be the divels brokers, and followers; their manner of proceeding must be expressly contrary: when they come to preach, they must make sin appear truly odious, and 〈◊〉 to the open 〈◊〉 of all, that all may 〈◊〉afraid and endeavor to avoid it. Those 〈◊〉 wipes, and 〈◊〉 jerks, and 〈◊〉 at sin, at which the 〈◊〉 profane 〈◊〉 pleased, but not reformed; are utterly 〈◊〉 and 〈◊〉 the place, the person, the office, of the messenger of the Lord of hosts. What a minister a jester! O searful! To make the pulpit a stage, to play with 〈◊〉; when he should terrify the conscience for it? the Lord abominates the practice, he that knows and fears the Lord should abhor it with detestation. Thus plainly dealt Elijah with Ahab, 1 Kings 18:18. Its thou and thy fathers house that have troubled Israel, because ye have forsaken the commandments of the Lord, and followed baalim. So also with 〈◊〉, 1 Kings 18:21. How long will you hault between two 〈◊〉? If the Lord be God, follow him; but if baal, then 〈◊〉 him. As if he should have said, away with this patching in 〈◊〉, either a saint or a devil,make somthing of it, this is down right dealing. And thus plainly John the Baptist who had the same spirit dealt with herod. He doth not beat the bush, and go behind the door to tell him his faults, and mince the matter with some intimations, but he speaks out, Matthew 14:4. It is not lawful for thee to have thy brother philips wife: either thou mnst not have that incestuous harlot, or thou must not have grace and glory. Thus again he dealt with the sadduces and Pharisees when he saw them come to his baptisms. He says to them, Matthew 3:7. Oh ye generation of vipers, who hath fore-warned you to flee from the wrath to come. As if he should have said, egs and birds, parents and posterity, you are a race of venomous, and poisonful wretches: what? A proud pharisee to listen to the simplicity of the doctrinee of grace, is it possible? If in sincerity and good earnest, you purpose to embrace the doctrinee of truth, bring forth then fruits worthy of amendment of life, verse 8.

We have done with the plainness of the ministry, [ 2] we are now to enquire wherein the power of a ministry consists: and that appears in two things.

There must be soundness of argument, and undeniable [ 1] evidence of reason out of the Word, which is able to command the conscience; such strength 〈◊〉 truth, which like a mighty stream, may carry an understanding hearer. When the apostle was to come amongst the flanting orators and silken doctors of corinth, which so excelled in eloquence, he brings the trial of their ministry unto this touch, 1 Corinthians 4:19-20. I will know not the speech of them that are 〈◊〉 up, but the power, for the kingdom of God stands not in word, but in power. Its not the 〈◊〉 of words, not the sound and tincklingof a company of fine sentences, like apifh toyes and rattles, that will commend our ministry in the account of God, there is no kingdom, no power of the work of the spirit, the heavenly majesty of an ordinance is not seen in such empty shels and shaddows: a building with painted walls, and no pillars, would be of little use, and less continuance: a body framed out of colours, may be a picture of a bird or beast, but a living creature it cannot be, because it wants the soul and substance which should give life and virtue thereunto. So it is when a multitude of gay sentences are packed together without the sinnews and substance of convicting arguments: there may be the picture of a sermon, but the life and power of preaching there will not be in any such expressions.

That a minister may be powerful, an inward 〈◊〉 [ 2] heat 〈◊〉〈◊〉, and holy affection is required, answerable and suitable to the matter, which is to be communicated; and those add great life and 〈◊〉 to the delivery of the truth. Out of the abundance of the heart the mouth speaks, and a good man out of the good treasure of his heart, brings forth good things, Matthew 12:35. Where then there is a heart awanting, the chief part of speech, the pith and heart of it is gone; for the several affections out of which the words arise, make an impression, and work alike temper of spirit in him to whom we utter and express ourselves: thus we speak from heart to heart, and that is the best way to be in the 〈◊〉 of the hearer, and the only way to make our words take place and prevail: he that mourns in speaking of sin, makes another 〈◊〉 for sin committed. An exhortation that proceeds from the heart, carries a kind of authority and commission with it, to make way for itself not to return beforeit confer with the heart of him that will give attendance to it. 〈◊〉 discourses talk only with the 〈◊〉, they go no further, because they 〈◊〉 no deeper then from the understanding of him 〈◊〉 speaks. The doctrinee of the Gospel is like the 〈◊〉 upon the herbs, and the dew upon the grass,〈◊〉. 32:2. The strength and stirring of holly affections is like a 〈◊〉 wind or tempest, makes the truth delivered to press in with more power and speed, and to soak more deeply, even to the heart root of him 〈◊〉 with 〈◊〉 will receive it.

It may be here enquired for explication of the [ 2] point: how a ministry thus 〈◊〉 and powerful 〈◊〉 work? Answer. To speak only so much here as concerns the place, leaving particulars until we 〈◊〉 of the several parts of preparation, know we must, the preparing work of a plain and powerful ministry stands in two things.

It discovers the secrets of sin, makes known the [ 1] close passages of the soul to itself, and that in the ugliness thereof: Hebrews 4:11. The Word of God is 〈◊〉 in operation, sharper than any two edged sword, 〈◊〉 betwixt the soul and the spirit, and is a discerner of the thoughts and intents of 〈◊〉〈◊〉. This was the work that Paul aimed at in the 〈◊〉 of the Gospel, 2 Corinthians 4:4. Pandling the Word of God, not deceitsully, but plainly, by〈◊〉 of the truth, he commended himself to 〈◊〉 man’s conscience in the sight of God. As though he had said, speak oh ye blessed saints of 〈◊〉, was not Paul in your 〈◊〉? Did he 〈◊〉 every corner of your consciences? 〈◊〉 you cannot but acknowledge it, your hearts 〈◊〉〈◊〉 but 〈◊〉 as much.

A 〈◊〉〈◊〉〈◊〉〈◊〉 the corruption, [ 2] 〈◊〉〈◊〉〈◊〉〈◊〉 the 〈◊〉 of luch to whom theword is spoken and blessed. The 〈◊〉 soldiers, the refuse publicans, all 〈◊〉 and stand 〈◊〉 at the 〈◊〉 of 〈◊〉, Luke 3:11-12. They all said, master, what shall we do? 〈◊〉 a 〈◊〉 at the bar, 〈◊〉〈◊〉 (the judge upon the 〈◊〉) 〈◊〉〈◊〉. Hence it is, the time of the 〈◊〉 of the 〈◊〉 is called the 〈◊〉 and 〈◊〉 Day of the Lord, Malachi 4:5. 〈◊〉 that of 〈◊〉〈◊〉, 2 Corinthians 10:5. The weapons 〈◊〉〈◊〉〈◊〉 (that is, the 〈◊〉 ministry 〈◊〉〈◊〉 word 〈◊〉〈◊〉 through 〈◊〉, to 〈◊〉 down strong 〈◊〉, 〈◊〉 cast down 〈◊〉, 〈◊〉〈◊〉〈◊〉〈◊〉 thought to the obedience of 〈◊〉.

〈◊〉 our savior, the chief master of the assemblies, is said to 〈◊〉〈◊〉〈◊〉, 〈◊〉〈◊〉 the scribes, Matthew 7. Last. Not to tell a man a 〈◊〉 tale, a toothless, sapless 〈◊〉, so that the hearers 〈◊〉〈◊〉 are gone, are never stirred, never troubled for their sins, nor quickened onward in obedience: but when the power of the 〈◊〉, the presence and majesty 〈◊〉 the Lord 〈◊〉, appears in his ordinances, they then carry 〈◊〉 with them and bear down all before them: 〈◊〉〈◊〉〈◊〉 lightning, forsakes his hold, and the 〈◊〉〈◊〉 is forced to give way to the government of the king of saints. Strong physick either cures or kills, either takes away the 〈◊〉, or life of the 〈◊〉; so it is with a spiritual and powerful ministry, it will work one way or other, either it 〈◊〉〈◊〉 hardens, converts or condemns those that live 〈◊〉 the stroak thereof. For observe we must,〈◊〉〈◊〉 word is but an instrument in the hand of 〈◊〉, who dispenseth the same 〈◊〉 to his good 〈◊〉, and the counsel of his own will, working when, and upon whom he will, and what he will by 〈◊〉. The sword in the hand of him that wields it may as easilykillas defend another, answerable to the affection of him that strikes therewith: it is so with the Word which is the sword of the spirit, it is the savor of life unto life, but then and to those only to whom the Lord will bless the same; and the savor of death unto death, then and unto those when such a 〈◊〉 is denyed.

Such as be ministers may hence see the reason, of* that little success we find, that little good we do, in the vineyard of the lord: our pains 〈◊〉 not, our 〈◊〉〈◊〉 not, with the hearts of men, not one 〈◊〉 levelled, not a crooked piece 〈◊〉, not one poor soul prepared for a Christ, after 〈◊〉〈◊〉, quarters, years travelling in the work of the 〈◊〉.

The time was Satan fell like lightning, suddenly, speedily, when the disciples of Christ as sons of 〈◊〉, delivered the Gospel in the power and demonstration of the spirit: but now Satan stands up 〈◊〉 full strength, takes up his stand, maintains his 〈◊〉 in the hearts of men, notwithstanding all that 〈◊〉 see done by the most. What is the 〈◊〉? God is as merciful as ever, his word and 〈◊〉 as 〈◊〉 as ever they were: I need 〈◊〉〈◊〉 as he, where is the Lord God of elias? 〈◊〉, 〈◊〉, I must rather ask, where is the spirit 〈◊〉 tower of elias? We want power, and spirit, and then no wonder we do not, nay, upon these 〈◊〉 in reason we shall never prepare a people for the Lord. The Word of God which is the sword of the spirit, is as sharp as ever it was, but our hands 〈◊〉 weak, our hearts are feeble, we have no courage, 〈◊〉 power 〈◊〉 follow the blow, against the sturdy 〈◊〉〈◊〉〈◊〉 of men: we keep these 〈◊〉〈◊〉 much about us, (condemned by the*〈◊〉, 2 〈◊〉. 4:2.) In the course of our ministry,〈◊〉 we are to offend our friends, to displease great ones, to provoke the wicked, and malicious, fear we do, lest their love should be lost, their bounty and kindness taken away, and removed, or else hazard our own earthly comforts, and contents: its pity but the tongue of that minister should cleave to the roof of his mouth, who speaks anything less than God requires of him; for these base and by respects somtimes ministers are afraid to speak to the hearts of men, and ashamed to reprove them for those sins which they are not afraid or ashamed to do in the face of the world. Neither do ministers many times convince so soundly as they ought, nor gather in those arguments which may make those 〈◊〉 undeniable, and men’s consciences at a stand. Again, they want that Holy Spiritual affection, which they should deliver God’s word withal unto his people: and this is the sum of all, ministers do not deliver the Word with a heavenly, hearty, violent affection, they do not speak out of the abundance of their hearts. If they would speak against sin with a holy indignation, it would make men stand in awe of sin; they talk of it hourly, and say, it is not good to profane God’s name, and his sabboths, and to live an ungodly life, but they do not speak from 〈◊〉 hearts in this kind. A sturdy messenger if he come to a man’s house to speak with him, he will not be put off, he will take no denial, but he will speak with him, if it be possible before he goes away: but send a child of a message to a man, if a servant do but tell him, his master is not at leisure, or that he may speak with him another time, he will 〈◊〉 be put off, and go away before he 〈◊〉 delivered his message. So it is with a minister that 〈◊〉 his office with a hearty affection. For when a man speaks from his heart in this case, he will have noanswer, he will not be 〈◊〉 withal, he will take no denial but will have that he came 〈◊〉: if a man should say he is not at leisure to 〈◊〉 with him, or to hear him now, he will speak with him another time, he will not go away with 〈◊〉〈◊〉, 〈◊〉 he will tell him, I came to speak with your 〈◊〉, and I will speak with your hearts: he will 〈◊〉〈◊〉 the people, tell your hearts ye that love the world 〈◊〉 the 〈◊〉 and pleasures〈◊〉, (and my heart 〈◊〉 you) did you know the good things that are in Christ 〈◊〉, did you but know what a happy thing it is to have assurance of God’s love, you would never love 〈◊〉 nor delight in wick dness, as you have done before: 〈◊〉 no more 〈◊〉〈◊〉 things of the world, but for your 〈◊〉. The day is coming when the heavens shall 〈◊〉 with 〈◊〉, and you shall 〈◊〉 the voice O the 〈◊〉, saying, a ise ye dead and come to Judgment: where you shall hear that dreadful sentence, 〈◊〉〈◊〉〈◊〉 all ye workers of 〈◊〉, I know 〈◊〉 not, Matthew 7:23. Oh this may be your case one day. And we that are ministers of God do mourn for you, and tell your souls, we must have sorrow 〈◊〉 you, we came for hearts, and must have hearts before we go. And this is the first use, showing the reason why the ministers or God do so 〈◊〉 good, it is 〈◊〉〈◊〉 plain and powerful preaching 〈◊〉〈◊〉〈◊〉.

The 〈◊〉 use 〈◊〉〈◊〉 us the fearful* estate and miserable condition 〈◊〉〈◊〉 that lived a long time under a plain and powerful ministry, and yet their hearts have not been 〈◊〉 and prepared for the Lord 〈◊〉: it is a 〈◊〉〈◊〉 that the Lord will never bestow any 〈◊〉 good upon that soul. He that hath lived under, a powerful ministry many yeers, and yet is not wrought upon thereby, it cannot certainly be concluded, but it isgreatly to be suspected, that the means of gracewil never profit that man. Look as it is with the master carpenter, when he hath turned every piece of timber, and taken what he will for his turn, he tells them that be under him, let this be hewed, and that 〈◊〉 framed and made fit for the building: afterward 〈◊〉 finds one piece broken, and another crackt, and another knotty: why, what says he? There is no squaring of these, they are sit for nothing but for burning, they are not fit for any place in the building. Oh! Take heed, when God’s ministers have been cutting, and hewing, now exhorting, now perswading, now cutting the heart with reproof, and yet finds here a crackt heart, and there a stubborn soul, that will not be squared by the Word, 〈◊〉 than the Lord should say, these will never be fitted and prepared for me, they are fit for 〈◊〉 but the fire. Oh! Take heed of it, for he that will not be fitted for grace, shall be made a 〈◊〉 in hell for ever. Therefore all you that have lived under a powerful ministry, and yet are not prepared, go home and reason with your souls, and plead with your own hearts, and say, lord, why 〈◊〉 not I yet humbled and prepared? Shall I thus be always under the hacking and hewing of the Word, and never be framed? Such a man, and such a man was stubborn, and wicked, and profane, and yet the Lord hath brought him home, and he is become a broken hearted Christian, what shall I think that am not 〈◊〉 and prepared for Christ by all the means that I have had? Alas! Thou mayest justly suspect God never intends good to thy soul: it is no absolute conclusion, but it is a great suspition that those that have lived under a plain and powerful ministry half a dozen yeers or longer, and have got no good, nor profited under the same; I say, it's a shrewdsuspicion, that God will send 〈◊〉 down to hell: therefore suspect thy own soul and say, lord, will exhortations never prevail? Will instructions never do me good? Will 〈◊〉, and reproofs 〈◊〉 strik my heart? Why, I have heard sermons that would have 〈◊〉 the very stones I 〈◊〉 on, that would have moved the eat I sat upon; the very fire of hell hath flashed in my face, I have seen even the very plagues 〈◊〉 hell, I have had many exhortations, instructions, admonitions, and reproofs, and as powerful means as maybe, which 〈◊〉 never did me any good. The Lord be merciful to such a poor soul, and turn his heart that he may lay hold of mercy in due time.*

Exhortation. Is it so, that a plain and powerful ministry is the means of preparing the soul of a poor 〈◊〉 for the Lord Jesus? Why then, when you hear the Word plainly and powerfully preached to you, labor that the Word may be so unto you as it is in itself: it is a preparing word, labor you that it may prepare your hearts to receive Christ: and you that be hearers, every one labor to save the soul of another; let the father speak concerning his children, and the husband concerning his wife and his family, and the wife concerning her husband, oh when will it once be, when will the time come that my child may be fitted for the Lord, when will it be that my poor family, my poor wife, my poor husband shall be prepared for the Lord, the Lord grant, that it maybe, if not this sabbath, yet on another; if not this sermon, then at the next: labor therefore to give way unto the Word of God, and suffer your souls to be wrought upon by it, for the Word is powerful to prepare your hearts, but the minister must hew and square your hearts before they can be prepared for the Lord Jesus, andyou must suffer the words of exhortation, (as the apostle says) Hebrews 13:22. So likewise suffer the words of conviction, of reproof, of admonition, and hold and keep your hearts under the Word, that you may be wrought upon thereby. And as when men have set carpenters a work to build an house, then they come every day, and ask them, how doth the work go on? How doth the building go forward? When you are gone home, do you so reason with yourselves, and ask your own hearts how the work of the Lord goes forward in you? Is my heart yet humbled? Am I yet fitted and prepared for Christ? I thank God I find some work and power of the Word, and therefore I hope the building will go forward.

Book iv.

2 Corinthians 6:2.

As he saith in an acceptable time have I heard thee, in the day of salvation have I succoured thee.

The general doctrinee of preparation being dispatched, proeced we to a further inquiry of the particulars under it; and there we have to enquire,

The

1 quality.

2 parts of this work.

The quality of this 〈◊〉 wherein are comprehended those common affections which firstly and properly appertain to this place, and as the 〈◊〉 and spirits pass through the whole body of a man; so these general considerations, convey over a savor and virtue of such truths as they do contain, to all the particulars which follow, and 〈◊〉 in reason are to be handled before the rest.

The quality of this preparation is to be attended in two things,

 1. The freeness of the work wrought.

 2. The fitness of the time wherein it is effected.

For the discovery of both which I have made choice of this text, as affording susficient ground for this discourse; 〈◊〉 he saith in an accept able time, and so forth. In the handling of which words we shall endeavor three things,

 1 what the scope of the text is that so it may appear it naturally fits our purpose and the point in hand, which comes to be 〈◊〉.

 2 the sense and meaning of the words is to be 〈◊〉 into, and such truths to be collected which serve-our turn and intendment.

 3 we shall pursue the explication of each of them in their order.

The scope of the text (which I conceive worth [ 1] the while a 〈◊〉 to be attended) will appear, by the connection and 〈◊〉 it hath with the foregoing 〈◊〉, and the dependence of it is to be fetched 〈◊〉 the 17th〈◊〉 of the former chapter; 〈◊〉 from the consideration of the privilege and 〈◊〉 they were advanced unto in Christ, the apostle infers, and calls sor that newness of life, and obedience answerable to that kindness of the Lord, and the condition unto which 〈◊〉 were advanced. 〈◊〉 any man be in Christ, he must be a new 〈◊〉, bebold, old things are past, all things are made new. 2 Corinthians 5:17. And this he shows from the author of this grace who disposeth of it, God: 2 from the mediator who hath purchased it, Christ: 3 from the means appointed to convey and communicate it, to such for whom it was ordained; to 〈◊〉, the ministry of the apostles, all things are of God who hath reconciled us to himself through Christ verse 18. And whereas the Corinthians being heathens might object, true, he hath reconciled you Jews, but what is that to us? He adds in 〈◊〉 19. That God was in Christ reconciling the world (〈◊〉 believers, both of Jews and gentiles) to himself: and for this cause, and to this end, hath 〈◊〉 the Word of reconciliation to his apostles for their good, that while they as ambassadors entreated, God by them did beseech them to be reconciled unto him: and this was done upon susficient warrant, and in a way of righteous proceeding, for Christ who knew no sin, was made sin, even for them 〈◊〉 who should believe that they might be made the righteousness of God in him, verse Last. Having thus shewed a full and 〈◊〉 ground for their reconciliation, and also of his own commission for that end: he further presseth it in the first verseof 〈◊〉〈◊〉. If God be thus gracious, Christ’s 〈◊〉〈◊〉, our commission so large, we 〈◊〉 as 〈◊〉 together with God, 〈◊〉 you 〈◊〉 you receive not the grace of God (i. E. The 〈◊〉, that word of grace that bringeth salvation to 〈◊〉) in vain,〈◊〉 receiving benefit by it, and comfort from it to your own conversion and salvation. And whereas they might reply, it is not in our power to receive the spiritual good of this word, nor〈◊〉 in you that are apostles to work it, or if both were granted, its not yet the season, fitter opportunity will be afforded hereafter: to all these the apostle answers, in the words of the text. True, the blessing is the Lord’s, but the endeavor 〈◊〉 be ours: we must plant and water, its in God’s prerogative, and depends upon his good pleasure to give increase; however, the time now fits, the 〈◊〉 are now afforded; and though we cannot do what we should and ought, yet let us do what we can: and though we have no power of ourselves to compass our everlasting comforts, yet we have God’s own word and most gracious promise, that in an acceptable time he will hear us: and that presumes then that we must pray: in the day of salvation he will help, and by that its taken for granted, we must take pains: and behold now is the day of salvation, now is the acceptable time: let us therefore now call earnestly upon him for a blessing, walk painfully in doing our duty, and let the Lord do what is good in his own eyes: evident therefore it is, that the aim of the words carries us directly unto the first work of God upon the soul, 〈◊〉 the prophet Isaiah expresseth in Isaiah 49:5:6:8. That is the acceptable time wherein Jacob must be brought back again to God: undeniable also it is, that this work of preparation as the out-porch andentrance which makes way to all the rest is here pointed out particularly by the apostle, when he entreats them to 〈◊〉〈◊〉 word 〈◊〉〈◊〉, signifying the entrance and admittance 〈◊〉 the Lord when in the power of his ordinances he stands and knocks at the door of the heart, which is then done when the Lord begins to lay hold upon the soul, and to grapple witn the sinner, in awakening and wounding his 〈◊〉 for his 〈◊〉: and lastly beyond all question, 〈◊〉 49 9. 〈◊〉 thou mayest 〈◊〉〈◊〉, go forth: the scope then of the 〈◊〉〈◊〉〈◊〉 our intended 〈◊〉.

Search we then in the second place, the sense of [ 2] the 〈◊〉, 〈◊〉 so those divine truths which are there contained, may be collected by us.

Time.] the Word in the original imports season, or opportunity; which is not so much the continuance of days, or months, or yeers; as the concurrence and meeting together of 〈◊〉 conveniences which may be 〈◊〉 to any work, whereof more anon, when we handle the point hence collected.

〈◊〉.] Some difference there is between the apostle and the prophet Isaiah, from whom this testimony 〈◊〉 taken, but all return to one sense: the 〈◊〉 in the Old Testament refers it to the vvork 〈◊〉 God, the time of his acceptation, or good vvill: the apostle in the New Testament applys it to the time,

A time accepted.] Yet so as the work of God is*〈◊〉 and comprehended under it: in the 〈◊〉 then it intimates three things. 1 the time that is appointed. 2 the vvork of grace put 〈◊〉〈◊〉〈◊〉 for the conversion of any soul 3 the 〈◊〉 of all, it depends upon God’s pleasure, when he sees fit to accomplish the decree of his election,to convert a sinner effectually to himself, and out of his free good will to take him into his 〈◊〉, by calling him out of the world to the knowledge of 〈◊〉; and his saving grace in Christ.

Day of salvation.] For the more full understanding of the reason of the first word day, we may enquire the nature and rise of it: in the beginning when the Lord made all, and amongst the rest the living creatures, he furnished them with powers, and abilities for the performance of their work, he seated and set every one of them in his proper place, as upon a stage for the acting of his part: he set also bounds, and laid forth several periods and distances of time for each purpose: now the distinctions of time, i. E. The separation of light and darkness, made so many stops as it were in some or which there must be stayed: thus in creating every particular; that is added, the evening and the morning were the first and second day, and so forth. They had their day of creation, and their day of operation, so long as they continue that is their day; for the day and night are the distinction of all this time here below, and serve as so many stops and stayes, in which each thing is stinted for its being and vvorking: and hence it may be it is, there is no day nor night in heaven, Revelation 10:6. Neither shall there be any more time there; that is, distinction or measure of time by day or night after the last Judgment, (for that must needs be the meaning of the text) because in heaven and hell, the state of things and so their times are unchangable: hence to man his day is his life, 〈◊〉 long as he breaths in the 〈◊〉 and 〈◊〉 this sun, that’s the time allotted to him to act his part in, to trade for his everlasting state and condition: hence again (to descend yet lower) there is a special period,a stinted time, for every part of this life, and so many courses (as I may term them) and srames of occasions which belong to any; so many seasons and several limits of time hath he allotted to each particular: thus the wise man, there is a time to gather, and a time to scatter, a time to plant, and a time to pluck up, Ecclesiastes 3:1. And these 〈◊〉 are called days in scripture: thus there are troubles, and trials, visitation, and grace, which the Lord in the dispensation of his providence allots to men, and there is a day for each of these, a day of trouble, Psalm 50:15. A day of trial, Hebrews 3:8. A day of visitation, Luke 19:42. And a day of salvation in this sense, as here in the text.

Salvation.] Presumes always danger and evil, and according to the quality and nature of the one, the other is to be considered, and conceived, here it is spiritually to be understood in the sul sense of it, to wit, from the danger of sin here begun in preparation perfected in glorification after this life: and that speech by way of similitude, seems well to interpret this manner of speech, Hebrews 3:9. The day of temptation, when your fathers tempted me, i. E. That moment of time when that rebellion was expressed; so here, that moment or instant wherein the Lord begins to put forth the work of his special grace, about the salvation of a sinner, by the means he hath in mercy appointed. And thus the apostle expounds the Word in the verse following, behold now is the day of salvation; he saw it, they could not but perceive it, and all might acknowledge 〈◊〉 much, because the Word of salvation, Acts 36:26. Viz. The grace of God, that is, the Gospel given by grace 〈◊〉 bringeth salvation, did now appear, Titus 2. 〈◊〉 so that it may be truly affirmed in a savory sense, this day is salvation coming to such, to whom theword of the Gospel is come in the ministry thereof. [ 3]

The words thus opened, the collections which are of special weight and consideration, are four. [ 1]

Faithful ministers ought to be earnest in calling upon God, and faithful 〈◊〉 the improvement of means, for the spiritual good of such to whom they are sent. This is taken 〈◊〉〈◊〉 in the text, how shall God 〈◊〉, unless they call? How shall God help, unless they endeavor? [ 2]

They who are thus 〈◊〉, according to God’s command, they may expect a 〈◊〉 success according to God’s promise: he 〈◊〉, I will hear, I will help. Therefore their prayers shall be answered, their labors blessed, for God will not falsify his word, nor 〈◊〉 of his 〈◊〉. [ 3]

Its in the mere good pleasure of the Lord to work upon the heart in the ministry of the Word when he sees fit: it's in the day of God’s acceptation and good will, that the prayers of faithful ministers are heard, and their pains made 〈◊〉 for the [ 4] spiritual good of any.

While life lasts, and the Gospel is continued, that is the particular season and period wherein the Lord expresseth his good pleasure to work graciously upon the souls of his. Its in this season and day of salvation he performs his promise. For as the Lord may take what time he will, so hath he made it known, it is his will to take this time and season, when he purposeth to fasten upon the soul of a sinner for his spiritual good.

To omit the two former wholly, the two latter points we intend only, to trade in, and to entreat of. To begin then with the first,

The work of God is altogether free.

*

It proceeds merely out of God’s favor and good will, its his acceptation, not ours: unless he put forth that almighty hand of his, and take us unto his grace; its not in our liberty nor ability to take hold of the offer of his mercy, or to reap any saving benefit therefrom, Revelation 21:6. To him that thirsts I will give of the water of life freely. Its a gift, and free also, though one thirst, never so earnestly desire it, never so constantly endeavor to attain thereunto, yet unless the Lord do more out of mercy, than any can procure by any sufficiency, or worth of his own, he will gain nothing: as it was in the building of the material temple, the laying of the bottom stone upon which it was founded, and the adding of the top stone when it was finished, and attained its perfection: the whole multitude with one consent and one voice acknowledged the only cause thereof, grace, grace, Zechariah 4:7. Much more is it true in the rearing up, and erecting of the spiritual frame in the soul, from the first entrance of it in preparation, until it come to be consummate in glorification, all comes from the favor and free grace of God.

This freeness of this work appears in three particulars.

First, free it was for God whether he would [ 1] provide any other way and means of salvation, whether he would appoint another covenant, when the first was broken and made void through adams default. The Lord was not bound to set up Adam again, when by his carelessness and neglect, he hadmispent that stock of grace he had bestowed upon him. The Lord was not bound to recover and redeem Adam from the power of sin and death, when through his own folly he had cast away himself and posterity: in a word, free it was to the father to 〈◊〉 this covenant, free to Christ to undertake it, free to the Holy Spirit to accomplish it. God gave his son, John 3:16. Christ gave himself, Titus 2:14. Both gave, and sent the Holy Spirit, as commissioner from them both, to be the finisher of this work, Galatians 4:6. And if wholly given, then it must be wholly free.

As its free for God to appoint, so it depends upon [ 2] his good pleasure to reveal and make known the means of grace as seems best to his heavenly wisdom, why it rains upon one city and not upon another; why the dew of heaven, the doctrinee of his holy 〈◊〉, is sent to one people and not to another: that he reared up a wall of separation between Jew and Gentile, Ephesians 2:11:14. That light is in goshen, and darkness in all the parts ofaegipt besides, Exodus 10:22:23. That to the Jews were committed the oracles of God, Romans 3:1. But he dealt not so with other nations, neither have they not known his ways, Psalm 147. Last. Why Paul is sent for intomacedonia, and forbidden to go into〈◊〉, Acts 16:6-7-8-9. The apostles charged not to go into the way of the Gentiles, 'Matthew 10:5-6. Not to enter into the cities of Samaria, but to the lost sheep of the house of israel: his own will is the rule of all this, and there is no other reason to be rendered.

There were many widdows in Israel when the 〈◊〉 were shut up three yeers and six months, 〈◊〉〈◊〉 great 〈◊〉 was through all the land, but 〈◊〉 of them was Elijah sent, save only to thatone woman, a Widow of sarepta, Luke 4:25:26. There was many leapers in Israel, in the time of elizeus, but none clensed save only naaman the syrian. In a word, all these blessings are God’s own, and may he not do with his own what he will?

Free lastly in regard of the work of the means; [ 3] that ever they prove profitable unto any, or work 〈◊〉 in the hearts of any for their eternal welfare, its only from God’s good pleasure to give good success to some, which he denyes to others: this is the ground which the evangelist gives of this different dispensation of a blessing upon the same means, Matthew 13. Compare 11. With 13-14. The scribes and Pharisees in hearing, they hear and not understand; in seeing, they see and not perceive: that is, they attend daily, and yet do not profit; observe daily, and yet do not prosper in their endeavors; their hearts waxt fat, when others were humbled; their ears made heavy, when others were bored to entertain the truth. And if the cause be enquired, our savior answers, verse 11. To you (my apostles) its given to know the mysteries of the 'kingdom, but unto them its not given.

It is beyond the compass of all inferior causes* that can be conceived, that Paul breathing out threatening; against the church, coming in open field in 〈◊〉, and professed rebellion against Christ, should have the Lord Jesus revealed to him, and in him; this (I say) is beyond the reach of any cause in nature, and therefore the apostle points at a higher hand, it pleased God (saith the text) to reveal his son in me, Galatians 1:15. And then also when he opposed and fiercely persecuted his son in his members, was there at this time, any improvement of natural abilities, or the remainder of the imageleft 〈◊〉 man after his fall? Was there at this time any〈◊〉 trading with the talents of common graces, which should move the Lord in way of 〈◊〉, to give 〈◊〉 and spiritual graces? Was there any 〈◊〉〈◊〉 fitnessnow in the spirit of said to 〈◊〉 and 〈◊〉 the 〈◊〉 of truth? 〈◊〉〈◊〉 are groundless dreams of men, merely cozened and 〈◊〉 with their own carnal devices.

Again, that the great doctors of the law who were honored as guides of others for their parts and*〈◊〉, should despise the counsel of God against themselves and the 〈◊〉 and publicans, people of most desparate and for 〈◊〉 courses, should entertain the baptists doctrinee and gospel: the resolution of all at last must come to this, the 〈◊〉 of the Lord shall stand, and 〈◊〉 do whatsoever he will: thither our savior repairs, and there〈◊〉 rests, I thank thee O 〈◊〉 lord of heaven and earth, that thou hast hid these things from the 〈◊〉 and prudent, and 〈◊〉 revealed them unto 〈◊〉 and 〈◊〉: even so, O father, for so it 〈◊〉 thee, Matthew 11:25-26. The issue then is, if it proceed from God’s free pleasure that means are 〈◊〉, revealed, blessed, then is there a full freedom 〈◊〉 all; and it must be so for these reasons,

There is nothing man hath that can purchase this,*simon magus〈◊〉〈◊〉, and its probable enough 〈◊〉 would nor have stuck at the price, had the 〈◊〉〈◊〉 never so great, Acts 8:18-19. And when〈◊〉〈◊〉 that the Holy Spirit was given through 〈◊〉 on of hands, be offered them 'money to 〈◊〉〈◊〉 that 〈◊〉: but the apostle peter〈◊〉 with 〈◊〉, thy money 〈◊〉 with thee, 〈◊〉〈◊〉 thou hast thought that the gift of God may 〈◊〉〈◊〉〈◊〉 money〈◊〉〈◊〉 and a 〈◊〉〈◊〉 think such a thing, impossible 〈◊〉 forever 〈◊〉〈◊〉it. Purchases are made by such things as carry some kind of proportionate worth to that which is to be purchased: but there is nothing that can be compared with wisdom, and the spiritual grace in Christ, prov 3:15. Much less can be accounted of an answerable rate and value thereunto.

There is nothing a man can do of himself whereby* he may procure and obtain this spiritual good. Romans 9:16. It is not in him that wills, nor in him that runs: it is not said, in him that goes carelesly about the work, but it is not in him that improves the best of his abilitie, and that with speed, though he 〈◊〉 in this race, but it is in God only that shows 〈◊〉. If thou shouldest mark, O lord, what is done a miss, who should abide it? Psalm 103:3. The best are so far from obtaining favor, by any desert of their doings, that it is well with them they are not consumed by his displeasure for the failing of their best actions.

There is no promise made to any natural man* whereby he can challenge this at the hands of the lord: all men by nature are children of 〈◊〉, Ephesians 2:3. Heirs of perdition, if they have their own place its hell, if they have no more but their own portion, confusion and eternal 〈◊〉 is, that they must look for, if they have the fruit of their own tree, the ways of their own work, its nothing but woe and misery, 〈◊〉 3:11. All promises are yea and amen in Christ, 2 Corinthians 1:20. Made and performed in him alone, they that are out of Christ therefore, what they have besides hell, is 〈◊〉 mercy. The sum then is, it man by nature have nothing to purchase any spiritual good, can do nothing to deserve it, have no promise to challenge it, it is freely out of God’s good pleasure that any 〈◊〉 of any share therein.

Here then is matter of thanksgiving to all the*〈◊〉 of God who have been made partakers of so 〈◊〉 favor, to wit, their 〈◊〉 should be filled with his praise, and their 〈◊〉 with a 〈◊〉 admiration of this so 〈◊〉 a mercy, so much undeserved, and so 〈◊〉 bestowed notwithstanding: the greater and more free the goodness of the Lord is, the greater should our 〈◊〉 be in the receiving of it. This made the prophet stand amazed, who is a God like unto thee! Micah. 7:18. Men will see somthing in us to move them, and expect some good from us to persuade them to show favor, but who is like unto our God? Who shows mercy, not because we can deserve it, or have any right to challenge it, not because we can please him, but because mercy pleaseth him, and he doth it only because he vvill, now his will be done, and blessed he his glorious name for ever. Go thy way then in secret, thou that hast found this acceptation from the Lord, in sincerity of soul present thyself as in his presence, and say, good lord! Why is it? How comes it? That since many that have lived 〈◊〉 the same place, dwelt in the same family, sare in the same seat, and heard the same word, are yet in the gall of bitterness, in the bonds of iniquity, yet in the kingdom of darkness, under the power of their sins, and like to perish for them for ever: lord! Lord! Vvhy are mine eyes enlightened to know the things belonging to my peace? Vvhy my heart touched with any saving remorse for my sins? That I should have any desires after thee, any longings for thee: oh its grace; its thy free grace: otherwise I had never been made partaker of any spiritual good, nay, I had never known it: father, what am I that thou shouldest be thus mindful of me? That thou shouldest thus remember me? Yea,mindful of me, when I was not mindful of my self; remembrest me when I had forgotten thy glory, my own soul, and mine own everlasting good: was not I as blind as ever any, and knew not? As careless as ever any, and respected not? Yea, stubborn and stout hearted; gainsaid I not, yea, rejected thy compassions so often tendered in the ministry of the Word, and forced upon me by those heart-breaking exhortations of thy faithful ministers, to reveal these spiritual good things, when out of negligence I did not know them, yea, then to press them upon my conscience, and by the effectual work of thy spirit then to prevail with my heart, when at first I did oppose and cast them behind my back; let me forever return all praise to thy majesty, out of whose free mercy it is that I have been made partaker of any saving work for the good of my soul: yea, I thank thee father, lord of heaven and earth, that thou hast revealed these things to babes and sucklings, and bid them from the wise and prudent: that the learned of the world are befooled, and thou hast taught me, a poor ignorant silly wretch; that many noble and honorable are cashiered, and thou hast accepted of a base worm, plucked me out of a smoaky cottage, out of a corner of hell, to receive me into the kingdom of thy Christ, to bear me in thy own bosom, here wildering up and down in this valley of tears, that thou mayest glorify me with thyself when all tears shall be wiped away from mine eyes: oh! It is thy free, thy free mercy, let my soul forever bless thee, and walk worthy of thee and it, that I may serve thee with a good, and a glad, and a free heart, as I have received freely from thine own hand, whatsoever either I have, or hope for.

Here is also ground of great encouragement to all*distressed and disconsolate 〈◊〉, who labor under the weight of the guilt of their many sins, and sight of their own unworthiness: the right consideration of the former truths may be as a spiritual cordial whereby their hearts may be quickened to seek unto the Lord, as their hopes sustained to expect that succor and supply which may be most seasonable for their relief: because, as there is no worth on our parts that can move the Lord, so there is no vileness so great that can hinder him, from doing what good he intends to such undeserving one’s as we be. His own good will being the only 〈◊〉 of any saving work he is pleased to put forth upon the hearts of those who appertain to the election of grace. This was that which the Lord proclaims, and which he urges upon all drooping and discouraged spirits, to make them put on more cheerfully in the pursuit of life and happiness,〈◊〉 55:1. Oh every one that thirsteth, come to the waters, and he 〈◊〉 hath no money, come buy and eat, yea, come buy wine and milk without money, and without price. Its very remarkable how the Spirit of God labors to remove that which will, and most usually doth hinder the fainting hearts of dismaied sinners, in their endeavor after mercy: they fondly conceit they must come with their cost, they must bring some spiritual abilities and〈◊〉 with them, unless they have that money, they are like to miss of their market; they shall not be able to purchase God’s acceptance, the graces and comforts of his spirit, signified by wine and milk: the Lord therefore that he might wholly dath these dreams, and take off these 〈◊〉 thoughts, he puts it beyond all question and doubt by a 〈◊〉〈◊〉 to the contrary, he that hath no money; that is, no spiritual 〈◊〉 or worth, let him buy, questionit not; yea, I speak it seriously, and mind what I say, therefore I say again, without money, doubt it not; yea, I 〈◊〉 as I say openly and plainly, without money, or money worth, no in 〈◊〉, no weakness, no unworthiness shall hinder, be not needlessly suspicious, I intend not to sell my graces and comforts; but to bestow them freely upon such who have an open hand to take them, and an empty heart to carry them away: this was the ground of encouragement whereby the prophet emboldned those rebellious Jews to take words and resolution also to themselves, to press in with some hope to speed with the Lord, Hosea 14:2-3. Take unto 〈◊〉 words, and say, receive us graciously: but the Lord might have replied, you have no worth in yourselves, you deserve no favor; therefore its added, with thee the fatherless find mercy: as if 〈◊〉 should have said, thou doest not vouchsafe mercy to sinners because of any excellency they have, any friends they can make, any abilities they can bring, but the helpless, friendless, fatherless, orphane souls, such as be destitute of all succour, no eye to pity, no friend to provide, no strength to support themselves, such find mercy with thee; such we are; therefore lord show us mercy; if the dole or alms was to be bought and purchased, then the 〈◊〉 who had most, and needed least, would 〈◊〉 be possessors of it, but because its only out of the 〈◊〉 to bestow it freely, he that’s poor hath never a whit the less, but the more hope to receive it; so it is here in the dole of grace, when 〈◊〉thou considerest the infinite baseness of thy heart on the one side, the incomprehensible worth of mercy on the other, and withal conceivest an utter impossibility ever to attain it, ever to expect it; settle this conclusion in thy heart, as matter of marvelous encouragement,yet mercy is free, others have received it, and why not I lord? If the multitude of thine 〈◊〉 plead against thee, if Satan be busy to discourage thine heart, and drive thee to despair, why dost thou? Canst thou? Expect any kindness from the Lord, since thy frailties so many, thy rebellions so great against the offer of his mercy, and the work of his grace: how utterly unable 〈◊〉 thou to do anything to procure any spiritual good? How unfit to receive it? And is it not a folly than to hope for it? Thou hast hence to reply, be it I am as base as can be imagined, yet my 〈◊〉 cannot hinder the work of God’s love, for its altogether free. True, I have nothing to purchase it, Abraham had not; I can do nothing to deserve it, David could not; I have no right to challenge it at the hands of the Lord, nor yet had Paul anything to plead for him in the like case; and yet all these were made partakers of mercy, and why not I lord? Put in for thy particular, and plead for thy self, and say, blessed lord, thy mercy is not lessened, thy wisdom decayed, thy arm shortned; what thou didst freely for Abraham an idolater, 〈◊〉 a rebel, for Paul a persecutor, do for my poor 〈◊〉 also: my vileness cannot hinder the freeness of thy compassions.

If it be here replied, that this affords small* ground of comfort: for if the dispensation of grace depend upon God’s free will, he may fail us, as well as help us; he may deny it, as well as give it.

The answer is, he may give it as well as deny it,* and that’s argument enough to sustain our hopes, and to quicken our endeavors, put it then to the adventure: thus the prophet joel pressed the Israelites to 〈◊〉 to God for the removal of a Judgment, andthe pardon of their sins, upon this very possibility, rent your hearts and not your garments, and turn unto the Lord, who knows if he will return and leave a blessing behind him, joel, 2:13-14. Thus the 〈◊〉 ninivites provoke themselves to importune the God of heaven for the with-holding of the destruction threatened, let us cry mightily unto God, who can tell, if he will turn and repent: jonah, 3:8-9.

When then thy spirit sinks under the unsupportable pressure of thy sins, and the expectation of the righteous Judgments deserved thereby, here is that which will ad comfort and encouragement to look upward to the Lord for refreshing: who knows but God may? Who can tell but God will yet show mercy, therefore I will yet hope, because no man can tell but I may at last be made partaker thereof.

Lastly, those who want and seek for mercy from* the Lord in the use of the means which he hath appointed, they are to be exhorted from the former truth, to arm themselves with patience to stay God’s time, and to 〈◊〉 his pleasure, if it seem good to his majesty to with-hold this favor, or delay the work of his grace: beggars must not be chusers, we must not be carvers of God’s kindness, its a free gift, and therefore as he may give what he will, so he may give it when it seems most fit to himself. Just cause we have to wait, no reason at all to murmure against him: hast thou then endeavored after this work of grace, and canst not attain it? Endeavor still. Hast thou begged it, and yet findest not thy desires answered? Crave still with perseverance: its good to hope, and to wait also for the salvation of the Lord, lam. 3:26. Both must go together, to wait without hope is uncomfortable, and to hopewithout patience is unprofitable. We know 〈◊〉 what time God will take, it is our duty and will be our wisdom, and comfort, to attend upon him at all 〈◊〉: say not then out of the shortness of thy spirit, I have come often, begged much, and 〈◊〉 long at the gate of grace, I find not the work yet done, my heart not yet thoroughly humbled for my 〈◊〉, 〈◊〉 refreshed with the assurance of God’s favor: shall I wait any longer? Oh fearful pride! Is it come to this? If you be in such haste, you may go to hell time enough: what not wait? See who will have the worst of it. God can better keep his compassions, than thou canst want them: and as its fit he should, so its certain he will make thee to know, thou must wait; nay, bless his name that you may wait for his mercy: the 〈◊〉 of all men that 〈◊〉 breathed have done it: so David, min eyes fail with looking for thy salvation, saying, O when wilt thou comfort 〈◊〉? Psalm 119:82:123 its enough we maybeg the grace of God as a 〈◊〉 not command it as a debt: labor we then to 〈◊〉, and 〈◊〉 those proud and impatient distemper whereby we repine and quarrel at the 〈◊〉 on of God’s dealings with us, if he answers 〈◊〉 expectation to the full: others seek, and the 〈◊〉 hath bestowed, and they, have received a great 〈◊〉 sure of grace, with little labor, and in a short 〈◊〉 when we have labored long, and 〈◊〉〈◊〉 and yet the Lord answers not our 〈◊〉, nor 〈◊〉 us that spiritual good we need: learn we now 〈◊〉〈◊〉 and control those boystrous 〈◊〉〈◊〉〈◊〉 spirits, with that of the apostle, who art 〈◊〉〈◊〉 that reasonest against God? What if 〈◊〉 will not? Romans 9:20-21-22. What if he will 〈◊〉 ver 〈◊〉 our hearts, never pacify our conscience pardon our sins, save our souls? It is 〈◊〉 his 〈◊〉〈◊〉, he may do what he will, and therefore he doth us no wrong what ever he does: fit then it is we should stay his times, who hath all times especially of grace and life in his own hands.

While this life lasts, and the Gospel is* continued, that is the particular season and [ 2] period wherein the Lord expresseth his good pleasure to work graciously upon the 〈◊〉 of his.

The time of grace and day of salvation, is here discovered in the two periods of it, which make up the parts of the doctrinee. 1 grace is only to be gained in this life. 2 while the means of salvation are continued, that’s the season, which the Lord usually takes to work upon the souls of those 〈◊〉 belong to him, we shall severally open and prove both 〈◊〉, and after make joint application of them.

Preparation and conversion of the soul must be [ 1] made in this life, seek ye the Lord while he may be found, Isaiah, 55:6. The time of our living is one of God’s whiles, the time of finding grace and mercy, if ever we come to share therein? The 〈◊〉 of Jacob’s ladder is here on earth, though the top of 〈◊〉 unto heaven? the Lord must dwell with 〈◊〉 here in an humble and contrite heart, Isaiah, 57:15. 〈◊〉 else we shall never dwell with him in that high and holy place, whither Christ is gone to prepare a mansion for us; now is the time of 〈◊〉 and gaining grace, in the other world we shall enjoy the fruit and sweet of it, here we must get theconquest if we think to wear the crown in another world. Reasons are two.

Because after the parting of the soul from the body,* and the dissolution of the whole, God’s peremptory sentence is passed, and the final doom of the soul is determined a sentence never to be revoked, a Judgment never to be repealed, and therefore the sinner becomes irrevokably either miserable or happy, Hebrews 9:27. It is appointed for all men once to die, and after death comes Judgment. Death and Judgment are coupled immediately one to another: the end of the one, is the entrance of the other; as death leaves us, so Judgment will find us: though the full and complete execution of the sentence is deferred until the great day of accounts, yet condemnation seizeth upon each part as soon as they be severed the one from the other, if they do deserve: the body is imprisoned in the dungeon of the grave, and the soul (of him 〈◊〉 is wicked) is taken instantly and dragged by the devils into torment, luke, 12:20. This night shall they fetch away 〈◊〉 soul.

With the saints contrariwise, their bodies are laid in the grave as in a bed of down, perfumed with the precious death and burial of the body of Christ, the ashes thereof carefully preserved, yea, loved by the lord: so the apostle, Romans 8. Last. I am persuaded that neither life nor death is able to separate us from the love of God in Christ Jesus: so that the Lord loves the very dust of the bodies of his saints in the grave, and receives their souls to himself in glory, as soon as body and soul are parted one from another (luke 16:22. The soul of Lazarus was by the angels carried into Abraham’s bosome) for at the great day of accounts we must all appear before the Judgment seat of Christ, thatevery one may receive the things done in his body, according to that he hath done, whether good or 〈◊〉, 2 Corinthians 5:10. The sentence we see shall not 〈◊〉 according to that men do in purgatoty, as the Papists dream; but according to that only which they did while they had being and breathing in this natural life.

The condition of a man after this life is 〈◊〉. [] for as the godly after this life ended receive perfect sanctification, and so become wholly 〈◊〉 of the Spirit of God, and thereby fully and unchangeably confirmed in the state of glory, never more to be pestered or annoyed with the presence of sin or misery, Romans 8:23. Here in this world we 〈◊〉 but the first fruits of the spirit; but there 〈◊〉 then the full harvest.

So contrarily, the wicked after death, are 〈◊〉 delivered up to the tyranny and authority os 〈◊〉 corruptions and there settled, and that 〈◊〉, in a state of rebellion, and become utterly 〈◊〉 of receiving any spiritual grace, or 〈◊〉 any spiritual good, but sink down in 〈◊〉〈◊〉 without hope of either. For those 〈◊〉 graces whereby the Lord in the time of life 〈◊〉 their distempers and those outward 〈◊〉, word and sacraments wholesome laws and 〈◊〉 counsels and examples which formerly 〈◊〉 them from many notorious outrages, are now 〈◊〉 away: now the Lord plucks up the hedge, 〈◊〉 pulls down the vvall, takes away all the〈◊〉 gifts of his grace, vouchsafes not one 〈◊〉 of his spirit, to strive with the sinner any more, 〈◊〉 one check of conscience to awe him, not the least 〈◊〉 of any good to affect him any more; 〈◊〉〈◊〉 the reins in the neck of the rebel, and 〈◊〉〈◊〉 loose upon him to execute the fullness of thefierceness of his malice, to the uttermost; 〈◊〉 his rage was consined before, he could do no 〈◊〉 than his commission allowed him, he had the 〈◊〉 of his temptations set; but now he takes full possesion of the soul after death, and hath free leave 〈◊〉 exercise full dominion over it, as much as he will 〈◊〉 can: yea, the Lord in his severe, but 〈◊〉〈◊〉, lets in the sea of all sinful 〈◊〉 as with a mighty slow and full tide into the〈◊〉〈◊〉 heart, to carry him without all control or stay from ever enjoying either means or hopes of 〈◊〉 least expression of God’s presence, for any good 〈◊〉 any kind: there is no heart to pity the 〈◊〉 sinner, no friend to pray for him, no counsel 〈◊〉 advise, reproof to stop, no exhortation to persuade any more, from the approving and 〈◊〉 of whatever might dishonor God. In the days 〈◊〉 his life and vanity, he was weary of all these, because they hindered him from having his full 〈◊〉 in the ways of wickedness; now all these 〈◊〉 means, as so many banks which kept in the swelling and boystrous rage of his accursed lusts, are all〈◊〉 down; the bottomless depths of all abominations are opened; the power of all sinfulness, in all 〈◊〉〈◊〉 thereof, seizeth upon the soul, and 〈◊〉 and prevails in it to all eternity, without lessening restraint, or alteration: for to imagine that the fire of purgatory should purifie the sinner, from any soul pollution, that a material thing should 〈◊〉 upon a spiritual substance such as the soul is, yea, a natural thing work a supernatural disposition, 〈◊〉 a senseless, and unconceivable absurdity, not worthy the consideration; much less any serious endeavor to confute.

The second part of the doctrinee is, while the [ 2] gospel is 〈◊〉, that is the season of God’s acceptation,he then puts forth the power of his grace to prepare the heart; so the Word implyes in the text, an opportunity of acceptation: it discovers 〈◊〉〈◊〉 in three particulars.

There is fitness of opportunity in regard of the [ 1] cause of the accomplishment of anything; when there is a concurrence or meeting together of many helps, for the bringing about 〈◊〉 that we desire and would have, for the effecting of any work we intend: thus we use to say, when we have wind and tide, then is the fittest season to sail; while we have health and strength, is the 〈◊〉 time to set about works of greatest importance, not that the bare continuance of so many hours, or days, or yeers, makes any difference, for they are always the same, in sickness and in health; in youth, and in crazy, and decrepit age, in a still calm, and in a fair gale; but the fitness lies in the causes and means which now are happily afforded unto us, which hereafter we may be deprived of, or not able to improve though we do enjoy them.

Thus then there is a season of God’s acceptation. When he affords means, sends his messengers of glad 〈◊〉 of peace, when he sets open the stall of the Gospel before our eyes, cries his commodities in our 〈◊〉, and proclaims the offer or his rich mercy to all commers, ho every one that will, let him come and take freely of the waters of the well of life and live for ever: now is the season of God’s gracious working and our receiving, greatest success in his ordinances; this is the exposition 〈◊〉 the apostle ads in the following verse, behold now is the acceptable time, whiles the light shines, whilst wisdom cries, and ministers call, if ever there was opportunity of conversion and preparation now is the fittest of all other, for God to work it, for us to endeavorit; when the fat things are killed, and finest wines drawn and broached, servants sent to invite, and all preparations made ready to the marriage feast, Luke 14:17. Then is it time to come, to feed, to refresh ourselves; behold all is ready, only come, when the door is open, and warning given, behold the bridgroom cometh, then is the nick of opportunity to follow hard after, if we would find entrance into the bride chamber, 'Matthew 25:8-9. But when the feast is over, and the door shut, we may have time to come and knock, but never shall we find entrance, or acceptance, or welcome, because the season is past.

There is a fitness in reference to the work, which [ 2] the thing now made might have, which hereafter happily could not attain; thus came Esther to be queen in a fit time, for Mordecai’s safety, the succor and deliverance of the nation of the jews; for though she might have possessed the same place, enjoyed the same honor, and royal preheminence, afterwards; yet it had been too late to have defeated the policies of haman, or procured the preservation of her people, from the plots and pursuits of those who were armed for their utter ruine, Esther 4 thus the woman of samaria was then called effectually by our savior, John 4. When it was the pat opportunity to commuicate the notice of a messias, and the work of his grace to the samaritans, who were as the regions of corn, white unto the harvest, and ready to be cut and carried; so were the people ready to hear, attend, and embrace the glad tydings of redemption through the Lord Jesus.

There is a fitness in regard of the subject, which [ 3] howsoever it gives no cause nor help to the accomplishment of the work now in doing, yet it makes way for the further manifestation of the skill andgoodness of the workman, and holds our the work done to greater admiration. Thus our savior is said* to come and reconcile all things in the fullness of opportunities, Ephesians 1:10. Because the Lord Christ came then when things were at the lowest eb, the state of the church of the Jews in 〈◊〉 extremity, when the root of David was dry, and the branches of the stock of David quite withered, Isaiah 11:1 that is, when the scepter seemed to have departed from the tribe of Judah, and a law-giver from between his legs, Genesis 49:10.

Now however the extremity of this distress was no cause of deliverance, but rather a hindrance in itself; and though God the Father out of his own power and according to his own good pleasure might have sent his son sooner, to have redeemed his people out of their distresses, yet now the greatness of misery made them such subjects, wherein the glory of his rich grace, might appear in the perfect beauty thereof.

Hence it is many times in the dispensation of the work of grace, the Lord takes the sinner in the lowest and basest estate, in the most desparate condition when the distress grows deadly, the case to the eye of man is beyond cure and recovery, that so the sovereign virtue of his saving grace might be set forth to the wonder of the world, and to the encouragement of those who should come to the like streights: upon this ground it is that the Lord Christ chose that time to convert Paul when he was in the heat of his rage, when his fury was at the height, when breathing out threatenings against the church, he came armed with authority, and hellish resolution to carry all to prison, Acts 9. In a word, while Paul proceeds furiously with a 〈◊〉 intention, to oppose Christ to persecute his members,and in the issue to procure and hasten his own everlasting ruine, then our savior prevents him and pitties him, and doth him most good, while he strives to do most harm, and to make havock of the church, the truth, and his soul also: yea, then works his conversion, when he most seriously endeavors to work his own confusion of himself, and such as professed the faith in sincerity; the aim of God in all the apostle directed by the spirit expresseth to be this, 1 Timothy 1:16. I was a persecutor, but I obtained*mercy, to the end that the Lord in me might show all long-suffering to the example of those that should believe on his name. Such a forlorn sinner at that time was the fittest subject to receive the full print of God’s love and compassion in great letters, as it were, that he might be a pattern to all 〈◊〉, of the boundless compassions of the Lord. That as seamen after a dangerous wrack and miraculous deliverance, set up a monument of their preservation to all that pass that way, to work fear in them to prevent shipwreck, and yet hope of recovery if they do.

To the like purpose is the conversion of the apostle in this heat of his rebellion set upon record in public view: as though the Lord should say, look here you forlorn sinners, see a desparate rebel running post-haste to his everlasting ruine, and behold withal the hand of mercy then stopping of him in his way; Paul persecuting Christ in his members, Christ then pitying and preserving Paul, the one most kind, when the other is most vile and〈◊〉: oh the madness of a deluded soul 〈◊〉 reason! But oh the compassions of a savior beyond all compare! Be afraid you never proceed to such hellish folly, and yet bless God, that there is such a savior if you do. These be the seasons ofgods acceptation, the first here principally intended, the rest not excluded, and in these opportunities thus appointed by God in his wisdom, according to his good will, he doth put forth the work of his grace, to bring home the souls of his unto himself.

Hence we learn, that a long life is a great blessing* in itself, a great temporal blessing as it comes from the Lord. Why? Because all that while a man is in the way: mercy may meet with him, and he may meet with it: while there is life, there is hope (unless a man have sinned against the Holy Spirit) Physicians observe all the while there is strength in nature, there is hope the physick may prove profitable; it is much more for the comfort of the soul, while there is life, there is yet a possibility: thy heart is stubborn, and rebellious, and proud; but thou yet livest, and the Lord lives, and his mercy lives, therefore it may be he may show mercy to thee: but when a man is dropped down into the grave, and the pit hath shut its mouth upon* him, then all his thoughts perish, then with a sad heart he may remember all the helps he had, the opportunities [ 4] he had, but never had a heart to get any good by them: then he reads over all the sermons he heard, by the flames of hell; and remembers all the kindnesses of the Lord, and then there is no hope.

You therefore that know your bosom abominations, you have your back doors, and your base haunts; you know your sins are not pardoned, you have not repented of them; when you are gone home, go your ways, and bless God that you live: for, let me tell you, this is all the hope in the world that yet you are alive, and therefore the Lord may show mercy to you; if your days were ended, andyou gone down to hell, then not all the world, nay not Christ, nor the mercy of God itself could not save you then: therefore look as it was with a child which was followed by a bear into a pond, the child cried out to the people that were running and came to the ponds sides, oh help, help; and still as the bear 〈◊〉 him, first his arms, than his legs, and still he cried out, oh help, help, yet I am alive, yet I am alive: this is your condition, believe it. Not bears, but sins and devils are upon you, they have you in their clutches, tearing and devouring your souls: oh look to heaven, and cry out unto the Lord, and say, lord, a proud stubborn creature, but yet I am alive, the Devil is devouring my soul, but lord, help me and deliver me, yet I am alive; bless God you are so, and know its all you have to show for your everlasting welfare. For while there is life, there is hope.

Matter of caution and advice, to fence our souls* and fortify ourselves against that hellish distemper of self-murther, that our hearts may be carried with hatred of it, and our souls preserved from the commission of it: when partly from discontentments, and partly from terrors of conscience, men are not able to bear with themselves; but they will run to a halter or a knife, they will put an end to their lives that they may put an end to their sorrows; they will not live, that they may not live thus and thus. Why consider, art thou sure of a better life? they will answer, no, that’s my misery, I see all my sins before me, and hell gaping for me, and the devils attending to seize upon my soul, and it makes me weary of my life. Weary of your life! Take heed of that, bless God for your life, and pray for life, and seek to preserve your life what you may, for while your life lasts, you are in the way to mercydives had so much experience of the torments* of hell, that he sends to those that were alive, oh take heed of coming hither, you are in a better condition than I, what ever your case be. Learn therefore forever to fear and flie from temptations to self murder, as that which would put an end to your life, and to put an end to all hopes and possibilities of mercy from the Lord.

But the main fruit of the point, which properly* belongs to this place, is a use of instruction, which ought to be observed and settled upon the consciences of us all. Doth the Lord then usually accept of the soul, and do good to it while he provides and continues the means of grace? What then remains but we should give all dilligence to attend upon his times, take his means, and improve all to the 〈◊〉 for our spiritual good. Suffer me here to stay a while, and urge the collection with an argument or two, and yet go no further than the words, nor take other reasons than the text will afford, for it issues amain and with a full sourse from all particulars mentioned before, the foregoing truths meeting together, like so many streams, to make this more forcible upon the conscience, and like a mighty current, to carry us along to everlasting happiness.

It is a season, and therefore to be observed; an [ 1] opportunity, and therefore to be improved without delay: we should address ourselves presently to this so great a work, redeem the time, Colossians 4:5. Having opportunity, let us do good to all, Galatians 6:10 if unto others, much more to ourselves: if to their bodies, especially to our own soul; if to them in temporal things, than most of all our best good in eternal blessings is to be attended.

But the season is not yet come, that opportunityis not yet offered. Answer.〈◊〉〈◊〉, the apostle points at it as at hand, and in view: behold now: while I am speaking, and you are hearing, while the doors of the sanctuary are yet opened, while we are in the land of the living, behold now is the acceptable time. Oh let us not harden our hearts, nor shut our eyes, 〈◊〉 stop our ears, unto the voice of the Lord, but pursue opportunity present, strike while the iron is hot, 〈◊〉 our harvest while the heat and sun-shine is upon us, while wind and tide lasts, sail we cheerfully towards the haven, the end of our hopes, the salvation of our souls. This is the argument which the apostle presseth with so much eagerness, as having such apparent evidence in it. That considering the season, it is high time we should awake from the sleep of security, our salvation is neerer than heretofore, Romans 3:11. The Lord now speaks to us as sometimes to the secure church, Song of Solomon 2:10. Arise my love, my dove, and come away; for lo the winter is gone. The flowers appear, the voice of the turtle is heard in our land, and so forth. I may truly say, this Scripture is this day fulfilled in our ears, wherein the Lord Christ by the ministry of his word calls, and that with all instancy, upon every corrupt 〈◊〉-hearted sinner to come to him, to receive the Word of his grace, and the power and comfort thereof upon his soul: behold the foggy mists of popery and ignorance are over, the shaddows of 〈◊〉 are passed away, the flowers grow, and the 〈◊〉〈◊〉 apace, peace and prosperity, with abundance of outward blessings shoured down upon us, the voice of the turtle is heard in our land, the sound of the Gospel, and the glad tydings of peace, have been, and yet 〈◊〉 proclaimed in our streets.

Arise, arise, therefore 〈◊〉 secure and dead heartedsinners, and come away. Arise ye drunkards, come 〈◊〉 from your cups and companies; arise ye adulterous wretches, come away from your 〈◊〉〈◊〉, and beds of dalliance; come to him who 〈◊〉 kindly invites you, who promises to accept you, who is able and willing to save you. Oh! Consider opportunities will not last always, we have no 〈◊〉 of them, much less command of them; and who knows whether we shall ever enjoy that which we now neglect? Especially, considering the Lord at the present, vouchsafes all helps to further and persuade us to this preparation, dealing with us as 〈◊〉 he did with the stubborn-hearted Jews by Ezekiel, who to strike their hearts with an open conviction that they must go into captivity, he is enjoined to carry out his stuff, in the most plain manner in their sight, from one place to another, and the end is added: if it be possible (as some translations read it) if per adventure (as the propriety of the Hebrew bears it, all to one sense) they may consider it, Ezekiel 12:3. As if he should say, there is some small hope that somthing may procure their welfare, and if it be possible, this plain dealing is like to prevail: a lively picture and resemblance of God’s special bounty to us-ward, who enjoy the means of grace above many others: the Lord hath seen other countryes, but he hath settled his abode amongst us; he hath passed by many congregations, but he hath lodged with those where he hath set up the light of his truth; the son of 〈◊〉 hath sent abroad his beams to many corners of the earth, a glimpse of his goodness hath appeared unto many places, but his saving health like the sun in his full strength, hath stood over our heads as it did once in gibeon, and the moon in the valley of ajalon: some people have had many means, and many peoplehave had some, but almost all have met together to procure our good, and to make up the fullness of opportunities, even the fullness of all fitness, that if it were possible we might consider it, and 〈◊〉 at the last convert and turn unto the Lord. The birds of the heaven, the sinners upon earth, and the devils in hell, know and pursue their 〈◊〉 opportunities; the one for the comforts of nature,* that they may enjoy them; the other for their〈◊〉,* that they may enjoy their lusts, though they perish for it: ask then (thou sluggard) of the birds of the* heaven, and they will tell thee; demand of the beasts of the field, they will show thee; nay, 〈◊〉 of the devils in hell, and they will testify how opportunities ought to be prized, and how 〈◊〉 improve them. Wilt thou be more unreasonable than the beasts? More careless of thine own 〈◊〉 comforts, than the devils be to procure thy own confusion? Shall the Lord provide all 〈◊〉 for our good, and shall we neglect both him, and them, and our own everlasting welfare? woe to our sluggishnes.

Object. True, let this opportunity 〈◊〉 great, so 〈◊〉 the continuance of it long, and therefore we may take it hereafter.

Answer. No: its a day saith the text, very short, [ 2] and yet most uncertain. It is but for the day 〈◊〉 this life, and who knows how soon it may end; there be skuls of all sorts in golgotha, skins of all sorts in the market; yong and old, aged and 〈◊〉, haste unto the rend: no man yet had a lease of 〈◊〉 life, which is as grass, a flower, a bubble, and alas! How soon doth this grass wither, this 〈◊〉 fade, this bubble break?

And our day being short, so is it almost 〈◊〉, many of us have past our highest point, the best 〈◊〉〈◊〉 time, our evening draws on; and behold pale 〈◊〉, and feeble hands, crazy bodies, dangerous 〈◊〉, which are as har bengers of our dissolution, 〈◊〉 will soon bring us to the house of our age, to 〈◊〉 dust of death; thus is our breath but a shadow, 〈◊〉 soon passeth away and we are gone: oh! That we 〈◊〉 wise to consider these things, and because our 〈◊〉 is short, and passeth away, we would take hold 〈◊〉 the opportunity present.

But the yong man replyes; it is a good thing 〈◊〉 the eye to behold the sun, Ecclesiastes 11:7. To 〈◊〉 this light, to enjoy the present pleasures, to 〈◊〉 the rose while it is in the bud, to gather the 〈◊〉 whilst it is fresh, while time and strength 〈◊〉 take the pleasures of the world and enjoy the 〈◊〉 of my heart; not now to sit moping in a 〈◊〉, go drooping and sorrowing for my sins; when 〈◊〉 hair grows gray, and decrepit age comes on, 〈◊〉 yeers hence, when my sun grows near the setting, 〈◊〉 life begins to decline, and my strength to decay, 〈◊〉 shall than have leisure to talk of holiness, to turn 〈◊〉 a new leaf, and betake myself to my beads, and 〈◊〉 of grace; in the mean time these jolly 〈◊〉, speak unto preparation and humiliation, as 〈◊〉 somtimes to Paul. Go your way for this 〈◊〉, and when we have a convenient time we will 〈◊〉 for you.

Answer. Thou fool, this night may thy soul be 〈◊〉 from thee, Luke 12:20. How knowest thou but the Lord may pluck thee out of the land of the living, and send thee packing down to thy own place, give thee thy portion with unbelievers and despisers of his grace? And then all thy thoughts perish, thy time is past, and repentance too late, when the pit hath shut her mouth upon thee, how fond to think to have leisure to repent, whenthou wilt not have time to live?

2 be it the day of thy life continue, yet the day of salvation may be ended; for this is but a minute or moment of that span of time, a point or 〈◊〉 of that opportunity; if the Lord remove his 〈◊〉, take away the light of his word, dam up the fountain of grace, and stop the well-springs of salvation, thou mayest perish for thirst, and live to 〈◊〉 the folly of the neglect of means, when happily thou shalt not know where they be, nor yet have liberty and ability to enjoy them if thou knewest: while therefore the day of our life, and the day 〈◊〉 salvation (the mart of mercy) lasts, both which are but short and uncertain, let us be watchful to observe, and careful to take all advantages to buy the chief and best commodities, humiliation and faith. Especially considering it may be any 〈◊〉 particular day, as our savior to Jerusalem, oh that thou hadst known at least in this thy day, Luke 19:42. When the Word is mighty, and the spirit speaks powerfully unto thy soul, when the undeniable evidence of the truth convicteth thy Judgment, and the keen threatenings thereof, cuts and lanceth thy corrupt conscience to the core, and the Lord raps at the door of thy heart, by the hammer of the law; oh now follow those motions, and cherish them, make much of a little, and suffer the blessed ordinance of God to have its full blow upon thy soul; go aside and consider seriously with thy self, certainly the Lord came home this day unto my heart, touched me to the quick, and met with my particular corruptions, withstood me to my face, and by the authority of his truth, like the naked sword in the hand of the angel stopped me in my course, and bad me back again; assuredly this is my part, a portion carved out in special 〈◊〉 my soul, this 〈◊〉is my day of salvation, in which the 〈◊〉〈◊〉 to work the good work of his grace 〈◊〉 me: true it may be so, and for ought that thou 〈◊〉 I, or any under heaven know, it is so: remember 〈◊〉 thou hadst a fair offer, and take heed how 〈◊〉 dost refuse it, lest thou never have the like 〈◊〉. Break therefore through all oppositions, cast 〈◊〉〈◊〉〈◊〉, listen to no alurements to the 〈◊〉, 〈◊〉 while 〈◊〉 is called to day harden not thy 〈◊〉: and as Paul to his company (acts)*〈◊〉 thou never to see their faces more. I know (as one of the 〈◊〉 brings in his sins) our old 〈◊〉 like old 〈◊〉 will threap kindness from 〈◊〉, plead prescription and continuance, we have 〈◊〉 long, taken much sweet counsel together, 〈◊〉 much delight and content. Give us warning 〈◊〉, before you give us a discharge, let us 〈◊〉 our 〈◊〉 of 〈◊〉 for the while, and hereafter let 〈◊〉 think of amendment: thus the same father when 〈◊〉 had often resolved to renounce his bosom 〈◊〉, and the beloved lusts of the flesh, still that sounded in his ears, tomorrow, tomorrow; as the burden of Satan’s song, tomorrow soon enough, hereafter time enough; thus while he was startling and 〈◊〉 by the terrors of his conscience, he lulled him, and rocked him a sleep again by delayes, 〈◊〉 at last in a holy kind of violence and indignation of heart, breaks through all, demurs nomore, delayes no longer, but cries out, why not to day, why not to day lord? And from that day following God gave him victory. Go thy ways and do thou likewise, stand not haggeling and dallying with the almighty, set down a resolution like the laws of the meads and persians, never to be revoked; that thou wilt from this 〈◊〉, and ever hereafter, wait upon the 〈◊〉of grace, and give way to the work thereof.dispute no more, but determine thus with thy self, why yet am I here in the land of the living, yet 〈◊〉 this side the bottomless pit, the Lord still tenders the offers of salvation, strives still with this sturdy heart of mine, I know not how soon I may be taken from the means, or the means from me, or the blessing of the Lord from us both; while therefore the spirit speaks to my soul, seek thou my face; give me a heart to echo back again, thy face lord will I seek this day.

After all this, the heart still sings loath to depart, and the deluded finner lingers after his lust, as lot after sodom, and therefore puts in a new plea on this manner: imagine the worst, should I put off this fair and kind call of the lord? Yet since it is in my power to entertain it hereafter, there is not so much danger though I now refuse it.

Answer. Be it granted, thy life might be prolonged, the words of the text do most apparantly dash this presumptuous conceit, its the season of God’s acceptation; its not in thy power, but depends merely upon his good will: we are not the patrons of the means of grace, much less of their work, it is not in our gift; the sending and blessing of both issues only from the good pleasure of the almighty: prolong not then, put not off the time, deny not God’s gracious offer, lest thou never have offer again; he that now holds out the golden scepter of mercy to receive thee, hath an iron rod wherewith he can 〈◊〉 thee to nothing, and break thee in pieces like a potters vessel: he that hath the keys of David, and now sets open the gate of salvation, he can shut it and no man shall open it any more; and when thou hast stayed too long, and comest too late, thou mayest knock hard with the foolish virgin, and cry aloud with Esau, and yet receive neither blessing,nor birthright, and its just with God it should be 〈◊〉, that the Word which thou hast dispised, should 〈◊〉〈◊〉 a dead, or killing letter, and never work 〈◊〉; the motions of his spirit which thou hast 〈◊〉, should never stir more with thee. Thus wisdom threatneth the scorners of her counsel, Proverbs 1:24. Because I have called and they resused, I 〈◊〉 stretched out my hand, and no man regarded, 〈◊〉 they shall call, but I will not answer; they 〈◊〉 seek me early, but they shall not find me.

Nay, it may be thou shalt not only not find what 〈◊〉〈◊〉, and that with some eagerness, which is 〈◊〉 state miserable enough, but shalt not have a heart 〈◊〉 much as once to seek for mercy, as many 〈◊〉 have, and hypocrites do; and this is a 〈◊〉 next to the damned in hell, unconceivably 〈◊〉. This was jerusalems case just as the Lord 〈◊〉 it, oh that thou hadst known at least in 〈◊〉 thy day, the things belonging to thy peace, but 〈◊〉 they are hid from thine eyes, Luke 19:42. Christ 〈◊〉 now weeping over the city, preaching his farewell 〈◊〉 amongst them, yea, now come to die amongst them: the presence of the means makes the plague more remarkable, when through God’s just judgment for their contempt of the truth, they have eyes but they are made dim and see not, they have ears but 〈◊〉 heavy and hear not, and hearts made hard even 〈◊〉 the blessed ministry of the Gospel, and so they understand not; they have all before their eyes, and 〈◊〉 all hid from their eyes: the like curse the Lord usually pours out upon the hellish despisers of the doctrinee of grace, deliver them up to blind minds, and seared consciences, reprobate senses, that they who shut their eyes against the power of God’s ordinances, should never see nor be 〈◊〉 of, either that or their own misery, which is the〈◊〉 misery of all.

Yet all this will not content, there is one cavil which the carnal [ 4] heart objects, and its most desperate; be it, God will 〈◊〉 vouchsafe means nor work by them, nor I receive any benefit therefrom, let me live as I list now, let me shift as I can hereafter; if I loose all, the loss is not great. Answer. What! 〈◊〉 great? God forbid that such a thought should be in any 〈◊〉 heart, such a word come out of any man’s mouth. Its no less than salvation itself, its 〈◊〉 day of salvation saith the text, 〈◊〉 loss not to be valued, not to be recovered, will never, can 〈◊〉 be repaired again; yea, I appeal to thy own conscience, and 〈◊〉 thyself in cold blood be thy own judge: think but seriously 〈◊〉the rivers of pleasure which are at God’s right hand, of 〈◊〉*kingdom 〈◊〉 undefiled, and that sadeth not away,〈◊〉 and consider of that crown of glory, that exceeding〈◊〉*weight of glory reserved in the heavens; and weigh but with 〈◊〉* self, in thy most retired thoughts, the 〈◊〉 mercy of a God, the 〈◊〉 redemption of a Christ, the comforts of a spirit 〈◊〉 glorious; imagine you heard that sentence passed, come ye blessed, 〈◊〉 the kingdom, possess the crown, enjoy 〈◊〉 pleasures, and if thou hast but the heart of a man, let it answer: canst thou lose all these, and account the loss little? And yet if the day of grace be gone once, all these go too; neglect that now, and never think to enjoy these: an argument able to stay any in the most eager pursuit 〈◊〉 these lying vanities, and to cause him to 〈◊〉, and steer his course another way.

As elisha said, is this a time to take 〈◊〉? So when 〈◊〉 consider all opportunities, and means, and mercies, say, is this a time, to follow the world, and the profits thereof? To 〈◊〉 ourselves with sinful delights, and forsake Christ, and his Gospel, and salvation and all: me thinks nature would 〈◊〉, reason would persuade, it is a day of salvation, our lives, 〈◊〉 hopes, our comforts, our salvation, and all depend upon 〈◊〉. It is the time that God hath bestowed for this end, therefore 〈◊〉 sure to improve this time so, as we may attain this end. In 〈◊〉 word, it is a day, therefore a season; and but a day, 〈◊〉 short; a day of God’s accepting; and a day of salvation; the season so fit, the time so short, and the purchase so great, what remains then, but we should improve this time to our utmost, that we may receive that spiritual good from the Lord in it, that he is willing to bestow, and we stand in 〈◊〉 of, for our comfort here, and our everlasting welfare in another world.

Finis.

Book v.

Matthew 20:5-6-7.

Again he went out about the sixth and ninth hour, and did likewise. And about the eleventh hour he went out, and found others standing idle, and saith unto them, why stand ye all the day idle? He saith unto them, go also into the vineyard, and whatsoever is right, that ye shall receive.

We have done with the season of salvation in regard of the means, consider we now the time which the Lord takes in regard of the parties, upon whom it is wrought who do yet enjoy their lives, and the means of grace: amongst these the dispensation of the Lord is diverse,dealing as it seems best to his heavenly wisdom; some he calls, and converts in their yonger, some in their older, but most usual it is to bring home sinners to himself in their riper age.

For the scanning of this point, we have made choice of this parable of the vineyard: which presents to us four things at the first view.

 1 the 〈◊〉 of the vineyard, who owed it.

 2 the 〈◊〉, who drest it.

 3 the 〈◊〉, when they were hired.

 4 the reward here promised and given for their 〈◊〉. Under the letter or which words, this 〈◊〉〈◊〉 is 〈◊〉, 〈◊〉 ought to be conceived.

The 〈◊〉 is the church, Isaiah 5:7. The master and householder, is the Lord Christ: the 〈◊〉〈◊〉, are his redeemed ones, whom he calls by the effectual operation of his blessed spirit in the 〈◊〉 of his word, to be painful and fruitful in good works as in Christ they are created unto, and*〈◊〉 or dained they should walk in. The diversity of the time of their hiring, shows the difference of the times wherein they are converted, some sooner, and some later, and for the right and ready 〈◊〉 of this circumstance, let it be remembered that it was the received manner amongst the Jews to divide their nights into four watches, and their days 〈◊〉 of twelve hours, into four stations* or portions, designing three hours to each part; so 〈◊〉 from 〈◊〉 to 〈◊〉, was the third hour; from 〈◊〉 to twelve, the sixth hour; from twelve to three, 〈◊〉〈◊〉 hour; from thence to five, the eleventh〈◊〉, one hour before the ending of the day.

To apply: the day is as it were our life; God 〈◊〉 some of his servants in the morning of their youth; some at mid-day, in their middle age; some at the eleventh hour, in their aged and decliningtime, when their sun is near setting, and they drawing on to the end of their days, not long 〈◊〉 their death, not long before their souls depart out of their bodies, and they depart from the land of the living.

I am not ignorant that some interpreters run another way, and conceive by laborers,〈◊〉 only to be understood, whether they be good or bad; and their 〈◊〉, their calling unto that 〈◊〉 in the church: he that is a demasand seeks 〈◊〉 world, his penny, his praise, and applause, if 〈◊〉; his profit and wealth, if covetous, and for that he makes his agreement with the Lord, when first he makes entrance upon the work of the ministry: when he that is sincere hearted, and seeks the things of Christ, the penny for which he indents, and the hire he would have, is the hearts of poor 〈◊〉, the conversion of souls, and 〈◊〉 of the body of Christ are instead of all the tythes and 〈◊〉, livings, and benesices he desires to look after: though the sense is pleasant and spiritual, yet I do not think it suits with the scope 〈◊〉 this place, nor here intended by the spirit. For of those 〈◊〉 parable must be understood, of whom that conclusion in the last verse of the 19. Chapter was spoken, many that be first shall be last, and many that be last, shall be first: this parable being inferred for the opening and proving of that, as the first words of the first 〈◊〉 of this 20. Chapter, do plainly evidence, for the kingdom, and so forth.

But they are without question, the 〈◊〉 only who are there meant, such who have left all for Christ’s sake, such who shall inherit 〈◊〉 life, verse 29. Always with this proviso, many that are first called, if they bear up themselves somwhat too much upon their own worth, shall be last rewarded;they who are last called, if yet they do renounce all confidence in their own excellency and sufficiency, and depend upon the free mercy of God, they shall be amongst the chief that shall be recompenced: following then the sense which the scope of the text, and the best interpreters give; the point which fits our purpose, and offers itself to consideration without any forcing from the words, is this:

God calls his elect at any age, but the* most of his, he converts before old age.

He comes at any hour, but once only at the eleventh hour, and that somwhat unexpectedly.

There be two parts in the doctrinee: we will handle them severally, that they may be more easily and distinctly conceived.

 1 the Lord can, and somtimes doth, call at any age.

 2 but the most of his, and that most usually, he converts in their riper years.

God calls several of his servants at sundry times,* some yong, some old, some in their tender, some in their riper years, there is no season excepted; he that is the God of all times, can, and will do his own work at any time:timothy knew the Scriptures from a child, 2 Timothy 3:15. And drew in the sincere 〈◊〉 of the Word, as milk from the breasts of his mother, and therefore is said to be nourished up in the wholsom words of truth, 2 Timothy 1:5. Obadiah feared God from his youth, 1 Kings, 18:12, Lydia and the jaylor in acts, 16. Paul in acts, 9:7. And zacheus, luke, 19:9. It's most propable they were in their middle age, as their places and employments together with their accustomed experience, and practicetherein do 〈◊〉; Paul indeed is called a yong man, acts, 7:58. Yet his bringing up at the feet of gamaliel, the largeness and depth of his learning and knowledge in arts and tongues, 1 Corinthians 14:18. Together with the commission he was betrusted by the high-priest, for the persecuting of the saints, evince undeniably that he must be of ripe years: Abraham was upon his seventy fifth year when God called him, Genesis 12:5. Compared withjosh. 24:2. Manasseth was converted near upon his death, about sixty yeers of age, 2 Chronicles 33:19. But in the case of old age, the matter is so difficult, and so unusual, that there are very few examples of old men converted, recorded in Scripture, as though the Lord had reserved it in his own hand as a special exception, that the sons of men should not ordinarily expect it. That which is usually observed with some probability (besides the pregnant testimony of the text in hand) is, amongst the many thousands, who were pricked in their hearts at Peter’s sermon, acts, 2:36. Amongst all those who came to hear with cornelius, acts, 10:44. It's said, the holy 〈◊〉 fell upon all that 〈◊〉; it's probable some among such numbers were stricken in years: as for the thief upon the 〈◊〉, it's most agreeable to good reason by all the leading circumstances in the text, that he was in his best strength. The Lord takes these times in the dispensation of his mercy, for a double end.

To show the freeness of his grace, that there is nothing [ 1] that he respects either in person or place, no excellency that at any time any man hath, no work that at any time any man can do, why he should fit and prepare any for grace and Christ, or bestow them upon the 〈◊〉 sons of Adam, and therefore takes every season, that it may appear it is in hisgood pleasure to take what season he will. If the work of grace had been 〈◊〉 to any time of life, either youth, 〈◊〉-hood, or old age, alone, it would 〈◊〉 been concluded 〈◊〉 carnal grounds, that there was somthing in the creature, upon condition 〈◊〉 it had been given; either the tenderness of the yong one’s had moved the Lord to 〈◊〉 them, or the excellency of the parts and abilities of men of riper years, could have procured it: or the policy and experience of the aged could alone have contrived this great work of preparation and conversion unto God: but when the Lord chooseth some out of all 〈◊〉, and pass by others, it's 〈◊〉evident it's not anything in the persons years or condition, but merely in the compassion of the Lord that doth all: this is the 〈◊〉 which the Lord himself renders of his dealing in this kind, when he would suppress the murmuring of some of the laborers, 〈◊〉. 20:14. Who 〈◊〉 that they had no more than others, because they had been longer in the vinyard, and had born more of the burden, and heat of the day than others: the Lord answers, may I not do what I will with mine own?

Again, this God doth to show his power, even [ 2] the omnipotent and all-sufficient work of his 〈◊〉, to whom nothing is hard or impossible, who hath hardness at command, and therefore as he doth 〈◊〉 he will both in heaven and earth, Psalm 1 15:3. 〈◊〉 also in the hearts of his people; when the 〈◊〉 and 〈◊〉 of the little 〈◊〉〈◊〉 deprive them of this favor, when the boisterous head-strong distempers of yong men cannot hinder;〈◊〉〈◊〉〈◊〉〈◊〉 of the aged in their cankered corruptions, cannot 〈◊〉〈◊〉〈◊〉 grace and salvation; but be they never so weak God can 〈◊〉;be they never so stout, God can bend, be they never so fast rooted in their rebellions, God can, and doth separate betwixt sin and their souls, and recover them: behold, this is the finger of the almighty. When the disease hath entered 〈◊〉 the bowels, and rotted in the bones of the sick, the physick then to cure, the Physician then to recover, that is skill more than ordinary by the confession of all: so here in the soul, to make the black-more to change his hew, the leopard his spots, to make a gray headed sinner, whose corruptions like a canker hath eaten up his heart by daily custom, to bring him to sound contrition and broken heartedness, therein the outstretched arm of the Lord is expressed in his utmost strength, my power is made perfect in weakness, saith the Lord, 2 Corinthians 12:9. It's the perfection of power to prevail over such difficulties. Thus of the first part; the second follows.

God doth call most of his, before old age. And* therefore when he went forth at the eleventh hour, he reproves them, before he entertains them, why stand ye here all the day idle? As who should say, you have lost the season of your work, and hope of your reward: the day is over, there is no time for you to labor, and there is no reason that I should either hire you or reward you; it's not my usual course nor custom; yet for once go you also into my vineyard: therefore the most usual time of conversion, is betwixt the third and the ninth hour, in our middle age, about twenty, and betwixt thirty and forty; many are before, some are after, but most, and most usually, are wrought upon at this time; there is (a good pleasure, as the original hath it) a season for every thing, Ecclesiastes 2:1. And this seems to be the fittest time for this work whetherwe respect man or God.

A man at this age hath better materials, as I may [ 1] so say, wherein, or whereupon the frame of conversion may be erected, or imprinted by the 〈◊〉 of the spirit; and that firstly, if we look at the composition of nature, and the constitution of soul and body; for in infancy, a man lives little 〈◊〉 than the life of a plant, or beast, feeding and sleeping, growing and encreasing; or else he takes up himself with delights of outward objects most agreeable to his sences, walks after the sight of his own eyes, Ecclesiastes 11:9. Both which exceedingly 〈◊〉 the work of reason, but when these are towards 〈◊〉 full perfection, and nature hath attained her 〈◊〉 work, then the understanding begins to show 〈◊〉 self in her operations: invention is then most 〈◊〉 to apprehend, the judgment to discern, memory to retain, and the affections tenderest and nimblest to embrace anything offered, and most pliable to be wrought upon: as it is with wax, if it be made too soft, it cannot hold any impression, if too hard, it will receive none; but when it's in temper most pliable, then it's most fit to receive and retain the stamp. So infancy is too weak and waterish, it's not able to fadom or fasten upon the depths of argument; age grows sturdy with 〈◊〉, and will not listen to the reasons of those truths its not willing to embrace: only in the middle age, when reason is come to some ripeness, there is then some more convenient advantages to be taken for the Lord to imprint the stamp of grace upon the soul, which the hand of his own spirit can only do.

Look we again at corruption: in this age 〈◊〉 [ 2] understandings are sooner 〈◊〉, as having not so long continued in the known practice of 〈◊〉; whenas the aged and decrepit who 〈◊〉〈◊〉 the burden of their sins, being settled long and 〈◊〉 upon their 〈◊〉, wedged in their 〈◊〉, and incorporated into sinful customs, their hearts grow hard, their understandings blind, and their affections overcome with the deceitfulness of sin, difficult it is to persuade their reason, to acknowledge the vileness of their sin, but almost impossible to have their hearts wrought to a deteftation of it. Trees withered and rotten, are altogether unfit to be transplanted; nor likely to prosper if they be: so is it with aged men, like these trees, withered in their wickedness, yea, as jude speaks, corrupt trees twice dead, jude, 12. First by original corruption; secondly by a continued and settled custom in actual 〈◊〉; who have taken 〈◊〉 root in their rebellions, they are most unfit to be transplanted and ingrafted into the true vine Christ Jesus by conversion and faith: the bow that's often 〈◊〉, and stands long one way, is not bowed the other way, but with much violence: the soul (proportionably) which is turned from God, and hath 〈◊〉 bent by long continuance in a base course, though it's possible it may be brought back again and put into a right frame, yet it will cost the setting on before it can be accomplished, and a world of difficulties must be gone through usually before it be done.

Thirdly and lastly, as this is the fittest age in regard [ 3] of the subject that must receive it, so likewise in regard of the end why grace is given, which is to 〈◊〉 forth the praise of God, and the power of his grace, and by an holy conversation to express the 〈◊〉 of him who hath called us from darkness to his marvelous light, 1 Peter 2:9. For grace destroys not the powers and faculties of nature, but 〈◊〉 them; removes not abilities, but rectifys them, dothnot take them away, but turns them to their 〈◊〉 end and use; while then the parts of the body 〈◊〉 powers of the soul are in their prime, and best 〈◊〉 then may they be improved by the blessed spirit 〈◊〉 the Lord and his grace, to the best advantage of 〈◊〉 name: thus grace damps not, deads not the 〈◊〉 ction of love, if strong and lively, but directs it 〈◊〉 God, his truth, and children: grace abates not 〈◊〉 edg of courage and resolution, but brings as stout, and yet stragling soldier into his right 〈◊〉 and rank, to be employed in the defense of the gospel: though God can work with any tool, yet 〈◊〉 in he manifests his wisdom, that he will choose 〈◊〉 to whom he gives great fitness to the performance 〈◊〉 those great and honorable employments unto 〈◊〉 they are designed: hence Paul might in many other, so in this respect also, be called a choice 〈◊〉to carry Christ’s name among the heathens, 〈◊〉 9:15. Being his zeal was fiery, his love earnest, 〈◊〉 courage resolute, his judgment deep, his spirit undaunted, and fit for dispatch; all these faculties being as so many vessels filled with grace, prepared and guided by the power of God’s spirit, might be fit instruments to carry and convey the Gospel, and the glory of the unsearchable riches of Christ, to the ends of the earth; who sitter to care for all the churches, 2 Corinthians 11:28. Than he that had 〈◊〉 havock of them? Acts, 9. Who more fit to be 〈◊〉 messenger of peace, and to breath out glad tidings 〈◊〉 salvation to fainting souls, than he who had〈◊〉 out threatenings against them? Acts, 9:1. Who more 〈◊〉 to pity the saints, than he who cut of his madness had persecuted them, and that to the death before? Acts, 26:11.

But in the crazy and decayed estate of fainting age, when the whol frame begins to shake and go 〈◊〉ruine, how unable are we to perform the meanest service, how 〈◊〉 to be employed in works of greatest weight? The members of a man converted are called weapons of holiness, and servants of righteousness, Romans 6:19. But doting heads, palsie hands, feeble knees, faultring tongues are but broken weapons, and lame servants, utterly unworthy to be used in the fighting of God’s battels, or performance of his service; how shall those hands which hang down for faintness be able to work the works of God? How shall the feet that cannot stir walk in his ways? Or that tongue tell of his praise that cleaves unto the 〈◊〉 of the mouth, and cannot talk two ready words? To gripe the sum of the point in short.

If nature be now most pliable to be prepared to receive grace, corruption not now so 〈◊〉 to 〈◊〉 it, our abilities most able to improve it; then is it a reasonable truth, that the God of wisdom, though he call some at any age, yet he should convert most at this age.

Learn we hence to take out a lesson of sobriety,* not to be too rash and censorious touching the final estate of any in this life, since it is never too 〈◊〉 for the Lord to call, though at the eleventh hour: it's the apostles counsel, judg nothing before the time, that is, judg nothing that is secret and uncertain: determine not of any man’s final condition, because the time is not yet come; this life is a time of mercy, to some sooner, to some later, after death, comes judgment, when God shall lay open the secrets, and 〈◊〉 counsels of the heart; then judg and spare not, but 〈◊〉 then refer all unto the lord: and therefore if the question be touching the final estate of others, we should answer with modesty as the prophet did to thelord in another case, Ezekiel 37:2-3. When 〈◊〉 lord had shewed him a field full of dead bones 〈◊〉 dry, he asked him, son of man, shall these dead bone live? The prophet answers, lord, thou knowest it rests in thine own will to work this so great a work and in thine own counsel to determine it. So, 〈◊〉 the demand be, shall this gray headed sinner 〈◊〉 come to grace? He that hath been an old standardbearer in the camp of the Devil, shall he ever 〈◊〉 a faithful soldier to the Lord Christ? Can this seared conscience ever be made sensible of its sin 〈◊〉〈◊〉? The answer of the prophet will 〈◊〉 us, lord, thou only knowest: it's not for us to judg, secret things belong unto the Lord. For 〈◊〉 to pry into the ark of his privy and concealed counsels, we cannot do it, without desperate pride, and apparent danger. Thus far indeed we may go without any breach of charity, and the Word will 〈◊〉 us sufficient warrant, to wit, observing the lives 〈◊〉 men, of some (of some, I say) we may conclude, and that certainly, that as yet, they are in the state of nature, in a miserable and damnable condition.

Object. If it be replied, doth any man know that heart? Who knows what is in man but the spirit of man? 1 Corinthians 2:11.

Answer. Can the spirit of a man pry into every corner of his conscience, and know his own condition? After he hath told what he knows, I may know it as well as himself, and somtimes better: thus the practice of a man discovers his spirit; a rotten conversation (when the constant tenure and frame of a man’s course is corrupt and 〈◊〉) it 〈◊〉 to all the world, who have wisdom to 〈◊〉, there is a refuse, and an 〈◊〉 disposition within, the fool (says the wise man, Ecclesiastes 10:3.) 〈◊〉 to every one as he 〈◊〉 by the way, that he is a fool.after the 〈◊〉 hath felt the pulse, and heard 〈◊〉 complaint of the patient, what's the pain, and 〈◊〉 the part affected, how the fits and returns of 〈◊〉 distemper takes him, he knows the disease far 〈◊〉 than the man that feels it; it may be it's 〈◊〉 stone in the reins, the inflamation of the liver, consumption of the lungs, the parts are within, and 〈◊〉 cause of the disease also, but it discovers itself, 〈◊〉 that undoubtedly many times by symptomes: 〈◊〉 thus it is with the sickness of the body, it is so 〈◊〉 the distempers of the soul; the practice of a 〈◊〉 is as the pulse, if that be commonly uneven, 〈◊〉 and irreligious, it argues, it's not the fit of a 〈◊〉, but even the very frame and constitution 〈◊〉 a corrupt and irreligious heart: when a man’s 〈◊〉 carriage and communication leaves a noysom 〈◊〉, and scent, and 〈◊〉 of prophaness behind 〈◊〉, it evidently proclaims to any who have but 〈◊〉 wisdom and grace, that these dead works 〈◊〉 from a rotten carkass of a body of death 〈◊〉: it's, our saviors direction and conclusion he 〈◊〉 as never failing, Matthew 7:16:20. By their 〈◊〉 you shall know them: an evil tree cannot 〈◊〉 forth good fruits, and a good tree cannot 〈◊〉 forth evil fruits, and therefore he doubles the 〈◊〉 as that which is undeniable, by their 〈◊〉 you shall know them. The holy apostle is 〈◊〉 peremptory, 1 john, 3:10. In this are the children of God known, and the children of the devil: 〈◊〉 doth not righteousness is not of God, and 〈◊〉 that loveth not his brother.where there be three particulars suit the point in hand.

 1 there are but two sorts of men in the world, 〈◊〉 children of God, and the children of the devil.

 2 these may be known.

 3 he that is a hater of the saints, and a worker ofiniquity, hath the brand-mark of a child of the Devil, by which he may be discerned.

It is not then a breach of charity to judg the tree by the fruits, the 〈◊〉 by the symptomes, yea; it was folly and little less than madness to do other; as the Word 〈◊〉 I may judg, and so should.

But to 〈◊〉 the Lord out of the throne of judgment, to sit upon the life and death of men’s souls, to set down men’s peremptory doom further than the Word warrants, as though we had been admitted into God’s secrets, and seen the books of reprobation and election drawn, this is hellish impiety and presumption; we may boldly say, the tree is not a vine that brings forth thorns, nor that a fig-tree that beareth thistles; he who hath a naughty life, cannot have a good heart, he who serves 'mammon, cannot serve God, Matthew 6:24. He who walks after the lusts of the flesh, must be a stranger from the life of Christ, Romans 8:1. Hath not yet his spirit, is in the state of condemnation, and that if he so continue, he shall perish, but whether he shall be converted and brought home at last by the almighty power of the Lord, it rests only in his own bosom, depends alone upon his good pleasure; leave we then the sentence with the Lord, who will either recover him out of his sin, or most righteously judg him for it.

Of consolation. Here's also a cordial to keep* up the fainting hearts of decrepit and aged sinners, whose noysom lusts plead prescription of continuance as though they were beyond the authority of any law to cast them out: I confess it indeed (oh that ancient men would consider it) the case is very desperate, and brought to the last cast; is it not a marvelous streight, that the great work of everlasting life lies upon the moment of an hour (as it〈◊〉) to follow the words of the parable, 〈◊〉 considering it is not usual for men then to be 〈◊〉 the little twig such may take hold on, is this, hath been done, and therefore there is hope it may done again, and this hope it is which keeps the 〈◊〉 above water; never too late to forsake our 〈◊〉, the Lord accepts at the eleventh hour:〈◊〉 must not then suffer our own fears, or Satan’s 〈◊〉 to pluck up our resolutions and 〈◊〉 by the roots, with any false shows of hopeless possibilities. When a decrepit sinner hath tired 〈◊〉 in his ungodly courses, grows weary with 〈◊〉 burden, of an accusing conscience, and 〈◊〉 of an ill led life, and begins to bethink himself, is not in a right way; suddenly the enemy 〈◊〉 to his view the number and nature of his many 〈◊〉, and withal suggests the way so long, 〈◊〉 the time to return so short; better not set out, 〈◊〉 not to be able to get home. In vain now says 〈◊〉 to begin so great a work of preparation, when 〈◊〉 have so little opportunity, and so great an 〈◊〉 thereunto. To what purpose is it to strive 〈◊〉 we cannot overcome? To enter upon the 〈◊〉 when in all likely hood we shall be benighted (see 〈◊〉 sun is but an hour high) and never come to the 〈◊〉 of it?

Oh shake off those sluggish discouragements, sit 〈◊〉 down and perish; there is yet hope in Israel 〈◊〉 this thing; 'tis true, the work is hard, yet God 〈◊〉 done as much for others, and therefore can do much for thee also. Thy time is short, thou hast 〈◊〉 foot in the grave, but the arm of the Lord is 〈◊〉 shortened that he cannot help; thou hast ancient 〈◊〉, he hath ancient mercies, his loving kindness 〈◊〉 been ever of old. When thou hast neither time 〈◊〉 strength to relieve thy self, the Lord notwithstandingat the last hour, and when thou doest least expect it, and hast least deserved it, who knows but yet he may call thee into his vineyard, listen therefore unto his voice, make hast to answer his call, and leave the success with him.

Lastly, if the Lord put forth this work of preparation* most ordinarily in our middle age, all those whom more especially it concerns who are yet in the flower of their years, whose breasts run full of milk, and their bones full of marrow, as job speaks, they are to be exhorted in the Lord to take the safest and the easiest course for themselves, even the counsel of the wise man, Ecclesiastes 12:1. Remember now thy creator in the days of thy youth, before thy evil days come; the time that God useth to bless most, let us be wary to improve most for our good. A wise traveller useth to take the day before him, and 〈◊〉 accounts the middle of the day most safe for his passage; the rule is most true and useful also for us, while we are wildring onward towards the end 〈◊〉 our hopes, rise we early, prevent the morning watch, to make speed to run the ways of God’s cammandements, while the best of our natural abilities are about us; the middle of our age like the middle 〈◊〉 the day will be most safe for our spiritual travel and endeavor, considering we carry such a charge about us, even our souls and the care of their salvation and happiness, lest deferring until our old age and our evening shut in upon us, we be wholly spoiled of both; for preparation put off until our crazy time is like never to be, or very uncomfortable if 〈◊〉 be attained.

It's not likely we shall ever share in so glorious [ 1] a work, they who are settled so long upon their 〈◊〉 are hardly ever removed, considering the company 〈◊〉common infirmities, troops and multitudes of sicknesses and sorrows, which seize upon old age, and surprise it as 〈◊〉 prey, decay the sences, enfeeble the judgment, weaken the memory, as though all the passages were now stopped, and gates shut whereby grace should have any entrance. How shall faith come to him by hearing, whose ears are become deaf that he cannot hear? How shall he search the Scriptures in which grace and life are to be found, who hath not an eye able to see, much less to read them? How shall he be able to fatham the depths and mysteries of salvation, who is become a child in understanding, not sufficient to conceive of the most common things? Hence it is the prophet gives such a man for gone, past recovery as it were, Isaiah 65:20. The sinner of an hundred years old shall be accursed; a curse is the portion that is carved out unto him, he must look for nothing else, that's his allowance; an old rotten post is only fit to be chipped out for the fire, no ways prositable to be laid in the building, no not to make pins for it: he that hath seen an hundred yeers, and yet never came to the sight and relish of the saving work of grace, farewell he (as we use to speak) I will not say it is impossible for him to avoid the curse, I must say it is unusual.

For how justly may God deny to entertain him, who would not so many years give way and entertainment to his word and spirit? What captain will entertain a soldier that is not able to fight? What master will hire a servant that is not able to work in his vineyard? Why should the Lord 〈◊〉 wise, choose such weaklings, aged and decrepit, who shall not be able to strike one stroke for him in the defense of his truth, or set one foot forward in 〈◊〉 ways of his statutes? As achish spake of davidwhen he came to the 〈◊〉 and seigned himself mad, 1 Samuel 21:15. What 〈◊〉 I need of mad men, that you have brought this man to me, shall he enter into my house? So the Lord may say, have I any need of dead men that you have brought these aged 〈◊〉 ruinous carkasses before me? Shall they ever find acceptance or entrance into the kingdom of grace or glory? Hath the Lord such need of services that he must entertain in the worst? Hath he such need of sacrifices that the 〈◊〉 and 〈◊〉 must serve his turn? Let men judg, go offer now the 〈◊〉 and the 〈◊〉 unto thy 〈◊〉, will be accept it? Matthew 1:8. Will he not loath thy person and thy 〈◊〉 and can the great and glorious God take pleasure 〈◊〉 either? Yea, 〈◊〉 others were silent, let thy own conscience 〈◊〉〈◊〉 in this case, when these evil days, these dog 〈◊〉 come, thou thyself shalt say, I have no pleasure in them. canst thou for 〈◊〉 present that to the Lord which thou thyself 〈◊〉? Nay, not only thy self, but thy 〈◊〉 may seem to be weary of thy service; thy pleasures have taken their leave, the world and the delights thereof 〈◊〉 gone from thee: thy unclean lusts have forsaken thy 〈◊〉 and languishing members, blasphemy is departed from thy speechless tongue, and shall the Lord have the devils leavings? When thus thou art become a burden to thy self, a trouble to others, and fit for nothing but to be fuel for the fire of hell, how 〈◊〉 is it to desire it? How hard to conceive it? That the holy, wise, and blessed God will make choice of thee: and therefore it is to be feared thou 〈◊〉 never 〈◊〉〈◊〉.

But secondly, I 〈◊〉 thou dost attain. It, it will [ 2] he very uncomfortable; when thou wilt be like 〈◊〉, that could not taste his meat for age; so you will not be able to taste the sweetness of the promisesof grace and Christ little or nothing. A poor old man comes in, and gets as near the pulpit as he 〈◊〉, and listens, but he says he cannot hear; he asks 〈◊〉 what was said? they tell him, oh the great and precious promises of grace, and mercy, and Christ: says he, I did not hear them; where are they? And takes his book, and then takes his 〈◊〉 and looks; 〈◊〉 child (says he) I cannot see: tell him of them presently after, I cannot remember them. And so you will be unfit for any service to God, as an old journey-man that is but a 〈◊〉, so you will bungle at prayer and conference, and in all the duties of obedience; and when God hath shewed mercy to you, you will wonder, and think, if I had a thousand lives what could I do again for God: but alas, he can do little, but sit down as a senseless spectacle of God’s everlasting compassions, a wonder to himself, and a warning to others not to defer 〈◊〉 until old age, it being then so uncomfortable, and he so unfit for it: and therefore 〈◊〉 little one’s that are growing up to years of understanding, you have the day before you, if you do not take and improve the first of your time, to repent and turn to God in, God will require it of you, believe it he will: you may read in 2 Kings, 2:23-24. Of a company of wicked children who mock'd the prophet, and the Lord sent two bears amongst 〈◊〉 that devoured two and forty of them: they might have said, my father caught me, or I did not know what I did, or I was but yong; but none of all this would serve their turn; they had their time to repent in, but they spent that time in sin and wickedness, and the Lord sent bears among them to devour them; and so he will deal with you that are careless, impenitent, wicked children, believe it he will, God hath thousands of devils to torment youfor ever, if you go on and continue in your natural condition without Jesus Christ.

And you yong men, your glass is now running, and as yet you have the day before you, my heart in with you al, you that offer yourselves willingly: oh remember your creator in the days of your youth, before the evil daysof sickness, and sorrow, and age come upon you. 〈◊〉 only say three things to you.

Consider what good you may do now: a yong [ 1] 〈◊〉, and a glorious Christian: your example may be leading to many that may know you, and 〈◊〉〈◊〉〈◊〉 you all the days of their lives; and 〈◊〉 you shall be going to heaven in your old age, 〈◊〉〈◊〉 be able to say, lord, here am I, and the 〈◊〉, 〈◊〉 children that thou hast given me; you may 〈◊〉〈◊〉 means to convert others, and they will bless 〈◊〉〈◊〉 in the day of their visitation, 1 Peter 2. 〈◊〉〈◊〉 smell of your gracious speeches, and holy 〈◊〉 will be as Lebanon, that no man 〈◊〉 meets you, but will be the better for you, and 〈◊〉 you are going to heaven every man will mourn 〈◊〉〈◊〉 loss of you; he was a father to me 〈◊〉〈◊〉 and he was a great help to me says another: 〈◊〉 was a means under God to bring my soul to Christ. Thus you will not only do good to your 〈◊〉, but you will do good to others also.

〈◊〉 your death you will have more than this [ 2] 〈◊〉 to, your peace and joy will be unspeakable 〈◊〉〈◊〉, then you will go to heaven 〈◊〉〈◊〉 death, and hell, and devils and all: you 〈◊〉〈◊〉 be fathers serving God in uprightness, you 〈◊〉〈◊〉 your children, I go to my God, and to 〈◊〉〈◊〉, and I leave you to a better father that 〈◊〉〈◊〉 well for you, and so he shakes hands 〈◊〉〈◊〉〈◊〉, says he, we shall meet in heavenagain: so Paul 2 Timothy 4:7-8. I have fought a good fight, I have finished my course, I have kept the faith, henceforth there is laid up for me a crown of righteousness which the Lord shall give unto me, he saw it before him, and was able to tell others of it. So David 2 Chronicles 28:9. And thou Solomon my son, know thou the God of thy father, and serve him with a perfect heart, and a willing mind, and so forth. Thus you will be able to give a change and a blessing to your children, and to speak somthing suitable to the condition of all that come about you; as a man that hath been a good husband from his youth, he hath been a gatherer, he is able to give to every one about him somwhat; another that hath been a spend thrift can scarce pay his debts, and well if he do so. So here, a man that has been long a gathering of promises, commands, directions, consolations, when his friends come about him on his death bed, he knows the frame of every man, he knows one man is worldly, another hath good parts and gifts, but he is proud, another under discouragements; and he will speak somthing suitable to every man’s condition, and his dying words stick by them while they live.

And this is but the beginning, but what will the [ 3] crown of glory be? He that begins betimes, shall have a 〈◊〉, weighty, excessive, exceeding crown of glory, he shall go loaded as it were to the kingdom of heaven, the sufferings, obedience, commands, promises, counsels of so many years, all shall be rewarded; other men shall be honored and crowned but he especially, and when he is going to heaven every man gives him a lift, when he is sick the prayers go all the town over for him; lord, comfort him (says one) he hath often done it to me; lord, strengthen him says another, he hath oftenstrengthened me: I had almost said that a man shall increase in glory for the prayers of God’s servants here, but that they do not pray for the dead: but this is certain, a man hath counselled and prayed for such an one, he dies and goes to heaven, it doth not work until afterward, then the servant or the child remembers, and they pray and bless God for him, and his glory is augmented by it; even as the torments of the damned are increased by the fruits of their ill examples after they are dead: so 〈◊〉 as ever you desire to do good to yourselves and others, to provide for your own comfort at death, and for your eternal glory in heaven, to begin betimes for the carrying on of the work of the Lord in your own souls.

Book vi.

Revelation 3:17.

Because thou sayest I am rich and increased with goods, and have need of nothing, and knowest not that thou art wretched, miserable, poor, blind, and naked.

The general nature of preparation hath been opened 〈◊〉, and those common circumstances, that were of special consideration have been 〈◊〉〈◊〉, 〈◊〉〈◊〉 the freeness of the work, and the fitness of the time that the Lord is pleased to take, to bring the 〈◊〉 of his 〈◊〉〈◊〉 in that spiritual good that was provided and stored up for them in the Lord Jesus. We are now to enquire about the main and substantial parts of this so great a work.

And these are two:

 1 the dispensation of this work as it comes from God.

 2 the frame and disposition which is wrought in the soul thereby.

For this work of preparation being a transient work as it proceeds from God, i. E. A work which so passeth from God unto the creature as the proper subject about which it is exercised, as that it leaves some real impression, some alteration and change in the creature, and therefore it implies necessarily as the 〈◊〉 who 〈◊〉 prepare, and who are prepared, so also the manner of the working of the one who doth it, and the disposition of the other who doth 〈◊〉 the impression thereof: and hence in these two the whol nature of preparation is taken up, as the nature of the whol is fully comprehended in the parts. The manner of God’s dispensation in this, may thus be conceived and described.

It's that whereby the soul settled in the security of its sinful condition; and wholly unwilling to be severed from it, is by 〈◊〉 holy kind of violence driven there 〈◊〉, and drawn unto Christ by God the 〈◊〉.

Where we may attend these particulars:

 1 the soul naturally is settled in a sinful security, or is dead asleep in the security of a sinful condition.

 2 it's unwilling to be severed therefrom, it's death to part with its distemper; it's against the 〈◊〉 and the heart, to have its corruption plucked away from it, to be awakened out of this sleep.

 3 that with a holy kind of violence it's driven out of this condition, and drawn unto Christ by the hand of the father.

We shall pursue these particulars in the order propounded, and briefly handle the two first only to make way to a cleer discovery, and right understanding of the last point.

For the two first being apprehended in the full breadth of them, the necessity and mysterious depth of God’s dispensation in the last will appear with greater evidence, and be more easily conceived, and assented unto with greater readiness.

For the ground of the first point we have chosen the words of this text, Revelation 3:17. Where we have the diverse, nay, the contrary judgment of the Lord, and the church of laodicea touching their spiritual estate and condition; they fate down well apayed in the apprehension, nay the admiration of their own happiness, and professed they had as much as they needed, and were as good as they desired to be: when as the Lord who knew better, and could judg better of their condition, passeth a peremptory sentence to the contrary, that they were wretched, poor, and blind, and naked; they wanted not either wretchedness or misery, but wanted sense of either, and that was the reason they were secure under both.

Here then we see the guise of a graceless heart, of one 〈◊〉 his natural estate before the Lord set upon thesoul: they need nothing in their own apprehension though indeed they have nothing; they see no evil nor danger towards them, though they be compassed and beset on every side with sins and plagues: men naturally are most secure in their sins, when they are most under the power and plague of them; see how well apaid they sit down in the present frame of their hearts (for it's spiritually meant as appears by the opposition, in the counsel which is administered in the following verse, I counsel thee to buy of 〈◊〉 eyesalve, that thou mayest see, white raiment and be zealous and repent) but I say, see how they please themselves in this present condition; if all men were as well contented with them as they are with themselves, they would be no better, and they conceive they should be no other; they neither need, 〈◊〉 should alter their condition, nor yet be disquieted with what it is, it's as good as they would have it. This is the meaning of the parable, when the strong man keeps the house, all is in peace, luke, 11. 〈◊〉. As long as Satan hath the world at will, doth all, and disposeth of all according to his own mind, there is no opposition, and so no distraction, nor trouble; wicked men go as they are led; so the apostles speaking of the corinths in 〈◊〉, natural condition 1 Corinthians 12:2. All go one way, and all is at 〈◊〉 they conceit their estates as safe as any other 〈◊〉 therefore it's needless 〈◊〉 disquiet themselves; so they who lifted themselves against Moses and Aaron, and concluded their penny as good silver as theirs, 〈◊〉 16:3. Are not all the 〈◊〉of the Lord 〈◊〉? You take too much upon you: they imagine it's the pride and singularity of some men, who require more strictness and a higher strain of holiness 〈◊〉 is needful, that they may be 〈◊〉 more than ordinary, and so draw the eyes of men toward them,〈◊〉 so raise a greater account of them than they do 〈◊〉; or else it is the simplicity and feebleness of 〈◊〉 who having some men’s persons in admiration 〈◊〉 easy to believe more than they should, or 〈◊〉 a greater excellency than there is. As for their 〈◊〉 parts, they question it not, but their estates are good, and themselves happy: thus Paul professed of himself, and speaks it in the stead of all men naturally, as that which is incident to all, Romans 7. 9. Was alive without the law. When he wanted the 〈◊〉 knowledge of himself, and of the law of God, 〈◊〉 then imagined his condition was such, as those who had and led the life of grace: but when the law came, that the Lord by the law discovered 〈◊〉 to himself, then indeed he did discern where he was, that sin was yet alive in him, that he was in a deadly and damnable condition: see the point 〈◊〉 good in five particulars, wherein this security is expressed in the several degrees thereof.

A natural 〈◊〉 before the Lord come to seize upon [ 1] him, he sees no danger in his estate, and therefore will not suffer himself to be persuaded to any such 〈◊〉, what can be said to evict it by the most 〈◊〉 arguments to win his assent thereunto; so it was with them in the old world. Matthew 24:38. They 〈◊〉 and gave in marriage, they did eat and drink, and took up themselves in the eager pursuit 〈◊〉 these present pleasing contentments, which〈◊〉 with our natural hearts, but knew nothing either of the 〈◊〉 of their own sins, or the heaviness of the plagues decreed and threatened: hence this security is in Scripture compared to a dead sleep, awake thou that sleepest, and stand up from the dead, and Christ shall give thee life, Ephesians 5:14. In a sleep, we know if it fall heavy upon any, he sees no dangers nor enemies though he was in the midstof them; if any evil be plotted or practised against him he perceives it not, and therefore it is said, they that sleep, they sleep in the night: so it is here, though the sinner be compassed about with his own sins, and the judgments of God ready to be inflicted on him, and the devils of hell ready to devour him, yet being in a dead sleep he discerns not the danger he is in.

As they see none; so while the Lord is pleased to [ 2] abate them, the expressions of his heavy displeasure, nor yet proceeds to take them to task for their great and grievous offences, they feel no evil: they see other men as vile as themselves, fare like themselves, and therefore they conclude there is no danger, Psalm 73:7. Their eyes stand out with fatness, they have more than heart can wish, they are not in bonds like other men, and therefore pride compasseth them about as a chain, and so forth. Upon this ground it is, the fals-hearted resolve to join sides with the proud, because they saw their proceedings prosperous, we count the proud happy, say they, Malachi 3:15. For naturally, further than the Lord is pleased to grapple with the sinner) there is a benumbed kind of stupidness of spirit takes possession of them, they become senseless wholly or their sins, and so of the plagues that are threatened, and treasured up for them against the day of wrath; when the disease hath mastered nature so that it hath lost its lively strength, when it's now dying it feels not death because sense was gone before. The soul that is slain by sin it becomes senseless of it. As it 〈◊〉 the drunkard, Proverbs 23:35. They have stricken me, and I was not sick, they have beaten me, and I felt it not.

They fear no evil for the time to come: senseless [ 3] before, fEarlss now: they feel no evil for the present, and they fear none for the future; theyreason from sense and experience, it hath not been, therefore it will not be. Thus those made a league with hell and death, Isaiah 28:15. They intrenched and fortified themselves in this fEarlss presumption against the approach of any future evil. And therefore in all the threatenings they read and hear, though such as express the direful displeasure of the Lord, yet they take off the edge of all, they imagine its nothing but a kind of policy in men who preach these threatenings, that so they might awe others by a prudent way of proceeding, and partly its folly in those who believe them and entertain them as real, when there is no such thing to be feared. This was the conclusion of those who sat upon the lees and dregs of this security, zEphesians 1:12. They profess, the Lord will neither do good, nor evil.

Hence the sinner in a blind kind of deluded confidence, [ 4] puts the safety of his condition beyond all question and dispute, to doubt of God’s love or the work of God’s grace in his heart, or his own everlasting happiness; he cannot talk of it but with detestation, looks at that as a thing that is past, that dale is mowen, and the danger over and gone: give any good proof or sound evidence of his spiritual welfare he cannot, yet dispute it he will not; takes it for granted, and therefore will not trouble himself with it any more. Whatever searching truths are expressed for the narrowest search and saving trial of the soundness of the work of God’s grace, and so a sure title for eternal life, he catcheth at those and takes them for his own, without any inquiry or consideration, whether they do belong to him, or no: whether his heart be right and sound in God’s statutes he will not dispute, but that he shall be happy he will certainly conclude; and that conclusion hewill hold: he doubts not but to die 〈◊〉, 〈◊〉 go to heaven as well as the most precise professor of them all. Thus they in Deuteronomy 29:19-20. When they heard all the curses of the law, yet they blessed themselves, saying, I shall have peace.

Let men speak what they will, preach as they please, he promiseth himself comfort and success in his way; men (says he) must have their 〈◊〉, and will vent their passions and humors, but concludes what he conceives is the right, all the world shall not persuade if there were a hundred, and a hundred ministers to that, they shall never make him believe but his condition is safe, 〈◊〉 his way and person such as God will accept. So they to jeremy, Jeremiah 43:2 thou speakst falsly, the Lord 〈◊〉 not sent thee to say, go not into 〈◊〉.

The things of Christ, and ways of his grace which [ 5] he hath revealed in his Gospel, and enjoins all to follow, because they put them beyond their pace, and exceed either their cannal and formal course, and the frame of happiness which they have fancied in their own minds and thoughts, they look at them with disdain, and casts the name of giddiness and folly upon them, and follows them with all the reproaches and contempt that maybe, 1Corinthians 2:14. 〈◊〉 he natural man perceives not the things of God for they are foolishness unto him; thus the Gospel, the glad tydings of salvation, and the only way of life in Christ, it was foolishness to the greeks, and to thejews a stumbling block: 1 Corinthians 1:23. To become fools that we may be wise, to cast away the robes of our own conceaved righteousness, worth, and sufficiency, and to go a begging to Christ to 〈◊〉 our nakedness: it is a thing 〈◊〉 cross to carnal reason as nothing more, Romans 10:3. The Jews that 〈◊〉 establish their own righteousness, they wouldnot submit to the righteousness of Christ.

Therefore if the ways of 〈◊〉 be pressed and [ 6] 〈◊〉 with zeal, as matters absolutly necessary, 〈◊〉 that their commodities seem to be cried down, and their comforts dashed, and their persons 〈◊〉, and 〈◊〉 under〈◊〉 as that they are 〈◊〉 men, even your most civil naturallist, a man 〈◊〉 is most 〈◊〉 in his carriage, will count, it a matter of 〈◊〉 to proceed to 〈◊〉〈◊〉 against such, and you shall 〈◊〉 these men, most 〈◊〉and restless in persecution, because they do it upon a misconceit, as a duty of 〈◊〉. They conclude they are as good as men should be, and do as much as any ought. Acts 26:9. So 〈◊〉〈◊〉, I 〈◊〉〈◊〉 with my self〈◊〉 to do many things contrary to the name of Jesus: and 〈◊〉 savior Christ 〈◊〉 it, 〈◊〉. 16:2. That they 〈◊〉 think they do God good service in 〈◊〉〈◊〉 opposing the ways and servants of Christ, and 〈◊〉 in the highest degree. So that if the Lord let in any light to such a one, to reveal either more or better to him, he stands amazed as a man new come out of a dream, he knows not where he is, or what he hath done all his life long. If this be true, I never knew either my sin, or my self; I am of all men most miserable: as Paul, when the Lord met him and stopt him in his way, and broke in upon him with his converting grace, he falls down trembling and astonished, lord, 〈◊〉 thou? And, what wilt thou have me to do? Acts 9:5-6-7. He neither 〈◊〉 Christ, nor himself, nor his own estate, he was as far to seek as if he had never heard of these things; therefore the apostlepeter expresses it thus, 1 Peter 2:9. Who hath called you 〈◊〉 darkness to his marvelous, light: that a man begins to wonder and marvel to see themselves so wonderfully cozened anddeluded all their days, they have often heard of sin, but never saw it before now, they have heard of humiliation, and faith, and sancitification, but never understood what they were; but now they begin to see an absolute need of them, and there never was any man whom God called effectually to himself, but he stands wondering at his sins that they should be so loathsom, and yet that he should love them so much; at the beauty and excellency of Christ, that he hath neglected so much, marveling at his own pride and security in that miserable estate that now he finds himself in.

Gather up the point then: if he neither see 〈◊〉 feel any evil in his condition, and therefore fears no danger in it, and therefore blesseth himself in his present estate; accounting whatsoever is more required, to be foolishness, and persecutes whatsoever seems to blemish it, then he is (and can be no other than) abundantly satisfied and settled immovably in the security of his carnal estate.

The reasons of it are chiefly three.

From the deceitfulness and subtlety of sin which* pretends nothing, promiseth nothing but that which is full of content to the sinner, and therefore he pleaseth himself in it for the present. As the 〈◊〉 hides his sting that may poison, and shows only his speckled skin that may please the eye, so it is with 〈◊〉, it presents nothing to the view but that which may please the flesh, either profits to enrich, or honors to advance, or pleasures to delight, either 〈◊〉 of the flesh, or the 〈◊〉 of the eyes, or the pride of life, 1 John 2:16. As the wise man speaks of the yong man led aside with the harlot, that with her oyled words she 〈◊〉〈◊〉, and he follows her as an ox〈◊〉to the slaughter, and a fool to the stocks, and knows nothing until a dart strikes through his liver, Proverbs 7:22. As the fisher that shows 〈◊〉 to the fish but the bait to allure, but hides the hook that will catch: so the fowl sees nothing but the grain to feed her, not the net that takes her. So it is with the deceitfulness of sin, it promiseth nothing but all the content that we have, and would have; but the hook that should catch us, and the 〈◊〉 that should 〈◊〉 us, that is kept back for the present.

If taken from the sensuallity of the soul of every* man naturally, which is so suitable to the nature of 〈◊〉, that it tastes nothing but that which 〈◊〉 their 〈◊〉, and therefore they will not believe there is anything there to distaste. A sinful heart meets with temptations, they do fit and suit one with 〈◊〉, and because the soul takes content in sin, it cannot believe that there is anything else there, but what it now finds: nay, somtimes though the judgment is informed, and conscience convinced these 〈◊〉 your sins, and these will be your ruine; the 〈◊〉 heart says, it is false; I taste no such matter: as it is in a distempered body when the stomach is 〈◊〉 with noysom humors, because the bitterest 〈◊〉 seem sweet to the raste so distempered; the Physician cannot persuade, they cannot believe that 〈◊〉 are bitter. So it is with a distempered heart which tastes nothing but its own lusts and humors, which are so incorporated into it, and 〈◊〉 with it, that let all ministers, and reasons, say what 〈◊〉 can to the contrary; say they, I believe it not; 〈◊〉 taste it not; its the best life in the world to follow〈◊〉 own mind, to have my own will, and to satisfy 〈◊〉 own lusts: Proverbs 10:23. It is a sport to a fool 〈◊〉 do 〈◊〉: no pastime is so pleasing to him, asto suit the carnal disposition of his heart in his sinful ways: but he's a fool for it, that is, a 〈◊〉 man.

Self-love, and self-ease will not suffer the 〈◊〉* to hear of anything that may disquiet or distemper and therefore 〈◊〉 the mind and heart with the daily fears and suspicions of terrors and discouragements that attend a good course, that it dare not listen in the least measure to anything that tends 〈◊〉 way. Hence it is there is such a noyse and 〈◊〉 raised against the good ways of God’s grace, and God’s 〈◊〉, that if ever he gives way to the power of them to have his sins revealed and 〈◊〉 by them, he thinks he shall never have quiet more 〈◊〉 and therefore in a carnal family, if one man 〈◊〉〈◊〉 and careful in his course, and have got 〈◊〉 knocks from the Word, they cry out, their children are undone, and they fear to come under 〈◊〉 stroak of the truth, lest they should be troubled. 〈◊〉 the meaning of that, Psalm 36:2. The wicked 〈◊〉〈◊〉 himself in his own eyes:as who should say, this is the only way you are in, you may 〈◊〉 quietly and comfortably, and go to heaven 〈◊〉 all this ado: ay, do so, and be so, says the heart and as 2 Peter 3:2. They are willingly ignorant a man that is loth to rise, shuts his eyes from 〈◊〉 light, and stops his ears, that he may not hear 〈◊〉 knocks at the door; so a man that would sleep 〈◊〉 in the security of his natural state, he would 〈◊〉 suffer the certainty of God’s judgments and the terribleness of them, to come home to his soul to awaken him out of his dead sleep.

Thus the deceitfulness of sin promiseth nothing but good; the 〈◊〉 of a man’s heart is such, 〈◊〉〈◊〉 nothing but good, men’s self-love and 〈◊〉is such, it will not suffer anything but good to be presented to the view of the soul.

These are the grounds why a sinful heart settles itself in security, and blesseth itself, though nothing belongs to him but misery.

Hence we may see the reason why sharp and* soul-saving preaching, seems so greivous and tedious to the carnal hearts of wicked and natural men; they hardly vouchsafe audience, but not acceptance: whats the cause? It would awaken them out of their sleepy security in which they lye: to bring a candle to a sleepy man is unpleasing but to pluck off the clothes, he will hardly bear it, but will let flie at you: why will you not suffer a man to be quiet in his bed? and so forth. All men are naturally in a dead sleep of sin, therefore to bring the candle of the law to them, to show them their condition, to pluck away all their coverings and hidings that they may see their sins and themselves as they are, it is death to a man in this case: plain dealing and rough dealing evermore finds harsh entertainment here: still musick is pliasing and rocks men asleep; but sound blows will awaken men, and not suffer them to sleep in their sins, and therefore they cannot bear them; they have itching ears (saith the apostle) heaping up teachers to themselves after their own lusts, and therefore they cannot endure sound doctrinee, 2 Timothy 4:3. Such ministers, and such preaching as answer their desires and please their pallats, that they and their sins and all may go to heaven together, this they like very well of: itching ears must be scratched, not buffeted. You know what he said to Elijah, art thou he that troubles Israel? And hast thoufound me O my enemy? 1 Kings 18:17. 〈◊〉 had 400 false prophets, he could endure them well enough, because they never disquieted him in his sins; but Elijah was a troubler of Israel, because he troubled his sin; therefore he was not able to bear with him.

Hence again, we should be persuaded and informed* its the heaviest plague that can befal a man, that God should suffer him to sleep in his sins and prosper in a wicked course: because it argues (for ought any man knows) that God intends no good to him, nor will work no good for him; but as if the Lord hath left such a one to be a prey to sin and Satan; he is in the hands of his lusts, and become a spoil unto them; Jesus Christ passeth by him (as it 〈◊〉) pitties him not, meddles not with him, to rescue him out of that condition; as if the Lord should say, I have nothing to do with him, he is none of mine.

Therefore know this to your terror, all you that never knew what it was to be in distress of conscience for sin, nay when the Word hath come home to you, to convince you of your miserable estate, for you have not been able to bear it, bate of your sleep nor rest you cannot, lose anything of your 〈◊〉 and 〈◊〉 you will not, nay, you bless yourselves in this condition, thinking your case is good enough: mark now, the Lord Jesus sees sin and Satan have thee in their power, hurrying thee down to hell with them, and he passeth by, and saith, let them alone, they belong not to me, I will not rescue them nor save them, my word and spirit shall not convince 〈◊〉 nor work upon them; this is the heaviest 〈◊〉〈◊〉 can befal thee in this world, Acts 17:30. The 〈◊〉 of this ignorance God regarded not: they lived in their sins without God, and Christ, and〈◊〉, and the Lord never regarded them so as to look after them to recover them out of this estate: Acts 14:16. He suffered the nations to walk in their own ways: it was the heavie displeasure of God towards them, he saw they followed their own ways, and he suffered them so to do, to go on still in the broad and the road way that leads to eternal death: all sinners are sick persons, and we know 〈◊〉 a sad thing, for those that are sick unto death not to be seen, not to be helped and succoured, when the Physician will not so much as look in upon them: Luke 19:44. Jerusalem had her day of 〈◊〉; she was sick at the heart, and God came to 〈◊〉 her, but she would not take his advice, therefore the Lord left her and let her alone; this is a woeful case, when the Lord leaves a sinner to himself and doth not visit him with his saving health, its a sign that he hath no love unto, nor care to do good to such a soul.

Of trial. Hence we way get undoubted evidence* to ourselves, whether we are yet in our natural condition, or brought out of it, I shall press it only negatively now: is the day yet to dawn, the hour yet to come, that ever thou didst endeavor to come out of thy natural condition, nay, happily thou never sawest cause why thou shouldest? But thou 〈◊〉 and conceivest that all things remain alike with thee from the first beginning unto this day: as thou wast, thou art: thou hast lived quietly, and walked comfortably all thy life long. Truly know it if thou art not another man than when thou camest into the world, thou art but a natural man, thou art but a damned man. Thou camest flesh and blood into the world; thou camest a child of wrath, and thou art so still; and if so be thou doest live so, and die so, thou art sure to be damned forever, for flesh and blood cannot inherit the kingdom of God, 1 Corinthians 15:50. We know says the apostle that we are born of God, and the world lies in wickedness, 1 John 5:19. Brought to bed in 〈◊〉 as the original says, thou art one that livest in some base wicked courses, and liest in the bed of security, and thou shalt perish with the world. Its observable in the parable, when all things were at peace, the strong man kept the house, that's certain! As its said of the city of laish, Judges 18:7. They were quiet and secure and had no business with any man: is it so with thee? Thou art quiet and secure, and hast no business with the Word of God, thou dost come, and sit, and return again as if thou hadst no business with the Lord, thy conscience not convinced, thy affections not stirred, thy heart not affected with saving remorse for thy sinful condition, truly know, the strong man keeps house there unto this day.

Nay, let me tell you this, that all may hear and fear, and be awakened; if Christ never awaken thee, he will never give thee light; and if ever he give thee light, he will awaken thee first. Nay, the truth is, so long as thou livest so senseless and careless, know it, Christ never came into the world to do thee any good. Luke 19:10. the Son of Man came to seek, and to save that which is lost: they that are sensible of their lost and undone condition, by reason of their sins against the Lord, they see hell gaping, God plaguing, and conscience accusing, being every day ready to drop into hell, Christ came to save such: but thou that never yet in any measure wast troubled about thy condition, and humbled for thy sins, Christ will never seek thee, nor save thee; nay, he was not sent to seek, or save that miserable soul of thine: God will make theesensible of thy evils before ever thou canst have any hope that he intends good to thee.

I will not now dispute how far God may awaken a man, and yet not communicate saving grace, that belongs to another place. That I urge now, is this, that its certain, he that never yet was awakened, or brought out of his carnal security, never was nor can be made partaker of Jesus Christ.

Exhortation. To all you secure dead hearted* sinners, that have been carried on in a calm all your days: oh! Know it, and consider of it, a man becalmed, is drowned; 〈◊〉 stir up thy self, and think of the time of awakening, it will come; and as marriners becalmed seek for winds, so should you for the gales and breathings of the spirit of Christ. Many of you have been 〈◊〉 up in good families, and many of you are civil, honest, quiet people, all things remain with you as they were from the first, until now; you know not what sin means, nor what faith and repentance means in the power and practice of them; you have a quiet life, but a miserable life: its easy for a marriner to be in a calm at sea, he hath quiet there, but he dies there: women in child-birth longs for throws, if their throws leaves them, their life leaves them and all; but if they have many and strong throws, then they hope well: so go your ways and call 〈◊〉 the throws of conversation: for a child to be born into the world, and the mother asleep, its against nature, and reason, and sense, and experience and all; so before ever you be born again, before ever Christ be formed in you, it will cost you many prayers, and tears, and much sorrow; but if 〈◊〉 throws come thick, then there is hope: oh! Therefore call for the sight of sin, and sorrow for sin, for conviction, and humiliation, as you love your lives and soulscall for these. You know what they said to 〈◊〉, chapter 1:6. When the sea was fierce, and the winds high, and the storm great, every man fell to his prayers, and they came to jonab, 〈◊〉 thou sluggard, arise and call upon thy God: so if God raise a storm in your consciences, be sure you call upon jonab, those sluggish hearts of yours, awake and call upon your God.

I would advise those men that could never yet say they have any grace in their hearts, they cannot say they have anything more than they brought with them into the world: they come to sit and hear, but for humiliation, conversion, for the saving work of God upon their souls they know no such thing. Let me advise you thus much: be suspicious of your estates, certainly all is not well, all is not right; unless I be born again, and repent, and be another man, and have another heart and life, I cannot enter into heaven; thus suspect your self: and when you have done so, do not leave it there, but betake your self to some faithful minister or Christian, and debate your condition with them, and be sure you quiet not your self until you come to see what you are; it may be they may help you, and show you the state of things with you.

If it shall appear upon good ground by sound reasons from the Word, that your estate is naught, then go away convictedly 〈◊〉 it is so: attend not those carnal reasons that may take off the edg of that conviction, and hinder the working of it, but sit down without any cavil against it; but say, the truth is, I never saw my estate before, but now I do, I hope I shall never deny it; excuses and carnal reasons have taken me aside, but now i'le hear nothing against it; the truth is, I am a miserable sinful damned creature: arise with this in the morning,〈◊〉, lie down with this at night, and walk with these thoughts all the day long, I am a Christless graceless man; and if the Devil say, hereafter time enough, hereafter loon enough; ay, but say, I may die suddenly, and 〈◊〉 I am damn'd eternally; and if your own heart say, am not I as good as such an one? And shall not I hope to do as well as such an one? Away with that too, I am a miserable damned man, give your self for gone, and hold it here;〈◊〉 hear nothing the Devil says that my heart says, that the world or my friends say, I am in a miserable damned condition; think so, and sleep so, and 〈◊〉 so, if you can: and when it's come to this, you may happily be prepared for the glad tidings of the Gospel of Jesus Christ.

Book vii.

Romans 8:7.

The wisdom of the flesh, is enmity against God, it is not subject to the law, neither indeed can be.

We heard there were three particulars Wherein the dispensation and God’s manner of working upon the soul when he will prepare it for himself was discovered.

 1 the soul naturally is settled in the security of a sinful estate. And of that before.

 2 that being thus lodged in his lust, and brought 〈◊〉 bed in his sinful distempers, it's wholly unwilling to be severed from them.

 3 by a holy kind of violence (as it were) the soul is driven out of this condition, and drawn 〈◊〉 the Lord Christ by God the father.

We are now to attend the discovery of this second divine truth; the explication whereof makes way for the mysterious manner of God’s dealing with the sinner when he would bring him from under the power〈◊〉 of his lusts. And for this purpose we have chosen this text, as that which will afford us foothold for our following discourse.

The aim and scope of the words is by force of argument to fortify the conclusion formerly expressed in the foregoing verse, i. E. To mind the things of the flesh, is death, which is thus proved: that which is enmity against God, will undoubtedly bring death, as opposing the God of life and comfort, but the wisdom of the flesh, is enmity against God, therefore to mind this, or to be led by this, is present death: the minor is thus again confirmed, because it submits not to the law, and that is not for a present push only, and out of a surprizal of some temptation, but it's certain it will never, nay, it can never be other, because it's beyond its power, nay, cross to its nature so to do, so that it hath no ability nor will for to do it, nor can it of itself attain any sufficiency thereunto.

To make way for the collection of the point of which we purpose to speak, there be two words in the text to be attended for explication sake.

1 what is meant by the wisdom of the flesh, or to be carnaly minded: the original word 〈 in non-Latin alphabet 〉, is of large compass, and in truth comprehends in this place the frame of the reasonable faculties, the understanding and will in the extent of their full work, what he understands and plots by reason, the will effects, and this latter of necessity implies the other, for so the Word whence it comes is taken.

 1 for the work of the understanding, acts, 28:22. We desire to know what thou thinkest: they would understand his opinion and judgment touching the way of Christianity, so the apostle speaks when he would confine our reason to the compass of the wisdom of the Scripture, and God’s counseltherein revealed; he adviseth, we should not be wise above that which is written, 1 Corinthians 4:6.

 2 again, it's used, and that often, to express the work of the will, and therefore it is 〈◊〉 translated by care, Philippians 4:10. I rejoiced that your care of me again flourisheth: somtimes by the work of seeking, if ye be risen with Christ, 〈◊〉 those things which are above, 3. Colossians 1. Or by the act of tasting or savouring, Matthew 16:21. Get thee behind me Satan, thou savorest not the things 〈◊〉 be of God: and therefore beza is constrained to paraphrase, and lay out the compass of it in a 〈◊〉 of words: that which the carnal man savors, is enmity, that is the frame of the plotting of the minds and affecting of the hearts of carnal men is enmity against God.

2 enmity, as we say in the abstract, made up of nothing but malice and hatred, and that in an extreme manner against the Lord, more than against anything in the world: and if it be enquired, how that doth appear, and can be proved? The evidence is added in the next words; it is not subject to the law: as the heart is to the law, so it is to the lord; as it is to the Word of God, so it is to God himself. It wholly shakes off the sovereignty and authority of the law; and it is not a pang only of a temptation that carries it, nor a push or 〈◊〉 of some present infirmity that overbears it, but in truth it is the very nature of a naughty and 〈◊〉〈◊〉; that which is born of the flesh is flesh, john, 3:6. And nothing else but 〈◊〉, and therefore it can do nothing but oppose the spirit, and the law which is spiritual; every thing will do, and in 〈◊〉 can do no 〈◊〉 but its nature. And this denyal 〈◊〉 only of the act of subjection, but the very power of subjection shows the height of that opposition,that is in the heart against the law, and so against 〈◊〉 lord himself, for subjection is one degree lower 〈◊〉 obedience; it's possible for a servant not to 〈◊〉 the command of his master, and yet he may in 〈◊〉 and subjection submit himself to his authority, to bear what he will inflict upon him with 〈◊〉, though not to do what he requires of him: a patient may be subject in silence and meekness to 〈◊〉 the launcings of the chyrurgion, to cut him and so cure him when he can in no wise help 〈◊〉: and yet a carnal heart will not do this, for his 〈◊〉 of subjection implies.

 1 it doth not acknowledge the authority and 〈◊〉 of the law.

 2 it will not obey the rule of it.

 3 it will not bear the power of it; whereby it would redress the sinfulness of our hearts, and reform the disorders and miscarriages of our lives, and pluck away that sin from us that would pluck away our hearts from God. He hath no right to challenge 〈◊〉 sovereignty, no reason to exercise it, no lawful power but usurped that doth maintain it; and 〈◊〉 I do not acknowledge this right, nor obey that rule, nor bear that power says the will, it would take away my lusts, and so take away my content 〈◊〉 life, and I will rather die than yield, rather be 〈◊〉 than abide my pleasing distempers to be crossed by the law. Hence then the point is plain.

The frame of the whol heart of a natural*man, is wholly unwilling to submit to the work of the Lord that would sever him from his sins.

I say the frame of the whol man, to the words ofthe text, and interpretation of them, each plotting of the mind, each affecting of the will, the 〈◊〉 current of the carriage of the inward man; and 〈◊〉 is not only unable to follow the direction of the law and of the Lord, but not willing to bear the power thereof, to force it to the reformation of those 〈◊〉 and sins unto which it subjects itself, and sets itself resolutely to keep. So the Lord professed of nimrod and his company when they had set themselves upon the building of babel, out of their pride and self confidence, Genesis 11:6. Now nothing will 〈◊〉 restrained from them which they have imagined to do, let us go down and confound their language: it's in vain to persuade them, in vain to send messengers and show arguments never so sad and weighty to stop them, only confound their language that they may not be able to do what they would. It's the scope of that parable, Matthew21. From 33. To 41. Wherein the waywardness of the hearts of the sons of men, and their desperate unteachableness is apparantly discovered: messenger is sent after messenger, all variety of means provided and continued, they beat one, evil entreat another, slay a third; and when the son himself is sent, that reason would have concluded that which the master of the vineyard conceived, they will reverence my son; they were most outragious against him, because happily he was more instant and importunate, to press them to sanctification, the rendering of the fruit (your fruit in holiness, and the end eternal life, Romans 6:22.) they express greater opposition against him because he most of all opposed their sins, come, say they, this is the heir, let us kill him, and the inheritance will be ours. Nor was this the guise of some graceless forlorn persons, but the disposition of all men; it's part of that curse we inherit from the loyns 〈◊〉our first parents, Genesis 6:5. The frame of the imagination of our hearts are evil, and only evil, and that continually: it's part of that image received from the first Adam, and that seed of wickedness in which we were warmed, which was born with us, and grows up with us, and will go to our graves with us, and to hell afterwards unless the Lord relieve and deliver. And therefore 〈◊〉 expresseth the pedegree of this perversness of spirit, acts, 7:51. Ye stiff-necked and hard-hearted, ye have ever resisted the Spirit of God, as your father did, so do ye.

See this unwillingness expressing itself in the several degrees of it.

A carnal heart is unwilling to make out after the [ 1] discovery of the truth, and like bats, live most at ease when they have least light, fly abroad in the night: the less knowledge they have, the less trouble they find, and therefore they are willing to make no inquiry to know that they are not willing to do: Romans 3:11. It's one part of the description of a natural man’s condition, there is none that understands, none that seeks after God: or if they do somtimes seem to express some pains this way, to seek after the truth, it is as a coward pursues his enemy: he is afraid to find, and therefore keeps aloof off, not willing to take notice of that which may be troublesom, and therefore looks after that which least concerns him, for the rest, he lets it lie by; 2 Peter 3:3. They are willingly ignorant, content not to know, that which they will not do if they did know.

If yet the Lord bring home wholsom counsels [ 2] and directions even to their doors sends out the light of his truth by the ministry of his faithful servants, to shine in their faces, and the sound thereofto beat in his ears, they are loth to hear of the ear, ioth to show their unfeigned acceptance, and readiness of spirit to take acquaintance of the truth: as you may have seen somtimes a churl, when he hath seen some body coming that might happily have deserved entertainment, and the law of honesty and common humanity might have caused him to lodg them, he presently slips aside and turns away, that he may not meet them, and see them, and salute them, lest he be forced to receive them: so these men when they perceive the evidence of some troublesom truths are like to meet with them in the mouth (as we say) they are-not able to avoid the power of them, and yet not able to take up the practice of them, like troublesom guests put them to charges, and lie heavy upon them, they are desirous to make an escape from the power of such arguments, play least in sight, and loth they are to meet a truth that comes attended with constraining reasons, Job, 22:14. They say to the almighty depart from us, we desire not the knowledge of thy 〈◊〉: yea, Isaiah 30:10-11. They say to the seers, see not, and to the prophets, 〈◊〉 not, cause the holy one of Israel to cease from us: the presence of the truth is marvelous grievous, they look at it as an overpassing burden, as he of Elijah, hast thou found me O 〈◊〉 enemy? Were it not for shame they could be willingly content to give a discharge, and pass, for its departure; as he to amos, chapter 7. verse 12. 〈◊〉 away to thy own country and prophesy there.

If yet the Lord will continue the truth, and him [ 3] under it, he begins to clip the wings of the truth, and breaks as it were the strength of the blow, that it may not enter so deep, to the dividing of the marrow and the 〈◊〉, and take away such secret and sweeter evils, stops as it were the passage of the truth,that it cannot proceed so far, and prevail so much as it would: they will keep the truth in a 〈◊〉 as we 〈◊〉 prisoners at a door, look abroad, but not at liberty; so they are not willing the truth should be at liberty; as they dealt with our savior, he made as though he would have gone further, but they 〈◊〉*him, and as it were with-held him by force: so men deal with the truth which is of a large extent, and would go through a man’s life in his several occasions, these men are not willing to serve the truth, but make it serve 〈◊〉, and their turns: thus many hold general rules, but bring such down to particular practices, in the several branches, there they are not willing the jurisdiction of the truth should extend so far: thus corrupt hearts deal with the truth, as sick men of weak and 〈◊〉 ick eyes deal with the light, some light they would have, but to have it come clearly and 〈◊〉upon them, they are not able to brook that, therefore they say, draw the curtain, there the sun comes full in mine eyes; 〈◊〉 not drunk with wine wherein is excest, Ephesians 〈◊〉. 18. They yield to the evidence of the text, and letter of the Scripture, therefore be not drunk with the world, do not affect that too much, 〈◊〉 stay there. To take and deta in another man’s goods is open theft 〈◊〉 the acknowledgment of all, thou shalt not steal; therefore to covenant, and not to keep; to borrow, and not to return; to owe, and not to pay, is 〈◊〉 detain that which is not 〈◊〉, therefore it's 〈◊〉 theft; 〈◊〉, draw the curtain, 〈◊〉 the sun 〈◊〉 full in my face, Deuteronomy 12:31.thou shalt not worship the Lord thy God as the heathen idolaters,〈◊〉 the truth have his full scope now, therefore not as 〈◊〉〈◊〉; 〈◊〉, draw the curtain a little 〈◊〉 that way: fashion not yourselves according to the world, Romans 12:2. 〈◊〉〈◊〉 inloose locks and long hair, therefore not in your garments neither, why should you imitate their vanity in the one, or in the other, since both are worldly?

If yet the power of the truth, and the evidence of [ 4] the argument take off all these pretenses, and would seem to compel the judgment, then a corrupt heart calls in all forces, leavies new armies of arguments to maintain its own station, and withstand the 〈◊〉, and therefore though the thing be plain, and be see it, yet he will not be satisfied, but seeks 〈◊〉 as hoping to 〈◊〉 some dispensation for itself, or some evasion out of the word; numb.23. Balaam consults again with God after he sufficiently understood the mind of God. Now therefore I pray you stay with me this night that I may know what the Lord will say unto me more: why, he knew before, and the Lord had told him plainly, 〈◊〉 shalt not go, thou shalt not curse; he well understood God’s mind, but he would have had him of another mind; therefore he devises ways still to try, verse 14. Here he must have seven altars; if he might bribe God with his sacrifices to give him leave to go and curse them. But if he can find no allowance to dispense with the truth, then he begins to invent cavils and carnal reasonings against it: he cannot get it by running, he will get it (if he can) by doubling; he is not willing to yield, therefore is resolved to quarrel and wind away from under the force of the argument, and to make an escape, acts, 17:18. They encountred Paul, they came into the field with cavils against his doctrinee: observe how careful an unwilling heart is to invent a shift, and how content to take it; and if yet he fail of his hopes, and is not able to make his party good with the 〈◊〉, he unlocks all the devils chests, and〈◊〉 his skul for devices; and though the reasons be of no weight nor worth, nor strength, yet he is well 〈◊〉 to be cozened with them, though there be scant any appearance of a pretense, when the yong man had professed all readiness to follow the command of the Lord, and saw nothing would serve turn unless he sold all, overpowered with the authority of the truth, he left it in the plain field,*and went away sorrowful.

If yet the 〈◊〉 that's rivetted in his resolution to [ 5] hold his own, cannot 〈◊〉 the truth, then he falls to flat opposing of it, Jeremiah 44:16. As for the Word which 〈◊〉 hast spoken to us in the name of the Lord, we will not hearken to it; that is the short and the long: they then begun to be plain and peremptory, Jeremiah 18:12. They said there is no 〈◊〉, but we will do after our devices, and we will walk every man after the imagination of his own heart. If they cannot undo the bonds, they will break the bonds of God’s commands, come (say they 〈◊〉. 2:2.) Let us break 〈◊〉 bonds, and 〈◊〉〈◊〉 their cords from us: thus the Jews when they saw the Word of the Lord to prosper in the 〈◊〉 of Paul and 〈◊〉, they were filled 〈◊〉 envy, and 〈◊〉 against those things that were spoken by Paul, contradicting and 〈◊〉; in so much that Paul professed they put away the 〈◊〉 that would have plucked away their sins 〈◊〉 them, acts, 13:46. John must 〈◊〉 his 〈◊〉 rather than herod will part with his harlot: when 〈◊〉 cannot get leave of God to do what he desired, he goes without leave, numb.24:1. He 〈◊〉 his 〈◊〉 to the 〈◊〉, as if he would prevent God’s 〈◊〉, and curse 〈◊〉 before God 〈◊〉 be aware of it. To have their 〈◊〉〈◊〉 tormented and kept upon the 〈◊〉, andthemselves crossed in their corrupt courses, so that either they dare not keep their lusts, or else have no quiet if they do, they fly in the face of the truth, it's a hard saying, who can hear it? Who can 〈◊〉 it? Acts, 19:28. See what an uproar, and what a dust demetrius raiseth against Paul’s doctrinee: masters, you know, that by this craft we get our living; therefore what they wanted in argument, they would carry it in clamors, there was an 〈◊〉for the space of two hours, great is diana of the ephesians: so they dealt with the two 〈◊〉, Revelation 11:10. They were never content before they were removed, they could not have their 〈◊〉 in quiet, as long as they had their lives, for they tormented them with their witness: the truth is dreadful, and torments carnal men, that cannot bear the light and power of it.

If yet the conscience be not seared with a hot iron, [ 6] but there remain any sense of common principles in it, they will be daily quickened and awakened by the power of the word: and that will be daily vexing, provoking, and pressing the heart; you know, says conscience, this is the command, your duty, and will be your comfort to yield obedience thereunto; you may oppose, but you will perish for it; you may do what you please, but it will be your destruction, God will require it at your hands when you will not be able to answer for what you have done, nor bear what God will inflict. The 〈◊〉 then endeavors to still the clamors, and to stop the mouth of conscience, and to weary it out 〈◊〉 impudency in wickedness, and stifling the 〈◊〉 of it, and not suffer it to take place, and so by custom in sinning, he takes away the sense of sin, and so it befals them as those the apostle speaks of, they become past feeling, Ephesians 4:19. This is to hold 〈◊〉the truth in unrighteousness, Romans 1:18. Truth is pressing, this ought, this should, this must be done, or else you die for it; you see the Word pregnant, the way plain, the duty undeniable; say nothing says unrighteousness in the heart, I do love it, I must follow it, therefore speak not a word more, I cannot hear it, nor bear it, as they said Judges 18:25. When 〈◊〉〈◊〉 after them for his gods, let not thy voice be heard amongst us, left angry fellows fall upon thee: thus you see how this unwillingness to be subject to the truth shows itself. They seek it not, receive it not, stop the passage of it, defeat the power and evidence of it, they professedly oppose it, and privily stifle the 〈◊〉 of the truth which may trouble them in sinning, until their 〈◊〉 be without sence, and they without care, or purpose to reform their evil ways.

But are not the wicked many times willing to part* with their corruptions? See how far they speak, how freely they profess, Deuteronomy 5:27. All that thou hast spoken, we will do. Jeremiah 42:5. The Lord be judg 〈◊〉 thee and us, enquire at the mouth of the Lord for us, and whatever it be, whether good or evil, we will do it: what more can be desired? What more could be expressed?

I answer in three things.*

The text denies not, nor doth the doctrinee, that [ 1] natural men are willing to profess subjection to the law of God: but that they neither do, nor can, nor will do what they say, therefore it is added in Deuteronomy 5:28-29. This people have said well, but O that there were such a heart in them; there was good words, but they wanted good hearts, they said Well, but their wils and endeavors were not answerable,they professed fair with their lips, but dissembled with their hearts, so the prophet Jeremiah told them to their faces, ye dissembled in your hearts, when ye said enquire of the Lord for us, Jeremiah 42:20.

It's possible, nay ordinary for a corrupt heart [ 2] when it doth most reform sin outwardly, then most of all to love, and to give himself to the practice of some sin secretly; because then all the streams are turned into one channel, he neglects all other that he may wholly bestow and lay out his heart upon that one; and when he professeth against sin, he conceives he may sin without suspition, and distraction, without suspition from others, and without distraction in himself, when by confessions and reformations, he will put in bail upon his conscience, and agree with it as bankrupts use to do with their creditors.

When it co nes to a streight and a justle, that the [ 3] word meets him (as the angel met balaam) he cannot pass unless he part with his beloved lust, his isaac, his 〈◊〉, his 〈◊〉, he will then show and discover his falsness.

But are not the servants of the Lord many times* unwilling to bid adieu to their special and ancient 〈◊〉, that have been bred and born with them, brought up and lived with them a long time together?

There is two men in a regenerate man, a heart and* a heart, a will and a will, Romans 7. Last, Paul delighted in the law of God after the inward man, but in his lust after the corrupt man; with my mind I serve the law of God (says he) but with my 〈◊〉 the law of sin; or as our savior, the spirit 〈◊〉willing, but the flesh is weak, Matthew 26:41. The spiritual part is ever prest, and ready, and wholly willing for good, for he that is born of God so, sins not, and Paul professeth, it's not I, but sin in me; but says he, the good that I would, I do not, and the evil that I would not, that I do, Romans 7:18. Still the heart and will of a regenerate man stands god-ward, against every sin, and for every good that he is convinced of.

The reasons of the point are four, and they are of great weight.

The first is taken from the nature of the will of* man, which since the fall, is wholly tainted, and totally infected with corruption, which universally overspreads the whol man; as he in another case, the whol head is sick, the whol heart is faint, the whol man wholly possessed with sin, no sound* part: as jobs contagion wherewith the Devil infected his body and natural man, he was all one botch from the crown of the head, to the sole of the foot: so in regard of thr spiritual man, the whol man is as it were a man of sin, called therefore the old man, Ephesians 4:22. As though a corrupt heart were made up of nothing else but apostacies, backslidings, and departings from God, and swervings from his righteous law, whatsoever is born of the flesh, is flesh,* that is sinful and sensual, and we are all of us altogether so born, and have nothing of the spirit of grace in us; so the apostle jude, verse 19.these are sensual, having not the spirit: the sons of Adam are (all of us) partakers of his image, and hence also called the seed of the serpent, Genesis 3:15. That as each creature and plant answers the seed whereof it is made, hath no more in it but that; so men’s heartsare only framed and constituted out of that corrupt 〈◊〉 whereby Satan carried aside our first parents, Paul so professeth of himself, in me (〈◊〉 is, in my flesh) dwelleth no good thing, Romans 7:11. Nothing that is spiritually, savingly, and 〈◊〉 good; and therefore in the old law, our corrupt nature is signified by the leprosy, which overspread the whol man: the sin of Adam had in it this peculiar to itself more than any, nay, I may 〈◊〉 say more than all the sins that ever was committed, in that it was the deordination of the whol nature of man, and that against the whol law of God. For Adam did not sin as a particular man (so as all the sons of Adam do sin) but as a common stock, as one who was in the room of all, and had the humane nature as the common stock of all man-kind; so that the nature of man, as one would say humanity in Adam, as it was under the covenant of the law, so it went wholly against the holy and righteous law of God, and therefore the whol nature of man broke when it made a breach upon the law: as he that justles his finger against a rock breaks that only, he that runs his hand unjoints that; but if all the whol body fall from a steep place upon it, it breaks all the whol frame of nature in pieces: so it is comparatively between the sin of Adam, and the sin of any of the sons of adam: they sin personally; one is unjust, and he makes a breach against justice, and so far that disposition of heart is perverted, and so unfitted for the work of justice; but in Adam the whol nature of mind, and will, and affections, which was the subject of all grace, it comes against the law, and so brings a ruin upon the whol frame of grace? Ad hereunto (to make up the evidence) that this was indeed against the whol law; as that wherein he neither loved God nor himself, nor〈◊〉 neighbor: but take it here, he made a breach upon the seal of the covenant, and trampled that under foot, and so consequently made voyd and 〈◊〉 upon the covenant wholly, and cast it behind his back as not worth caring for: now reason 〈◊〉 that as the seal confirms and ratifies the 〈◊〉, and all the conditions of it jointly, so the 〈◊〉 of that nullifies and makes void the whol covenant. So that this transgression of Adam let 〈◊〉 a deluge of sin, that as in Noah’s flood when the windows of heaven were opened, and the great depths were broken up, the waters covered the face of the whol earth that no dry land appeared: so 〈◊〉 is here, when the deeps are broken up (as it were) the whol law opposed by the whol nature of man, the deluge of corruption spreads itself over the whol face and frame of nature: therefore the apostle first summarily gives in his judgment, in the 3. To the romans, the 9. Verse, that all are under sin: and then particularly, they are all become abominable, there is none that doth good, no not one, their throat is an open sepulchre, vents nothing but venemous steams of deadly distempers; the poison of asps is under their tongues, their feet swift to shed blood, 12-13-14-15. verse And if all the parts be such, what is the heart within that acts all, vents all, fills all these? That as it befel the temple of Jerusalem, after the destruction of it, there was not a stone left upon a stone; so with the soul in regard of that glorious frame of grace which was in it in the first creation, there is not a stone left upon a stone; nothing but pollution and corruption remains in the whol nature of every man.

But you will say, are there no reliques left of*that glorious image of God in the will and understanding?

There is somthing left of the law, but nothing* left whereby a man can be enabled to do anything as an act of spiritual life that may be acceptable to God: in a word, there are these two things to be attended, and may be observed in every man naturally at the lowest and the worst (as I look at these poor indians, amongst whom we live, as the very ruins and rubbish of mankind, the forlorn posterity of Adam.) 1 they are made for another, and for a better. 2 they ought to yield obedience to that other, and better: but to know the will of God and do it, to be able to close with God, and to do that which is acceptable unto him, this is far estranged from all the sons of men by nature. If a man came where the temple of Jerusalem was, and saw some ruins of the buildings, and the rubbish of it, he would say, this was a glorious temple, and here was the holy of holies, and it was thus, and so specious and beautiful, though it be not so now: so when we look upon the rubbish of the image of lost Adam, we may say so, and conclude so, there was a glorious image of God here, and by that which is left, we may see, that man is made for another, and a better; for this man rules all the creatures, they all serve him, and therefore he should serve another and a better; the whole frame of the soul tells a man this: but to have any ability to close with God, and to be subject to him, that is not to be found in the nature of lost man.

That soul which is wholly acted and carried by the power of sin, is not, cannot be willing to be severedfrom it, but so it is with the soul. That's the first reason.

The second reason is taken from the revenging* justice of God, which having been dishonored and 〈◊〉 by the sin and apostacy of Adam, it hath delivered up the soul (according to his just Judgment, and the souls just desert) unto the 〈◊〉*of sin: thus the Lord rewards man according*to his works, and recompenceth his own ways upon his own head. They would none of God, they should none of him then, they would have their sins, and they should have them. And as the Lord 〈◊〉 in another like case, man receives a righteous and proportionate recompense to his own proceedings.

Adam turned from God to the creature (there was in his sin, aversio a deo and conversio ad creaturam) God also turned from him, and left him to the creature: he would act from himself, and the Lord left him to himself to settle upon the deluded conceit of his own sufficiency. Adam went away from God, God with-drew himself from him, and took away that wisdom which he despised and would not follow, and took away that holiness and righteousness by which he would not be ruled: he plucked his livery over his ears (as they say) because of his rebellion and treachery: stripped him naked of those glorious ornaments of his image, wherewith he had at the first beautified and honored him.

But that's not all.

Adam by his transgression coming in opposition to his holy and righteous will, by the strength of his infinite justice the Lord pushed him away from him, and delivered him wholly unto the 〈◊〉 and authority of his apostacies and distempers ofhis spirit: as if he had said, thou wilt not be guided by my wisdom, but hast followed the temptation of Satan, and thy own device; be thou forever therefore deluded, and blinded; take him ignorance and folly, and take possession of him for ever: thou wilt not be ruled and governed by my holy and just will, be thou forever therefore perverted, and led captive, by the way ward stubbornness and rebellion of thine own will, take him perversness and stiffness of spirit, and take possession of him for ever: thus sin comes armed with commission from divine justice, to do what it will, and wholly to captivate the soul unto itself: thus it is said,*god made man right, fitted for himself and his righteous will, and ready to be acted by it; and while he had gone under the stream of his providence, he should have hit the right way, and arrived at the right end. But he found out many inventions, he would not follow God’s invention and the way that he had found out, that he might have found rest and peace in himself, for peace shall be upon all those that walk according to this rule, Galatians 6:16. But he found out many findings, ways of his own fancying, and finding; and God fills him full of these findings and devices of his; and hence it is that each man is led by his own self-deluding spirit to his own end.

It was a deep and a sweet speculation of Augustine, it was in the power of the mutability of adams will, to have used his will either well or ill, God would not hinder him and his work, and no creature could hinder him: and because he did use this liberty and mutability ill, therefore God put him under the power of that perverted mutability 〈◊〉 he never should, nor could do anything but evil. It was not a fault to be mutable, had he kept himselfunder the stream of God’s holy and 〈◊〉 will, he had never been hurt; but he that will pervert his own mutability to go against the law, he shall ever be perverted by it. This is the full and proper meaning of that text, which carries a mysterious 〈◊〉 with it, Romans 7. 8. Sin taking occasion by the commandment, wrought in me all manner of concupiscence, for without the law sin was dead: namely, when Adam went against the law (and to God’s justice) the Lord by an almighty revenging act of justice, in way of contrary, broke him in 〈◊〉, turned him aside, pushed him away from him, bad his blindness and stubbornness take full commission, and exercise authority over him for ever: sin takes this occasion, steps in, and while God is pushing of him away, takes advantage, and carries headlong the sinner from God, to act all manner of evil upon all 〈◊〉. Hither belongs that also, Romans 6:14. Sin shall not have 〈◊〉 over you, because you are not under the law, but under grace: that is, you are not under the covenant of the law broken, for that gives commission to sin to exercise sovereign jurisdiction over the sinner.

The glass that is brittle, yet doth not break; 〈◊〉 doth not prevail against it while it is in a man’s 〈◊〉 and kept from harm, but if it fall against a stone, the hardness of the stone severs the parts of it, brittleness takes occasion by that blow, and steps in and shatters it all in pieces: it breaks because brittle, for things that are not such, though they do fall, do not break; but that would not domineer and prevail but because of that blow: so it was with Adam, a glassie 〈◊〉, a mutable man, he falling against the law; that opposing, pusheth him aside and delivers him up to the power of his corruptions, and they have dominion over him by reason of thatact of the law delivering him up to his sins. 〈◊〉 is also the meaning of that place, 1 Corinthians 15:56. The strength of sin is the law: sin is as strong as the provoking and opposing power of the law, for it fals in with it, and takes occasion to act the soul by it; and hence it is you shall ever find it, so far as we act by our own principles as under a covenant of works, so far sin ever prevails. This lastly is the meaning of that text, Romans 7:6. Wherein a man is said to be married to his sin, for the comparison holds. As long as the husband lives, so long the wife is bound, and is subject to him: so while we remain in our natural condition, under the covenant of works, we are in covenant with our sins, and married to them so, that we cannot be to any other, we are hand-fasted and cannot part. 1 sin claims a propriety in the soul. 2 takes possession of it. 3 it wholly orders and acts it. (as the woman hath not power over her self but the man) on the 〈◊〉 side the soul 1 gives itself away to it. 2 submits to the authority of it. And, 3 is wholly acted by it.

Therefore it is, that they that are in the flesh cannot please God, Romans 8:8. The act of sin cannot please, but the spiritual 〈◊〉 of the soul is acted by sin; therefore it cannot please God while a man is in his 〈◊〉〈◊〉.

This key will open many doors.

Hence it follows, original sin is not a mere privarion, [ 1] or want of original righteousness, but an active 〈◊〉, or running wrong of all (the wheels) the faculties of the soul of man, 〈◊〉〈◊〉 not only take away his image, but 〈◊〉 up the soul to the power of corruption, and 〈◊〉 its discovered by the actions of fighting, 〈◊〉. 5:7. The flesh lusts against the spirit.〈◊〉, Romans 7:21. The law of flesh〈◊〉 against the law of my mind, captivating the 〈◊〉, erecting and setting up a soveraignty, and height 〈◊〉 jurisdiction in the soul, there is a law of sin and 〈◊〉, Romans 8:2.

As Adam actually by his own fault and folly [ 2] 〈◊〉 away the holiness and righteousness of God: 〈◊〉 himself to the sinful distemper of his own 〈◊〉, so he doth also meritoriously work, i. E. By 〈◊〉 sin deserve that God should take away the one, 〈◊〉 deliver up to the power of the other: and if 〈◊〉, then also actually; for to work a 〈◊〉 meritoriously, is so to do a thing according to 〈◊〉 of covenant our selvs, and that we should〈◊〉 another should do to us, or for us, what is suitable 〈◊〉 the covenant either broken or kept. In a word, as Adam works his own death by 〈◊〉, so also 〈◊〉 procures both the loss of the image of God, and the 〈◊〉 of corruption to take possession of him and 〈◊〉, for both these are included in that, thy 〈◊〉 is of thy self, oh Israel, Hosea 13:9.

Hence also it comes about, that the law is the [ 3] 〈◊〉 of sin, 1 Corinthians 15:56. And sin as strong as the law, because the law of God gives 〈◊〉 to sinful distempers to take possession of it. So 〈◊〉 look what power the kings commission is of in 〈◊〉 hand of the high sheriff, the same power hath 〈◊〉 sheriff when he hath that commission. So look what strength there is in the commission from divine justice, the same strength sin hath, which hath that commission.

Hence again, all sins original and actual which [ 4]follow therefrom, are punishments of the 〈◊〉 of Adam, as they come from God: its 〈◊〉 with God, that he that will reject his wisdom 〈◊〉 holiness, should be deprived of it: its just, that 〈◊〉 that will choose his own delusions and 〈◊〉 before God’s directions and covenant, should be delivered up to the power of them, and staked 〈◊〉 in them. Thou wouldst be so, why remain so 〈◊〉: and every putting forth of original corruption takes occasion from this act of revenging 〈◊〉 pushing the soul away from him: but as they 〈◊〉 from Adam, so they are sins properly called. For Adam doth not properly punish himself, he 〈◊〉 not the execution of any act of justice, 〈◊〉 is it 〈◊〉 that he doth evil, but it is his delight, 〈◊〉 takes content therein, even to depart from God, which is the sentence of the second death.

Hence lastly, there is no possibility that a 〈◊〉 [ 5] should be recovered by any power he hath, or by 〈◊〉 virtue of any creature, to deliver the will of a 〈◊〉 from under the power of his sin, or from 〈◊〉 carried with it: because he is sealed up under 〈◊〉 by the curse of the covenant broken, and the 〈◊〉 of it in a righteous course: for as 〈◊〉 could be no other reward of a good work, but to 〈◊〉 immutably carried by the spirit of the Lord, and enabled to work so for ever. (we can go no farther than the last end, to please God is the last end 〈◊〉 chief good of the creature, the immutable 〈◊〉 and constancy in that, is all the good we 〈◊〉 have. Do, and live: that is, do and do; 〈◊〉 me once, and please me for ever; that is, thou shalt be enabled forever to please me, and to be happy in so doing.)

So contrary wise, the curse of the breach of the covenant is forever to be acted by the power of sin,〈◊〉 break it, do not, and die: that is, displease 〈◊〉 by disobedience and be so accursed, that thou 〈◊〉 ever displease me.

The just punishment which is answerable to our 〈◊〉 of the Lord, and our chief good is, that 〈◊〉 shall ever reject it. For if a man could please God and so 〈◊〉 his end after his disobedience and 〈◊〉 of covenant, he might then be happy, and 〈◊〉 be in his sin, and so never be punished for it, which is impossible.

The sum of this argument in short returns to thus much, that if the will of a man be under commission of. Divine justice, and is delivered up to 〈◊〉 power of sin to be possessed of it, and acted by it; therefore it is not, nay, cannot be willing to be 〈◊〉 from its sins.

The third reason of the doctrinee, is taken from* the power which Satan hath to lead, and so to 〈◊〉 all sinners wholly according to his own desire, 〈◊〉 the Lord hath given him allowance thereunto. As 〈◊〉 said to Satan touching Job, all that he hath is 〈◊〉 thy hand, Job, 2:6. So all these that will not be my subjects, but are turned traitors, lo they be in 〈◊〉 hand, they shall be thy slaves. Thus he rules in the children of disobedience, Ephesians 2:2. Thus he 〈◊〉 them at his will, 2 Timothy 2. Last. He is the strong man that maintains possession in the soul, and the sinner goes as he is led, 2 Corinthians 12:2. Malefactors are the kings prisoners, but under the keeping of the 〈◊〉: so sinners have their mittimus, and they are put into Satan’s hand, he keeps them in the chayns of 〈◊〉, and reserves them to the 〈◊〉 of the 〈◊〉 day, if they be not rescued out of his hand by Jesus Christ.

The last reason is taken from the naturalness* and near alliance there is between our hearts and ourlusts, that we count it death to part with them; nay, we cannot be without them: hence in Scripture they are called as the members of our body (col. 3:5. Mortify your members) and those the dearest and tenderest, the right eye, and the right hand, Mark 9:43:47. They are as the skin of our hearts, Jeremiah 4:4. Circumcise your hearts: they are as ourselves, hence we are commanded to deny ourselves, that is our lusts, Matthew 16:24. If any man will be my〈◊〉, let him deny himself; the old man. Romans 6:6. Our old man is crucified: nay, they are our very lives, 1 Timothy 5:6. They that live in sin: our very heaven and happiness; the yong man went away sorrowful when he should exchange his possessions for the kingdom of heaven: so that first the corrupt will must cease to be, or else it cannot but be willing to maintain its distempers, for every thing labors to preserve itself, for to destroy itself is to be contrary to itself, and therefore the corrupt will cannot but preserve its corruption, for it is itself, and it cannot destroy itself. So that now to gather up al,

If the dominion of sin wholly possesseth the soul, the power of Satan wholly leads it, the naturalness of sin wholly contents it; then it is not possible that ever the carnal heart should be willing to part with his corruptions. Here's a dominion that cannot be gainsaid, a power that cannot be opposed, a contentment that cannot be bettered; therefore there is no other expectation but that the corrupt will should be unwilling to be severed from its sins.

Hence we may learn: it is the heaviest plague in* the world for a natural man to have his own will: it is the direful dread of the vengeance of the Lord when he delivers a man up to the distemper of hisown heart, to follow it, aud to have it, and to be under the power of it; and that follows thus. To be severed from God, and never to be severed from his sins, is the greatest plague in the world: but 〈◊〉 man naturally will never be severed from his sins, this is the desire of his heart: therefore to have this, is the heaviest plague that can befal a man in this world. As it is in Psalm 81:11. Israel would none of me, so I gave them up to the lusts of their own hearts, to walk in their own counsels: is it so? That as they did, thou dost; and as they would, thou wouldst; that thou professedst the same inwardly, I will none of the ways of God, but I will have my own will and my own lusts, then this is the plague of God upon thy soul, thou shalt have thy 〈◊〉, and hell with them too; thou shalt have nothing of God, nothing of his grace here, nor of his glory hereafter. Hath the Lord so ordered it towards thee, that as its said of David, he never displeased adonijah, never crost him of his wil, so thou hast had thy will still, and hast prospered in a 〈◊〉 course, this is a sign that God never intends good to thy soul, that he hath thus delivered thee up to the distempers of thy own heart. When Physicians give men for gone, they leave them, and say, let him eat what he wil, if he cal for milk, or drink, let him have it, he's but a dead man, live he cannot. Is it so with thee? That God hath given thee over, and left thee to thy self, that now thou hast what thou wilt, and dost what thy corrupt will carries thee to. This is the most dreadful plague of al, thou dost walk in the counsels of thine own heart, to thy own eternal ruin.

Hence its also cleer: the will of a natural man* is the worst part about him. The worst thing hehath, and the greatest enemy he hath, is his own heart and will. It follows thus, it is that which maintains all the sinful distempers of his soul, it keeps the whole army of corruptions all in their ranks, that victuals them, and provides for them, that hinders a man from using the means, or from getting good by all the means of grace: its the corrupt will of a man that keeps him under the power of his sin, and keeps off the power of an ordinance, that would procure his everlasting good. I speak it the rather to dash that dream of wickedmen, when they do ill, and speak ill; yet (say they) my heart is good. Its true, I cannot speak so Well, nor do so Well, nor make such a show as others can, but my desires are good. No truly, if thy life be naught, thy heart is worse. Its the worst thing thou hast about thee. Matthew 12:34-35. Out of the abundance of the heart the mouth speaketh: and an evil man out of the evil treasure of 〈◊〉 heart brings forth evil things. There is a treasury of evil in thy heart, variety and abundance of wickedness there: the heart is the store-house, a man’s carriage in his life is but the shop; men do not use to bring out all into their shop, but keep it in their store-house that is full stil: so be it known unto you, you who in your speeches and carriages discover it, you are desperately proud, and wordly, and carnal, and prophane; there's a thousand times more of that wickedness in your hearts; there's a treasury, a store-house of all abominations. Nay, the deceitfulness of the heart is above al; the masterfullnesss of the heart is beyond all that we can conceive: a man may discern a man’s life, and perceive what is there suitable, or cross to the will of God; but the heart is desperate decentful, who can know it? Jeremiah 17. 9. The will of man is uncontroulable. Thatwhich the apostle James speaks of the tongue, that it is an unruly evil full of deadly poison, none can tame it, James 3:8. It is much more true of the heart, for whatever wickednes is vēted by the tongue, its first in the heart; and its there much more: men may gag a man’s mouth, and fetter his hands and feet, but oh the corrupt will of man, who can restrain that? The truth is, it will stand out against all reasons and arguments, and nothing can move the will except God work upon it. As they said, in 1 Samuel 8:19. When Samuel gave them reasons against monarchy; they say not, your reasons are not good, we will answer them, and bring better reasons for what we desire; no, but we will have a king. And as the Lord says to the house of Israel, Ezekiel 33:11. Turn ye, turn ye from your evil ways, why will you die? Give me the reason of it: it is not my will you should die, I forbid it; its not suitable to reason, that gain-say it; its not agreeable to nature that abhors it, to have your sins, and to have the plagues of them for ever: nay, but we will have our sins whatever come of it. This is the nature of the corrupt will of every carnal man.

Hence again we may see how cross to reason and* common sense the corrupt carriage of ungodly men is, when they be left to their own wils: we look at it, not as a part of weakness, but a madness in truth; if a malefactor will lie in the dungeon, when means of deliverances is afforded; for a man to choose his fetters, and to keep on his chains and bolts, when he may be freed: yet this is the case and condition, yea the disposition of men who are not willing to be severed from their sins, nor to be set free from those chains of darkness wherewith they are fettered, and go up and down imprisoned in the world. Sin is compared to a deadly poison; the poison of asps is undertheir tongue, Romans 3:13. That is, such 〈◊〉 which is deadly and venomous which admits no remedy, no cure, no recovery: now, shouldest 〈◊〉 see a patient that should be offended with the medicine that would cure him, or with the Physician that would counsel him, and recover him out of 〈◊〉 disease? Or take it heinously, and grievously that any should keep him from drinking the poison that would destroy him? Each man would conclude that his brain were more distempered than 〈◊〉 body, as doing that which is directly cross even to nature, which desires the preservation of itself, even in unreasonable creatures. Turn but the tables as we say, consider aright thine own carriage, 〈◊〉 thou wilt confess it is thy case, thou art the man thou art poisoned with the loathsom, and 〈◊〉 lusts of thine own heart, which threaten thy everlasting ruine, and that beyond recovery in 〈◊〉course of ordinary means; thou art not able 〈◊〉 hear the counsel that would direct thee for 〈◊〉 cure, nor bear a savory and seasonable 〈◊〉 which would take away the poison of those 〈◊〉 distempers: thou canst not endure to be severe from that which will sever thy soul from God: 〈◊〉 canst not abide the Word, or the messengers 〈◊〉 would take away that from thee which will take 〈◊〉 way thy peace, thy comfort, thy happiness and a thus herodias waited for the baptists life, 〈◊〉 he endeavored to cross her in her incestuous 〈◊〉 and loathsome abominations, Mark 6:19. Therefore herodias had a quarrel, a secret grudg again him, and would have killed him: she lay at 〈◊〉 she was watchful and covetous to observe and 〈◊〉 any hint of opportunity offered to do him harm, because he desired, and endeavored to do her the greatest good that he could. A type of this we may〈◊〉in the Israelites when their own hearts could tell them, and their own experience could testify, and that unto their own sense, it was the greatest pressure that ever they found, the 〈◊〉 of the wrath of pharoah, and that they sighed under it, and their groans went up to heaven. And yet they would return to their own ruine, and to the house of bondage: and, would God, said they, we had died in aegypt: aegipt typifyed the kingdom of darkness, the state of sin and death; and Pharaoh was a type of Satan, who exerciseth the fierceness of his fury upon the souls of those that are under his power: somtimes men will cry unto the Lord by reason of the hard usage they find from sin and Satan, yet when God comes by his word and the counsels of his servants to pluck them out of their sins, and out of their bondage, they cannot endure that, they will rather return again unto, and lie down under the bondage of sin and Satan, than be delivered from it.

John 5:40. Our savior Christ tells the Jews there, you will not come to me, that you might have life: Christ hath purchased it, and promised it, and offred it; yet says he, you will not come to me, you will not, though you may have life and happiness for the coming for.

Here's also a ground of trial. We may hence* discern, and that undeniably, and easily, what our condition is, whether we be yet in our natural estate, so far from the interest and possession of Christ, or any saving work of his spirit, as that indeed we have not attained any through preparation hereunto.

We need not send up to heaven to look into the cabinet counsels of God’s everlasting decrees:〈1 page duplicate〉〈1 page duplicate〉what is 〈◊〉 concerning us. Descend thou into thy own soul, thou hast that in thy bosom will be the best discovery of thy condition: ask but honestly, plainly, and in earnest thy own heart, and that will cast the ballance, and that beyond all question. Such as thy will is, such is thy condition; look what thou wouldst be, that thou art in truth, and in the account of the almighty. The Lord cares 〈◊〉 for all the court complements thou canst express in the ways of christianity; he 〈◊〉 not for 〈◊〉 thy fair 〈◊〉, and the quaint appearances of 〈◊〉; was thy carriage gilt over with the most glorious shows of godliness, and thy tongue tipped with the language of heaven; this will not do the deed. This would not answer the Lord’s expectation, nor thine own hopes and comforts in the issue. It was said concerning eliab, David’s elder brother, when it was conceived that he should be the man appointed for the kingdom, and indeed holy Samuel was deceived in his goodly stature, surely this is the Lord’s annointed: the Lord himself checks his judgment, man looketh on the outward appearance, but the Lord looketh upon the heart, 1 Samuel 16:7. Look we then as God looks, and judge we as he judgeth, if we would have comfort and truth in our judgment, that we may not fail in that, and so our hopes and happiness and all fail in the issue. Thou sayest, thy 〈◊〉 is savory and free, thy understanding large, thou art able to search the mysteries of grace, thou knowest in a great 〈◊〉 the things of grace, and art able fully to express what thou knowest; and thou pretendest readmess and zeal for the service of the Lord. Thou 〈◊〉 all these are thus. And I say, what is thy heart thou lookest to these? I say, look to thy heart, and then to these, that is God’s way. The people in Deuteronomy 5:28.made as full and free a profession as all the world could desire, but the Lord desired somwhat more, 〈◊〉 went further, they have well said, but oh that 〈◊〉 were such a heart in them, v. 29. It is the heart then that gives the casting evidence of a man’s condition, and will not deceive.

The woman that hath two suiters that make love and express their 〈◊〉 to her, if she ask her own spirit, that will easily speak which is the man that must be her husband; the answer which will 〈◊〉 it is this; such a one hath her heart, he hath got her good will, and therefore hath gained the woman, 〈◊〉 is his; to give one all good language, and 〈◊〉 entertainment, that is nothing, if another hath the heart. So if the question be (which is indeed a question of the greatest consequence in the world) whether art thou to be matched to thy sin, or to thy savior? To thy lusts, or to the Lord Jesus? This will put it beyond peradventure, hath some bosom lust got the will of thy soul, and holds it to this day? Thou art certainly a corrupt and carnal wretched creature. All thy 〈◊〉 carriage and 〈◊〉 entertainment, or good language 〈◊〉〈◊〉 the Lord Jesus, it's nothing, thy lusts have thy heart, and Satan hath thy heart by means of them, and this is thy condition to this very day. It's 〈◊〉, as experience proves it, that he that is the owner of a country, may be forced by the power of an enemy 〈◊〉 in upon him, to forsake the skirts and borders of it; but if yet the strong places, 〈◊〉, and citadels be in his possession, which command the country, each man concludes he is lord and 〈◊〉 of the country still, hecause he hath these〈◊〉, and strong forts, whereby he can command it at his pleasure. As in the country, so in the rule of a man’s carriage and conscience; possible it is,nay ordinary that there may come some 〈◊〉 power and evidence of truth, and the Lord may so mightily assault the soul with the battery of his word, and levy such forces of arguments against the prevailing power of sin, in our practice, as that 〈◊〉 may cause our corruptions to retire and forsake the frontiers, and out-works, the tongue, and hand, and behavior; but if yet the will, which is the main castle, and hath command of all, if that, I say, be still at league with our lusts, and the power of corruption is there entertained and acknowledged, thou art yet under the power of Satan, and possession of thy sin. The unclean spirit may now and then go on walking, and be cast out from exercising that sovereignty and extent of jurisdiction, as to act the hand, and eye, and tongue to the practice of evil; but as long as his house is swept and garnished, the soul willing to give way, and welcome to any bosom distemper, he returns again and prevails as much, nay, more than ever, Matthew 12:43-44-45. Whatever thou hast received, if thou hast not a heart against thy sin, thou hast nothing will do thee good. Whatever thou givest to God, or doest for him, unless thou givest thy heart unto him, and bestow that upon his service, thou doest nothing that will stand thee in any stead: the want of this was that which Moses so heavily complained of, Deuteronomy 29:3-4. You have seen all that the Lord hath done for you, the signs and wonders that he hath wrought for you, yet the Lord hath not given you an heart unto this day: as who should say, all these will but aggravate your sins, and increase your plagues, your naughty hearts will abuse all, and bring a curse upon all the blessings you enjoy: all thy services without a heart severed from thy sins, is but as a dead sacrisice, which the Lord loaths: as she to sampson,though he pretended all love, yet this she looked at as an evidence of want of love, because his heart was not with her; how canst thou say thou lovest me, when thy heart is not with me? So the Lord to all the fair pretenses of fals-hearted professors; how can you say you love me, when your hearts are not with me? You will not part with your lusts.

But you will reply, this is a hard saying, who* can hear it? Who can bear it? This is all we have to bear up and support our hearts and hopes with. True it is, our natures are naught and corrupt, our distempers strong, infirmities many, and failings great; we cannot deny that which our actions discover, we are too frequently and shamefully snatched aside, and surprized by our corruptions, and our distempers overbear us; yet the Lord knows, and we would have you to know, we would be other, we want power against our distempers, yet we want not will to be severed from them.

So said, and so done, well and good: you profess so, prove what you profess, and it 〈◊〉; i* wish it were so, and that's the worst I wish you: but try it then, and be sure you do not fail, for you are brought to the lowest and the last cast; it's as the book to the malefactor: this is the very door of grace, and the gate of heaven, to be willing to be severed from sin: God never wrought upon you for good, unless this be wrought in you.

The evidences are four.

He that is willing to part with his sin, is speedy and unweariable in seeking and improving of those [ 1] means whereby he may get rid of it, and which may remove it from him. The will is the great wheel which sets all, and keeps all a going, and will causea man to break through all discouragements and 〈◊〉 that can be cast in the way, neither difficulties nor oppositions be they what they will be, can either daunt it wholly, or put it upon delays; the hands may be bound, the feet fetter'd, either want of liberties or opportunities may prejudice a 〈◊〉 practice, or the opposition may be so 〈◊〉 and fell, that may force a man for the while to cease the performance of his work, but if the will be settled and resolved that cannot be removed: so the apostle, Romans 7:18. To will is present with me: though he cannot do what he is enjoined, God requires, and duty 〈◊〉, yet he can will what he cannot do: so the prophet David, Psalm 119:4-5. Thou hast commanded us to keep thy precepts, oh that my heart were so upright, and my ways so directed that I might keep them; I do not, I cannot do as my duty is, but oh that I could do so; I cannot do as I should, yet I cannot but wish it. This you shall find when the faithful are at the greatest under, when some spiritual damps and qualms come over their hearts, yet these privy yearnings of their hearts towards God and the ways of his grace will appear: as in a swound, when all the acts of the sences are bound up, and the pulse is not to be perceived, yet hold a glass to the mouth of a fainting man, and you shall perceive some 〈◊〉 breathing ever: so it is when all abilities, enlargements seem to fail; when temptations, desertions, and violent surprizal of some venemous distempers, take away sense and feeling, power and performance; yet you shall perceive his breathing, if you bring the soul to a command or a promise, oh that my heart were so upright, Psalm 119:20. My soul breaketh for the longing it hath to thy commandments at all times,〈◊〉david: and 〈◊〉paul, Romans 7:19. The good I would, I do not,the evil I would not, that I do: I do evil, but I would not do it; I do not the good, but I would do 〈◊〉. And therefore, as blind bartimaeus when his heart was set to seek the recovery of his sight, as soon as he heard that Christ passed by, he cried out, jesus*thou son of David have mercy upon me; they rebuked him, and he cried yet more earnestly, thou son of David have mercy on me; and our savior asked him, what ailest thou? What was his will set upon? Oh lord that I may receive my sight. So it is with a sinner whose will is set to seek relief against his sins, if there be any opportunity offred, means afforded, any occasion that may lend relief against his sin, how speedily upon the least inkling will he listen to it? If Christ pass by, in conference, in communion, in public or private, in set seasons, or such as could not be expected; whereby the healing virtue of the blood of Christ may be dispensed, they greedily repair thither: and if the question be what wouldst thou? The answer of the soul is, oh lord that I may receive power against my sin: and if he get it not he will be unweariable to pursue the Lord, until he hath attained it. So the lamenting church they took unto themselves words, the sum and substance of all their requests, Hosea 14:3. Take away all iniquity, and receive us graciously; not take away the punishments that pinch us, not the judgments and terrors that may justly perplex us, in the times of our necessities, but take away our iniquities: a wicked man may have a velleity, some sleepy wish for a turn against his sin, for the attainment of his end, but it's but for a fit, and not for the removal of his sin, but some evil that it brings: nay, the heart of an ungodly man holds counsels against the holy commandments of the Lord, and plots how he may sitly put by the authority of the truth thatwould take away his evil, Job, 22:18. The counsel of the wicked is far from me. There is a 〈◊〉 purpose of spirit to maintain some distemper which cannot be in a godly man.

He that is willing to part with his sin, he takes greatest delight in those means which either discover his sin more fully, and work most kindly upon the heart, that godly sorrow which causeth repentance never to be repented of, and are the most piercing and powerful to remove it from him. For it's the greatest delight that can befal a man to have his will and desires answered: that which the will desires most to have when it wants, it delights most in when it hath it. It is so in the diseases of the body, when the blood is foul and so feaverish, and fit to cause a pleuresie, the humors gross and 〈◊〉, and molest the stomach, so that nature desires to be unburdened; he that hits the right vein, and that physick which works kindly and strongly upon the right humor: the patient receives marvelous ease, and nature special relief and refreshing; that which takes away most of the burden, bring most ease. So it is with a soul truly willing to be severed from his sin, being burdened and infested with the venemous pollution thereof, it finds most delight in that ordinance that works most kindly and effectually upon it; the saddest counsel, the sharpest reproof, the most searching trial, that ransacks every corner of a corrupt conscience, now a man hath his will, and is marvelously pleased with it.

So David when abigail met him and reproved him, and counselled him against his sin, 1 Samuel 25:32-33. Says he, blessed be thou, and blessed be thy counsel, and blessed be the Lord, which hath kept me this day from shedding blood; that hast kept me this day from venting this distemper, and hast met me so〈◊〉 and spake so effectually unto my soul. 〈◊〉 heart that finds his special corruption his greatest 〈◊〉 wherewith he is most pestered, is therefore 〈◊〉 willing to be rid of that, which is most 〈◊〉 to him, and therefore the Word that meets 〈◊〉 directly, and works most powerfully, his will, 〈◊〉 God’s will meet there fully, and therefore he is 〈◊〉 pleased: when a reproof stabs him to the 〈◊〉, oh more of that lord; and that comfort〈◊〉 would remove his main discouragement, he 〈◊〉 the continuance of that: that exhortation 〈◊〉 would awaken his sluggish spirit, and put life 〈◊〉 virtue into his soul, he says, speak home there lord, Proverbs 2:10.when wisdom entreth into thy 〈◊〉, and knowledge is pleasant unto thy soul: oh 〈◊〉 hath wished this, longed for, looked for this, and 〈◊〉 now he hath his will, and his hearts desire, 〈◊〉 is pleased at the heart; when the Lord brings off his spirit kindly that was awk and wearish in duty, 〈◊〉 the best day that he hath seen a long time; oh 〈◊〉 he that I had such a heart still, ever to be in this 〈◊〉, for God and against my sins: and still he〈◊〉 in that frame; Psalm 85:8. I will hear what God will speak to my soul: whereas a corrupt heart when the Word meets with his beloved lusts 〈◊〉 the heart is in league, and indeed would not only pinch, but pluck it away by main force; it's death to him, and so distastful as that he cannot endure it, though he can hear many counsels, receive some general reproofs, and listen to many 〈◊〉, yet this he bears not: it is as though a man should rent a member from his body, or pluck one part from another; the sinner riseth up with fell opposition here: as she said when she had lost her darling, and conceived that the man of God had a hand in it, what have I to do with thee, thou man of God?*so what have 〈◊〉 to do with that reproof, that 〈◊〉, that admonition, that examination: thus 〈◊〉acts, 22:22. They heard Paul until he came to 〈◊〉 word that was most cross to them, and then they cried out away wich him, they could bear him 〈◊〉 longer then. When demetrius his trade was 〈◊〉 to fall, he could not want his gain, and 〈◊〉 not renounce his idol, all is in an uproar, acts,〈◊〉 there was an outcry by the space of two hours, 〈◊〉 is diana of the ephefians; they would not 〈◊〉 with their gain, nor with their 〈◊〉. So 〈◊〉 dealt with stephen when he came close to them, 〈◊〉 discovered the rebellion of their hearts and lives; acts, 7.they were not able to bear it, but stop 〈◊〉 ears, and run upon him, and he must lose his 〈◊〉 rather than they be disturbed in their lusts: this 〈◊〉 the guise of the heart of every natural man who 〈◊〉 not willing to part with his sin.

If the sinner be seriously willing to part with 〈◊〉 sin, he is restless, and unsatisfied until it be 〈◊〉 and taken away from him, he finds nothing that 〈◊〉 can have any sweet contentment in as long as he 〈◊〉 that distemper which is cross to his will, and God’s will also. As Haman when he had all the caps in the country uncovered to him, and all knees 〈◊〉 before him, yet all this was nothing to him, 〈◊〉 avails all this (says he) so long as I see mordecai 〈◊〉in the kings gate? Esther, 5:13. So had he all abilities, did God vouchsafe unto him all enlargements, had he the hearts and approbation of all 〈◊〉 in the world, to honor him, to esteem him, yet〈◊〉 dasheth all, what avails it so long as this pride, 〈◊〉 peevishness, this frothy vain heart remains within me? When the heart is assaulted with some sudden qualm or deadly fume that assaults the spirits, 〈◊〉 ye drive it from his heart, nothing will do him good,oh he is sick at the heart, now I thank the Lord it's gone from my heart: so it is with the plague of 〈◊〉 that assaults the heart, a man that knows it, and 〈◊〉〈◊〉, and is really sick of the lusts and corruptions that are in his heart, he can never be at quiet until he find his heart in some measure freed from the power and poison of those sinful distempers: as rebecca said, if Jacob should take a wife of the daughters of heth, what good shall my life do me? Genesis 27. Last: so what good will my credit, my profit, my profession, all my privileges and performances do me, if my heart be married to any base lust? 〈◊〉 my corrupt will, and my wayward; peevish, stiffness, and malignancy of heart continue with me still.

But thou that canst lift up thy head and know all these evils in thee, that God knows and thou knowest there are such bosom abominations which thy heart finds and takes contentment in, thou canst live with them, talk with them, lie down and sleep with them, and arise with them again; nay, and thy corrupt heart is restless if it may not be pleased and satisfied with thy lusts: amon is sick of incest, ahab of covetousness, unless they may enjoy〈◊〉 lusts, they cannot enjoy their lives. Grace! I would not trouble my self, or spend any time to prove that such have any grace.

When a man’s sins are so far from being his vexation, that it is his vexation that he cannot have free 〈◊〉 to commit his sins, that he is vexed with the Word that discovers his evil, vexed with conscience that checks him for it, plagued and tormented with all that come in his way that will cross him in his lusts: if there be a graceless heart in hell thou art one to this very day, thou didst never know what it was to put off the will of sinning.

Observe where the will takes up its last stand, and [ 4] what it looks at as that which lastly satisfies its desire either in pretended parting with sin, or in performance of duties, or improvement of means. The end steers the action, and gives in evidence of the goodness of it: the merchant and the pyrate goes in the same channel, useth the same wind to carry them, the same compass to direct the one about his honest affairs to serve God’s providence and his own duty, and the other to serve his own covetous and unlawful lusts of theevery and spoiling: so here, I speak it for this purpose, because it's one of the cunning cheats of a deceitful heart, he will perform such duties, and forsake such sins, not because he either loves the duty, or loaths the sin, but because he would land himself at the place where he would be, at some other end of his own. Nay, it's possible and ordinary for a man to part with his sin for a push, when indeed it is only that he may keep his sin: as Paul spake of onesimus, he departed from him for a season that he might be received for ever; and as the adultress chides her mate before others, that she may enjoy him more freely without fear or suspition; so it's usual for a false heart to chide with his corruptions, and to speak great words against them, when yet the secret 〈◊〉 is but to enjoy them more freely by that means: therefore let not the Devil cozen you with colors, your confessions and resolutions, your prayers and tears against your sins, and that in secret, and that unto God; if your hearts 〈◊〉 these but as means for your own ends, you never were willing to part with sin.

The 〈◊〉 of a gracious heart is, never to take up his stand until he come to God and the guidance of his grace and spirit, hosea, 14:2-3. and so forth. Take away all iniquity and receive us graciously,what have I to do any more with idols? and so forth. And the heart will never more have to do with these sins, but with God; he sees these evils, sorrows for these, 〈◊〉 to have these removed that he may be under the power of God and his grace; as Samuel said to Israel, 1 Samuel 7:3-4. If you do return unto the Lord with all your hearts, then put away your gods, and prepare your hearts unto the Lord, and serve him only: so if you be indeed resolved to forsake your sins, and renounce your corruptions, then abandon them, and all occasions leading to them, and all beginnings of them, and submit yourselves, your thoughts and affections to the Lord, and to his word, and serve him only: lodg thy soul here, and let it never take up its stand until it come hither.

The last use is of exhortation and direction both* together: it should guide us, and it should persuade us, to take the right way of reformation: never leave thy prayers, and tears, and sorrows, and remorse, until thou come to thy very heart; thy tongue professeth fair, and thy hand forbears the practice of evil, but ask thy heart, heart what sayest thou? Shame may prevail with thee, authority of men may constrain thee, and conscience may force thee to abstain from evil; I but, what says thy heart? Art thou willing to part with thy sin? I do not do it, I dare not do it; but will, what sayest thou? Heart, what sayest thou? Never cease before you be able to answer, I am really willing to part with every sin I am convinced of. It was the great complaint of Moses concerning the people of Israel, that notwithstanding all that the Lord had done for them, yet they had not a heart to fear him,*and to walk in obedience before him: so 〈◊〉 may say, God hath crowned thee with 〈◊〉, honoredthee with encouragements, thou hast the esteem of others, thou hast all liberties and opportunities to be as good as thou shouldest be, but truly all these will do thee no good, unless thou hast a heart for God and against thy sin, therefore rest no where until thou hast this. The great fort that must be taken, is the will, or else all the rest is as good as nothing: he that will cure a disease must not only skin it over, but must take away the core of it, if he think to heal it throughly, and cure it fully: so here, it is not enough to wash a man’s mouth, and to wipe his hands, but the core of a man’s corruptions must be got away, thy soul must be brought off from the will of sinning, as well as from the practice of sinning, or else thy soul will never be brought home to God: stay not therefore until thou comest hither, and be sure to make sound work here. Men that cleer ground, they content not themselves to lop off the tops of trees, but they stub up the roots, then they make cleer work: so here, be sure you stub up the heart and will of sinning (that's the root of all) or else all that you do is in vain; it was our saviors expression to the Pharisees, luke, 11:39. Ye fools that make clean the outside of the cup and the platter, but your inward part is full of ravening and wickedness: they began on the wrong side, they contented themselves to 〈◊〉 the 〈◊〉, their outward conversation to manward, and left corruption in their hearts unsubdued, unremoved, and therefore our savior Christ calls them fools and hypocrites for their labor: what can you say to my life? What hath any man against me? If thou hast no more 〈◊〉 say for thyself than that comes to, thou hast nothing at al; 〈◊〉 thy heart be not clensed from those iecret corruptions of thine. [ 1]

Let me leave two or three directions here, thatare just in my way, not interfering with anything to be spoken afterward.

Know that the greatest work of reformation, repentance, and the comfort of a man’s spiritual condition, it lies mainly in the will: the greatest work and the greatest difficulty lies here, brethren. If you look at it as a matter of ease, that thou canst do it with the turning of a hand, and make wash-work of it, thou never knewest it, and thou shalt never attain it: it's one of the devils greatest delusions whereby he cozens thousands, to persuade men it's an easy matter to be religious: no, 〈◊〉 know it, unless you find it the greatest work in the world, you will never find endeavors suitable, nor success answerable for the comfort of your own souls. Oh therefore that every man would go home convinced and persuaded, God hath helped me to temper my tongue, and to keep my hands, the Lord hath given me an enlightened judgment, a reformed life, but oh the difficult work is behind, this wretched heart of mine, the hardness of that, the impossibility of that! Conclude it therefore, and resolve upon it, it will cost me hard work, and unless the Lord enable me, and set in mightily and constantly upon my soul, the work will never be done: the heart is deceitful above all things, and desperately wicked, Jeremiah 17. 9. There is no hope of it, as it were, the hand, and eye, and tongue may be reformed, but the heart is desperate, who can know it? Who can mend it? Who can overpower it? If thou hast found it easy, nay, if thou didst never stand amazed at the difficulty of the work about thy heart to get that severed from thy sins, thou never hadst the right discerning of it to this day. Paul cried out of the body of death, Romans 7. Last, who shall deliver me from it? Not from the eye, or the hand, but from the heart,the will of pride, the will of uncleanness, the will of 〈◊〉, and here he is at a stand, at an amaze with himself, who shall deliver me!

Beleaguer thy heart and will with the cleer evidence [ 2] of the truth of God, that it may not be able to make an escape from under it. It is with subduing the will, as it is in winning a strong hold; it's marvelous hard to 〈◊〉unto it, no battery can be made against it, those that are, do not prevail, 〈◊〉〈◊〉 taking of it; then they besiege it, so that none shall come in to bring any help, 〈◊〉 none go out to find any relief, then in time they will be famished out, and so forced to surrender. Do so with thy soul, thou hast a crooked proud 〈◊〉 will that hath outbid all the ordinances of God, no battery could ever prevail against it; therefore labor to besiege it with the evidence and plainness of undeniable arguments of truth from the Word, that nothing may come in nor out; listen not to any carnal reasons within, suffer not either honor, or profit, or pleasure from without to enfeeble the power of the truth, but so besiege it with the evidence of the Word, that the soul may say, this is my sin, this is my plague, this is my state, it will be my ruin unless the Lord show mercy to me, this will tire the heart of a man, and there is no other way in the world: and it's certain that the heart will either lay down his corruption or his conviction; but this is our misery, that some go out, and some come in, and so the heart is relieved and holds the siege long.

The last direction (which may prepare us for [ 3] the next point, viz. The hand of the Lord to work this for us) when thou art persuaded this stubborn heart will cost me many a prayer and tear,and bring me often upon my knees, it will never do else, if I think it's easy I never knew what it was, and when thy heart is so besieged that it finds no relief; then brethren look often up to heaven, he only that made the heart can frame the heart to the blessed obedience of his own wil; all that we can do, is to use the means, and lie under the ordinances that God may do that for us which he requires of us. It's the Lord’s own promise, Ezekiel 36:26-27. I will take away the heart of stone, and give a heart of flesh; therefore go and cry to heaven, and say, lord it is not in our hands to do it, but thou hast said thou wilt give unto thy servants a heart to hate sin, we come and beseech thee deny it not unto us: look to him we should in whose hand our hearts are that he may do that for us which we cannot do for ourselves.

Book viii.

John 6:44.

No man can come to me, unless my father which sent me, draw him.

We have already debated and dispatched two of those divine truths, wherein the dispensation and manner of God’s working upon the soul in preparation was conceived and described.

 1 that he finds the sinner settled upon his 〈◊〉, and in the security of a sinful condition.

 2 that he was wholly unwilling to be severed therefRomans That it is a death to him to be awakened out of this dead sleep when he saw no danger, nor feared any; but pleased himself in his dreams and deluded 〈◊〉 of his own happy condition.

 3 the third and last point now comes to skanning and consideration, wherein indeed the pith and marrow of this so deep andmysterious a dispensation of the Lord upon the soul discovers itself; the two former only made way for the more plain explication of this last, and the more easy apprehension of it by those who are willing to understand. Namely,

That by a holy kind of violence he is driven out of his sin, and drawn unto Christ by God the father, notwithstanding all the 〈◊〉 and utter unwillingness to the contrary.

And for the foundation of our following discourse we have chosen these words, which out of the very scope of the place and intendment of our savior, present to our view the former point, and 〈◊〉 in full sense thereof from the very letter of the word: I shall omit all other particulars in the verse, 〈◊〉 only single out that which directly concerns my purpose in hand. And that's this.

God the father by a holy kind of violence* as it were, plucks his out of their corruptions, and draws them to believe in Christ.

Before I come to handle this point, this I would premise by way of preface, that I purpose to handle both these together; both, plucking from corruption and drawing to believe, for they are both performed by the same action, or motion; and therefore its most fit as they be in nature together, so we should discover them together. For as it is in bodily things that are obvious to our eye and 〈◊〉, he that plucks two things asunder which wereglued, by the same motion at the same instant 〈◊〉 he plucks the one from the other, he plucks 〈◊〉 brings the one neerer to himself. So here, by 〈◊〉 same stroak, and at the same time the Lord is 〈◊〉 to pluck the soul from sin unto which it was 〈◊〉, he brings it neerer to himself, and it is made 〈◊〉 for himself, that so it may be united unto his 〈◊〉 and these two are required before a man can receive that grace that he stands in need of. As in part out of joint that is possessed of many 〈◊〉 humors, or broken splinters of bones, which 〈◊〉 the temper, and hinder the joint from his right work and returning to his right place for a through cure the noysomness of the former is to be removed 〈◊〉 would hinder the part from jointing and 〈◊〉 to its right place, and this cannot be done but with 〈◊〉 kind of violence, which is now our point to be opened and confirmed. For our more orderly proceeding, because the path is not beaten by any pregnant and plain 〈◊〉, we shall desire to 〈◊〉 things with as much evidence as we can, and therefore we shall enquire,

 1 how many sorts of drawings there are, and so which 〈◊〉 meant in this place.

 2 what is the proper nature of that which 〈◊〉 here understood in the kind of it.

 3 how God doth put forth this, and by 〈◊〉 means?

 4 wherein this holy violence is best 〈◊〉 and rightly apprehended in this work.

 5 how this pulling of the soul from sin, and drawing of it to believe, is accomplished, by this violence.

 6 why this work of attraction is given to the father.

These things being considered and cleared, the frame in so mysterious a dispensation will be discerned in some measure, as may satisfy a judicious hearer.

To the first. There is a double drawing, or constraint.

Improperly so 〈◊〉; and its called a moral swasion, to wit, when by outward presenting and offering, or by some vehement pressing and applying an object to the mind, or heart, the affections come to be 〈◊〉, and the will comes to be prevailingly moved, and strongly persuaded to the work: the properties of this kind of constraint, are two,

 1 the objects or arguments offered and propounded, infuse no power in to the will which it had not, but only stirs up, and calls out that which was there before implanted, to put forth itself into action.

 2 when these persuasions are offered, there is still left an indifferency; there remains a freedom in the will, to refuse or receive as she sees 〈◊〉.

Thus the wedge of gold and the babilonish garment, it persuaded and prevailed with achans heart, to covet, and to hide, and then by falshoodto defend it, Joshua 7:21. This occasion, or beautiful bait, drew out that wretched covetousness that 〈◊〉 there before. Thus lydia, Acts 16:15. By her importunity she is said to constrain Paul, who happily otherwise intended it not: maybe, he had weighty occasions which would have carried him another way. Thus in Luke 24:29. It is said by pressing importunity they compelled our savior to stay with them, who otherwise would have gone further.luke 14:23. Compel them to come in.

This the jesuits, and papists, and many of the school, conceive and conclude marvelous, peremptorily, and stifly maintain it even to the death, that this is the only way of God’s drawing. Namely, God opens the eye, and stirs up the will, by propounding objects of worth and greatest excellency; and this is all they would have 〈◊〉 words require. But this gloss 〈◊〉 the text, nor can it stand with the scope of the context or intendment of our savior; for 〈◊〉 words are added by way of correction, when the Pharisees in the foregoing verses murmured at the doctrinee of our savior, with which they were willing to quarrel, because they could not understand; and at his means, which they were willing to despise: our savior to prevent the scandal which weak one’s might happily take, because people of such place and quality rejected his person and doctrinee; he ads these words, none can come to me, except my father draw him. Which is, murmur not, be not offended that the 〈◊〉 entertain not me, nor the Gospel, its a greater work to believe, than either the power or skil of the 〈◊〉, let them admire at their excellency as they please: but it issues out of the purpose and good pleasure of my father, none have power to come, unless he be pleased to draw〈◊〉 that they may come; where two things are 〈◊〉.

 1 there must be drawing, before coming.

 2 they who be drawn, will certainly come.

As the force of the argument evinceth; otherwise 〈◊〉 reason of our savior was of no force: for it had 〈◊〉 easy to reply; the father may draw many 〈◊〉 yet those never come; therefore that is not a 〈◊〉 reason why they did not come; whence its 〈◊〉 the aim of the text disanuls and 〈◊〉〈◊〉 that 〈◊〉.

They who are drawn will come and fail not: but many have these outward swasions; the scribes and Pharisees, who blasphemed the Lord Jesus, had 〈◊〉; and therefore these swasions and 〈◊〉 offers are not the drawing here meant.

There is as divines cal it, a physical, or natural [ 2] drawing, and constraint; (I would rather cal it, a drawing of internal operation) whereby not only the eye is opened, and objects propounded, but there is a power and prevailing impression put upon the will, which gives ability, whereby it may be carried and determined upon its object. So that two things are here,

 1 there is a spiritual and divine power, a divine inspiration fals powerfully upon the will:

 2 by this the will is determined, and undoubtedly carried to its object.

To speak familiarly, plucking implyes a breach of the union between sin and the soul, and 〈◊〉from yeilding subjection 〈◊〉 2 there is the turning of the heart the right way or a right set of soul (being formerly perverted) put upon it. In which to speak properly the 〈◊〉 puts not forth a deliberate act, but is acted by another; as it was in the raising of Lazarus when he stank in the grave, not only those noysom distempers were removed, and the unnatural 〈◊〉 which attended his body chased away, but the 〈◊〉 also was returned and brought again to union 〈◊〉 his body. So here,

The nature of this drawing, and special [ 2] 〈◊〉 of it.

Its the motion and powerful impression of the Spirit of God upon the soul, not any habit of grace in it, nor any act of the soul which concurs with the work of God in this first stroak of preparation:

For,

The soul that is wholly possessed by the habits of* sin, is not yet capable of the habit of grace; 〈◊〉 my flesh dwels no good thing, Romans 7:18. The vessel cannot be full of filthy and puddle water, and at the same time receive that which is pure.

It is the aim of this work to make way and room [ 2] for the habit of grace, to be received; and therefore it is not a habit, nor any act of a habit in the soul as yet: therefore its said, God first turns from darkness, and then to light, Acts 26:18. Takes away the heart of stone before he gives a new heart, Ezekiel 11:19.

This is the influence of light and virtue into [ 3] the mind and will, by the receiving whereof they may be elevated and lifted up above their own ability to supernatural works in future times: and thereforethis cannot be the act of the will and 〈◊〉, since they cannot of themselves let in any 〈◊〉 into themselves. Therefore the Lord takes 〈◊〉 to himself as his own work: hither belongs 〈◊〉 question,

Whether nature or grace be the first subject of*〈◊〉? Nature cannot, for, 1 Corinthians 2:14. The 〈◊〉 man receives not the things of God, nor can 〈◊〉〈 in non-Latin alphabet 〉: 〈◊〉 yet grace cannot do it; for 〈◊〉 there should be grace, before the first 〈◊〉.

Grace is attended in a double respect, 1 as it*〈◊〉 a habit or gracious quality received into the soul:

As it is a gracious impression upon the soul, the 〈◊〉 must be prepared before any habit of grace 〈◊〉 be received: but there needs no disposition in 〈◊〉 soul to receive the work of the spirit that must 〈◊〉? There needs no preparation to make way 〈◊〉 the work of preparation, but there needs 〈◊〉 to make way for the habit. That which 〈◊〉 the first disposition, needs no former, not yet 〈◊〉 any former.

Its not nature, but the soul prepared that is the 〈◊〉 of the first habit. The soul unprepared 〈◊〉 the subject of the spirit that prepares it.

The means how God works the cords, by which [ 3] 〈◊〉 draws.

The spirit of the Lord lets in some powerful light [ 1] 〈◊〉 the truth into the soul when he is passing on in 〈◊〉 ways of destruction, and tells him, this is not 〈◊〉 right way to life and salvation; you must go 〈◊〉 way if ever you go to heaven: the poordeluded, blinded creature never dreaming of 〈◊〉 such matter, so that he drives the soul to 〈◊〉 thoughts: if this be the streight way to happiness, 〈◊〉 have been out of the way all my lifetime; if this 〈◊〉 true, my condition is miserable. Isaiah 65:1. I 〈◊〉 sought of them that asked not for me, I am found 〈◊〉 those that sought me not: thus the shepherd pursues the wildring sheep, if he had not found it, it 〈◊〉 never found home: how many give in evidence 〈◊〉 of their own experience in this kind: I never doubted of my estate, nor ever 〈◊〉 of any necessity to be other, or do other; I went as others did, it may be for fashion sake, either company carried me, or custom prevailed with me; or may be the novelty of the thing inticed me to go, I as little thought of my death, as ever to have my sin and shame discovered: Job 36:9. When the Lord gets man into fetters, then he shows them their transgressions, and how they have exceeded.

Thus the Lord is said to stand and knock at the door of the soul when the sinner is fast asleep, Revelation 3:20. He dazles the apprehension by some mighty flash of truth, like lightning darted in, which makes the soul at a maze by reason of the suddenness, and unexpectedness, and strangness of it. This knock makes the sinner so far to hear, and to take notice of it that some body is at the door, and causes him happily to make enquiry, who is there? Soacts 9:4-5-6. There shines a sudden light about Paul, and a voice heard from heaven, Saul, Saul, why persecutest thou me? As who should say, thou art utterly mistaken, thou knowest not, where thou art, what thou doest, thou mistakest a friend in stead of an enemy. And therefore he amazed and astonished, answers, and 〈◊〉, who art thou lord? Thus the sinner is made to look about him,where am I? This is not the way to heaven. And though the soul would shut its eyes against the evidence and power of the truth, which carries a kind of amazing virtue with it, and therefore invents shifts to defeat the work of it, yet the Lord will follow it, and fasten it upon the soul so as that it shall not avoid it: he that stands knocking at the door will lift up the latch, and make the truth break in; as the sun rising will break through the least crevis. This is the first means whereby the Lord comes to lay hold upon the mind and soul of a sinner, he hath the sinner in chase as it were, that he cannot get out of his sight, or make an escape; thus by the hook of instruction he lays hold upon him.

He encloseth him with the cords of mercy, whereby [ ii] he 〈◊〉 the soul, and compasseth the heart on every side, with the tender of his compassions, hosea, 11:4. I drew them with the cords of a man, the bonds of love; and this the Lord doth to take off those desperat discouragements wch otherwise would dead the heart, and split the hopes of a forlorn sinner, and so pluck up his endeavors by the roots, under the appearance of impossibilities: it can never be attained, why therefore should it be expected, or endeavored after? To abate therefore of these overbearing 〈◊〉, which otherwise would sink the heart, and swallow it up; the Lord casts in some discovery of the largeness of his compassions, and intimates there is no danger to be feared in coming to the Lord, because there is none intended. When Christ stands at the door and knocks, men are afraid to let in enemies that intended our ruine; so it's 〈◊〉 the sinner, he is afraid of God’s justice because of his 〈◊〉 deservings. What? Is Christ at the door? Is it not that Christ, whose grace I have refused, whose spirit ihave grieved, whose words I have cast 〈◊〉 my back? He certainly comes to destroy me who have destroyed his truth, and trampled his honor 〈◊〉 my feet: and therefore the Lord lets in that evidence to the soul as somtimes to his disciples, be*not afraid, it is i; I come not as a judg to condemn thee, but as a savior to save thee; I desire thy conversion,* not thy confusion. So our savior expressed himself to 〈◊〉, acts, 9. Who art thou lord? (says he) I am Jesus, i. E. I am a savior to save my*people from their sins; and so of thee, to save thee from thy sins: why wilt thou oppose thine own* mercy, and so thine own safety? Why wilt thou persecute him that comes to preserve thee? This cable of mercy is made up of four cords, which cannot easily be broken.

The infinite sufficiency of that saving health that [ 1] is in the Lord Jesus, the boundless and bottomless depths of mercy, and that plentiful redemption that is provided and laid up in Christ. That sea of mercy and grace that is able to drown all our sins and guilts, and remove all our 〈◊〉, a treasure that cannot be spent, a fountain that cannot be drawn dry. Isaiah 55:7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy, and to our God, and he will abundantly pardon: he hath pardons in store, such as lie by him, they are not to seek, he hath bowels of mercy yet opened, arms of pity and compassion yet stretched out to 〈◊〉 thee. Nay, though thou coldest not imagine it, or conceive it, yet he can do it, Psalm 103:10-11. He deals not with us after our iniquities, but as the heavens is high above the earth, so great is his mercy to them that fear him. Psalm 1 30:7-8. Let Israel hope in the Lord, for with him there is multiplyed〈◊〉, and he shall deliver him from all his iniquities. Thou hast multiplied thy sins and provocations, he hath multiplied compassions: lo, there thou shalt see a manasseh pardoned, a paul〈◊〉, and yet there is room for thee also. He never casts off any that come unto him, therefore its thy fault only which casts off mercy.

If yet the sinner stand murmering; behold yet [ 2] further: he hath not only sufficiency and enough to do thee good, but freely and frankly offers 〈◊〉 to all that will have it: he is not only content and ready that thou shouldst come, but invites, and persuades thee for to come, that thou mayest be partakers of it: Jeremiah 3:22. Come unto me ye rebellious children, and I will heal your back-slidings: with that, the sinner is at a wonderment with himself; did he not say rebellious sinners? Did he not invite such? Why may not I therefore be entertained?

Yes, the words are express, come ye back-sliding children. If then there be any doubt arising, God cleers it; any question, the Lord answers it; any hindrance, he removes it. Jeremiah 3:1:2:7. They say, if a man put away his wife, shall she return again? Amongst men its usual and ordinary, if an adultress wife depart away, her husband receives her not again; yet return unto me, saith the Lord, though thou hast played the harlot with many lovers.and verse 7. After thou hast done all these things, yet return unto me. Then the soul bethinks itself, shall all these abominations be clensed? all these rebellions remitted? What after all this pride, and uncleanness, and covetousness; nay, after all the abuse of God’s grace and mercy, yet accepted, yet received, yet 〈◊〉. Either then now or never. He that 〈◊〉 so gracious a command, so kind an offer, its a wonder if the Lord do not cast him off, and accurse himfor ever; nay, is he not worthy he should be so?

The lord not only offers it freely that we might [ 3] be encouraged: but heartily intends it; yea, entreats it earnestly that indeed we might be persuaded without gain-saying to yeild. He not only commands the sinner to come, but if he go away, mercy pursues him; if yet he seems to withdraw himself, mercy lays hold on him, will not leave him, but weeps over him, kneels down before him, and begs importunately at his hands his own reconciliation with the Lord, 2 Corinthians 5:17. The Lord by us doth beseech you to be reconciled, the ministers proclaim it, but God professeth it; they desire men, and God in them 〈◊〉, and entreateth to be reconciled.

This makes the bowels of a sinner to rowl within him and drives him to a stand, and almost overcomes our unkind natures: what! A king to entreat a traytor to be pardoned; the judge a theif to be acquitted; a conqueror fall at the foot of a captive and his prisoner, and desire him to be reconciled. I hat God, the great God of heaven and earth who was offended by us, who hath no need of us, who was infinitely happy in himself without us who might with the breath of his nostrils forever confound us, and that justly; why it had been enough, and enough a conscience, but to admit such accursed dust and ashes into his presence, 〈◊〉 to hear him speak, and give him but leave to bewayl his sins before he should have perished for them. It had been a high favor and mercy to have given him leave to have begged mercy, though he had never granted it. But to hear me when I cal and cry, to receive me to favor when I come, that is as much as could be desired. But that God should stoop to man, heaven to earth, 〈◊〉 to meanness, he that was offendedby me, had no need of me, was happy without me, and might have honored the name of his justice in my everlasting confusion, not only to hear me and receive me when I come, but to send after me, but to beseech a damned forlorn creature to be pardoned. This is the wonder of mercy more than I could have conceived, durst have begged, yea I should have conceived it unreasonable to have desired it, nor could I have thought it, but that the Lord hath said it and done it. His will be done, and blessed be his holy name for ever. Oh that I should live to hear of this mercy, but wretch that I am if I should outlive the offer of it, or not entertain it. I need not question, that the Lord is serious and heartily willing to have the tender of his grace entertained, and myself forever comforted therein and thereby. Why he takes his oath, not that he can change, but that he would have me be settledly assured thereof. As I live, saith the Lord, I desire not the death of a sinner but rather that he should repent and live, Ezekiel 33:11. If God do not desire my death but my repentance. Why should I desire my own death? So that the heart of a sinner could almost be content to give way, but yet his loose domineering lusts will not give leave.

If yet the sinner will not come away but staies still, [ 4] and clings to his darling lusts, the Lord leaves the record of these his kindnesses upon his heart, and still out of his long sufferance waits for his amendment and repentance, puts him in mind, and lies pulling at him with these cords of his compassions. Isaiah 30:18. He waits to be gracious: he takes fresh and renewed throws of patience and travels as it were in expectation of the return of a sinner, Jeremiah 13. Last. Oh Jerusalem wilt thou not be made clean? When will it once be? As a woman in travel, ohwhen will the good hour come? Oh! Consider this, is it not a shame for you to suffer the Lord Christ to meet with you at every turn, to follow you from place to place, to attend upon you, in the seas where you have 〈◊〉, upon the shoars where you have landed, in the houses where you dwel, to pursue you in the fields, to hang his pardons at your doors, and to kneel to you at your bed-sides, when you lie down, and when you awake; oh! When will it once be? Let this day be the last day of sinning, of lazying in a Christian course, of carnal formality, let this time, this night be the last night of provocation and unprofitableness under all the privileges and means of grace you enjoy: once at last let that proud heart be humbled, that peevish spirit meekned, those covetous desires, unclean affections be changed: when will it once be? See how the Lord sends by the prophet, and pleads with them, and puts them beyond all appearance of any pretense. Turn ye, turn ye, why will ye die oh ye house of Israel? Ezekiel 33:11. Have ye any reason to desire, or endeavor your own destruction, against your own reason, your own good, my will, why will you die? Plead thus with your own hearts for your own comfort. I have reason to return, but no reason to die; what is most for my good, and the Lord so much desires, let me endeavor it. See then how these cords of 〈◊〉 compass about the sinner, and lie hard at him to draw him from his sin.

The lord proclaims his mercy openly, freely offers it, heartily intends it, waits to communicate it, lays siege to the soul by his long sufferance: there is enough to procure all good, distrust it not: he freely invites, fear it not, thou mayest be bold to go: he intends it heartily, question it not: yet he is 〈◊〉and wooing, delay it not 〈◊〉, but hearken to his voice.

But if these limetwigs of love cannot catch you, [ 3] these cords of mercy cannot hold you, he hath iron chains which will either pluck you from your evil ways, or they will pul you all in pieces. The third means (therefore) by which the Lord draws, is the cord of conscience: if the bonds of a man and of kindness will not prevail with us, the iron hook of conscience will drag us with a witness to forsake our beloved lusts, to come to the Lord to be ruled and to be saved. Now the hooks whereby conscience holds us are three principally, whereby it tears the heart away from those wretched distempers, and holds the sou! From under the power of such base corruptions which have taken greater place, and exercised greater power over it.

God stirs up conscience, and arms it with authority [ 1] for the stilling and settling of such unruly distempers which heretofore have refused his power and neglected his law, and so took much place in the soul, and carried lt to the commission of much evil against the mind of conscience. So that whereas conscience was kept under before by reason of the mutinies and conspiricies of many corruptions in the heart; and was blinded, 〈◊〉, and benumbed with the violence and unruly rage of many wretched lusts, so that either it did not see, what was to be done, or could not be heard in what it would speak, at least was utterly unable to prevail. The Lord now hath awakened conscience, and put that life, virtue, and authority into it: that now conscience begins a fresh to take upon him, and to show his sovereignty and rule; he will not take it as he hathdone, but publicly proclaims his 〈◊〉 charge, and edicts, not to be contradicted or controuled upon the pain of the severest punishments.

This is the first work of conscience to be a forewarner, and to admonish the soul of evil, to exercise a severe charge, and give uncontroulable commands against sin: so that corruption comes to be snubbed and checked, and the soul kept in awe under him which it scorned before. It fares in this case with conscience as with an high sheriff, or some special officer of note in the country, in the absence of the king, while he is gone aside there ariseth a mutiny and tumult of unruly persons, which tear his commission, withstand his proceedings, and offer in an outragious manner to lay violent hands upon his person; so that as he can do nothing, so he dares show little distaste, but express no strong opposition against them, as not having power enough to surprise and crush them in their 〈◊〉, but is compelled to sit still, and say nothing, knowing as David said, you are too strong for me you sons of zerviah: he finds his party too weak to deal with them, thefrore puts up all contempts and indignities for the while; nay, as it is with many 〈◊〉, their numbers being many, their carriage furious and unreasonable, somtimes they strike the constable instead of being ruled by him; but when the king returns, renews his commission, and gives him more power than ever, and sends supply to aid and 〈◊〉 him, then the sheriff lifts up his head, having got a larger 〈◊〉, comes with more undaunted courage and resolution, having got assistance 〈◊〉 to support himself; and he makes open proclamation, that whereas there hath been such and such 〈◊〉, be it known, that they are all to be〈◊〉 and commanded in the kings name, upon 〈◊〉 notice hereof to lay down all weapons, to still all 〈◊〉 disorders upon pain of death to any that shall 〈◊〉 the law in that case.

So it is with conscience, when by the crowd and 〈◊〉 of many accursed lusts and corruptions, 〈◊〉 eye is blinded, the edg dulled, the commands of 〈◊〉 corned, so that men make a mock of conscience, 〈◊〉? Your conscience will not serve you, your 〈◊〉 will not suffer you, to lie, to laze, to 〈◊〉, to deceive, your conscience will not allow it, 〈◊〉 you make a fool of your 〈◊〉? What care 〈◊〉 for conscience or you either, I will do what I like, what I list for all conscience: thus a company of 〈◊〉 imprison the high sheriff, or beset his house; 〈◊〉 when God shall awaken conscience, and quicken 〈◊〉, and renew the commission in the hand of 〈◊〉, so that it comes enlightened and armed with 〈◊〉 from heaven, he then makes open 〈◊〉 to the sinner, forewarns and threatens the 〈◊〉, thou that hast had no care of the 〈◊〉 of God, but slighted all directions and 〈◊〉of his word; be it known unto thee by 〈◊〉 received from heaven, I charge thee in the name of the Lord Jesus, as thou wilt answer it at that great day, upon pain of everlasting damnation, take heed of these sins, and lay down these rebellions, and withal shows his warrant: and look here 2 Thessalonians 1:8. The Lord Jesus will come in slaming fire to render vengeance against all that know not God, and obey not the gospel; take heed therefore of this disobedience against the Gospel, you will rue it eternally else: and loe here again, Proverbs 29:1. He that being often reproved hardeneth his heart, shall suddenly be consumed, and that without remedy: thou hast been often reproved for these and〈1 page duplicate〉〈1 page duplicate〉these evils, and still thy heart is hardened against all reproofs, take heed lest sudden destruction come upon thee: so again 1 Corinthians 6:9. Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with man-kind, nor theeves, nor covetous, nor drunkards, nor revilers, 〈◊〉 extortioners, shall inherit the kingdom of God. Do not you know this (saith conscience) have not I often told you of this? Have not I warned you of it? And yet thou art still guilty of these and these evils. Thus conscience comes armed with evidence and authority of the truth; like the angel with a drawn sword in his hand, stands as the watch-man to give warning, he still minds and remembers the sinner of his ways, and of God’s righteous judgments: as somtimes Moses to Israel, Deuteronomy 30:17-18.but if thine heart turn away that thou wilt not hear, I denounce unto thee this day, thou shalt surely perish; and if any man when he hears these words, shall bless himself in his heart, saying, I shall have peace though I ad drunkenness to thirst, the wrath of the Lord will smoke against that man, and he will cut him off, and so forth. This charge and awful command of conscience makes the soul shy of stirring out unto such ungodly courses, makes the corruptions skulk in as it were, so that they dare not show their heads: this is the roaring of the lyon, that makes all tremble and* be at a stand, the direful warnings and threatenings [ 3] that conscience sets up and gives in, out of the authority and sovereignty of the truth, which is dreadful in presenting the displeasure of the lord; so that the sinner withdraws himself from such courses, companies, practises, unto which he was addicted, and had formerly bestowed himself.

When now the Devil and his instruments, the [ 2] world and her favorites, perceive their company 〈◊〉, their companions departed, they all set 〈◊〉 the soul, and labor to withdraw it from under the charge and command of conscience: the world by her allurements, Satan by his temptations, and 〈◊〉 accursed delights of our sinful lusts, they all 〈◊〉 the soul, and by their wiles persuade the sinner 〈◊〉 join sides with them, and not to be awed or carried by any contrary command: these be (say they) 〈◊〉 denounced, but threatened men live long, this wind shakes no corn, this is in way of policy to scare men, but it is not in earnest to hurt men, the same hath been spoken to others, but nothing inflicted upon them, they never found, never felt any such sore blows as all those terrible shakings of the 〈◊〉 would pretend. Thus the sinner is yet drawn aside to follow his sinful courses: conscience therefore makes after him, lays violent hands upon him, and holds him faster than ever; he becomes now an accuser of him, who was only a friendly admonisher before; a swift witness, yea, a thousand witnesses against him before the tribunal of the Lord, by reason of his sins committed: he raiseth therefore hue and cry after the sinner, finds and attacheth him; he that was God’s herald before to tell and proclaim what should be done; becomes now God’s pursevant to summon, his sergeant to arrest him for what he hath done; he that directed him before, now smites him; as 2 Samuel Last, 10. David’s heart smote him after he had numbred the people: though the sinner could avoid or neglect the command of conscience, he cannot avoid the stroke of conscience: though he could avoid the warning of conscience, and cast away that, yet he cannot avoid the horror of conscience, Romans2:14. His thoughts accusing ofhim in God’s behalf, and his accusations will be heard nay, his judgment is now aggravated, because of the command that was 〈◊〉, as gideon dealt with the men of succoth, who scorned him, when he pursued zebah, andzalmunnah: Judges 8:7. Returning he tore their flesh with the thorns of the wilderness. So 〈◊〉 after his commands have been slighted, and his warnings cast behind the back, he surpriseth the sinner in the midst of his 〈◊〉and greatest jollity; you shall answer for these sins before the judg of the world, and so follows him home to his house, and to his bed, and 〈◊〉 violent hands upon him, and drags him before the tribunal of the Lord, and there indites and accuseth him; lord, this is the man, an enemy to thy majesty, a traytor against the truth, that hath conspired with sin and Satan, and his secret lusts against the blood of Jesus, and the power of grace and godliness: what? Is this he that hath born a privy grudg against the power of the Word, a spleen against the saints, that hath committed such and such sins? Yea lord, he hath done so, and been so, at such a time, and such a place, in such a company, he hath been guilty of such abominations; nay (says conscience) you know that I know, such a night, what privy plottings, and cunning conspiracies your heart, and your lusts, your pride and 〈◊〉, and uncleanness had, what consultations you had against the lord: take him therefore horror and anguish of heart, keep him in bondage and thraldom, until he be content to repent, to take shame, and bid an everlasting 〈◊〉 to〈◊〉〈◊〉: with that the flashes of hell fire seize upon his soul, the venom of the vengeance of the Lord pursues him, his arrows stick fast in him, and the poison thereof 〈◊〉 up his 〈◊〉: the galls and stabs of conscience make him bleed inwardly:so 〈◊〉 all his friends, delights, comforts, 〈◊〉, corruptions, cannot bail him, or pluck 〈◊〉 this hook of horror out of his heart: and thus 〈◊〉 poor sinner like a malefactor goes up and down 〈◊〉 his jaylor, an accusing conscience to attend 〈◊〉; the chains of darkness, of horror and guilt to 〈◊〉 and guive him, that he becomes weary of his 〈◊〉, and not worth the ground he goes on: until he 〈◊〉 to confessing, bewailing, repenting, reforming, 〈◊〉, yea, engaging himself to his conscience, 〈◊〉 that as in God’s sight, that if he will abate his 〈◊〉, he will obey his commands, listen to his 〈◊〉, and yield unto whatever either it shall reveal 〈◊〉 him, or require of him. So that conscience seems 〈◊〉 be quieted for the while, and abates the soul of 〈◊〉 overbearing horror, lets him out of prison upon 〈◊〉 sufficient bail.

When his accursed crew, the lusts with whom he [ 3] 〈◊〉 been in league, see that he is got out of prison 〈◊〉, they again set upon him to see if by any means 〈◊〉 can bring him to their bent, to embrace the old 〈◊〉 ways of ungodliness. Tush says carnal reason, the worst is past, the danger is over, why should he slay himself with needless sorrow, and 〈◊〉, smoak away his days in desperate 〈◊〉, and make himself miserable in laying more burden upon himself than God requires, or reason allows: if the Lord in his providence hath 〈◊〉 him of his inconveniences, why should he ad 〈◊〉 them without need, and without profit? Let him therefore refresh himself with those former 〈◊〉, and shake off those heavy damps, which are indeed the death of the soul, the ruin of his 〈◊〉, and himself also in the issue. In conclusion, the heart begins to recoil back again to the former courses to 〈◊〉 after those former lusts, as ancient lovers, toparley with them, to give entertainment to them, 〈◊〉 so to be overcome by them. So that now he is 〈◊〉 deeply endeared to them as ever, follows them as eagerly, and takes as much contentment in them as 〈◊〉 do in their ancient play fellows, and 〈◊〉 when they have been long parted: 'till 〈◊〉 lays the last hook upon him, and rends him all in pieces. As it forewarned him of sin that it might not 〈◊〉 committed, and accused him for sin when it 〈◊〉 committed: so now it becomes an executioner 〈◊〉 the final doom and judgment which belongs 〈◊〉 him; because against all means of redress he 〈◊〉 continues in his sin, so that now conscience 〈◊〉not present him before the tribunal of the Lord 〈◊〉 trial or accusation, for that is over; but as one 〈◊〉 is convicted and condemned, he drags him to 〈◊〉, 1 john, 3:20. If our hearts condemn 〈◊〉 God is greater than our hearts: Proverbs 29:1. 〈◊〉that being often admonished hardens his heart, 〈◊〉 shall perish without remedy; thou art the man, 〈◊〉 is thy condition, this will be thy condemnation, 〈◊〉 hast been often admonished,〈◊〉 such a time, 〈◊〉 such a time, by a 〈◊〉, a friend, a minister, 〈◊〉 did thy heart rise with 〈◊〉 and indignation, 〈◊〉 not able to abide the man, nor to undergo the 〈◊〉 nition; therefore thou 〈◊〉 perish, 〈◊〉there is 〈◊〉 remedy: with that conscience delivers him up 〈◊〉 the hands of the tormentors; take him ye 〈◊〉 spirits, depart from hence to thy grave, and 〈◊〉 thence to the place of execution. He would 〈◊〉〈◊〉 his evil, let him perish in it, he would not 〈◊〉 reformed, let him be forever accursed: so that 〈◊〉 sinner conceives himself past hope and help, looks 〈◊〉 very hour and moment to be turned off the 〈◊〉 for as a man arrested for one debt, may be a 〈◊〉 some few pounds, many thousands are presently 〈◊〉〈◊〉 upon him, all creditors come in, with bill after 〈◊〉, so that as a man utterly undone, lie he may, and 〈◊〉 he must, but to be delivered he cannot once look.

So the 〈◊〉 being under the arrest of conscience for the transgression of the law, the Gospel now comes in upon the sinner, his bill comes in fresh upon him, he is arrested at the suit of patience which 〈◊〉 hath abused, of mercy, which he hath slighted, long sufferance, which he hath perverted; they all 〈◊〉 for justice, justice lord against this sinful 〈◊〉. So that the sinner conceives himself in the 〈◊〉 of the Devil really, and irrecoverably in hell. Lo, says the sinner, the Devil, the devil; there he is, he is come for me. When he lies panting upon his sick-bed, if he do but close his eyes together to sleep, his dreams 〈◊〉 him, his thoughts 〈◊〉 him, and he awakens gastered and distracted, as though he were posting down to the pit, he 〈◊〉 up, and raves; why go then; I must go. His friends pity him, weep over him, and endeavor to 〈◊〉 him, why, you are in your bed, and amongst your dear friends, whither will you go? I must go 〈◊〉 hell, Satan is sent from God to fetch me; oh my stubbornness, my carelesness, my contempt of the Lord and his truth, hath justly brought me to this. Why, but there is yet grace and mercy; oh! It had been happy for me I had never had the offer of grace and mercy; its mercy that I have rejected, and grace that I have opposed, and cast all the compassions of the Lord behind my back, to follow my 〈◊〉 courses. And with what face can I beg mercy who have abused it? Crave grace who have opposed 〈◊〉? He cannot be saved that mercy cannot but 〈◊〉, and mercy should be unmerciful to its 〈◊〉 if〈◊〉 should not cast away him that hath cast away it: but do you now judge so? And would you now doso as formerly? You have conceived the greatest 〈◊〉 in your sinful distempers, pleased your self in your pride, and loosness, and vanities, taken content in your corruptions, in casting away the holy commands of God: would you give your self the like liberty? Or can you take the 〈◊〉 comfort in the same ways now? Oh no: I now see how sin hath deceived me, and mine own corrupt heart hath couzened my self, that which was my pleasure and delight, is now my plague, my poison: but would you be content to part with these, and take grace and mercy in the room of them? Oh that I might: but there is no reason that I should expect it, 〈◊〉 God should do it. Why, if you would have mercy, God will show you mercy: then the Lord give me a will, and give me mercy, and give me grace whether I will or no, it would be better with me then, than now: Hosea 2:8.

By this time the heart and corruption are almost pulled asunder; therefore the last cord is this, the Lord by the hand of his almighty spirit 〈◊〉 pluck it quite asunder, that the will of the sinner may never soulder again with his corruption, nor suit any 〈◊〉 with them: its the same power that raised Christ from the dead, Ephesians 1:19. Its the same power that raiseth the dead to life, John 5:25. The dead shall hear the voice of the son of God, and those that do hear shall live. Yea, the Lord is said to create lips to speak peace, Isaiah 57:19. He puts forth a creating power, when he will lead and heal the sinner. The Lord Christ commands sin as somtimes Satan, come out of him thou unclean spirit, and trouble him no more: that which all the disciples did not, could not, Christ did there in the possession bodily, so here spiritually.

How this holy kind of violence maybest be discerned.

[ 4]

I shall answer to this in several conclusions.

The will of a man is in itself, and in its own*nature, a capable subject of sin and grace. I say, look at it as in its own nature considered, both these in a right order, and according to a rule of right 〈◊〉 may be in it successively: as the same vessel is capable of puddle and pure water, the same eye is capable of sight and blindness: so the will at several times, as several impressions may be made upon it, is capable of sin and grace. Jeremiah 4:3. Break up 〈◊〉 fallow ground of your hearts: the nature of man is arrable ground: though now it lie fallow by 〈◊〉 of the weeds of wickedness, the brambles of baggage, base lusts have over-run it, yet it may be 〈◊〉, the soul may be converted again: so men are called living stones, 1 Peter 2:5. Though the frame of the heart like that goodly building of Jerusalem have not a stone left upon a stone, yet the stones will 〈◊〉 again.

And hence, though there be not the next passive power in a soul possessed with sin to receive the things of God, because the soul is wholly possessed with corruption, and so becomes wholly indisposed thereunto. It being impossible that two contraries should be in the same subject at the same time; that the body distempered with unnatural heats should receive a natural and moderate temper at the same time cannot be, yet remove the unnatural, and the body is capable of the natural. Hence it is the soul hath ever in it a remote power to partake of grace.as the soul is ever seeking of a better, but because it cannot meet with it, it is unsatisfied, which shows it was made for a better.

Which makes me that I cannot yet see, why there is any need to fly to the obed ential power, which men marvelous judicious, betake themselves to in this dispute. When a creature hath not a capability in its kind and nature to entertain such an impression further than it yeilds to the almighty hand of God to make it what he wil, as Matthew 3:9. God is able of stones to raise up children unto Abraham: stones will yield to God to make them children. But under favor I conceive that is not here needful, that God should make a new faculty, or give another natural power than before, as he must do, if he make bread or children of stones.

As a wheel that runs wrong, you need not another wheel, but another, and a right 〈◊〉 of 〈◊〉.

The faculty of the will attended only in its natural* being and ability, cannot will a spiritual or supernatural good; but must have aspiratual and supernatural power put into it, to enable it to put forth a 〈◊〉 work.

Because nothing can act beyond the bounds of its* being and ability: the trees grow, but move not; the bruit creatures move, but reason not; wicked men can reason, and will natural and corrupt things, because they have reason, nature, and corruption: and morral things also, because they have some 〈◊〉 of the spirit as will carry them to act seemly between man and man; but to close with God and his holiness, and the purity and spiritualness of a rule they cannot. 1 Corinthians 2:14. The natural manreceives not the things of God. Proverbs 24:7. Wisdom is too high for a fool.

If the will out of a nature ability, or faculty,* could choose a supernatural good, then where there is this faculty, this act may be put forth. Then the devils and damned in hell may love God above al, make choice of the chiesest good, and close with the last end, and so might be happy. For they have this faculty of will; the promise is full and free. Let him that wills take of the water of life and live for ever, Revelation 22:17.

Hence its plain its a false opinion and grounded on a false bottom and principle; that to have an indifferency to anything propounded, to take it or not to take it, is that liberty which issues from the nature of the will. Because it issues not from the faculty at all to will a supernatural good, no more than from a dead man to take meat. As a wheel doth not run round because wood or iron, but because the art of wheel-making is imprinted upon it; because so framed and fashioned. If therefore the question be asked, if the will be not free in preparation. Answer. There is no will in the first work of preparation, there is the faculty of will, but not the act of will.

The corruption that takes possession of the will*and rules in it, it utterly indisposeth the soul to receive any spiritual power from God, and consequently disenables it to put forth any spiritual or supernatural work. It is not subject to the law of God, neither can be, Romans 8:7. It will not beat the impression of the power of the spirit. Job. 8:37. The Word of Christ found no place in the Jews that were under the power of their corruptions,acts 13:46. They put away the Word from them: yea, truth is a trouble and a torment to a carnal heart, and the nature of the thing evinceth so much. Matthew 6:24. Ye cannot serve two masters, God and mammon: John 5:44.ye cannot believe that seek honor one from another. Romans 2:4. The hard heart cannot repent. Shut up, we are under unbelief, and we shut out the Lord Jesus, who comes not unless the door be opened. It is not possible that contraries should be at the same time in the same subject.

Though there be no force afforded to the faculty* of the will, yet the power of corruption must by a holy kind of violence be removed, before any spiritual power can be imprinted upon the soul, wherby it may put forth any spiritual Acts

First I say, there is no violence offered to the [ 1] faculty of 〈◊〉〈◊〉. For that (as it hath been proved before) is a capable subject, both of grace and sin, successively and in order, as the air is capable of light and darkness, indifferently, and the one being removed, the other is entertained with ease, and readiness, without any compulsion, there needs none, it requires none here. As the same wax will receive several and contrary impressions, at several times; so the soul which hath been made partaker of the image of God, is also capable of the print and impression of the image of old Adam, when once the gracious disposition hath been defaced, it's capable of receiving the impression of God’s image again when once adams image is dispossessed.

Yet secondly, there must be a holy kind of violence [ 2] offered unto corruption, before it can be dispossessed and removed, and so way and room madefor the entertainment of faith and Christ thereby.

Reasons are,

Either corruption must by violence be taken away* or else it will naturally and of its own accord go away, and depart from the soul. For it hath been in the former conclusions manifected, that there must be a spiritual power put into the will before it can put forth a 〈◊〉 Acts And while corruption takes place, there is no place of entertainment 〈◊〉 this spiritual ability; therefore corruption must be removed by violence. Naturally it will not go away, therefore by constraint it must be forced away. It will not depart away of its own accord, because of the 〈◊〉 and naturalness it 〈◊〉 to the heart in which it is. The eye will not go out of the head in which it is seated, unless it be plucked out: the hand will not fall off from the body unless it be cut off: the soul would not willingly forsake the body unto which it is received, and in which it takes up its abode, unless by some 〈◊〉〈◊〉which breaks the union betwixt it and the body it being driven away, and forced away. Now our lusts in our hearts are like the members in our bodies, Colossians 3:6. They are tender as the eye, 〈◊〉 as the hand, as dear as our souls, yea, even the soul of our souls, and life of our lives, while we are and remain in our natural and corrupt estate. Therefore they must by constraint be driven out, they will not go out. Yea, it is against reason, and in truth cross to common sense, that the quality should of its own nature 〈◊〉 from the subject, they who have agreement one with another, should as enemies, and as 〈◊〉 as be at ods and difference go from the other: and this is the condition and disposition 〈◊〉〈◊〉 the nature of man, they are in the neerest league of love one with another,and therefore of themselves as in truth they cannot, so they would not depart one from another, Jeremiah 13:23. Can the ethiopian change his skin, or the leopard his spots? Then may you also which are 〈◊〉 to do evil. They are not spots that are taken occasionally, or sootiness that is smeared upon them, but they issue out of their natural constitution, and the very seed which they are made of: and therefore their nature must be altered before they can be removed.

Look we at the opposition between the spirit of* grace that doth remove the corruption, and the 〈◊〉 it 〈◊〉 that is removed: and we shall 〈◊〉 have 〈◊〉 evidence, and that 〈◊〉 of the former conclusion.

One contrary drives away another out of the subject in which it is by constraint and violence: but the work of the spirit as contrary to sin, drives it out of the soul in which it is seated as in its natural subject, therefore this must be done with violence. The first part is plain by the principles of 〈◊〉〈◊〉 received, i. E. That the ground of all constraint is that crosiness and contrariety between the 〈◊〉 of things, and their actions: every thing is 〈◊〉to that which is suitable to its own nature, our 〈◊〉 its own proper power and inclination; there needs no constraint to make the fire burn, the 〈◊〉〈◊〉 roar, and 〈◊〉 things to descend, a wolfe to prey and raven: but to make heavie things to ascend, the lion to be as mild as a lamb, the 〈◊〉 as harmleis as a kid, there must be a strong hand of an almighty power to make such a change, and by a kind of violence to 〈◊〉 the crossness and〈◊〉 which carries these in professed opposition. The second part is as 〈◊〉 out of pregnant prooffrom Scripture, which settles it as sure as mount zion. Romans 8:2. The law of the spirit of life in Christ Jesus hath freed me from the law of sin and death. There is a sovereignty of 〈◊〉 rule set up in the soul, and therefore it gives law to the whole man, for that is the prerogat ve of a supreme commander; now there is a repeal of these laws, a crushing, and a conquering of the supreme power by the spirit of life in Christ, which therefore disannuls all those edicts and commands that carnal sensual lusts of the old man had thus set up and erected. 2 Corinthians 10:3-4-5. The weapons of our warfare are mighty through God: when the Gospel carries the power of God with it to 〈◊〉, it flings down the strong holds that 〈◊〉 themselves against Christ, and 〈◊〉 every 〈◊〉 to the obedience of Christ. Thus it 〈◊〉〈◊〉〈◊〉 corruptions. And this is done in way of contrariety, Galatians 5:17. The spirit lusts against 〈◊〉〈◊〉, and the flesh against the spirit; and these two are contrary. And therefore its termed a fight and 〈◊〉, Romans 7:23. I see another law in my members rebelling against the law of my mind 〈◊〉 carrying of me 〈◊〉. Fighting is 〈◊〉 with 〈◊〉 and violence; where there is 〈◊〉 and enmity, there is 〈◊〉 and 〈◊〉, not kindness and persuasion only. Such is the work here.

Look we at the nature of the work: that also* will of necessity require as much, whether 〈◊〉sin, or satan? The dominion of the 〈◊〉 is 〈◊〉, and the power of the other 〈◊〉, and 〈◊〉 of these can be brought about but by a 〈◊〉 of violence.

1 the dominion of sin: the Lord now quels and crusheth utterly, that sovereignty and supremacy it hath formerly exercised over the sinner: so the apostle, Romans 6:14. Brings in this as the ground of that spiritual deliverance from the authority of our distempers, sin shall not have dominion over you, because you are not under the law, but under grace: when ever we be come under the covenant of grace, and the Lord Jesus the secondadam〈◊〉 us and begets us to himself, as soon as we are of the seed of that covenant, he thereby takes off that dominion unto which we were formerly subject, while we were under the covenant of the law broken, it did break us, and deliver us to the authority of our distempers: this was typed by the year of jubile under the old law, when the slave or servant was freed from his masters rule and claim; and therefore when our savior is promised as he that should bring Jacob 〈◊〉 unto God, and so become light and salvation to the ends of the earth, Isaiah 49:5:8-9. To be the head of the covenant of grace: and that which is added is marvelous strange, to establish the earth, and to cause to inherit the desolate places.

That restoration which comes by Christ, it brings a new face or frame upon the creatures, even those that are of the most despicable condition, desolate persons, and hearts, and lives; when wicked men and their ways are like wildernesses overgrown with weeds. Then the Lord 〈◊〉 to the prisoners, go forth, and to such as are in darknest show yourselves. They that were buried and over whelmed with the dimness of their own distempers and delusions, they should come out of the dungeon and grave of darkness: be revealed; the Word is in the pastive: the truth should be revealed in you, to you, to give youa light you had not, to act you, and carry you to see that you did not: yourselves should be revealed to yourselves, and your sins to your souls, the first is a power put into them, the second an act wrought in them, and by them, the Word in the original signifying both. So that though they might be pursued by their sins, they should never be imprisoned more, that was not now their state to be prisoners, but to be free men for ever, though clouded with darkness of their sins, yet never overwhelmed with darkness, but they should be able to see their sins, and to see a way out of them, in which they should walk.

This is that also which is expressed by the apostle john, 1 John 3:5:8. That our savior came to destroy the works of the devil: now he was the author of sin, and the first sinner, and therefore called the evil one, the father of lies, and that when he tells lies, he tells them of his own, the first original comes from him, and all lusts are but his brood, john, 8:44. The lusts of your father ye will do; they are but the seed of Satan cast into the souls of men. Now Christ came to destroy all these.

That which destroys corruption must needs offer a kind of violence to corruption, for each thing desires the preservation of itself, and it is against the will of sin to destroy itself: it's calvins expression upon the place, the works of the Devil will never destroy themselves: therefore Christ by his spirit must destroy them by a strong hand: it is therefore a sleepy dotage, and a deluded dream to make such an explication; that by some moral persuasions presented unto the blind mind of a sinner, sin should be persuaded to destroy itself: or (which is the 〈◊〉 of that opinion rightly expressed) that there should be some arguments propounded to corruptionto draw out the power of corruption, to destroy the power of corruption; in which falsehood there is such a senseless kind of silliness, that it is a wonder that men who arrogate the excellency of the depths of disputes, and would have the world conceive them the darlings of wisdom, cut out of purpose to search into the secrets of all 〈◊〉, should ever be taken aside by such a dream; but that the Lord in his just judgment righteously delivers men up to their own devices, when they despise his counsel. For better explication than that which I make, no man can ever make of that imagination according to truth; for a moral 〈◊〉 in the proper nature and work of it, is not to give power to the subject that had it not, but to draw forth the power it hath to perform any action; so that when a sinner (as we have proved) is wholly acted by the power and 〈◊〉 of his corruptions, things in that are spiritual, i. E. Though he hath some reliques of the image yet left within him, some common stock of moral abilities imprinted upon him, yet whatever his shows, his appearances, his performances be in civil services, the sovereignty of corruption in the heart is such it over-rules all, to false ends, and suiting of itself, and giving satisfaction to the flesh; so that in the 〈◊〉, to stir up the sovereign power of sin in the soul of a 〈◊〉 to forsake sin, is to draw forth the power of 〈◊〉 to 〈◊〉 itself, which hath not the least appearance of a 〈◊〉 in 〈◊〉 with it. So that I conclude this third argument which is open and plain.

I hat which destroys the power of sin, that offers a holy kind of violence to it. But the Lord by his 〈◊〉 destroys the power of sin, therefore he offers a holy kind of violence to it.

Hence, before we pass (for to this place thisconsideration is proper) we may see the difference between restraining grace in the reprobate and hypocrite, and saving, and effectually converting grace.

The act of sin only in the one is hindred; the power of sin in the other is subdued, the one curbs and confines the corrupt nature, as a fox in a chain, a wolf in a grinn, they have the same nature still, but they have not the same liberty to put forth their ravenous desires and 〈◊〉, and therefore will do it when opportunity serves. Converting grace severs the subtil and cruel dispositions from them 〈◊〉, and overcomes and conquers the cruelty of their natures, so that as they do not, so in truth they cannot put forth such savage practices as before: the one abates the resistance that is in the heart against God, his truth, and ways for the while, makes a man’s distempers recoyl and 〈◊〉 themselves, and makes them not appear for the present: but this takes away the sovereignty and prevailing power of resistance. As it is in war, when a pitched field is fought, and the bodies of both armies meet, each standing in the defense and 〈◊〉 of its own 〈◊〉; but when the day is got, and the battle won, and the forces of the 〈◊〉 not only defeated and 〈◊〉, but slain and cut in pieces, so that their strength is broken, and they utterly disabled to make head, with any hope of recovering the field, or repairing their losss; there may happily some scattered companies be sculking here and there, and pilfering and molesting the state, but they have no hope to recover their power; the country and kingdom falls wholly to the conqueror. So here, when the corrupt heart comes in professed opposition against the Lord Jesus, in the power of his ordinances, and the Lord is pleased to put forth his powerto the vanquishing, and subduing the soul unto himself; the sinner gathers up all his forces as loth to lose his delightful lusts (as somtimes the 〈◊〉 against the coming of the ark, 1 Samuel 4:7-8-9. The Philistines were afraid, and they said, God is come into the camp, and they said, woe unto us, who shall deliver us from the hands of these mighty gods? Be strong and quit yourselves like men, O ye philistins, that ye be not servants to the hebrews:)so, the soul rises up in way of resistance against the Word and power of his grace, but in the issue the dominion of these distempers is so quelled, and the power of them so crushed, that it can never make head against the power of the spirit; only the remainder of those wretched lusts will be still pilfering provoking and molesting the good spirit of God, and work of his grace; but can never recover the rule it once had; but the country, the heart and conscience of a sinner falls wholly to the dispose of Christ. Thus Saul goes into the field, hath a pitcht battle against the Lord Christ, as resolving to fight it out to the last man; but in the end, when he saw there was no hope to prevail, instead of fiercely resisting, he humbly gives way, and lays down not only the act of opposing, but the will of opposing, lord (says he) what wilt thou have me to do? This seems to be the meaning of that old sentence of Augustinee, which all divines embrace and follow, and I desire no more for the cause if it be rightly scanned and considered; God makes of an unwilling will, a willing will: for the right understanding of which truth, observe these particulars:

 1 the will is wholly unwilling to receive any 〈◊〉 good, but carried out by the power of corruption against it.

 2 willingness must be wrought where this unwillingness is.

 3 the will must cease to be unwilling, and resistance must be removed before submission can be brought into it: unwillingness cannot will good: aversion cannot will conversion.

 4 what will remove or take away this unwillingness? It's impossible itself should remove or destroy itself: there is nothing in the will besides that can do it, for it hath no spiritual power to good: therefore there must be an almighty constraining power that must by a holy kind of violence take that away., and then another may be brought in.

But if the will do not freely will the removal* of corruption, then is it compelled contrary to the nature of the will, and the way of God’s providence, as implying a contradiction.

It follows not: either it freely wills the removing* of sin, or else it is compelled thereunto; I put a third, a sinner hath no will at all to it; for to will not to do it freely is contrary to the nature of the will, and the rules of right reason: but to have the work done without the will of man, which hath no hand in it, is a sound truth and a safe assertion.

These three are apparently distinct,

 1 to will freely.

 2 to will by constraint.

 3 not to will at al: but to have the work done only from the will of anonother.

But if there be a kind of violence offered to the* will of a sinner in the removal of his sin, then the will is compelled. But there is a kind of violence offered (for that’s it which is affirmed) therefore the will is compelled, which must not be granted.

I answer three things.

1 when we say the will is free and cannot be* forced; the right meaning is this, to will, is, when a man is a cause by counsel of his work, so that when reason hath dictated and discovered what is fit to be done the will out of a sovereignty of authority and inward power expresseth her pleasure to make choice of it: to be forced to do a thing is by a strong hand of outward constraint against our inward inclination and disposition to be compelled to do a thing. 〈◊〉 two cannot stand together as being apparently contradictory the one to the other. To do a thing out of mine own power, proper, and inward inclination: to do a thing by outward 〈◊〉. For it is all one as to say. We should do a thing out of our inward inclination, and not out of our inward inclination: a cause acting by counsel, should be a cause acting by necessity, one contrary should be another.

2 this act may be opposed from without: yea, act and power may be destroyed, without any prejudice to the liberty of will, or any way of providence, or a reasonable proceeding. So the text, Ezekiel 36:27. I will take away the heart of stone, and give unto them a heart of 〈◊〉, a new heart and a new spirit will I put within them. Galatians 5:24.they who are Christ’s have crucified the flesh with 〈◊〉 affections and 〈◊〉. Original sin is flesh, the 〈◊〉 are the actings of it, and the affections are 〈◊〉〈◊〉 that are apt and ready to entertain such provocations, and to break out into such 〈◊〉. Its impossible that while a thing acts by his own inward inclination, it should by outward force act against its inclination, though its possible and reasonable that the Lord cross both, yea, destroy both act, and inclination and al, as he wil. God (as we may speak with reverence and fear) cannot make nature remaining to act against 〈◊〉: for then, when there is the greatest consension, there should be greatest opposition, and one thing should be opposite to its self. The 〈◊〉〈◊〉 are the principles of constitution should be causes of destruction, which reason abhors; but yet he can destroy nature without any breach of rule, or reason: so here, God can destroy the will and power of sinning, according to all the rules of reason and 〈◊〉, but its against both, that God should compel the will of sinning, to be willing to destroy itself.

3 in this work of drawing, and in this act of God whereby the will of sinning is removed, the will is a mere patient and sufferer, and though the will while it acts by its own inclination cannot be compelled to act against it, yet it may be compelled to bear and suffer the destroying hand of God’s power to take away this corrupt 〈◊〉 in the sovereignty of it.

As the wills of the devils and damned in hell are forced to suffer, and that unwillingly, without any impeachment of their freedom and liberty of their wils in commission of any sin, which they daily practice. Art thou come to torment us before thetime, say they to our savior: it was a torment to them to be crossed and plagued, yet it could not be avoided. As it is in a sick body, the power of the physick which is sovereign and healing, it will by little and little abate the distemper, and allay the violent work of the humor, whether it be in over-much healing, aking, pinching, and at length consume the malignant humor itself: its reasonable that the noysom humors should bear the power of the physick that will consume them, but its against reason to think that they should consume themselves.

Hold therefore these three things.

 1 its not against the liberty of the will, that the act of corruption should be opposed, and the power subdued.

 2 then the will is said to be compelled, not when it suffers only force from without. But when its forced from without to do against its own inclination from within.

 3 where the will hath no power to put forth any act upon any object, there is no will properly to speak, and there can be no violence or compulsion which can be prejudicial.

Consider the nature of this work in regard of* the power of satan: here also a holy violence will of necessity be required; for Satan (as we read before) he exerciseth a sovereign command over the corrupt heart of a sinner, rules them as he list, andtakes them captive at his will, 2 Timothy 2. Last. Now Satan will not, nay in truth he cannot be entreated, but must be compelled to lay down his jurisdiction. Hebrews 2:14. Through death he destroyed him that had the power of death, that is the devil: he destroyed him, that is, he took off all his activity, and the sovereignty of power that he exercised: acts, 26:18. Paul was sent to turn men from darkness to light, from the power of Satan to God. That is, to bring them from under the rule and regiment of the government and dominion of satan: from the claim of his power, not from the malice of his pursuit. Luke, 11:21. When the stronger man comes and takes from him all his armour: this is not done with the will and approbation of Satan, but by compulsion: for do but weigh a little what manner of construction in a common apprehension can be made of a morral persuasion in this case: namely, the Lord Christ casts in so many convicting arguments into the mind of Satan, and stirs up that malice and envie that is within him, that he doth persuade Satan to destroy his own malice and envie; yea, persuades him to lay down his power, and to make choice, and desire that the spirit of Christ should exercise power in the soul. He conquers him only by persuading of him, to yield willing subjection to the power of Christ, which is indeed to make Satan a saint, and the Devil not to be the prince of darkness.

The power and rule of Satan cannot be destroyed without violence, but in this work Satan his power is destroyed, and himself bound and conquered; therefore its done by violence.

Fifthly, now we are to enquire,

How the plucking of the soul from sin, and*drawing unto Christ is accomplished by this holy violence.

To which I answer,

 1 generally.

 2 particularly.

1 generally, thus: all that hold that sin and Satan had of the soul, and all that authority they exercised in it is now removed, and the bent and set of the heart is now under the hand of the Spirit of God.

The lord comes now to manifest his claim, and to make good and challenge the right he hath unto the soul through his Christ whom he hath appointed to bring his unto himself: this is his good pleasure for the execution whereof he hath sent the lord: Jesus. Isaiah 49:45. Therefore he is said to be formed from the womb, to be a servant unto God the father, to restore the preserved of Israel, and to be the salvation of God to the ends of the earth.

Hence that of our savior Christ, John 10:16. Other sheep I have, there's the ground, those I must bring, and they shall hear my voice; they are mine, I have died for them, sin and Satan shall not keep them, shall not hold them; hands off sin, hands off Satan, I must humble them, and call them, and justify them, and 〈◊〉 them, and save them for ever. And therefore the Lord was typed out in the parable of the owner, that left ninty and nine to seek the lost sheep, luke, 15:4-5. And when it could not seek its own good or Christ, or find either,the lord sought it up and found it, and brought it home upon his shoulder.

2 'more particularly: the accomplishment of this work discovers itself in four particulars.

The lord calls in that commission which formerly he put into the hands of Satan, to lay hold of the heart of a sinner, as a malefactor attached of [ 1] high treason committed against God and heaven, and therefore it was he sent him with his mittimus, (as the justice doth the fellon) into the custody and keeping of Satan, that since he would not be ruled by the law of liberty and life, he should be made a slave unto sin, and subject to death, and that for ever, to be kept in the chains of darkness until the day of 〈◊〉 great goal delivery, and the declaration of the fierce wrath of God, and this durante bene placito: during the pleasure of the Lord, or until ye shall understand his majesties pleasure to the 〈◊〉. For still you must remember, that as in courts and course of justice amongst men upon earth, it is so in the court of heaven, and the proceedings of the almighty, the malefactor is the kngs prisoner. The jaylor is but the keeper or under officer, betrusted with the execution of justice, the Lord is the sole commander of men’s souls, and of life and death, unto which they are liable by reason of their sins: this being the commission the Lord put into the hands of Satan and sin for the present, unless any express appear to the contrary: he is now pleased to signify to the prince of darkness, and to the power of hell, and to those damned spirits by the ministry of the Word in the mouths of his servants, and by the hand and almighty operation of his spirit: be it known 〈◊〉 you, you principalities of 〈◊〉and spiritual wickednesss, that take possession of, and rule in the hearts of the children of disobedience, that upon the first hearing of this holy word and message dispensed by my faithful servant as a warrant under my hand, that it is my royal will and command, that you forthwith let loose that poor 〈◊〉, who hath been long prisoner in the chains of darkness: for my justice is fully answered, and satisfaction fully accepted: fail not at your〈◊〉, under 〈◊〉〈◊〉 displeasure of the almighty. Dated at the court of mercy before all worlds, published this present day and instant, according to the counsel of mine own will.

This puts the powers of darkness, the devils and his angels to deep consultation what to do, they see they have no warrant now to hold the sinner any longer, and yet they have no will to let him go. They are 〈◊〉 loth to part with him, and yet their power is gone whereby they have hitherto kept him, for the strength of 〈◊〉 is the law, 1 Corinthians 15:56. And this is to take away the devils armour, luke, 11:22. When justice will deliver the sinner, Satan hath no power to hold him. As our savior said to pilate, when 〈◊〉 said, I have power to bind thee, or to loose thee; our savior 〈◊〉, thou hadst no power, 〈◊〉 was given thee from above, john, 19:11. So Satan hath no power but what is given from above, according to the edict of God’s revenging justice and their just deservings: therefore now God the father, through the perfect death and satisfaction 〈◊〉 the Lord Jesus hath yeilded, the edict of 〈◊〉 is 〈◊〉, and therefore the devils cannot 〈◊〉. As it was said touching our savior, when he was in 〈◊〉〈◊〉 was impossible he should be 〈◊〉, 2 acts, 24. 〈◊〉 God’s justice was answered to here,

When the devils power is now gone, and that justice hath signified her pleasure, that the prisoner must be set loose, they then begin to pretend the right they have, and the claim they can make yet unto the sinner. Therefore sin and 〈◊〉 seem 〈◊〉 plead their own cause in way of justice, and that which cannot be gain-said, as that the souls, of such 〈◊〉 creatures do appertain to them; for besides (says Satan) the statute law, the soul that sins, that soul must die. The evidence is cleer from their practice and experience: whether these be the seed of the serpent, because they express the nature of the serpent in their actions, is it not written, john, 8 44. You are of your father the Devil, for the lusts of your father you will do. These are they whose hearts if they were discerned, whose carriages if they were traced and taken notice of, would give in evidence that the 〈◊〉 of the serpent was in the one, and the venom of the serpent in the other: why, have they not, nay, continue they not to do the lusts of the Devil to this day? they have the spirit of sin and Satan within them: and therefore they are their children, and therefore sin and Satan 〈◊〉 a right and title to them. Is it not again writ, Romans 6:16. Know ye not that to whom you yield yourselves servants to obey, his servants you are. As who should say, it is a ruled case, common and confessed by the verdict of al. If ye yield yourselves to obey sin, you are the servants of sin: therefore says sin and Satan, since we have such law on our side for our right, we crave our right; for these have yielded themselves servants to my temptations says Satan, and to my allurements says the world, and to my instigation says sin, therefore they are our servants, therefore let us have them still. To which the Lord answers, and justice also replies, whilethey did remain the seed of the serpent, and in the state of the children of wrath, so long you have reason to have them, and right to challenge them, and therefore it is you have detained them as prisoners to your pleasure to this day: yea, but says the father; the Lord Jesus whom I have sent, he hath undertaken to pacify my wrath, and purchase their deliverance, and so hath done, for he hath bought them of divine justice, and therefore hath right now to make them the seed of the covenant of grace, and to bring them to himself, and life; as they are, and have been the seed of the serpent and estranged from me and happiness: and therefore he hath not only done for them what was required on their behalf, but he will work in them what may be answerable to the covenant and the condition of it, therefore your claim is nothing. This under correction, I take to be the meaning of that place, Romans8: 2-3-4. Which is mysterious and dark, and dazels the eyes of judicious interpreters, that several senses appear to the several apprehensions of men, we will open it briefly as we pass by, and apply it to our 〈◊〉. And that which I suppose will give some light to the true intent of the place, and will be as a key to the Scripture and set open the sense, that an easy apprehension may give a sad guess at the purpose of the spirit, is this, I suppose the words must be understood of the work 〈◊〉 the spirit wrought in us, and the impressions of grace left upon the soul, not of the work of justification, which is wholly without us in the Lord Jesus our surety, and only counted ours. And this that phrase in the 4th. verse Seems to me of necessity to imply. Where it is evident that the end of the former work of Christ is made this, that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after thespirit: whereas in the work of justification, the truth of the work, the meaning of the Lord, and expression of Scripture is other, 2 Corinthians 5. Last. Christ was made sin, that we might be made the righteousness of God in him, not in ourselves: that righteousness for which we are justified is fulfilled for us by Christ and is in him, its not fulfilled in us. For it is the doctrinee of the popish sect, who are adversaries to God’s grace, that we are justified for anything wrought in us, and for which we are forever to renounce them. And hence it is, Philippians 3:7. Not having mine own righteousness, but that which is of God in Christ: therefore not in us properly. This being granted, I shall shortly give you the meaning of this 3d. verse For what the law could not do in that it was weak through the flesh, God sending his own son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: the apostle had evidenced the state of a man in Christ by the fruits of it, he walks not after the flesh, but after the spirit, verse 1. The question might be, how comes that about? He answers, verse 2. The law of the spirit of life which is in Christ (as the head) hath freed me (and so all his body, and each member) from the law of sin: that is, the sovereign rule of sin and death. But why was the spirit of Christ necessarily required to do this, since the mind of God is in the law revealed, and my obedience required therein? Is it not enough that I understand this, and thereby be enabled to follow it? The apostle answers, no: it was impossible for the law to enable a man to walk after the spirit, and to be free from the law of sin, for so the causal [for] knits this verse as a proof of the former, not because the law was faulty, but because our flesh, our natures were corrupt,and thence it is not enough, the Lord should tell and teach, unless there be some other spirit and power to enable.

But how then comes this other spirit? He answers, 〈◊〉. 3. God 〈◊〉 his son to take our nature upon him, who was like unto us in all but sin, and he sent him to take our nature 〈◊〉; i. E. For the removal of sin: and these words are to be referred to those going before, he sent not to those after he condemned sin. As thus, he sent his son in the similitude of sinful flesh, for sin, for the removal of sin; and he condemned sin in the flesh, i. E.in the virtue of the sufferings of his flesh he did abolish and destroy the 〈◊〉 and jurisdiction of sin, so that sin as we may say hath lost his cause, and is as we 〈◊〉 to speak, non suited; fails wholly in all the pleas it can or doth make for any right it hath to the soul of a sinner: as we say of a man that is cast in law, that the cause went against him, his cause is condemned, or his cause is damned, his claim is false and feeble, and hath no force to carry the thing he would. So here, sin fails of its claim, is wholly cast in the suit that it makes for the challenge of the soul: divine justice delivered it into its power because it was wronged, but must now deliver it out of the claim and authority of sin, being satisfied: and from hence this will be attained, that the righteousness which the law requires, may by the spirit of Christ be wrought in me, 〈◊〉 by way of 〈◊〉, hereafter in perfection.

To the like purpose is the meaning of that place also, 1 〈◊〉. 4:6. For, for this end was the Gospel preached to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. In the first verse, from the death and sufferings of our savior, he persuadedthose to whom he wrote, that they should 〈◊〉 that application by way of proportion, that 〈◊〉 who suffered in the flesh, i. E. Had their fleshly 〈◊〉〈◊〉 by the death of Christ, should cease from 〈◊〉. This 6th. Verse is one proof of that, for, for 〈◊〉 end was the Gospel preached to men alive when 〈◊〉 heard it, but now dead; so that those that are 〈◊〉 alive, and those that are 〈◊〉, they might be 〈◊〉 in the flesh; that is, their lusts of the flsh might have sentence passed against them, and execution done upon them, and so be abolished, even that flesh, those lustings which are 〈 in non-Latin alphabet 〉, according to men, which come from corrupt nature, that so we may live in the spirit according to God and his counsel, which guides us according to God’s mind: to this place also appertains that in Romans 7:4. Wherefore my brethren you are become dead to the law, by the body of Christ, that you should be married to another, even to him that is raised from the dead, that we should bring forth fruit unto God. And verse 6. But now you are delivered from the law, that being dead in which we were held: that is, the marriage covenant between sin and the soul being broken wherein we were held: the full comparison of which, those words are but one part, is taken by way of resemblance from marriage; namely, as long as the man lives, the woman is bound by marriage covenant; he may plead it, and she cannot gain-say it but she is his: but if the husband be dead, than she is free, the law or covenant cannot bind her, there is no claim on the man’s part that can be pretended, nor right on her part acknowledged. So is it betwixt sin and the soul, who were as it were handfasted together by reason of the breach of the law, being thereby delivered up in God’s 〈◊〉 justice unto the jurisdictionand authority thereof: but when by Christ the law is now satisfied, and justice answered, and the soul delivered from under the covenant of the law as broken, and the power of sin removed, the bond of the covenant whereby they were married, is now dis-annulled, so that sin cannot challenge any right over the soul, no more than a dead husband, nor yet should the soul yield to any such claim.

As sin and Satan can make no claim to the soul, [ 3] so neither can they keep possession of it; but they are outed there also by Christ. For as it is in marriage, the woman who is engaged by marriage covenant, as she is bound by law to the man, so are they tyed to mutual cohabitation one with another, possession and enjoyment of each other: so here, when by the breach of the covenant of the law, the soul was under the right and claim of sin, sin and Satan took up their abode in the soul, and took possession of it. So Satan is said to cast it into the mind of judas, and to enter into him, luke, 22:3. And Judas himself is said to be a devil. John 6. Last. That was only spiritually. And what he did to him, he doth to all the children of wrath, while they remain in their natural estate, when now the Lord Jesus comes to bring the soul under the covenant of grace and to make the sinner one of the seed of that covenant, he casts out sin and Satan, and dispossesseth them so, that they cannot have ingress and egress as before, nor can he say, I will return to my house, nor take up his abode there, nor will he find it swept and garnished that he may solace himself therin, and enjoy his habitation as in former times, but he finds the door now shut against him: this is the meaning of that place, John 12:31. Now is the judgment of this world; now is the prince of the world cast〈◊〉: and I if I be lifted up will draw all men after 〈◊〉. Our savior in the foregoing verses being to 〈◊〉 into his agonie, and sensible of the dreadful 〈◊〉 of his father, he prays, father keep 〈◊〉 from this hour, but for this cause came I unto 〈◊〉 hour. Father, glorify thy self: that is, in his 〈◊〉: and the voice from heaven answered, I 〈◊〉, and will glorify it: I have glorified myself 〈◊〉 thy life, I will glorify myself in thy death. 〈◊〉 our savior ads, now: that is, when he was 〈◊〉 suffer the Judgment of this world. That will be 〈◊〉 when he is crucified. The prince of this 〈◊〉 Satan is cast out, shall be cast out from taking 〈◊〉 keeping possession of the souls of sinners. For 〈◊〉 Christ be lifted up, on the cross, and suffer, he 〈◊〉 by the power of his death break down the 〈◊〉 wall, and draw all nations, his elect out of 〈◊〉 nations shall be called by the preaching of the 〈◊〉. This I take it, also is the meaning of that place, 〈◊〉. 16:11. When the spirit comes, he convinceth 〈◊〉 world of sin, that they be miserable in regard of 〈◊〉, of righteousness, that there is salvation in a Christ, and free pardon; and of Judgment, because 〈◊〉 prince of this world is judged. This shows the 〈◊〉 of the sovereign government of our savior, so John 5:22. All Judgment is given into the hands of Christ, that is the immediate dispensation of all sovereign power and rule. And this was one of the things that Peter, in whose ministry the spirit after the ascention of our savior convinced the world of, acts, 2:36. Let all the house of Israel know assuredly that God hath made this same Jesus both lord and Christ. So that he will not break the bruised reed, which is done in contrition, when the soul is bruised with the sight and sense of sin, and yet is indeed wholly helpless and weak, yet he will notbreak it by despair, until 〈◊〉 bring Judgment unto victory, make his government and dispensation victorious.

The soul comes now not to be acted by the motions [ 4] of sin, nor carried by the temptations of Satan as formerly, that howsoever its true, that while Satan converseth here in the camp of the saints in the warfare of this world, and while we carry these bodies, the houses of clay without us, and a body of death within us; it cannot be but 〈◊〉 and Satan will give many assaults and press in mightily upon the soul, and with the violence of their charge somtimes may crowd the soul out of its intended course of spiritual conversation, and justle it aside out of the right way, yet they shall never be able to prevail, as to pervert the frame of it: but the set, and face, and frame of the soul will be towards God, and the bent of it for him.

Hence Christ is said by death to destroy him that had the power of death, that is the devil. Hebrews 2:14. To destroy him (in the original) is to take off the activity of Satan, and by a deadly blow to stay the prevailing virtue of any temptation, as that it shall not sway the soul to its bent, though it may hinder the soul and dull the acts of it in the daily exercise of spiritual duties. Look as it is in a bowl that is strongly biased one way, and so carried to the mark, however by many rubs and ruggedness of the way, it may be turned aside and justled out of the right tract, yet it sets toward the mark, and is carried that way, and will fall that way by the force of the byas that doth over-sway it. So it is here, the spirit of the Lord that lays hold upon the soul, is like the weight of this byas, that is fastened to it, and closeth with it: so that however the strength of temptation or corruption may by a〈◊〉 violence justle the soul out of the way, and out of that right and righteous proceeding in which 〈◊〉 ought to walk, yet the over-swaying hand of the spirit will keep the bent and set of it towards the Lord and his truth. 1john, 3:8. Christ was manifested that he might destroy the works of the 〈◊〉; that he might analise and unravel, and undo 〈◊〉 it were, and take in pieces that frame of wickedness which Satan had set up in the heart, and turn it up-side-down. When the soul was turned from God, unto sin, and the creature, Christ came that 〈◊〉 might be turned from sin and the creature to God again: the Word is the same with that John 2:19. 〈 in non-Latin alphabet 〉, destroy, or take down this temple: and here, 1 John 3:8. 〈 in non-Latin alphabet 〉: so to loosen one tyed in bands. So the Lord Christ doth the works of Satan; Satan may grapple with the soul, and lay violent hands upon the heart, but bind it he can never more, or make it a servant to himself.*

Question 6. Why is this work of attraction given to the father; as in the text, none can come to me, but whom the father draws?

I answer. This work as all actions which pass upon the creature and leave some change there are equally and indifferently wrought by all the 〈◊〉 in the most glorious and blessed trinity, and so are truly understood of al, and truly given 〈◊〉: but only they are in several places in an 〈◊〉 manner attributed unto some because of some peculiar consideration that may be attended by 〈◊〉 of some circumstancees in the place; and so the intendment of the spirit, and aim of the text, may rightly be attended and conceived in this place; 〈◊〉shall a little explicate and unfold both, that all mistakes may be prevented.

This work of drawing is common to all 〈◊〉 [ 1] three persons.

That which issues from the deity and 〈◊〉 firstly, that must indifferently belong to all the persons: for as all the persons have the same individual essence wholly and equally communicated, they are all one God. The unity of the god-head is a of it, and all in a like manner at once given to them 〈◊〉 and thence it follows, that as the same essence, 〈◊〉 the same both attributes and actions which appertain to the god-head, or be done by the god-head are wholly and jointly affirmed of all the persons they all are infinire, eternal, omnipotent: 〈◊〉 create, redeem, call, convert, sanctifie; because these actions are creatures, therefore 〈◊〉 the first being, but from the first; therefore from the god-head: and therefore are truly said to 〈◊〉 done by all that have the god-head, and are truly said to be God, and so by all the persons.

Again, look we to the language of the spirit 〈◊〉 the Scripture, we shall see that either the very 〈◊〉 of the text so speaks as here, or else the same thing in the same 〈◊〉, in some variety of explication 〈◊〉 given unto al.

That which is here said of the father, our 〈◊〉 speaks upon the like occasion of himself, John 12:31. And I, if I be lifted up shall draw all people to me the same word here and there is used: the 〈◊〉 work also intended, though not in the same expressions, is affirmed of the Holy Spirit, John 16:9-10. I will send the spirit, and he shall convince of sin of righteousness, of Judgment: this conviction is the special work of the spirit in this great 〈◊〉 of attraction.

Lastly, its a known and received principle of 〈◊〉, that the persons differ each from other, 〈◊〉 in some internal and incommunicable relative 〈◊〉, whereby the personallity of each is 〈◊〉, and the person distinguished, as begetting 〈◊〉 the father, to be begotten to the son, to proceed 〈◊〉 both to the Holy Spirit: and so the order 〈◊〉 manner of the working of each which of 〈◊〉 follow herefrom, as the father works of 〈◊〉 and first in order, the son from the father and 〈◊〉 in order, the Holy Spirit from both, and 〈◊〉 last in order. And therefore observe from 〈◊〉 before we pass, that it is a dangerous deceit, 〈◊〉 a desperate mistake, so to appropriate this work 〈◊〉 the father, and some other actions to the son, 〈◊〉 Holy Spirit, as that we should thereby bring in 〈◊〉 ranks and conditions of christians. As 〈◊〉 example, from this fancy men have forged such 〈◊〉 of the works of the persons, and such 〈◊〉 suitable of Christians who receive such 〈◊〉; as they attribute drawing to the 〈◊〉, liberty to the son, power to the spirit: and 〈◊〉, such are under the fathers work: such under 〈◊〉 sons work but yet are not attained to the work 〈◊〉 the Holy Spirit. And such who are to be under 〈◊〉 work of the spirit and so to be sealed, they have 〈◊〉 all the former: whereas in truth, and according 〈◊〉 the simplicity of the Scriptures, all these works 〈◊〉 saving, and all of them wrought by all the 〈◊〉, and he that is under the work of the father in 〈◊〉 of these, is also under the work of Christ, and 〈◊〉spirit in them al. For as drawing (before) is 〈◊〉 to all as well as the father, the like we may say of liberty, and power. Doth the son set us free? 〈◊〉. 8:31. So doth the spirit. For, 2 Corinthians 3:17. Where the spirit of the Lord is, there is freedom:the law of the spirit of life hath freed us from the law of sin and death. Romans 8:2. Doth the spirit seal us? Ephesians 1:13. So doth the father also: 2 Corinthians 1:12. He that consirmeth and sealeth us is God who hath given unto us his Holy Spirit: so likewise our savior who hath the two edged sword in his hand. Revelation 2:17. He gives the white stone and the new name that no man knows: that is the secret of adoption, and seal of sonship; yea, it is general, what ever he sees the father do, even those things the son doth also. John 5:19. We must be 〈◊〉 and wary therefore that we be not taken aside 〈◊〉 that delusion.

Though this work be wrought by al, yet it is attributed [ 2] unto the father here in the text: because the manner of his work is herein more plainly discovered, and expressed also experimentally unto the heart; and that as here he is 〈◊〉, 〈◊〉 send the Lord Jesus: I shall shortly open both: 1 why it is ascribed to the father: and, 2 why to the father as sending the Lord Jesus, unless the father which hath sent me, draw him.

First then, why the father is said to draw? [ 1]

This drawing as we have disputed formerly, implyes two things in it of necessity: 1 〈◊〉 from whence the soul is drawn, and that is sin upon which the soul was 〈◊〉. 2 somthing unto which the soul is drawn, and that is〈◊〉. Now both the expressions serve both these intendments in a most pregnant manner.

Because the fathers manifesting himself in his displeasure [ 1] unto the soul, doth 〈◊〉〈◊〉, and most 〈◊〉 the work of that holy violence 〈◊〉 is 〈◊〉 unto the soul 〈◊〉 the 〈◊〉 of the 〈◊〉 from it, and 〈◊〉which this drawing we know is 〈◊〉, 〈◊〉, which may 〈◊〉〈◊〉〈◊〉 be conceived.

The sin of Adam falling from his creation in which the 〈◊〉 of the fathers working is especially discovered, in that he is the original in the deity, first in order, and working from himself, and creation is the original of things, there they have their beginnings: hence in Scripture it is said to be 〈◊〉 directly against him, and indirectly against the son and the Holy Spirit; because that work wherein though they all wrought, yet the manner of the fathers dispensation did principally appear. 1 John 2:1. Little children sin not at al, but if any man do sin, we have an advocate with the father. He says not, we have an advocate with an advocate: Christ is not properly, and firstly, and directly an advocate to himself, but an advocate is to plead with the party offended, in behalf of him who stands guilty and hath offended, and therefore he is said to be an advocate with the father, because he was the offended party properly and directly. Christ an advocate to plead the cause of his people, the spirit the witness to certifie of the success what the advocate hath done for them, and what acceptance he hath found with the father in their behalf.

Hence the fathers displeasure in the fierceness of it comes as most cross, and directly contrary unto sin, and so the sinner; because directly wronged, and therefore hath most reason, and is most ready to offer violence to the sin, for the destruction of that, and the confusion and condemnation of the sinner because of that: and hence therefore the resistance of sin comes to be destroyed, and the soul of the sinner most affrighted for it, and wearied with it, and so compelled to part: and therefore our savior who was in our stead, and became our surety, and bore our sorrows, the chastisement of our peace beingupon him, he says, shall I not drink of 〈◊〉 cup which the father will give me? John 18:11. By cup is meant those sufferings in our behalf 〈◊〉 the father had appointed, and did also lay upon him; and so consequently upon us in him.

If the fierceness of the wrath of the father as the partie directly offended is most cross to the sin of 〈◊〉 sinner, and most dreadsul to his soul as guilty, 〈◊〉 the expression thereof even in that regard, is most fit, by a kind of violence to remove sin from the soul, and to force the soul from it.

Again, the father as he sends Christ,〈◊〉 [ 2] unto him: because when he so makes himself manifest unto the sinner, he shows the soul whither 〈◊〉 should go, and what certain success it may expect; yea, easy and ready acceptance with the father, and deliverance from his wrath, and the vengeance deserved if it'do go. For when the sinner comes indeed to look upon the ghastly visage of sin, to see the heinousness, and the unsufferable bitterness of that evil that doth undoubtedly attend upon it. He now concludes, he must either part from sin, or else he must needs perish in it: it cannot be avoided. Go he must from his sin, but whither to go he cannot tel, that the filth and guilt of sin may be removed from him, and he delivered from the wrath of the father which he hath deserved by it. When he hath sought far and near for succor and shelter, that heaven and earth professeth there is no salvation to be had in us. Holy ordinances and duties say, we have heard of the name thereof, but we neither have it, nor can give it, only we have heard tell there is salvation in Christ, and in no other name under heaven: the 〈◊〉 therefore intends to make out to a Christ, but 〈◊〉 the question and doubt meets him, though Christ can discharge my debt, lay down and presentsufficient pay, its yet doubtful whether the 〈◊〉, being the creditor, will accept of it, and rest 〈◊〉 with it, or no: yea, says the text, the father hath sent him for this purpose to be his salvation unto the ends of the earth, and therefore he will not refuse him: briefly, therebe three things 〈◊〉 in this sending, which may draw the 〈◊〉 of the sinner towards Christ.

 1 that God hath appointed him, in his 〈◊〉 purpose and counsel, to accomplish this work, 〈◊〉. 49. The Lord hath called me, verse 1. And he 〈◊〉 unto me, thou art my servant, in thee will I 〈◊〉 glorified, verse 3. Thou shalt be my salvation to 〈◊〉 ends of the earth, verse 6. John 6:27. For him 〈◊〉 the father sealed: a comparison taken from princes when they would send any with certain evidence of their appointment and approbation, they 〈◊〉 him a commission, and signify their mind under 〈◊〉 hand and seal: so the commission and 〈◊〉 of the father, is as it were the evidence, and 〈◊〉 undeniable, that he was designed to this 〈◊〉.

 2 that he hath fitted and furnished him with all 〈◊〉 abilities and sufficiency to discharge the 〈◊〉 of redemption committed to him, Psalm 89:19. He hath laid salvation upon one that is mighty 〈◊〉 save: yea, Isaiah 61:1:2.the spirit of God was 〈◊〉 him, and he hath anointed him, i. E.〈◊〉 him with grace, that he might suit all the 〈◊〉 and desires of his people, yea, with the spirit above measure, John 3:34.

 3 that he accepts of him, and his service and mediation, in the behalf of all those whose 〈◊〉 and places he sustains, Matthew 3. Last. This is my 〈◊〉, in whom I am well pleased: not with whom only, but in whom, with all those whoseplace he sustains, and whose surety he was.

If God the Father who was offended, and that deeply with my sin, and therefore is now come out against me, either to destroy my sin, or to ruinate and condemn my soul, he hath appointed the Lord Jesus his son to deliver poor creatures from their sins and from his wrath, and he hath fitted him for this so great a work, and he will accept him only, and all that sue for acceptance in him. He only appointed, fitted, and accepted for sinners, let us therefore look towards him, and go to him. The father that hath sent him for this end, would drive me out of my sins, and send me to him for succor and relief, that I may be sure to speed. And I may be sure the father who is so deeply offended, will never refuse him, 〈◊〉 me, if I come to him through his Christ.

So we have done with the explication of the point.

Instruction. We may hence by way of collection* inferr several things, which are of much consequence in our daily course, and yet all appertain to this place as to their proper residence where they have their first rife, and therefore may most cleerly and rightly be here discussed and so discerned by those who will incline their ear, and apply their heart unto wisdom.

Hence it follows by force of undeniable consequence,* that this work of attraction (and so of preventing grace) proceeds from God as the only cause thereof, and depends wholly upon his 〈◊〉 pleasure, and that he works in us without us: we being destitute of all ability which might help thereunto.

That which is done by a holy kind of violence against the natural inclination of the heart, that must needs be done upon us, but not by us; we have no hand in that work, and so it is here as hath been proved. Let me ad two or three reasons more besides the evidence of the rule from whence it is immediately deduced.

Here that weapon comes first to hand which* some of the ancients have so often used in this cause, and its the canon of the apostle, and that staple principle that cannot be gain-said, Romans 9:16. It is not in him that willeth, or in him that runneth, but in God that shows mercy. Where all other helping causes that may share in the conversion and bringing home of the sinner, are wholly denied and cast out, though they were means of special improvment, that if anything might seem to further it, they might have been of peculiar use, and of a speeding nature. It was not a sleepy, careless, slighting of the attainment of any spiritual good, or a sloathful attendance upon it, nor is it a kind of heartless, and spiritless affection to it that are here rejected, nay though his will was there, and the strength of endeavor, yet both miss the mark; the apostle is plain and peremptory, let him set heart, and feet, and hand, and head on work, he shall never do no good on it, it is not there. Its merely only in him that shows mercy.

It was wont to be answered by the pelagians, that it is so said, that its not in him that runs, or wills, without mercy pitying of him, and grace assisting of him, he cannot do it without these, let him do what he can; yet he can do it with these. The vanity of which answer hath been long since discovered, as that it crosseth and corrupteth the very meaning of the apostle. For then the meaning uponthe self same grounds would here be thus, as it is not in him that wills and runs without God assisting, co-working; so you might turn the tables: its not in God that shows mercy without him that wills and runs. For if the words be not a plain and peremptory denial, but only comparatively to be taken, its not so much, or not in his willing and running without mercy prevailing and helping, yet they concur as causes in this work; then may they as〈◊〉 be taken the other way: its not in God that shows mercy only and wholly, but in him that wills and runs in part, which is to destroy the text, and to cross the intendment of the spirit.

That dispensation of God which gives ability and* a principle to the will for to work that act and dispensation must be before the ability of the will and act of it, and so cannot be caused by it. As if God put a soul into those dead dry bones in Ezekiel 37. That they might live, this putting in of the 〈◊〉 whence comes life, is before, and so without the work of the soul, or life also; and not at all caused by either. But this preparation and pulling away from sin, is to make way for a spiritual ability to be given to the will for to work, and therefore it is before the will and work, and either of them as any cause. So the apostle john, 1 John 5:20. He hath given us a mind to know him and his Christ. Not only drawn out this act of knowledge, but given a mind also to enable us hereunto. 2 Corinthians 3:5. We 〈◊〉 no sufficiency as of ourselves to think a good thought, but all our sufficiency is of God: not only the thinking, but the 〈◊〉 thereunto. Its he that gives a 〈◊〉 of flesh, and then causeth us to walk in his ways: Ezekiel 36:26-27.

This is to be observed against a wretched shift and cursed cavil of the jesuits; when they wouldpretended to give way to the grace of God; and yet in truth take away what they give: and therefore they yield freely and fully, that it is God who gives both the will and the deed. And grace is required of necessity unto both, and neither can be without it; nor will nor deed. But in truth this is nothing but a color of words, when the sense which they follow sounds quite contrary. For ask but their meaning, and when they have opened themselves, all comes to thus much; that the Lord hath a concourse and a co-working in the will and deed, and sends forth an influence into the act of the will, and of the work done: and leads forth and guides both unto their end. And this is no more than he doth with the act of any creature; the first cause concurring with the second: for in him it is that we live, and move, and have our being. As it is with two men that draw a boat or a ship together, each man hath a principle and power of his own whereby he draws, but both these meet, and concur, and co-work together, in the drawing. So that all this that is said is but indeed to darken and delude the truth; yea, and to destroy the work of God’s grace, and deceive the reader. For this gives no more to the work of God’s grace in conversion, than it doth to the act of providence upon, and with the act of any creature reasonable.

Whereas this must be observed carefully, and forever maintained as the everlasting truth of God, that the Lord gives a power spiritual to the work, which it had not before he concurs with the act of that power when it is put forth, he gives him a being in the 〈◊〉 of grace, before he leads out the act of that being. He first lets in an influence of a powerful impression upon the faculty of the will, before he concurs with the act 〈◊〉 deed. Hegives aheart of flesh, and then causeth them to walk in his ways: as if one could put a principle of life and motion into another, and then draw forth the act of that power to the performance of the work: as to draw a boat, and so forth. This comparison will 〈◊〉 the truth of the work.

As it is with the sons of the first Adam, in the* work of their generation naturally, and the perverting and turning aside their souls from the lord: so it is with the sons of the second Adam in their spiritual regeneration and conversion. But in the 〈◊〉 the work is wrought in them without them; so it is said 〈◊〉adam, he begate a son in his own image, Genesis 5:3. That the son was begotten in point of natural constitution, and that he was inadams image, his mind darkened, his will perverted, and the whole frame and disposition of the whole man turned aside from God; all which is wrought in the child without any act on the child’s part. So 〈◊〉 is with every one that is begotten unto God by a new conversion. There is an impression of God’s spirit to turn them from 〈◊〉 unto God, without any ability of their own, further than it was given them by God, and acted by his spirit. James 1:18. Of 〈◊〉 own will begat he us. John 1:13. Born not of the will of blood, nor of flesh, nor of the will of man, but of God.

Hence then it follows in the second place, that* the conversion of a sinner depends not upon, 〈◊〉 is lastly resolved into the liberty of man’s will, which is the proper opinion of the arminians, and somwhat more 〈◊〉 than the 〈◊〉 themselves will own. The sum of it, and the full sense of it will appear in the answer to this question: suppose that all outward means have been used and improved by providence upon two persons indifferently, in the sameplace enjoying the same helps, say Judas and Peter, who were both trained up under the wing of Christ, and received the droppings of his daily counsels alike, their minds both so far enlightned, and their consciences convinced of the things of God and grace, that they see what the will of God is, and what their way is to happiness, by believing in Christ.

Here grows the question: why doth Peter receive Christ, and Judas reject him? Why the answer and last resolution of arminians is here; it was in the liberty of their own wills, and Peter would close with Christ, judaswould refuse him. But the orthodox divines answer out of the Word, the Lord gives a heart of flesh to Peter, and enables him: which he denies unto judas, as he 〈◊〉 may, and Judas hath justly deserved he should. The wretchedness and falseness of the former opinion appears as from the former ground, so also from these following arguments.

If the will of itself hath not the next passive power* to receive grace and Christ, then it is not in its liberty to choose or refuse: but it hath not the next passive power, Romans 8:7. It is not subject to the law of God; nay, it cannot be subject to receive the work, therefore not choose the work much less.

If it be in the liberty of the will either to choose [ 2] or refuse, and that our conversion is lastly resolved into that; then it is in a man’s own proper power and freedom to make himself to 〈◊〉 from another: which the apostle peremptorily and professedly denies, 2 Corinthians 4:7. Who makes thee to differ? And what hast thou that thou hast not received? Why the arminians will say, it was my own will that made me to differ, the liberty of my own choice,because I used and improved my freedom Well, which another did not.

That which exalts the will of man above the power [ 3] and will of God, and makes it the more principal cause of our conversion, that is injurious to God’s grace, and opposite to his truth, and the aim of his counsel, which is to work all for the manifestation of the glory of his free grace. But this opinion doth so. For it makes it in the power of man’s will to frustrate and over-power all the means which are provided, and the operations of the spirit upon the soul, for, for all these, the soul may not be converted. But if this be put forth, then the work is accomplished and brought to perfection without fail: that in genere 〈◊〉; this in genere causae efficientis proprie sic dictae. That is only to stir up power, this alone puts forth the power by 〈◊〉 it is wrought.

This delusion is exceedingly derogatory to the [ 4] glory of God, deprives God of that praise and thanksgiving which is due unto his name; for upon this ground, a reprobate wretch who shall perish forever in the bottomless pit, stands as much bound to God for his grace and bounty as he that is saved. For they were all equal in the means provided, in the operation of the spirit, and the offers tendered for good; had the one the ordinance, the other had so to. Had the one privileges, abilities, the other shared equally herein. Was the one enlightned, persuaded, so was the other: that the one received Christ, that was his free will, he may thank himself for that, and not God.

But the saints when they come to acknowledge the son of God; at the meeting of all the churches they do profess the contrary; it was not their prayers, their tears, nor hearing, 〈◊〉 resolutions, 〈◊〉 performances,for all these their guilt still remained, the power of their corruptions not removed.

It was not any ability, or parts natural that could do it: for they see the spawn of all sin in their hearts, and had certainly had the strength of all distempers in their lives, that they are not in the dungeon with witches, upon the chain with malefactors, they cannot thank their good nature for it. Nay it was not in all the means though spiritual and powerful, the ministers they shewed the way, they set forth the glorious things of God and grace, but it was not that which did it, but it was only in God that shewed mercy, meerly, only, wholly, out of the free mercy of the Lord.*

Hence, our conversion depends not upon, nor issues not from the congruity of all such means, or the 〈◊〉 suitableness of all such circumstances wch may help forward those forcible persuasions which the Lord doth present to the soul, and whereby he would so call the soul of a sinner to himself, as that his call may certainly find success. I conceive it meet to ad this collection to the former, partly because this is the proper place to which it ought to be referred, and where it should be disputed, and from the former doctrinee receives its doom, and confutation.

The brain of the jesuites is the womb that bare it, and their forgery gave it its first being; a brat of their brain, a conceit which they forged and anvilled out of the froth of their own imaginations: for when they saw that it was a conclusion absurd and unreasonable, yea, that which sounded harshly even to common sense to affirm, 〈◊〉 a man’s conversion was lastly resolved into the liberty of a man’s own will; which advanceth man’s free will above God’s free grace, and makes the will ofman a superior and more principal cause of our effectual calling, than the work of God’s spirit and grace.

It was so loathsome to look upon, that they resolved not to own it in such apprehensions, but they devised to put another vizard upon it, that so 〈◊〉 might appear other, when it was presented in other apprehensions; and because they cannot maintain what they say, they would say somthing which neither they, nor any else can understand. For they set down their opinion in these expressions.

When God (say they) who made all creatures, and so the will of man, by his wisdom and foreknowledge fully understood, what each creature and so the will of man would do in every event, condition, and occasion that could betide it: he also foresaw when the will of man was set in such a condition, so disposed, so suited with several circumstances, and conveniences, when his persuasions would find the greatest congruity and agreeablness with his disposition: and then presents such arguments that suit his disposition, and so undoubtedly prevails. So that these three particulars are attended in it.

 1 the Lord works only by moral persuasions; that is the alone way that he takes to draw, not offering any violence, for that they think is unnatural, and unreasonable.

 2 the will is still left indifferent, and in its own liberty to chuse, or refuse.

 3 the Lord out of his wisdom and fore-knowledge, sees how to hit the heart in a right vein, takes the sinner in a good mood, hits his humor, watches as it were his advantages, observes what will meet and suit his disposition, and then presseth it, and so 〈◊〉.

He that God at such a time, in such a manner, by such means presseth, as carry a congruous, a suitable, and answerable agreeableness to his disposition, he is converted. He that hath not such hints taken to hit his disposition, he is not converted. So that two men sitting at the same sermon, the spirit equally 〈◊〉 both, the wills of both being equally apt and able to receive the work of the spirit, yet there is congruity and suitableness in the one, and there the Word speeds; not so in another, and there the Word takes no place, 〈◊〉 prevails. Ask them what this congruity and agreeableness is? they 〈◊〉 they cannot tell. And thus they mud the water and raise the dust, that they may go away in the dark, that others may not see them, nor see where they go. And thus they labor to shift off the pressure of reason, as hares when they are pursued they fall to their jumps and doublings, but all in vain, for the 〈◊〉 of this conceit is confuted from the former doctrinee.

For if this attraction be wrought by the impression [ 1] of the work of the spirit, without us though in us, then doth it not issue from any congruity of circumstances, which may cal forth the ability of our wills to this work: but this work is wrought in us without us, we not sharing in any manner, as any cause thereof. Therefore no power, nor disposition in our will, carried by any congruity of any helps, doth or can procure it.

If the Lord doth by a holy kind of violence destroy [ 2] the resistance of the will, when it doth, and cannot but oppose this work; and therefore expresseth the power of his spirit in way of contrariety to its inclination, then doth it not look to any congruity of any circumstances to draw home the soul. But the former is true as hath been abundantly provedbefore; therefore the latter also.

Nor do they, or can they by this pretense prevent [ 3] the former absurdity, as resolving the conversion of the sinner, upon the freedom of the will.

For they themselves confess, as you heard in the explication of the cause, that this persuasion of the Lord put forth in this congruity and suitablness of all the circumstances; it leaves the will still at his liberty and indifferency, as the masters and maintainrs of this opinion do profess: whence I reason thus,

If it be left in the power of the will, either to receive or refuse this congruous persuasion, then is it in the power of the will still, whether the act of conversion shall follow or not; then is the efficacy and success of the work of the means and the spirit resolved lastly into a man’s will. For if it be in his will to succed, or not to succed the work of conversion, then is it in the power of it, to make, or not to make the means efficacious, for therein lies the efficacy of grace.

But besides the former principles, weigh we a little the following arguments, which further discover the folly and falsehood of this delusion.

First, experiment: then, argument.

First, the experience of the saints left upon record in the Scriptures (which give witness 〈◊〉) give in evidence, and that undeniable that in truth the dispensation of the Lord is quite 〈◊〉 to this conceit: who is pleased herein to magnify the freedom, and power, and riches of grace, that 〈◊〉 takes sinners at the worst, and over-powers the perversness of their hearts, and that many times when they are come to the height, and that in the very heatof their rebellions, that they might indeed confess it, and all the world see it: it is not the suitableness of our disposition which God needs to take advantage by, but the almighty and al-sufficient efficacy of his grace is such, that he doth what he will, when our wills most oppose, and in reason there is least probability and possibility in the work of causes to attain this effect. Thus the Israelites, Ezekiel 16:3-4. When the Lord called them, and took them to himself, he professeth their navel was not cut, nor salted with salt, nor washed; but he saw them weltring in their blood, and that was a time of love which the Lord took, and said to them, live. Isaiah 43:24-25. When they wearied him with their wickedness, and made him to serve with their iniquities, then be said, I, even I for mine own names sake will blot out thine iniquities. It was the carriage of God to Abraham, and typed out in the son of his promise, when his body was dead, her womb was barren, then he gives them a son: he brings and begins his church out of the dust, and calls things that are not, as though they were.

Paul is breathing out threatenings against Christ, fierce in the pursuit of his poor members, and resolved to see the ruin of them, as he himself speaks of himself, he was mad with malice, and made havock with the church, acts, 26:11. Acts, 1:1. Galatians 1. Last. The Lord takes this time, when he was in the height, and ruff of his outrage, to bring him to the embracing of the truth, when he was come out in greatest outrage in opposition and persecution of it, acts. 9. And this was usual in the course of providence, and the dispensation of the means of grace, for himself gives the ground of God’s dealing, and his aim in this. 1 Timothy 1:16. To wit, that he might be anexample and pattern to all posterity to support the hearts of the rebellious Gentiles, that they might not sink under the weight of their unsufferable 〈◊〉, but yet to seek the Lord.

So it was with these converts, acts, 2. Some mocked, some blasphemed, 〈◊〉 derided the apostles, and that was the season, the Lord took to set upon their hearts by the ministry of the apostles. And were the Scripture silent in this case, how often have we found it in our own experience acknowledged by many, those who came purposely to deride and scom the ministry of the Word, somtimes to entrap and ensnare the minister, somtimes to see, and slight, and jear at the assemblies of the saints: that was the time which the Lord took to seize upon their souls, to convince, convert, and save them through mercy, what congruity or suitableness was there then for this work, unless you will make contrariety and the height of sinful rage, and opposition to be congruity, this is God’s manner to do wonderful things beyond the reach of common reason, when it was hard to the people of the captivity to believe it; God then says it was not hard to work it: Zechariah 8:6. Thus saith the Lord unto this people, if it be marvelous in your eyes, should it be marvelous in my eyes?

God usually carries the chief of the expressions of his providence by way of contrariety, and cross means in common apprehension, and the course of things, that he might silence the pride of all flesh, and the forgery of al〈◊〉, who are the professed enemies of his grace: so Elijah when he would make way for the glory of the miracle and manifestation of God’s power, he doth nor only lay the sacrifice upon the altar without fire, but digs ditches deep, and fills them with water, that thepower of the fire might appear more remarkablely, 1 Kings, 18:33-34-35. So here,

To this experience, which cannot be 〈◊〉, take these reasons for further cleering of the truth, and the crushing of this erronious conceit.

If the conversion or attraction of a sinner be* lastly resolved into the congruity and suitableness of moral persuasions: then may it lastly depend upon some natural cause, or in truth upon some common circumstance of some outward occasion, and conveniency with which the sinner may meet in the use of means. For in the meeting and concurence of these, as time, place, order, or outward helps, and the disposition of the party, in some, or all of these this congruity will consist. But this is to resolve our spiritual and supernatural call into a natural cause against rule and reason. For nothing can exceed the bounds of that ability which the Lord in the way of his providence hath set in the creature, natural causes produce natural effects only: John 1:12. Which are born not of blood, nor of the will of man, nor of the will of the flesh: there is nothing in corruption, or natural disposition, or the excellency of any 〈◊〉, that brings forth this spiritual birth. Nay the apostle professedly excludes all these as not able to bring about this work, and therefore sets out the vanity and emptiness of them, when they are at the highest; we preach (says the apostle) wisdom to those that are perfect, which this world, nor the princes of this world were never able to reach unto, 1 Corinthians 2:6:8. If any were suited with the choicest means, or had liberty to enjoy the choicest opportunities, or the best advantages, according to their hearts content, these were the men, and yet these could〈1 page duplicate〉〈1 page duplicate〉〈◊〉〈◊〉 of this work: 〈◊〉, a 〈◊〉 of outward means which properly reach not the 〈◊〉 work, prove an 〈◊〉 unto this effectual calling. So the apostle, 1 Corinthians 1:26. Not many wise, not many rich, 〈◊〉 many noble:〈◊〉 wisdom and choice abilities. Wealth and outward 〈◊〉, honor and 〈◊〉, they are in 〈◊〉, and so 〈◊〉, and therefore congruous to help forward a 〈◊〉 course, (because those that are not subordinate, 〈◊〉, are〈◊〉〈◊〉, and the argument follows 〈◊〉)〈◊〉 reason if any, then these who had 〈◊〉 and choice abilities to improve the means, 〈◊〉〈◊〉 the work, those who had wealth to purchase them, those who had authority to 〈◊〉 and them to serve their turn, they should be suited to all 〈◊〉 encouragements, to 〈◊〉 on in a Christian course, but we see this doth it not.

Some who have the greatest 〈◊〉 and suitableness [ 2] of all moral persuasions, to draw their hearts to Christ, do remain forever at greatest distance from him; therefore saving conversion is not resolved into, nor depends certainly upon the congruity of moral periwasions. That some have such suitableness and yet remain at such a distance, I instance in 〈◊〉 those that sin the sin against the Holy Spirit, and count the blood of Jesus a common thing: that these have the congruity of all means to prevail with them, the Word will give in 〈◊〉 proof, Hebrews 6:5-6. They taste of the heavenly gift, that is faith; are made 〈◊〉 of the Holy Spirit, have tasted of the good Word of God, and of the powers of the world to come: they have a taste of vocation, of adoption, and 〈◊〉, and 〈◊〉; and that there were 〈◊〉 of moral 〈◊〉 to work these, I thus shew, wherethere is a concurrence of all moral causes which by the rule of providence the Lord hath appointed, all those that he hath fitted and proportioned both to the nature of the soul, and the nature of the spiritual work needful for it; such whom he hath so far breathed upon and wrought withal, that there is a taste of all the saving work of God left upon the soul, only the truth and reality of the work is 〈◊〉, comes as near to effectual calling as maybe, and not be called; as near to the stamp of true sanctification as can be, and not be sanctified: there is the congruity of all moral persuasions, and the meeting and concourse of the strength of all arguments and reasons that can be propounded, only there is yet a principle internal wanting, which should indeed change the will: for if the contrary to all these be incongruous, and carry a kind of unsuitableness, either to the necessities of the soul, and the work of God upon the soul for its saving good, then the presence of these carry an undoubted congruity, and answerableness to all the good of the soul and the work that should be done upon it. For certain it is when all the means that God hath appointed are attended and used, also in the order and manner he hath appointed, neither more help, nor more congruity can be desired, nor yet attained; for if there be any other means which God hath not appointed, those will prove hindrances not helps; or if they be used in any other order than that he hath ordained, these are disorderly perverted and abused, and made unserviceable to do their work, or attain their end. And yet when the power of all these is improved to affect the will, and stir and provoke it, but not change it, it is never savingly brought home to God. So Moses, touching the condition of the Israelites, Deuteronomy 4:34. Compared with〈1 page duplicate〉〈1 page duplicate〉deut. 29 4. Did ever God assay to take a people to himself with signs and wonders, and great temptations, and out of the heavens he made thee to hear his voice, that he might instruct thee: what then was wanting? He suited them with all miraculous expressions of his love and mercy; but this was 〈◊〉, to this day he hath not given thee a heart. And if he give you all mercies beside, tried you with all corrections, pursued with miraculous expressions of his power and faithfulness, if yet he give 〈◊〉a new heart, all that ever he shall give will never do you good. So the prophet, when he was appointed and fitted in an especial manner, having his tongue touched with a coal from the altar, when he was furnished with gracious abilities from Christ to dispense the Word, yet all was to make their ears heavie, and their hearts fat, and their eyes blind, that they should not see, nor beleive, nor be converted, Isaiah 6:7-8. And therefore the apostle when he had given the doom upon those back-sliders, he ads, we are persuaded better things of you, and things that accompany salvation, which these did not: 〈◊〉 6:9.

If all means and helps that can be used in way of [ 3] moral persuasions, are wholly incongruous, and utterly unable to work upon the corrupt heart of man, then there is no congruity of such persuasions, that can savingly convert, or call the soul, or draw the sinner to Christ: but all means in way of moral persuasions that can be used, are indeed wholly incongruous, and utterly unable to work upon the corrupt heart of a sinner unto his conversion; but they reach not the distemper or cause of a man’s misery and therefore can never do the cure. For these are to call forth the power a man hath into act, whereas the 〈◊〉 wants all spiritual power, whereby〈◊〉maybe enabled to put forth any act that may be acceptable unto God, Romans 5:6. When we were without strength; and the apostle doth not say, we have some sufficiency to think a good thought, if some arguments were suggested to draw it out, but doth plainly and peremptorily affirm, that all our sufficiency is from God, and therefore none firstly of ourselves. 2. Corinthians 3:5.

How silly was it, and incongruous to common sense to provide the sweetest sounds, and choicest musick to delight a deaf man? To present the pleasingest colors to affect and please him that is blind, to set the most sovereign cordials and the most curious rarities and dainties before a dead man to refresh him? Yet such is the condition of every natural man touching the things of grace: he is deaf and hears not, blind and sees not, dead and relisheth not anything that appertains unto his peace, unless then you give him a new soul whereby he may live, all outward services are utterly unsuitable to his condition: in a word this quaint devise of the jesuit is so far from any sap, or any real subtlety in it, that the opinion quite contrary (in a true sense) is most consonant to the truth.

The means (then) appointed and used in providence by the Lord, may be attended in a double respect, either in regard of the end the Lord aims at, and the effect he intends; and so it is true, the means which the Lord hath ordained carry congruity and and suitableness for the attainment of his own end, and accomplishment of his own work.

But secondly, if we look at the corrupt heart, and nature, and will of man, which is now to be subdued, and his darling corruptions now to be removed from him, then it is most certain the meanswhich the Lord hath ordained and useth for his conversion carry not any congruity, but a contrariety to his corrupt heart and will.

That which must expel and 〈◊〉 corruption in the heart, that must not have 〈◊〉 but a 〈◊〉 to it. But the means which the Lord 〈◊〉 to call and draw 〈◊〉, are to destroy and expel the corruption; therefore they must〈◊〉 not a congruity, but a contrariety and crossness to them.

That question which is attended with so many* tedious 〈◊〉, is from the former doctrinee 〈◊〉 and concluded, and that undeniably, and because 〈◊〉 doth 〈◊〉 properly to this place, I shall 〈◊〉 express it: hence then it follows,

The power of grace put forth in the work of conversion, is irresistable.

When I say, irresistable: we mean not that the corrupt heart doth not oppose and resist the operation of the spirit, and the 〈◊〉 of the ordinance: for whilst that 〈◊〉 is 〈◊〉, it cannot but labor the preservation of itself, and therefore cannot but oppose the power of God’s spirit, which works the destruction of it. But this is the meaning, it cannot so prevail as to 〈◊〉 God’s intent, or to prejudice the work of his grace, as that it should not find 〈◊〉 in the 〈◊〉 of the sinner, or hinder his 〈◊〉 home to Christ: this collection in 〈◊〉〈◊〉, is 〈◊〉 demonstratively, and undeniablely from the former doctrinee.

That grace which takes away the power of resistance stirred up by Satan, or the corrupt heart of a sinner, that cannot be resisted. But the grace ofgod put forth in preparation, and drawing doth by 〈◊〉〈◊〉〈◊〉 of 〈◊〉 take away the power of resistance in the 〈◊〉 heart of a sinner; and therefore it cannot be resisted.

Hence it follows again in the fifth place,

Wheresoever there is spiritual sufficiency of* grace; there is also spiritual efficacy put forth 〈◊〉 work of 〈◊〉.

These two go hand in hand in this 〈◊〉 of God, and are either the same really, or do 〈◊〉 accompany one another. And I therefore mention this collection, not only 〈◊〉 of the 〈◊〉 of it, as that it needs to be unfoulded and apprehended aright, especially considering 〈◊〉 is the proper seal unto which it must be referred, where his stock and 〈◊〉 may be observed, and where his 〈◊〉〈◊〉 be disputed and 〈◊〉.

But 〈◊〉 I 〈◊〉 it convenient to take the more 〈◊〉〈◊〉 thereof, 〈◊〉 of the special benefit and use thereof: the right 〈◊〉 of this makes ready way for the cleer 〈◊〉 of the delusions of the jesuits which they have invented and set up as blinds in the way that men might not see the 〈◊〉 of the Lord, and set forth and acknowledge the power and glory of his 〈◊〉. Nay, it hath found favor with some who otherwise follow the 〈◊〉, and that truly, in their 〈◊〉 of the drawing of God, 〈◊〉 according to their diverse apprehensions, they set down explications of their own thoughts in a diverie manner.

Their general tenent is this, they make this 〈◊〉 distribution of the work of God’s grace in conversion,

Auxilium est vel,

 Sufficiens.

 Efficax.

The dispensation of the work of grace in the way of conversion, is either by way of sufficiency 〈◊〉〈◊〉: either sufficient, or effectual and efficient.

 1 all men say they have sufficient help from God in the dispensation of the ways of his providences and ordinances, that they may be converted were it not their own fault; they 〈◊〉 a power and a 〈◊〉 by the supply of this sufficient help from God to this end and for this work, and yet though they may, yet they do not attain success.

 2 but the elect and such as the Lord hath set apart to himself, have the efficacy of this spiritual help from the Lord, as that they shall be, and in their times are actually called and converted unto God. Against these forgeries, I desire this fifth collection may be attended.

Where ever there is sufficiency of exciting and preventing grace, put forth by the Lord, for the drawing, and converting of the sinner; there is also the efficacy of that grace which never fails to attain success.

First, we shall open this collection, that〈◊〉 full meaning may fairly and plainly be apprehended.

Secondly, we shall show how it follows evidently from the former doctrinee, as that the one cannot be granted, but the other must needs be yeilded.

For the understanding of the collection, attend three things.

That this exciting or preventing grace of God, [ 1] it is not any habit, or gracious disposition imprinted upon the soul, wherby it was in power or possibility to act or not to act, as it seems good and suits best with its own purpose. For example sake, in those actions wherein men are causes by counsel, they have 〈◊〉 and power to put forth such an action, or with-hold the doing of it as they see fit. A man hath a power to go hither or thither, to speak these or those words, yet he may sit still, and stop his motion, he may be mute, and silence his words. But as we heard before, it is the motion or actual impression of the work of the spirit, so that God is not purposing and decreeing within himself, but putting his purpose into a powerful execution, and so comes under such words to be deciphered, as drawing, teaching, turning; all which show an actual expression of God’s power and pleasure.

Sufficiency of any cause or causes is to be attended, [ 2] either absolutely in regard of the end at which they look, and then that is absolutely sufficient which can attain his end without any other; if any hindrances it can remove, if any wants it can supply, if anything to be done, it can procure it, accomplish it; 1 Corinthians 12:9. My grace is sufficient for thee. And thuse some causes may be sufficient for the accomplishment of one effect, which are not for another. Those common stroaks of the spirit inillumination, and conviction, and moral 〈◊〉, in propounding arguments to the hearts, 〈◊〉 pressing on mightily by evidence of reason, are sufficient to make people beyond 〈◊〉. John 15. 〈◊〉. If I had not come and spoken to them, they had 〈◊〉 no sin; but now they have no cloak for their 〈◊〉 Ezekiel 3:11. Whether they 〈◊〉 hear, or whether they will for bear, yet this they shall know there 〈◊〉 been a prophet amongst them. Its sufficient to condemn them, if not to convert them. But these 〈◊〉 not sufficient to 〈◊〉 the work of conversion, for there is more power required to that: there is not only an enlightening of the understanding, but 〈◊〉opening of the heart; 〈◊〉. 3:11. 〈◊〉baptize 〈◊〉 water, but there is one that comes 〈◊〉, he 〈◊〉〈◊〉 with the Holy Spirit and fire.

There is sufficiency upon companison or supposition, upon this ground or supposal that we take in other causes, in their 〈◊〉 and 〈◊〉 work with others; and this is very improperly and abusively said to be sufficient. This is the 〈◊〉 of the popish crew, there is sufficient help vouch safed on God’s part unto 〈◊〉, for salvation and conversion, if they would 〈◊〉 of the freedom of their own wills use and improve them for the end that the Lord hath appointed them, and doth now 〈◊〉 them if they will give way, and welcome 〈◊〉 the light which the Lord hath now 〈◊〉, and not reject the 〈◊〉 of God against 〈◊〉: which is in truth to say it is not sufficient to work their wills and hearts to this, but it is sufficient to present, and persuade the heart if it will for they who make the will of man a partial cause with God in this work, 〈◊〉 that 〈◊〉 will and grace of God and his spirit is not the sole and alone cause, and therefore not the sufficient 〈◊〉 to doit. As if two men be partial causes in drawing a ship, neither are sufficient to do it.

The like mistake is in that expression and comparison, in which the fautors of this opinion do so much please themselves: say they, the eye hath sufficient power to see, but yet unless the air be enlightened, and the object presented unto it, it will never see or perceive it, not put forth this power effectually upon the object. Answer. The mistake is merely in the manner of the expression misunderstood: for seeing implyes two things in it. 1 to act upon an object when it is presented in a right distance, and through a fit mean. 2 to bring this object in such a manner to the eye. That the eye is sufficient to do the first, and is also effectual that way; the eye is not sufficient to the second, and therefore no wonder it doth not perform it. Thus it is in the spiritual work; Deuteronomy 29:4. Though they had seen many signs and wonders, yet nothing was sufficient to work upon them, and prevail with them effectually: and its added, because that unto that day God had not given them an 〈◊〉: he had given them wonders, provided ordinances, crowned 〈◊〉 with privileges, and these might happily 〈◊〉 and condemn, being sufficient for that: but not to convert, unless he had given them an heart. This is the ods our savior gives of the sufficiency, and so the efficacy of God’s dispensarions, Matthew 13:11:13. To them I speak in parables, that-seeing they may see and not perceive; hearing they may hear, and not understand: but to you is given to know the mysteries of the kingdom of God. He not only gives unto his disciples a word, but a mind to know.

Efficacious, or effectual grace and help is, when [ 3] the work formerly intended and purposed by thelord, is now really accomplished, actually performed, and put into execution: when the soul 〈◊〉 turned, and called according to his purpose, Romans 〈◊〉. 28. So that the full sense is, wherever there is 〈◊〉 absolute sufficiency of preventing and 〈◊〉 grace, there is an actual efficacy in the accomplishment of that work upon the soul. And this 〈◊〉 from the former doctrinee by force of 〈◊〉 argument several ways: thus,

Where there is the concurrence of all 〈◊〉 [ 1] putting forth themselves for the work of conversion, there that work will certainly and effectually be brought forth; because there is no more required to the existence of anything, than the causes of it, and those jointly working for that end. But 〈◊〉 there is the sufficiency of preventing grace, there 〈◊〉 all the causes of conversion, and all these working: for in that there is a sufficiency, therein all the〈◊〉 are implyed: in that it is the sufficiency of 〈◊〉 grace, which is a motion and impression of 〈◊〉 spirit, therein the action of these is expressed: and the work must needs follow, and the drawing 〈◊〉 fail to be efficacious. For the reason why a reasonable agent is sufficient to accomplish, and 〈◊〉 doth not; it is, because he hath power but 〈◊〉 and doth not put forth that power to the 〈◊〉 mance of the work: but so it is not here.

Where God’s preventing grace is put forth, there [ 2] the work of conversion doth undoubtedly follow; because it alone works it in us, without us: but 〈◊〉 there is 〈◊〉 help of our drawing, there 〈◊〉 preventing grace is put forth: therefore there 〈◊〉 conversion must needs be effectual.

Where all the power of resistance is 〈◊〉〈◊〉 might hinder the work of our conversion, there our conversion must needs be effectual, but 〈◊〉〈◊〉 drawing is, and so sufficiency of God’s exciting grace, (for that and drawing are alone) there all the 〈◊〉 of resistance which might hinder is removed: herefore where this sufficiency is, the work of our calling must needs be effectual.

Hence again it follows by undeniable evidence,* that all men have not sufficient help of preventing grace whereby they may be called effectually, and 〈◊〉 conversion wrought without fail, if they would but improve the help as they may. This 〈◊〉 immediately from the foregoing grant, and 〈◊〉 beyond all gain-saying.

For sense and experience puts it beyond all [ 1] doubt and dispute, that all men have not tasted 〈◊〉 efficacy of saving calling, but the efficacy and sufficiency of exciting grace are either all one, or without fail go always together; therefore to whom 〈◊〉 efficacy of this preventing grace is not dispensed to them, the sufficiency is not.

Again, the letter of the text gives in testimony [ 2] beyond controul; they who share not in the drawing of the father, they partake not of the sufficiency of exciting grace: for herein the very nature of it lies, and the words are pregnant, no man can come to me, he hath not power to come unless the father draw him. But the father draws not al, for that is the scope of our saviors direction and caution whereby he would check the murmuring of the Jews, quarrelling with his doctrinee, and despising his person; now lest any should be taken aside by their sinful example, our savior ads this as the reason, and leavs it upon record, no man can come to me, be his place, his parts, his excellencies and abilities never so great and glorious, therefore marvel not, it is not in their practise, it is beyond their power, unless they are drawn,〈◊〉yet they are not, nor are like to be.

Again, there is yet a special work of God’s grace [ 3] and favor, the want whereof our savior makes a never failing 〈◊〉 why the souls of sinners never share in Christ, and 〈◊〉 neither in eternal life; John 6:36. I said unto you, that you also have seen me and believe not: but they might have 〈◊〉 a reason to be rendered, and a 〈◊〉 given, why that should be charged; our savior gives in his argument which will admit no answer to satisfy it, hardly a pretense to avoid the 〈◊〉 of it. verse 37. All that my father gives shall come unto me, and him that comes unto me, I will in no wise cast out. Not to be given, then is one cause why men cannot come; and so have not sufficiency of help to enable them to that work, and to partake of the comfort.

Lastly, the sufficiency of exciting grace may be [ 4] attended two ways. Either, 1 in respect of the outward dispensation of the means, which the Lord 〈◊〉 appointed, and by which his grace and spirit is conveyed. Or, 2dly. There is also the internal operation of the Holy Spirit Wherein only the sufficiency of saving calling is accomplished. Now many thousand thousands, there be that never communicated in any of these either the external, or 〈◊〉: 〈◊〉 in the external; when the special privileges under the law were paled in, and appropriated to the nation of the Jews, you alone have I known of all the nations of the world, amos 3:2. To them belong the adoption, and the glory and the covenant, and the giving of the law, and the service of God, and the promises, Romans 9:4. He hath not dealt so with other nations, neither have the heathen the knowledge of his ways, Psalm 147:20. They who never heard of 〈◊〉, nor grace, nor sin, nor conversion, nor salvation,〈◊〉 have not sufficiency of outward means whereby 〈◊〉 might be converted, acts, 17:30. The times 〈◊〉 that ignorance, he over-looked: he regarded 〈◊〉 the gentiles; but now he commands all men to 〈◊〉 and repent; as if he should say, before he 〈◊〉 not so much as call the Gentiles to the 〈◊〉 of the things of grace. And for the inward 〈◊〉, how many thousands have not the common 〈◊〉 of the spirit which tend to conviction, and 〈◊〉 persuasion, of whom that of the prophet is 〈◊〉, to whom is the arm of the Lord revealed? 〈◊〉. 53:1. Multitudes there be, to whom the Word is 〈◊〉 of death. 2 Corinthians 2:16. In whom the God of〈◊〉 world hath blinded their eyes. 2 Corinthians 4:4. That 〈◊〉 might not see the glory of God; who seeing see 〈◊〉 yet perceive not, hearing they hear and yet 〈◊〉 not, their ears are made heavie and their 〈◊〉 fat, that they should not be converted. The whole nation of the Jews now curse the Lord Jesus 〈◊〉 their synagogues, and therefore have no drawing 〈◊〉 the Lord Jesus. And so much for the first use of instruction.

The second use is for consolation, to several sorts of men.

First, here is ground of incomparable, and inconceivable* comfort to support the hearts of 〈◊〉 sinners, from sinking under desperate 〈◊〉, and that irrecoverably. When their corruptions come in upon them like the mighty ocean, when innumerable evils compass them about,*〈◊〉 their sins take hold upon them, that they are not 〈◊〉 to look up, they are more than the hairs of their 〈◊〉, and their very hearts fail them: they find the opposition so strong, and themselves so weak, 〈◊〉 work of deliverance so impossible to their own sense and experience, that their prayers and endeavors,and hearts 〈◊〉 them: yet here is a gale 〈◊〉 hope, and that which will uphold the heart, if 〈◊〉 lord will have in the soul, all opposition in 〈◊〉 and earth, shall never hold it.

As he must needs go whom the Devil drives, so 〈◊〉 must 〈◊〉 come whom God will draw: though 〈◊〉 means prevail not, thy prayers speed not, thou 〈◊〉 not able by all thy endeavors to bear up against 〈◊〉 stream, yet God is able, and its his work, here stay they heart, God can do it, and who knows but 〈◊〉 may.

Briefly, the discouragements are three.

First, the assaults of Satan, he comes in amain, [ 1] and makes batteries against the heart, he musters up all his forces, and presents to the view of the sinner all the darkness of the kingdom of darkness, and 〈◊〉 the venom of sin in the twinckling of an eye: 〈◊〉 presents all his sins that ever he hath committed with all the aggravating circumstances against mercies, covenants, checks of conscience: lo, (saith Satan) do you not see all these, and they come in, 〈◊〉 troops, there is no end of them, not only in newengland, but upon the sea, in the land of our nativity, and he brings him to his cradle, and 〈◊〉 him how he came a child of wrath into the world: withal, Satan lets in the guilt of all these sins upon the soul: says Satan, if one sin deserve everlasting condemnation as you know it doth, what then is deserved by so many sins committed, continued in, repeated, against means and mercies, why hell is too little for such a rebel, God must make a new hell for such a wretch. And withal Satan tells him the date of mercy is past, your best days are done, you have had means, and mercies, and friends to counsel you; very good, now mercy is gone andpast, you shall hear no more of the mercy of God, or of Jesus Christ. Now Satan hurries the 〈◊〉 when he hath got him hither, (the multitude of his sins, the guilt of his sins, and mercy past) why now had you not better go out of the world, than to live without hope, and multiply your sins, and so your plagues forever? Here he hurries the soul up and down, and gives him no leave to think of mercy. Oh! Says the soul, is there no hope in Jesus Christ, the means of grace, and the Spirit of God? Why, says Satan, do not you deceive yourself, you have had means, and mercies, and you are just in the place where you were, therefore you had best put an end to your sins, and self, and life, and all.

Now mark 〈◊〉; in this case you should have recourse to the former doctrinee, Satan will not cannot be entreated that’s true: aye, but God is stronger than Satan, and he can cast him out of thy soul; it is not arguments that can do it, but God can do it: say therefore, though my prayers, my endeavors, my heart, my hopes fails me, yet God 〈◊〉 do it; though my soul cannot leave my sin, 〈◊〉 my 〈◊〉 will not, cannot leave my soul, yet God can force away my sin from my soul, and command my soul to return from iniquity, God can do this, Romans 16:20. The God of peace shall beat down Satan under your feet shortly; what ever become of your sense and feeling listen not, attend not to his temptations, be sure to retire hither as to your castle, God can do it, it is the almighty work of God, there stand, there live, and there die. Christ told his disciples, he saw Satan fall from heaven like lightening, luke, 10:18. That is, suddenly and strangely. And John 16:11. Now shall the prince 〈◊〉 this world be judged. God will judge Satan for althose temptations and delusions of his, do not you own them, and God will condemn him for them: nay, as it is, Isaiah 43:6. I will say to the north, give up; to the south, keep not back; bring my sons from far, and my daughters from the ends of the earth: though thou shouldst be in the mouth of hell, or in the bottom of the sea, yet God is able to call thee from thence: he that saith to the sea, give up thy dead; he can say to hell, give up thy damned. Therefore bear up thy heart and hopes, and expectation that God may do that for thee, which thou art not able to conceive of.

But yet there is another ground of discouragement: [ 2] Satan he's malicious, but oh! The world and the snares thereof are so many, so mighty, that the soul is still in a maze, taken in a net as it were, and knows not which way to turn him. And there are some kind of sins which snare a man exceedingly by the world: as when loose companions have 〈◊〉 within a man, and licentious courses have taken away the heart of a man, oh! The heart comes〈◊〉 hardly there. The sinner shakes at the sight of 〈◊〉 companions, he is convinced and resolved 〈◊〉 them, and yet he goes away to them, and is led by them, and when the adulterer is taken with his adulterous mate, they scarce ever return again.〈◊〉 lamentable what those that are acquainted with cases of conscience this way do know: still 〈◊〉 mates tempt, and these companions over-bear though they resolve, and promise, and vow,〈◊〉 pray, yet they are in again, just in the place 〈◊〉 they were; so that the soul says, I am not able 〈◊〉 resist these temptations, I am never able to get 〈◊〉 of these snares, therefore sin I shal, and sin I must and perish I must: temptations are desperate herea man lies prostrate under them, not able to recover out of them.

Now brethren, when you are in such a case as this; you see your sins, you confess them, pray against them, and yet are taken aside by them, your heart is strongly engaged, and ensnared, you are not able to get from under these sins.

Here's all the hope I can give you: it is in God’s hand yet to pluck off thy soul, and to take away thy heart for all that. You know how Solomon the wisest, and sampson the strongest, they were deluded and snared, and taken by their own corruptions and snares of the world Sampson’s head upon Dalilah’s lap, he would sit and lie, though he died for it. Brethren, it is here only, God may do good unto you: if I 〈◊〉 tell you, it is in the power of means and mercies, and any congruity of means, or liberty of your own wills, your souls might be deceived, but would never be comforted: but look up to the Lord, there is hope in him, there is mercy with him. John 16. Last. Be of good comfort (says our savior Christ) I have overcome the world. Yea, the Lord professeth it, Ezekiel〈◊〉. 32. They shall loath themselves in the sight of all their doings that have not been good. Say then, God is able to make me loath myself and my snares, and all the sinful entanglments that my heart is so taken aside withal; this is that only that will sustain thee and support thee: John 16:10. I have other sheep, and they shall hear my voice, and them I must bring. I must bring the 〈◊〉 from his cups, the adulterer from the arms of his queans, and the worldly man from all the snares of the world; the Lord can do it, and will do it also for those that belong to him; therefore to that God look, 〈◊〉 that Christ look, who hathsaid it, and can do it, he can do it for thee as well as for any other.

A third ground of discouragement which the [ 3] sinner finds, and that is the worst of al, viz. The stiffness and stubbornness of his own heart; he cannot blame the Devil for 〈◊〉 of him, or the world for snaring of him; he says, and knows his heart is as bad as hell itself, he hath courted and desired temptations, his heart hath been lingering and hankering after them: and had not God been merciful to him, he had lived, and lien, and perished forever in his sins. Nay, though there were no 〈◊〉 to tempt, nor world to allure, yet I have a heart like a dunghil, that steams up continually noysom abominations: nay, that that's worst of al, if after all the mercies I have abused, and sins committed; I had a heart that could repent there was some hope: but oh! The stiffness and knottiness of this heart of mine, I have had conscience checking of me, and the minister reproving of me, and the Spirit of God striving with me, but oh! I have a hard heart that cannot repent; and this is the plague of all plagues, worse than the Devil and hell itself, how shall I help myself here? Moral persuasions? Alas my heart spurns at them all, and makes nothing of them al, I have had the minister speaking to my soul, and the flashes of hell in my face, and yet alas! Such is the desperate frame of my heart, that I will have my sins or 〈◊〉 die for it. What will all moral persuasions, and congruity of means do here? Alas! The heart scorns al: as in the case of a man, who fell into deep distress and horror of conscience 〈◊〉 he had 〈◊〉 the sin against the Holy Spirit, lying in that a twelve month together, and the Lord let loose the 〈◊〉 of his own spirit upon him, that he oftenthought to lay violent hands upon himself, but this was all that he had to support himself in that sad time; my salvation is not in mine own hand, it is not in my will, but in God’s will, it is not in him that wills, or in him that runs, but in God that shows mercy, James 1:18. Of his own will he hath begotten us by the Word of truth. He that made the will, can only convert the will: oh! Then bless God, that hath taken our salvation into his own hand, for if it were in our hands, if it were left to our wills, we should never have it. This is that that may uphold the heart in the midst of all the heavie temptation, which will 〈◊〉 or last seize upon the hearts of men.

Again: secondly, it is matter of consolation to [ 2] all the faithful who have found this work of God upon their souls; it will afford them ground of glorious support to fence and fortify their souls against the days of difficulty, and times of distress, against what ever discouragements or desertions may 〈◊〉 them from within, what ever assaults or temptations may press in upon them from without in the following course of their lives in future times. From hence they may promise themselves assistance and deliverance without fail, and certainly expect it. What ever the temptations be they shall never prevail against them, what ever the power and strength of their corruptions be, they shall never be able hurtfully to overcome them; if God the Father have once drawn them to his Christ, when they did nothing but oppose this work, all the power of hell shall never be able to with-draw them from the Lord Jesus, when they desire to cleave to him, and to be his. He that plucked me away from my sin with a holy kind of violence, when I loved it as my life, and was loath to part with it, will he deny his 〈◊〉to me when I strive against it? He that forced his mercy upon me when I resisted it in the days of my folly and wretchedness, when I resolved I would none of him; will he deny me mercy when he hath given me a heart to beg and prize it? He that sought me, and drew me, when I forsook him, will he not embrace and entertain a poor creature when I seek and sue for acceptance from him? Thus the apostle disputes and cleers himself with much boldness, and assurance of invincible success, and he gains and gets the higher ground of his fears and discouragments, Romans 5:6:9. If Christ died for us when we were of no strength, nay, when we were ungodly, how much more being justified by his death shall we be saved from wrath through him, for if when we were enemies, we were reconciled, how much more shall we be saved by his life? If when we had no strength, he rescued us from the hand of hell, and sin, and when enemies reconciled us: when he hath given us strength and made us his friends, will he not forever releive and succor us? Yea, much more says the apostle, he gets upon the higher ground and triumphs over all the enemies of our salvation, as knowing he should certainly be assisted against them al.

Thus Samuel shored up the dismayed and sinking hearts of the rebellious Israelites, when the Lord had thundred out his displeasure against them, by reason they had wretchedly, and treacherously, and unfaithfully rejected the Lord and his gracious government, when they would not believe samuels words, he tells them, that God would thunder out his threatenings from heaven, 1 Samuel 12:17-18. and so forth. And when the people saw the lightning and heard the thunder, and then saw the hamousness of their sins, and feared what heavy punishment theymight expect from so terrible a God. Then they that cared not for his words and counsels, crave his prayers, oh pray for us (say they) for we have sinned, and to all our other sins have added this, in asking for a king. Samuel to prevent the deadly symptom of desperate discouragement, which would drive them from the Lord, and so from their own comfort; heads, you have indeed sinned, yet turn ye not aside from following the lord: and again he ads, turn not aside unto vain things that cannot help: and he gives this as a ground, for the Lord will not forsake his people for his great names sake, because it hath pleased the Lord to make you his people: he that out of mercy made you his people when you were not, he will not forsake you when he hath called you to him: as the elders of Israel reasoned when they were to war with Jehu in the defense of their masters sons, 2 Kings 10:4.behold two kings could not stand before him, how shall we? Let this be thy comfort and undoubted evidence of succor and deliverance: when thy heart was Satan’s home, and the power of darkness dwelt in it, when he had levyed all his forces, he was strengthened and encouraged, by all the advantages that might be; he had the hold of the heart, and entrenched himself in the stubbornness, and invincible stiffness of my will, and that I was resolved to leave my life, but never to leave my lusts, nor renounce his temptations, which I entertained as my delight, and sided with all alurements, and stood in open 〈◊〉 against the holy one of Israel. If Satan in his full power could not keep his hold, nor my heart, but the Lord cast him out; when he is conquered, and his forces spoiled by the Lord Christ: shall he not forever keep him out? When I was under the power of Satan, he then rescuedme; being now rescued from his rage, and beyond his power shall he not preserve me? He that destroyed the works of Satan when he was in his full strength, intrenched, fortified in the unconquerable stiffness of his will, and took away his armour: being disarmed, dispossessed, and conquered, shall he ever be able to recover and set up his works again? By no means.

The third and last use of this doctrinee,* is of exhortation. First, to the converted: then, to the unconverted: here is somthing for both.

First the converted are hereby to be provoked to [ 1] follow the dealing of the lord: here is a pattern to order their daily practice by. Hath God, doth God deal so with poor creatures as to draw them from their sins to 〈◊〉christ? Go thy ways, and do thou likewise. Herein show yourselves children*of your heavenly father, be merciful as he is merciful. And if in any case, I take it, mercy is herein to be discerned, ought to be practised and expressed. As the elect of God put on bowels of mercy, Colossians 4:11. If you be the elect of God show it in this, if ever you have received mercy express it, if ever God hath shewed favor to you, show the fruit thereof in showing compassion to others: put too the best of your endeavors, even by a holy kind of violence to pluck away poor sinners from their sins, unto the Lord. So David, Psalm 51:13. I will teach transgressors thy ways, and sinners shall be converted unto thee: I will take no nay at their hands, they are stubborn, I was so; they resist, I did so; they are unwilling to part with their sins, I was so; and yet the Lord hath done me good, andovercome all my evil with goodness, when I was in my blood, when I lay weltring in the guilt and filth of my sins, when I said I would have my sins and I would die, and was resolved to destroy my self, then he said unto me, live poor creature, live: you cannot get your heart away from your corruptions, the Lord will do it for you, nay he can do it for you without you; if he will put forth the same power upon your soul as he hath done upon my soul you shall be drawn from your sins to Jesus Christ. In a word.

1 do what you can your self. 2 help them with supply from others.

First do what you can your self; let every man [ 1] in his own particular set upon all such loving means as are in your power, compassionately and couragiously to draw sinners from their sins to Christ: Hebrews 3:13. Exhort one another daily, lest any be bardened through the deceitfulness of sin. 1 Thessalonians 5:14. Now we exhort you brethren, warn them that are unruly, comfort the feeble minded, support the weak, be patient towards all men: as who should say, lay about you to do all the good you can; he makes a Christian man to be as busy as a bee, that he should go no whither, but should seek and find occasion of doing good to one or other, you will meet with some that are unruly, warn them and instruct them; and some that are weak, labor to strengthen them; some that are feeble minded and discouraged Christians, labor to quicken and encourage them: let not those thoughts be found once in thy heart, am I my brothers keeper? Yes, thou art, or else thou art his murtherer; wilt thou defend his house from a thief, his body from 〈◊〉? Nay, wouldst thou ease and raise his ass from falling, and return his ox from straying? And wilt thou notdo much more for his soul? Therefore take all opportunities that are offered, and seek what is no offered, and improve what you have to the 〈◊〉. Jude, 23. And others save with fear, plucking them out of the fire. If thy neighbors ox were in the pit, or himself in the fire, thou wouldst break 〈◊〉 the door and not strain complements, much more when his soul is fallen into his distempers, as into a deep ditch, his soul is 〈◊〉 on fire from hell, 〈◊〉 away the drunkard from his cups, and hale the covetous man from the world, and those whom you see to be 〈◊〉 by any special corruption, do 〈◊〉 you can to rescue them from the snare of the devil; and double thy forces, lay battery against the heart, to it again and take better hold; it may be he sees his evil, and acknowledgeth his sin, and yet returns to it again, return thou to thy prayers, and tears, an 〈◊〉, if he forget thy counsels, counsel him again, admonish again, besiege him, lie at him; when thou meetest him in the way, walkest in the field, 〈◊〉 at the table, leave some remembrance upon 〈◊〉 of those you converse withal, say and do som thing that may help to draw their souls from their sins to Christ. God hath dealt so with thee, therefore deal thou so with others.

Succour them also by all other means. 〈◊〉 [ 2] thou according to thy power and place, to 〈◊〉 them under the means of grace; as they said one 〈◊〉 another, Isaiah 2:3. Come let us go up to the house 〈◊〉 the Lord, he will teach us of his ways. And as 〈◊〉 good man cornelius, when Peter was to come 〈◊〉 preach the Gospel to him, acts, 10:24. He calls 〈◊〉 his friends and kindred together that the Lord 〈◊〉 work upon them; and says he, we are all here ready to hear what the Lord hath commanded thee. This especially belongs to all such as have power andauthority over others, as magistrates may compel the subjects, the master may compel his servants, and the father his children to use the means (for they can go no farther than a moral violence) and to be under those ordinances which they in their own consciences are convinced of to be the means of conversion and salvation: and look as they did when our savior Christ came to any place, they brought the blind and the deaf, and dumb, and those that were possessed of devils, and laid them down before him, and entreated him to cure them; Mark 2:4. So if thou hast a stubborn servant, or a rebellious child, all the means thou hast used can do no good upon him, bring him before the Lord in the use of the ordinances, lay him down before him, and tell him what his case is, what a blind mind, and what a hard heart he hath, and how he is possessed with a devil, of pride, and self-willedness, and resistance against God, and grace; and say, it is with thee alone, O lord, to work upon him; thus we should use all the means we can to draw others to Jesus Christ.

Here is also a word of exhortation to the unconverted, [ 11] such as are not yet called: you are to be entreated, that as ever you desire to see the face of God in Christ, as ever you desire to gain evidence of God’s love here and happiness in another world, be sure of this, that you come under the call of God; this work of drawing is God’s proper work, come therefore under his hand, when doles are stirring every man goes to that door: so here, it is not in man, nor in ordinances, that's true: but there God dispenseth it, Romans 1:16. The Gospel is the power of God unto salvation: and if the Lord draw by his spirit in his ordinances, repair thou to his ordinances for ever. It is the Lord only thatmakes his call effectual, therefore come under 〈◊〉 call of his in his ordinances.

It is God only that doth this work in us 〈◊〉* us: it is not in our power to help ourselves, therefore better sit still, then rise and fall; why 〈◊〉 we endeavor that we can never do?

I do not say thou canst do the work, but do 〈◊〉* go to him that can do it. Thou sayest thou canst 〈◊〉 go; I confess thou canst not as a Christian, but 〈◊〉 I exhort unto is, do what thou canst as a man, improve those faculties, and parts, and gifts that 〈◊〉 yet left in thee; and come under, and keep 〈◊〉 the call of God. God meets his people in the 〈◊〉*of his worship, in the use of the ordinances which he appoints, therefore go thou thither to meet with him. Thou hast an ear to hear the Word therefore thy feet can carry thee to other places, let them carry thee to the house of God, that mind and memory of thine can meditate upon other things, 〈◊〉 it meditate upon the Word, and fasten upon the truth and the reasons thereof; I do not say thou 〈◊〉 pray so as to please God, but pray still, who know but God may help thee; thou canst confer 〈◊〉 things of no profit, and remember idle things of 〈◊〉 worth; nay, such as leave a taint of corruption 〈◊〉 pollution upon thy soul; use that mind, and 〈◊〉 thoughts, and that tongue of thine about the 〈◊〉 of God and Jesus Christ. Thou mayest do this, 〈◊〉 shouldest do this.

Attend further these two directions.

Present thyself before God in the use of 〈◊〉 [ 1] means of grace, and when thou art there 〈◊〉 thy own abilities, either to do good to thy self, or 〈◊〉 receive good from God in all the means that are appointed for thy good. Say therefore, lord, it 〈◊〉 not in man or means to do any good to my soul, 〈◊〉〈◊〉 heart here, and be sure thy soul be rightly 〈◊〉 of it. And mark what Balaam said, lo, I 〈◊〉come now, have I now any power at all to say 〈◊〉 thing? Numb. 22:38. So say thou, here's a 〈◊〉 mind, a dead heart, a damned soul, I live to 〈◊〉 and hear that, that thousands desired but never 〈◊〉; but now I am here, lord, have I any 〈◊〉 to receive any good from any of the ordinances, 〈◊〉, lord, the work is thine, do all for thy servants, 〈◊〉 receive all the glory from me; you think you 〈◊〉 a large understanding to catch the reason of the 〈◊〉, and a strong memory and can recount what 〈◊〉 hear, and you go for a right godly man, because〈◊〉 hear, and repeat, and profess, and so forth. Thou mayest 〈◊〉 all this be utterly destitute of any saving work 〈◊〉 thy soul, thou hast the out-side but thou canst 〈◊〉 come at the kernel, the sap, the sweet, the good of the ordinances; therefore say thus; I can hear 〈◊〉 word blessed be thy name, and I am able to remember, and repeat, and to discourse of the things of God, but oh! The power of God to work upon my 〈◊〉 that I want, here's a blind mind, and a dead 〈◊〉, a lame heart; lord work upon it, and draw 〈◊〉 to thyself and that effectually: it was 〈◊〉 speech, 2 Chronicles chapter 20. verse 12. When 〈◊〉 had mustered up all the forces of Israel, yet, says he, we have no strength, nor do 〈◊〉 know what to do, but our eyes are unto 〈◊〉. So shouldest thou say, for thou mayest have 〈◊〉 strength, and moral strength, but spiritual 〈◊〉 to hear profitably, and savingly, and to bring 〈◊〉 fruit unto God, this is not in any man’s power of himself. Therefore say it, and acknowledge it, lord, though I do what I can, yet I have no strength, 〈◊〉 do I know what to do, but mine eyes are unto 〈◊〉.

When you are got hither and keep here, be sure [ 2] now not to leave the ordinances of God, before you find some power beyond the power of ordinances, and man, and means; leave them not until you find the almighty power of God working upon your souls: as the woman that labored of the bloody-issue, and had 〈◊〉 al, she came and desired, oh! That 〈◊〉 might touch the hem of the garment of Christ, and she felt in her self she was made whole, Matthew 9:21:22. Thou knowest the pride, and peevishness, 〈◊〉 uncleanness of thy nature, the bloody-issues of corruption in thy soul; that, nor word, nor ordinances could help thee to this day, thou hast spent all, and done all thou canst do in the use of means, and yet the issue is, the proud heart, the carnal heart, the unclean heart remains still, taken aside by 〈◊〉〈◊〉 still; what will you do now, you are in the croud of means and helps, but say, oh! The hem of the garment of Jesus. That virtue and power may come from Jesus Christ 〈◊〉 work upon this soul 〈◊〉 mine: but how shall I know that? Answer. When you see the ordinance so upon your soul really as you see it in your understanding and Judgment, when you find it in the work of it upon your heart, as you apprehend it in the letter of it. And 〈◊〉 you shall 〈◊〉 the work really done, and your heart bowed, and loosened from those base distempers, you never touch Jesus Christ until you find it so: therefore as the widdow, whose child was dead, when elisha sent his servant, she was not contented with that; but says, as the Lord lives, and 〈◊〉 thy soul 〈◊〉, I will not leave thee: 2 Kings, 4:30. The man came, and the staff was laid, but 〈◊〉 child was dead, until the prophet came, and the power of God came along with him, and then 〈◊〉 child arose; let me leave this upon record for everamongst you. This effectual drawing and quickening of the heart, is the alone work of God. It is not in him that wills, nor in him that runs, 〈◊〉 in God that shows mercy. You know (many of you, hundreds for ought I know) that you never knew what Christ and his grace meant; and you know your hearts close with your sins though you dare not give way to them: now mark, when you come and hear the mind of God, and the ministers speak unto you, and the will of God is published: oh! Go your ways home, and say, as the Lord lives, I will not leave thee until the Lord hath spoken to my soul, until I find the effectual work of the Word and spirit of God drawing my soul from my sins to Jesus Christ. Therefore call for that same, showing mercy which the apostle speaks of; Romans 9:16. So then it is not of him that wills, nor of him that runs, but of God that sheweth mercy. When you have run what you can, and willed what you are able, then look up to the Lord to show you mercy; the minister hath spoken what he can, and I have heard what I can, but lord show mercy; and never leave until you have found that the Lord hath shewed you mercy, in this work of drawing your soul from sin to Christ.

Finis.

The application of redemption by the effectual work of the Word, and spirt of Christ, for the bringing home of lost sinners to God. The ninth and tenth books. Beside many other seasonable, and soul-searching truths, there is also largely shewed,

 the heart must be humble and contrite before the Lord will dwell in it.

 stubborn, and bloody sinners may be made broken-hearted.

 there must be true sight of sin, before the heart can be broken for it.

 application of special sins by the ministry, is a means to bring men to sight of, and sorrow for them.

 meditation of sin, a special means to break the heart.

 the same word is profitable to some, not to others.

 the lord somtimes makes the Word prevail most, when its most opposed.

 sins unrepented of, makes way for piercing terrors.

 the truth terrible to a guilty conscience.

 gross and scandalous sinners, God usually exerciseth with heavy breakings of heart, before they be brought to Christ.

 11. Sorrow for sin rightly set on, pierceth the heart of the sinner throughly

 12. They whose hearts are pierced by the Word, are carried with love and respect to the ministers of it: and are busy to enquire, and ready to submit to the mind of God.

 13. Sinners in distress of conscience, are ignorant what they should do.

 14. A contrite sinner sees a necessity of coming out of his sinful condition.

 15. There is a secret hope wherewith the Lord supports the hearts of contrite sinners.

 16. They who are truly pierced for their sins, do prize and covet deliverance from their sins.

 17. True contrition is accompanied with confession of sin, when God calls thereunto.

 18. The soul that is pierced for sin, is carried with a restless dislike against it.

By that faithful, and known servant of Christ, Mr. Thomas hooker, late pastor of the church at hartford in newengland; somtimes preacher of the Word at chelmsford in essex, and fellow of emmanuel colledg incambridg.

Printed from the authors papers, written with his own hand. And attested to be such, in an epistle, by Thomas goodwin, and philip nye.

London: printed by Peter cole, at the sign of the printing-press in cornhil, near the royal exchange. 1657.

Reader.

It hath been one of the glories of the Protestant religion, that it revived the doctrinee of saving conversion, and of the new creature brought forth thereby. Concerning which, and the necessity thereof, we find so much indigitated by Christ and the apostles (in their epistles) in those times: but in a more eminent manner, God hath cast the honor hereof upon the ministers and preachers of this nation, who are renowned abroad for their more accurate search into, and discoveries hereof.

First, for the popish religion, that much pretend to piety and devotion, and dothdress forth a religion, to a great outward gaudiness, and show of 〈◊〉 and wil-worship, which (we confess) is entermingled with many spiritual strains of self-denial, submission to God’s wil, love to God and Christ, especially in the writings of those that are called mistical 〈◊〉. But that first great and saving work of conversion; which is the foundation of all true piety, the great and numerous volumns of their most devout writers are usually silent therein. Yea they eminently appropriate the Word conversion and thing itself, unto 〈◊〉 man that renounceth a secular life, and entereth into religious orders (as they cal them) and that doctrinee they have in their discourses ofgrace and free will about it, is of no higher elevation, than* what (as worthy Mr. Perkins long since) may be common to a reprobate; though we judg not all amongst them. God having continued in the midst of popish darkness many to this day, and at this day with more contention thanever, that plead for the prerogative of God’s grace in man’s conversion.

And for the arminian doctrinee, how low doth that run in this great article? This we may without breach of charity say of it; that if they or their followers have no further or deeper work upon their hearts, than what their doctrinee in that point calls for; they would fall short of heaven: though those other great truths they together therewith teach, God may and doth savingly bless unto true conversion, he breaking through those errors into some of their hearts.

And how much our reformed writers abroad, living in continual wranglings and disputes with the adversaries of grace, have omitted in a practical and experimental way, to lay open and anatomize the inwards of this great work, for the comfort and settlement, of poor souls, many of themselves do greatly bewayl: and to find them work, and divert them from this, it hath been thedevils great policy (who is at the head of all those controversies) as also ever since pelagius time, to this very day) to make that dry and barren plot of ground (namely the naked dispute of the freedom of man’s wil) to be the great seat of this war (as the pope did the conquest of the holy land, in the darker times, to find all Christian princes work) and thither to draw all the forces and intentions of men’s minds jejunely and in a great part phylosophically to debate what power man’s will (for-sooth) hath in the summity and apex of conversion to resist or to accept the grace of God: and so whether moral persuasions only be not sufficient? Or that physical pre-determinations be not also requisite to conversion? whilst in the mean time, all those intimate actings of a soul in turning to God; the secret particular passages, both on God’s part, and on the souls part (which are many and various) by which the soul is won over unto God and Christ; those treaties the souls ofmen hold with God and Christ for justifying and sanctifying grace, and for union with him: these have been forgotten, or but overly and slightly touched upon, which if our reformed divines would have made it their work distinctly to have insisted on, out of the Scripture and their own experience: that glory would have appear'd therein, which would have put a period unto all those janglings about free-wil.

And further to take a serious survey of the present times in this nation; the temper of professors is such, that it cannot enough be lamented: ordinarily men enter into and take up a profession of religion and that with difference from others, upon very cheap rates. And do give and receive honor of being such to and from one another upon so slender grounds; that we with grief say, there hath been more of profession in these changes, when less of regeneration.

The causes whereof are more thanof one sort, or than which we are able to enumerate. Yet for instance; either because God hath in the course of his providence involved the cause of religion, and the vindication of the liberties of the sincere professors of it, (formerly so much oppressed) with so high an hand, and out-streched arm; so apparently, that therefore carnal men have fallen in, and mingled themselves (as that mixt multitude of Egyptians who came forth of Egyptian bondage with the israelites) and joined issu therewith, and learning a little to speak the 〈◊〉 language, and give religion, and good men good words; and being for the common cause, (as they cal it) they have thereby put themselves and been received into the common roll of men well affected in religion, as well as to the publique.

Or else (which we cannot but judge and mention as another cause hereof) it hath been professedly held forth (by men holy and spiritual) that all that〈◊〉not scandalous in their lives, having in 〈◊〉 knowledge, the form of truth, by 〈◊〉; adding thereunto some outward 〈◊〉 duties. Such persons we mean, as 〈◊〉 were in our pulpits, plainly 〈◊〉, but civil, moral〈◊〉 (and 〈◊〉 really but such kind of professors of 〈◊〉, as mutatis mutandis, are found 〈◊〉 turks of mahumotanism; who 〈◊〉 the principles of that 〈◊〉, and are devout in duties to God,〈◊〉 thereby, through the mere 〈◊〉 of natural devotion, and education, 〈◊〉 laws and customs of that religion; 〈◊〉 also through moral honesty, are not 〈◊〉 in their lives.) Such like 〈◊〉 amongst us, have been, and that 〈◊〉 a new 〈◊〉of religion, with 〈◊〉 also from others (the ignorant〈◊〉prophane) professedly received 〈◊〉 the communion of saints, as visible saints. 〈◊〉 principle, and practice, hath (as it 〈◊〉 needs) weakened and embased the〈◊〉 purer stamp of the doctrinee of 〈◊〉 (as then held forth with suchevidence of difference from these 〈◊〉 profession) not only by encouraging such boldly to take on them to be 〈◊〉 (as it were) by authority; but also by having checked, and flatted the spirits 〈◊〉 themselves that wouldteach it, seeing that this real application in practice, and principle, to such moral Christians as saints, is a manifest contradiction unto all 〈◊〉 can be doctrineally said in the pulpit to the contrary, concerning the power 〈◊〉this great work in true saints. And 〈◊〉 the profession of religion hath been levelled, and diffused into that bulk and commonness, that the true marks of saving graces, are (as to the open discerning) much worn out, and will be more and more, if this should obtain.

Or else (as great a cause as any other) a special profession of religion being 〈◊〉mode, and under countenance: hence many have been easily moved to see what might be in religion, and so attend to what is said about it; and upon listening thereto, their spirits have been awakened,and surprized with some light, and then with that light they have grown inquisitive into what this or that party of religion holds; what the other, or what a fourth. And thinking themselves at liberty (as the principle of the times is) to choose (as men in a market) what that light will lead them to; they accordingly fall in, either with this, or that particular persuasion: and this is all of many men’s conversion. And yet because such become zealously addicted tosuch, or such a 〈◊〉 (some of the professors of each of which, others that differ, own as truly godly) therefore they are presently adopted, and owned as saints, by the several followers of such opinions: and each sort thinks much, that those who embrace their opinion, should not be accounted, and esteemed religious〈◊〉 all others, that do sincerely 〈◊〉 the power of it. Thus men tythe 〈◊〉 and cummin, and leap over the great 〈◊〉〈◊〉regeneration, namely, 〈◊〉 for sin, the 〈◊〉 sense of their naturalcondition, the difficult work of faith, to 〈◊〉 them, union and closing with Christ, mortification of lusts, and so forth. Which works where they are found, and visibly held forth, none are to be disowned for other opinions consisting with the 〈◊〉; yet so, as without these, no opinion, of what elevation soever, can, or doth constitute a man religious.

Now look, as when among the Jews, religion had run into factions, and parties, and the power of it thereby, was 〈◊〉 lost; God then set down John 〈◊〉 amongst them, a sowr and severe preacher, and urger of the doctrinee of〈◊〉, and preparative humiliation for sin (which he comparatively to what was brought in by Christ, termeth the baptism of water) though withal 'tis said, that in the close of his doctrinee, 〈◊〉 pointed unto Christ; saying unto the people, that they should believe on him that should come after him; that is, on Jesus Christ. Yet this he did but 〈◊〉 at: for the ful〈◊〉 of his dispensation ran in that other channel. Of whose ministry 〈◊〉 is also said Luke 1:16:17. That 〈◊〉 of the children of Israel should he turn to 〈◊〉 lord, their God. And shall go before him (namely Christ) in the spirit and power of〈◊〉to turn the hearts of the fathers to their children, and the disobedient to the 〈◊〉 of the just to make ready a people 〈◊〉 for the Lord. The meaning whereof is, he came to restore the doctrinee of〈◊〉 conversion, and in that point 〈◊〉 bring and reduce the children of the 〈◊〉 back again unto the same 〈◊〉 and ways (necessary to salvation) 〈◊〉 which the fathers, and all the 〈◊〉 saints of the old testament〈◊〉 been brought in unto God. And 〈◊〉 by that means to become of the same religion (saving conversion being the 〈◊〉 practick foundation and centre 〈◊〉 all religion) that the godly Jews 〈◊〉 old were of. So what know we, but 〈◊〉 God (in some lesser, proportionate 〈◊〉, both in respect of〈1 page duplicate〉〈1 page duplicate〉persons and times) may have had this in the eye of all wisely designing providence to set out this great authors works and writings (amongst the labors of others also) upon this very argument, to bring back, and correct the errors of the spirits of professors of these times (and perhaps by urging too far, and insisting too much upon that as preparatory, which includes indeed the beginnings of true faith, (and a man may be held too long under johnbaptists water) to rectify those that have slipt into profession, and leapt over all both true and deep humiliation for sin, and sense of their natural condition; yea and many over Christ himself too, professing to go to God without him. However, this we may say (without diminution to any other or detraction from the author himself, in respect of his 〈◊〉 raysed knowledge of Christ and 〈◊〉 free grace) that if any of our late preachers and divines came in the 〈◊〉 and power of John Baptist this man did.

This deeply humbled man, and as 〈◊〉 raised, both in faith and 〈◊〉 with Christ, the author of 〈◊〉 treatises. He had been trained up 〈◊〉 his youth, in the experience and 〈◊〉 of God’s dispensations and 〈◊〉 this way; and vers'd in digging 〈◊〉 the mines and veins of holy 〈◊〉, to find how they agreed with his 〈◊〉〈◊〉. His soul had 〈◊〉 the intricate meanders, and the 〈◊〉 (through temptations) 〈◊〉 of this narrow passage and 〈◊〉 into life (and few there be that 〈◊〉 it.) And by deep reflections upon 〈◊〉 step of God’s procedure with 〈◊〉, hath descried those false and 〈◊〉 by-ways, which at every step, 〈◊〉 man (who errs in his heart, not 〈◊〉 the knowledge of God’s ways) is apt to 〈◊〉 astray when they have but inferior 〈◊〉 of the spirit on them, from 〈◊〉 way of life, which only those do 〈◊〉 that are un-erringly guided by the 〈◊〉 spirit (peculiar to the elect) into 〈◊〉 ways of peace.

And whereas there hath been published long since, many parts and pieces of this author, upon this argument, sermon-wise preached by him here in England (which in the preaching of them did enlighten all those parts) yet having been taken by an unskilful hand, which upon his recess into those remoter parts of the world, was bold without his privity or consent to print and publish them (one of the greatest injuries which can be done to any man) it-came to pass his genuine meaning, and this in points of so high a nature, and in some things differing from the common opinion, was diverted in those printed sermons from the fair and cleer draught of his own notions and intentions, because so utterly deformed and mis-represented in multitudes of passages; and in the rest but imperfectly and crudely set forth.

Here, in these treatises, thou hast his heart from his own hand, his own thoughts drawn by his own pensil.this is all truly and purely his own, not as preached only, but as written by himself in order to the press; which may be a great satisfaction to all that honored 〈◊〉 loved him (as who that was good, and knew him, did not?) Especially 〈◊〉 that received benefit by those 〈◊〉 imperfect editions. And we cannot but look at it as a blessed providence of God, that the publishing of the same by others (in that manner that hath been mentioned) should have provoked him, and that by the excitation of the church (whereof he was the pastor in new-england) to go over again the same materials in the course of his ministry amongst them, in order to the perfecting of it by his own hand for public light, thereby to vindicate both himself and it from that wrong which otherwise had remained forever irrecompensible.

And hereby it came to pass (that so far as he hath proceeded) this subject came to have a third concoction in theheart and head of him that was one of the most experienced Christians, and of acutest abilities that have been living in our age. He preached more briefly of this subject first, whilst he was 〈◊〉 and chatechist in emanuel colledg in cambridg. The notes of which, were then so esteemed, that many copies thereof were by many that heard not the sermons, written out, and are yet extant by them. And then again, a second time, many yeers after, more largely 〈◊〉great chelmsford in essex; the 〈◊〉 of which, was those books of 〈◊〉 that have gone under his name. And last of all; now in new-england, and 〈◊〉 in, and to a settled church of saints, to which the promise is made of being the seat and pillar of truth; and 〈◊〉 which all ordinances set as the load stone in the steel, have the greater power and energie: in which the presence of Christ breaks forth, and all 〈◊〉 springsare found therein.

And truly we need not wonder 〈◊〉god set his heart and thoughts a work 〈◊〉 much, and so repeatedly about this subject. we see that the Holy Spirit himself, the author of this work of conversion, doth somtimes, and that in an 〈◊〉 manner, go over thewhol of that work again and again in the hearts of Christians, whom God means to make great in his church: as in Peter, when 〈◊〉 art converted, and so forth. Who was yet 〈◊〉 already. And to the disciples, except ye be converted, and so forth. And the 〈◊〉 of the Holy Spirit upon them, at, and 〈◊〉pentecost, was as a new conversion〈◊〉 them, making them to differ 〈◊〉 much from themselves, in what they were afore, as wel-nigh they themselves 〈◊〉afore truly wrought on) did 〈◊〉 differ from other men. The 〈◊〉 of God himself goes over this work 〈◊〉 in all the parts of it: as to 〈◊〉 anew, to draw to Christ, to change and 〈◊〉the heart to higher strains of 〈◊〉.and when so, then his second〈◊〉 excels the first, that it comes notinto mind; and his third the second,〈◊〉 it ceaseth (as it were) to be remembered (as the prophet in other works of wonder speaks) for thereby he every 〈◊〉spirituallizeth the heart still more, 〈◊〉 it from hypocrisy, and makes it 〈◊〉 refined; causeth the heart to come forth from each new cast and moulding with a deeper and fairer impression 〈◊〉 his image and glory. If then the Holy Spirit (the writer of his law in the heart) set that high value upon that work 〈◊〉 his, that he vouchsafeth to take 〈◊〉 pains to write it over and over again in the same tablet; let it be no diminution to this great author, but let us bless God rather for the providence, that the same divine hand and spirit should set him this task, to take the doctrinee of 〈◊〉 vvork into a second, yea, a third review; and thereby make it as it were, the 〈 in non-Latin alphabet 〉the vvork of his life.

Only thus it is, that the other great points, as union with Christ, justification, adoption, sanctification, and glory (whichsubjects, as he was able for, so his heart was most in them) he hath left unfinished: and so thereby (as is most likely) multitndes of precious, yea glorious thoughts, which he might have reserved (as often fals out to preachers and writers) for those higher subjects, as the close, and center, and crown of what forewent, as preparative thereto, are now perished, and laid in the dust with him. None but Christ was ever yet able to finish all that work which was in his heart to do. Farewel.

Thomas goodwin, philip nye.

cole. 1216.

The application of redemption, by the effectual work of the Word and spirit of Christ, for the bringing home of lost sinners to God.

The ninth book.

Isaiah, 57:15.

Thus saith he that is the high, and the lofty one that inhabiteth eternity, whose name is holy; I dwell in the high and the holy place, with him also that is of a contrite and humble spirit.

The work of preparation having two parts:

First, the Lord’s manner of dispensation as he is pleased to deal with the soul, for the setting up the praise of his rich and glorious grace: and therefore with a holy kind of violence he plucks the 〈◊〉from his sins unto himself, and his Christ. This hath been dispatched already in the former discourse.

The second now follows: and that is the frame and disposition which is wrought in the hearts of such as the Lord hath purposed to save, and to whom he hath dispensed himself in that gracious work of his.

 Contrition,

 Humiliation.

This disposition consists especially in two things

That so I may follow the phrase of Scripture, and retain the Lord’s own words in the text, where the Lord saith, that he dwels with him that is of an humble and contrite heart.

To omit all manner of coherence, and other circumstances, we will pass all the other specials in the verse, and point at that particular which will suit our proceeding, and may afford ground to the following discourse, that we may go no further than we see the pillar of fire, the Lord in his truth to go before us. We shall fasten then upon the last words only, as those that fit our intendment.

To make way for ourselves in short, there is one word alone to be opened, that so the point may be better fitted for our application; we must know what it is to dwel, or how God is said 〈◊〉dwell in a contrite and humble heart?

I answer, to dwell implies three things. [ 1]

First, that the Lord owns such as those in whom he hath an especial interest, and claims a special propriety, as though he left all the rest of man-kind to lie wast as a common, that the world, and the Devil, and sin may 〈◊〉, and use at their pleasure, reserving the honor of his justice, which by a strong hand he will exact as a tribute due to himself out of all things in heaven and earth, and hell and all; but persons whom he thus fits, he reserves for his own special improvement. As princes and persons of place and quality, do lease out, and letsome forrests and commons to the inhabitants bordering thereabout, reserving some acknowledgment of fealty and royalty to themselves, but the choice and best pallaces or granges of greatest worth, and profit, they reserve for their own peculiar to inhabit in. So here, the Lord leaseth out the world, and the wicked in it to the Devil and his angels, and instruments, reserving a royalty and prerogative to himself, as that he will have his homage and acknowledgment of dependence upon himself; but his broken-hearted one’s are his own for his own improvement, Deuteronomy 32:8-9. When the most high divided to the nations their inheritance. And separated the sons of Adam, he set the bounds of his people according to the number of the children of Israel, for the Lord’s portion is his people Israel, the lot of his inheritance: ye are the temple of the living God; 2 Corinthians 6:16. Yea, to them the Lord himself says, ye are my people, and they shall say, thou art my God, Zechariah 13. Last. Therefore he professeth, that though in the course of his providence he goes on progress over all the world, yet he takes up his dwelling and abode amongst his own people. For,

Secondly, where a man dwels, as he owns the house, [ 2] so he takes up his abode there, it is the place of his residence; we say any may know where to seek men, or where to find them, at home, at their own house: that's the difference between inning and dwelling; we inn at a place in our passing by, when we take repast only, and bait, but depart presently, intending not to stay; but where we dwel, we settle our abode, we take up our stand there, and stir no further. So the Lord is said then to dwell in the soul, when he vouchsafes the constant expression of his peculiar presence and assistance to the soul. True it is that the Lord fills heaven and earth with his presence, yea, the heaven of heavens is not able to contain him, Jeremiah 23:24. His infinite being is every where, and one and the same every where in regardof himself; because his being is most simple, and not subject to any shadow of change, being all one with himself. Yet he is said to take up his abode in a special manner, when he doth put forth the peculiar expression of his work; as in heaven he dwels, because he puts forth the constant expression of his glory, and that in the full brightness of it without any alteration and change. Here in this spiritual temple, the souls of his saints, he puts forth the peculiar expression of the constant assistance of his blessed spirit. I will pray the father, and he shall send you another comforter, who shall abide with you for ever, John 14:16:1 John 2:23. Ye have received an anointing which abideth in you.

Dwelling, if it be attributed to the chief inhabitant [ 3] and owner of the house, it implies also the ruling and ordering of the occasions that come under hand there, the exercising of the government of the house and family where the owner is, and dwels. He that lodgeth at a house as a stranger, comes to an inn as a passenger, he takes what he finds, hath what he can receive of kindness and courtesie; but the owner is the commander of the house where he dwels, and the orderer of all the affairs that appertain thereunto. So doth the Lord with a broken heart. Thus we are said to live in the spirit, and to walk in the spirit, Galatians 5:25. And it's that which follows by inference upon this ground, John 15:4:5. If I abide in you, and you abide in me, you shall bring forth much fruit; and therefore its added also in this place, that the Lord dwels in the contrite and humble heart to receive the spirit of the contrite ones, they yield themselves to be acted by him, and they shall be acted and quickened by him to eternal life.

So that the full meaning is, the contrite and humble heart is such to whom the Lord vouchsafes acceptance, special presence and abode, and peculiar guidance; he owns him, abides with him, and rules in him for ever.

True, it is said Christ dwels in our hearts by faith, Ephesians 3:17. And as many as believe in him, they receive him, John 1:12. That is done as by the next and immediate hand, by which we say hold on Christ, and give entertainment to him; but unless the heart be broken and humbled, we cannot receive faith, that we may receive Christ. And while the soul is thus breaking and humbling, faith also is coming in a right sense, rightly understood; whereof we shall speak somwhat largely, if the Lord give us leave to come to that place.

The words thus opened, the point is the very letter of the text, which looks full upon every hearer or reader that will look upon the text.

The heart must be broken and humbled, before* the Lord will own it as his, take up his abode with it, and rule in it.

There must be contrition and humiliation before the Lord comes to take possession; the house must be aired and fitted before it comes to be inhabited, swept by brokenness and emptiness of spirit, before the Lord will come to set up his abode in it. This was typified in the passage of the children of Israel towards the promised land; they must come into, and go through a vast and a roaring wilderness, where they must be bruised with many pressures, humbled under many overbearing difficulties, they were to meet withal before they could possess that good land which abounded with all prosperity, flowed with milk and honey. The truth of this type, the prophet Hosea explains, and expresseth at large in the Lord’s dealing with his people in regard of their spiritual condition, Hosea 2:14-15. I will lead 〈◊〉 into the wilderness, and break her heart with many bruising miseries, and then I will speak kindly to her heart, and will give her the valley of achorfor a door of hope; the story you may recal out of jos. 7:28. When achan had offended in the execrable thing, and the hearts of the Israelites were discomfited and failed, like water spilt upon the ground, because they had caused the Lord to depart away from them, the text says, they having found out the offender by lot, they stoned him, and they said thou hast troubled Israel, we will trouble thee, and they called it the valley of achor, and after that God supported their hearts with hope, and encouraged them with success, both in prevailing over their enemies, and in possessing the land. So it shall be spiritually, the valley of consternation, perplexity of spirit, and brokenness of heart, is the very gale and entrance of any sound hope, and assured expectation of good. This I take to be the true meaning and intendment of the place, and part of the description of a good hearer, Luke 8:15.who with an honest and good heart receives the Word, and keeps it, by strong hand, and brings forth fruit with patience; the fruit is obedience, patience is part of sanctification, and the holy disposition of heart, that must be in the heart, that brings and bears such fruit, that which makes the heart good is faith in vocation, which enables the soul to lay hold upon Christ in the Word, and from him to receive that lively virtue of patience, and readiness to every holy word and work. And an honest heart is a contrite and humble heart, so rightly prepared that faith is infused, and the soul thereby carried unto Christ, and quickened with patience to persevere in good duties. As we say of grounds before we cast in seed; there is two things to be attended there, it must be a fit ground, and a fat ground; the ground is fit when the weeds and green sword are plowed up, and the soil there, and made mould: and this is done in 〈◊〉 and humiliation; then it must be a fat ground, the soil must have heart, we say the ground is plowed well, and lies well, but it's worn out, it's out of heart: now faithfats the soyl, furnisheth the soul with ability to fasten upon Christ, and so to receive the seed of the Word, and the graces of sanctification, and thence it produceth good 〈◊〉 in obedience: upon this condition God’s favor is promised, Psalm 34:18. The Lord is nigh to them that be of a contrite spirit, and saveth them that be of a broken heart. Isay 61:3. He gives the garment of praise to those that have had the spirit of heaviness; it will suit none, fit none, it's prepared for none but such, it's their livery only. Upon this condition it is obtained, Matthew 18:3. Unless ye be converted, and become as little children, ye can in no wise enter into the kingdom of heaven. 2 Chronicles 33:12. It's said of mannasseh, he humbled himself greatly, and made supplication, and the Lord was entreated of him; such persons and services are highly accepted, Psalm 51:17. A broken and contrite heart O God, thou wilt not despise, nay, he will undoubtedly accept of it.

The reasons of the point are taken, partly in regard of the heart, which without these will neither be fitted nor enabled to act upon God in Christ for any good; partly in regard of God, all his ordinances and dispensations will be unprofitable, and unable to do that good which he intends, and we need.

To the first in regard of our hearts; those lets and* impediments which put a kind of incapability, yea, and impossibility upon the soul, whereby the coming of [ 1] faith into the heart, and so the entrance and residence of the spirit are hindred, are by this disposition wrought, and removed. These impediments are two:

The 〈◊〉 which stops the way and work of faith is, a settled kind of contentedness in our corrupt condition, [ 1] and the blind, yet bold and presumptuous confidence that a natural man hath, and would maintain of his good condition. Each man sits down willingly, well apaid with his own estate and portion, sees no need of any change, and therefore not willing to hear of it. Eachman is so full of self-love that he is loth to pass a sentence against his own soul, to become a judg and selfcondemner, and consequently an executioner of all his hopes and comforts at once, and so put his happiness and help out of his own hand. Besides, we are naturally afraid (out of the privy, yet direful guilt of our own consciences) to profess the wretchedness of our own miserable and damnable condition, as to put it upon a peremptory conclusion, and that beyond question, I am undone, I am a damned man, in the gall of bitterness, in the bonds of iniquity, lest they should stir such horrors, which they are neither able to quiet, nor yet able to bear. And therefore out of the presumption of their own hearts, they would easily persuade and delude themselves, they have no cause to alter their condition, and therefore they should not endeavor it. Hence the carnal heart is said to bear up himself against all the assaults of the Word, Deuteronomy 29:19. When all the curses of the law were denounced with never so much evidence, yet the presumptuous sinner blesseth himself, promiseth all good to himself, and secretly feeds himself with vain hopes that he shall attain it, therefore he will not stir to seek for a better estate, nor yet receive it if offered, Job, 22:17. They say unto the almighty, depart from us, we desire not the knowledge of his ways: do ministers press them, do others persuade them to a more serious and narrow search, to get more grounded assurance of their estate in grace, they profess they bid them to their loss, they think they need not be better, nor do they desire to be other. It is impossible upon these terms that ever the soul should be carried by faith unto God.

For to be contented and quieted with our condition, as that which best pleaseth, and yet to seek out for another, are things contradictory. And yet this faith doth, for he that is in Christ, is a new creature, behold all things are become new, 2 Corinthians 5:17. He must have newcomforts, new desires, new hopes, 〈◊〉〈◊〉 heart must be broken to pieces under the weight of the evil of sin, and the curses due to the old condition, before this will part; for that the Word here used with great elegancy and pregnancy implies, viz. By an oppressing weight to be pashed to pouder and dust. 〈◊〉 the psalmist useth it, Psalm 90:3. Thou turnest man to pouder, to the dust of death: when a 〈◊〉 composition is dissolved, and the body returned again into its first principle; so the Word here by way of resemblance, implies that the soul should find his corruption his greatest oppression, so that the composition betwixt sin and his soul should be dissolved and taken down, and the nature of man return to his first principles, and primitive disposition, that he sees an absolute necessity to change, and then he will seek and be willing to receive a change: the 〈◊〉 need no Physician, and therefore will not seek; but the sick that need, will be content to receive; the issue is, if the soul be contented with its sinful condition, and would not have a change, then it cannot be under the power of faith, or receive that which will bring a change; but before the soul be broken under the pressure of sin, it would not have a change, therefore so long it cannot be under the power of faith. [ 2]

Be it granted that the soul finds sin as a plague, and therefore would be preserved from the evil of it: the second impediment which wholly keeps out faith is this, when the sinner expects supply and 〈◊〉 from its own sufficiency, either outward excellencies, abilities of nature, or common graces, or the beauty of some performances which issue from any of these: for this is natural to all men ever since innocency, that since the staff was put into his own hand, and then needed not, nay should not deny their own strength, 〈◊〉 to this day this practice of old Adam remain still in all his posterity, they will scramble for their own comforts and try the utmost of their own strength, to help themselvesrather than be 〈◊〉 to another to help them: hence in cases of conscience and trouble, men are so ready to resolve, so apt and free to promise and profess amendment, what they will do, and others shall see it as well as 〈◊〉〈◊〉 it, and so alas it comes to nothing in 〈◊〉〈◊〉, either they fall back unto their base courses, when horror and fear is over, or else wasting 〈◊〉 into a 〈◊〉 formality, and so perish in their hypocrisie. This is an apparent bar to faith, which is the going out of the soul to fetch all life and power from 〈◊〉. Now wholly to be in ourselves, and to stay upon our own ability, and yet to go out of himself 〈◊〉〈◊〉, and receive all from his sufficiency, are things which 〈◊〉 stand together, I came not to call the 〈◊〉,〈◊〉. 9:13. While they sought to establish 〈◊〉 own 〈◊〉, they did not submit to the righteousness of God.

Hence t 〈◊〉 the second work of humiliation is required, 〈◊〉 God plucks away all his props, and 〈◊〉 him wholly of what he hath or seemeth to have. For pride (unto which humiliation is opposite) is but the rankness of praise, and praise is a fruit of a cause by counsel, that hath power to do or not to do this or that, as he sees 〈◊〉 humiliation is the utter nothingness of the soul, that we have no power, it's not in our choice to dispose of ourselves, not yet to dispose of that which another gives, nor yet safe to repine at his dispose: in a word, as in a scion before it be ingrafted into another stock, it must be cut osf srom the old, and pared, and then implanted. In contrition we are cut off; in humiliation pared, and so sit to be implanted into Christ by faith.

In regard of God, without this disposition his word* will not, nay cannot take any place in us, or prevail with [ 2] us for our good: counsels, and commands, and comforts, or whatever dispensations, they fall as water upon a rock, when administered to a hard heart, they enter not,prevail not, profit not at all. As Christ told the Jews, john, 8:37. 'My word takes no place in you, and Zechariah 7:11-12. They hardened their hearts as an adamant, and so forth.

A word of terror to dash the hopes, and sink the hearts* of all haughty and hard hearted sinners, God owns not such, will never vouchsafe his gracious presence with them, or his blessing upon them for good; be where they will, dwell where they will, the Lord is not with them, nor will dwell in them, by his comforting, quickening, saving presence: hear and fear then all you stouthearted, stubborn, and rebellious creatures, whose consciences can evidence that the day is yet to dawn, the hour yet to come, that ever you found your sins a pressure to you, they have been your past-time and delight in which you have pleased yourselves, so far from being troubled for your evils that it is your only trouble you may not commit them with content, and without controul, you are troubled with admonitions, and counsels, and commands, and threatenings that cross you in your sins. You were never broken-hearted here for your abominations, know assuredly that you will burn for them one day; your proud hearts were never abased, and laid in the dust, the Lord will ruinate both you and them. Never expect a good look from God, set your heart at rest for that, you may draw the eyes of others after you, make many of your deluded followers and favorites to look upon you, but the Lord will not come neer, nor once cast a loving look towards you, Psalm 138:6. Though the Lord be high, he hath respect to the lowly, but he knows the proud afar off. Nay, the great God of heaven and earth is up in arms against thee, he is upon the march to work thy destruction, James, 4:6. The Lord resists the proud, but he gives grace to the humble; all grace is in his gift, and he doles it only to the bruised and abased; but there is no thought nor expectation that thou shalt receive anygrace, nay, that grace that thy rebellious and proud heart hath opposed and resisted, will work thy own ruin. Thou art the mark of God’s direful indignation and vengeance, he plants all his forces against thee; if all the wisdom in heaven can contrive thy confusion, all the power in heaven work it, all the justice there determine it, it shall be done. God is nigh to them that are of a contrite heart, he saveth such as be of a broken spirit, Psalm 34:18. True, and mark it, of such, but such thou 〈◊〉 not, such thou deridest, scornest, whose hearts fail them under the weight of their abominations, thou lookest at them as mopish, silly, despicable men, well, such you shall see saved for ever, when such untamed, 〈◊〉, proud wretches as thou art shall be turned into hell.

But we do see our 〈◊〉, and have had many girds and* galls of conscience for them.

True, it may be there hath 〈◊〉 some blows upon* thine heart, conscience it hath 〈◊〉 thee, the 〈◊〉 of the Word, it hath laid 〈◊〉〈◊〉, but it 〈◊〉 not broken thy heart to this day; 〈◊〉 that is thus 〈◊〉 (to go no further now than the very expression of the text.)

If thy soul be beaten to 〈◊〉 with this oppression of thy distempers (for so this brokenness of heart was opened before) then as it is with the hardest flints, when they are broken to dust, they are easily 〈◊〉, and give way to take the impression of the hand, or whatever is laid upon them: the stone which out of its hardness before, opposed and started aside from the strongest 〈◊〉〈◊〉 was laid; now its turned into dust the least and easiest touch leaves a print and impression upon it; so it is expounded, as appears in this opposition, 2 chron: 30:8. Be not stiff-necked, but yield yourselves. Observe then, is it so? When the power of the Word comes, the Scriptures are pregnant, arguments 〈◊〉, 〈◊〉 sweet, 〈◊〉 sharp and 〈◊〉, yet 〈◊〉heart shifts and starts aside, and hits back the authority of the truth, which thou canst not gain-say. The heart may be battered, but it was never broken, it may be over poured and awed; but it was never humbled to this day. Its that of Proverbs 3:32. The froward in heart is an abomination to the Lord, but the upright, he that lies level, and bows to the truth, are his delight. A froward man, that is, he that turns off from the authority of the truth: is this thy temper? Thy heart was never broken to dust to this day, but frampful and froward, know thou art an abomination to the Lord. If thou shouldst go to heaven to dwell there, truly God would go out of heaven, he would not dwell with thee.

Pharaoh is the pattern of all proud hearts, he hardened himself in his wickedness against the Word of the Lord. But a broken and humble heart, either lies right, or will come right, it will come to that bent of the 〈◊〉 that is revealed: hard things makes that which is 〈◊〉 soft to assimilate to them; easy and yielding things assimilate to whatever they close: so water in a round vessel 〈◊〉 that form, in a three square vessel, takes that. 〈◊〉〈◊〉.

〈◊〉, to teach us to delight in such, to desire* the 〈◊〉 of such as are 〈◊〉 and humble men', to [ 2] dwell there where God dwels; seem their persons never so mean, their conditions never so base, their estates never so low, themselves never so despitable, yet if they be men of broken spirits, God is with them. Go into their societies as men that resolve to go to the court; for where the king is, the court is; and where God is, heaven is: the Lord hath two thrones; the one of glory in heaven, where he is all in all to his; another here on earth, an humble heart, where he doth all only of himself, and for himself. Therefore as they in Zachariah, 8. Last, ten men shall lay hold on the skirt of a jew, and they shall say, we will go with you, for we have 〈◊〉 God is with you. Much more here, for thelord is not only with humble hearts, but he dwels in them; we should therefore entertain such servants into our families, such inhabitants into plantations, and such members into congregations, for so you entertain God himself; resolve as ruth to naomi, entreat me not to forsake thee, for where thou 〈◊〉, I will live, thy people shall be my people, thy God my God, where thou diest I will die, and there will I be buried, and nothing but death shall part thee and me. Nay go further, ye blessed spirits (say) death shall not part us, I will be broken-hearted with you, and humble with you, and God shall dwell in us, and we shall dwell with him in heaven for ever. Oh now ye are right, keep here, and be happy here for ever.

Exhortation, to persuade us all, and to prevail with* us to take the right way to enjoy God’s presence, not only to seek for mercy, but seek it in God’s order, not only to covet God’s presence, but in God’s 〈◊〉; labor to be humble and broken-hearted Christians: then expect we may that the Lord will manifest the presence of his grace and spirit with us, and in us, but not else: every man catcheth at Christ, and mercy, and comfort, but not in a right method, and therefore they lose him, and their labor also. This is God’s order: first be humble and broken, and then he will revive your spirits with his presence, 2. Corinthians 6:19. Come out from among them, and touch no unclean thing; then I will receive you, and be a father to you. In a word, strive to enter in at the straight gate of contrition and humiliation, and then you will hit the right way to Christ and eternal life.

The tenth book.

Acts, 2:37.

And when they heard this, they were pricked in their hearts, and said unto them, men and brethren, what shall we do?

There be two things especially observable in that disposition of heart, which the Lord requires and works in those he will draw to Christ, 〈◊〉, and humiliation. The necessity of both these, we declared the last day, as that they were not only to be looked at for complement and conveniency, but such as are of necessity required, that the heart may be fitted for the impression of faith, and by it for the entertainment of the Lord Christ; for if the sinner be so settled in secure contentment of his own condition as that he thinks he need not change; or if he must, he is so confident of his own ability, that he can change himself, and out of himself, and out of his own strength relieve himself, he will never go out to another for succor and supply. Contrition loosens a man from his sin, makes him see an absolute necessity to be another man, or else he is a damned man. Humiliation loosens a man from himself, makes him see an utter insufficiency in what he hath or doth, for to procure the least spiritual relief unto his soul; now the coast is cleer, that faith may come to us, and we by that be enabled to come to Christ.

We are now to pursue these two according to the order propounded. And first of the former, the sum of which work may thus be described:

Contrition is that preparative disposition of heart, when by the sight of sin, and the punishment due to the same, the soul is brought to sound sorrow for it, and so brought to detest it, and to sequester itself from it.

The description stands upon two passages mainly.

 I. The causes which bring in this contrition.



o 1. Sight of sin.

o 2. Sorrow for sin.

 Ii. The effects which nextly discover this, and whereby it comes to be known.



o 1. Detestation of sin.

o 2. Sequestration from sin.

And here I desire that still may be remembered which I mentioned and discovered before, that all these are things rather wrought upon us by the impression and motion of the spirit, than performed by any inward principle, and habitual power of grace received, and this the manner of the expressions in the words of the description plainly intimates; the soul brought to see his sins, brought to forrow for them, brought to detest them, and sequester itself from them: for the sinner would not look upon the loathsomness of his soul, and the filth of his sinful distempers, but the Lord lays it before him, and holds his apprehension to it, follows him with the remembrance of it, and forceth his thoughts to give attendance thereunto. Psalm 51:3. My sin is ever before me; which way soever he turns his thoughts, his sins stared him in the face, and were full in his view; they dwelt with him, and were daily in his presence, that wherever he was, they were, he could not look off from them, look which way he would.

2. The sinner would shake off the sorrow that now seizeth upon him, and seems to overbear him like a mighty stream, he labors to beat back the blow, and to make an escape from under the stroke of the truth that stabs and wounds his heart, with the direful expression of God’s displeasure, and dreadfulness of the evil that doth attend him; but he can neither avoid it, nor remove it, neither keep himself from the wound, nor cure it, Psalm 40. Mine iniquities have taken hold upon me, that I cannot look up: a similitude taken from the prey that flies from the pursuer, though he would have fled from the terrors of the almighty, wrested and rescued himself from under the attachment, yet they overtake him, and take such hold of him that he cannot escape: Psalm 38:2. Thine arrows stick fast in me, and thine hand presseth me sore; he would have plucked out the arrows of God’s indignation, but his skil and strength failed him, he could not be eased, they could not be removed from him: until at length, the soul feeling the wrath of the almighty, and seeing no way to avoid an everlasting separation from the Lord, if yet his sins be entertained by him, being thus pressed by the power of that undeniable truth, which lays open the loathsomness of his sin, and makes him feel the bitterness thereof, he is carried with detestation against it, and driven to make a sequestration from it. Of the fuller meaning of both these, when we shall come to the particular scanning of them, in their proper place.

For the ground of my following discourse I have taken the words of the text, in which you have the grounds and hints of all the former truths, not implied only by way of collection, but expressly 〈◊〉 down, and professedly aimed at as evidently discovering the manner of God’s dealing herein.

The knowledge of their sins set down with the causes* thereof, when they heard these things. Hearing] not that every hearing, or bare hearing would serve the 〈◊〉,for it's beyond question, that thousands do, and many there did hear those savory truths seasonably dispensed by Peter, which were never either thoroughly convinced, nor had their hearts in any manner affected therewith; the meaning therefore must needs be this, when by their hearing they rightly discerned, and cleerly conceived those things, i. E. The nature of those sins, which Peter had discovered and charged so punctually upon them; let all the house of Israel know assuredly that God hath made that Jesus whom ye have crucified both lord and Christ. When they so heard that they yielded and assented fully to that which was 〈◊〉 peremptorily 〈◊〉 by the apostle, then they were pricked to the heart.

We have then here the fight and knowledge of their sin, together with the causes by which they came to attain it, and those were here intimated in the words.

Their conviction, in that they stood here indited and [ 1] accused by Peter, and condemned in their own consciences that they were the guilty persons, guilty of no less than the blood of the Lord Jesus the son of God, and savior of the world, who is now advanced at God’s right hand as lord and king, and shall come in flaming fire as a judg to condemn them for their bloody sins; who came in the flesh as a redeemer to save them from their sins: but they rejected him and their own mercy and safety; and this says the apostle admits no opposition, no disputation at all, let the house of Israel know assuredly,〈 in non-Latin alphabet 〉, it's a truth that stands as mount Zion, that cannot be stirred: it is beyond all cavelling, questioning, doubting, 〈◊〉 all probability or 〈◊〉 to be other, a truth not subject to any slipping or uncertainty; so the Word signifies.

The particular application that the apostle here useth [ 2] of their special sins, he doth not hover in generals, shoot at rovers, but lets fly point blank in the faces of them; this Jesus whom ye have crucified. He namesnot any other, blames not any other now, says not 〈◊〉 was a wretch that betraied Christ, the soldiers cruel and injurious that took him and bound him; pilate〈◊〉 fearful and unjust that condemned him, he will not now speak to men absent; but you are they that crucified him, you that cried, let his 〈◊〉〈◊〉〈◊〉 us, you shall have blood enough, plagues enough: this particular application sets hard, 〈◊〉 deep, they heard these their sins thus ripped up, and themselves arrested for them.

There is a serious 〈◊〉 and attention here also [ 3] implyed. The Word is in the participle hearing, noting a continued act; hearing, bearing these sadly attending and pondering of them in their thoughts, they came then to be pierced. Thus we have the sight of their sins here laid open to us, together with the causes thereof.

The second thing in this contrition, is sound and through [ 2] sorrow, and that is expressed in the next phrase, they were pierced not in their eyes only, which made them weep, but in their hearts, which made them bleed inwardly with godly sorrow.

Their detestation and sequestration appears in the last [ 3] words, men and brethren, what shall we do? We will do anything, suffer anything, command what you wil, enjoin what you please, be it never so hard, we will endeavor it; never so cross to our hearts or comforts, we will bear it; better be anything than be thus 〈◊〉, let's be in any condition, that once we might be freed from this sinful and accursed condition, in which we be.

We have taken liberty to lay out our work with as much plainness and openness of order as we may; because we shall have occasion to mind you of the particulars in our future proceeding, and how the several 〈◊〉 serve each others turn, in their place and order.

Before we come to the particulars, one point 〈◊〉 in the very entrance, which will be very serviceable tomake way for all the truths following, and therefore we shall take in that at this time, that it may be as an. Harbenger to make room for all the rest. And it ariseth from a right consideration of the parties to whom 〈◊〉 here speaks, and with whom his word so prevailed, and took place. 〈◊〉〈◊〉 36. Verse he tells them, that same 〈◊〉 whom ye have crucisied. They were therefore such as had rejected, blasphemed, 〈◊〉 the Lord of glory; those who in a bloody manner 〈◊〉 away the life of 〈◊〉, who came to take away their sins. Is it possible, is it credible, that ever mercy should be extended unto such? That ever good should be wrought in such? Yes, lo here, when they heard this, they were pricked in their hearts. They whose hands were imbrewed in the blood of Jesus, their hearts are now 〈◊〉 with godly sorrow, and so made fit to receive grace and mercy.

Hence the doctrinee is,

Stubborn and bloody sinners; may be made brokenhearted*sinners: bloody, hellish, abominable 〈◊〉 may yet obtain broken hearts; worse than these could hardly be conceived or imagined, and yet God makes work of these knotty way ward spirits; it was said of him that betrayed Christ, it had been good for him that be had never been born. What shall we say of them that murdered our savior? they are in the highest rank of the most wicked men that ever were born, yet even such as 〈◊〉, who also opposed the Word and gospel of grace, the disciples and apostles, the preachers and publishers of grace, the author and God of grace; yet such as these have now their hearts broken, and in some measure prepared to be partakers thereof.

The apostle speaks of the Gentiles, Romans 1:29. That they were full of all unrighteousness; there can hardly be added anything to the largeness of the expression: no sin worse for the kind, more for the number, greater for the measure, for they had all unrighteousness, allthe kinds of evil, and all degrees in the largest extent they were full, and yet of such the apostle professeth 1 Corinthians 6:9. When he had mentioned a heap of most loathsome and hideous abominations; know ye not that no unrighteous person shall enter into the kingdom of heaven? Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, self-polluters, extortioners, covetous persons, shall ever enter into the kingdom of God: then verse 11. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the spirit of our God. Some such as these were savingly brought home to God. Yea, when corruption becomes like an old cankered sore of long continuance, and the sinner incorrigible under all the choycest means that have been used, yet then the Lord works the cure, isay, 57:18. I was angry with him for his evil lustings, and he went on in the frowardness of his own heart, ther is no help if the disease grow worse for the dressing, the prophet adds, I have seen his ways, I will heal him, and lead him, and restore comforts to him, and to those that mourn with him; as if he should say, ah poor creature, he cannot see himself nor me, yet I see him, and his way, he wounds himself, but I will heal him; he deludes himself, but I will heal him; sink he must in his own sorrow, but I will succor him, and supply to him, isay, 48:4. I know thou art obstinate, and thy neck is an iron sinew, and thy brow is brass; and yet verse 17. I am the Lord thy redeemer that teach thee to profit, and leadest thee by the way thou shouldest go. The Lord bows an iron sinew, and makes it bendable unto his will: the Lord makes snowy saints of scarlet sinners; scarlet we know is twice dyed in the wool, and in the web and cloth, and therefore it is beyond all the skil and art of man to alter it. Yet though our sins be such, bred in our natures, committed in our lives, and therefore beyond our reach 〈◊〉, and the power ofall means and performances we can take up to remove them, yet the Lord hath undertaken it, and he will do it. Isaiah 1:18.

There is a threefold argument to settle this truth.

Taken from the largeness of his mercy, which is as* himself, infinite; and therefore infinitely exceeds all [ 1] our wants, and can supply them, all our weaknesses and infirmities, and therefore can forgive them, and remove them as he will, as though they had never been. Isaiah 55:7. Let the wicked forsake his way, and the unrighteous man his thoughts, and return unto the Lord, for he will abundantly pardon, and to our God, for he will have mercy. But the discouraged sinner might happily reply, it is mercy that I have abused, and his pardons he hath tendered, yet I in the time of my folly have trampled under my feet, and therefore with what face could I beg mercy, or upon what ground could I think ever to receive it? He answers, for my thoughts are not your thoughts, nor your ways my ways; for as the heavens are higher than the earth, so are my thoughts than your thoughts: there is no proportion, no comparison, the earth is not of a valuable consideration to the heavens, but like a centre in the circumference, it is as though it was not. So here, the thoughts of God’s mercy to pardon thee, is so far beyond the evil of thy ways, and thoughts to condemn, that they are as though they were not: nay, though thou couldest not believe it, or think it, yet the Lord could and would do it. This is one of his names, he keeps mercy for thousands, Exodus 34:7. He hath it in store for thousands, and forgives iniquity, transgression, and sin, that is, all kinds and degrees of sin; and he must be thus, or else he were not God: for did our sins exceed his mercies, our weakness his strength; were Satan more malicious to tempt 〈◊〉, and powerful to overcome 〈◊〉, than he was gracious to defend, and almightyto deliver, then were he not God if anything were impossible to him, or had power above him; and hence the Lord delights to set forth the praise of his mercy, and therefore when sin is most vile, and hainous, and hellish, then doth he express his compassion in a most glorious manner; it's the glory of the Physician when the disease is most deadly, then to do the cure, Isaiah 43:24-25. You have wearied 〈◊〉 with your iniquities, and made me to serve with your sins, behold I, even I am be that blotteth out thy transgressions for my name sake; q.d. None but a God of endless mercy could do it, therefore behold it, acknowledge it, I will blot out your iniquities, and remember your sins no more. This is the dispute of the apostle, Romans 5. Last, having said that our justification, reconciliation, and life comes by grace, he ads, why then serves the law? He answers, that sin might abound, that sin might be increased, and become more and more hainous, because against an express law, but where sin abounded, grace abounded much more; the Lord gave (as it were) sin all advantages to do its utmost, and yet then grace would abound so much the more in conquering and raigning over sin: and therefore it's certain, if all sins in the world (that against the Holy Spirit excepted) should meet in one soul as waters in the sea, the mercy of the Lord would abound much more, 〈◊〉 those sins did abound.

The merits of our savior Christ are of an 〈◊〉 satisfying* virtue, and exceed the venom of the guilt of all [ 2] sins, rom, 5:18. So Paul constantly disputes, if by the offence of one sin entered unto 〈◊〉, much more by the death and obedience of our savior righteousness entered unto eternal life. And therefore it was that our savior was pleased to receive our nature even from the vilest of sinners, that he might show himself a savior from all sins, Matthew 1. Hence also his blood is called a fountain set open for Judah and Israel, to wash in, for sin, and for uncleanness, Zechariah 13:1. I. E. Forall kind of sinners, and all sorts of sins. So that were thy heart a sink, a sodom, a hell of wickedness, if the water of this fountain might pass through and be applied, it would clense all. For our savior 〈◊〉 the infinite wrath of his father, which was due for our sins, more he needed not, nay should not. Nay could not have suffered, if he died for a thousand worlds of his elect, if they had come from the loyns of our first parents. And I do believe there is virtue enough there to pardon the sin against the Holy Spirit if it were applied, but because it was committed against the work of the spirit so directly, it is not just he should, and there is no other that will; for the spirit works from the father to the son, and therefore last of all, so that they both have put forth their works before, and if therefore his be wronged, he will not apply, and there is none else that can; if the work of the father be wronged, Christ may intercede; if he be blasphemed, the spirit may apply; but if he be despighted, there is none left that will or can.

Because the power of the 〈◊〉 is such that he can* conquer and overcome all, which with his own honor [ 3] he can attempt to remove (as all, but that which is committed immediately against his operation) he will and doth: this is the ground of overcoming which the apostle gives, 1 john, 4:4. You have over come the world, because greater is he that is in you, than he that is in the world. That also which Paul propounds for the clensing of the most loathsome puddles, 1 Corinthians 6:11. But ye are washed, but ye are sanctified in the name of Jesus, and by the spirit of our God; for that spirit is above all unclean spirits, and therefore when he will come and work upon the soul, and clense it from all its corruptions, sin, and the world, and the Devil, and all give way, they cannot hinder his work.

So that if the mercy of God be infinite, able to forgive all; the merits of Christ of infinite virtue, able to satisfy for all; and the spirit of infinite power to conquerall, then the worst of sinners maybecome broken hearted sinners, when the Lord will please to look upon them.

We have here matter of admiration to see and stand* amazed at the riches of God’s mercy and grace, which [ 1] succors the most desperate sinners, relieves at the hardest streights, saves even from the nethermost hell. It's the collection the prophet makes from the ground formerly mentioned, mich. 7:18. Who is a God like unto thee, that par donest iniquity, and passest by the transgression of the remnant of thine heritage, because mercy pleaseth him. He intends pardon to such who have nothing that can purchase it, do nothing that can deserve it; nay practice nothing which is in any manner pleasing, which might persuade him to it; yea when he is displeased with all things but his own mercy, and indeed can be pleased with nothing else, when they dishonor his name, wrong his justice, reject his commands, and grieve his spirit, every thing provoketh him, yet because his mercy pleaseth him, therefore he doth good against evil, therefore he overcomes all their evil in goodness. Yea, when sinners out of their impenitency, and malignant enmity of their spirits, would destroy themselves and his mercy also, and cast away his compassions; his mercy is pleased to honor itself, and to save them, who is a God like this God? And what mercy like this mercy? He is not like the idols of the heathens, even themselvs being witnesses, for the followers and favorites of idol gods, who 〈◊〉 upon them in time of prosperity, and devote themselves to their worship, yet in the day of distress, their idols leave them in the lirch, and they are forced to look to the Lord for relief. Jeremiah 2:27. In the time of their trouble they will say, arise and save us. But the hope of Israel is not like them, when the disease is most deadly, he then cures, the condition of the sinner most desperate, he then delivers, out of the jaws of Satan and botom of hell, he then rescues.

Its the prerogative he takes to himself. Thy destruction O Israel is of thy self, but in me is thy help. Hosea 13:9. It's that praise which the saints give as the proper due of the Lord, Psalm 103. Praise the Lord O my soul, who forgiveth all thy sins, and healeth all thy diseases; and jonah leaves this cure upon record after he was landed by the 〈◊〉, jonah 2:6. Yet hast thou brought up my life from corruption O lord my God; and verse 9. Salvation is of the Lord.

Here is a ground of encouragement to sustain the* hearts of such forlorn creatures as are sunk down in desperate [ 2] discouragement, as past help and hope; to provoke them yet to seek out for help and recovery, and to expect to receive it from the hand of the Lord. That disease is not past remedy which hath been cured: nor the condition past hope that hath been recovered. As bad and vile as thou have been humbled and brokenhearted, and why not thou saved? Turn but thy thoughts aside, and attend the text, and trust thine own eyes; behold, look here upon the most loathsome hellhounds that 〈◊〉 the sun saw; or the earth bore, listen and hear these hideous blasphemies, they belch out against* the son of God, they cried, away with him, away with him; not him, but barrabas; they choose a murderer rather than a savior: behold their butcherly hands imbrued in the blood of Jesus, some goaring his side, others nailing his feet, piercing his pure and holy hands; and that they might be bloody creatures indeed, they do not only shed his blood, but they keep his blood upon record for their condemnation, say they, his blood be upon us, and upon our seed. That* which they have done, and desired for their own ruine, is it not just but they should have it? Dost not thou wonder that the earth did not open and swallow them? That the Lord did not thunder from heaven, and immediately destroy them? Or that he sent not legions of devils to drag those wretches souls out of their bodiesto send them packing to the pit? And yet stay but a little, and see what God hath done, in the midst of all this hellish wickedness, look a little further; they who took away the life of Christ, he is now taking away their 〈◊〉, and guilt from them; they crucified him, and he is now crucifying their cursed corruptions; they pierced his tender body to put an end to his days, he is now piercing their souls with godly sorrow to put an end to their sins and〈◊〉. Come hither therefore all you poor desolate undone creatures, you whose sins are written*with a pen of iron, and graven with the point of a diamond; they stand upon record in every coast and corner; you stout-hearted rebellious sinners, the seats of the place where you sit, the stones in the street where you walk, the walls of the houses where you dwel, the decks of the ships where you have sailed, and the shoars where you have landed, and the wildernesses where you have travelled, they can bear witness against you of the contempt of God’s truth, the neglect of his ordinances, unprofitableness under all, you slight all counsels and admonitions, you are amongst the number of them that are laden with lusts, ever learning,*but never coming to the knowledge of the truth. So that the floods of iniquity seem to compass and overwhelm, and might force you to sink down in irrevocable discouragement. I confess your condition is extreamly desolate and dangerous; yet it's possible, it maybe; there is a peep-hole of hope it may be otherwise; and happy it is for you that there is yet a may be left, that God hath not sealed you up to condemnation, and turned the tombstone upon you. Look up a little, thou art yet alive, oh therefore lay about thee while yet opportunity and possibility lasteth. Say, lord, these sinful wretches that opposed thy grace, so long resisted thy ordinances, thy servants, yea, crucified the Lord of life, and yet their hearts are now wounded for their sins; oh break my heart also, humble my soul also.

Yea, but I cannot think it; truly I dare not, I cannot, I am ashamed to beg mercy who have so long abused it. Why mark what the apostle says, Ephesians 3:20. God is able to do exceeding abundantly above all thou canst think or ask. All this while the presumptuous secure sinner, he stands by and hears all this, and he blesseth himself in his lazy course, contents himself with this possibility, and here takes up his stand, but neglects to do anything that may attain it.

Oh is it not pity to cast such dainties before dogs, and pearls before swine? Did I say, it was possible? True, I said so indeed; but it's pity thou 〈◊〉 in the hearing of it, it's pity to speak such precious encouragements to such poisonful and malignant spirits, that will pervert all to their own ruin. The Word is past, and cannot be recalled, but take these preservatives or corrosives rather to eat out that impudent corruption.

Know, though it be possible, yet it is not possible to [ 1] thee, nor any power thou hast, nor any means thou canst use, Matthew 19:36. With man this is impossible.

Nay, know, that so long as thou continuest in that [ 2] careless, presumptuous, self-confidence, it is not possible that God should save thee, Hebrews 3:18. He hath said it, and sworn it, that they who rest in their carnal confidence, they shall never enter into his rest: and God will not, nay, cannot deny himself, and his oath.

As it's possible God may, so it's possible he may not [ 3] break thy heart, and it's a great suspicion he will not, if thou so impudently abuse his mercy, patience, and long suffering, wherby he calls thee to repentance, and would melt thy rebellious heart, Romans 2:4. Thou after the hardness of thy heart which cannot repent, treasurest up to thyself wrath against the day of wrath. It's a shrewd suspicion if thou strivest long against his spirit, and slightest the season, he will cease to strive with thee and take away the season, luke, 19:42. If thou hadstknown at least in this thy day the things belonging to thy peace, but now they are hid from thine eyes.

It will cost much labor and long time, before it be [ 4] done in an ordinary way: and therefore if thou art wise for thy soul omit no time, be faithful to do what thou canst, and yet fearful, because it's in God’s hand to do what he will. Therefore seek seasonably, tremblingly, and uncessantly unto the Lord to do this work for thee. It's not the dipping, but rubbing and soaking an old stayn that will fetch it out; thou must soak and steep thy soul with godly sorrow. It's not salving, but long tenting an old sore that will do the cure. It may be it will make you go crying to your grave, and well if you get to heaven so at last.

This shows the 〈◊〉 nature and the inconceivable* haynousness of the sin of dispaire, which rusheth the [ 3] sinner upon irrecoverable ruine, and would seem to overcome the mercy of God, wherein he overcomes himself, lays a man’s present comforts and future hopes wast at once, beyond the reach of any relief or recovery, puts the soul beyond the sight and expectation of any succor and supply that might support it in the least measure. That look as when the ship runs a ground, or splits upon a rock near shore, or within the sight of land, there is yet a possibility, that some help may come from the coast to them, or they at least may be wafted to land, and so swim out; but when the vessel is now carried into the main ocean, that it should then founder in the waves, or be overwhelmed in the midst of the sea, they are wholly without sight of land, or least hope of any relief, there is no eye to 〈◊〉 them in their misery, and therefore none to pity them, nor any hand to help them, or any means within the ken of providence for them to conceive they might expect deliverance; so it is with this in comparison of all other sins (the unpardoable one excepted) what ever other 〈◊〉 surprise the soul, what ever the nature, or number, or haynousnessbe, hightened with all circumstances that may attend, as long as the soul can look out to the infinitness of God’s mercy and free grace, the invaluable efficacy and virtue of the merits of the Lord Christ, his death and obedience, a man is within sight of land, when the ship is split he may swim to shore. Look unto me all ye ends of the earth, and be ye saved, says the Lord, Isaiah 45:22. There is yet hope in Israel touching this thing; for it is a true saying, and worthy of all acceptation, that Christ came to save sinners, whereof I am chief, says Paul, 1 Timothy 1:16. And as the heaven is high above the earth, so are the thoughts of God above our thoughts, Isaiah 55. But this sin of despair sinks a man’s heart and comforts as a stone flung into the midst of the sea, carries a man beyond the ken and compass of the boundless favor and compassions of the Lord. To go no further than the doctrinee delivered, the malignity of this evil herein discovers itself, as that which brings the greatest dishonor to God, and irrecoverable danger to the soul.

It's deeply injurious and dishonorable to the almighty, [ 1] it sins against more of God, and tramples the riches of his graces and tender mercies under the feet of contempt, and counts the covenant of life and salvation in the Gospel, not only a common thing, but a vain thing; it 〈◊〉 God’s truth and faithfulness, and his enlarged favors into his face with scorn, as unable to help, and unworthy to be attended. And when all the glorious attributes and excellencies of God have met together in contriving and accomplishing the salvation of a sinner, in despite of all the power of hell and darkness; this dasheth and blurreth all with the highest disdain, and contumelious indignity that maybe. There was an infinite power, wisdom, and goodness put forth in making a world of nothing, adorned and enriched with such beauty and goodness, which each man may see in the frame thereof: but in the plotting and performing thegreat work of redemption, there was wisdom beyond all the wisdom in the work of the creation; power beyond and above all that power; God said, let there be a world, and it was so: but saying will not serve the turn here, it must be the sending of his own son, the death and suffering of Jesus Christ, it must cost him his life before lost man could be restored to life again; here was mercy above all the former bounty and goodness; that goodness then vouchsafed continued not with man, nor he in it; but this is everlasting mercy, which doth not only put us into the possession of grace and glory, but keeps us there in despite of all the power and policy of devils, all the treachery and weakness of our own hearts; despair casts the crown of all his power, and wisdom, truth, and faithfulness down unto the dust, and proclaims to all the world, in our apprehension, our weakness is beyond his power, it cannot support us, our folly too hard for his wisdom, it cannot lead and enlighten our minds, our misery and sins surpasseth the virtue of his mercy, it cannot help and relieve us.

This is the reason why the Lord cannot endure the least appearance of these desperate pangs, as deeply injurious to the honor of his name, and that in the greatest excellency, Isaiah 40:27. Why sayest thou O Jacob, and speakst thou O Israel, my way is hid from the Lord, and my judgment is passed over of my God? Let no more such words be heard, the Lord cannot endure to hear you speak so, or to have you think so; you cast the most vile unsufferable indignity upon the Lord that maybe. You drooping discouraged hearts, you think it is the loathsomness of your own sins, the vileness and unworthiness of your own persons that you look at in all those dreadful complaints you make. Is there water enough in the sea to clense this sink of hellish rebellions in this wretched nature? Can such loathsome abominations of so deep a die, of so long continuance, committed against so much light, grace, committed against knowledgand conscience, against patience and goodness, and that multiplied from day to day, can these be pardones? Mercy should be accessary to its own dishonor if it should show mercy to such a wretch which hath so abused it. Know assuredly, you speak against the Lord all this while, while you would seem to speak against your own wretched distempers; so the psalmist Psalm 78:19. Yea (they not only sinned more, and provoked God, as in the former verses, but) they spake against God, saying, can God prepare a table in the wilderness? You blaspheme and speak against his power, which is not able to work it; against his wisdom, which cannot contrive it; against his mercy, which is not willing, or not able to succor you: it was the greatest sin that ever cain committed, when he said his sin was greater than could be forgiven, Genesis 4. Then thy heart is more sinful than God can be merciful, Satan more able to damn thee than God is able to save thee; then God is no God, and Christ is no Christ, and the spirit no comforter; yea, this is to make the Devil, which is the worst of all creatures, and sin which is no creature, but weakness, and worse than the Devil himself, to be above God, and the Lord Jesus, and the blessed spirit of grace; worse than which blasphemy, hell itself can hardly afford any. Hear therefore and fear, and forever abhor that such thoughts should once come into your minds, such words proceed out of your mouths.

As it's dishonorable to God, so it's dangerous, yea, [ 2] deadly to the soul: it not only crosseth a man’s present comfort, darkens our evidence, sence, and assurance of God’s favor; but utterly cuts off all possibility from the soul forever expecting the least drop of refreshing, or smile of God’s face. For hope in the heart is the last sprong or sucker in the root of the tree, whereby it lives and stands. Though the soul see nothing, feel nothing, have nothing, yet hope says 〈◊〉 may be otherwise, this proud heart may be abased, this sturdy heart may heforced to stoop, this unbelieving heart though it hath had, and abused, and slighted, and been unprofitable under so many means, and after so many prayers, promises, resolutions, continues still, yet it may be otherwise says hope; this holds up the head from sinking, the heart from failing: but despair takes away this, you have tried, used the means, expected help, but you see it comes to nothing, nay, there is no hope it will ever be, set your heart at rest, it will never be. This stops all the [ 1] passages, that there is no hope for any good or comfort to accrue to the soul. This is the instrument of death, whereby the enemy at once makes an end of the very life of our comfort: the hope of salvation is made the helmet of a Christian; so the apostle, 1 Thessalonians 5:8. Put on the breast-plate of faith and love, and for an helmet the hope of salvation. Well-grounded evidence and assurance of God’s love in Christ, is as it were the head, and the highest top of a Christians comfort, hope is the helmet; for when our sense and feeling, experiences and performances, yea our hearts fail, in regard of any present sweet, or refreshing we have, yet hope says, it may be it will be better hereafter, and this holds the aching head of a Christian: the Devil who ever fights at the head, labors to shake our assurance and comfort, and if he can dash a man’s hopes by despair, he kills him dead in the head, there is no help nor recovery to be looked for; know this, and be wary and wise for after times.

2. As it dams up the way, and stops the passage, that [ 2] there is no possibility of any good to come, so it deads all a man’s endeavors, takes off the edg of a man’s abilities, puts all out of joint and off the hooks, that there is no striving after a good when there is no hope to attain it. All men that are carried by counsel (if not fools or mad-men) they ever have an end in their eye, at which they look, and for which they labor; this is the white they shoot at, the price they run for, for this they deviseand contrive means, and use what they have attained, improve what they take in hand, in hope the end they have attended, may be brought about. Now where there is no hope (which 〈◊〉 casts off) there is no good to be expected, therefore no possibility to attain our end, therefore no reason to attend our labor in that behalf. Why should I se k (says the despairing man) when I have no hope to find? Why should I spend my labor in praying, hearing, reading, improving any ordinance, when there is no possibility I should speed, that ever God should help, or hear, or bless? As good sit still, as rise and fall. So cain when he had laid that desperate conclusion, my sin is greater than can be forgiven, he flies into the land of nod, drowns himself in sensual delights, but forsakes the Lord. The hope of good is the load-stone of a man’s labor, it carries on our course with speed and resolution: so they in jonah, 3:9. Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not? Therefore do these two things:

Let not Satan make conclusions from our weaknesses, [ 1] nor do thou listen to them, nor believe them if he should make them. We should be wary not to suffer ourselves to be deluded by his false collections. Thy conscience says thy corruptions are strong and many, and of long continuance; therefore there is no hopes says Satan; temptations are violent and subtil says thy experience, thou feelest them so, therefore there is no expectation of relief or abatement, says Satan; the inference is unreasonable, and grosly false, the sins of manassah, Paul; these converts in the text were such, and yet such received the work of grace and mercy also, therefore listen not to him who is the father of lyes.

Look not to the power of means we do enjoy, the [ 2] abilities we have, the performances we take up, for we shall find them all broken staves, and bruised 〈◊〉, they will not only break under us, but pierce us 〈◊〉;they will fail us and our hearts also, there is no sufficiency for our succors, and therefore no sound ground of hope. But we should keep our eye constantly and continually upon the sufficiency of God’s saving health, and incomprehensible power, who is able to do abundantly above all that we can ask or think, Ephesians 3:20.

Do you not see says the enemy, the means do not work, your prayers do not profit, the abilities you have, and the endeavors you take up, serve rather to increase your sin than to help you, they nor you are able to subdue the least sin, to gain the least assurance, not able to procure the least peace: true, be it so, yet God is able. Thus our savior to his disciples dismayed with the difficulty of the work, lord say they, who then can be saved? He answers, with man it is impossible, but not with God, for with God all things are possible, Matthew 19:26. It's not possible says Satan, so many ways have been tryed, so many means used, and yet all is in vain; ay but says Christ, though with man and means it is impossible, yet with God it is possible. Psalm 73:26. My 〈◊〉 fails, and my heart fails, but God is the strength of my heart, and my portion for ever. So much for that point.

We are come now to enquire the particulars expressed in the description, and here also presented to our view. And first touching the sight of sin, whereby the sinner is made rightly apprehensive of his own corruption, and his condition by reason thereof. The point thence is this:

There must be a true sight of sin, before the heart can*be truly broken for it. A right apprehension goes before through contrition; the judgment must be rightly enlightened to see the nature of our sins before the heart can be pierced with that sense and sorrow that is meet. This is God’s way which he takes, in whose hand it is only to do this work, Job, 36:8. To 11. When sinners come to be bound in fetters, and holden in cords of affliction,then he sheweth them their work, and their transgressions wherein they have exceeded; and then bows their ear to discipline, and commands them to turn from iniquity. So repenting Ephraim prosesseth it was the course the Lord took with him; after I was instructed I repented, Jeremiah 31:19. That which the eye sees not the heart rues not, that which is not apprehended by the understanding, is not affected by the will; so in 1 Corinthians 14:24-25. When〈◊〉 word comes home in power and plainness, so that the thoughts of his heart come to be discovered, he falls down, and says, God is in you of a truth. The want of this was the reason why the woman of samariamanifested such sawcy impudency, and peremptory boldness, in her conference with our savior, though she could not be ignorant that those abominable loose haunts of hers would call to heaven for revenge; but when our savior laid his hand upon the sore, and let the light shine in her face, and points at the vileness of her practice, thou hast had five husbands, but he whom thou now hast, is not thy husband; she then becomes sensible of his sovereign wisdom, and her own wretchedness, john, 4:18-19-20. So it was with Paul, when the Lord met him going to damascus persecuting the saints; he saw not the sinfulness of his course, and therefore was senseless of it. Saul, Saul (says Christ) why persecutest thou me? Then he answers, who art thou lord? Jesus said, I am Jesus whom thou persecutest, it is hard for thee to kick against the pricks: when he understood the evil of his way, then he stood trembling and astonished, saying, lord, what wilt thou have me to do? Acts, 9:5-6. Before the Corinthians were made conscious of their own carelesness, neither pitying the soul of the incestuous Corinthian, nor yet seeking to reform his sin, they gloried over him, and prided themselves in their own conceited excellency; but when the apostle had discovered their miscarriage and failings, what sorrow and caredid it work in them, and what serious endeavor to reform the guilty party. The doctrinee is true, we shall endeavor to make it plain, and therefore we shall open several particulars, the right conceiving whereof will be as a key to unlock the treasury of this truth, that each man may take what will serve his turn.

Enquire therefore we will

By what means, and after what manner God works [ 1] this sight of sin.

How far the sinner may be said to be active in it. [ 2]

Wherein this true sight and apprehension properly [ 3] consists, and so discovers itself.

The reason of this truth, and the Lord’s order in [ 4] this proceeding.

And then we shall make application of it.

By what means, or after what manner the lord*works this sight of sin.

To which I shall answer in four conclusions: or [ 1] the answer unto which inquiry, will be expressed in four particulars.

The righteous law of God, as it is the rule of our* lives, so it is the discoverer of our sins, and swervings [ 1] therefrom; and by the light thereof, together with that little light of common principles, of piety and love left upon our consciences, we come to have our corruption made known to us, Romans 3:20. By the law is the knowledge of sin; insomuch that Paul, a learned pharisee, one that profited in the Jews religion more than his equals; he was yet at a loss in discerning and judging of the turnings and distempers of his heart, before he takes the light and lamp of the law. So himself professeth, Romans 7:7. I had not known that lust had been a sin, those first stirrings of the body of death, and secret lingrings and inclinations to that which is cross to the will of God, though there be no consent given to them, no delight taken in them, but that the law said, thou shalt not lust, the sentence of the law set down his judgment,and therefore the apostle James compares it to a perfect and curious looking-glass, wherein each man may see the least blemishes or motes, if he will present himself before it, James 1:25. But whoso looketh into the perfect law of liberty, and continueth therein, will lay his mind, and heart, and life level to the law of God, and hold his heart and apprehensions to the righteous judgment, and sentence thereof, it will plainly discover the smallest imperfections, the least stirrings of the most hidden distempers that arise; so Romans 2:14. The heathens with the twi-light or star-light of the remainders of the law written in their heart past sentence against themselves, touching the sinfulness of their course.

But this is not all, nor yet enough, to make us to attain [ 2] a right sight of our sins, unless the Lord put a new light into our minds, within, as we have the light of the law, and counsel of God shining without unto us; otherwise the law maybe, and will be a clasped book, and a dead letter; we shall see little in it, or receive little from it. So Paul, Romans 7. 9. I was alive without the law once, but when the commandment came, sin revived.without the law, how could that be, since he was an Hebrew of the Hebrews, of the tribe of benjamin, trained up at the feet of gamaliel? A doctor of the law, prosessed it, and practised it, according to the most exact sect of the Pharisees, as he speaks? But the meaning is, that he was without the power of it, and the spiritual life, and lively efficacy of the law. It was a dead and a killing letter. Look what the sense of the words, or some evidence of reason or arguments could hold out to a natural understanding; the bark, and shell, and outside of such directions, he took and entertained. But the spiritualness of the law, for the law is spiritual, says Paul, and that spiritual and lively power of conviction and direction, it puts forth upon the souls of the saints, who are subject to it, andtherefore indeed receive the work of it. This Paul once in the time of his unregeneracy was destitute of, and then he was alive; that is, in his own overweening, and self-deluded conceit, he concluded himself to be a living Christian, to have the power and truth of grace, and to live the life of it. So that it's possible, nay it's ordinary, and nothing more usual, than for men to be without the law, when they have the law; to be without the life of it, while they have the letter of it; to be without the law as a sovereign rule to their lives, while they take upon them the profession of it; to be without the spiritualness of the law, and so to miss the end of it that is closing with God, as our last end, and chief good, which is the sap, the pith and substance of the law, though they have the appearance of the practice of it, (and if they miss the end of the law at which it aims, and unto which it tends, they must needs fall short of the wisdom and counsel, and spiritual efficacy of the law, which should direct them) so in 2 Chronicles 19:3. Now for a long time, Israel had been without the true God; that is, his true worship that would bring them to him; and that is the meaning of that phrase, Ephesians 2:12. Without God in the world; that is, without the true worship of God: so that they who want the true worship of God, are without God. So they who have the manner of the true worship, and want both spirit and truth, in which God will be worshiped, they have the appearance, but want the spirit and truth of the true manner they have. So of the rest. Thus it is with thousands in the church, which hear, and know, and have the letter of the law, and yet are indeed without the power and spirit; and therefore they neither see the evil of their sins by it, nor yet receive any spiritual direction from it, nor indeed know any such thing; and therefore though their carriages are somwhat reformed, yet their inward corruptions are notobserved, at least not reformed, or they made sensible of them: as it is with a pur-blind man, he may see things of a greater bulk, as a great print, or the like; but the smallest print, or the least pricks, he perceives not: so it is with a pur-blind Christian who cannot see afar off, 2 Peter 1:9. If there be some loathsome and gross sins discovered, he can see them; but to see the stirrings of sin in his nature, and the secret inclinations of his soul to sin, and the base aims and ends that are up and down in his heart in the performance of holy duties, to see the smallest print of the law discovering secret and spiritual wickedness in the heart, that a man that hath no more than nature cannot see. And therefore (for we come to the point) the spirit of bondage is required which may let in the light of the law into the mind, and set on the power of it mightily upon the consciences of sinners, and so dazle their eyes, and daunt their hearts with the dreadfulness of their sins, Romans 8:15. You have not received the spirit of bondage again to fear: as who should say, it's a gift, and it must be received, or else we shall not by all that we can do, attain the bondage and thraldom of that base condition in which we are (whereof more afterward in conviction.) The law is a hammer, but it will not break the flint unless the hand of the spirit take it and use it; a hammer in the hand of a child will not move the stones; so the law in the hand of a man or minister, it is as a rod to whip us unto Christ; but unless the spirit take it into his hand, we shall never feel the blow or smart, and so be forced to go: hence that phrase, john, 16:8-9. I will send the spirit, and he shall convince, it's his prerogative; he is appointed, by him it's only performed.

The two former may agree to a false-hearted hypocrite, [ 3] he may have a lighter stroke of the spirit of bondage, and the law may convince him, and his own heart condemn him, and he may go away in dreadful horror for his sins, and yet it doth not remove the rule of ignorance,and darkness out of the mind, but the saints of God have the two former and they have this further, viz. Such a through stroak of the spirit of bondage as takes away the rule of darkness and removes the soveraignity and authority of it from the mind this I take to be the meaning of that phrase, acts. 26:18. To turn them from darkness to light. When the Lord will work throughly, he will not Only scatter the sogs and disperse the grossest of the dimness and darkness of a man’s mind, and leave the soul under the power of it for all that. The hypocrite may be dazled and astonished by the light of the truth breaking upon him, but yet his understanding is under the power of darkness, but the saints of God are turned from it, that is their understandings are delivered from under the power of that darkness that was in them before. Conceive it thus, when the night comes darkness overspreads the face of the earth, and though there be moon-light, or some flash of lightning sometimes, that may something take off the grossness and blackness of darkness but yet it is dark still, the moon-light or starre-light doth not remove the rule of darkness: but when the sun ariseth in the east we say it is day break, and you shall see apparently when light comes with a command of the sun, it scatters the darkness that was in the ayr, it removes the rule of it, and it rules there itself; so it is with the spirit of bondage, when he comes to an hypocrite he enlightens him with star-light or moon-light as it were, so that the grossness of darkness and blindness is scattered, that now a terrified hypocrit sees his sins, and is able to discourse of sin and of the law of God and to discover it to others, and yet it is but moonshine it makes not day, the root and rule of darkness is there still, which stops and hinders the entercourse of the dispensations of God unto the soul. But now in a godly man whose understanding is turned from darkness to light, when the truth and light of it hath by the spirit of bondagebeen 〈◊〉 on upon the mind and conscience, you shall see day breaking as it were, he then sees himself and his sin and he sees God and Christ, as the sun of righteousness shining gloriously in his eyes dazling of him with such a light as he never saw nor knew before, so in acts. 9. The scales of ignorance and blindness fell from the eyes of his mind and he was turned from the power of darkness, and that light which was let in to his understanding could never be overcomē again by all the darkness inthe world.

4 when the Spirit of God hath let in this light of the law in the specification of it, as it belongs unto the saints, and so hath turned the understanding from darkness, he leaves a sett upon the understanding godward, that its ready, its that way-ward, to receive any truth that comes in the impression of it; and this is the turn of the understanding to light, it was before turned from God, and sett hell-ward, sin-ward under the 〈◊〉 of darkness and acted therby, wholly to bestow itself upon the creature in the room of God; as when Adam sinned the whol man was turned from God to the creature and sin, so now in conversion, the whol man is turned from sin and the creature to God again, and therefore the understanding from darkness to light. And hence it is that a poor ignorant creature that hath come many years to the congregation, and hath learned nothing he understands nothing, remembers nothing, or if out, of the strength of memory he remember something yet he knows no more the thing than a parrat. But when God hath once turned him, and left this sett upon his understanding, and the day is broken as it were and the rule of darkness removed, and a new light set up there now he never comes but he takes somthing, he can understand it, and remember it, there is no subject but he will get somthing of it, because his understanding is heaven-ward. I have known some by experience, that though they have been wise and wittie enough foroutward things, yet so senseless and sottish in the things of God, that they could sit and hear a sermon of an hour long, of those very sins they have been guilty, and yet it hath been to them as though it had never been, yet afterward they have professed it, that at such a time, the light of the Word broke in upon my soul, and after that I never heard the minister preach but I received somthing, and my heart did close with more than I could bear away, but I could understand then, and remember also, ever after that time, this is palpably true in cases of conscience; I will issue this point thus 2 Peter 2:9. Who hath called you out of darkness to his mervailous light, the soul now begins to wonder and to be amazed, at the vileness of sin, at the frame of his heart, at the patience of God that hath suffered him so long, and he marvails with himself where he hath been, and what he hath been doing all his days he is in another world (as it were) and if ever you have had this work of the spirit calling and turning of you from darkness to light it will 〈◊〉 you a wondering, you will see, sin and your self and grace and Christ and the ordinances and all after another fashion than ever you saw them before.

How far the sinner may be said to be active in this*sight of sin.

The answer to this may be expressed in several particulars that that way of God and the work of his spirit may more distinctly be discovered.

There is a weakness, impotencie and insufficiencie in the understanding to reach this right discovery of sin, for [ 1] however there remaynes so much glimmering in the twilight of natural reason, and so much sensibleness in the stupid benummedness of the corrupt conscience of acarnal man, that it can both see and sensibly check for some grosser evil, or some such sins, or venom of sin, as crosseth his own peace and comfort, or those ends which he sets up as the chief good at which he aymesbut to search into the entrales of sin, and discern the spiritual composition of the accursed nature thereof, he can in no wise attayn this by all the labor and light he hath, 2. Peter 1:9. He that lacketh these things (that is these heavenly graces whereof the chief were faith and heavenly knowledge mentioned before) he is blind and cannot see afarr of, he may (like a purblind-man) give guess, or have a confused conceiving of things, after a dym and dazling fashion, if the things be neer, as the man in the Gospel saw men walking like trees, but there be secrets in sin, depths in the disstempers of men’s hearts, which are far removed from outward appearance and ordinary apprehension, these he cannot perceive.

As it is in natural things and the several actions which issue from them, each man is able to hear the sound of a man’s words, to discern the sense and reason of them, and will easily grant from the received principles of reason that they come from a man, and evidence undeniably that there is a reasonable soul there, which is and must needs be the cause thereof, because they are properties that appertain to creatures of that kind alone, and argue a life of the highest excellency, nor trees nor beasts can do so, its beyond their kind and the bounds of their ability; but what this reasonable soul is in the constitution and composition thereof, this is further removed from our sence, and so from our apprehension, and it will excercise the most sharp and ablest understanding, and that furnished with learning and reading to apprehend or discover, so it is in sin; when we hear the falseness of men’s language, when they speak thay care not how, to cover their own shame or deny that which might bring danger to them, when we see the cruelty and fiercness of their carriage in stealing or killing, each man out of ordinary principles will condemn those, these be as it were the words and hands of sin; ah but the spiritual pride and sovereignty ofwill, which lifts up itself above the law and will of God justles his holiness and holy command to the wall, this is the inward soul of sin; thousands which condemn the former have and harbor and maintayn these to their dying day; they never saw the evil of them. How the sound of their actions strik outwardly they hear and observe but how the wheels of their mind and will go inwardly and swerve all the day long and all their lives long in the whol inward frame of the whol man, they be as far to seek as though there were no such thing. The conscience checks and the worst of men see the loathsomness of the evil, if he should stab and take away the life of a man, but every blasphemer stabs the Lord and yet his conscience doth not so check him there, because he sees the grossness of the one its near but the spiritualness of the other he doth not see, it is afar off.

To stick in the medium and fall short of the object is feebleness; that is the proper intendment of the apostle when he lays open the seebleness of the wisdom of the most eminent heathen Romans 1:21. They knew God but did not glorify him as God but became vayn in their discourse i. E. They fell short of their end, of God whom they pretended to worship, they missed of him; that was their vanitie, and they worshipped the creature in the room of God. And hence the prophet expresseth the practice of such as those who be wholly misguided in their course by reason of their mistakes isay. 5:20. They call evil good and good evil, they put darkness for light and bitter for sweet, and therefore it is they are so easily cousened by Satan and do so easily cousen themselves; and upon this ground it is, though they in acts. 17:23. Worshipped an unknown God and Paul would have taught them the true God whom they ignorantly worshipped, they would follow their own fancies and worship God’s of their own making; but the true God blessed forever they might have heard of him and been instructed concerning him, his being andworship; they would not own nor entertain the apostles counsel in that behalf, nay, verse 32. They mocked him when he spake to them of 〈◊〉 things.

There is an incapability in our minds to receive this [ 2] spiritual light by which we might be enabled to come to the right discovery of our corruptions, John 1:5. The light shined in darkness and the darkness comprehended it not. This is the condition of every man by nature, so the apostle, ye were darkness, Ephesians 5:8. Now one opposite will oppose and resist another, but will not, nay cannot entertain another, and hence the apostle gives that to be the ground of that resistance against the truth 2 Timothy 3:8. They are men of corrupt minds, therefore they resist the truth as jannes and jambres did. As it is in nature when any sense hath lost his right temper and wholesome constitution, it is not possible to put forth its operation, with any right discerning or discovery of that which comes to it, the taste is corrupt, the tongue tainted and over-grown with some canker, it cannot taste nor relish things aright, when the right constitution of the eye is altered by a blow or any putrefying wen that breeds there, 〈◊〉 will perceive nothing, nay it cannot; so here. When the eye of the understanding hath lost his primitive〈◊〉, and becomes stayned and polluted with putrefying sensual delusions it comes to be reprobate touching the doctrine of faith, or that which ought to be believed, not able to relish the truth in a right manner; and this their practice gives evidence of beyond all doubt, the revelation of the truth, which is in way of discovery of corruption, and that which would touch them to the quick, they are not able nor willing in truth without offence to hear. But the power of it to be pressed and persued they are not able to bear, but there is present mutiny in their thoughts and apprehensions, I say, not able to hear with quietness the truths which be of a discovering nature; when our Savior told them there must be more than an outwardformal communicating with him, as the fathers did eat manna and are dead, but they that would live by him must eat his flesh and drink his blood, they returned, this is a hard saying, who can bear it? John 6:60. And john, 3:20. He that doth evil cometh not 〈◊〉 the light, lest his deeds should be reproved; yea, this is the reason they 〈◊〉 darkness rather than light, because it suits best with the darkness of their minds; and as the very manifestation is tedious to hear, so the power of it, if pressed and set on, they are not able to bear; that's the scope of the parable, Matthew 21:34. When the messengers were sent to require fruit, that is, holiness, they beat some, and stoned others, and others they abused, Acts 7:51. When 〈◊〉 brought the candle home to their bed-side, and would discover the roots of their corrupt carriages to the consciences of them all, ye stiff-necked and hard-hearted, ye have ever resisted the spirit of the lord; their hearts burst with anger, they cast him out and stoned him. And indeed hither the apostle calls us to look as to the magazine of all mischief, the armory and ammunition house, whence all the distempers and affections of the heart are furnished out to their sinful practices, as so many enterprizes they take in hand, Ephesians 4:18. They are strangers to the life of God, it is because theywalk in the vanity of their minds. So again in collos. 1:21. They were alienated from God, and bent upon evil practices; and he ads the root and reason of all, they were enemies to God in their minds, in their apprehensions, or the largest reach of the best reason they had. And in this the apostle makes the fort-royal in which Satan places and plants all the choycest of his artillery, 2 Corinthians 10:4. There are in the mind of a natural man, strong holds of imaginations, which exalt themselves against the knowledge of God.

The lord Christ 〈◊〉 the understanding to bear [ 3] that almighty stroak of his spirit, whereby he destroies the sovereign power of carnal reason, and 〈◊〉 it to receivethe prevailing impression of his spiritual light, which searcheth the secrets of sin in the soul. The conclusion intimates a double work of the spirit. 1. It destroies the sovereignty of carnal reason. 2. It leaves in the room of that an impression of spiritual light; and in both these the understanding is merely passive, for so it's added, it's forced to bear the one, it's fitted to receive the other.

It destroys the over swaying authority of carnal [ 1] reason; it was Satan’s policy to turn the understanding from the Lord, and attendance to the truth; 〈◊〉. 3. Hath God said ye shall not eat? Oh question it not, fear it not, ye shall be as gods; and so she turning aside, and perverting the eye of reason to listen to the delusion suggested, her light was dimmed, and she justly over-born with the force of the falsehood presented, because she took off her mind from eyeing of the command, and turned it to attend the strength of that delusion, and was so acted by it, she conceived, though falsly, that it was good to get knowledge, when the tasting that fruit was the only means to lose all the knowledge she had; and from the abuse of her own mutability, her mind becomes perverted from light to darkness, from the way of truth which God had found out, unto the by-path found out of her own finding. Now the Lord Christ who comes to destroy and undo the works of the Devil, he begins where Satan ended, he turns from darkness, he takes down the supremacy of that carnal reason, by the which all the sons of Adam in their natural and corrupt condition are constantly both ruled and carried in their whol course; and that's the reason of the apostles coupling those two together, Ephesians 2:3. Speaking of the conversation of the ungodly, he says, they did the wils of 〈◊〉 flesh, and of their discourses; their carnal reasonings had ever one oar in the boat; and it's ever found true, there is no man upon knowledge commits a sin, but ever he 〈◊〉 some pretense of carnal self-deceiving reasonwhy he doth so, and therefore it is called the strong hold of Satan, and the Lord Christ, he first forceth this fort, demolisheth and casteth down the frame of it; so that though there be some remainders continue still in the mind, while that remains in the body, and we in the world, yet it's never made a place of retreat to a 〈◊〉 convert, wherein he can 〈◊〉 himself, and stand it out against any truth; 2 Corinthians 10:4. He puls down strong holds, such as are highest and hardest to win; and that which is added, casting down imaginations, and every high thing that exalts itself against God,〈 in non-Latin alphabet 〉. Reasonings of the flesh; and nothing but the power of God can do this, the weapons of our warfare are mighty through God. For though Adam being in a mutable condition, might slide away from the government of God as well as submit, yet after he had withdrawn himself from under the covenant and wisdom of God in the law given him, it was just with God to deliver him up to the authority of his inventions, and there to stake him down, that nothing but the sovereignty of Christ who had satisfied for this his folly and carnal reasoning should be able to restore him from the power of them. This makes me construe the meaning of those words of Paul so, as that which best gives in evidence of the dependence, 〈◊〉. 4:21-22. If ye have heard, and been taught, as the truth is in Jesus, then put off the old man, and so forth. The truth as it is in the Bible only, or dispensed in any ordinance, or as it was in the covenant of the first Adam, will never do it; but as it is in the hand of Jesus, the head of the second covenant when he comes to 〈◊〉 a holy seed, and call home his sons to himself, he will then make the old man fall. And this the Lord Jesus forceth the understanding to submit unto, and this is easily yielded on all hands; for it's commonly confessed by phylosophers and divines that there is a constraining force in the undeniable evidence of argument 〈◊〉 on by the spirit, that the judgment is necessitatedto fall under, and yet hereby no liberty is prejudiced, for that is in the will. Thus Paul’s commission runs acts, 26:18. To open their eyes, to turn them from darkness to light, from the power of Satan to God. What is the opening of the eyes distinct from that which follows? It may be 〈◊〉 that common enlightening in the history, matter, and truth of the Scripture wherein the understanding must in reason be informed, and themselves also yield a full assenr, and so far be persuaded of the truth and goodness of the doctrinee of the gospel; for it's opposite to all the rules of reason and providence, that persons should step from prophaness in the depth of it, unto the height of Christian piety and holiness, but there must be a passing through the common truths that are in the way and rode to come to that end. First, a man must know there was a Christ, and who he was, and what he did, and wherein that redemption of his is recorded in the Scriptures, and of what value and infallibility they be. Then we come to see our former follies and delusions in wch we were drown'd, and so to be turned from darkness, that we cast away the former forgeries of our carnal reasonings; where note, that Paul turns them, not they themselves, that it's from darkness, they were nothing but darkness, and darkness could not, nor would not turn from itself, therefore from a more sovereign light in Christ that darkness must be removed. In all which the soul behaves itself merely passively, and is wrought upon, and that by an over-ruling power.

The second operation mentioned, follows without [ 2] fail, and by force of constraining reason; the sovereignty of darkness being removed, there is room made for the ready spirit of light, of the guidance of the spirit of Christ, as the head of the covenant, who begins to set up his throne, where Satan had his hold; and this is like the sun-rising, whose beams spread themselves from one end of the heavens to the other, and nothingis hid from the light thereof. So there is not the most secret corner or crevis of our corrupt hearts and consciences, but the beauty and shine of the 〈◊〉 of this light will discover it; and this seems to me to be called the spirit of the 'mind, as that which best 〈◊〉〈◊〉 the intendment of the spirit in the place; for it is the mere impression of the spirit falling upon the 〈◊〉 now turned from darkness, Ephesians 4:23. Where the apostle describing the two parts of sanctification; mortification, verse 22. Put off the old man, in reason it should have followed immediately, and put on the new man, he inserts this by the way, and be renewed in the spirit of your mind, in the passive form; and then, put on the new man, q d. This renewing is another work, and is to be referred to another place, and it answers none so fitly and fully as this place; and the Word also suits it beyond imagination, 〈 in non-Latin alphabet 〉, a comparison taken from earth turned a new and another way: so should the act of the understanding be turned afresh, and lie constantly under the light and guidance of the spirit; and here we are passive meerly. That which is merely the act and impression of the 〈◊〉 to the entertainment of the mind, is merely passive; but this is the mere act and impression of the spirit, as the beams of the sun dispersing themselves into the air. Again, that which is wholly darkness, that cannot be active or causal of any spiritual light; but the mind naturally is mere darkness, Ephesians 5:8.

This light so received the understanding being overpoured [ 4] with it and acted by it acts also in the virtue thereof, and so the sinner may be sayd 〈◊〉 to see and understand, for he doth so, but in a right order and after a right manner conceived. In a right order, for (as before) of himself he had an impotency unto this yea an incapability of this spiritual light, before he was forced from the holds of his carnal reason and made sit to receive it. In a right manner: the understanding being actedand moved by the power of this light doth move again so that the action 〈◊〉 not so much from any habitual principle of grace, whereof a man hath the free use and command at his own pleasure, and so doth act or not act by it as he will: for so experience tells us it is not, the sinner at first would not see his sins were it in his power and might he have his own mind, he would have the ghastly visage of them gone out of his sight. Nay he useth all the ways and contrives all the means he can, that he might put them out of his thoughts, that they might not come into his consideration or remembrance, it's against the heart and hair, utterly against his will, that he cannot get off it; which argues that he acts not so much here, as a cause by counsel, out of his own choice and habitual disposition whereof he hath the command, but merely as he is acted; and after when the spirit withdraws, he cannot so see them though he would, as that phrase Galatians 4:9. After ye have known God or rather are known of God. It's not so much from our own ability we have from within that we do it, but because he looked upon us we look back again upon him. As a looking glass reflects the light not from any light it hath of it's own, but because the light of the sun fals upon it, so that it's true to say, the light is reflected by it rather than it reflects the light. For because the light 〈◊〉 reflect 〈◊〉 it comes to be reflected. So job complayned. Job. 13:26. Thou makest me to possess the sins of my youth. So David, Psalm 77:4. Thou keepest mine eyes waking.

Wherein this true sight, and apprehension of sin properly* discovers itself.

I answer, a true sight of sin hath two conditions attending upon it; or it appears in two things: we must see sin, 1. Cleerly. 2. Convictingly, what it is in itself, and what it is to us, not in the appearanceand paint of it, but in the power of it; not to fadam it in the notion and conceit only, but to see it with application.

We must see it cleerly in its own nature, its native [ 1] color and proper hue: it's not every slight conceit, not every general and cursorie, consused thought or careless consideration that will serve the turn, or do the work 〈◊〉, we are all sinners; it is my infirmity, I cannot help it; my weakness, I cannot be rid of it; no man lives without faults and follies, the best have their failings, in many things we offend all. But alas all this wind shakes no corn, it costs more to see sin aright than a few words of course; it's one thing to say sin is thus and thus, another thing to see it to be such; we must look wishly and steddily upon our distempers, look sin in the face, and discern it to the full; the want whereof is the cause of our mistaking our estates, and not redressing of our hearts and ways, Galatians 6:4. Let a man prove his own work. Before the goldsmith can sever and see the dross asunder from the gold, he must search the very bowels of 〈◊〉〈◊〉, and try it by touch, by cast, by hammer, and by fire; and then he will be able to speak by proof what it is; so here. We perceive sin in the crowd and by hearsay, when we 〈◊〉 some common 〈◊〉 customary expressions taken up by persons in their common converse, and so report what others speak, and yet never knew the truth, what either others or we say, but we do not single out our corruptions and survey the loathsomness of them, as they come naked in their own natures; this we ought to do: there is great ods betwixt the knowledge of a traveller, that in his own person hath taken a view of many coasts, past through many countries, and hath there taken up his abode some time, and by experience hath been an eye-witness of the extreme cold, and scorching heats, hath surveyed the glory and beauty of the one, the barrenness and meanness of the other; he hath been in the wars, andseen the ruin and desolation wrought there; and another that sits by his fire side, and happily reads the story of these in a book, or views the proportion of these in a map, the ods is great, and the difference of their knowledge more than a little: the one saw the country really, the other only in the story; the one hath seen the very place, the other only in the paint of the map drawn. The like difference is there in the right discerning of sin; the one hath surveyed the compass of his whol course, searched the 〈◊〉 of his own heart, and examined the windings and turnings of his own ways, he hath seen what sin is, and what it hath done, how it hath made havock of his peace and comfort, ruinated and laid wast the very principles of reason and nature, and morality, and made 〈◊〉 a terror to himself, when he hath looked over the loathsome abominations that lie in his bosom, that he is afraid to approach the presence of the Lord to bewail his sins, and to crave pardon, lest he should be 〈◊〉〈◊〉 them, while he is but confessing of them; afraid and ashamed 〈◊〉 any man living should know but the least part of that which he knows by himself, and could count it happy that 〈◊〉 was not, that the remembrance of those hideous evils of his might be no more; another happily hears the like preached or repeated, reads them writ or recorded in some authors, and is able to remember and 〈◊〉 them. The ods is marvelous great. The one sees the history of sin, the other the nature of it; the one knows the relation of sin as it is mapped 〈◊〉, and recorded; the other the poison, as by experience he hath found and proved it. It's one thing to see a disease in the book, or in a man’s body, another thing to find and feel it in a man’s self. There is the report of it, here the malignity and venom of it.

But how shall we see cleerly the nature of sin in his* naked hue?

This will be discovered, and may be conceived in the* particulars following. Look we at it: first, as it respects [ 1]god. Secondly, as it concerns ourselves. As it hath reference to God, the vileness of the nature of sin may thus appear.

It would dispossess God of that absolute supremacy [ 1] 〈◊〉 is indeed his prerogative royal, and 〈◊〉 in a peculiar manner appertayn to him, as the diamond of his crown, and 〈◊〉 of his deity, so the apostle, he is God over all blessed for ever, Romans 9:5. All from him and all for him, he is the absolute first being, the absolute last end, and herein is the 〈◊〉〈◊〉 his glory. all those attributes of 〈◊〉, 〈◊〉, holiness, power, justice, mercy, the shine and concurrency of all these meeting together is to set out the unconceivable excellency of his glorious name, which exceeds all praise, thine is the kingdom, the power and the glory, the right of all and so the rule of all and the glory of all belo 〈◊〉 to him.

Now herein 〈◊〉 the unconceavable hainousness of the hellish nature of sin, it would justle the almighty out of the throne of his glorious soveraignty, and indeed be above him. For the will of man being the 〈◊〉 of all his workmanship, all for his body, the body of the soul, the mind to attend upon the will, the will to attend upon God, and to make choice of him, and his wil, that is next to him, and he Only above that: and that should have been his throne and temple or chair of state; in which he would have set his sovereignty for ever. He did in an especial manner intend to meet with man, and to communicate himself to man in his righteous law, as the rule of his holy and righteous will, by which the will of Adam should have been ruled and guided to him, and made happie in him; and all creatures should have served God in man, and been happy by or through him, serving of God being happy in him; but when the will went from under the government of his rule, by sin, it would be above God, and be happy without him, for the rule ofthe law in each command of it, holds forth a threefold expression of 〈◊〉 from the Lord, and therein the sovereignty of all the rest of his attributes.

 1. The powerful supremacy of his just will, as that he hath right to dispose of all and authority to command all at his pleasure; what if God will? Romans 9:22 my counsel shall stand and I will do all my pleasure, Isaiah 46:10. And as its true of what shall be done upon us, so his will hath sovereignty of command in what should be done by us we are 〈◊〉 say the will of the Lord be done; David’s warrant was to do all God’s wils acts. 13:22. And our Savior himself professeth, john. 6:38. That he came not to do his own will but the will of him that sent him, and therefore his wrath and jealousy and judgment will break out in 〈◊〉 that be disobeyed.

 2. There is also a fullness of wisdom in the law of God revealed to guide and direct us in the way we should walk, Psalm 19:7. The law of God makes wise the simple, 2. Timothy 3:15. It's able to make us wise unto salvation.

 3 there's a sufficiency of God to content and satisfy us. Blessed are they who walk in his ways, and blessed are they that keep his testimonies. Psalm 119:1:2. Great prosperity have they that love the law, and nothing shall offend them, verse 16. And in truth there can be no greater reward for doing Well, than to be enabled to do well, he that hath attayned his last end he cannot go further. He cannot be better;

Now by sin we justle the law out of its place, and the Lord out of his glorious soveraignty, pluck the crown from his head, and the seepter out of his hand, and we say and profess by our practice, there is not authority and power there to govern, nor wisdom to guide, nor good to content me, but I will be swayed by mine own will and led by mine own deluded reason and satisfied with my own lusts. This is the guise of everygraceless heart in the commission of sin; so Pharaoh who is the lord? I know not the Lord, nor will I lett Israel go. Exodus 5:2. In the time of their prosperity see how the Jews turn their backs and shake off the authority of the Lord, we are Lord’s (say 〈◊〉) we will come no more at thee. Jeremiah 2:31. And our tongues are our own who shall be Lord’s 〈◊〉 us? Psalm 12:4. So for the wisdom of the world, see how they set light by it as not worth the looking after it Jeremiah 18:12. We will walk after our own devices and we will every one do the imagination of his own evil heart, yea they sett up their own traditions, their own idols and delusions, and lord it over the law, making the command of God of none effect Matthew 15:8:9. So for the goodness of the word; job. 22:17. Malachi 3:14. It is in vayn to serve God and what profit is there that we have kept his ordinances, yea his commandemnts are ever grievous, its a grievous thing to the loose person he cannot have his pleasures but he must have his guilt and gall with them; its grievous to the worlding that he cannot lay hold on the world by unjust means, but conscience lays hold upon him as breaking the law. Thou that knowest and keepest thy pride and stubbornness and thy distempers, know assuredly thou dost justle God out of the throne of his glorious sovereignty and thou dost profess, not God’s will but thine own (which is above his) shall rule thee, thy 〈◊〉 reason and the folly of thy mind, is above the wisdom of the Lord and that shall guide thee; to please thine own stubborn crooked pervers spirit, is a greater good than to please God and enjoy happines, for this more contents, thee; that when thou considerest but thy course, dost thou not wonder that the great and terrible God doth not pash such a poor insolent worm to pouder, and send thee packing to the pitt every moment.

2 it smites at the essence of the almighty and the desire of the sinner, is not only that God should not besupream but that indeed he should not be at all, and therefore it would destroy the being of Jehovah. Psalm 81:15. Sinners are called the haters of the Lord. John. 15:24. They hated both me and my father. Now he that hates endeavors if it be possible the annihilation of the thing hated, and its most certain were it in their power, they would pluck God out of heaven the light of his truth out of their consciences, and the law out of the societies and assemblies where they live, that they might have elbow room to live as they list. Nay what ever they hate most and intend, and plott more evil against in all the world, they hate God most of all, and intend more evil against him than against all their 〈◊〉 besides, because they hate all for his sake, therefore wicked men are said to destroy the law Psalm 126:119. The adulterer loaths that law that condemns, uncleaness; the earthworm would destrow that law that forbids covetousness, they are sayd to hate the light John 3:21. To hate the saints and servants of the Lord John 15:18. The world hates you, he that hates the lanthorn for the lights sake, he hates the light much more, he that hates the faithful because of the image of God, and the grace that appears there, he hates the God of all, grace and holiness, most of all, so God to zenacharib, Isaiah 37:28. I know thy going out and thy coming in, and thy rage against me, oh it would be their content, if there was no God in the world to govern them, no law to curbe them, no justice to punish, no truth to trouble them, learn therefore to see how far your rebellions reach, it is not arguments you gainsay, not 〈◊〉 counsel of a minister you reject, the command of a 〈◊〉 ye oppose, evidence of rule or reason ye 〈◊〉; but be it known to you, you fly in the very face of the almighty, and it is not the Gospel of grace ye would have destroyed, but the spirit of grace, the author of grace the Lord Jesus, the God of all grace that ye hate,

It crosseth the whol course of providence, perverts the [ 3] work of the creature and defaceth the beautiful frame, and that sweet correspondence and orderly usefulness the Lord first implanted in the order of things; the heavens deny their influence, the earth her strength, the corn her nourishment, thank sin for that. Weeds come instead of herbs, cockle and darnel instead of wheat, thank sin for that, Romans 8:22. The whol creature (or creation)grones under vanity, either cannot do what it would or else misseth of that good and end it intended, breeds nothing but vanity, brings forth nothing but vexation, it crooks all things so as that none can straiten them, makes so many wants that none can supply them, Ecclesiastes 1:15. This makes crooked servants in a family no 〈◊〉 can rule them, 〈◊〉 inhabitants in towns, crooked members in congregations, ther's no ordering nor jointing of them in that comly accord, and mutual subjection; know they said, the adversary sin hath done all this. Man was the mean betwixt God and the creature to convey all good with all the constancy of it, and therefore when man breaks, heaven and earth breaks all asunder, the conduit being cracked and displaced there can be no conveyance from the fountain.

In regard of ourselves, see we and consider nakedly [ 2] the nature of sin, in four particulars.

Its that which makes a separation between God and [ 1] the soul, breaks that union and communion with God for 〈◊〉 we were made, and in the enjoyment of which we should be blessed and happy, Isaiah 59:1:2. God’s ear is not heavy that it cannot hear nor his hand that it cannot help, but your iniquities have separated betwixt God and you and your sins have hid his face that he will not hear for he professeth, Psalm 5:4. That he is a God that wills not wickedness neither shall iniquity dwell with him. Into the new Jerusalem shall no unclean thing enter, but without shall be doggs Revelation 21.27. The dogs to their kennel, and hogs to their sty and mire: but if an impenitent wretch should come into heaven, the Lord would go out of heaven; iniquity shall not dwell with sin. That then that deprives me of my greatest good for which I came into the world, and for which I live and labor in the world, and without which I had better never to have been born; nay that which deprives me of an universal good, a good that hath all good in it, that must needs be an evil, but have all evil in it: but so doth sin deprive me of God as the object of my will, and that wills all good, and therefore it must bring in truth all evil with it. Shame takes away my honor, poverty my wealth, persecution my peace, prison my liberty, death my life, yet a man may still be a happy man, lose his life, and live eternally: but sin takes away my God, and with him all good goes; prosperity without God will be my poison, honor without him my bane; nay, the Word without God hardens me, my endeavor without him profits nothing at all for my good. A natural man hath no God in anything, and therefore hath no good.

It brings an incapability in regard of myself to receive [ 2] good, and an impossibility in regard of God himself to work my spiritual good, while my sin continues, and I continue impenitent in it. An incapability of a spiritual blessing, why trangress ye the commandment of the Lord that ye cannot prosper do what ye can, 2 Chronicles 24:20. And he that being often reproved hardens his heart, shall be consumed suddenly and there is no remedy, he that spils the physick that should cure him, the meat that should nourish him, there is no remedy but he must needs die, so that the commission of sin makes not only a separation from God, but obstinate resistance and continuance in it, maintains an infinite and everlasting distance between God and the soul: so that so long as the sinful resistance of thy soul continues; God cannot vouchsafe the comforting and guiding presence of hisgrace; because it's cross to the covenant of grace he hath made, which he will not deny, and his oath which he will not alter. So that should the Lord save thee and thy corruption, carry thee and thy proud vnbelieving heart to heaven he must nullify the Gospel, (Hebrews 5:9. He's the author of salvation to them that 〈◊〉 him) and forswear himself, (Hebrews 3:18. He hath sworn unbelievers shall not enter into his rest) he must cease to be just and holy, and so to be God. As Saul said to jonathan concerning David, 1 Samuel 20:30-31. So long as the son of jesse lives, thou shalt not be established, nor thy kingdom: so do thou plead against thy self, and with thy own soul; so long as these rebellious distempers continue, grace and peace, and the kingdom of Christ can never be established in thy heart for this obstinate resistance differs nothing from the plagues of the state of the damned, when they come to the highest measure, but that it is not yet total and final, there being some kind of abatement of the measure of it, and stoppage of the power of it. Imagine thou sawest the Lord Jesus coming in the clouds, and heardest the last trump blow, arise ye dead, and come to judgment. Imagine thou sawest the judg of all the world sitting upon the throne, thousands of angels before him, and ten thousands ministering unto him, the sheep standing on his right hand, and the goats at the left: suppose thou heardest that dreadful sentence, and final doom pass from the Lord of life (whose word made heaven and earth, and will shake both) depart from me ye cursed; how would thy heart shake and sink, and die within thee in the thought thereof, wert thou really persuaded it was thy portion? Know, that by thy daily continuance in sin, thou dost to the utmost of thy power execute that sentence upon thy soul: it's thy life, thy labor, the desire of thy heart, and thy daily practice to depart away from the God of all grace and peace, and turn the tomb-stone of everlasting destruction uponthine own soul.

It's the cause which brings all other evils of punishment [ 3] into the world, and without this they are not evil, but so far as sin is in them. The sting of a trouble, the poison and malignity of a punishment and affliction, the evil of the evil of any judgment, it is the sin that brings it, or attends it, Jeremiah 2:19. Thine own wickedness shall correct thee, and thy back slidings shall reprove thee, know therefore that it is an evil, and bitter thing that 〈◊〉 hast forsaken the Lord. Jeremiah 4:18. Thy ways and doings have procured these things unto thee, 〈◊〉 it is bitter, and reacheth unto the heart. Take miseries and crosses without sin, they are like to be without a sting, the serpent without poison, ye may take them, and make medicines of them. So Paul 1 Corinthians 15:55. He plaies with death itself, sports with the 〈◊〉. Oh death, where is thy sting? Oh grave where is thy victory? The sting of death is sin.all the harmful annoyance in sorrows and punishments, further than either they come from sin, or else tend to it, they are rather improvements of what we have than parting with anything we do enjoy, we rather lay out our conveniences than seem to lose them, yea, they increase our. Crown, and do not diminish our comfort. Blessed 〈◊〉 ye when men revile you, and persecute you, and speak all manner of evil of you for my sake, for great is your reward in heaven: Matthew 5:11. There is a blessing in persecutions and reproaches when they be not mingled with the deserts of our sins; yea, our momentary short affliction for a good cause, and a good conscience, works an excessive exceeding weight of glory. If then sin brings all evils, and makes all evils indeed to us, then is it worse than all those evils.

It brings a curse upon all our comforts, blasts all our blessings, the best of all our endeavors, the use of all the choycest of all God’s ordinances: it's so evil and vile, that it makes the use of all good things, and all themost glorious, both ordinances and improvements evil to us. Haggai 2:13:14. When the question was made to the priest; if one that is unclean by a dead body touch any of the holy things, shall it be unclean? And he answered, yea. So is this people, and so is this nation before me, saith the lord; and so is every work of their hands, and that which they offer is unclean: if any good thing a wicked man had, or any action he did, might be good, or bring good to him, in reason it was the services and sacrifices wherein he did approach unto God, and perform service to him, and yet the sacrifice of the wicked is an abomination to the Lord, Proverbs 28:9. And Titus 1:15. To the pure all things are pure; but to the unbelieving there is nothing pure, but their very consciences are 〈◊〉. It is a desperate malignity in the temper of the stomach, that should turn our meat and diet into diseases, the best cordials and preservatives into poisons, so that what in reason is 〈◊〉 to nourish a man should kill him. Such is the venom and malignity of sin, makes the use of the best things become evil, nay, the greatest evil to us many times; Psalm 10:9:7. Let his prayer be turned into sin. That which is appointed by God to be the choycest 〈◊〉 to prevent sin, is turned into sin out of the corrupt distemper of these carnal hearts of ours.

Hence then it follows; that sin is the greatest evil in the world, or indeed that can be. For, that which separates the soul from God, that which brings all evils of punishment, and makes all evils truly evil, and spoils all good things to us, that must needs be the greatest evil, but this is the nature of sin, as hath already appeared.

But that which I will mainly press, is, sin is only opposite to God, and cross as much as can be to that infinite goodness and 〈◊〉 which is in his blessed majesty; it's not the 〈◊〉〈◊〉 distresses that men undergo, that the Lord distasts them for, or estrangeth himself fromthem, he is with Joseph in the prison, with the three children in the 〈◊〉, with Lazarus when he lies among the dogs, and gathers the 〈◊〉 from the rich man’s table, yea with joh upon the dung-hil, but he is not able to bear the presence of sin: yea, of this temper are his dearest servants, the more of. God is in them, the more opposite they are to sin wherever they find it. It was that he commended in the church of Ephesus, that she could not bear those that were wicked, Revelation 2:3. As when the stomach is of a pure temper and 〈◊〉 strength, the least surfet or distemper that befals, it presently distasts and disburdens itself with speed. So David noted to be a man after God’s own heart. He professeth, 101. Psalm 3:7. I hate the work of them that turn aside, he that worketh deceit shall not dwell in my house, he that telleth lies, shall not tarry in my sight. But when the heart becomes like the stomach, 〈◊〉 weak it cannot help itself, nor be helped by physick, desperate diseases and dissolution of the whol follows, and in reason must be expected. Hence see how God looks at the least connivance, or a faint and seeble kind of opposition against sin, as that in which he is most highly dishonored, and he follows it with most hideous plagues, as that indulgent carriage of ely towards the vile behavior of his sons for their grosser evils, 1Samuel 2:23. Why do you such things, it's not well my sons that I hear such things: it is not well, and is that all? Why, had they either out of ignorance not known their duty or out of some sudden surprisal of a temptation neglected it, it had not been well, but for them so purposedly to proceed on in the practice of such gross evils, and for him so faintly to reprove: the Lord looks at it as a great sin thus feebly to oppose sin, and therefore verse 29. He tells him, that he honored his sons above God, and therefore he professeth, far be it from me to maintain thy house and comfort, for he that honors me I will honor, and he that despiseth me shall be lightly esteemed,verse 30. Hence it is the Lord himself is called the holy one of Israel, 1. Habakkuk 12. Who is of 〈◊〉 eyes than to behold evil, and cannot look upon iniquity, no not in such as profess themselves saints, though most deer unto〈◊〉, no, nor in his son the Lord Jesus, not in his saints, amos, 8:7. The Lord hath sworn by himself, I abhor the excellency of jacob; what ever their excellencies, their privileges are, if they do not abhor sin, God will abhor them, Jeremiah 22:24. Though coniah was as the signet of my right hand, thence would I pluck him. Nay, he could not endure the appearance of it in the Lord Christ, for when but the reflection of sin (as I may so say) fell upon our savior, even the imputation of our transgressions to him, though none iniquity was ever committed by him, the father withdrew his comforting presence from him, and let loose his infinite displeasure against him, forcing him to cry out, my God, my God, why hast thou forsaken 〈◊〉?

Yea, sin is so evil, (that though it be in nature, which is the good creature of god) that there is no good in it, nothing that God will own; but in the evil of punishment it is otherwise, for the torments of the devils, and punishments of the damned in hell, and all the plagues inflicted upon the wicked upon earth, issue from the righteous and revenging justice of the Lord, and he doth own such execution as his proper work, Isaiah 45:7. Is there any evil in the city, viz. Of punishment, and the Lord hath not 〈◊〉 it? I make peace, I create evil, I the Lord do all these things: it issues from the justice of God that he cannot but reward every one according to his own ways and works; those are a man’s own, the holy one of Israel hath no hand in them; but he is the just executioner of the plagues that are inflicted and suffered for these; and hence our blessed savior becoming our surety, and standing in our room, he endured the pains of the second death, even the fiercenes of the fury of an offended God; and yet it was impossiblehe could commit the least sin, or be tainted with the least corrupt distemper. And it's certain it's better to 〈◊〉 all 〈◊〉 without any one sin, than to commit the least sin, and to be freed from all plagues. Suppose that all miseries and sorrows that ever befel all the wicked in earth and hell, should meet together in one soul, as all waters gathered together in one sea: suppose thou heardest the devils roaring, and sawest hell gaping, and the flames of everlasting burnings 〈◊〉 before thine eyes; it's certain it were better for thee to be cast into those inconceivable 〈◊〉 than to commit the least sin against the lord: thou dost not think so now, but thou wilt find it so one day.

But if sin be thus vile in its own nature, why do not*men so discern it, so judg it?

That I may give a full answer to this question, i* shall first show the causes of mistake: and secondly, the cure. For the first, there's a five-fold cause why though sin be so vile, and so great an evil, yet naturally [ 1] men do not see it so.

First, the delusion of Satan dazles the eyes of our [ 1] minds, and puts false colors upon courses, paints over the foul face of vice and corruption with the appearance of virtues, and so the deluded sinner like Jacob in the darkness of 〈◊〉〈◊〉, takes leah for rachel, bad for good. So the disciples took their passion for zeal, shall we call for fire from heaven to destroy the 〈◊〉, because of their 〈◊〉 dealing, as Elijah did? Our savior returns, you know not what spirit you are of, luke, 9:55. Q.D. It's your rash anger that transports you, not the spirit of zeal that guides you; Judas pretends providence and compassionate care for the poor, when it was to promote his own profit, John 12:6. Lukewarmness goes masked under the name of 〈◊〉; licentious wantonness in the abuse of the privileges of the Gospel, goes vailed with the profession of the liberty of the Gospel, and while they profess,they must not be servants to men, they serve their own distempered affections.

Men judg their sins according to the present sense and feeling of the flesh, and the verdict of their sensual appetites pass thereupon, and sit down under the sentence of their corrupt heaats, and they report of things according as they relish them. It is 〈◊〉 a sinful soul as with a sick body; the sick man that is distempered in his 〈◊〉 mach, and his mouth out of tast, and his pallat out of temper, he reports of his 〈◊〉 and diet he takes as his pallat relisheth it: so that in issue he tells you not what in truth it is, but how and what he tasts; bitter things he calls sweet, because they are so to his tast; sweet things bitter, because they are so to his sence, though far otherwise in themselves. So it is with a distempered heart, though otherwise gracious, if yet it judgeth of them according to the relish of carnal reason, or the present apprehensions, their inordinate passions would put upon them; jonah in a feaverish fit of a passionate distemper, he strikes he cares not whom, falls out with God, his providence, nay, his counsel though most seasonably, sweetly dispensed to him, dost thou well to be angry jonah? Yea (says he) I do well to be angry, and that unto death, jonah, 4:9. His passion like the pallat of his sick soul, relisheth it so, to his own inordinate distemper, and so he judgeth it. 1 Kings, 22:8:18. The heart of ahab was inordinately transported with a venemous hatred against michaiah, and his message, though it was no other counsel than the Lord had revealed, and he charged him to speak as in his name; yet it is no wise pleasing to his pallat, and so he speaks of it, did not I tell thee he would not speak good to me? So it was with asah, when the prophet seasonably and sadly condemned his distrustful carriage, 2. Chronicles 16. Out of an unbelieving wrathful disposition he cannot relish it, but it carries the taste of an insolent contempt and therefore he imprisons him, and very likely all thosethat came to speak for him, and plead in his behalf, for so the words follow, he put many of the 〈◊〉 into prison, 10. Verse. While he was in the this distemper his spirit could savor nothing nor yet perceive the bitterness of〈◊〉 heinous and high handed provocations of his against the truth of the Lord and his servants. [ 3]

Though the mind be enlightened and the judgment also convinced of the sinfulness of the course, and his conscience is privy 〈◊〉 and gives him many a pluck yet he doth not perceive the plague and venome in it, because he judgeth it by the present profit he sees or pleasure he receives from it, and so in truth sees the profit and the pleasure and contentment but sees not the sin; as it is with the bitterest pills when they are sugred or covered over with some pleasing conserve, they are swallowed readily without the least appearance of distast or 〈◊〉, and the reason is easy to conceave 〈◊〉 tasted nothing but the sugar, though he took the pill down in it. So it is with many base and wretched lusts, which are the very gal of bitterness, and cary deadly poison with them, they are so sugared, and covered over with applause and credit in the world, pleasing contents or earthly conveniences, that the mind is so taken up with the sweet and suitablness he eyes in them, that it attends not the right judgment of the sin but lets it down without any consideration; Satan playes here the cunning apothecary and therefore orders his physick so, as he would have it retayned or kept in the stomach (like a potion) not cast and vomited up again; hence in all his enticements to evil there is nothing but pleasing contents presented, that the sin may not be perceived or scant thought upon, he shows the bait but hides the hooke, in all his discouragements whereby he would skare and keep off the heart from duty, he casts in nothing but difficulties impossibilities hazards and 〈◊〉, and 〈◊〉 expectation of unsufferable calamities, that the dreadfulness of the danger maytake off the heart from affecting or the mind from attending the duty, thus the sinner sees not the good of the duty, but the ghastly visage of desperate inconveniencies, that seem to attend it. The extorting cozening chapman, the idling laboring man look only to the gain they get, not the wrong they do, the adulterer hath the dilight in his eye that may suit and satisfy the flesh, not the stain he leaves upon his soul and the guilt upon his conscience, and the wrath he treasures up until the day of reckoning. Thus 〈◊〉 thieves entice their companion to side with them in their course Proverbs 1:13. We shall find all precious substance, we shall fil our 〈◊〉 with 〈◊〉, so the harlot inveigles the young man, and presents nothing before him, but promises of pleasing content Proverbs 7:18:22:23. I have decked my bed with coverings of tapestry perfumed it with mirrh aloes and cinamon, come let us take our sil of love. Thus she forceth him with her fayre words, and he follows 〈◊〉 like an ox to the slaughter, and a fool to the stocks, until a dart strike through his liver and he knoweth not that it is for his life. So the enimy with the first Adam, ye shall be as God’s Genesis 3. And 〈◊〉 the second Adam all these kingdoms with all the glory of them will I give thee. Matthew 4.

On the 〈◊〉 he 〈◊〉 off from holy services by showing nothing but the 〈◊〉 of the evil that attend them, that so the soul attends not the good of the duty that follwes it. Thus he prevayled with Peter he laid before him the fearfulness of the danger now eminent and such as in 〈◊〉 might draw on death, and his thoughts were so taken up with attendance to that, that he had no leisure to consider the loathsomeness of his lying, cursing, blasphemy and unfaithfullnesss in denying his master until at last Christ looked, and he remembered and he went out and wept bitterly, 'Matthew 26. Last. So they looked upon the stature of the giants, the height of their walled cities, and their iron chariotsand therefore did not expel them, and so they became thorns in their eyes and pricks in their sides, bribes blind the eyes of the wise, because the understanding looks not upon the cause, but them, and the cause in them. So the pleasures of sin bribes the heart and blind the eye. [ 4]

A fourth ground of mistake is because men judg of the evil of their sins by the patience and long suffering of God, which he extends towards them in the midst of their deservings; that because they are not now troubled they think they shall never be plagued, because that judgment is not presently executed it will never be inflicted. Out of a secret kind of atheism and desperate slighting of the truth of God, in the vileness of their sins which it discovers, and the judgments it denounceth. This was their guise in Psalm 50:21. I held my tongue and said nothing, and thou thoughtest wickedly that I was such a one as thy self; but I will reprove thee and set thy sins in order before thee. Its so at this day, men judge God’s connivance and forbearance a kind of allowance, and because he forbears to reprove them, that therefore he will never come into judgment against them; when men see the way of the wicked prosper, and them exalted that rebelliously transgresse, they conclude sin is not so dangerous as ministers would bear men in hand, nor God so severe against it or them. And therefore they look at the threatenings of Scripture as words of course used as in way of policy that God only would awe and scare men but doth not purpose to condemn men. Why do ye not see (say they) that the most base on earth have commonly the best portion and largest allowance of the most pleasing contents? Do not their breasts run full of milk, and their bones full of marrow? Do not their eyes stand out with fatness, and have they not more than their hearts desire? Psalm 73. When such as walk with most exactness are fed with bread of sorrow and water of affliction as theirconstant diet. We see no such danger in sin, nor no such indignation the Lord bears against it. Upon this ground it was that the profane, in Malachi 3:15. Make open protestation against the practice of godliness, we count the proud happy (say they) the strength of this temptation took asaph aside, and almost turned him out of the way, Psalm 73:2. When he saw the prosperity of the wicked, and the Lord’s bounty and forbearance, he thought he had clensed his heart, and washed his hands in vain. And it was too hard for all the art he had to help himself. The wise man makes it a conclusion, which is settled in the hearts of all the sons of men beyond all doubt, Ecclesiastes 8:11.because sentence is not speedily executed, therefore the hearts of the sons of man are wholly set to do evil: because the Lord out of his long-suffering abates them the present feeling of the plagues and dreadfulness of their sins, therefore they determine it, there is no such poison in them.

The fifth and last cause of mistake, is want of that [ 5] morning light, that spiritual knowledge of God, and his sovereign good pleasure over his creatures, whereby he hath right to rule in the hearts of men, and they are bound to conform themselves thereunto. When the Lord Christ would discover the error and falseness of that self conceited presumption the church of laodicea had of her own worth, Revelation 3:17. Thou sayest thou art rich and increased in goods, and wantest nothing: the reason he gives whence this erroneous apprehension came, was her ignorance, she knew not that she was poor and miserable, and blind, and naked; she wanted eyesalve to anoint 〈◊〉 eyes that shemight see. The last resolution of these 〈◊〉 in a sinful carriage, our savior refers hither, john, 15:21. All these things they will do unto you, because they have not known him that sent me. They wanted a spiritual understanding, and right conceiving of, God, and that was the reason they rushed into the croud of all evils in a heedless and careless〈1 page duplicate〉〈1 page duplicate〉way without any consideration.

The cure of these mistakes is by a double means. [ 11]

Look upon thy sins as they will look upon thee at the day of death, and the Day of Judgment, for there they [ 1] will look with a ghastly visage when all the profit thou hast gained, the pleasure thou hast taken, the content thou hast promised to thy self, will take their leaves of thy sins, and of thy soul also, and nothing will be left but the 〈◊〉 and guilt of them. It's said of Moses, Hebrews 11:25. That he chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin; which were but for a season; q.d. Sin remains always with the wicked, but the pleasure doth not, that is but for a season, and that is but the time of God’s forbearance, that he is pleased to abate the sinner of his dipleasure and vengeance, at the utmost it is but for the term of this life; at the day of death and judgment the pleasures of sin will be out of season. There is no pleasure the adulterer can take in his lusts then, the drunkard in his cup, the covetous worldling in in his wealth, they are out of date, the season is gone, the applause of the proud, and the pomp of the great one’s is out of season, only the guilt and filth of sin remains, stares them in the face, and gnaws their conscience, and eats their flesh, as James speaks, as it were with fire, cries day and night in the ears of the Lord of hosts against them: it is said of the whore of Babylon at her fall, Revelation 18:14. That the fruits that thy soul lusted after are departed from thee, all things which are dainty and goodly are departed from thee, and thou shalt find them no more at all. Let thy sins now appear as they will then appear, when all the pleasing, and dainty, and goodly contentments that thou promisedst to thyself are departed, when all the paint, and colors, and covers are removed, all the sweetness whereby they were sawced are taken away, and thy distempers are stripped naked of them, and thou canst find them no more. Theproud, malitious, 〈◊〉, peevish, that have pleased themselves in their sinful distempers, and continued in them, they will find their sins indeed, and they will find them 〈◊〉 down with them in the grave, where they will rot and rise with them to judgment, and go with them to hell: but the thought and remembrance of their delights, the looking upon the harlots, and sight of their fellow drunkards, shall increase their torments, and they shall curse themselves, and the day that ever they saw one another. Upon this consideration it was that 〈◊〉 gave the awaking 〈◊〉, 2. Peter 3:10. The time will come when the heavens shall melt with fire, and the earth, and all the works thereof shall be burned up. All the ryot of the epicure, the rage of the oppressor, the greedy pursuit of the worldling, all the works on earth shall be consumed, no more matchings and quaffings with drunkards, only that that touched the Lord as an eternal God that shall continue, and that is the holiness of that obedience that was sincere, that was performed to God; and the guilt of the sin that was committed against him, all the carnal contents that accompany a sinful course, they are but works of the earth, they will be consumed. But that which was against heaven, and against God, that will never be consumed, neither wild-fire, nor hel-fire will consume that; but it will live there to work thine everlasting ruin. Labor therefore to make these things present with thy heart, and real to thy own apprehension, be not deluded by God’s long 〈◊〉, the longer the blow is coming, the heavier it will be; the greater 〈◊〉, the greater vengeance; and thou that 〈◊〉 had the treasury of God’s bounty and goodness 〈◊〉 out unto thee, thou treasurest up wrath against the day of wrath, and revelation of gods〈◊〉 judgments. [ 2]

Strive mightily to 〈◊〉 a 〈◊〉 sight of God himself, as he is pleased to dispense himself in his holiness and goodness to the soul to be enjoyed as 〈◊〉 all-sufficientgood, beyond all created excellencies in the creature. It was the advice of our savior, Revelation 3:18. I counsel thee to buy of me eye-salve that thou mayest annoint thine eyes, that so thou mayest see. For darkness is not seen but only by the help of light, crookedness by the rule of straightness, he that knows not the rule of true latin will never be able to know what is false, and and so it is in any art, he that knows not the rule of building, planting, he will never discover an error in either. The like we may say and conceive touching the discovery of sin, because it is a swerving from the righteous and holy will of God in his government and communication of himself to the creature, it is a professed jusling with that, and his wisdom and goodness therein. Unless 〈◊〉 eyes be anointed with eye salve to see him and the purity and spiritualness of his pleasure, as that which only should rule us, and only can satisfy us. We shall never see 〈◊〉 in its own nakedness and nature. And hence it is, when the wicked in the trouble and terror of their consciences feel the fierceness of the fury of the almighty 〈◊〉 upon their souls, they know now the smart of sin, and God also as a 〈◊〉 judg, whose anger they can neither avoid nor bear: this is only a consequent and a fruit of sin, and comes after it. But to see a right the sovereign 〈◊〉 of his wisdom to guide them, and the all-sufficiency of his goodness far exceeding all created excellencies, and their 〈◊〉 as a going from both these, if they be misguided in the one, they cannot but mistake the other. Job, 42:4. I have heard of thee by the hearing of the ear, but now mine eye sees thee, therefore, I 〈◊〉 my self, when 〈◊〉 saw God cleerly, he saw his 〈◊〉: so the convert in 1 Corinthians 14:24. When he had the thoughts of his heart 〈◊〉ed and made manifest, 〈◊〉〈◊〉 God is in you of a truth, because he neither saw God 〈◊〉 himself before, and when he sees the one, he sees 〈◊〉, 1. John 3:7. He that 〈◊〉 sin, hath neither seenhim, nor known him, and these be the terms of true conversion so set by the apostle, turned from the power of Satan unto God, Acts 26:18. Q.D. They fell short of the sovereign power and holiness of God before.

We have 〈◊〉 with the first, what it is to see sin*〈◊〉: we are now to enquire of the second, wherein this true sight of sin 〈◊〉, that is, we must see it also convictingly; what it is to us in the work of it, as well as what it is in itself, in the nature of it. This appears in a double act, or in two things:

 1 we must apply sin particularly to ourselves.

 2 it must be settled with an over-powring strength, upon a man’s own soul.

We shall open both these in the order propounded. [ 1]

He that sees his sins convictingly, must 〈◊〉 content himself with the 〈◊〉 and speculation of sin, to speak freely of it, to 〈◊〉 out the 〈◊〉 of his corruption, or to lay 〈◊〉 the 〈◊〉 thereof in a judicious and pregnant〈◊〉. This a wicked man may learn, this a right godly man may somtimes do, and yet do himself 〈◊〉〈◊〉 by it. Therefore it is required he must see it with a particular application of it to himself and his ownestate 〈◊〉〈◊〉〈◊〉 same sentence upon those he 〈◊〉 in his own 〈◊〉, which he did upon any when they 〈◊〉 presented to his own 〈◊〉 in the 〈◊〉 without 〈◊〉. There are two things 〈◊〉, we shall open both. [ 1]

He must 〈◊〉〈◊〉 eye inward, follow his own 〈◊〉 home 〈◊〉 his own 〈◊〉, and cause his own judgment 〈◊〉〈◊〉 upon his own 〈◊〉 and corruptions. This is called in 〈◊〉. 〈◊〉〈◊〉 into a man’s 〈◊〉〈◊〉 1 〈◊〉〈◊〉〈◊〉, 〈◊〉if the people of Israel 〈◊〉〈◊〉〈◊〉, and 〈◊〉〈◊〉〈◊〉〈◊〉 them, and deliver them to the enemy, so that they 〈◊〉 them 〈◊〉, 〈◊〉if they shall bethink themselves: the original thus; if they shall bring it back to their own heart. They had common apprehensions of sins as they saw them committed by others, or as the Word revealed them in the evil of their own nature; but they did not look inward to the loathsome vileness of 〈◊〉 evils which lay in their own bosoms, until they came into captivity. Thus the prodigal is said to come to himself, Luke 15:17. He had lived without any search and consideration of his own ways, lost himself in letting loose his thoughts in the eager pursuit of his own lusts; now he began to take an account of his own course, to see how the case stands with him, in regard of his own corruption and condition in particular. The want of this the prophet jeremy makes to be the principal 〈◊〉 why men rush into the commission of sin, and continue therein; without any 〈◊〉, Jeremiah 8:56. Why is this people of Jerusalem slidden back with a perpetual back-sliding? they hold fast deceit, and refuse to return: they 〈◊〉 themselves with some false imaginations, quiet themselves by some self-deceiving mistakes, and so think they need not, and therefore do not return; the reason is rendred in the next words; I hearkned and heard, and no man repented; and why that? No man said, what have I done? they bring not their own carriages to the scanning, each man will be ready to be eagle-eyed into other men’s occasions; and can easily enquire, and question; and determine, and say, others have done thus, and so, here such have fallen, therein such and such have failed, but no man says, what have I done? And therefore become fEarlss of what they have done, and careless of what they do: but each man rusheth into his own wretched course as the horse into the battle; because he carries not the light of the truth into each 〈◊〉 and 〈◊〉 of his conscience, to pry into the secret 〈◊〉 of his own spirit, and judg aright of that, else be his knowledge never so large, he will get little good by it. The 〈◊〉 thathath his full charge, if it carry but level, give fire to it, it hits and kills the live mark at which it is shot, but 〈◊〉 hurts the shooter unless it recoyl in the full power, then the man that dischargeth it hardly escapes with life. It is so with the understanding that stands charged, that is, fully informed with a cleer discovery of the nature of sin, it's able to dart in that light into the minds of others, that may dazle their eyes, daunt and wound their consciences with the dreadful apprehensions of the 〈◊〉 of their evils, and work their hearts through the blessing of the Lord to a godly remorse for it: but unless their own thoughts recoyl back again upon their own miscarriages, and the falseness of their own hearts, they will never be awed, or humbled, or helped against their own sins thereby. Here is then the rule we must arrest our own souls in 〈◊〉. Achan was never troubled all the while he heard there was an 〈◊〉 thing in the camp in general, but when the lot had found him, and all Israel had charged the evil upon him, then his heart failed. So we should not content ourselves to know and confess that sin is an execrable thing in general, which causes God’s gracious presence to be estranged from 〈◊〉, 〈◊〉 leave not before we see the lot fall upon achan;〈◊〉 thou 〈◊〉 attach thine own heart, take it in the very fact, and as men deal with mutinous traitors, drag thy wretched and rebellious heart before the tribunal of the Lord, and deal faithfully, and give in 〈◊〉 against it; say, lord, there be many traitors and rebels abroad in the world which dishonor thy name, grieve thy 〈◊〉, 〈◊〉 thy kingdom, 〈◊〉 thy law, loe 〈◊〉 they be; 〈◊〉〈◊〉 heart that hath been stubborn and proud, it is my mind that is vain, my affections loose; my life barren and unprofitable; here are those 〈◊〉〈◊〉, unclean 〈◊〉, 〈◊〉 desires, no 〈◊〉〈◊〉〈◊〉〈◊〉, 〈◊〉, 〈◊〉 here they be, lord 〈◊〉 they 〈◊〉.

We must also pass sentence impartially without any [ 2] respect to any private end, or ease or quiet, which our own carnal hearts would happily 〈◊〉 into the consideration; these and these sinns are as bad and as base and as dangerous in this vile heart of mine as in any heart I know under the cope of heaven if not worse, nay what ever abomination is in the bottom of hell, and in the heart of beelzebub, the spawn of the like sins and of the same hellish nature, are in my soul, they are the seed of the serpent and that they break not out into the like hideous practises its no thank to my corrupt nature that hinders me, but thy grace and providence restraynes me from such evils: its our desperate weakness, and a great part of our misery, that we are apt to be favourable to our own follies, that sin should be of annother appearance and apprehension when we see it in ourselves then when we pass sentence upon it as it is presented in the Word and in its own nature. Impannel a jury of the most wicked nay the worst of men that have been trained up under the preaching of the Word and confess the Scriptures to be the Word of God which cannot deceive, and let the text be propounded and their opinions be asked in that case, 2. 〈◊〉. 1:9. The Lord will come in flaming fire rendering vengeance to them that know him not, and obey not the Gospel, they will all give in their verdict as one man with one mind, such as be guilty of such disobedience, must certainly have this 〈◊〉 vengeance from the hand of the almighty, but infer, therefore this is 〈◊〉 lot and allowance from the Lord, because they have not, they do not obey the Gospel 〈◊〉〈◊〉, their 〈◊〉 do testify so much. Now the case is altered, when its once come to their 〈◊〉, its another kind of ignorance and 〈◊〉, and 〈◊〉 another 〈◊〉 acted then 〈◊〉〈◊〉 they.

This 〈◊〉 of our 〈◊〉〈◊〉〈◊〉 self 〈◊〉 hearts, the philosopher in the practice of men even bythe twilight of the common principles of reason remaining in the decayes of nature observed. For taking it for granted that no man doth will evil under the name of evil but as it comes under the appearance of som good and that all men easily grant and freely confess that drunkenness, injustice, intemperance are evil, the question then grows how these men judging these carriages to be evil, are daily taken aside with the commission of them. Ask the drunkard whether 〈◊〉 be unlawful, he consesseth it loathsome and yet commits it, ask the blasphemer whether 〈◊〉 be a sin, he will profess it detestable at one breath, and practice it at the next. thieves themselves count it unjust that any by cunning should deceive them, cry out of falsehood and yet by force 〈◊〉〈◊〉 others; the ground is here. When the question is put and propounded in the general, they will grant it.; when it comes to their particular for such a man at this time upon this occasion in this company for such an end, to be loose or tipple in this manner this is not unlawful. For in these the Devil casts in 〈◊〉〈◊〉〈◊〉 or 〈◊〉, credit, friendship, familiarity (as the lawyers alter the case by circumstances) and by these he would put another 〈◊〉 upon 〈◊〉 carriages and 〈◊〉 make them 〈◊〉〈◊〉: 〈◊〉〈◊〉 hearts they give in evidence of 〈◊〉〈◊〉〈◊〉,〈◊〉〈◊〉, 〈◊〉〈◊〉, 〈◊〉 our 〈◊〉, and 〈◊〉 would have the sentence 〈◊〉〈◊〉 them, that in case they may be 〈◊〉, and not utterly 〈◊〉. So David saw sin in the 〈◊〉〈◊〉〈◊〉〈◊〉 own 〈◊〉: so〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 her 〈◊〉〈◊〉, when he himself 〈◊〉〈◊〉 of the 〈◊〉〈◊〉Genesis〈◊〉. 24. Therefore thou 〈◊〉〈◊〉 thy 〈◊〉 with 〈◊〉 application, that they are in thee as in others, and 〈◊〉〈◊〉 in thee 〈◊〉 thou 〈◊〉〈◊〉〈◊〉 in 〈◊〉. [ 2]

〈◊〉 the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 them apply 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉upon our consciences: otherwise such a particular apprehension may and will suddenly pass away, and the steams of our distempers will easily alter and corrupt our understandings, and bring the cause quite about. This particular application will be as a sudden flash of lightning sliding through our minds, which leaves all as dark as ever when once over, therefore there must be a settling of this with an overpowring strength, leaving it there enrolled that it may stand upon record in a man’s conscience. The former arrests the sinner, this latter lays hold upon him, pinions him, and imprisons him as it were, until he have answered what the truth hath against him, herein lies the life and power of a conviction and if it be of the right stamp and carry indeed an overpowring virtu in it, it will appear in three things.

It must be,

 1. Undeniable,

 2. Immoveable,

 3. Victorious and invincible.

Conviction must carry an undeniable evidence with [ 1] it that as the truth hath laid and pleaded an action against the soul, so the understanding may be forced to confess it, and sits down satisfied under the uncontroulable authority thereof and of the truth therein. The Scriptures are so pregnant, reasons so plain, arguments so strong, that though before they did not see, they could not think it, or be brought to believe, that their sins were so heinous or their condition so miserable, yet they now know not how to gainsay it. Thus 〈◊〉, when he stood upon the terms of his 〈◊〉 at several times when God had terrified him by the discovery of himself, he then yeilds the day, job. 7:20. I have sinned what shall I do unto thee oh thou preserver of men q.d. I have no reasons to alledge, no excuses to make, no arguments to plead, I 〈◊〉 the action, I have sinned. Thus the Lord took down the height of〈1 page〉of the Word, that as it is said of Stephen, they could not 〈◊〉 the spirit by 〈◊〉 he 〈◊〉; 〈◊〉〈◊〉, 〈◊〉 though the 〈◊〉 would gain say, yet 〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 18:15. Nay, but 〈◊〉〈◊〉〈◊〉. So the spirit follows the soul, and 〈◊〉, and removes these cavils and objections that the sinner makes, and still shows and says, nay, but this is thy sin, and 〈◊〉 will be thy damnation; that the sinner is〈◊〉 to yield, and say, this is the truth, I cannot 〈◊〉 it; it is my condition, I cannot deny it; this is my sin, and will be my 〈◊〉, I cannot but expect it. [ 2]

It must be immovable, of such 〈◊〉, that as it 〈◊〉〈◊〉 understanding to sit down under the evidence of the truth as confessing of it; so it keeps it under the sting and 〈◊〉 of it. That as it is with the bird in the net, the more she stirs to get out, the faster she is taken: so with the sinner, the more he desires to fly from the 〈◊〉, to 〈◊〉 it, the more strongly the truth takes hold of him in the terror of it. So 〈◊〉〈◊〉 where he will, do what he will, go whether he will, the truth will go with him as a jaylor with the malefactor; for the truth is so 〈◊〉 when 〈◊〉 brings in the discovery of our sins at the first, that it 〈◊〉 a man weary of each 〈◊〉, each condition, 〈◊〉, and of his life, that 〈◊〉 could wish not to be; that he may not be under the terror of it. And therefore though he cannot 〈◊〉 the evidence of it, yet he would 〈◊〉 some 〈◊〉 and shifts that may be to take off the 〈◊〉 of the dreadfulness of it, or make an escape from under the stroak and strength of it: but all in vain; for the conviction is immovable, no man can take it off if God set it 〈◊〉: all the carnal reasonings, corrupt pleas, sinful cavils, whereby men would put by the blow, they do all vanish before this light, 〈◊〉〈◊〉 before the sun. The more he opposeth it, the more he is under guilt, and so the strength of the convictingtruth; his sins way-lay him in every place; he sees his sins dished out before him on the table where he eats, lie down with him in the bed where he rests, when he dreams they terrify him, when he awakes they are as so many sergeants to arrest him, and summon him to judgment they are imprinted in the paths where he walks, and wherever he goes, he sees his sins going before him, and he going to hell with them.

Such an immovable discovery the Lord set upon the heart of job when he let in the light of himself, that he sits down in silence, and hath not one word to say, no way to wave it or to slip aside from under the evidence of it, job.40:4-5. Once have I spoken, but I will say no more; yea twice, but I will go no further. While his friends were talking with him, their arguments were so feeble that he could find a way out, and could free himself from the stroak, and deliver himself from the dint of the blow: but now the conviction besieged him with such evidence that no carnal reason could relieve him, stops all passages that there is not a muse or crevis for him to creep out, therefore he sits down in silence, sees he cannot ease himself, nor wind away by any pretenses and wiles he can devise: it is so with a corrupt heart beleaguer'd with the light, so that if his carnal friends, or ignorant neighbors, his loose companions would strive to take off his thoughts, alter his apprehensions, and abate the edg of the blow, and 〈◊〉 to put in bail for him; his state is not so miserable and helpless, nor his sins so vile, quiet your heart, there is mercy with God, and satisfaction in the merits of Christ. He replies, I have often cozened myself with such devices, miserable comforters are ye all. I have thought as you do, and said that which you speak in former times; but alas, these shifts will not serve the turn. Christ came not to comfort sinners, but to convert them also; to humble sinners as well as redeem them; he came to savesinners but to destroy their sins first; I never found 〈◊〉〈◊〉. I must not expect the other, nor you neither, this is to 〈◊〉 the thoughts, to bring them under 〈◊〉〈◊〉, under the authority of the truth that they may not once hush or 〈◊〉, 2 Corinthians 10:5. And this is that spirit of 〈◊〉 the apostle speaks of, Romans 8:15. It makes us 〈◊〉 of our slavery, and binds a man hand and foot as it were, fenceth his way with fears, besets his passage on every side with expectation of evil, which he cannot tell how to bear, or how to avoid; he sees he can procure no 〈◊〉 nor 〈◊〉 to himself, and fears he shall never obtain none from the Lord, dares not commit sin as formerly, yet cannot tell how to be freed from it. So that as reuben somtimes in another case, so the sinner in this, and I, whither shall I go? Genesis 37:30. Evils appear from every quarter which way soever he looks; if to heaven, there is justice to punish; if to hell, there are devils to torment; into himself, there is conscience to accuse; on earth in his daily course, there is nothing but his daily rebellions, and his confusion daily before his face, and the truth is the more terrible because he hath withstood 〈◊〉 so long: that as it fares with the prisoner that had the freedom of the prison while he carried himself fairly, but because he hath been taken in some false pranks, and plotting an escape, he is now laid in the 〈◊〉 and 〈◊〉 with 〈◊〉, now never like to 〈◊〉〈◊〉 day, or look for any breathing. So here, my estate is more miserable because I have opposed the means that might have procured my help, the checks of conscience, I have smothered or slighted; many warnings I have had, but willingly forgot them; many sad reproofs that laid hold 〈◊〉 me, but I studied how to wrest away my thoughts; it's just with God to load me with curses, which would never look for comfort from God in a right way. 〈◊〉 ever there was a 〈◊〉, I am he 〈◊〉〈◊〉 ever God 〈◊〉 a rebel, he will 〈◊〉〈◊〉.

Lastly, this conviction is victorious and invincible, it doth not only stop the mouth of carnal reason, and the cavils thereof, but also displaceth it. It not only stills the 〈◊〉 and pretenses of the sinner, but makes the mind and heart give attendance to the truth, to be subject thereunto, and to take the impression thereof. For otherwise the sinner thus tired and dauled by the daily laying at of the truth, may either happily lie still, though not cavil with it; yet not give attendance to it. But in a stupid kind of fortish sencelesness, wear out the blow, and so wast away to nothing, as many out of sorrow have become like senseless blocks. Though their practice hath not been evil, yet they have had no heart to good; or else they fall to desperate profaneness or professed opposition; when they cannot escape the prison, they’ll break the prison, and lay violent hands upon the keeper, Romans 1:18. They hold down the truth in unrighteouness, they imprison the truth while the truth should imprison them, therefore when the Lord will settle an over-powring conviction, he makes it victorious: therefore he is said, Job, 36:9-10.when he shows them their transgressions, he commands that they return from iniquity.〈◊〉〈◊〉 break out, and over bear and force the mind and heart to give attendance and take the impression of it, as when the conqueror and he that 〈◊〉 got the victory, comes in place, all give attendance unto his 〈◊〉. The want of the maintaining this 〈◊〉 power of a conviction, I take to be the cause why many even of God’s own are so 〈◊〉 taken aside after althe helps they do enjoy, and the resolutions they take up. I have often wondred when a man hath be 〈◊〉 with much bitterness in days of humiliation such and such evils, begged for grace and help, and resolved against them; they know and 〈◊〉 it's in 〈◊〉 to cavil, or think to make an escape, 〈◊〉 they reject such a 〈◊〉, and 〈◊〉 they 〈◊〉〈◊〉 aside, and that strangely and 〈◊〉 they fall 〈◊〉〈◊〉〈◊〉〈1 page duplicate〉〈1 page duplicate〉with their old corruptions. They do not put this conviction into commission, they do not make it victorious, or maintain it so, or the authority thereof, so as to force attendance. When the 〈◊〉 is good, and 〈◊〉 mill tight, why goes it not? There is not so much water kept as to drive it, because they have let out the stream and strength another way; therefore there is not so much power in a conviction as to force attendance, and to drive the heart to obedience. Therefore as Paul said to Timothy, 1. Timothy 4:15-16. Meditate upon these things, and continue in them, or be in these things. So you must be in a conviction, and continue under it if you would find it victorious, and then it will be so first or last, and will eat out all opposition, though with much ado. As it is with aqua fortis if laid upon iron, though it do not at once, and suddenly, yet secretly and insensibly it will eat the iron in pieces. So it is with a truth which God will make victorious, it will lie upon the spirit of a man, and eat there, and work there, and break out effectually, it may be many yeers after, Job, 33:16. This is called the sealing of 〈◊〉 instruction;which is to add authority and sovereignty to it, as when the edict was sealed by the entreaty of haman, there was no opposing, no gainsaying of it.

The reasons of the point (which was the fourth particular attended in the explication) come now to be considered: and these are two:

The first is taken from 〈◊〉 order which the Lord in the* way of his providence and work of nature hath placed betwixt the mind and the 〈◊〉, the understanding and will of man. These two faculties have a near kind of correspondencie, the one to help forward the work of the other. knowledge and understanding is the inlet into the soul nothing comes to the heart nor 〈◊〉 work upon it but so far as knowledge makes way, andc ushers it in(as it were) into the presence of the will and leaves an impression thereof upon it. 〈◊〉 use to say that which the eye sees not 〈◊〉 heart rues not; that which the understanding conceives not, the will is not, nay cannot be affected with, if good to embrace it, if evil to be 〈◊〉 and troubled therewith. Its the method 〈◊〉 observed in God’s dispensation towards him, when his heart was brought to a hatred against the evil of his ways, Psalm 119:107. By thy commandments have I got understanding therefore I hate every false way. Unless a right understanding go before, a through hatred will not follow after. As it is in the body unless the stomach receive and hold and convey also the purgation either to the spleen or lower parts of the body be the receit never so strong yet will it never stir the humor, or trouble nature though the distemper were abundant and dangerous. Because in an ordinary course of providence, there is no way 〈◊〉 come to the humor but by this means. Its so in the soul, be the truths delivered attended with never so much terror and power, able to sink the heart of a sinful creature as not able to endure the dread of it, if yet the understanding conceives not the nature of such truths, nor convey and settle them sadly and convictingly upon the heart, its not at all stirred in the least measure therewith much less troubled with the danger discovered therein, because they cannot reach the heart, therefore can never work upon it. As through ignorance we commit sin because we see not the evil in it, so after commission we sorrow not because we apprehend not the 〈◊〉 and danger acts. 3:17. I know that through ignorance you did it, as did also your fathers, 1. Corinthians 2:8. For had they known it they would never have crucified the Lord of life, it fares with a fals-harted〈◊〉 as it did with the wife of jeroboam, when she came to enquire of her sick child, all the while she had received no certain evidence, whether it would 〈◊〉 or live her heart was 〈◊〉 and comfortedin her present hopes. But when abijah the prophet related the message of the lord; come in thou wife of jeroboam why fainest thou thyself to be another? Behold I am sent to thee with heavy 〈◊〉. The Lord 〈◊〉 bring evil upon the house of jeroboam and will cut off him that is left, get thee home to thy house, and assoon as thy feet enter into thy house the child shall dy, this sunk her hopes, so fares it with a fals-harted ignorant sinner he may be quieted with the persent appresion, of his good condition when he hath no evidence to the contrary. But when the Lord sets up an overpouring conviction in the mind wch may give in 〈◊〉 and infallible witness of its 〈◊〉and 〈◊〉 estate 〈◊〉 thou fals-hearted hypocrite why 〈◊〉 thou thyself to be another? And befoolest thyself with vayn hopes behold here is heavy tidings sent unto thee from the Lord of hosts. Thou art yet in the gal of bitterness in the bond of iniquity and if thou diest so, thou 〈◊〉 certainly 〈◊〉 from the presence of the Lord for ever. This fastening the truth upon the conscience comes home and forceth the heart to feel and to be affected therewith.

Ignorance frustrates wholly the end of all the means we use, and the endeavors we take up for reformation*of the evils of our hearts and lives. For.

1. First it misleads all our endeavors that they succeed not; it misleads our whol course and our proceedings against our sins, and out of mistakes presents our corruption as appearing sweet through our misguided apprehension, and causes us to oppose our Savior Christ and his truth that would subdue them. This Paul professed to be the ground of his 〈◊〉 carriage, when he should have persecuted the enemies of the church he 〈◊〉the church and that out of 〈◊〉, Philippians 3:6, concerning zeal I persecuted the church, so far from finding his sin bitter to him 〈◊〉 having his heart broken from it, as that 〈◊〉〈◊〉 thepractice of it with the greatest expression of zeal, as that which deserved the best of his endeavor and wherein he might spend the best of his pains and that you may see how ready we are in the dark to put up snakes in our bosoms instead of sweet 〈◊〉. He nakedly and ingeniously confessed whither his 〈◊〉 led. I did verily think in myself I should do many things against the name of Jesus. Acts. 26. He that conceived it as a matter of duty to do such things, his heart upon such grounds under such delusions would never be carried against these, ignorance will make a man swallow the worst 〈◊〉 any change, 1 John 16:2. The time will come that they who shall kill you, will think they do God good service, that which keeps the soul insensible of the bitterness of sin, and from feeling of the weight of sin, that will also keep it from being weary of it, and willing to part with it it's a popish practice and a principle of the power of darkness. Ignorance is the mother of devotion; when men cannot tell how to lead themselves or see their own way you may lead them 〈◊〉 way you wil, and if once Satan can keep a man from the sight of his sin he will keep him sure under the command of sin, and drive him to do his drudgery and that with delight and resolution, when the phylistians had put out Sampson’s eyes, they led him whither they would and made him do what they would. Paul in his ignorance strikes a friend instead of an enemy, and strikes he neither knows nor 〈◊〉 who. Acts. 9, who art thou lrod?

2 as thus ignorance misleads a man’s whol course that it succeds not, so it perverts the power of all means that they profit not, misapplies all the means he hath, and so spoyles them and his own peace and comfort also insomuch that his corruptions grow more strong and incorporated into him and he more unwilling to part with them, and that’s the fruit of ignorance; the promises and comforts of the Gospel which do not appertainto him, he catcheth greedily at them, as a portion provided for 〈◊〉 and goes away with that dream, and swels unmeasurably 〈◊〉 presumption and selfconfidence; are not all the congregation holy? What needs this severing and differencing of men? What are 〈◊〉 who would be the only saints? Are not we all sinners, and Christ dyed for such and for us as well as for them? The threatenings and curses which the Lord denounceth against the ungodly〈◊〉 cast them away with a fEarlss contempt, as such as do in no wise touch them or concern 〈◊〉 particulars, and therefore should not trouble them; tush say they we have made a league with death and a covenant with hell, and when the destroying scourge passeth over, it shall not come near to them, isay. 28:15. Yea they do commit evil, and yet say they are delivered by the Lord, Jeremiah 7. Thus they grow 〈◊〉 and hard hearted, the wholsom counsels and directions of the Word, which should be light unto their feet, and a discovery of all their failings, they slight the exact attendance thereunto as that which God will not exact at their hands, because in many things we sin al, and so become careless or negligent as though they should not answer, and the Lord would not exact what they cannot do. Its with an ignorant sinner in the midst of all means as with a sick man remaining in an apothecaries shop, full of choycest 〈◊〉 in the darkest night: though there be the choycest af all receipts at hand, and he may take what he needs, yet because he cannot see what he takes, and how to use them, he may kill himself or increase his distempers, but never cure any disease: so here with an ignorant person, he enjoyes all means, and yet abuses them, he may increase his corruptions, but not reform them, his heart grows more hard, and his corruptions more strong, but he cannot in reason expect any help.

Hence we learn by way of instruction: an ignorant*〈◊〉 is a naughty heart, whether out of blindness theydo not, or out of prophaness they will not understand, and look into their estates. He that never saw his sin aright, he never yet saw good day, nor the least appearance of any saving work of God’s grace in his soul, yea he is so far from attaining such a condition, that in truth he is not in the way to it. We will go no further than the consideration of the former truth, and then let thy conscience be judg in the case propounded. Suppose then thou shouldest hear a distressed creature under the terror of his conscience freely and ingeniously lay open his condition unto thee. The day is yet to dawn and the hour yet to come, that ever he was touched with any sense of sinful rebellions, never yet godly sorrow came into my soul, nor remorse into my conscience for all my many 〈◊〉 before God and men, wounds of conscience, burdens of spirit, and brokenness of heart for our daily departures and provocations they are wonders and riddles. I have heard of such dispositions, but am a stranger to the having of the least work that way. I appeal to thy own conscience, what wouldst thou think of such a party, who thus confesseth, and is as he confesseth? Me thinks I hear thee answering, and thy heart shaking before thou givest it, what! Senseless of his sin! How fearful is his estate! Where there is no sence, there can be no sorrow, no repentance, therefore no Christ, nor pardon, nor salvation, for unless ye repent, ye shall all likewise perish. Never broken, God will never bind, so far from being good that he is not yet in the way to receive any good. woe unto him that hath thus sinned, and thus continues. Oh poor ignorant creature thine own mouth hath condemned thee, thou hast past 〈◊〉 against thine own soul, thou never hadst a true sight of thy sins, therefore thou couldest never have a true sense of them, or sorrow for them; thou never hadest a sound apprehension, thou canst not have a through contrition for them. It came not near thy heart to break it, when it never touched it intruth, nay, it never was within thy ken to see it in aright manner: see yet thy misery further in enlarged these several degrees following:

There is no evil thou canst prevent, no good thoucanst receive, no mercy thou canst expect: and when thou hast looked sadly upon these, thou wilt have thy load.

Liable thou art to all the hazards that devils can [ 1] devise or intend, men endeavor, or thyself deserve. A blind man is subject to all kind of injurious dealings from the feeblest persons, yea, from children; plot they may, he cannot perceive; do they may, he cannot avoid. It is so with an ignorant person in his spiritual condition, he is a prey to his sins, and a spoil in the hands of Satan that catcheth him at his pleasure; and carrieth him headlong and hood-winked to everlasting destruction, every snare entraps him, allurement intangles him, temptation foils him; he can see nothing, prevent nothing, but goes like an ox to the slaughter, and a fool to the stocks, and knows nothing: nay, were there no devils to tempt thee, thou wouldst run into all evils of thine own accord. An ignorant heart like a blind man, stumbles at every block, fals into every ditch, yea, rusheth with greediness to the practice of the most hellish evils: it was the Jews case, out of ignorance they chose barabbas a murderer, and rejected the Lord of life; they were violent to take away his blood, that came to take away their sins, and this out of ignorance; for so our savior in his prayer, father forgive them, they know not what they do, Luke 23:34. He that walks in darkness, knows not whither be goes, though he go to hell; 1 john, 2:11.

There is no good he can receive from any means remaining [ 2] in this blindness. Counsels do not take place; 〈◊〉 cannot persuade, judgments, threatenings do no awaken, admonitions, exhortation are of no force, they are beyond the reach of all these, they cannot comeat them, therefore cannot work upon them, but as in some desperate diseases when they are come to the greatest extremity, as in a quinsie, when it hath swelled beyond measure, that speaking and swallowing are wholly hindred, each man that sees will easily conceive, and conclude, alas, he is but a dead man, he can take nothing, therefore it's not possible he can continue. The disease indeed is curable, but how should his physick cure him, or his diet nourish him, if he can take neither, there is no good to be expected, to be done, when he can take nothing that can do him good. So it is in the soul, ignorance stops the passage of the power and work of all God’s ordinances: there is no corruption, but the means are mighty through God to relieve, if they could be taken; were the heart proud, if the Word were received and welcomed, it would humble it; if stubborn, it would meeken and calm it; if unclean, it would purge it. But ignorance stops all the passages, intercepts the work of the Word, the understanding conceives it not, and the heart cannot profit by it, nor be bettered therewith.

There is no mercy thou canst expect: and this is able [ 3] to 〈◊〉 a man’s heart and hopes in irrecoverable discouragements; for though our endeavors prevail not, means prosper not, yet mercy can outbid both, and relieve beyond both; but if mercy suffer thee to be blinded, mercy will suffer thee to be damned. It's God’s own resolution expressed, Isaiah 27:11. They are a people that have no understanding, therefore he that made them, will not save them, nay, he will show no mercy to them. It's the determination, he hath 〈◊〉 as a conclusion beyond controul, Hosea 4:14. The people that do not understand, shall perish; it's the last execution he will put forth, 2 Thessalonians1:8. He will come in flaming fire; rendering vengeance to them that know him not. They are the mark in the first place, against which the fiercest of his fury expresseth itself. They that will notnow see their sins by the Word, they shall be forced to see them, and to look them over by the flames of 〈◊〉 at the Day of Judgment.

Hence again it follows: to be hard to be convicted is*a dangerous sin, and a dreadful curse to the party that is tainted with such a disposition of spirit. We will go no further than the doctrinee delivered, and that will give in undeniable evidence to both parts of the collection:

1 to be hard to be convinced, is a dangerous sin; [ 1] and that more ways than one.

He sins against his own soul; the happiness and [ 1] peace of it as being accessary, and that in a special manner, to his own everlasting ruine, and imbrewed his hands in his own blood as it were; when the helps that God hath appointed, provided, and now also presents before him, and puts into his hands, he willingly, yea willfully rejects, refuseth the use of them, and opposeth the work of them, and so consequently his spiritual good that might come thereby. When the patient out of sullenness, and waywardness of spirit, refuseth the physick or diet provided for his good; at last nature becomes so low, that he is utterly disenabled to take it, and so is starved and 〈◊〉, each man concludes, he was accessary to his own death. So when God hath sent his faithful servants to admonish thee, his ministers to convince that gainsaying spirit of thine, to ransack the corruption of thy cankered conscience, so that the core might have been searched, and thy distempers 〈◊〉. Who knows what good might have been wrought, what benefit thou mightest have received, hadst thou but suffered and received the helps provided for that end; which when thou diddest oppose, and not suffer thyself to be convinced, thou didst oppose thine own everlasting welfare, and therefore art guilty of thine own blood, luke, 7:30. The publicans and sinners justified God, and were baptized; but the scribes and Pharisees rejectedthe counsel of God against themselves, i. E. Against their own good and happiness. Yea, so the apostle to the gainsaying Corinthians, when he had disputed long, and manifested the truth in the cleer evidence of it, acts, 18:14. And they gainsayed still, and blasphemed, he shook his raiment in sign of distast and indignation, and said, your blood be upon your own heads, I am clean, he was innocent. And so one day thou wilt be forced to confess, and to cleer the innocence and faithfulness of God’s servants, I was the cause of my confusion, my own wayward gainsaying spirit, else I might have been recovered; they did their duty with much painfulness, but my perverse spirit would not receive that counsel, which would have directed and comforted me, but now condemns me. So Paul to the contradicting Jews, acts, 13:46. Because ye put away the Word, and judg your self unworthy of eternal life: thou wilt then be forced to yield it, I am unworthy that ever the promises of the Gospel should establish my heart who would not be convinced of the goodness of them, unworthy that ever the Gospel should be the savor of life to me, who have cast it behind my back as unsavory salt.

He sins against the ordinances, the faithfulness, truth, and free grace of God therein revealed and dispensed [ 2] for his everlasting good; he casts all these behind his back, and out of a slight neglect will not give the least entertainment thereunto. This quarrelling disposition, like a squeazy stomach, spils the physick when he cannot endure to take it, flings away the dainties provided when he is not willing, nor hath not a heart or appetite to feed on them; and how heinous this contempt is, the apostle intimates, Hebrews, 2:3. How shall we escape if we neglect so great salvation?

It sins against God’s spirit in a more than ordinary manner; he would seem in his gainsaying frame to try [ 3] masteries with the Lord, and in the highest strain of rebellion,to contest with the almighty spirit of Christ in the utmost defyance, as refusing to yield in the least appearance, I call it the highest strain of 〈◊〉 to try masteries with the almighty, and that may be thus observed.

When our savior was to leave the world, and to go to heaven to possess the glory he had with the father before all worlds, he comforts the hearts of his disciples touching his departure with the consideration of the incomparable benefit that would accrew therefrom, john, 16:7. It is expedient for you that I go away, so if I go not away, the comsorter will not come, but if I depart I will send him, that is, the spirit of the Lord Jesus would not dispense the powerful work of his grace in such an abundant measure, unless he ascended unto the throne of his grace; for the largeness of the dispensation thereof, and that in reason until that time, the spirit was not yet given, because Christ was not yet glorified, john, 7:39. When he ascended up on high he then gave gifts unto men even for the rebellious, Ephesians 4:8. And herein appears the powerful dispensation of his grace, and operation of his spirit, then when the comforter is come, he shall convince the world of sin, he shall set down the consciences of the sons of men in the sight of their vileness and guilt: this is as it were 〈◊〉 master-piece of the work of the spirit, when he is sent from heaven, from the father and the son with full commission and power, from our savior, advanced to the highest pitch of supreamest excellency of his kingly, prophetical, and priestly offices, and that for this end in the first place as the prime and hardest work to convince the world of sin: now to gainsay and contradict this spirit in this work, for which he hath received this commission, is to contest for masteries with the almighty, Hebrews 12:25. If they escaped not who refused Moses who spake on earth, how shall we escape if we refuse him that speaks from heaven? And this is thehighest strayn of rebellion, when a 〈◊〉 will not give way nor yield in the least but 〈◊〉 out this authority of the spirit from having any entertainment, even in the suburbs, 〈◊〉 our apprehensions and understandings, while we continue in this gainsaying frame; there wants nothing but light and malice to make it 〈◊〉 sin against the Holy Spirit. Here is the hainousness of the sin;

See the curse of it that is dreadful. [ 2]

Thou makest way for Satan in the means which are [ 1] appointed by God to oppose him John 13:27. The devilentred into Judas with a sopp, so he enters with an admonition and counsel while thou doest oppose that truth which should help thee against his power and subtlety, but yieldest thyself fully to be possessed by both, thou wilt not be guided by the counsel of God, therefore thou shalt be cousened by the delusions of the devil.

Christ in his righteous dealings and according to thy [ 2] just deservings delivers thee up to the power of Satan, whenas thou wast willing to yield up thyself to his possession, so Paul. 1. Timothy 3:20. Delivers hymenoeus andphiletus unto Satan, and in church discipline obstinacy in the least evil, is answerable to the greatest offence, because by that means the soul shakes off the authority of the Lord Jesus, and so is to be cast out.

Because thou hast gainsayed his dispensations, he will [ 3] have no more dealing with thee Matthew 23. Last. You shall see me no more. He will pass by and not speak with thee, he will instruct 〈◊〉, admonish others, but he wil〈◊〉 thee no more, reprove thee no more. He will not change a word with thee in the 〈◊〉, 'my 〈◊〉 shall not always 〈◊〉, Genesis 6:3. That spirit which thou hast resisted and opposed shall stir in thee and strive with thee no more, thou wouldst 〈◊〉 see, thou shalt not see therefore; thou wouldst not have thy conscience stirred it shall be seared therefore.

Thou art every day ripening for 〈◊〉, and reserved [ 4] in the chayns of darkness til the judgment of the great 〈◊〉 and therefore thy condition is like that of the Devil himself, thou hast only the liberty of thy chain, that is, liberty to increase thy sins and thy plagues. When the Lord would prepare a people for destruction he saves. 〈◊〉 a. 6:10. He seals them up under the curse of a 〈◊〉 mind and a hard heart. Hear ye indeed but understand not, and see Ye indeed but perceiv: not; 〈◊〉 the heart of this people fat, and shut their eyes lest they see with their eyes and understand with their heart and convert and be healed.

〈◊〉 instruction, why men of the greatest ability for*depth of brain and strength of understanding are most hardly brought to brokennes of heart and to be wounded with godly sorrow for their sins; the ground is from the point in hand, because they are hardest brought to see their sins; the power of carnal reason doth so mightily prevayl in them being now in their natural condition, the strength of their abilities becomes wholly perverted to their own hurt, and the maintaining of their own distempers, their subtlety deceives themselves and they abuse the sharpness of their wit to beat back the authority of the 〈◊〉 and to wind away from the evidence of argument that is〈◊〉 to their view. They shut out the light of the truth from coming into their hearts. And therefore its not 〈◊〉 it should work upon them 〈◊〉 or effectually prevail with them for God. Hence that peremptory 〈◊〉 of the apostle not many wise men after the flesh 1. 〈◊〉. 1:26. Because the wisdom of the 〈◊〉 is enmity against God. Romans 8:7. 〈◊〉 it is as a weapon in the hand and under the command of our fleshly hearts, it fortifies most strongly against the evidence and essicacy of the truth, will not suffer a conviction to fasten upon the conscience, and therefore no godly sorrow to affect the soul of a sinner. As it is in war when the trenches and outworks are slight,and the wal of the city low, and the castle weak, its no matter of danger or 〈◊〉 for a wise commander with compitent forces to surprise it, to carry the place, and conquer the people their defense was but feeble, but were their out-works strong, their walls high, the citadel and castle impregnable, it will abide many assaults and stand out long, even against the 〈◊〉 power that shall 〈◊〉 them, and happily be forced to raise the 〈◊〉 and 〈◊〉〈◊〉 place as not able to prevail. It is so in our spiritual condition, when the Lord coms to lay siege to the soul of a sinful creature who is now under the power of darkness, and the sovereign command of his corruptions which rule as supreme Lord’s over him: there is no conversion without conviction (as hath been showed in 〈◊〉 the point) its not possible the heart should be content to leave sin unless the understanding clearly see the loathsomness of it, the out-works and walls of the soul are our apprehensions and understanding, now where there is wiliness, depth and subtlety of 〈◊〉, large reaches of carnal reason, these the apostle calls strong holds. 2.Corinthians 10:4. And they will abide the battery and force of the most plain evidences, strongest arguments that can be devised and alleged with the best skil, and yet hold it out against all. Where the opposition is not so strong the entrance is more easy, and subjection is sooner yielded to the evidence of the truth. This is the ground the prophet gives of that invincible stiffness, pride, and contempt of babilon, as being unteachable under all dispensations, thy wisdom and thy knowledge they have perverted thee, or caused thee to rebel, Isaiah 47:10. It was the reason of that stubbornness of which the Lord complains in the scribes and 〈◊〉 the great rabbies of the world. Luke. 7:30:31. The publicans and sinners 〈◊〉 God because of John baptists doctrinee, and so yielded themselves and were overcome of the evidence of the truth. But the scribes and phariseesrejected the counsel of God. They put it by and would not suffer the counsel of God to take place or to prevail with them. Paul never found worse entertainment and greater opposition than at corinth, and athens, the 〈◊〉 of sciences and store-house of learning and learned men, the excellency of whose parts and the conceit of 〈◊〉 and wisdom did so transport them, and puff up their earthly minds, that they slighted the simplicity that was in Christ and trampled upon the meaness of the Gospel, acts. 17:18. Phylosophers of the epicure and stoicks they encountred Paul and said what will this babler say? And v.〈◊〉some mocked; as though the 〈◊〉 of the meaner sort, though they had no heart to receive the Gospel yet they had no skil to resist, or were able, and 〈◊〉 durst not grapple with his arguments. These only who had more learning, they gave the encounter, and openly condemned both his purpose and doctrinee, as it is with men who are but weak and unskilful at the weapon, not able to 〈◊〉 a blow or put by a thrust, it's no hard matter to get within them, but those who are 〈◊〉 of defense are dextrous, and handy at their weapons, there is little hope to hit them or to come within them. So here, men of meaner capacities and of shallow reach, they yield more easily and are forced to let fall their weapons, but such who are skillful are masters of defense, can devise devices, the subtlety of their own reason is 〈◊〉 by 〈◊〉 suggestions, they will latch allmost any blow, and put by the plainest truth for the present push, that there is no hope to come in to them. And this also is the ground why your painted formalists, and subtil hypocrites who are grown cunning in the craft of profession, (for so they make it) they are so hardly brought on to believe. Publicans and sinners and harlots shall gobefore them. And for this cause it is our lord so marvailously distasts this condition, Revelation 3:17. I would thou wert either cold orhot, lukewarmnes is worse than prophanness, not that fals shows are worse than grosser evils when heart and life, outside and inside are both ill, but intruth because such are more difficult to be convinced of their evils, and therefore not likely to be amended or brought out of them q.d. As though the Lord had said if thou wert openly naught, thou mightest be brought to see and acknowledge thy naught iness; here Paul issues the strength of that resistance against the Lord and his gospel 1. Colossians 21. Enemies in your minds by wicked works. But in the original, enemies by reason of your discourses, set or attent to evil works. It's the first step to wisdom to become a fool, and that’s hard to him that is highly in love with his own wit.

Examination: we may hence gain certain evidence*whether ever the Lord 〈◊〉 made any entrance upon this great work of preparation and so any expression of his purpose 〈◊〉 to call us to himself to this day or no. Happily the Lord Christ hath been knocking oft at thy door as he passeth by in the dispensation of his ordinances in the ways of his providence in which he hath walked towards thee, hath called in upon thy conscience, presented the guilt of thy sins and laid heavy things to thy charge, and knocked hard at thy dore, awake thou that sleepest, so that thou hast heard a confused noyse as it were that made thee a little to look about, but hath the Lord ever lifted up the latch as though he were resolved to come in? Hath he laid hold upon and begun to grapple with that graceless heart of thine and held this 〈◊〉 of discovery of sin to thy mind as to constrayn thee to look wishly upon it indeed to see it clearly and convictingly according to that which hath formerly been spoken? Know and conclude thou maiest, thou art in the right way, and the Lord begins to deal with thee as he doth with those that he intends good unto. But art thou a stranger to these dispensations of the Lord and tradings with thy mindand heart? Thou mayest indeed have notice and hear a rumor of Christ passing by and the excellency of his grace, but of any purpose of making his abode with thee, thou never couldst have the least 〈◊〉 thereof unto this day.

How then shall we know whether we fall short of this*true sight of sin or no?

We will take both particulars mentioned, into consideration,* that so we may take a true scantling of our own estate, and track the footsteps and impressions of the work of the spirit upon our souls. I will touch the first in a word, and entreat more largely upon the second, to wit, touching the convicting sight of sin, because there lies the life and stress of this doctrinee.

If then we see sin cleerly, naked, and in it's own nature, [ 1] namely, this resistance and opposition against God as the greatest evil of all other: it will thus be discerned, this sight will keep the heart in cold blood from careless adventuring upon the commission of sin. You must still remember my purpose is not to dispute of sanctifying knowledge, or to give in evidence of that, for we are in this place to look at that light that is let in in this preparative work, and this first branch of it, which how far it may go, or whether it can agree to an hypocrite, I will not now dispute, that only I will infer from it, is beyond exception; that in cold blood, i. E. Take such a man out of the hurry of a temptation, when he is himself not drunk with some overbearing distemper, for then he knows not where he is, or what he doth, and therefore may adventure to do anything, but when a sinner is come to himself, and the sight of his sin as before disputed, it will suffer him carelesly to adventure upon the commission of that which appears such in his own apprehension, even the greatest evil of all. The dreadfulness then of this duty apprehended, will drive the soul to a stand, and stop the sinner in his proceeding, that he dare as well eat hisflesh, and take a lyon by the claw, and a bear by the tooth, as to have his hand in that which is the heaviest plague of all in his own judgment. There is no man living, but as he hath somthing which he prizeth as the chief good, in which his soul takes content, so the loss of that, or that which is contrary to that, he looks at as the most unsupportable evil that can betide him. That the soldier should take the lie or challenge, and have the contempt of cowardice put upon him, and sit still, and not seek to revenge the wrong as he conceives it, he cannot bear it. That the 〈◊〉 yong man should sel his possessions, and part with all to the poor, it is such an unsufferable loss, he will rather part with heaven, the very hearing of it makes his heart heavy, and himself to go away sorrowful, Matthew 19:22. Yea, that which nature hath made dear to all, to see death before a man, and danger such as will undoubtedly hazard the loss of life; how do we fear the thought of it fly the sight, avoid the occasion of it? Didst thou see thy sins and the hellish resistance of thy heart against God to be a greater evil than all these? Didst thou really judg them such, believe them (as the men of niniveh did jonahs threatening, jonah, 3:5.) To be such? It's certain it would amaze thy heart, that thou wouldst be as loth to rush into evil, as thou wouldst be to run upon a spears point, or cast thyself into the mouth of the lyon to be torn in pieces. Take a rebellious sinner beset with the horror of his conscience, so that he sees hell gaping for him, and the devils ready to seize upon that hellish heart of his, how loaths he then the least appearance of those corruptions, the evil of which he sees in the punishment only? How tender is he to avoid the occasion of them? When the evil of thy punishment is now over and out of mind, didst thou but know that resistance and rebellion of thy heart against God, his grace, his spirit, his truth aright, as greater than all those evils, and is now present with thee, thou wouldst be so far fearful not heedlesly to adventureupon the practice of it. When Judas saw whether his covetousness had brought him, be flung away his thirty pieces, Matthew 27:3. And it's certain, all the scribes and Pharisees in the synagogue, and all the money in the country of judea, could not have prevailed with him had they been then tendred to him; much more had he seen the 〈◊〉 had been a greater evil than the vengeance that did 〈◊〉, acts, 19:16:19. When the evil spirits prevailed against the seven sons of sceva, fear fell on them 〈◊〉, and many of them had used curious arts, brought their books together, and burned them before them all. When the hearts of these converts were pricked, and they craved counsel what they should do, Peter amidst many other counsels which he suggested, ads this, verse 40. Save yourselves from this crooked generation; you that are in parthia, mesopotamia, phrigia, galatia, you 〈◊〉amongst many professed enemies to the Lord Christ and his truth, therefore save yourselves from their society, and verse 44. They came and abode together, and sold their goods and parted them as every one had need.

〈◊〉 to this you disobedient children and rebellious servants, who have the commands of parents and masters, counsels of servants and neighbors daily suggested and pressed upon you; listen to this you heedless professors, who have the Word and precepts of God daily published in your ears, and proclaimed in your hearing, and you go away informed, convinced, and the heart cannot gainsay but it ought to stoop, your carriages should not be wayward, your words sharpish, your behaviors uncomely: and yet you dare, you do 〈◊〉, carelesly adventure at the next time and 〈◊〉 upon the same sins; you may talk what others say by 〈◊〉, 〈◊〉 profess in words that sin is the greatest evil of al, but in truth you never saw sin to this day, much 〈◊〉 saw it to be the greatest evil of al. A little evil, were is but the 〈◊〉 of so much of thy blood by stripes, or theloss of so much money, wert thou punished in thy purse for such wretchlessness, they would cause thee to set thy mind, and heart, and hand to thy work, the loss of thy life, and soul, and heaven, and God, and all would prevail more with thee; but in truth thou never yet knewest what the loss of these meant, and therefore not what thy sin is that brings the loss of all.

Thus much for the sight of sin 〈◊〉; come we now to enquire of the second, and here make we [ 1] prviy search who they be that see sin convictingly, by the evidence of the former doctrinee, and that will be an inditement against four sorts of persons, whose practices give in undeniable proof, that they fall short of this dispensation of God aright, they never found this work upon their minds.

The first are such, who are unwilling to come within [ 1] the rule and discovery of the truth, that will lay open a man’s loathsome corruptions, which are yet beloved, and lodg too near the heart. If he might have his wil, he would not meet with that truth that would meet with his courses, whereby he gives his sensual spirit exceeding great content; unwilling to hear that to be an evil, which he is unwilling to reform; loth that such and such either dispositions or carriages should be condemned as wicked, which he is loth to part withal; he loves not to have this or that to be a rule, or a duty, and yet he fears it will prove so, and therefore desires not to hear of it, lest he should be forced to practice it; and therefore he is most at case when he is least within the sight, and cal, and command of such truths which he knows do so narrowly and deeply concern him: and therefore he deals in this case with the dispensations of the Word, as men use to do that are in debt and danger of law and creditors; they fly the country when they know the under sheriff hath any writ out against them, or else betake themselves to some priviledg places, wherethey may be freed from the arrest of the officer. So these labor to be there where the truth in reason is not likely to exercise any jurisdiction, they willingly desire to be without the reach of it, and therefore willing to live in such places under such ministries where their consciences may not be troubled, their hearts and ways searched, and they brought to yield subjection by an over powering hand. And here somtimes it comes to this, and that by the confession of their own mouths, when God hath broke in upon their hearts, that they have been afraid to be in the company of such men that they suspected would either convince and cal to such practices, or yet to come to the congregations while such truths were in scanning and consideration: or as a formal knight once professed (in the country from whence we came) he would not come to the assembly until the minister had made an end of such a text. Thus 〈◊〉 spirit was carried towards Micaiah, when all his trencher chaplains, the false prophets, had dressed a dish on purpose to fit his tooth and turn, had brought in a verdict that they knew would please his humor, and content his carnal desire; jehosaphat in simplicity of heart, that he might indeed in sincerity seek after the mind and counsel of God, enquires, is there here any prophet of the Lord that we might enquire of him? He answered, there is none but one Micaiah, and I hate him, for he never prophesieth good, but evil to me, 1 Kings, 22:8. He did not suit his humor, nor please his pallat, therefore he was not willing to hear that from him, that happily he should be unwilling to do. So they in isaiahs time, they would give the prophet his text, and tell him what points he should handle also; they said to the seers, see not; and to the prophets, 〈◊〉 not right things; prophesy smooth things: Isaiah 〈◊〉. 10. And so dealt those 〈◊〉-hearted 〈◊〉 with our savior, when he pressed spiritual and searching truths upon them, they were not able to digestthem; this is a hard saying, who can hear it, and from that time says the text many of his visciples went back, and walked no more with him, john, 6:66. And hence it is persons of this temper are most pleased when their sins or duties are discovered in some general discourses, because they then suppose they may creep away in the croud, and their particular either conditions or corruptions will not be attached, and they and them brought to the tryal; but when it comes to meet with him in the narrow, and touch him in his particular, these persons begin to storm, acts, 7:51:52. They heard stephen quietly rip up the rebellious carriages os the jews; but when he came home to their doors, and held the candle to their eyes, and gave in special evidence to convince them also, they were not able to endure it: yestiff-necked and hard-hearted as your fathers, so do ye; they were slayers of the prophets, and you the betrayers and murderers of the just one; when they heard these things, they were cut to the heart, and gnashed upon him with their teeth, and so forth.

If yet the truth will come in upon them, and the [ 2] light will shine in their saces that it cannot be avoided, if they cannot prevent the seeing of it, then they fall to gainsaying, they strive mightily to stop the passage of the truth, and to darken the evidence of it, to take off the edg and force of that which they conceive will fall most heavily upon them, and constrain them to alter their course, and lay down those distempers they are very loth to leave, acts,18:6. They opposed themselves. They deal with the truth as subtil lawyers do with a good cause, when the strength of it is such that they are not able to withstand, they labor to hide the point of the argument, and to hide that wherein the stress of the cause lies, and fall hotly upon some bye business, or else deal most in those things which are most probable, but indeed do not touch the point. So a spirit that is not willing to be convinced, he will endeavorto decline the strength of an argument, and look least to that where the stress and the weight of the rule or duty lies that most concerns him, or his course, when he sees the stream and force of reason coming in upon him, he will hinder or interrupt the delivery of it, and turn it another way, or raise some blinds, and cast in some cavils, like the putting out of the light, or if not hinder the observation, yet take off the attendance and consideration of it, he will get off from that as soon as maybe, he will not stay there where the strength of the conviction lies, but foist in many objections, start other considerations, that so he may lose the argument, and himself lose the power of the truth that might prevail with him. Thus elimas the sorcerer, acts, 13:10. When Paul and Barnabas had preached, and he labored to turn away the deputy from the faith. Paul thus speaks to him, O full of all subtlety (he had a slight of hand to any wickedness) why dost thou crook the strait ways of the Lord. He cast in many cavils, put in many suspicions and pretenses that he might not look at the simplicity of the truth delivered. The Word there used in the original, implies a sleight of hand as we cal it, when such wily spirits can turn themselves into all shapes, to 〈◊〉 by the evidence of the truth; so many windings and turnings, so many wimblings of devices, so many outs and doubtings, that maybemist the manifest discovery of a duty which ought to be done, or a sin that ought to be avoided, and so in conclusion loseth the truth, and the benefit of it also, through God’s just judgment, and their own just deservings. So the scribes dealt touching our savior when he had cured the eyes of the blind man, john, 9. They would have taken him off from the attendance to the work to have slighted the person of our savior, we know (say they) this man is a sinner, and so forth. As it's said of a fish called the sepia, when the fisher-man comes to follow her, she casts forth a kind of black humorwith which she 〈◊〉 the water; and puts him to a loss in his proceedings; whereas an honest heart that is willing to be convinced, he looks most at that where there is most light, and most strength, and is desirous to attend that which gives in greatest evidence to overcome the heart. So ely spake to samuel, 1 Samuel 3:17. Bide nothing from me. Job. 6:24. Teach me and I will hold my tongue he will quietly hear al, and attend that most, which may carry the cause to his conscience.

If yet the evidence of the truth be such that he cannot [ 3] gainsay, his mouth is stopped and his reasons are spent he hath nothing to oppose, there is a third distemper which is as bad if not worse than the two former, a restlessness of spirit to raise new brabbles and quarrels against the determination of the truth, which formerly he could not resist. When he is caught and held in the strength of argument, is taken captive and prisoner, he would fain rescue himself with a restless jangling; he sees more, and can say more though no man else can see it, nor he make good what he pretends. He cannot answer yet will not yield, cannot maintain his 〈◊〉 yet will not forsake them. As lawyers they’ll bring the cause about again, and have a fresh hearing in this and that court; the reasons are the same, and were answered before yet he brings them over again and just in the place where he was, his arguments are at an end. If his spirit were so, but there is more in it (he says) and he cannot see through it, and yet cannot tell how to prove his own argument or answer anothers, these spirits are like quicksilver which yet no man hath attained any skil to fix, so the rulers, elders, and scribes when they knew not how to dash the glory of the Gospel, and the powerful dispensation thereof mark how restlesly the venome of their spirits transported them against reason, acts. 4:15:16:17. They communed amongst themselves saying what shall we do to these men,for that indeed a notable 〈◊〉 hath been done by them is manifest to all men, and we cannot deny it, but let us straightly charge them that they speak no more in this name, when in reason they should have inferred we cannot deny the miracle and so not the truth, let us not deny the liberty to speak, so they in John 9:24. When it was apparent Christ had cured the man, wrought the miracle, and so gained honor in the heart of the man, therefore they had fished up and down to weaken that, and it would not do; it appeared he was blind, (to his parents) that Christ had cured him, so himself affirmed; then they come to this, give God the praise we know this man is a sinner. But what is that to the purpose or how know they that? He answered whether he be a sinner or no I know not, one thing I know wheras I was blind he hath opened my eyes; and this was to the purpose, then said they what did he to thee? How opened he thine eyes, I have told you already and so forth. They are upon the same hinges not stirred a hairs breadth here are no reasons but only wrestlings of stomach, we are Moses disciples but this fellow we know not whence he is.

If it be so that all these devises against the truth serve [ 4] not his turn in the fourth place he sets himself against the truth he cares not for argument, but he will stand against the truth, and then God in his just judgment leaves him, 2 Thessalonians 2:18. He gave them up to strong delusions that they might believe lies that they might be damned, because they received not, but opposed the truth thus it was with Balaam numb. 24:1 he went out not as formerly but resolved to curse Israel whether God would or no, and this is to hold down the truth in unrighteousness, Romans 1:18. I told you before that in conviction, when the heart is thoroughly convicted, it lies still under the work of God, but here the heart opposes the Word of God. Exodus 10:28. Says Pharaoh to Moses get thee out of my sight, the day thouseest my face thou shalt die, Moses says, I will see thy face no more, but God sends to him and kills his first born and afterwards drowns himself; it's certain that if the truth follows a man home to his beloved sin, if he be a dog he will snarl against it, and resolve to keep his sin. Jeremiah 44:16:17. As the proud men there said, as for the Word of the Lord thou hast spoken to us, we will not hearken unto thee; and if a man goes thus far he is very near to the sin against the Holy Spirit, and if ever God bring him home to himself it is by some strange judgments.

Exhortation to provoke the desires and quicken the endeavors*of all that have heard or read the doctrine delivered and opened to lay out their labor and that unto the utmost of all their abilities never to give the Lord rest, nor rest unto their own souls, before they get this true sight of sin, if ever they hope to see the work of God’s grace in their hearts here in this world, or to see the face of God in glory, in that other world that is to come. brethren let not Satan deceive you, nor suffer yourselves so far to be deluded as to dream of another course or to devise a shorter cut to grace and glory, for its certain if you do, you will fall short of your hopes and comforts and all. This is the way that God hath appointed and he will bless, the order which he hath set in his infinite wisdom and which he will prosper. If you would find his blessing walk in his way, if you expect success attend his order and direction which he hath left to bring us to his Christ, and so to life and happiness. If you see not your sins you are in hazard never to see good day while you live nor when you dye. Christ is said to stand at the door and knock, and if any man will open unto him, he will come in and supp with him, Revelation 3:20. Saving contrition is a shooting back the boults of our base lusts, a severing and unlocking the heart from the sovereignty of one’s noysom corruptions, that stop the passage and hinder the comingof our Savior; this clear and convicting sight of our sins, is as it were the lifting up of the latch, or letting in of the key, the powerful dispensation of the truth and operation of his spirit whereby the knot and combination between sin and the soul is broken and severed, and the way made that the authority of the truth may come at the heart and work kindly upon it for good an error here in the entrance is hardly ever recovered to miss here is mervailous dangerous, it spoyles our whol proceeding in the great work of our calling and everlasting comfort as the naturallist and Physician observe an error in the first concoction is never recovered in the second, for the Lord in his wisdom and the course of nature hath so ordayned, that each part doth that which is its proper and peculiar work but doth not rectify or redress that which was done amiss by another, and so the goodness of the nourishment is never recovered or the body strengthened or health so comfortably preserved herby as were to be desired. So it is in the entrance of 〈◊〉 great work of preparation for Christ and our effectual bringing home unto him, never see sin aright, the soul cannot be affected with it in a right manner, never truly see the need of a savior, never seek after him or come to him; this through sight of sin is as it were the setting open of the window whereby the light and good of the truth, and the loath 〈◊〉 of sin is laid open unto the soul, and comes in a main upon the conscience to prevayl with it whereas shut this window and stop this passage, the soul is cooped up in the dungeon of darkness and delusion, be the ordinances never so powerful the means never so effectual there 〈◊〉 no coming into the heart, no hope to work upon it or to prevail with it for good; the evil of sin is not acknowledged, and therefore not prevented, that which his reason cannot see, a man cannot shun, the excellency and necessity of a Christ is not discerned and therefore not endeavored after as were meet. It befallsthe soul, smote with this spiritual blindness as with the assyrian host when they came to surprise Elisha, 2 Kings 18:19:20. He prayed, lord smite this people with blindness, and he did so and they saw nothing before they were in the midst of their enemyes so here, when the sinner is misguided by the dimness of his deluded mind he goes on in an evil way, and knows not whither he goes, or where he is, before he be in the botintoless pit. Oh be wise and wary therefore that we err not here, least we rush into ruin and that past alrecovery. Expect then God’s blessing upon our endeavor but in God’s order, and attend his work in his own way. It is the aym of our Savior in sending and the office of the Holy Spirit in coming into the world when he intends to work effectually the saving good of his people, to entitle them to the pardon of their sins, and to establish their hearts under the government of his spirit. John. 16:7. 8. If I depart I will send the comforter, and when he is come he will reprove, he will convince, and set down the world by 〈◊〉 conviction of sin of righteousness, of judgment, of righteousness, that the law is satisfied, justice answered, and that fully, because he that was in prison is now released, and therefore the debt payd, and he gone to heaven, to his father. Of judgment the power of his kingdom and government erected and set up in the souls of his servants and children, in that by death he overcame him that had the power of death that is the Devil, and therefore he is judged and falls in his cause as having no right nor in reason can challenge no rule in the hearts of those, for whom Christ hath satisfied divine justice, and therefore are free from that authority that sin and Satan had of them thereby. But before we can share either in the righteousness of Christ for our justification or the rule of his spirit in our sanctification, the Holy Spirit must and doth convince us of sin, that we have rejected and not entertained this Savior. If we do not convictinglysee our sin in settling upon the root of our corrupt rebellions and casting away the riches of Christ’s mercy and the rule of his grace, its not possible that those spiritual benefits should ever be made ours. As ever therefore you desire to see and find the mercies of Christ sealed up unto your consciences, in pardoning of sins and acceptation of your persons; as ever you would find the kingdom of Satan cast down in your hearts, and the government of his grace and spirit there set up; labor for this clear and convicting sight of sin, begin you where the Holy Spirit begins that you may find his presence with you, and his effectual power and blessing to accompany your endeavors in that way. Catch not disorderly at pardon, look not for peace of conscience or hope to see the government of Christ’s grace set up in your souls before you come to 〈◊〉 your sins by convicting evidence of the Holy Spirit. The Holy Spirit of grace will not cross his course to gratify our corruption. That I may further set on the exhortation, I shall endeavor to do these two things.

 First, to propound some means to help in 〈◊〉 work.

 Secondly, some motives to quicken you therein.

The means are these that follow.

First, labor we to see that unconceivable excellency*of holiness that is in the Lord, and search we into the 〈◊〉 and the righteous laws there recorded for the direction of our daily course, and that will make us see the loathsomness of our own hearts and the vileness of 〈◊〉. As its said of darkness, it cannot be seen by itself but its light that discovers itself and darkness; its as true of sin, it is not by itself to be discerned, for it is spiritual darkness; the light of God’s holiness and wisdom which by sin are wronged, and the law which is transgressed these are both lights, God is light and in him is no darkness,, john. 1:5. The law is a light and the commandment a lamp unto our feet, Proverbs6:23. And by the sight of both these we come to have a full discerning of sin which is opposite to them both.

Our ignorance of God breeds the ignorance of our own hearts, and the hidden ways of wickedness, and the cunning conveyances of corrupt distempers which are there in Psalm 14:1:2. The fool hath said in his heart there is no God, and then it follows they are become abominable he makes bones of no sins at al; for herein lies the spiritualness or spiritual evil of sins and that hidden poison and malignity of the corruption of our natures, that they justle professedly against the almighty so far as he is pleased to communicate himself unto us in the ways of his holiness and goodness. Thus the blasphemer is said to pierce God by his oaths, Leviticus 24:11. And the wicked are said to walk contrary to him, Leviticus 26. To 〈◊〉 him, to weary him, to load him, while then we see not him whom we do oppose by our sins, no wonder that we neither see nor are sensible of the sins, by which we do oppose him. Whereas could we grope after the almighty as the apostle professeth we may, because he is not far from any of us, nay in him we live and move in every spiritual action of our minds and hearts. So that did but a wicked man, or could he perceive that in every thought of his mind, motion of his wil, stirring of any affection, that he did justle with the infinite holiness and purity of the Lord, who meets with him in every action and motion of his mind and wil, it were able to sink the soul of a sinful creature, and make him sit down confounded in the sight of the loathsomness of his own 〈◊〉 nature, as being wholly opposite to so infinite a good in all he is or doth; thus it was with job when the Lord had schooled him out of the whirlwind, and discovered the surpassing excellency of his glory to him, he puts him beyond all pleas of his own worth, job. 40:4. Behold I am vile yea more expressly he gives this as the reason of the discovery of his own wretchedness, ihave heard of thee by the hearing of the ear, but now mine eye sees thee, wherefore I abhor myself in dust and ashes, Job, 42:4. So it was with the corinth who was convinced by the preaching of the Word, he saw God before he saw the secret vileness of his own heart presented to his view, 1 Corinthians 14:24. God is in you of a truth. Search we into the holy law of God, and examine our hearts and lives thereby, and see how far they stand guilty of the breach thereof; but view the compass of the law, and what is vertually contained therein; for though the words are few, yet the things are many that are comprehended in them: and especially look not at the letter, but at the spiritual sense and mind of the almighty in each thing there required, that the whol heart must close with God and his will, as the chief good; look at, and lift up his glory as his last end in every duty we do, and that we make a breach in all those particulars in every sin we do commit: our heart is not with him, nor make we choice of him, set not up his name, but seek our own base ends thereby, and serve ourselves, and not him.

By this narrow search, and daily observation of our daily course, we shall be able to see the frame of our hearts and carriages presented to our view, and so discern to the ful, the loathsomness of those noysom 〈◊〉 that leprosie-like overspreads our whol man: thus James adviseth, James, 1:25. That we should look ourselves into the law of liberty, that is a cristal and cleer glass, and will discover what is amiss even to a mote, the smallest sins and 〈◊〉, and that unto their full view. Paul a learned pharisee, he saw more of sin, and more of himself by the law, than either 〈◊〉 conceived, or suspected to 〈◊〉 to him, Romans 7:7. 9. I had not known that lust had been sin, but that the law saith, thou shalt not 〈◊〉: nor did he think himself bad, or his condition so miserable, but when the law came, that is, the light and discovery of the law. Heperceived his sin alive, but himself dead.

When the Lord in any ordinance by the truth, shall*discover our sins, our conscience shall come in as a witness to 〈◊〉, or as a sergeant and officer by commission from the almighty to arrest and condemn us for any evil, we should attend both; to see God’s mind to the utmost therein, and then it's certain we shall see. We must beware that neither out of carnal fear, nor sensual security of our sinful hearts, we be willing to lay aside the evidence of the truth as content not to hearken to the verdict of it, 〈◊〉 desirous not to listen to the dictate of conscience, but to shake off the consideration of either, lest we should sink down in discouragement. It's certain, truth is terrible, and the dictates of conscience are dreadful when they come with commission from the almighty; yet true it is, walking humbly under God’s hand, we should be so far from fearing the discovery of our sins, that we should be comforted in this, that they are discovered to us: and we should compose our hearts in quietness with the right consideration of the manner of God’s dealing in this kind, and commune with ourselves on this manner: it's a fearful thing indeed to fall into the hands of the almighty, who is a consuming fire, but yet herein the faithfulness of the Lord is seen, he deals so with me as he doth with those that he intends good unto; he makeshis see their sins, and that 〈◊〉, before they ever see his pardon of them, or power against them: if he never convinceth, he never 〈◊〉. He sent his Holy Spirit into the world for this purpose, to perform the work; this is the way to grace and Christ, I bless his name I am in the way. I will hearken to the evidence of the truth that I may understand all that God intends, and listen to the checks of conscience that I may know to the full the nature of my sin; when we have a little inkling either by an ordinance, or conscience, take hold of the least intimation, and leave it not until you come to the bottom, and perceive the utmostvileness in such a course. It was so with David who took hold of the reproof of the prophet nathan; and though he mentioned but one thing wherein the grosness and greatness of the evil appeared, yet hence he took occasion to overlook his whol course, to consider every circumstance, and to ravel out all until he came to the bottom, he confesseth all the falseness of his heart which he used in the contrivement of that evil, and leaves not there until he come to the root of al, the wretchedness of his nature, that original corruption in which he was born and bred, Psalm 51:5-6. Behold lord, I was warmed in wickedness, and in sin did my mother conceive me, but thou lovest truth in the inward parts: but I would have colored over my vile carriage, and by false pretenses I would have hidden the filthiness of my sins, by sending for uriah, and sending him to his own house to have lien with his wife, that so he might have fathered the sin without suspicion. This was the guise and disposition of eli, 1 Samuel 3:17. He enjoins Samuel not to 〈◊〉 anything from him of all the things that the Lord had spoken; he would hear al, and know the worst of al: so it ought to be with every man, that in earnest, desires to know the evil of his sin. If the Word discover, conscience accuse for any sin, take the first notice and inkling, cease not to make full enquiry, and see what will become of it, search unto the very bottom.

Labor to take all those cursed cavils, the wily shifts*and devices which carnal reason casts in, to break the blow as it were, and to defeat, and put by the authority of the truth: so that the edg and powerful operation of an ordinance is wholly blunted and hindred, that it prevails not with the heart, nor can the judgment 〈◊〉 set down by evidence of argument and reason, which comes to be darkened by such cavils and devices. Here is then the great skil, and ought to be the chief care of a Christian; not to consult with flesh and blood; at leastto cleer the coast of all such carnal reasonings, that the evidence of the truth may be entertained without gainsaying, and attain his proper powerful effect upon the mind and heart.

These cavils and shifts are commonly referred to three heads.

 1 to lighten the evil of sin, that it is not so heinous and dangerous a matter as ministers seem to make it.

 2 if it were so dangerous, yet the danger may easily be prevented.

 3 if it cannot be prevented, yet it may be suffered without any such extreme hazard, as many fear, and others would bear the world in hand.

To remove these out of the way, that so the work of conviction may go on with more success, we shall shortly speak to all of them in the order propounded.

It's incident to all men naturally to have a slight apprehension [ 1] of their sin; partly they do not know it, partly they are loth to be troubled and disquieted with it; and therefore out of their own ignorance and security they would easily persuade themselves, it's not so heinous and dangerous, that so they may not fear so much to commit, nor care so much to reform them when once they are fallen, nor yet suffer themselves to be overborn with terror and discouragement, though they continue in them. This lessening of the hainousness and dangerousness of sin issues upon a four-fold ground for the most part.

The commonness of sin, makes men not start at the*commission of it; that which so many do, and so ordinarily, and happily such who are for their parts and places of no mean esteem, they imagine and conclude they may safely do. We are sinners say they, and good now, are not all so? If it go ill with us, then God be merciful to many. We have our failings, we are not alone, we have many fellows, who lives without them? If wewere so gross as such, you had just reason to condemn us, and we to condemn and loath ourselves, but being no other than the most are, I hope there is no great matter in it.

I answer in three things:

1 the more common thy sin, the more 〈◊〉 it is,*and the heavier thy curse will be from the Lord. The more they be that oppose the Lord and his truth, the more need of thy help, and the greater had been thy love to him and his cause now to stand by it, and the greater thy falseness and unfaithfullnesss to forsake both, and to join sides with the wicked. See how unkindly he takes the suspicion and appearance to be carried away in a common defection,〈◊〉, 6:66. When many went back and walked no more with Jesus, if commonness might have given encouragement, the disciples had warrant enough to have carried them in the stream, yet see how il the Lord takes the least inclination or suspicion that way, will ye also go away? See how heavily the anger of the Lord breaks out against such apostats, iudg. 5:3. Curse ye meroz (said the angel of the lord) yea, curse ye meroz bitterly, because they went not out to help the Lord against the mighty. When opposition grows sierce, and the numbers grow to be many, and the power mighty of such as become adversaries to the 〈◊〉, 〈◊〉 who then becomes careless of the Lord and his cause, the curse of God comes out against such in a peculiar manner, he aims at them by name; curse ye such who go not out to help the Lord against the mighty pride, the mighty stubbornness, the mighty 〈◊〉and unprofitableness, and base earthly-mindedness 〈◊〉 gets footing, and grows common in the places, and amongst such with whom we 〈◊〉.

2 as it shows thy curse to be heavy, so thy estate to*be miserable, and thy soul as yet destitute of any saving work of God’s grace. Thou art in the road and broad way to destruction, and this is one evidence it's the commontrack, broad is the gate, wide is the way that leads to destruction, and many there be that go in thereat, Matthew 7:13. It's easy to find, and as easy, yet certain thou shalt perish in it. It's made a description of a child of wrath and such who are dead in sins and trespasses, Ephesians 2:2. Who walk according to the course of this world according to the prince of the Air, who rules in the hearts of the children of disobedience. Dost thou walk in the common road according to the course of the world? Thou art in the kingdom of darkness, and art ruled by the prince of darkness and shall go to everlasting darkness. Dead fishes swim down the stream. Thou art a dead man if thou goest with the stream of the world.

Therefore the apostle James gives it as an evidence of true religion and a man truly religions james. 1:27. This is true religion to keep a man’s self unspotted of this present evil world. If a man say he be religious and yet refrain not his tongue, the religion of that man is vain, if a man will lie and rayl and shift up and down because others do so, truly the religion of that man is vain, and so his hopes and comforts will be.

The commonness of this sin doth exceedingly aggravate* it and make it out of measure sinful, even of a poisoning and spreading and infectious nature, it's not consined within a man’s own compass and conscience, it's not a sin in a man’s self but there be many sins in this one, it becomes the cause of sin to many others. Many are provoked and encouraged to the practice of the like evils by thy practice, examples are of a constrayning nature, Peter dissembles and many are snatched 〈◊〉 by his example to do as he did Galatians 2 many are strengthened and confirmed in their wickedness because they have thy example to warrant them, they will certainly perish. But their blood will be required at thy hand: thou wast the man that did lead them to an ungodly course and didst harden them therein. And the nameof God and his truth will be blasphemed amongst the heathen for thy sake Romans 2:24. How can they but conclude that religion allows such an ungodly course which men dare so commonly to commit, and to continue in without remorse or reformation.

The second shift whereby our carnal hearts would* keep off the evidence of conviction, is this, as the commonness seems to 〈◊〉 our corruption, so the naturalness is made pretense to excuse it: here the plea is ready whereby men would challenge pity 〈◊〉 connivance as their debt: it is my disposition or constitution, I cannot mend it; it is my nature, I cannot alter it. all flesh is frail, God knows whereof we be made, how feeble we be, and he doth not expect perfection at our hands, no man counts his coat the worse because there 〈◊〉 some moats in it, or casts away his gold because there is a flaw or mark in it: it's my natural infirmity, and hath not each man his failings? Would you have us be saints?

Saints? Yea, either saints or devils. The Lord would have thee to be so. This is the will of God,*even your sanctification, 1 Thessalonians 4:3. The law would have thee to be so, 1 Peter, 1:15. Be ye holy in all manner of conversation:thy profession would have thee to be 〈◊〉, let every one that calls upon the name of the Lord depart from iniquity, 2 Timothy 2:19. And he that hath this hope purgeth himself as he is pure, 1 john, 3:5. That generally, but to come a little nearer, and to show the vanity of this shift, I answer, [ 1]

First, this excuse that would cover one sin, discovers another; and thy plea doth give in undeniable evidence that all the means of grace that ever thou hast enjoyed, and God hath vouchsafed, hath never wrought upon thee, nor prevailed with thee for good to this very day, nor hast thou received benefit or profit therefrom; but all the pains that hath been taken with thee is like water spilt upon the ground. For that's the manner of the Lord’s proceeding with the soul of a sinner, when he intends savingly and effectually to work upon him, hechangeth his nature, gives him another heart, and as it was said of Saul in a like case, 1 Samuel He makes him another man. It's the prophesy of the power of the Gospel, the leopard becomes as a lamb, and the lyon as a kid, Isaiah 11:6. The savage, harsh, and 〈◊〉 distempers, which like a fretting leprosy, possessed the nature of sinners, are taken away when the Lord comes to take possession of them, or to prevail with them in the power of any ordinance. It's the first step in the profession of the gospel: he that will be Christ’s disciple must deny himself, he must be able to say as the blind man whom our savior cured; I was blind, but now I see; I was dead, but now I am alive: I was of a proud, peevish, wayward, waspish, contentious, froward, quarrelsome disposition, could agree with no body, nor with myself neither, but since the Lord hath met with me, and wrought upon me by his word and spirit, I am not i; I have another mind, and another heart, and another carriage and conversation than formerly. He that is in Christ, and Christ in him, he is a new creature, and hath a new nature, he strives most against that unto which he is most addicted by his own disposition, he watcheth how to prevent that, he fears all the day long lest he should be surprized with it, fortifies most in the improvement of all means against that, confesseth that with most sorrow and bitterness, seeks with most care and diligence to obtain help from heaven to subdue that, and commonly gets the greatest ground against the same.

Hast thou then the same corrupt nature? Conclude thou mayest and write upon it, thou never hast prayed aright, heard aright, thou hast never received a sacrament aright unto this day, thou hast never profited by any means thou hast enjoyed, or duties thou hast performed to this day.

Thy disease and distempers are desperate, and likely*never to be cured, and thou recovered out of them:when they come to be natural as it were, and yield to no remedy; Jeremiah 13:23. Can the black-more change his skin, and the leopard his spots? No more can they learn to do well who are accustomed to do evil. There be some spots of filth which are cast upon our coats and flesh, there is a sooty blackiness wherewith our garments and our skins are somtimes sullied withal by somthing from without, which may be clensed and washed away with little labor in a short time; but 〈◊〉 which grow out of nature, as moles and wens in the body, there is little hope that ever they should be altered as long as nature itself continues. It is so with distempers, when some sudden occasions or temptations from without, taints and pollutes the soul, there is hope in Israel that some spiritual means, like healing medicines seasonably applied, may help and recover. But when men out of a corrupt inclination are customarily carried in the continuance of some distemper, it 〈◊〉 like another nature, he may lose his life and soul, but is like never to lose his lust, that will go to his grave, and so to hell with him. Job, 20:11-12. When wickedness is sweet in a man’s mouth, when he hides it under his tongue, when he spares it, and forsakes it not, his bones are full of the sins of his youth; they have been bred and brought up with him, grown and continued and increased daily with them; he would not leave them, they will not leave him, they shall lie down in the dust with him, rise with him to judgment, and go to hell with him in the end.

Thy person comes most to be abhorred and loathed by*the almighty, for which thou vainly conceivest thou mayest be pitied. We pity a man that drinks poison because it's not his disposition to be so, but the infection that befel him; but the spider and the toad we abhor the sight, and not endure to touch them, because they are 〈◊〉 a poisonful nature. So it is with the spiritual plague of thy soul; even the dearest of God’s servantsmaybe surprized with a pang of pride, overborn with a sudden hurry of passion, and frowardness, and the Lord pities, and pardons, and passeth it by, and will not lay it to their charge, because it was their disease, not their disposition, their temptation and surprizal; not their purpose, the Lord looks at it so. You have heard of the patience of Job, James 6. But when such noysom lusts become natural, and that we live in them, as in our element, when we have, and keep, and own an accursed poisonful nature, it's that which the Lord detests; the froward in spirit is an abomination to the Lord, Proverbs 3:32. In the old law it was observed, that when the leprosie tainted the skin, but did not spread, the leaper was pronounced clean; but if it did fret into the flesh, it was unclean; to teach us, that though we had leprous distempers that tainted and defiled our performances, yet if they did not fret into the flesh, our affections taken aside with them, the Lord looks at us as clean in his Christ, because it was not we that in our hearts purposed the evil, but sin that prevailed against our purpose; but if we hugged them in our bosom, laid them nigh unto our hearts, and took them as our natures, we were loathsome in the sight of God.

The third shift whereby a carnal heart comes to* lighten the hainousness of his evil, and therefore looks not at it as so loathsome as he should and it deserves. Because he can put off the blame from himself (as he conceives) upon his companions, who either by their 〈◊〉 and persuasions, have deluded him, and led him into sinful courses, beyond his intendment and sometimes contrary to his desire: and therefore he concludes he may justly free himself from blame, and lay the blame upon them wholly. It was the fault of such and such, I am free. Had not they counselled it, I had never committed the sin; had not they persuaded me, I had never purposed it, it was not in my thoughts, but they allured, deluded, and drew me to it. Let them be chargedwith the guilt, and bear the punishment, I hope I may be excused. This manner of sinful shifting of our faults unto another is that which all of us have 〈◊〉 from our first parents. It was their practice immediately after the fal, and we their posterity have made it a president to our posterity unto this day. When the Lord challenged Adam for his offence and breach of covenant, why hast thou done this? He puts it 〈◊〉 to the woman, the woman to the serpent. Genesis 3:12:13:14. The woman which thou gavest me (says Adam) she gave unto me, and I did eat. The woman she takes the rebound and puts the ball behind her, the serpent beguiled me. But all in vain, this could not free any of them from the punishmeut or excuse them from the fault.

To show the feeblness of this fond pretense, I shall answer* several things.

The aggravation of the evil of this sin, in yielding to [ 1] the corrupt counsel of loose and bad companions, and the suffering of a man’s self to be 〈◊〉 by their delusionsappears in this, that they who are here in guilty they do in this their practice prefer the folly of man before the wisdom of God, their falsehood above his truth, serve their turn and base ends, maintain their honor, and that in an ungodly way, rather than the honor of the eternal God from whom they have received all they do possess to whom they owe themselves, and should improve all they have and are to his praise and yet they do not only set up base men but even the lusts of men before the honor of the almighty, and profess so much by their practice, its not the command of God but the corrupt 〈◊〉 of vile men shall carry us, not his promises though great and precious, but their persuasions shall prevayl with us, 〈◊〉 suffer the name and honor of the Lord to lie in the dust, nay trample it under their feet that they may promote their persons, and 〈◊〉 credit of their proceedingsthough wretchedly wicked. And what greater indignity can be offered to the great God of heaven and earth, who will require it at your hands, when your companions will not open their mouths to excuse you nor can defend you from his vengeance. The 〈◊〉 of this conspiracie against the Lord he himself acknowledgeth in eli's indulgence yielding out of the easiness of his spirit to his sons in their profane carriage in that he did not proceed with that rigor and severity as the 〈◊〉 of their carriage did justly 〈◊〉 for. The Lord doth plainly and peremptorily charge him with a double evil 1 Samuel 2:29:30:31. That they kicked at his sacrifice that is, cast contempt upon his holy things, and honored his sons, and that in their lewdness above him, when out of a feeble childishness he would suffer his sons to abuse God’s ordinances, and not administer a sharp reproof or execute a just and severe censure suitable to the nature of the fact upon them. He gave so far allowance to the contempt of God’s ordinances and was more willing to please them than God therefore the Lord denounceth his direful displeasure against him, he repented him of all the good he had intended, and would pursue him and all his posterety to the utter confusion of their faces, because thou hast kicked against my 〈◊〉, and hast honored thy sons above me, therefore the 〈◊〉 shall come I will cut off thy arm and so forth. For those that honor me shall be honored, and those that despise me shall be despised. Thus the Lord dealt with 〈◊〉 when he inconsiderately joined sides with ahab. 2. Cron. 18:2. 〈◊〉 thou love those that hate the lord? Therefore is wrath upon thee from before the Lord. Sodering with the society of the wicked is to 〈◊〉 it against the God of all the world: the Lord cannot bear it but his anger breaks out immediately against such.

By your yielding to the counsel of the ungodly you do*〈◊〉〈◊〉 in their wickedness, and appear as a 〈◊〉 in the 〈◊〉 with them, strengthen their hands and encourage their hearts, steel their faces and make them resolutely bold, and impenitently impudent in their ungodly〈◊〉. They dare adventure to say and do what ever evil may serve their turnes, and maintain what they do without either fear or care, to hear or reform because they have others to maintain them in what they do. As the Scripture speaks of absolons rebellion 2 Samuel 15:12. The conspiracy grew strong for the people 〈◊〉〈◊〉 with absolon, the company and increase of his numbers added encouragment to his rebellious course. Whereas had the people forsaken him his project and proceeding must needs have fallen to the ground, and he been forced to have forsaken his rebellious course, and hence it was 〈◊〉 policy and that accursed counsel he gave to absolon to enter into his fathers concubines, in the view of the people, that he might settle the hearts of the people more sure to him in that there was no hope of reconciliation and agreement betwixt him, and his father and so establish his own safety. Common soldiers if their numbers increase though they be but weak and unskilful yet give encouragement to the trayned band, and the commanders themselves, yea their very appearance in the field, though they strike not a stroke, helps much in the fight. So the prophet in the former place chargeth this evil upon 〈◊〉 in siding with ahab in his design, 2 Chronicles 29:2. Shouldest thou help the ungodly? He that yields to the counsel of the ungodly, and joins hands with them in their way and work, he helps the ungodly, and is guilty of their sin, and blood. Thou that art resolved to soldier with the society of the ungodly, and so suit them in their way, to maintain what they say and do, let them say and do what they wil, thou helpst a false tongue to lie, a malicious heart to reproach and 〈◊〉, an unjust hand to oppress,for thou wilt defend what they do, let them do what they will that is naught.

Thou that art thus deluded and taken aside with the [ 3] invegleings of others, though the Lord looks at them as leaders into evil, and so will reward them, yet know thou must, that thy condition is far worse, in some 〈◊〉 more dangerous than theirs, and thy plagues will prove more heavy; so 〈◊〉 art thou from hoping for any 〈◊〉 or pity to thy self, because thou art 〈◊〉, that thy sin and judgment will hereby be increased. It's the sad doom of our savior, and worthy of most serious consideration, Matthew 23:15. woe be unto you scribes and Pharisees, hypocrites; for ye compass sea and land to make a proselite; that is, to make one of their sect and humor, one of their hang-by's that must be pinned to their sleeves, melt into their opinions, and embrace their practice; when they have made him their own, their sworn vassal, all of a string, that they can stir him and turn him as they wil, mark the issue; they make him twice more the child of the Devil than themselves. That perdition comes to be their portion, and hell for their inheritance, they are the heirs of it, and they have a double portion there; their plagues twice more heavy, and therefore their sins must carry the same proportion, twice more vile than those that were their leaders into that leudness. Brethren, what a dreadful thing is it for one to think of it, the scribes and Pharisees who were cruel oppressors, 〈◊〉 exactors, who devoured widdows houses, false hypocrites, blind guides, painted tombs, serpents, and a generation of vipers, who cannot escape the damnation of hell, and one would think hell itself had scarce any worse. Yet when they had miss-led some poor sneaks, and deluded some ignorant silly people by their importunities, and painted appearances of holiness, brought them to the bent of their bow, captivated them wholly to their opinions and practices, what a dreadful thing is it to think that these poor 〈◊〉creatures should be twice more the children of hel than such, who to common apprehensions might seem to be the scum of hell. Hear and fear, and let your hearts sink and shake within you, you poor 〈◊〉 creatures, take a scantling of your condition by the former example. Imagine you saw a proud pharisee, a man of a 〈◊〉 tongue full of turnings and windings, he cannot live without lying, he is froward in spirit, and 〈◊〉 not to 〈◊〉 the straight wales of the Lord, that he may please his own wil, suit his own humor, bend the rule to his mind, not his heart to the rule; one of an uncontroulable spirit that will contend with God and men if they 〈◊〉 him in a sinful course. Suppose thou sawest this man receive his sentence at the Day of Judgment, and sent down to the pit, for without shall be lyars, and so forth.〈◊〉. 22:15. They who pervert the straight 〈◊〉 of the Lord are the children of the Devil, Acts 13:10. And such as sow contentions amongst brethren, and are contentious, and obey not the truth, tribulation, and wrath, and anguish, shall be upon the soul of every one such, Romans 2:8. He hath learned thee his trade of lying, miss-led thee into the like perverse, contentious courses, how shalt thou escape the damnation of hell? Oh thou wilt reply; lord, it was his counsel that cozened me, his 〈◊〉 and insinuations that drew me to those evils, I had never done them else: I hope therefore I may be pitied, though he be plagued; I may be excused, though the curte fall upon him, who was the cause and author of all: no, no, poor misguided creature, thou art utterly mistaken; he is the child of the Devil, and hath received now his 〈◊〉, thou hearest him yelling in the bottomless pit; he hath his load more than he can bear; but thou art twice more the child of hell, this is able to sink thy heart with the very thought of it. Thy slavery is far greater, thy obstinacy more, and therefore thy recovery harder than his; he is a slave to his sins, thou art aslave to the man and sin and all; he will hear reason if it be propounded, thou knowest nothing, and therefore receivest nothing unless thou be allowed by thy leader, the less hope that ever thou shouldst be convinced or reformed. The Lord is forced 〈◊〉 let in the flashes of the fiercest of his fury into the faces of such misguided creatures, to bring them to the consideration of him and themselves, and to deal punctually for their conviction, Psalm 50:18. When thou sawest a thief, thou consentedst, and thou wast partaker with adulterers, q.d. They persuaded 〈◊〉, and thou didst embrace their persuasion thou sittest and speakst against thy brother; he points out the time, the place, the company, the crew, amongst whom they sate, these things thou hast done, and I kept silence, and thou thoughtest that I was altogether like thee; but I will reprove thee, and set thy sins in order before thee. Oh consider this, ye that forget God. You forget, you misguided sinners, that God was present, and saw what you plotted, that God is omniscient, and knows what you intended, that he is the righteous judg of all the world, and will bring the secret things of darkness, to light, and make known the hid counsels of the heart. Therefore let me end with the advice and counsel of Moses; do not think to excuse yourselves, because deluded by your company, but leave counsel and company, share not in their sins and societies, if you will not share in their plagues. Numb. 14:26. Depart I pray you, from the tents of these wicked men, touch nothing of theirs, their counsels and persuasions; and they 〈◊〉 his counsel good, and 〈◊〉 own experience gave proof, they fled and cried whenthe earth opened, lest the earth swallow us up also. So be not you deceived also, lest you be damned also: stay not amongst wicked company lest you perish among them.*

A fourth shift which seems to lessen men’s sins, and to take off the strength of conviction, and the danger of the evil, is the strength of such provocations which(as they pretend) constrain them against the heart and hair to the commission of evil, and therefore might excuse them in it. Why say men under such assaults, their speeches were so harsh and uncomely, I had almost said unchristian, and cross to rule, their carriage so cross and unreasonable, beyond the compass of humanity, yea, cross to common sence, their provocations so great, so many that they were unsufferable, they would have angred a saint. If there fel anything uncomly (as it's impossible but in reason it should) the fault is in him that gave the provocation; a man in that case may seem to be freed from blame, such unreasonable passages would put an angel beyond his patience, flesh and blood cannot bear it.

True flesh and blood cannot bear it, therefore flesh*and blood cannot please God, therefore flesh and blood cannot inherit the kingdom of God; flesh and blood cannot save you, therefore should not rule you, if you will hear the rule of Christ, it's plain, 1 Peter 3:9. We must not render evil for evil, railing for railing, and if any man desire to see good days, and to seek peace; this is the way which God appoints and blesseth: if you will see the practice of our savior Christ, it's also plain and precedential, he gave his cheeks to the buffeters, and 〈◊〉 back to the snuters, and as a lamb was dumb before the shearer in all his sufferings; and he was more innocent than you, suffered more wrong, had more reason and authority also, if it had been a rule so to have righted himself: but he would not do so, 1 Peter 2:29. When he was reviled, he reviled not again; nay, the text says, he durst not do so, and that when he dealt with the Devil, the accuser of the brethren, for so many interpreters understand the place, and I cannot see but it's safe and suitable; safe for the sence, and suitable to the context. Jude, 8:9. Reproving that sin of reviling, verse 8. He confutes and condemns it thus, yet michael the arch-angel, when contending with thedevil, he 〈◊〉 about the body of Moses, durst not bring against him a railing accusation. This michael who appeared now as the messenger of the covenant, and in the form of a servant, and therefore contested with Satan, as in the days of his flesh when tempted. If Christ durst not, how dares any man? If not to the Devil, how any to such as are in dignity?

But come we neerer to the shift, and examine the vanity of it; and that will appear in two things:

 1 it's very unreasonable.

 2 very dishonourable, that others provocations should prevail with us to break out unto any unseemly practice.

It is an unreasonable thing, because another 〈◊〉 me [ 1] wrong, that therefore I should wrong the Lord, my soul, my place; it's not an evil in truth, but an honor, and will be a man’s comfort, and bring a reward with it, to bear an injury, harsh dealing, and hard measure; blessed are ye when men persecute you, and speak all manner of evil against you, they bring great reward. But to revile, and deal harshly with others, because so dealt withal, is to be injurious to God, to my profession, to the peace and comfort of my own conscience: because a man cuts my finger, should I go and stab my heart? Men would look at it as a way of frenzy: because men set themselves against me, should I set God against 〈◊〉 also? This is the apostles cure, 1 Peter 3:12. The eyes of the Lord are upon the righteous, but the face of the Lord is against them that do evil. Nay, how cross to common sense is it, when thou thinkest the carriages of men are unreasonable, their provocations unsufferable, yet thou wilt do the like, and so condemn thyself by thine own doing.

It's marvelous dishonorable to God: we do not 〈◊〉 up [ 2] his name that is called upon by us, and express the virtues of him that hath called us to his marvelous light, and out of the world, that we might shine as lights in acrooked generation; what serves your strength for but for a time of trial? You say flesh and blood cannot bear, why good now? What serves your grace for, but to do other and better than flesh and blood can do? This kind of distemper overtook Moses and it cost him dear, and the Lord would not once vouchsafe to hear an excuse or to abate him of the 〈◊〉, Psalm 106:31:32. It went ill with Moses for 〈◊〉 sakes because they provoked his spirit, so that he spake unadvisedly with his lips. The fore Moses himself said deutr. 1:37. The Lord was angry with me for your sakes, saying thou shalt not go into the land, nay deutr. 3:26. The Lord would not hear him, saying, speak no more to me of this 〈◊〉. This is a great dishonor to God and grace, when we are overcome of evil, whereas we ought to overcome evil with goodness. Romans 12:21.

Whereby men labor to put by the stroke of the truth,*that either it shall not hit at least not wound, either not touch them, or not trouble them, it is they forget their duty wholly and therefore did it not. The throng of business pressed in upon them, and that somthing unexpectedly, did distract them, that croud of occasions coming in like a mighty sea did so take up their thoughts and surprise and hurry them, they remember not what they should do and therefore did not perform what they ought, it was the slip of a man’s memory, no such great matter, nor will be so sadly charged upon a man they hope, it were hard if it should, it was but my forgetfullnesss. But? Forget thy duty man? What couldest* thou say more wherein thou mayest aggravate thy fault in a most heavy manner? Is not this the express will of God, that a man should do with all his might what his hand finds to do Ecclesiastes 9:10. That he should abide in the calling unto which God hath called him, 1 Corinthians 7:20. Is not this the great errand of a man’s life, the end why we came into the world to do God’s wil? The only charge that is laid upon us by the almighty, weeare not charged to be rich or honorable, to gain the profits and pleasures of this world, there is not such a 〈◊〉 to be seen in the whol bible; thou only liyest to discharge thy duty, if thou forgettest that, thou forgettest why thou livest, and the very excuse is afar greater sin than that was which thou didst seem to excuse, and thy punishment will be answerable when out of thine own mouth thou wilt be condemned. As it was said to him in the story, when the prophet in his own person would discover the kings carelesness, to him he disguised himself as the king passed by, and so passed by him and said; 1 Kings, 20:39. Thy 〈◊〉 went out into the midst of the 〈◊〉, and〈◊〉 a man brought a man to me, saying, keep this man, if by any means he be missing, then shall thy life be for his life, and as thy servant was 〈◊〉 here and there, he was gone; and the 〈◊〉 of Israel said, so shall thy judgment, thyself hath decided it. Let me speak to thee in a like manner. The Lord hath given thee his holy commands in charge, the grace of God, the Gospel of grace which hath appeared and which bringeth salvation teacheth men to deny ungodly and unworldly lusts, and to live godly and soberly in this present evil world, and to be zealous of good works, 2 titus, 13:14. That we 〈◊〉 mortisy the deeds of the flesh, that we might live, Romans 8:13. But if we walk after the flesh we shall dy, these evangelical commands thou art bound to observe, if by any means they be awanting thou loosest thy lise, if thou loosest them; forget these, and God will forget thee. Now thou returnest thy excuse, that while thou wert busy here and there, busy in planting, and building, busy in plotting and contriving thine own carnal contents, thy heart busy and eager in the pursuit of earthly occasions and employments, thy thoughts busy in devising and acting means, in observing and improving opportunities, thy hand busy in endeavoring to the utmost of thy power and skil to accomplish these, either sinful, or at the bestearthly conveniences thou mindest these so much; the other was wholly out of thy mind; out of thy own mouth shalt thou be condemned, so shall thy judgment be thou heedless sinful creature, thou hast decided the matter, they that forget God shall be turned to hell. Psalm 9:17 they who mind earthly things their end is damnation, Philippians 3:21. God in mercy will not mind thee, he will not mind the prayers thou makest, he will not mind thy complaints, thy necessities thou presentest before him.

Thus generally: for a particular answer I shall do* two things.

 1. show who those be that make this shift.

 2. How this aggravates their sin.

Who those be that make this excuse, that each man [ 1] may take his portion, that those may not be burdened by mistakes who desire to burden themselves, that we may not bruise the broken in spirit. There be two sorts of forgetful persons.

First, such who in the sense of their own feebleness and brickleness of memory are not able to keep the wholsom truths, those heavenly treasures which many times are commended to their care and observance, but those precious promises, precious comforts and directions, they slip away out of their weak memories like pure liquor out of a leaking vessel, which makes them sit down in silence, and their hearts sink in discouragement loaded with the loathsomness and greatness of the evil, that they cannot tell how to bear it, nor yet to bear up their hearts under the weight of it, they conceive it so hainous, so dangerous a sin; that which we cannot retain say they, how shall we have the use of it, how shall we answer the loss of such glorious truths, and the very weight of the evil shakes their very hopes many times. And you shall ever observe the favor the Lord shows to such weak one’s and the work of his grace in them, that though through the scantness and narrowness of their memories,they are not able to keep things in their order and to make report of them; yet so much as they have present use for they will have that at hand. And such truths which they shall have need of for after times they are never generally called to the practice of them, but they are called to their minds, God’s spirit brings them to remembrance their hearts by faith received them and hold them Matthew 13:23. But the narrowness of their memory was like a house that had but scant roomes, kept them in a lumber together, but there they were, and therefore the 〈◊〉 brings them forth. John 14:26. The comforter 〈◊〉 bring all things to your remembrance, these are not the persons we now speak unto, for they lighten a d lessen their evil by this means, these find it heavie and load 〈◊〉 heurts with godly sorrow for it.

2. There is therefore another sort, whose wound of 〈◊〉 lies not in the weakness of their memories, or scantness of 〈◊〉 that they cannot retain the truths commended to them, and come within their charge, but such who stuff their minds and memories so full of earthly occasions, or attendance to some distemper that either they keep out or croud out the rememberance of their duty and think because it was not in their minds, therefore they have plea sufficient if it be not in their practice, and thus their disposition and spirit is worse than their carriage and behavior, and this their excuse it increaseth their sin, in three things, or ads a three fold aggravation to it.

They give in undeniable evidence that they do not [ 1] only neglect the service but that they have no love to it; not only their endeavors are wanting but their hearts and faithfulness, are wanting also to the Lord and his work, love and faithfulness will cause attendance and remembrance wherever it is. The man whose heart is endeared to the woman he loves, he dreams of her in the night, hath her in his eye and apprehension when he awakes, museth on her as he sits at table, walks with her whenhe travels and 〈◊〉 with her in each place where he comes. So it would be with thee, if thou 〈◊〉 little and makest that thy excuse, its certain thou lovest little, if thou mindest not, thou 〈◊〉 not the Lord and his ways, Psalm119:97. Oh 〈◊〉 I do love thy law, it is my meditation day and night so the saints Isaiah 26:8. The 〈◊〉 of our hearts are towards thee, and the remembrance of thy name. And therefore the psalmist again 〈◊〉, thy commandments are ever with me. The heart of the lover keeps company with the thing beloved. If thou mindest not to practice the duty its certain thou may est conclude thou 〈◊〉 yet hadst love to the Lord Jesus and his service.

This forgetfullnesss not minding that which is thy [ 2] charge, shows thou never hadst a high esteem, never yet sett'st a price upon the 〈◊〉〈◊〉 of the ways and will of God, thou undervaluest thy duties and lookest at them as things of little worth and therefore are out of sight, and out of mind, refuse things that are of mean account with us, we lay them by, cast them into any blind corner, we judg them not worth the remembrance and therefore we bestow not our memories upon them but if there be a pearl of price some special and rare jewel, each man cares 〈◊〉 he lays it, and can easily find it and that in the dark. So it is when thou lookest at the commands the Lord gives and the duties he requires as matters of no great consequence, and therefore bestowest not thy thoughts or remembrance about them, see how the prophet argues from this ground Jeremiah 2:32. Can a maid forget her ornaments, or a bride her attire, yet my 〈◊〉 have forgotten me days 〈◊〉 number; so where their esteem is their memories are also. It's certain it's a base 〈◊〉 heart of the duties which are in daily practice and the discharge of his place, which ought to be his daily wear. A man should put on Christ, his holiness, meekness and so forth. And 〈◊〉 themselves with a quiet and modest and peacable spirit. Yetthese are not in his way nor his thoughts, it's certain thou carest not so much for God’s command as a frothy headed maid doth for a clout. Weigh then but in serious consideration, the wretchedness of thy pretence; shouldest thou hear a servant or a child excuse their idleness or disobedience to master or father on this manner, I hope you will excuse my neglect, and pardon 〈◊〉 disobedience, because I do not love your person, 〈◊〉 or esteem your place or command, were not 〈◊〉〈◊〉 aggravate the evil no way to excuse it. Such is the silliness of this shift of thine, when thou wouldst make thy forgetfullnesss to lessen thy fault. Because thou doest not love the Lord nor reverence his holy law, this increaseth the evil exceedingly.

It argues a sensual sottish, atheistcal disposition of [ 3] heart tolive without God and 〈◊〉, in our course 〈◊〉 to put off the apprehensions of Christians and men these are joined together Ezekiel 23:35. Thou hast forgotten me and cast me behind thy back, to live an outlaw upon earth, when we attend not, mind not a law by which We live. Thy duty is plain which is required, the sin evident that is forbidden, thou neglectest the one and committest the other, and this is the balsom that heals and helps al; I did not once think of it. It was wholly out of thy mind, I did quite forget it; why then forget thou art a Christian, nay a man, forget there is a God, that there is a heaven to reward 〈◊〉 a hell to torment thee, forget thou hast a soul to be saved or sins to be pardoned, or avoyded until thou feelest the plagues of them, which thou 〈◊〉 never be able to forget nor yet to bear.

Another shift which keeps off the edg and power of* a conviction, is the deadly and destroying hazards they expect, and great extremities which they fear will 〈◊〉 befal, if they should not dispense with some sins in such cases: hence it is their arguments come on armed with such unanswerable interrogations in theirapprehensions; why? What would you have us do? You little know the desperate streights unto which we are driven, were you but in our places, we are persuaded you would not only pity us in what we have done, but would do the same things; alas, would you have us beggar ourselves? Undo our families? Destroy our liberties and comforts? Yea, hazard, nay lose our lives? Herein we hope the Lord will allow us some dispensation or connivance: thus they with one 〈◊〉 consent, not only desired, but took it for granted they should also obtain their desire, which to them appeared so reasonable; luke, 14:18. 〈◊〉 guests began to excuse themselves; one hath hired a farm, and he must go and see it; another a yoke of oxen, and he must try them; and therefore I pray you have me excused; another hath married a wife, and he cannot come, and 〈◊〉 desires he may be excused, q.d. We conceive the case so equal and reasonable, we suppose we need not speak ourselves, you will plead our excuse, which indeed pleads for itself: should not a man preserve his state, and therefore in a way of providence go visit his farm? Should he not attend his calling? If he be called to follow the plow, why should he not follow it?

For answer, I shall shortly leave two or three scriptures* with thee: is it not one command of the Gospel, that they that will 〈◊〉 godly in Christ, must suffer persecution, and through many tribulations we must enter into the kingdom of heaven, 2 Timothy 3:12. He that will save his 〈◊〉 shall lose it, Matthew 16:25. He that loves 〈◊〉 or mother more than me, is not worthy of me, Matthew 10:37. If thou art so far from yielding obedience to the Gospel, as to refuse the terms of it, canst thou be excused? To fear man more than God, to preser thine own ease more than his honor, canst thou be excusable? To attend the comforts of this world with the loss of the peace of thy conscience, tolook after the preservation of thy life, and neglect the salvation of thy soul; nor God, nor man, nor angels, nor devils, nor 〈◊〉 own conscience will excuse thee.

The seventh shift and forgery whereby our carnal*reason would 〈◊〉 and defeat the power of the truth, and lessen the loathsomness of sin, is that which seems to them so reasonable, even to common sence, as that it admits no denial; and it's taken from the holiness and spiritualness of the law, unto which they are bound, and that overbearing strength of the body of sin, and original corruption, 〈◊〉 they are wholly disenabled to the performance thereof; so that there is not only a difficulty, but even an impossibility to corrupt nature, and to men in their natural condition, to answer the exactness thereof; doth not the text say 〈◊〉 such cannot cease from sin, 2. Peter 2:14. That which is 〈◊〉 of the flesh, and comes from it, is flesh, john, 3:8-9. Are not the words plain, that the prince of the air rules in the hearts of the children of disobedience, and that he takes them captive at his will, 2 Timothy 2. Last. Nay, if the holy apostle who had the spirit of grace, yet found his distempers bear up so hard, and make head against him, that they soiled him, and put him to the worse, and forced him to cry out as under captivity and thraldom, I see another law in my members carrying me captive; oh wretched man, who shall deliver me, Romans 7. If he that had received the power of grace against his sin, was yet so overborn, what can they be able to do that are yet in their natural condition (and have nothing but sin) as all the sons of Adam are since the fall? That as 〈◊〉 in a storm are forced by the rage of winds and weather to go whither they will carry them, not whither they should; men pity them for what they suffer, do not 〈◊〉 them for what they cannot do: so it is with the strength of distempers, which like a mighty stream, carry us uncontroulablyto the commission of evil, and it's impossible for us to prevail against; alas, what can nature do in such a case, if God will not help? Is it equal that men be put upon impossibilities? Or that they should be punished for that which cannot be avoided? It's not in man to direct his own ways, to subdue his own sins: we are nothing else but a lump of corruption, the Lord knows we do what we can, and we hope we shall not be condemned for what we cannot do.

I answer, the Lord knows, and thy conscience* knows, and the world knows, thou speakst a horrible fall ehood, or to use the phrase of Scripture, thou lyest, and speakst not the truth. More particularly I answer four things.

Thou doest not what thou mayest and canst do.〈◊〉 [ 1] lord hath left in thee the remainder of many natural abilities, hath lent thee the help of many common 〈◊〉 and graces, which by art and education have grown to some ripeness, and thou hast found the strokes of his spirit partly restraining of thee from evil, and constraining of thee to good; and thou neither hast, nor dost put forth actions and endeavors answerable in any measure. It was said of them, it's as true of thee, Romans 1:21. When they knew God, they 〈◊〉 him not as God. The unprofitable servant was not condemned so much because he had no talent, but that when he had received a talent, he idled away his time and talent, hid it in a napkin, he traded not, gained not consequently, Matthew 25:25. This is thy condition, thou art in his rank, thy sin the same, and thy sentence will be the same; thou hast 〈◊〉 one, but many talents; hath not the Lord given thee a mind to conceive, and a memory to retain things? Why canst not thou lay out these for the Lord and his truth, as well as to lavish out both in the pursuit of the world, and thine own lusts, and lying vanities? Thou mayest read the Bible as well as other vain books, seek the communion of saints, and thy legswould carry 〈◊〉 to them, as well as to riotous company. Nay, thou art not only faulty in not doing what thou canst, but even neglecting, 〈◊〉 opposing the practice of those duties unto which thy judgment would carry thee, and 〈◊〉 constrain thee, Romans 1:18. Thou holdest down the truth in unrighteousness, when thy reason props it, thy conscience provokes and calls, this thou shouldest, this thou oughtest to do, and yet thou neglectest it. Yea, let thine own experience give in evidence in this behalf; thou laziest away thy time in the ways of thy calling, and the work of the Lord, reads not, 〈◊〉 not, prayest not in private, recallest not the things heard, 〈◊〉 not in thy place with meekness, but crooked carriages, peevish and froward speeches, rugged behaviors attend thee in thy daily course: answer me out of thine own heart; would not so much money hire, such reward promised and performed, persuade thee to do such duties, or reform such sins? Would not the fear of some displeasure, at least the sharpness of some punishment, compel thee to reform outwardly; to find thy heart, and tongue, and mind, and force thee to pray, and read, and recal, make thee bite thy lip, and compose thy carriage, not to speak a cross word, or vent a passionate speech? Thou wretch, doth twenty pound, or a whipping post give thee any grace, thou hadst therefore ability, which thou never didst improve as thou mightest.

Secondly, be thy weakness whatit will be, or inability, [ 2] that is not the worst; but that which ads to the heap of the 〈◊〉 of thy evil, and the height of it, thou art not yet willing to be made able, to receive the grace which the Lord in the Gospel hath prepared and now tenders, and would give thee, 〈◊〉 thou but willing he should Revelation 22:17. Oh every one that will let him come to the waters, for the Gospel doth not require that a man should believe by his own power, nor yet condemn him because he doth not, but that he wilnot incline his ear, and suffer the power of the truth to take place with him, and prevail with him for good. Christ comes to his own, and he comes with grace and life, but they receive him not, john, 1:10-11. Yea, our savior professed it to them, ye will not come to me that you might have life, john, 〈◊〉. 40. And light is come into the world, but men love darkness rather than light, john, 3:19. Men love their distempers, hug and 〈◊〉 their lusts, they are weary of the Word that would reveal and remove their corruptions, Romans 8:7. The wisdom of the flesh is enmity against God, it is not subject to the law, nor can be: it hath not any spiritual good, it will not bear the power of the truth, that would pluck away our corruptions, and take place in us do not plead so much therefore thou art not able, but go to the bottom, thou wouldst not be made able thou would'st have thy proud heart, and not be made humble; thou wouldst have thy loose heart, and not be purged: when thou art in hell, and art tormented with these, and for these, know thou hast thy will, and therefore why dost thou complain?

Nay, it is thy disposition to withdraw thyself from those means, and not to give attendance, and leave thyself under the stroke of the Word that would take away thy unwillingness, john, 3:20. He that doth evil, hates the light, and comes not to the light, he went away sorrowful, Matthew 19:22. And after that time, many of his disciples went away from him, and walked no more with him, because his words were spiritual and piercing, which they could neither hear nor bear.

Not attending for redress and help against the frowardness and perversness of thy heart, it's a just and righteous thing with God to stake thee down under all thosedistempers, that thou mayest be deluded with them, hardened in them, and damned forever for them, and thou hast no more than thou hast righteously deserved, 2 Thessalonians 2:10-11. Because they did not entertain thetruth in the love of it, therefore he gave them up to the activity of error, that they might believe lyes; and it's the best reason that ever yet appeared to my apprehension, why the woman who in reason could not but know the serpent could not speak, yet would and did talk with it: but she had begun before not to love the truth, being set to until the garden, and to keep it, Genesis 2. That is, to keep the wild beasts out of it; she did not so, therefore God gave her up to be deluded by the serpent: the like may be said of balaams conference with his ass; in reason he should have fled from his ass, not have fallen in conference with him; but when men delight not to have God in knowledge, no marvel that he delivers them up to a reprobate sence, Romans 1.

What ever difficulty and impossibility attends thy [ 3] weakness, thou art the cause of it, and therefore must bear all the evil that is a consequent of it. The debtor that hath borrowed a sum of money, at the day of payment, if he shall return this answer, that the money he borrowed he hath drunk away, whored or played it away; so that having spent his stock, it's now impossible he should satisfy his creditor. Doth he not deserve to be punished, not only for his not payment, but for his prodigality which brought that upon him?

The eight cavil, whereby our carnal hearts would* shift off the authority and evidence of the truth, as that it shall not be able to set down the conscience by an overpowring conviction, is, that the sins themselves areslight, of smal consequence, not worthy any such serious consideration, much less any trouble of heart, that should drive a man to a stand, and cause him to sit down in silence and sorrow, as under just condemnation:alas, they were but some sudden words, and they were gone and past, and if there were no worse I wis, the world were at a good pass; or they were but the present and inward 〈◊〉 of the heart, and theflashy thoughts of my mind, no body knew but my self, neither did nor could they hurt any body but my self, and are not thoughts free? Or lastly, were it a failing in practice, it was but in a petty thing, a very trifle not worth the while to spend time to take notice of it; some windy words, flashy and sudden thoughts, petty failings, and they are so far from troubling the heart, as that they touch it not; so far from sitting down convinced of the evil of these, as might break the heart, as that they see no weight, nor just cause at all to burden it, they go away as sampson with the gates of gaza, and felt them not.

We shall therefore take the severals into special consideration,* and see what hainousness there is in these sins, when they are weighed in the balance of the sanctuary: and we shall begin with words, and examine what is the weight of the evil that is in them; and that will appear in many particulars.

Look at them in their own nature absolutely, thy [ 1] words have such weight that they are able to sink thy soul into the bottomless pit, and to pass sentence of life and death upon thee; for so our savior, by thy words thou shalt be justified, and by thy words thou shalt be condemned, Matthew 12:37. This is one part of the inditement upon which the judgment is executed at the great day by our savior, when he shall come with ten thousand thousands ministering unto him; to execute judgment upon all, and to convince all that are ungodly amongst them, of all their ungodly deeds, and of all their hard speeches, which they have spoken against him, jude, 14:15. Those harsh expressions, the unkind language, currish, rugged; and cutting speeches, whereby they would daunt and kil the hearts of the saints; the secret scorns, and contempts, and reproaches, whereby they have tossed the names of the saints in their meetings, merriments, and upon their ale-benches; happily there is no man besides thy mates thathears thee, no witness can accuse thee, no judg that can pass sentence: the Lord Jesus he comes for this end, and thou art the man, and thy speeches are the matter of thy inditement; of these he will convince thee, and for these execute judgment upon thee at that great day, he will make thee sit down in silence, he will stop that wicked mouth of thine, thou shalt not have a word to speak for thyself then: this is the charge that the Lord puts in against such wretched hypocrites, who think to carry all things covertly and cunningly that no man may lay hold of them; the Lord puls them out by the pole, Psalm 50:19. Thou givest thy mouth to evil, and thy tongue frameth deceit: it is his trade, his lips are the forge of fals-hood, his mouth is as it were the mint of lying reproaches, of back-biting, he sits at it, keeps his shop, it's the sale and ware that is vented upon all occasions, when his companions, as his chapmen, come to buy: so the text, thou satest and spakest against thine own mothers son, and so forth. These things thou hast done, the Lord keeps these words upon record, and sets them in order at the Day of Judgment, oh consider this, you do not now consider, the Lord doth, and he will tear you in pieces, as you have torn the names of his servants by your taunts and reproaches; and in truth it's no marvel, for thy language and customary speech gives a taste of the temper of thy soul and spiritual condition, and is a sad evidence of thy corrupt and graceless estate, James 1:16. If any seem to be religious, and bridleth not his tongue, the religion of that man is vain; his language loose and froathy, his words peevish and frampful, froward and scornful, the religion of that man is not worth a rush, his prayers are vain, his hearing vain, his profession he will never do good with it, never receive good or benefit from it: as we say of money, the sound of it shows whether it 〈◊〉 pure or base, true or counterfeit, it sounds like brass or copper, it's certainly counterfeit, it hath not the sound of silver, or aswe say of bels, the ring of them discovers whether they 〈◊〉 of base matter, or of right 〈◊〉; so here, a man’s speech is the discoverer of a man’s spirit. If his heart be the inditer of a good matter, the tongue will be as the pen of a ready writer, Psalm 45:1. Those words that come from grace in the speaker, will administer grace to the hearers; empty words do show an empty heart. Thou art one of those, and thy speech bewraies thee, said they topeter: a jeering and scoffing tongue is a note of an ismaelite; by that ismael was discovered to be of the flesh, Galatians 4. In a word, as a stinking breath argues a corrupt stomach and 〈◊〉 lungs; so it is with base and vain language, it argues a corrupt and rotten heart: as light therefore as thou conceivest these vain and windy words of thine, thou wilt one day find the load of them so heavy, that they will be like a millstone to sink thee down into irrecoverable 〈◊〉, so that thy life and death lies in thy words as little as thou makest of them.

Look at them with respect to others, cast them into the balance of comparison and consideration, with the evil of others, and thereby the greatness of their evil will more evidently appear: I answer therefore in the second place, the evil of thy words is in some regard, I say, in some regard, worse than the evil of thy heart; though that be the store-house and treasury of noysom distempers, and the ware-house which furnisheth a man’s whol course, yet corrupt language ads a deeper die, and makes those evils of the heart more loathsom: as there is more store of commodities in the ware-house, yet the false light of the shop makes them so much the worse, because it makes them not appear as they are; words darkens much of the truth that is in the heart, which would make against sin, and covers and colers over that which is evil, that it might not appear to be such, that the heart purposeth and concludes certainly it will have it, because it likes it: yet could aman but hear the privy verdict which knowledge and conscience gives, 1. He should see them consenting to the truth: 2. Condemning the will of sin. Reason tells the heart, this is the way and the will of God, and you should not reject it; this is your duty, and God’s command, you perish for it if you do oppose; here truth appears as well as distempers. But when the cause comes to be 〈◊〉 and pleaded outwardly by words, the tongue hides the verdict of knowledge and conscience, suffers not their testimony, or the truth once to come to light. But the corruption that the heart would have, it pleads for it under the color and pretense of that which is lawful and allowable; so much light and knowledge as would discover the sin that is suppressed. The evil that was there suppressed, that is by color of cunning and false words, varnished over, and pleaded for under pretense of that which is good and lawful. So that here is a double evil more in our words than in our hearts.

1. A silencing of the truth, when the testimony of judgment and conseience must not come to light.

2. Coloring of the loathsomness of sin that it might not appear like itself, by the paint and varnish of lying words. Thus some translate that of James, and though it be not the full meaning, yet I see not but it is part of the meaning; the tongue is a world of evil, James, 3:6. Is an ornament of evil, when lying language 〈◊〉 fair colors and pretenses upon foul and unlawful practices. So the paint of words hides the foul visage of sin. Thus you shall observe in the scribes and 〈◊〉, acts, 4:16-17. It's manifest to all, and cannot be denied; yet that it spread no further, let us streightly 〈◊〉 them that they speak no more in this name. If 〈◊〉 consciences might have: been heard to speak, they would have testefied that the wonder is great, and argues the finger of God, and the worth of the men, and that it should be published, and God honored;but their tongue turns it another way, this man is but an impostor, his name must not be had in regard, his person in respect, so it was with them they would have forced the blind man to have spoken against our savior John 9:24. This man is a sinner give glory to God, and so endeavored to have him deny the truth of the miracle, which in their own hearts they did undoubtedly acknowledge; so it was with the false witnesses packed by jezabel, let conscience be examined and suffered to give in evidence and you see the truth, did nabal blaspheme God and the king? No, is he worthy to dy? No, is it not treachery for any to plot and pretend this? It is so, says conscience there is no truth at all but treacherie; but their false tongues hide the truth, and put an appearance of truth upon that which is false.

Somtimes a man out of an ignorant custom or neglect [ 2] holds forth more evil in his words, than he either conceives or attends in his own apprehension, this is usual amongst children conversing with naughty and leud company, they speak the evil words they hear frequently with their mates when they know not what they speak, or what the words imply that they speak. It may possibly be conceived that many of those children who cried toelisha come down thou bald pate, 2 Kings 2:23. Spake what was commonly said amongst their parents, not knowing the evil of the words they spake.

All the while the evil is confined and concealed [ 3] in the closet of the heart it's not dangerous, nor yet infectious to any, but only to the soul of the party that harbours it. But when the wickedness of the heart walks abroad in our words, and communication it conveyes a taint and pollution with it; and herein lies a greater evil: in our words than in our hearts in point of infection, the heart is like a dunghil of noysom abominations, but our speech and words let out the steem of it, which is able to annoy all that are in presence orpass by with the stench of it.

Compare the evil of our words with our practice also, [ 3] and it will appear that in many particulars the scales will be cast this way, and the 〈◊〉 of the evil will ly here.

Our words are as it were the panders and provokers, [ 1] more universally to all kinds of evil than our practice can be; there be many sins that come not within the compass of our practice as errours, false opinions, and those that do they come not within our power or possibility for the while. But there is no error so gross, no delusion so loathsome but our speech can vent and broach it. No practice so 〈◊〉 but by our words and communication we can present it together with all the occasion to the heart to draw forth those sinful inclinations there, to linger after and to seek for opportunity to commit it 1 Corinthians 15:33. Evil words corrupt good manners and the apostle specifies none but implies a taint and pollution of al, the sting of the serpent we know spreads over the whol body, taints all the blood at an instant, so there is the poison of asps that is under the lips of the ungodly, so the apostle James 3:6. The tongue amongst the members defiles the whol body, conference and communication affects the whol man, 〈◊〉〈◊〉 up the heart to effect, the head to plot, 〈◊〉 eye to look, the hand to work and so forth. Speech drives the chollerick man into a passion the melancholy man into discontent, the loose and vain person to be transported with his lusts, and uncleanness. Therefore the same apostle compares it to a 〈◊〉 verse 5.behold how great a matter a little fire kindleth a spark of fire sets a whol house a whol town on a flame, before one be aware.

As wordstaint more universally so they 〈◊〉 of greater [ 2] force and prevail more powerfully draw more effectually to the commission of evil, the sin is committed and the commission leaves a scandalous example behind it, and that as it were passively and in silence presents itselfto the memory of him that attends it. But our words do not passively present a thing to the view of another, but awaken him and work upon, and actively, and prevailingly cal out any inclination to an evil, and that with 〈◊〉and overbearing importunity. Examples only offer the bait if the heart will nibble and take it but words and persuasions take hold upon a man, and will have no nay before they obtain their 〈◊〉, so the adulterous woman Proverbs7:21. With much fair speech she caused him to yield, with the flattering of her lips she forced him, so Judges 16:16. Dalilah laid siege and made battery at the heart of sampson, at last wearied him out and wrought him to her own will and his ruine, an evil example is like the presenting of an army before a place and summoning of it, but spech is like a constant beleaguring of a city which will force it to surrender and therefore I have ever judged it more dangerous to live with a person of an il language than of an evil life, because a man’s practice will be but seldom and occasional and mainly an enticement to some one kind of evil, but speech pursues a man with variety of enticements words are arrowes, and he that shoots a whol quiver will hardly miss but wound with some or other at the last.

The evil of the tongue is a kind of restless unweariable [ 3] untameable wickedness, the practice of sin 〈◊〉 such that somtimes a man’s years permit not the pursuit ofit, or the time suits not, or the place fits not, or a man’s ability and strength makes unapt and wholly unable to take it up, so nature desires 〈◊〉 and rest, and the commission of sin is at an end, the thief must leave his trade of robbing, the drunkard his company, the adulterer his lusts, when age and sickness comes in upon him and their able strength is now spent. But the evil of the tongue begins with a man in his tender years, when the child knows not the mistery of sin nor yet hath ability to practice it, yet he can prate and talk of it. Thisgrows up with him to his riper years, and when his strength and nature decayes and a man grows towards his grave yet the evil of his tongue grows lively and active; and when a wretch is able to do nothing yet then is he able to read lectures of villany, and wickedness which he hath learned in his life and practiced in the leudness of his carriage from his youth. As it is with old huntsmen when their legs fail that they cannot follow the game, yet they will sit and hear the cry and lewr after the hounds, when they can do little else. So here, this I take to be the meaning of that of James which exerciseth the apprehensions of interpreters, and its mervailous hard to find the sul mind of God therin, james. 3:6. It sets on fire the whol course of nature and itself is set on fire of hel. I. E. By the hellish delusions and temptations of Satan.

Two things I suppose are ospecially implied in the text.

1. The violence and untameableness of this evil cannot be stopped, it carries all before it; not Only propounds a temptation unto evil, but counsels, yea commands; if not that, entreats; if that take not place, pursues all these, perseveres to importune, til the importunity kindles in the heart like a mighty flame which cannot be quenched. So when demetrius had pressed his companions with such prevailing arguments of profit 〈◊〉, you know that by this trade we have our liveing presently they were all upon a flame, and the voice prevayled by the space of two hours, great is diana of the ephesians. Acts. 19:28. When they heard those sayings so they were kindled and carried away with herods speech, the voice of God, and not of man acts. 12:22.

2. This untameable evil of the tongue hath not his dates and periods, his spring and fall as it were, but sets on fire the whol course of nature, i. E. Grows up with us from our beginnings, and goes along with us in our dailycourse until we ly down in our graves. When children can know nothing nor learn to do nothing, yet they will easily take in naughty words and tattle them when they know not what they talk. In a word this is the full meaning, so near as I can guess, whereas the feebleness of our childhood unfits us for the knowing and practicing of some evil, our 〈◊〉 years frees us from some, as childish sports and vanities, decrepit age utterly 〈◊〉 us to most, the〈◊〉 evil of our tongues, sends in a veyn and currant of wickedness, through our whol course, the folly and 〈◊〉 of our child-hood unfits us not for this, or our riper years frees us not, but such count it as suitable to their condition, our decrepit age hinders us not, but the vanity of the tongue casts a venom through al, nor is a man wearied with such 〈◊〉 as that he craves end or ease, but is as fresh at night as he was in the morning, in his youth as he was in his childhood, in his decaying age as he was in his riper yeers. This hellish fire 〈◊〉 few el and matter to nourish it in a man’s whol course, therefore it's sayd it's set on fire of hell. Because our natures are easily tainted with this poison and takes it in almost unawares, you cannot keep children from learning the language especially that’s naught which they hear, nor can you force them to leave it or forget it, they grow up to ripenes and readiness in it without either care or pains, Joseph swears, the court oath, and the children speak half ashdod and half hebrew.

That thou mayest see how far thou art deceived in [ 4] slighting the evil of thy words, know if there be any evil in the world it is in-manner and measure in them James 3:6. The tongue is a world of evil, an university, an universality of all wickedness in it, and its an ornament of all evil besides, (the word will carry both, and I would include both) what ever evil is on earth amongst men, in hell amongst devils and the damned, what ever, wickedness the manners of all countries have inventedthe condition of all men have practiced, or the hearts and 〈◊〉 of men contrived the tongue shares in all these. It's the chief secretary to all estates of sin and sinners, the interpreter of men’s minds and translator of these evils betwixt man and man. In a word, what ever evil is in the heart or mind of a man’s self, the tongue hath vented it, whatsoever hath been done by others, seen or observed, the tongue hath related, reported it. It's that which will cover all the foulness, excuse or lessen the loathsomness of the most vile evils, hath varnished and decked over the most detestable practices with some pretenses of liberty or indifferency hath been the lawyer which hath undertook to plead the cases of the vilest ways of evil that ever were.

Having seen the vileness of sinful words; now let us [ 2] proceed to consider of our thoughts, the first stirrings of the distempers of our hearts that suddenly and presently vanish away, men imagine there cannot be such evil in them, nor are they to charge themselves so deeply for them as ministers would bear them in hand. No man say they can see or know the thoughts of our hearts, and therefore they cannot be offensive or scandalous to any and therefore its not possible they should be discouraged from doing any good they desire or intend, or provoked to the practice of any evil that may be dangerous to themselves or dishonorable to the Lord. Besides they appear not so soon to our apprehensions but they pass away in an instant, and are as though they had never been, and what great evil is in the, and why should the soul be so deeply 〈◊〉 with them and the sinner be forced to feel so great sorrow for them? This is to make them worse than they are, and ourselves more miserable than we should be.

The evil of thy thoughts and stirrings of the distempers*of thy heart are hidden and spiritual, and they pass away before thou canst perceive them, much less judg of them aright, but didst thou but see them as theyare, and upon thorough search couldst truly find out the bottom of that baseness and filth that is there, they would appear exceeding loathsome and heinous to thine own apprehension, as he said, the sin of the soul, is the soul of sin. The sin of the body, is the body and carkass of corruption; that is, in the sinful motions of the soul, of the mind and heart, there is the life, poison, and power of corruption, putting forth itself in the utmost activity of the venom and malignity of it. The actions of the body are tainted with the pollution of sin by consent, as the distempers of the mind and heart appear in them, and are acted by them; the body is as it were an accessary in the evil and wickedness; the mind is the principal, that contrives all, useth only the body as an instrument to vent its own venom and wickedness by.

More especially see the hainousness of the evil of thy thoughts and heart, in the particulars following.

First, in regard of God. The sinful poison of thy [ 1] thoughts, doth estrange thee from God, carry thee in professed opposition against him; so that the sinner comes by this means to resist the almighty, as it were to his very face.

Let me open both these in a few words.

Thy inordinate thoughts takes thee off from yielding [ 1] attendance to the Lord, that thou fallest off from him, and the guidance of his wisdom in the rule, before thou fallest into any sin: here came in the first breach between God and the soul, and by this the breach is continued and increased daily in our departings from him. This I know (saith the wise man) that God made man right, but he sought out many inventions, or findings, Ecclesiastes 7. Last. He was made for God, and should have eyed him directly, and kept himself under the operative dispensation of his spiritual government, in which he would not have been awanting to him, but hewould have carried him to his end, and kept him so in happiness, that is, carried him to himself, and kept him with himself for ever. But he found out findings; so the words. When he should have looked to the will of God as the compass only appointed to stere his course by, he should have looked to the law which the Lord had found out as the line and level of his life, which would not have failed to have led him to his duty, and quickened him in it. He was not content with the rule and way that God had found out, but he finds out an invention out of the vanity of his mutable mind, looks to that, and is wholly led aside by that from the Lord. So that when he should go from rule to rule, for the guidance of 〈◊〉 daily course, he goes from one vanity to another, from one vain thought to another, from one device to another; as they said, let us devise devices. As in a well ordered army, break the rank in one place, and ye bring ruin and confusion upon the whol: here was the right order in which we were made, and we should have kept rank and file; the mind and judgment should only have attended God; the will attend our judgment, the affections wait on the will, the actions issue as the execution of al. Here Satan routed Adam, brake this rank upon the first 〈◊〉, takes off the mind from attending the covenant, command, and direction of the Lord, the day thou eatest thereof, thou shalt surely die, and listens to the 〈◊〉 and forgery of Satan, ye shall not die at all; and so fals into the commission of the sin, which brought condemnation upon him and his whol posterity; and 〈◊〉 the 〈◊〉 came in thus between God and the soul, so it's daily made greater by this means. As a man once having missed his way, the further he 〈◊〉, the further he goes from the right way. Such is the ravelling of our own imaginations, we 〈◊〉 ourselves the longer we continue in them. After we are overborn with the hurry of our thoughts, we are 〈◊〉 a 〈◊〉 with our 〈◊〉, 〈◊〉 God,his promises, out directions and comforts, cannot tell where to find our hearts. This the apostle gives as the fountain and first cause of those overflowing evils, and fearful back-slidings from God, Ephesians 4:17. The gentiles〈◊〉 the vanity of their minds, and so become strangers from the life of God. Thus David by the sinful devices of his own mind departs so far from God, that he cannot find any evidence of his love, or sense and feeling of his favor; he plots the commission of the sin, then the covering of it, therefore sends for uriah, would have sent him to his house; when that took not, but resolves the contrary, then he plots his drunkenness that he might forget his resolution; when that succeeds not, he sends him back to the army, and delivered him up to the hand of the enemy in the issue. So by inordinate attendance to unruly thoughts, the sinner is taken aside so strangely from the Lord, and so overwhelmed with the guilt and pollution of sin, that partly he dare not, and many times is so bewildred and 〈◊〉, that he knows not how to recover himself, and come home to God.

The evil of our thoughts carries the soul in professed [ 2] opposition against God; for it is by the spiritual operations and actions of our minds that we meet with the Lord, and have a kind of intercourse with the almighty, who is a spirit. For all outward things are for the body, the body for the soul, the soul is nextly for God, and therefore meets as really with him in the actions of understanding, as the eye meets with the light in seeing; which no other creature can do, nor no action of a bodily creature doth. Our sences in their sinful and inordinate sweryings, when they become means and in-lets of evil from their objects, they meet with the creature firstly, and there make the jar: it's the beauty of the object that 〈◊〉 up to lust by the eye, the daintiness of the diet that provokes to 〈◊〉 by the tast, the harsh and unkind language that provokesto wrath and impatience by the ear: but the mind and understanding toucheth the Lord directly, meets with his rule, and with God acting in the way of his government there, and when it goes off from the rule as before, and attends its own vanity and folly, it justles with the almighty, stands in open defyance and resistance against him. This also appeared in adams sin our of the folly of his own deluded thoughts, he would have unthroned the almighty, and hoped by Satan’s counsels to set himself in the room of God: ye shall be as gods, knowing good and evil, Genesis 3. And he saw it to be good to get knowledge, and so purchase a deity to himself, and so put it to tryal: thus the wicked openly profess, they say to the almighty, depart from us, we desire not the knowledge of thy ways, Job, 21. When they desire not to have the wisdom of God rule in their minds, but set up their own foolish imaginations, they say then to God, depart from us; they shake off the authority of the truth, and with that the sovereignty of the Lord himself and his government: hence the apostle, collos. 1:21. They were enemies, and where lay that enmity? In their minds, in their 〈 in non-Latin alphabet 〉, in their discourse, in the exercise of the largest act of their understandings, wherein the use of the whol faculty appears, and this enmity appears in the fruit of it, which will undoubtedly follow, namely, evil works. Hence Romans 8:7. The wisdom of the flesh is said to be enmity against God; not an enemy to him that would somtimes cross and oppose him, but enmity, the whol being and working of it is carried in constant opposition against the law. And upon 〈◊〉 ground it is when the apostle Peter would show simon Magus the hainousness of his sin, he staies not in the outward expression, but calls him directly to consider the thoughts of his heart, where that 〈◊〉 language was minted, and from whence it proceeded. When 〈◊〉〈◊〉 that by laying on of the hands of the apostles, the holyghost was 〈◊〉, he perceived how he might get a booty, and therefore he fel to bargain, tries the market, what shall I give? and so forth. The apostle carried with a zealous indignation against so vile a demand, which cast so much contempt and contumely upon the Holy Spirit, and the gift thereof, answers with a holy disdain, and denounceth a curse. Thy money perish with thee, q.d. Thou art in a perishing condition, and this money of thine which thou conceivest will further thy proceedings, will perish also; yet he ads a caution for his recovery: oh pray, if it be possible, that the thought of thy heart may be forgiven, acts, 8:22-23. Q.D. Thy sin is so hainous, so execrable, so detestable, it's almost past all possibility of pardon, it's not in the tongue which uttered the Word, nor in the hand which offered the money, nor yet so much in thine eye that saw the work done, for all these met not so directly, so immediately with the Lord. The words were propounded to the apostles, the money should have been payed to them; but oh, it was the hellish villany of his mind and apprehension which did so basely esteem of the gifts of God’s spirit, as if they might be valued or purchased with money. He did so conceive, as if the Holy Spirit of grace should lackey after his lusts, and be at the beck and command of such a proud rebellious wretch, as that it should be disposed and dispensed according to his will and humor. This was in his mind and thought, and this made it so heinous an evil, that the apostle put it to a maybe, if it be possible; so that the hellish evil of our imaginations, and cursed contrivements of our thoughts, may put a man almost beyond possibility of pardon: so in the sin against the Holy Spirit, it's said, our savior saw their thoughts, Matthew 12. verse 25. Those gave in evidence of the direfullnesss and inconceivable hainousness of those contumelious speeches against our savior, when they said, he casteth out devils by belzebub the prince of devils; it is not said he heard their words, though blasphemous, buthe saw their thoughts, they issued out of their apprehensions, their thoughts being calm and quiet, it was not some base pang or passion; but when they had no provocation, their own thoughts carried them against the evidence of all truth, merely out of the venom of their own hearts. This was unpardonable blasphemy; and in truth there is no creature but a reasonable creature that can close not with the creature only, but with God in his rule, that can sin, nor is there any sin properly but where the mind and heart is an ingredient in it. So the ravished maid, though her body was abused, yet her person was not charged as guilty of sin, nor she polluted therewith, because her judgment was not there assenting, nor her heart yielding thereunto.

Look at thoughts in regard of all the other evils of our [ 2] lives which are acted, and appear in our daily course, we may thence come to take a guess at the greatness of the evil of our thoughts, for it will appear they are the causes of all other evils, and therefore it cannot but be concluded there is more and worse evil in them than in all the rest. A man’s imaginations are the forge of villany, where it's all framed, the ware-house of wickedness, the magazine of all mischief and iniquity, whence the sinner is furnished to the commission of all evil, in his ordinary course; the sea of abominations, which overflows into all the sences, and they are polluted into all the parts of the body, and they are defiled and carried aside with many noysom corruptions, Matthew 15:19. Out of the heart comes murders, adulteries, thefts; there is the nest where all these noysom vermine are bred, Matthew 12:34. Out of the abundance of the heart the tongue speaks, and the hand works: if there be pride and snappishness in a man’s speech, stubbornness in a course, 〈◊〉 in a man’s conversation, there is abundance of all these, and more than these within. The imagination of our mind is the great wheel that carries all with it; that loathsome and execrable wickedness,worse than which the sun never saw, the earth never bore (that unpardonable siu excepted) the killing of the Lord Jesus the Lord of life, the seed of it was, a thought cast by 〈◊〉 into the heart of judas, john, 13:3. It was warmed with a covetous disposition, and so brought forth that hideous treachery, the 〈◊〉 of the Lord Jesus.

If 〈◊〉 be evil in the tongue that 〈◊〉 it, is it not worse in the heart that indites it? Wickedness in our actions and speeches, are but the brats and brood of our minds and hearts, there they were conceived and fashioned in all the parts and proportions of wickedness as in 〈◊〉 womb, a man’s practice doth but like the midwife, bring them into the world, into open view, it makes the evil appear, but evil in the very hainousness was there before: nay, the mind hath not a hand in the plotting only of all these evils, but it puts forth a special power in the execution of the works, which otherwise would be at a stand. The mind doth not only conceive, but it travels for deliverance, and brings it forth into action; that is the meaning of the place which carries both depth of difficulty and excellency in it, Isaiah 5:18. There is a generation which draw iniquity with cords of vanity, and sin as it were with cart-ropes. We will open two things here.

 1. What these cords and cart-ropes are.

 2. How they draw.

First, cords are, counsels, false pleas, forged and plausible pretenses, which are ordered and contrived as though they were twisted together as a cord, strongly to persuade and prevail, and they are cords of vanity, which the vanity and misguided apprehension of carnal 〈◊〉 hath twisted. Cart-ropes have the same sence, only with this aggravation, it implies more strength and subtilty; the most sedulous contrivements, the most subtil and restless underminings of colorable excuses that may take off all the strength of argument that oppose theway, 〈◊〉 inconvenience that might hinder the work, so that they carry all before them; thus God is said to 〈◊〉 the cords of the wicked, Psalm 129:4. When they drew their plow over the backs of the righteous.

To draw iniquity, is by the strength of cunning contrivements, the greatest subtlety of the most fained pretenses that carnal reason can coin; by these I say prevailingly to persuade, and carry even without fear or opposition to the practice of sin, that is to draw, and so forth. That look when the load is at a stand, and the cart at a stall, they set more force to it, and draw it out notwi hstanding all 〈◊〉 and resistance to the contrary: so here. Thus the unjust steward, luke, 16:3-4. He said within himself, I am resolved what to do: thus the harlot when the yong man seemed not willing to listen to her first allurements, but came on heavily, she put to her cart-rope, and plucked him by force, Proverbs 7:14:21. See the contrivings of her carnal reasonings as the twistings of so many cords to make even a cartrope, to hale him with a kind of violence to this villany: arguments she 〈◊〉 to persuade him, impediments she removes that may hinder him: her arguments are subtle, and secretly contrived, she pretends (which is not common amongst harlots) her profession, yea, serious practice of relsgion, she had peace-offerings with her, that is, the remainders of them, and so provision, and that in a plentiful manner for her support; and that which was more, then she had offered her free-will offerings, that of purpose she came to meet him, that God in providence had put the opportunity into her hands, lo, I have found thee, and that all conveniences and contents are fitted at home: as touching any inconveniency that might be suspected or feared, that coast is cleer, the good man is not at home; and thus she 〈◊〉 him with false pretences. So the prophet declares the prevailing power of carnal reasonings, that they carry a man uncontroulably in his course that he cannot bestopped, Isaiah 50. Last. Hence it is the wise man passeth sentence of a man’s estate by the common rode of his thoughts. As the mind is, the man is; as the frame and constant stirring of the heart, so is his estate and condition;Proverbs 12:2. A good man obtaineth favor of the Lord, but a man of wicked devices will he condemn, because such a man is an ungodly man, who must not look to find favor with him, or acceptance from him.

Again, look we at the large extent of this spiritual [ 3] wickedness of the mind, which cannot be bounded; the unavoidableness of it, it cannot be prevented; and in both we shall see, and be forced to confess the aggravation of this evil: there is a compass wherein a man’s words and actions may be confined, a man cannot vent the venom of his words, or express his poisonous and wretched practices amongst all men, not amongst many, many times; but there are no limits nor bounds to be set to the thoughts of a man’s mind, or the lusts and desires of the heart. Were a man never so full of malice and hatred, he cannot murder many; happily he dare not adventure upon one, but yet his mind can plot, and his heart desire, and both privily assent and approve the the destruction of many millions, yea, most of the world at one clap: as the tyrant that wished that all in Rome had but one neck, that he might cut it off at a blow. Herein is the extent of the murder of the mind; this may be multiplied and acted every hour of the day, and each minute of an hour. The adulterous mate hath not liberty, and it may be not possibility to satisfy his lust by commission of it with one whom his heart is 〈◊〉 after, yet he can lust after her, and many thousands more, and the thoughts of the mind can inwardly conceit the villany, 〈◊〉 give assent to it; and this is the adultery of the heart, this may be acted and continued each moment of the day. So that there is an endless, boundless kind of infinitness in this evil of the mind, itmeets with an infinite God, and so swerves in an infinite manner from him.

Again in an ordinary course, and look at the power of the creature, it cannot be stopped nor hindred, we may gag the tongue, manacle the hands, fetter the feet, and so prevent their actions, yet in all places, at all times upon all occasions in all companies, let all men do what they can, the thoughts will be working, and the affections of the heart stirring after such evils as they be addicted to.

As the evils of our whol course have their rise and [ 4] cause from our thoughts, so are they nourished also hereby: our imaginations are the womb where wickedness is conceived; so are they also the breasts and dugs where they are maintained and nursed up, the sinews of the strength of our distempers lie in the lustings of our mind and heart; when the soul sucks the sweet of a distemper by daily meditation, lies at the dug as it were, draws out the spirits and quintessence of any noysom lusts and temptations, by daily attendance, bestowing his mind and thoughts thereupon; whence the soul comes to be incorporated into a lust, and wholly under the strength and power of it, so that though the evil is not outward and scandalous, yet it becomes more heinous in the sight of God: as it is in distillations, the spirits of wine, and some drops of chymical oil, are of more force than a great part of the substance taken in the grossness of its nature, and do more cheer and quicken, and comfort in a cordial manner: so it is in the soul, by the daily musing and acting of our thoughts, upon the occasion of any corruption presented; our meditation is the distillation which draws out the spirits of pride or passion, or lusts, and becomes marvelously confirmed in these, and transported by these to our spiritual prejudice, they grow strong in us, and we under the power of them, thus jonah while he sits down in a muddy distemper and attends the vanity of his ownthoughts, he rows drunk with his passion, so that he neither knows God nor himself; not only doing that which is naught, but he will 〈◊〉 that which he doth, I do well to be angry unto the death, says he. Hence it is the apostle suggests that caution, Romans 13. Last, make no provision for the flesh; the meditation and musing of our minds, is the plentiful provision we make for the welcoming and maintaining of any distemper: when we let our thoughts loose to view the compass 〈◊〉 any harsh carriage, and injurious dealing, we make provision for anger and revenge, and the heart comes to be carried with violence of wrath and rage; thus and thus he dealt with me, so unkindly, so injuriously, and that to my disparagement in the presence of such; and this sets him all on a flame: when we pore upon our infirmities and weaknesses we provide for discouragements, and we sit and sink down under them, and so strengthen those corruptions, that otherwise have received their deaths wounds, and would be weakened and wast away. As it is with old decayed bodies which are subject to fainting fits, and are ever and anon swooning away, the powring in of some cordial water will fetch them up again, and ad new strength and cheer. The flesh here, is original corruption; the old man, which in the saints is dying away, and decaying daily, but our meditation puts as it were aqua vitae into the old man’s mouth, adds vigor afresh, and somtimes makes it with violence to prevail.

Lastly, while the swarmes of vain imaginations keep [ 5] through-fare in our minds and the noysom steems of sinful affections are rising, boyling, and bubbling in our bosomes, there is little expectation that the power of any means should come in upon the soul or prevayl with it for good, the croud of imaginations stop the passage so that there is no coming to speech with the soul, the hurries of 〈◊〉 to transport it and take up the whol strength of it, that it can neither attend nor stay uponanything besides, 2 Corinthians 10:4. Therefore called the strong hould, where Satan intrencheth, and fortifyeth himself against all the means of grace 〈◊〉 may cast him out, for while the stream of the thoughts are turned another way, the ear hears nothing, the understanding minds nothing, the heart embraceth nothing, there is no place or room there, and thence it is, as our Savior speaks, the Word cannot take place in them, john. 8:37. Therefore the prophets advice to Jerusalem when he would have her clensed and saved, he directs her to dislodge her vain thoughts, wash thy heart O thou Jerusalem that mayest be saved, how 〈◊〉 shall vain thoughts lodg within thee Jeremiah4:14. Those vain thoughts are those carnal reasonings whereby the sinner would put bye the authority of the truth, that so the sinner might neither see the loathsomness of his sin; nor the danger of his estate, or the necessity to recover himself out of it, and if these thoughts lodg in him there will be no entertainment for the power of any ordinance or counsel that will take place with him, nor reproof awe, nor exhortation persuade, he casts out and keeps off any thoughts of any necessity to be washed, and so to be saved. If then by those vain thoughts thy heart is estranged from God, and carried in 〈◊〉, against him, if they be the cause of all sins committed and continued in, if the hindrance of all means that might procure our God, then is their evil exceeding 〈◊〉 and therefore we should so judg it and so be effected with it.

We come now to speak of a third 〈◊〉 alleged [ 3] to excuse sin and to show the slight 〈◊〉 the soul 〈◊〉 of it, viz. Suppose the failing was in practice, yet because the matter or thing Wherein the offence was committed was but small, men look at it as a petty business, a very trifle, not worthy 〈◊〉 taking notice of, and therefore account it as an 〈◊〉 of folly and childish weakness to be troubled with so 〈◊〉 a thing, or tohave the heart deeply affected with it more than the matter deserves, and a man in reason should. It was but taking of a penny or shilling too much, putting off a cracked commodity without suspicion by slight of hand; lazying out a man’s time, ever seem to be doing and yet do little; out-bid a man in a bargain by a wile, and he never the wiser; these are but tricks of wit matters of no consequence, and what needs conscience be troubled for these? A man is 〈◊〉 the worse for them why should he judg the worse of himself or his condition? Such 〈◊〉 in a man’s coat make it never a whit the more unseemly, such poor petty things in a man’s carriage, makes it never a whit the more uncomfortable, as the eye of man happily discerns not these things, the law cannot reach them nor the magistrate punish them, why should any man punish himself or 〈◊〉 a torment and rack to his conscience for them? The things are little and petty.

The less the things are more heinous thy fault is, and*the greater thy guilt as it thus appears. The less love thou showst to the Lord if thou wilt break with him for a trifle, sets the honor of his great name, obedience to his holy law, contentment to his good spirit at so low a rate, as that thou wilt dare to justle injuriously against all these for a very shadow, which in thine own account is as much as just nothing, where there is truth and strength of love the hardest things seem light and things of the greatest worth little; as Jacob served seven years for rachel, and it seemed short and time little because he loved her, Genesis 29:20. Ask me what thou wilt for dowry saydshecher, hamors son and I will give it, only give me the mayd Genesis 34:12.

Amongst men in ordinary converse which lies within the compass of humanity he never prizeth a man’s friendship or fayor who fayles him in common curtesies, and deny their desires, or refuse to gratify them in thingsof no great worth. I thought I might have commanded a greater matter at your hands than so; but when I see you stick with me for such a trifle, there is little love when so little a matter can hinder the work of it. A gracious heart will part with all for Christ, and thou wilt part with Christ and his mercy rather than part with a little prosit or pleasure, nay, with a beggarly lust that thy heart takes delight in: the apostle calls it, the labor of love, 1 Thessalonians 1:3. Love is laborious, lays out itself to give content to that which is beloved. Ye are my friends, if ye do whatsoever I command you, john, 15. Thou dost nothing for the Lord, and thy love is very little, or else that which is, is nothing worth in God’s account: look at the practice of Judas so helluh and detestable as not to be named nor remembered amongst men; and the loathsomness that lay in the bottom was this, that he sold the Lord Jesus for thirty pieces of silver; a goodly price, says the prophet, Zechariah 11:12. Turn but the tables, judg thy practice by this pattern, thou sets the Gospel of Christ, and the government of the spirit of Christ at afar lower rate, even the thirtieth part of the price that he set, yea, sel him to satisfy a base lust or humor of thine own heart. It was a just reproach whereby absalon checked the falseness of hushas, who forsook David as he conceived in his distress, and followed his enemy into the camp: is this thy love to thy friend? To leave him thus in the lurch, and do nothing for him in the day of distress. The reproof was sharp and just, so far as reason could reach: but it fals far more justly, far more heavily upon thee; is this thy love to the name of the Lord Jesus that thou should'st slight it? To his law, that thou shouldst despise it, 〈◊〉 it? Is this thy love to his spirit, that thou shouldst grieve it? And that for a trifle, for a twopence, for a booty, for a bargain, which will make thee a beggar when thou hast got all thou canst gain by it; and that when there is no allurement worth the looking afterthat might entice thee, no danger or difficulty that might hinder thee in thy duty and receiving a blessing and comfort therefRomans

The less the thing is, the less care and conscience thou [ 2] expressest for the good of thine own soul. When thou wilt run the hazard of 〈◊〉 happiness for the gaining of a little profit, so many pence in the shilling, so many shillings in the pound; nay, but the giving satisfaction to a lazy, sinful, sensual humor. Alas poor creature, hadst thou no more for thy soul but pence and shillings, a little laziness for thy life and happiness, and salvation, dost thou value thy soul of no greater worth? Our savior in the Gospel sets a higher price upon it, Matthew 16:25:26. What will it profit a man, if he should win the whol world, and lose his own soul, 〈◊〉 what shall he give in exchange for his soul? Q.D. A. Man should be a loser by the gain, and a beggar by the bargain if he had all. And yet deluded creature thou wilt sel thy comfort, the peace of thy conscience, the salvation of thy soul for a thing of naught. The whol world is vanity, nothing, and less than nothing, and thou wilt part with thy happiness for that which is far less than that which is less than nothing. When naaman came to the prophet to be cured of the leprosie of his body, and so to save his natural life, and he was directed and enjoined by the prophet to wash seven times in jordan; he began to take it in distast as a course that was too mean and base for his comfort and cure, are not (says he) the waters of pharpar and damascus better than the waters of jordan? His servants seasonably and wisely check the carelessness of his own safety and recovery; had the prophet commanded thee some great thing, would'st thou not have done it? How much more when he saith, wash and be clean? 2 Kings, 5:12-13. The greatest labor should have been undertaken to preserve thy life, what carelessness is this to neglect the least that may procure thy safety? It's sohere, our sick, sinful, leprous and polluted souls, lies now at hazard ready to perish; had the Lord enjoined us to the heaviest task, things of greatest danger and difficulty to be done and suffered for the safeguard of 〈◊〉souls, would we not, should we not have done them? Parted with a limb for our lives, our lives for our souls? And shall we not be willing to part with the paring of our nails, these poor, empty, lying vanities, for our everlasting happiness? What athiestical carelessness is this? That men should live as if they had no souls to be saved, nor sins to be pardoned, not care to do the least thing that might procure their everlasting good, and greatest welfare.

The less the things 〈◊〉 in which thou givest thyself liberty [ 3] to transgress without any touch or trouble, the greater the wickedness of thy heart. For such a kind of course argues undeniably that thy soul is fully possessed with the sourse of corruption, when it runs out at every chink, runs over upon every occasion, and is 〈◊〉 to the commission of evil. And a man is put beyond all color of reason that may excuse, or any pretense that might lessen it before God or men: it argues the veins are full of blood when the body bleeds in several parts without provocation; it's certain the channel is full, and the stream strong, when it fils each creek, and goes speedily and swiftly when there is no gale stirring. So it's certain, it argues strength of distemper, and sourse of sinful corruption in the soul, when the heart is carried to the commission of evil upon each trifling occasion that is 〈◊〉. The less the thing is that might draw thee, the greater the corruption of thy heart, that like a mighty stream transports thee to the practice; so that there is no reason to be rendred, but only the wretchedness of thy own spirit, why thou fallest into such an evil. When the Lord charged the Israelites with the consideration of his kindnesses, and their departings from him, Judges 2:2. He thus presseth them, why have yedone this? So when this question shall be put to thee, why art thou lazy in thy place? Careless of a command, so easy to be done, so daily before thine eye that thou canst not but attend it? Why dost thou outreach in thy dealings, cheat in thy sellings? Why there is nothing to be alleged but the poisonous impostumes of corruption that break out of thy heart, when there is no temptation without to provoke a man, no bait to entice him, no fear of evil on the one side to force him to sin, to avoid danger; there is no weight of worth in any profit or pleasure by thine own confession, that might justly stir thee, or take thee aside to go against justice, command, conscience, thy own comforts and 〈◊〉: there is nothing but the power of thine own lusts, the perversness of thine own will, the strength and distemper of thine own affections, that 〈◊〉 and hurries thee to the commission of such sins. It was the evidence of the leudness of Israel’s whoredom that did prostitute her self to all lovers without gift, Ezekiel 16:30. How weak is thine heart? The strength of her sinful inclinations was such, that she did not stay til temptation came and surprized her, but she sought temptations before they came, and did prostitute her self to every occasion with eagerness. This also was the guise of them who transgressed for a morsel of bread. As it is in the ballance, when a dram or a grain will fetch up the scales, it 〈◊〉 it fully loaded with the weight that carries it strongly that way. When thine own mouth confesseth the things are of no consequence, nor worthy consideration, no sweet of 〈◊〉 that might delight, there is no price of any commodity that might carry any weight with thy will and affections to cast them that way. It's an argument undeniable, and beyond gainsaying, thy heart is loaded with lufts and corruptions, that so easily cast the balance that way, even the least dram, the least inkling of any occasion that comes in that scale. The less the occasion, the more andstronger thy corruption, and such as cannot be excused, therefore it's usually most severely plagued by the Lord, because there is more sinfulness in an action where there is less provocation, and more heart and affection to it. As it was in the offerings of those that cast into the corban; the Widow that cast in two mites, the text says by our saviors verdict, she cast in more than they all, Luke 21:3. Because there was more heart there, more unfained bounty and liberality, though the money and gift was less: so it is here; there are most noysom corruptions in thy heart, vented upon the least occasion; the thing thou covetest it may be is but two mites, a penny or twopence in the shilling more than is just, when men’s necessities force them to seek supply. But there's a sink of immoderate covetousness in thy heart, that against command and conscience, knowledge and comfort, thou wilt transgress for a trifle. The less the thing is, the easier the command of a governor; the more hellish thy carelessness and perversness that will not attend it, when it is before thy face, and may be performed without any trouble at all. And this is the cause why the Lord most commonly doth most severely punish such a practice, because there was more heart, and so more poison in the sin, when there was less occasion to commit it. So it was in lots wise, Genesis19:26. She looked back from behind him, and she became a pillar of salt. It was but a cast of her countenance, a look of her eye, one would have thought it had been but a little matter; the thing was little and easy, and therefore more easily it might have been discharged, therefore the 〈◊〉 desire was exceeding strong, and the provocation exceeding great, and the 〈◊〉 sharp and remarkable when the command is plain and express, the duty so open before us that it cannot but be discerned, easy and familiar to be 〈◊〉. It's a 〈◊〉 current of corruption and 〈◊〉 impudencie, to sin in the face of a command, and under theeye and check of conscience, therefore our Savior leaves a star as it were, a memorandum upon that part of the story remember lotts wife, beware how you go against an express charge in services which may easily be accomplished, luke. 7:32. 〈◊〉 like you may see numb. 15:31:32. In the man that gathered sticks upon the sabboth, look we at the thing itself, what can any man imagine of less moment, and smaller consequence, to gather a few sticks, he was alone, he entised no man to the like evil, and it should seem not in so open a place, for they found him, but if you look into the foregoing verse its a special instance of one that should sin presumptuously, there is most of the venom and poison of a man’s heart in such a practice.

We have now done with the first sort of those pretenses wherby our carnal reason would beat back the evidence of the truth, and cast in some foggs and mists some forged cavills, which might cloud and eclipse the the full discovery of the authority of the truth, that so the filth of sin might never be discerned, nor the heart consequently affected therewith as it should and here Satan useth all the subtlety and policy that lies within the compass of his power. For he knows full well if he dash the work of the truth in the very entrance and beginning of it, he will then keep it from ever coming to perfection. If the strong man can keep his door shut, he must needs keep all his substance and his house safe also, and herein answerable lies the primitive and chief work of the Holy Spirit he is sent of purpose to convince the world of fin, to silence all flesh and to captivate every thought; and therefore we have labored to chase away those 〈◊〉, to 〈◊〉 those clouds and fogges, which darkned the shining of the truth of the gospel; when the sinner cannot but see the evil and danger of sin, which is now so evident it cannot be denied.

The second sort of cavils is here. He cannot but*confess the danger, yet he vainly hopes he can prevent itand that further quiets him and encourageth him in his sinful course, the hope of escape; the 〈◊〉 of carnal reason in this kind are four: either God will not regard it; or if he do, 〈◊〉 he will not require it, and call to an account; or if that, he can satisfy for it; or if none of these, the Lord will not be rigorous but he will abate it.

Al these pleas issue from the atheism, of the heart of the sons of men, wherby they neither know God nor themselves; we shall persue them in, their places and order, but briefly.

Such is the deluded folly of men’s minds, that they [ 1] confine the almighty to their compass, and therefore sottishly conceive that the Lord is so attent to the great affayres of heaven and the place of his holiness, and the glory of his own name, that he looks not after the things here below nor regards the carriages of the sons of men, that creep up and down like so many poor ants upon the face of the earth. So that either the Lord hath covered himself in thick clouds, and retired himself to the 〈◊〉 of his glory that he cannot see or else he attends matters of greater moment and consequence to order in his infinite wisdom, and therefore lays these aside without any regard. And if once this forgery finds entertainment it sets open a gap to any kind of profaneness, makes men careless and fEarlss what they do because God regards not what is don, 2 Peter 3:1:2. So those scorners which walk after their own lusts, saying where is the promise of his coming, for since the fathers fell a sleep all things continue as they were from the beginning of the creation,〈◊〉 Ye not see how men provoke God and prosper? And hath it not been so in all ages, 〈◊〉 wicked and ungodly continue in sinful courses and yet succeed according to their own content. It was so in the former ages, it went best with the worst men, it is so in this, and will be so to the end. The Lord looks not after the mean occasions of men upon earthfinds himself employment in the affayres of heaven; it matters not what the desert of our sins be, we shall never feel what they do deserve; so those rulers, amos 7. They put away the evil day far from them, and then they cause the seat of violence to come near,〈◊〉. 73:10:11. Those blasphemers who set their mouths against heaven and their tongue walks through the midst of the earth, and they say how doth God know this? And is there knowledge in the most high? Upon this ground it is that they let loose themselves in the fEarlss pursuit of 〈◊〉 loathsome abominations, then said he unto me (the angel of the Lord of hosts) the iniquity of the house of Israel and Judah is exceeding great, the land is full of blood, and the city full of perversness; for they say the Lord hath forsaken the earth the Lord seeth not Ezekiel 9:9. For since here we must learn to chase out and keep out such imaginations, by setting up the light of the truth in our minds and listening wholly thereunto. So the psalmist shows the cause, and applies the cure, Psalm 94:8. Understand ye brutish among the people and ye fools when will ye be wise. He that plantd the ear shall not he hear; he that formed the eye shall not he see? Yea the Lord professeth to take notice of these men’s ways in an especial manner, and to make privy search after them, zEphesians 1:12. He will searchjerusalem with candles and visit such as sit upon their lees and say who sees us, you shall find he knows both good and evil and he will work both as a reward to such as deserve. This job felt by experience Job, 14 16. For now thou numbrest my steps, dost thou not watch our my sins, my transgression 〈◊〉 sealed up in a bag. And thou shalt find it so, the Lord will follow thee step by step; and track and trace thee in all thy wanderings and keeps an account of all thy sins sealed up as it were in bags.

But if the Lord doth see and observe all our evils yet [ 2] he is patient and will pass them by, and put up thosemany 〈◊〉, being pitiful and compassionate to poor creatures, knowing they be but dust.

True it is the Lord out of his long sufferance, wil* bear long with the base dealings of the sons of men, yet out of the purity and holiness of his nature he cannot but bring them to account and trial for all the swervings of their lives, psal, 50:18. Thus the secure sinner counted the Lord’s patience a kind of connivence, and allowance of him in ungodly ways I held my tongue and thou thoughtest wickedly that I was such a one as thy self, that God could wink at wickedness, look aside at the slips and swervings of the ungodly, and suffer them to go away with it; but all in vain, for I will reprove thee, and set thy sins in order before thee, consider this Ye that forget God:so likewise in Ecclesiastes 11:9. rejoice O yong man in thy youth and let thy heart cheer thee in the ways of thy youth, and walk in the sight of thine eyes but know thou that for all these 〈◊〉 thou shalt come to judgment, the Lord will arrest thee for the wrong done to his holiness, and follow the suit against thy soul for all thy injurious dealings, and he himself will come in against thee as a swift witness; if thy conscience condemn thee God himself is greater than thy conscience and he knows all things, and will bring to light the hidden things of darkness and will make manifest the counsels of the heart. When all those dunghil stains of adulterous lusts, and malicious, envious and covetous desires, shall be laid open to the view of the sun, all those swarmes of foolish and wicked imaginations, shall be then discovered, its better therefore that thou shouldst see them now, in the day of grace: better thou shouldst have them now discovered to thy conscience for thy humiliation, then at the Day of Judgment for thy confusion.

But if the Lord will require all, then I hope I may [ 3] use means to satisfy for al, when my day beginns to decline, and my sun to set, and my glass is run, wheni am dropping down to the grave, and groaning upon my sick bed. I will then betake myself to my prayers and tears and repentance for my sins, I will sorrow for my sins, seek unto God for mercy, I will repent and reform the evil of my ways, and the Lord will remove the plague of them.

In thy declining days wilt thou do this? Oh deluded* creature, who knows but this day or before thou hast read over this book the Lord may take away thy soul, who knows whether thou shalt have time to seek, or a heart to seek, or God will accept of thee when thou seekest.

Whether a time or no. Whether the date of God’s [ 1] bounty, the day of grace and period of God’s patience, be come to an end. When thou hast abused 〈◊〉 many opportunities, whether ever he will give thee leave or time once to look out for 〈◊〉, when thy tongue shall be faultring in thy mouth and thy eyes fallen in thy head, 〈◊〉 heart sink and dy within thy bosom, not able to sigh out one desire, and the Lord snatch thee out of the land of the living before thou canst see or consider whithere thou art going luke. 19:41:42. If thou hadst known at least in this thy day, the things that belong to thy peace but now they are hidden from thine eyes, the things of their peace were before their eyes, and yet were hid from their eyes Revelation 2:21:23. I gave her day to repent, but shee repented not, therefore I will cast her in to a bed and 〈◊〉 her children with death. Shee had no more days of repentance but of ruine, shee was cast into a bed of sorrow and had not time to pour out her prayers.

If thou hast time, who knows that God will give thee [ 2] a heart, to seek for mercy or sue for grace; it's true God may help thee, but it's as true God may harden thee, he may humble thee and he may 〈◊〉 thee, and it's most likely he wil, thou which hast refused to hear, he will refuse to help, Ezekiel 24:13. I would have purged 〈◊〉 and thou wouldst not be purged thou shalt neverbe purged more, Jeremiah 51:9. We would have cured Babylon but she would not be cured, leave her then, leave them to the blindness of their 〈◊〉 that would not be enlightened, leave them to the hardness of their hearts that would not be converted; he will not always strive who hath stood so long and knocked so often, thou shalt see him no more quickening, awing, affecting of thee.

Or if thou hast a heart to seek in thy manner, who knows [ 3] whether God will accept it or no? Thou wouldst not regard his 〈◊〉 and 〈◊〉, and he will not respect thy prayers and 〈◊〉, Proverbs 1:28. Then shall they call but I will not answer they shall seek me early but they shall not find me; hebr. 12:17. Esau found no place of repentance though he sought it carefully with tears; nay he may send thee as he did the israelits to the idols of thy heart, Jeremiah 2:28. But where are thy God’s that thou hast made? Let them arise and save 〈◊〉

But lastly if I cannot satisfy for my evils, yet out [ 4] of his bounty and mercy he may abate me of the plagues the mercies of God are great, and his compassions large, and thus the mercies of God who were provided to bring men from their corruptions to 〈◊〉, through the abuse of carnal hearts become means to make them secure in their dregs, deuter. 29:19. When all the plagues were threatened, yet they bless themselves and say, I shall have peace though I walk in the imaginations of my evil heart. So they in isaiah. Made a covenant with death and hell.

The sin against mercy is one of the greatest sins that ever* thou committest. Thou turnest the grace of God into 〈◊〉, jude 4. And such are ordained of ould unto condemnation; thou despisest mercy and abusest it, thou shalt therefore be condemned by mercy not saved by it. God must not be just and so not God, if he save thee without satisfaction to his justice, the Lord cannot wrong himself to relieve thee, dishonor himselfto deliver thee, Exodus 34:7. He will by no means celar the guilty, its one of his names and himself, and he cannot deny himself, and if his justice be not satisfyed thy plagues cannot be abated.

If a carnal man sees he cannot prevent the danger of*sin, then he says I will bear it, if I be damned I will suffer it as I may if it come to the 〈◊〉. Let me have my sins though the Devil have my soul, let me have the sweet of the pleasures of sin in this world though I never see the face of God in glory, this is a most forlorn and divellish resolution.

But dost thou know what thou sayst? True thou* shalt bear thy damnation, but thou art never able to bear it without breaking under it, being helpless and hopeless forever. O woe to thee that ever thou wert born! O poor creature! If I should cease speaking and all of us join together in weeping and lamenting thy condition it were the best course; it is impossible thou shouldest ever bear God’s wrath. Let these three things be considered.

Judg the lion by the paw, judg the torments of hel by [ 1] some little beginnings of it, and the dregs of God’s vengeance by some little sips of it, and judg how unable thou art to bear the whol, by thy inability to bear a little of it in this life, in terror of conscience as the wise man says, a wounded spirit who can bear? When God lays the flashes of hell fire upon thy soul thou canst not endure it. Whatsoever a man can inflict upon a poor wretch may be born, but when the almighty comes in battle array against a poor soul how can he undergo it? Wittness the saints that felt it, as also the wicked themselves who have had some beginnings of hell in their 〈◊〉; when the Lord hath let in horror into the soul of a poor sinner, how is he transported with an insupportable burthen, when it is day he wisheth it were night, and when it is night, he wisheth it were day, all the freinds in the world cannot comfort him, nay manyhave sought to hang themselves, to do anything rather than to suffer a little of the vengeance of the almighty, and one man is roaring and yelling, as if he were now in hell already and admits of no comfort; if the drops be so heavy, what will the whol sea of gods. Vengeance be? If he cannot bear the one, how can he bear the other?

Consider thine own strength, and compare it with [ 2] all the strength of the creatures; and so if all the creatures be not able to bear the wrath of the almighty, as job says, Job, 6:12. Is my strength the strength of stones, or is my flesh as brass, that must bear thy wrath? As if he had said, it must be a stone or brass that must bear thy wrath. Though thou wert as strong as brass or stones, thou could'st not bear it: when the mountains tremble at the wrath of the Lord, shall a poor worm or bubble and shadow endure it?

Conceive thus much, if all the diseases in the world did seize upon one man, and if all the torments that all the tyrants in the world could devise, were cast upon him; and if all the creatures in heaven and earth did conspire the destruction of this man, and if all the devils in hell did labor to inflict punishment upon him, you would think this man to be in a miserable case, and yet all this is but a beam of God’s indignation. If the beams of his wrath be so hot, what is the full sun of his wrath, when it shall seize upon the soul of a sinful creature in full measure?

Nay, if yet thou thinkest to lift up thyself above all [ 3] creatures, and to bear more than they all, then set before thine eyes the sufferings of our Lord Jesus Christ, he that creates the heavens, and upholds the whol frame thereof; when the wrath of God came upon him only as a surety, he cries out with his eyes full of tears, and his heart full of sorrow, and the heavens full of lamentation, my God, my God, why hast thou forsaken me? Matthew 27:46. Oh thou poor creature, if thou hastthe heart of a man, gird up the loyns of thy mind, and see what thou canst do: dost thou think to bear that which the Lord Jesus could not bear without so much sorrow? Yet he did endure it without any sin or weakness. He had three sips of the cup, and every one of them did sink his soul; and art thou, a poor sinful wretch, able to bear the wrath of God for ever?

Yield unto the evidence of the truth thus 〈◊〉,*beyond all opposition and gainsaying, and sit down in silence under the authority of it, and let it settle upon thy soul; neither question it any more, nor hear anything against it, when it hath been heard formerly so fully scanned and determined upon such undeniable grounds. Shut the door against the appearance of any sinful shifts, admit no conference with carnal reason any further; say, that coast is cleer, that case is concluded; my corrupt heart hath had a full hearing.

All the cavils and devices that ever the policy of hel could coyn, or the falseness and deceitfulness of my own heart could 〈◊〉 or frame, have been alleadged, followed, and pressed to the utmost, they have been answered and confuted, and the definitive sentence is past against mine own soul, by the full consent of my own apprehension; I yield the day, I confess the case, I hold up my hand and plead guilty: these are my sins, they are so hainous, so dangerous, I could never have conceived, I could never believe it before, but now I yield and confess it freely; these are the abominations that I have committed, it's hel that I have deserved; I am an undone man, a poor forlorn damned creature; this is my 〈◊〉, I cannot prevent it, nor can I bear it, I do not now question it: awake with this in the morning, sit down with this at the table, walk with this all the day long, and let this truth rest with thee, when thou betakest thyself to rest, and it will over-power and affect thy heart: so job when his heart came off kindly in agodly remorse for his transgressions, he suffers the 〈◊〉 of his condition to lodg and stay with him, he lies under it, and looks at nothing else, Job, 7:20. What shall I do unto thee, O thou preserver of men, I have sinned; q.d. I have no arguments to alleadge, no excuses to make, I can say nothing, nor do nothing in mine own defence; only I must say I have sinned, thou art the preserver of men, and unless thou succor me, I must perish, I cannot preserve my self: if the corrosive be never so keen, the salve never so searching and operative, yea, though it were applied to the rawness of the sore, the very proper place for it's work, if ye stirr it continually, now take it off, then lay it on; it will never work effectually, 〈◊〉 throughly, or kindly heal the wound; but you must bind it on, let it stay upon the place by the space of so many hours, then you shall find the proper and powerful operation thereof. So it is with the sovereign and convicting truths of Christ, when all cavils have been answered, and all the pleas which a man’s self-deceiving heart hath put in, have been removed; so that the truth finds passage to the conscience, and is applied aright unto the soul; unless it settle there by a silent subjection unto the strength of it, and admit no further questioning nor debating when the cause is determined by undeniable evidence, it never works kindly, nor prevails 〈◊〉 effectually as otherwise it would. It's 〈◊〉 policy and practice he daily attends; when Scriptures are so pregnant, and arguments come in with such strength that no carnal pretenses can stand before them, though he retires for the present, and seems to leave the cause; yet upon the next occasion, when any advantage is presented, he brings about the business again, and follows the temptation afresh, and puts in some pretense, while he questions the truth he hinders the operation of it for the while, while we are parlying and disputing what we should do, we omit so long to do what we ought, and unfit ourselves to dowhat we intend and are resolved of formerly. Therefore when all cavils have been silenced, let not these brablers appear again, nor suffer them to renew their suits and 〈◊〉 any more, but cast them out of consideration (as we do use to cast bils and barreters out of the court when the causes have been heard) settle the heart under the sentence of the truth, and let it sit down there; hear nothing against the determination of the Word, but out of the word; and then it's certain that determination will never alter before thy condition alter. Give thy soul for gone really according to the righteous judgment of the truth, and stop all passages that no carnal reason may come to the speech of thy soul, or pretend any way of rescue, and you will presently perceive, it will break kindly under the blow, or else look out for relief elswhere. Go aside then and parley with thy spirit, and say, the Word upon serious search and examination hath determined it, my conscience confesseth it, and I now see the loathsomness of my sin, and wretchedness of myself and condition, I go up and down the world as a condemned creature whose doom is past, and look daily for the day and hour of execution, that death consume my days, my body drop down to the dust, and my sinful, proud, polluted soul be dragged down into hel amongst the devils; to avoid it, is impossible; to bear it, is intollerable; woe to my soul that thus I have sinned, and who shal, who can deliver from this sin, and this death? Talk not, trouble not me with dispute what my sin and my condition is, but oh, help me out of it, if it maybe. And it's certain, if thy soul abide here, it will sink under unsupportable sorrow, and soak itself in it, for this will take away the sight and sweetness of anything that may refresh and support the wounded soul, because he will see his sins in the bitterness and venom of them, wherever he is, and what ever he doth, and as that which poisons all the best of the comforts of this life. He sees his sin in his prosperity, which is butthe fatting of him for the slaughter. He sees his sin in his honor, he is advanced the higher that his downfall may be the more miserable. God fils his belly with his hid treasures of this world, that he may treasure up wrath against the day of wrath. As it is with 〈◊〉, if it pass through the fire only, it hardly warms it; but if it lie under the blowing of the sire, it will melt it. When we take away carnal shifts, and bring the soul to the sight of sin, we put it into the fire, but that only warms it a little; but when it sits down under the sentence, it's then under the furnace, and that will melt it. Thus our iniquities are said to lay hold of a man, Psalm 40:12. When we are under the sentence which the Word passeth upon our sin, we are then under the reach of our sins, and they then lay hold of us, and that will cau e that we shall not be able to lookup.

All those truths that we shall hear publicly dispensed* out of the Word, or we shall privately read in it, which concerns our corruption of which we stand guilty, or that condition into which we are brought by reason of our sin;we must take them home to ourselves, as the special portion the Lord hath appointed unto us in particular, and we must make particular application of them in a peculiar manner unto ourselves; for by this means there is more light without, whereby our sins and estates are more fully discovered, more eye-salve and spiritual sight conveyed to our minds, whereby the eye of our understanding is more cleerly enlightened to see our sins, and our misery in them. He that joins many fires together, they will not only warm him, but scorch him if he stand near them. So it is with the Word which is a fire, the joint testimony of so many Scriptures, or so many 〈◊〉 admonitions taken and applied neer, as those which attend our particular, they will not only warm and affect the heart a little slightly, but scorch a man’s conscience with the terror, as well ascleer a man’s apprehension with the light; that is one thing in the 1 Corinthians 14:24. The simple ideot when he comes before God in the assembly, and the Word is published and seconded; the text 〈◊〉, he is judged of all, and condemned of all, and so the thoughts of his heart are made man fest, and 〈◊〉 falls down, and says, these sins are mine, I have committed them; all these plagues, and threatenings, and judgments are mine, I have deserved the Lord should lay them upon me; all this guilt belongs to me, how shall I answer it, or be able to undergo it? All these thus taken home by spiritual application, become as so many weights added to the burden, which makes it unsupportable. Look as it is in chyrurgery, it's not enough to have the salve, and apply it, yea, and bind it also; but it must be 〈◊〉 renewed, and so quickened, and then it will work 〈◊〉, and marvelous forcibly. So it is when by our own conviction, and the dispensation of the ministry, the light of our apprehension is made more cleer by the instruction of the Word, the strength of our own conviction established by the conviction of the Word, we apply afresh, follow them, and fasten them afresh upon our souls, and that makes them prevail more effectually than before, like a fresh gale, it makes us go faster on the way we intended.

Make and keep the evil of sin really present in thine*apprehension; and that's the last way to see the vileness of it, and find the venom of it in its greatest efficacy. It was the observation of the natural phylosophers, and experience and reason gives in approbation of the course; the neerer we bring an object of evil to our view, the more it affects and stirs the heart of him that beholds, when they would terrify a malefactor, and wrest out a confession of truth, they 〈◊〉 the gibbets and instruments of death that be prepared, set him upon the rack, make him ascend the ladder, that the neerness of the evil now approaching may strike terror,and fasten fear and dread upon his soul; deal thou so with thine own heart for thy spiritual good. See the evil of sin in the execution of it upon others, and set them before thine eyes, and act it also upon thyself by a through consideration of thine own course.

Set the evil of sin before thine eyes in the execution [ 1] of it upon others. This was the advice the Lord gives to the rebellious and unbelieving Jews 〈◊〉 he would have them sensible of the danger of their own 〈◊〉, he sends them to see the ruin that sin hath 〈◊〉, the havock it hath wrought in the places of greatest renown, persons of greatest respect for their 〈◊〉 and account before God and men, Jeremiah 7:12. Go now unto my place, which was in shiloh, where I set my name at the first, and see what I have done to it, for the wickedness of my people Israel. Though that was the place of my worship, where in my name and honor was great, and therefore might in reason be preserved; they the people of my choice and 〈◊〉 ones, and therefore might expect pity and commiseration, yet were destroyed and laid wast without remedy, and recovery. So will I do to this house which is called by my name, in which you trust, and unto the place which I gave unto you and your fathers, as I have done unto shiloh. So also when he would make them see the loathsomness of their unnatural departing away from him to other gods, he sends them to other nations, that they may convince and condemn them for their course, so contrary to reason, and the very carriage of the heathen, Jeremiah 2:10. Pass over to the 〈◊〉 of kittim, and send untokedar, and so forth. Not that they should make a journey thither by their bodily presence, but send their thoughts afar off, and in serious consideration present those evils really to their own view, see what sin hath done to others, and be persuaded it will bring the like evil upon their own souls. Let me so speak to thee, and do thou so practice. Go thou hard-hearted sinner to the Red Sea, and hear therepharaoh belching out his blasphemy against the Lord, who is jehovah? I know not Jehovah, nor will I let 〈◊〉 go: see there the wheels of his chariots taken off, and he and his Egyptians crying and flying, let us fly from the face of Israel, for the Lord fighteth for them. See them drowning and dying, and their dead carkasses cast upon the shore. This is the hideous and direful destruction that hardness of heart hath wrought. Go thou rebellious sinner into the wilderness into the tents of corah, dathan, and abiram: see them rising up against the Lord and his officers, and reproaching their persons and proceedings, ye take too much upon you ye sons of levi, seeing all the congregation are holy, numb. 16:4. Stay but a while, and see them standing in their tent doors, they and theirs, and see presently the earth opening and swallowing up them, and all that appertained unto them; they went down alive to the pit, 〈◊〉 to hel: and hear all Israel flying at the cry of them, lest the earth swallow us up also. See the others that offered incense burning in the 〈◊〉; and see what rebellion against God his officers and ordinances works. Go thou proud hearted wretch to Babylon, see Nebuchadnezzar walking and vaunting himself upon the top of the turret; 〈◊〉 wildering amongst the beasts of the field; and from thence pass on to the palace of herod: see him set upon his throne venting his venom against the dear servants of the Lord, and the people crying, the voice of God, and not of man, acts, 12:22. He taking the honor to himself in his heart, and not giving it to God: follow him thence into his chamber, and see him breathing out his heart upon the bed of sorrow, the lice eating out his 〈◊〉. Go thou covetous earthly-minded 〈◊〉 to Jerusalem unto judas; hear him there plotting and bargaining with the scribes and Pharisees, 〈◊〉 the Lord Jesus, the Lord of 〈◊〉 for thirty pieces of silver; see him 〈◊〉 and 〈◊〉〈◊〉 money, and so betraying hismaster: follow him thence into the high-priests hall, see his pale face, his ghastly looks, and shaking hands; hear him yelling out of the horror of his heart, I have sinned, Matthew 27:3-4. See him flinging his money away; and follow him thence, and behold him putting the 〈◊〉 about his neck, sighing out, the blood of Jesus, the innocent blood, the blood of Jesus; let me not be, rather than be thus miserable and with that he 〈◊〉 himself head-long, and his bowels gush out, and his soul departs out of his body, and the devils they lay hold upon it: send thy thoughts post to hell after him; hear him there cursing the day that ever he was born, the head that plotted it, the heart that desired it, the scribes and 〈◊〉 that consented, and gave it, and the tongue that said; hail master. Behold what desperate evils 〈◊〉 will drive a man unto, and what unfferable desolation it draws with it.

As thou seest the execution of the evil upon others [ 2] so act upon thyself by present consideration; danger and death when they are at hand and in present expectation they put men upon real expressions, when they see 〈◊〉must dy, and they must come to answer, sins will appear as they are, and they must suffer what they do deserve, there is no shift then, their hearts and hopes shake and sink; act therefore thine own death and thine own judgment, and bring in a real account of thy condition by daily and real consideration, die daily, and drag thy heart to the trial of God’s tribunal, see what thou canst make of it now, that thou mayest know what to expect then; go apart, and keep assises or at least sessions with thyself I see my sins and my condition, let me see how I can give an account for them and how I can answer to the Lord and his law, or how I can bear that which follows; first or last I must come to trial, let me 〈◊〉 up myself before-hand to it. Suppose 〈◊〉, I heard the last 〈◊〉 blow, arise ye dead and come to judgment,〈◊〉 I saw Christ coming inthe clouds with thousands, suppose I beheld the thrones set and the Lord Jesus summoning all flesh; when the books shall be opened, and all hidden things brought to light, when the wicked shall not be able to lift up their 〈◊〉but cal to the mountains to cover them, they are not able to abide the trial, and therefore cannot endure the terror of the lamb; thou canst not but say those are thy sins of which thou never yet repentedst, that thy curse and condemnation is such as thou art not able to avoid, thou canst not answer for the one, nor bear the other; therefore bring it up to this conclusion let me not rest in this condition now that the Word and my conscience tells me I shall never find comfort therein at that day.

Let me now draw towards a conclusion by setting on the exhortation with two or three motives.

And first consider the danger of the mistake herein, to* miss here is to miscarry forever in the great work of our conversion, without any possibility of recovery or redress; if God never let a man see his evil its certain he never recovers him out of it. When he will prepare a people for destruction and cut out a people on purpose for confusion, and make them ripe for plagues he takes this course, Isaiah 6. Go thy ways and make the eyes of this people dim and their ears heavie that in seeing they may see and not perceive, hearing they may hear and not understand, least they should be converted and I should heal 〈◊〉, keep them there and they be safe enough from ever receiving any saving good. So our Savior Matthew 6:21:22. The light of the body is the eye if the light within thee be darkness how great is that 〈◊〉 the whol 〈◊〉 is so; a wound here is never 〈◊〉 there is no hope of any good coming to a soul 〈◊〉 up in 〈◊〉 it's made a character, a brand that 〈◊〉〈◊〉 upon such as be reprobates Matthew 13:13. To you 〈◊〉〈◊〉〈◊〉〈◊〉 the mysteries of the kingdom, but to 〈◊〉 in 〈◊〉 that seeing they might see and not understand.if there be but one gate to come into the way miss that and you miss the way so here, therefore when men are but one step betewen them and destruction they are thus discovered Matthew 24:37. They eat, they drank, they married and knew nothing until the flood 〈◊〉 and destroyed them al, as in a town where there is but one entrance or passage, block up that, there 〈◊〉〈◊〉 coming in, no going out, and 〈◊〉 no 〈◊〉 of relief. They go not out to seek any, none come in to bring any 〈◊〉, so here when the mind is blinded, there is no 〈◊〉 of the coming in of any good or for 〈◊〉〈◊〉 receive 〈◊〉, the passage of grace and of mercy is wholly blocked up, therefore our Savior is said to come to 〈◊〉〈◊〉 one 〈◊〉 ou by turning of you from your 〈◊〉, therefore you must see them before you turn from them, no seeing, no turning, no blessing. Acts. 3:26.

It is the easiest way of all other; it easeth a man of [ 2] that last reckoning, and arrerages to come; a seasenable and timely discovery of sin makes a man 〈◊〉 occasions of evil and prevent them, it sets up a fear in the heart and stops a man that he dare not adventure to commit them. He that walks in darkness knows not whither he goes and therefore must needs go to ruin, he lies open to all evil that comes, he discerns it not, he will do any evil be it never so loathsom, he perceives no such evil, he takes sour for sweet, poison for 〈◊〉 and preservatiues, and swallowes down anything though death be in it, John 16:2. They shall think they do God good service when they〈◊〉 you; and says Paul I was a persecuter blasphemous and injurious and through ignorance I did all this 1. Timothy 1:13. The kingdom of Satan is the kingdom of darkness; while he keeps men in ignorance and hoodwinked he can carry them whither he wil; when the light of the Gospel is once 〈◊〉 up his juridiction fals to the ground, nor can he prevail as before; it was a good womans speech 〈◊〉 desireing that her children might be instructed 〈◊〉 catechised thattheir reckoning might be less and their account more easy than hers, having lived in ignorance, children under parents, and servants trayned up under good masters that show them the evils of their ways and keeps them and affrights from them, they come on so easily to Christ, and are carried so gently that they know not what terror means, timely conviction keeps them from the pollutions of the world.

Lastly it is the safest and surest way. See our sins [ 3] we must first or last either here to our humiliation or herafter to our confusion; and we had better see them by the light of the Gospel while we are within sight of 〈◊〉 that we may be relieved, than to see them by the 〈◊〉 of hell when there is no remedy. If the eye be 〈◊〉 the whol body is full of light Matthew 6:22. If we would judg ourselves we shall not be judged of the Lord 1. Cor 11:31. Who would not now be convinced that he may then be acquitted see his sins now for his humiliation, that he may never have them then laid to his charge, Jeremiah 50:20. In those days and at that time saith the Lord the iniquity of Israel shall be sought for, and there shall be none, and the sins of Judah, and they shall not be found, for I will pardon their iniquities and will remember their sins no more. How should this encourage thee to seek out for thy sins now, to search thy heart and to look into thy life, when as indeed if thou dost so see thy sins as to sorrow for them and by this sight and sorrow thou be driven to a Savior, thy sins may be sought for but they shall be found no more.

When they heard this.

The description of contrition stood of two parts wherby the nature of the work was especially discoverd.

Partly in the causes of it,

 Sight of sin,

 Sorrow for sin.

Effects of it,

 〈◊〉 of sin.

 Sequestration from sin.

Concerning the sight of sin so far as it serves our turn in a true conviction of it, in that they stood here as accused by Peter and condemned in their own consciences as guilty of no less than the blood of Jesus, we have already spoken.

The second thing in the text to be considered is the means how this was wrought. And these are two.

The first, is a particular application of their special corruption, the apostle doth not hover in the general and shoot at rovers, but comes close to them, chargeth them expressly in a special manner, and lets fly in the very faces of them, this Jesus whom Ye have 〈◊〉, he names not, he blames not any other, he says not Judas was a wretch that betrayed him, the soldiers cruel that took him, pilate base and fearful and 〈◊〉 that condemned him, no this is the Jesus and you are the men that have committed this villany, a person could not be more innocent, a practice more bloody, you are men that stand guilty of this horrible abomination of crucifying the Lord of glory.the doctrinee from hence is this.

A plain and particular application of special*sins by the ministry of the Word is a special means to bring the soul to a sight of, and sorrow for them.

Plain application and powerful conviction 〈◊〉 together.let the house of Israel know that God hath made him lord and Christ whom ye have crucifyed; you are the men I mean, this is your sin I mention. Thus our Savior the great prophet of his church, who spake as never man spake and best knew how to deal with deceitful hearts, he layeth his finger upon the sore, and mark how he pincheth with particulars, as his ordinary manner of dispensation was to the churches; Revelation 3:2. I know thy works, thou hast a name to be alive but thou art dead. I say thou art hypocritical, and I know what I say, and I tell thee openly what I know, thou hast a form of profession but thou hast no heart nor life nor power of religion in thy course; he that could not err in what he did teach, he teacheth what ministers should do in their dispēnsation; and there was nothing more usual with our Savior, then to point out particular sins and sinners; woe be to you scribes, Pharisees, hypocrites. Matthew 23. And therefore he doth not closly and covertly as it were give a kind of intimation, afar off what he would, and leaves 〈◊〉 to pick and search out his meaning; but tells them their own in English as we say: plucks them out by the pole goes not behind the door to tell men their faults, but gives in testimony against their sin and that to their teeth; luke. 16:15. When the Pharisees in an impudent manner, began to mock at him, he lets fly point blanck, you are they that justefy yourselves but the Lord knows your hearts; yea it was the charge he gives to all his prophets, when they were to deal with the Jews and to dispense his counsels unto them, Hosea 2:1:2. Plead with your mother plead, tell her she is not my wife. [plead] is a law term, cal her by name, summon her into the court of conscience, follow the suit against her lay the charge and plead the acton against her particular sins. Thus stephen acts. 7:51. Ye stiff-necked and hard hearted, Ye have always resisted the Holy Spirit, as your fathers did so do yee. Sothe apostle frequently acts, 4:10:11. Be it known to you and to all the people of Israel, that in the name of Jesus and so forth. Whom ye have crucifyed, this is the stone refused by you builders, you are the men, and this is your evil.

The reasons shall be touched in a word.

The place and duty of a minister requires this, who* hath a special charge, and therefore should have a particular care to foresee, and so to prevent the particular and special evils, which he perceives to blemish the Christian course, and endanger the spiritual comforts of the people under his guidance and of whose safety he must give an account; and this will not be done unless a man single out the persons and set home their sins in special. The steward is not only to know 〈◊〉 several conditions of the persons in the family but to provide a portion suitable for each, if ever the safety of the whol be provided for; and the cordials for the weak, milk for the little ones, and stronger meat for those who are of able strength; the skil of the Physician and the Only way to cure a settled and inward distemper as the dropsy or falling sickness, is not to give the patient an ordinary purge, a common receit; that every quack-salver will do and do no good at al; but he must have that wisdom to hit the humor, and to provide ingredients that will suit the temper of the party and the 〈◊〉 nature of the disease; so it is the part of a skillful minnister to hit the humor of the heart of a sinner, to make a receipt on purpose to meet 〈◊〉 the particular distemper such as will work upon, or sluggishness pride hypocrisy, perversness and as the medicine doth upon the spleen or choller, and so the Lord to the prophet Ezekiel 16:2. Cause the house of Israel to know their abominations; the sedulous shepherd who indeed would provide for the wellfare of his sheep, its not enough that by common survey he casts his eye upon them, but he must pen them, and handle them, search them and 〈◊〉them, 〈◊〉 to their several ayls, and such maladies unto which they are subject. So a faithful minister must 〈◊〉 with poor sinners, as with the sheep commended to 〈◊〉 care and custody; he must find them in their particular evils, and follow them with application of special helps.

The necessity of sinners requires this: for this manner* of the delivery of the truth, it awakens and stirs up the mind and heart of the hearer to a more serious attention to that which is spoken, and settles the heart upon a more through consideration of himself and his ways; unto both which the soul of a sinner rocked as it were asleep in the security of a sinful course, is loth to come; not willing to hear anything that would trouble him in his sins, and very ready to lay aside the consideration of that he hears in that behalf. Whereas particular application provokes to the practice of both, calls a man by name as it were, that he must come to his answer; he cannot avoid it, it will not suffer him to make an escape before he give in his answer: this flings in the light so full into men’s faces that it forceth them to look about them. General truths generally do little good. That which is spoken to all, is spoken to none at al. No man heeds more than needs he must to such things he hath little heart unto, or takes little delight in. An inditement or attachment without a name, read, published, and proclaimed in the face of the world, no man is either troubled at it, or reclaimed by it; but when the name is recorded, and the man challenged, it makes him bethink himself how to get a surety, or pay the debt, or prevent the danger. So is it with a general reproof, no man will own it, and therefore no man reforms by it, or is forced to seek out. Thus nicodemus never left cavilling before the Lord came home to his own person, and touched him to the quick, john, 3:10.art thou a master in Israel, and knowest thou not these things? See and be ashamed; a master not to know that which ascholler might and should. It's not enough that we be stirring in the house, and people be up, but we must knock at men’s doors, bring a candle to their bed-sides, and pinch the sluggard, and then if he have any life he will stir. While the ministers of the Lord are preaching and publishing the mind and counsel of God in the assemblies, there is some stirring in God’s house, but yet the secure person sits and sleeps on the stool as the sluggard in his bed, unless some special application pinch him 〈◊〉 the quick: then he begins to look up, and ask who is there? So it was with David, thou art the man did prevail more with him than all the 〈◊〉, 2 Samuel 12. As the noise of a piece afar off makes the fowl listen, but one scattered shot that fals upon the wing or leg makes them cry and stir. All the common discourse came not near David, but thou art the man; three words like three smal shot awakened him with a witness.

The nature of the Word calls for this manner of dispensation*as that which suits and serves best for the end and work of it. It makes it hit sooner, and pierce more deeply and prevailingly into the heart: the speech of the minister and his words are like darts and arrows, the right and particular applying them is the level carriage of them to the heart, and so they hit unavoidably, and fasten strongly thereupon. General discourses are like arrows shot a cock-height at all adventures without aim, and so without success or special profit, or powerful work upon the hearer; men come and go away not touched, not troubled, not affected with anything. The Word is compared to a sword, the explication is like the drawing of it. So the truth in the naked nature and virtue of it comes to be 〈◊〉; but the flourishing of the sword will never do the deed. But he that handles it suitable to the end and work of it, he must follow the blow if he purpose to force his enemy either to 〈◊〉 or yield. So it is with the truth: down-rightblows puts somtimes the most cunning fencer past his sence; so 〈◊〉 cunning hypocrites beyond all their shifts. See how the woman of Samaria, john, 4:18-19. Put off our savior with fond cavils, sawcy and contemptuous speeches, until our savior met with her in particular, go call 〈◊〉 husband, she answers, I have no husband; our savior comes within her, thou hast had five husbands, and he whom now thou hast is not thine husband, in that thou sayest right, thou poor sinful adulteress; then she fel before our savior. It is in a man’s spiritual as it is with a man’s outward estate. The bond lies forfeited, and the careless debtor or bankerupt he looks not out to pay. He hears the news of a writ out for him, but sees none to arrest, and therefore he grows fEarlss. But when the sergeant arrests him, and drags him to prison, you will not provide for your debt to pay, provide then to go to prison, that makes him begin to send to friends, to gather up his 〈◊〉, sel his commodities, crave baile and surety. So it is with careless prodigal sinners which suffer their souls and salvations to lie forfeir, and yet look not out, until some particular word meet and make an arrest upon the soul, and the minister by his commission like the sergeant seizeth upon him, you will not forsake your sins, you must therefore perish in your sins. He then begins to bethink himself what to do.

We here see the reason why there is so little good done*by the ministry of the Word upon the hearts of ungodly men: many hypocrites lie skulking under the covers of deceit, and are not discovered; many proud hearts not humbled, but go on in their sturdy distempers; many sleepers sit and snort in their security, and go hoodwinked down to destruction, and see nothing before they sink into the pit. We do not knock at men’s doors, we do not bring the light to their bed-sides, we do not pinch them indeed with sharp and particular reproofs, and those set on to purpose; we do not put them 〈◊〉their fence, we do not keep them under the arrest of some conviction, so that they cannot make an escape; but each carnal reason rescues them from the hold of some common truths that happily are delivered. Oh we level not, we hit not, we apply not the Word so home, so particularly as the occasions, conditions, corruptions of men require; and therefore it prevails not with that power, finds not that success which otherwise it might. Common reproofs are like the confused 〈◊〉 in the ship when the marriners were rowing jonah to the shore, notwithstanding all which, jonah lies and sleeps under-hatches: but when they go down to him, and laid hold upon him, and awakened him with a witness, arise thou sluggard, and call upon thy God, lest we all perish, jonah, 1:5. He then began to bethink himself where he was, and what he had done; and then remembered that though he had feared and served the God of heaven, yet by 〈◊〉 rebellion he had departed away from him. So here, all the while we take up men’s minds, and exercise their ears and thoughts with some hovering discourses, and common words of course, we are all sinners, in many things we offend all, all flesh is frail; but I hope better things of you, I hope there is none such amongst you.

Those daubing discourses and roving reproofes, toothless, powerless dispensations, like arrows shot a cock-height, they touch not, trouble not, and in the issue profit no man at all. They come proud and stubborn and perverse and careless, they sit so and return so, day 〈◊〉 day and year aster year. But you should shake up a sinner, go down under the hatches to jonah set upon the hearts of men in particular awake thou 〈◊〉. Thou a master of a family and 〈◊〉 not, 〈◊〉 not those that are under thee? Thou a servant yet stubborn and 〈◊〉, and 〈◊〉 not to those that are set over thee in the lord: 〈◊〉 thou a wife and dost not reverence and obey with 〈◊〉 himwhom God hath made thy head and guide? Art thou a member of a Christian congregation, and hast the name of Christ called upon thee, and art thou treacherous to the covenant of Christ, opposest the government and spirit of Christ, and despisest the 〈◊〉 of the Lord Jesus? Awake you 〈◊〉 masters and rebellious servants, perverse wives, treacherous and 〈◊〉 embers; know that your religion is vain and yourselves also while these distempers rest in your bosom; cal upon your own hearts for 〈◊〉 and repentance, and unto God for mercy that you perish not. Thus when Peter was recovered out of his fal, and had the blood of Christ running warm in his veynes, and the power of the spirit of the Lord now setting on the right hand of the father filling his heart with love to his Savior and zeal for his glory; see how sharply 〈◊〉 applies the keenest 〈◊〉 to cut the consciences of all to whom he speaketh without fear or partiality, acts. 4:10:11. Be it known to you, oh ye rulers and all Ye people of Israel, that by the name of Jesus of nazareth whom Ye have crucified, you have slayn the just and inocent one and desired a murderer to be given to you and so forth. And see the success, God added daily to the church such as should be saved. It's cartwrights expression, when our Savior sent out the sons of thunder then Satan fel like lightening from heaven, the right levelling the ordinances of Christ will 〈◊〉 make battery in the kingdom of Satan; sharp reproofs make sound christians. It's a course which God commends in Scripture, and hath not fayled to bless. Judges 2:4. When the angel pleaded the inditement so punctually so plainly against the people, their hearts brake all in pieces under such blowes, they lift up their voices and wept, they left cavilling and replying, and fell to weeping 〈◊〉.

Here see the reason why the best preaching finds the*least and worst acceptance at the hands of rebellioussinners, that which works, and troubles most, that they most distast, that which gives the least quiet to them, to that they give the least respect and liking. Like children they love raw fruit which will breed worms and sickness, rather than worm-seed though that would prevent both. So men love raw and windy discourses to please sinful humors, and corrupt hearts, rather than some bitter and particular reproofs which would make them sound in the faith. Ahab will nourish four hundred false prophets at his table, feed them with dainties, and make choice provision for them, that they may feed his humor, and speak good things to him; when he is not able to abide the sight, scarce to hear the name of 'micaiah the prophet of the Lord, who would speak the counsel of the Lord without fear and partiality, 1 Kings, 22. So they in Isaiah 30:10. They say to the seers, see not; and to the prophets,〈◊〉 not unto us right things; 〈◊〉 smooth things: such as might suit their sensual appetites, and would down without chewing. And it's strange to see when such men have told a grave tale, and vented a heartless, toothless discourse, neither pith 〈◊〉 power in it; I say; it's strange to see what admiration and esteem such carnal hearts will set upon such persons and expressions; great their parts, prudence, and discretion: oh how sweet and seasonable their discourse, how glad to hear, and how unweariable to attend such: and all the while they may sit and sleep in their sinful condition, and neither have their consciences awakened, nor their corruption discovered. Squeamish stomachs had rather take 〈◊〉 a whol week together than a bitter potion one day. This is the disease which Paul complains of as incident to the last age of the world; and therefore adviseth his scholler Timothy,2 Timothy 4:2-3. To be instant in season, out of season, convince, rebuke, exhort, for the time will come that men will not endure sound doctrinee; but according totheir proper lusts, having itching ears, will heap to themselves teachers: itching ears must be scratched, not boxed.

Information: it's not only in the liberty, but it's*the duty of a minister, according as the text suits, and the condition of the hearers answer, to aim at the sins of the persons and people to whom he speaks. Particular application implies a special intendment of the parties, 1 Kings, 21:20. When ahab met Elijah, he salutes him on this manner, hast thou found me, O mine enemy? He answers him, I have found thee, q.d. It was my duty to do so, and therefore I have endeavored it, and according to my desire and endeavor I have accomplished it, I came on purpose. Ezekiel 33:8. If the watch-man do not 〈◊〉 the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at his hand. The necessity of the people, the nature of the work which he intends, and the charge of his place which lies upon him, calls for this at the hands of a minister. Will not common sense conceive it reasonable, that the Physician discover the nature of the disease that troubles the patient, and put in such ingredients as may purge the particular humor; it's the choycest skil he can use, and the chief good he can do; and therefore he should intend it and endeavor it in a special manner: would you not have the commander in the field search the particular disorder in the camp, and pursue the reformation of it in each special passage thereof. Herein the faithful execution of his place appears.

This I speak the rather to crush that vain cavil of captious spirits; why did not the minister mean me, intend me? If the Word meet with their corruptions, and begin to ransack and search the festered sores of their guilty consciences?

I answer four things:

If 〈◊〉 heart misgive thee that thou art 〈◊〉, he did [ 1]mean thee, he should mean thee. If thy heart condemn thee, know that God is greater than thy conscience, and knows more than he can express, or thou perceive in thy self.

However it is, he had thee in his intendment in what [ 2] he said; if thou wert faulty, to reform the evil; if not faulty, to forewarn thee: for a faithful minister should intend the good of all in all it 〈◊〉, and they should receive it.

If happily thou be freed from the outward practice [ 3] of the evil, yet thou hast the spawn of it in thy soul, and that which will provoke thee unto it, and that corrupt part hath given approbation to the evil; thou hast not set thyself so much against the evil, and that hath made thee so far share in the evil, and so justly subject to share in the reproof. Thus the apostle chargeth the jew, Romans 2:1. When the Jew would plead his innocence from such evils of the Gentiles, because he is ready to condemn and judg them in that behalf, says the apostle, thou therefore that judgest another, thou condemnest thy self, for thou thyself dost the same things; but it might have been replied, we do not, we are not whisperers, back-biters, guilty of 〈◊〉, malice, covetousness, and so forth. Interpreters answer, that the apostles meaning is, though they committed not such evils, yet the corruption of their nature suited with them, and so shared in them, and therefore justly liable to the like 〈◊〉 of the law more or less.

He meant what he said, and what his words meant, [ 4] if there be any evil in them, bear witness of the evil, john, 18:23. And it's just a man should bear his blame. Would'st thou fish more out of a man’s meaning than thou canst find in his words? I fear thou meanest to be a caviller. It's a certain argument of a captious and contentious disposition, and commonly of a man that carries a galled conscience, that seeks ways and means to make a fault when he cannot find one.

It's a word 〈◊〉 exhortation, 1. To ministers, 2. To*people. To ministers, what they should do: to the people, what they should desire.

To the ministers: they have a pattern here for their [ 1] 〈◊〉. If we will be faithful to our places, and the work commended to our care, faithful to the souls of the people; if we would further the work of the Lord, and the Word, and see the fruit of our labors to the conviction and conversion of such as belong unto God’s council: this is God’s way in which we must walk if we purpose to find God’s blessing, that others may reap the profit, and we the comfort of our pains at the great day of our account; we must by particular application make men see their sins, if ever we hope they shall see the salvation of the Lord.

How to stere our course in this so tickle a channel,* and so tender a work, these following directions will not be unseasonable.

First, we must learn to bottom our application upon*the blessed word of the Lord rightly apprehended, and opened plainly by undeniable evidence. Then our application will come with uncontroulable power to the conscience, when it comes guarded with authority and 〈◊〉 of the truth; and men cannot but give way to those reproofs, when they cannot gainsay the evidence of God’s mind and counsel therein. That however carnal hearts will secretly be weary of them, yet they will not dare openly to oppose them, because they perceive that they must oppose the counsel of God. Plainly dispensed therein, and in their own conscience also. Therefore I have ever judged it most seasonable, if I would pursue a sinful course breaking out, not by the by to pull it into a discourse, but to take a text on purpose, wherein it is plainly condemned. That the people may hear God in his word speaking before we speak; this is to show our commission before we do execution, and this will stop men’s mouths. Neverbalk anything that is in the text, never wrest anything out of the text that is not there, for that savors too much of a man’s own spirit or passion, or private ends, all which must be avoided as much as hell. If any man speak, let him speak as the oracles of God, 1 Peter 4:11. Not our fancies, or passions, or conceits, but let God’s oracles be heard only.

It's lawful for a minister so to cast the mould, and carry [ 2] the frame of his application that the guilty parties may conceive it, and their consciences find and feel 〈◊〉, that they be the parties that the Lord points out, and intends of purpose to 〈◊〉 and pursue, Matthew 21:41:45. Thus our savior lays out the corrupt carriages of the scribes and Pharisees, and paints them out so lively that they felt him, and were forced to give in evidence of their own condemnation against themselves; as in verse 41. They say, he will miserably destroy those wicked men; and verse 45. When the chief priests heard this, they perceived that he spake of them.

In case either some false opinions are spreading, or [ 3] some corrupt and sinful practices are like to grow and leven and that speedily and dangerously, it's lawful in way of caution and prevention to discover men’s sins and errors in their own words, that others may avoyd them the better, and they be ashamed of them the more thus Peter discovers the faults and wretched behavior of the Jews to our Savior in their own words. Acts. 3:14. You denied that holy and just one and desired a murderer to be granted to you: not him but barabbas. 1. Corinthians 15:22. How say some among you, that there is no resurrection? Nay its lawful to name special persons in an evil, if there may thereby be special warning given to others from falling. So Paul to Timothy 2. Timothy 1:15. Of whom is phygellus and hermogenes it's calvins〈◊〉 upon the place, they were more famous, and therefore their apostacy might be a means to draw others, therefore he gives warning concerningthem. If any man say this is to shame men, I answer their sins should be made shameful, and they should take shame for them, that they may sorrow for them and forsake them.

Let our application go so well guarded and fensed [ 4] against all exceptions and cavils that a sinner may not be able to rescue himself or make an escape by carnal reason. As acts. 6:10. It's said they were not able to resist the wisdom and the spirit by which he spake. Matthew 22:34. our Savior Christ put the sadducees to silence.

Let it be done with pity and tender compassion to [ 5] men’s souls, though with zeal and indignation against their sins. 2. Timothy 2:24:25. The servant of the Lord must be patient and gentle towards all in meekness instructing those that oppose themselves. As a chirurgeon may be most compassionate when he cutts most deep even to fetch up the core, and therefore the apostle adds both to titus, show all meekness to all men, and therefore to the cretians and yet rebukes them sharply. Titus. 1:13. He that is truly meek, and pities the souls of men most he will show least pity to their sins, all sharpness of rebuke and yet all meekness of spirit do well accord.

The exhortation to the people is that as ever you desire* to see your sins and have your hearts brought to sorrow for them, you must desire it and delight in it, that you may have the light brought home to your souls in way of particular applycation to your own sins, there is no means so effectual as this, therefore desire God that your ministers may take such pains that they may speak to your consciences.

Take three considerations here. [ 1]

Weigh sadly that when the minister speaks in way of applycation so as to discover thy sins, he doth no more than he may, nay no more than he should in point of conscience, his life lies at stake if he should not deal plainly and faithfully. And therefore know its unreasonablefor thee to quarrel with the minister, or with that he speaks when he hath the Word for his warrant in what he does.

Look at the good of the dispensation of an ordinace [ 2] and overlook the 〈◊〉 of it. As some would not see but drink of the physick minding the wholsomness and bearing with the unpleasantness of it for the present. As it's wearisom to the surgeon to be raking in the sore, so it is to the minister, but it is for thy good, and therefore though it be painful and cross to thy carnal affection yet thou shouldest take contentment in such a dispensation of the Word as is such an effectual means of thy good.

When thou findest thy heart 〈◊〉, consider that an under quiet taking in sharp reproof its a sound argument [ 3] of the sincerity of thy heart and truth of thy love to God and his word. When a man 〈◊〉 to be shaken in his comforts, and a sharp and keen reproof comes home to a man, to force him to see and be humbled and reform his evil ways, if he can 〈◊〉 receive and yield 〈◊〉 to such a reproofit's a sign his heart is sincere in the sight of God when he says as they did Zechariah 13:6. These are the wounds I received in the house of my friends.

When they heard this.

We heard before that application and special discovery of our particular corruptions, what force it had to break the heart. We have here yet a second means couched in the manner of the 〈◊〉 expressed in the text. The Word is read in the participle, and carries a kind of 〈◊〉 endeavor with it, a 〈◊〉 of mind about that which was heard. In hearing they heard it, and when the sermon was over, and they had received the message of the Lord delivered by the apostle, when they (happily) were departed, yet that word departed not outof their ears and hearts. They heard it over again, they mused upon it, it stuck by them, their thoughts recoiled afresh upon the consideration thereof, it pressed heavy upon their hearts; conviction brings the sin, application lays it, meditation settles it upon the heart, that it sinks under it as unsupportable.

Hence then the doctrinee is,

Through meditation of sins applied, is a special*means to break the heart of a sinner.

As men that are stoned and pressed to death, while the stones are few that are cast, and the weight not great, may be they are troubled and wounded in some measure but their bones are not broken nor yet their lives hazarded, but while they still continue flinging and adding to the number and weight, their bones break and their lives fayl under the overbearing pressure that is put upon them. A serious thought and right apprehension and application of a sin, toucheth and troubleth the sinner; but daily meditation flings in one terror after another, and follows the soul with fresh consideration of yet more sin, and yet more evil, and that more hainious and yet more dangerous beyond all pprehension and imagination; so that a sinner is stoned to death as it were and breaks under the burden of it. Thus the repenting church lam. 3:19:20. In remembering mine affliction, the wormwood and the gall my soul hath them still in remembrance and is humbled in me, in remembering I remembered, they were daily musing and continually poring and that made them pierce in wardly; look as it is in the body it is so in the soul; meat minced if never 〈◊〉 and digested, it never nourisheth; a potion prepared and given if not retayned and kept in the stomack it never purgeth or worketh kindly for cure, so here in the soul, applycation carves out a fit potion of truth to the sinner, but meditationis that which digests it and makes good blood of it. Applycation compounds the potion, a particular reproof which is keen in the working brings it home, but meditation retaynes it, that so it may work kindly and put forth the〈◊〉 powerful effect for the loosening of those loathsome lusts; which are like noysom and corrupt humours, which threaten the death and ruin of the soul. This is one thing which is undoubtedly implied in that place by the consent of all interpreters that I know Psalm 77:10. While the prophet was taking up his thoughts with attendance to his own distempers and sinful provocations, and the Lord’s departure from him by reason of the same, he sits down almost overwhelmed with the direful apprehension thereof, I said this is my death, but I will remember the changes of the right hand of the most high, this poring upon his own sins and 〈◊〉 was his death, therefore he turns the tables and turns his thoughts another way and that was the cure of those discomforts, even the remembrance of the former, the former expressions of God’s favor and faithfulness its also one part of the meaning of that text, Psalm 40:12. My sins have taken such hold of me that I cannot look up, when we lay hold upon them by serious meditation then they lay hold upon us, and when our minds attend not but slip aside from the serious consideration of them then they slip away from us.

For explication we shal.

 1 show what this meditation is.

 2 apply the general doctrinee to the particular occasion, and see how this helps forward this work. Then,

 3 we shall make use.

For the first. Meditation is a serious intention*of the mind whereby We come to search out the truth, and settle it effectually upon the heart.

An intention of the mind; when one puts forth the [ 1] strength of their understanding about the work in hand, takes it as an especial task whereabout the heart should be taken up and that which will require the whol man, and that to the bent of the best ability he hath, so the Word is used 〈◊〉. 1:8. Thou shalt not suffer the Word to depart out of thy mind, but thou shalt meditate therein 〈◊〉 and night, when either the Word would depart away or our corruptions would drive it away, meditation lays hold upon it and will not let it go, but exerciseth the strength of the attention of his thoughts about it, makes a buisiness of it as that about. Which he might do his best, and yet fals short of what he should do in it. So David when he would discover where the stream and overflowing strength of his affections vented themselves, he points at this practice as that which employes the mind to the ful. Psalm 119:197. Oh how I love thy law, it is my meditation all the day, love is the great wheel of the soul that sets all on going, and how 〈◊〉 that appear? It is my meditation day and night; the Word in the original signifyeth to swim, a man spreads the breadth of his understanding about that work, and lays out himself about the service wherein there is both difficulty and worth.

Serious.] Meditation is not a flourishing of a man’s wit, but hath a set bout at the search of the truth, beats his brain as We use to say, hammers out a buisiness, as the gouldsmith with his metal, he heats it and beats it turns it on this side and then on that, fashions it on both that he might frame it to his mind; meditation is hammering of a truth or 〈◊〉 propounded, that hemay carry and conceive the frame and compass in his mind, 〈◊〉 salute a truth as we pass by occasionally but solemnly entertain it into our thoughts; not look upon a thing presented as a spectator or passenger that goes by: but lay other things aside, and look at this as the work and employment for the present to take up our minds. It's one thing in our diet to take a snatch and away, another thing to make a meal, and sit at it on purpose until We have seen all set before us and we have taken our fil of al, so we must not cast an eye or glimpse at the truth by some sudden or sleighty apprehension, a snatch and away, but we must make a meal of musing. Therefore the psalmist makes it the main trade that a godly man drives, professedly opposite to the carriage of the wicked, whether in his outward or inward work, in his disposition or expression of himself in his common practice; whereas they walk in the corrupt counsels of their own hearts, stand in the 〈◊〉 of sinners, not only devise what is naught, but practice and persevere in what they have devised, and sit in the seat of the scorners; a blessed man his rode in which he travels, his set trade he meditates in the law of God day and night: that is the counsel in which he walks, the way in which he stands, the 〈◊〉 in which he fits. Look at this work as a branch of our Christian 〈◊〉, not that which is left to our liberty, but which is of necessity to be attended and that in good earnest 〈◊〉 a Christian duty, which God requires, not a little available to our spiritual welfare.

The end is doubly expressed in the other part of the description.

 1 the searching of the truth.

 2. The effectual settling of it upon the heart.

The search of the truth: meditation is a coming in with the truth or any cause that comes to hand, that we may enquire the full state of it before our thoughts part with it, so that we see more of it or more clearly〈◊〉 fully than sormerly we did, this is one thing in that of the prophet Hosea 6:3. Then shall Ye know if you follow on to know, when we track the 〈◊〉 of the truth, in all the pass 〈◊〉 until we have viewed the whol progress of it, from truth to truth from point to point. This it is to 〈◊〉 for wisdom, Proverbs 2:2 when men have found a mine or a veyn of silver, they do not content themselves, to take that which is uppermost and next at hand within 〈◊〉 which offers itself upon the surface of the earth, but they dig further as hoping to find more, because they see somewhat. So meditation rests not in what presents itself to our consideration, but digs deeper gathers in upon the truth, and gaynes more of it then did easily appear at the first, and this it doth.

1 when it recalls things formerly past, sets them [ 1] in present view before our consideration and judgment meditation sends a man’s thoughts afar off, calls over and revives the fresh apprehension of things done long before, marshals them all in rank together, brings to mind such things which were happily quite out of memory, and gone from a man, which might be of great use and special help to 〈◊〉 our condition according to the quality of it; may be conscience starts the consideration but of one sin, but meditation looks abroad, and brings to hand many of the same, and of the like kind and that many days past and long ago committed, this distemper now sticks upon a man and brings him under the arrest of conscience and the condemnation thereof. But says meditation let me mind you of such and such sins at such and 〈◊〉 times, in such and such companies, committed and multiplied both more and worse than 〈◊〉 that now appear so 〈◊〉 and so troublesom to you; meditation is as it were the register and remembrancer, that looks over the records of our daily corruptions, and keeps them upon file, and brings them into court and fresh consideration 〈◊〉. 13:26. Thoumakest me to possess the sins of my youth: this makes a man to renew the sins of his youth, makes them fresh in out thoughts, as though new done before our eyes. This interpreters make the meaning of that place job. 14:17.my trangression is sealed up in a bag, and thou sewest up mine iniquity, though God do thus, yet he doth it by this means in the way of his providence, i. E. By recounting and recalling our corruptions to mind, by serious meditation we sew them all up together, we look back to the linage and pedegree of our lusts, and track the abominations of our lives, step by step, until we come to the very nest where they are hatched and bred, even of our original corruption, and body of death, where they had their first breath and being, links all our distempers together from our infancy to our youth, from youth to riper age, from thence to our declining days. So David, from the vileness of his present lusts is led to the wickedness in which he was warmed, Psalm 51:5. This was typed out in the old law by the chewing of the cud; meditation calls over again those things that were past long before, and not within a man’s view and consideration.

Meditation takes a special survey of the compass of [ 2] our present condition, and the nature of those corruptions that come to be considered: it's the traversing of a man’s thoughts, the coasting of the mind and imagination into every crevis and corner, pryes into every particular, takes a special view of the borders and 〈◊〉 of any corruption or condition that comes to be scanned, Psalm 119:59. I considered my ways, and 〈◊〉 my feet unto thy testimonies;〈◊〉 turned them upside down, looked through them as it were; a present apprehension peeps in as it were through the crevis or key-hole, looks in at the window as a man passeth by; but meditation lifts up the latch and goes into each room, 〈◊〉 into every 〈◊〉 of the house, and surveyes the composition and making of it, with all the blemishes in it.look as the searcher at the sea-port, or custom-house, or ships, satisfies himself not to over-look carelesly in a 〈◊〉 view, but unlocks every chest, romages every corner, takes a light to discover the darkest passages. So is it with meditation, it observes the woof and web of wickedness, the full frame of it, the very utmost selvage and out side of it, takes into consideration all the secret conveyances, cunning contrivements, all bordering circumstances that attend the thing, the consequences of it, the nature of the causes that work it; the 〈◊〉 occasions and provocations that lead to it, together with the end and issue that in reason is like to come of it, Daniel 12:4. Many shall run to and fro, and knowledge shall increase: meditation goes upon discovery, 〈◊〉 at every coast, observes every creek, maps out the daily course of a man’s conversation and disposition.

The second end of meditation is, it settles it effectually [ 2] upon the heart. It's not the pashing of the water at a sudden push, but the standing and soaking to the root, that loosens the weeds and thorns, that they may be plucked up easily. 〈◊〉 not the laying of oil upon the benumbed part, but the chafing of it in, that suppleth the joints, and easeth the pain. It is so in the 〈◊〉; application lays the oil of the Word that is searching and savory, meditation chaseth it in, that it may soften and humble the hard and 〈◊〉 heart: application is like the conduit or channel that brings the stream of the truth upon the soul; 〈◊〉 meditation stops it as it were, and makes it soak into the 〈◊〉, that so our corruptions may be plucked up kindly by the roots.

This settling upon the heart appears in a three-fold work.

It affects the heart with the truth attended, and leaves [ 1] an impression upon the spirit answerable to the nature of the thing which is taken into meditation: 2 Peter 2:8. It's said of lot, in seeing and hearing, he vexed hisrighteous soul. Many saw and heard the hideous abominations, and were not touched nor affected therewith. No more had he been, but that he vexed and troubled his own righteous soul, because he was driven to a daily consideration of them which cut him to the quick. The Word is observable, it signifies to try by a touch-stone, and to examine, and then upon search to bring the soul upon the rack: therefore the same word is used, Matthew 14:24.the ship was tossed by the waves; the consideration of the abominations of 〈◊〉 place raised a tempest of trouble in lots righteous soul. This the wise man calls laying to the heart, Ecclesiastes 7:1-2. It's better to go to the house of mourning than to the house of laughter; for this is the end of all men, and the living will lay it to his heart. When the spectacle of misery and mortality is laid in the grave, yet savory meditation lays it to a man’s heart, and makes it real there in the work of it. The goldsmith observes that it is not the laying of the fire, but the blowing of it that melts the mettal: so with meditation, it breaths upon any truth that is applied, and that makes it really sink and soak into the soul; and this is the reason why in an ordinary and common course of providence, and God’s dealing with sinners, (leaving his own exceptions to his own good pleasure) that the most men in the time and work of conversion have that scorn cast upon them, that they grow melancholly. And it's 〈◊〉 thus far in the course of ordinary appearance; the Lord usually never works upon the soul by the ministry of the Word to make it effectual, but he drives the sinner to sad thoughts of heart, and makes him keep an audit in his own soul by serious meditation, and pondering of 〈◊〉 ways; otherwise the Word neither affects throughly, nor works kindly upon him.

It keeps the heart under the heat and authority of the [ 2] truth that it's taken up withal, by constant attendance of his thoughts. Meditation keeps the 〈◊〉 underan arrest, so that it cannot make an escape from the evidence and authority of the truth, so that there is no way, but either to obey the rule of it, or else be condemned by it. But escape it cannot, meditation meets 〈◊〉 stops all the evasions and sly pretenses the fals-hearted person 〈◊〉 counterfeit. If a man should deny his fault, and himself guilty, meditation will evidence it beyond all gainsaying, by many testimonies which meditation will easily cal to mind; remember ye not in such and such a place: upon such an occasion, you gave way to your wicked heart to do thus and thus; you know it, and God knows it, and I have recorded it: if the 〈◊〉 would lessen his fault, meditation aggravates it; or if he seem to slight it, and look at it as a matter of no moment, yet meditation will make it appear, there is greater evil in it, and greater necessity to bestow his thoughts upon it than he is aware of.

Hence it is meditation lays 〈◊〉 unto the soul, and cuts off all carnal pretenses that a wretched self-deceiving hypocrite would relieve himself by; and still lies at the soul, this you did, at that time, in that place, after that manner; so that the soul is held fast prisoner, and cannot make an escape; but as David said, Psalm 51:3. My sins are ever before me: consideration keeps them within view, and will not suffer them to go out of sight and thoughts; and therefore it is Paul ioyns those two together, 1 Timothy 3:15. Meditate in these things, and be in them.

It provokes a man (by a kind of over-bearing power) [ 3] to the practice of that with which he is so affected: a settled and serious meditation of anything, is as the setting open of the flood-gates, which carries 〈◊〉 soul with a kind of force and violence, to the performance of what he so bestows his mind upon; as a mighty stream let out turns the mill. Philippians 4:9. Think of these things, and do them: thinking men are doing men. Psalm 39:3. While I was thus musing, the fire brakeout, and I spake: the busy stirring of meditation is like the raising of a tempest in the heart, that carries out all the actions of the man by an uncontroulable command. I considered my ways, and turned my feet unto thy statutes: right consideration, brings in a right reformation with it.

The nature of the duty is thus opened; let us apply it now to the particular, and give in the reasons of the truth, why this meditation brings in this contrition, and heart-breaking.

I might argue from the former description, that which makes a through search of our 〈◊〉, and settles them effectually upon the soul, that is a fit means to break our hearts with them; but thus meditation doth, as it hath been formerly disputed, therefore it is a fit means to break the heart.

But I shall add a double argument briefly; they both shall be taken from the special effects of meditation, which are marvelous pregnant to this purpose. These come neerer to the point in hand, and apply the general doctrinee to this special occasion.

Meditation sharpens the sting and strength of corruption,*that it pierceth more prevailingly; it draws out the venom, the quintessence of the evil of a corruption, and lets in that upon the heart and conscience of a sinner, which stings and torments him in greatest extremity: makes him see more in his distemper than ever he suspected, makes him feel it far worse than ever he could have imagined it could have been. As it is in the art of chymistry and distillation, by their dexterity and skil in that course; they draw out the very spirits of the metal, or herb, or liquor, as the spirits of wine, the oil of gold, and so forth. And five drops of that will work more strongly than five 〈◊〉, five spoonfuls of the body of the herb, or water in the gross, because there is nothing but spirits as it were gathered together in a narrow room, and therefore they are active in the highest degree.if it be spirits of poison, it kills suddenly, it's present death, past recovery; if of cordial or preservative, they comfort and refresh beyond imagination, 〈◊〉 and strangely. So here; meditation is this spiritual chymistry, or the art of holy distillation, which draws out the spirits of the poison and bitterness that is in corruption, spirituallizeth the plague and venom of the vengeance that attends every transgression; and though it was never so smal in the eye of the world yet it stings the heart more than the greatest evil which is committed, if not mused on, nor attended.

Thus David when by consideration he had viewed 〈◊〉 his course, saw the infinite loathsomness of it, that it sunk his heart; which for the while, when he attended it not, did not stick upon him, nor trouble him. He looks now at the root of sin whence it came, at the extent in the highest strain in spiritual wickedness: against thee, thee only have I sinned, Psalm 51:4. I said in my hast, in my sudden foolish apprehension, it was but against a man, my servant, my subject, and vassal, and therefore no such great matter nor grievous evil, if I as a prince did gratify my own desire; but now I see it was against thee, thee only, the God of justice, and mercy, and fidelity, and truth. That was the extent of it, how far it went. Again, deliver me from blood guiltiness, o. God: he now saw upon more serious consideration, it was not a point of policy, a slight of subtil and secret conveyance that would color over the business, and free him from blame, because he intimated his mind to joab to act it. But now he saw it was not joabs treachery, nor the sword of the children of Ammon, 2 Samuel 11. But it was he that had taken away the life of uriah: the dead body of uriah was dished out to him as his break-fast every morning. Thus for the extent of it. Again, upon consideration he looks to the 〈◊〉 of it; thou lord lovest truth in the inward parts: now he 〈◊〉 his sending for, his 〈◊〉,his welcoming of Uriah, his pretense of care to send him to his own house, was nothing but apparent treachery against the law of God, and light of his conscience, and knowledge which the Lord had set up in him. The root that bred and fed these bitter fruits, was his 〈◊〉 heart, and body of sin, yet not so mortified, which he brought from his cradle, which the Lord loaths, as a God of truth, who loves truth, who may justly condemn him and reject him for his departing from it, doubling and dissembling in a continual falsifying to vriah by all his fair speeches, and glozing pretenses, he 〈◊〉 to express his respect unto him.

Meditation doth not only pinch the heart with the [ 2] present apprehension of sin committed, but by the daily attendance upon the evil of iniquity now considered, it holds the heart upon the rack under 〈◊〉 and unsupportable pressures; 2 Peter 2:8. Lot daily seeing and hearing of the loathsomness of their hideous and unnameable abominations, vexed his righteous soul: many saw and heard as much as lot, and happily more, and yet were never troubled thereby; no more would he have been, but that he tormented his righteous soul by the daily consideration, of these abominations practiced. The Word 〈 in non-Latin alphabet 〉 is marvelous pregnant: it signifies, 1. To prove and examine by means of the rack, or by way of torment, to make inquisition touching the truth. So lot kept his soul upon the rack of restless vexation, as by the continual hearing, so by the constant consideration of the hellish villany of the sodomites; and therefore the evangelist useth it to signify the boisterousness of a storm when the sea is raged by the wind to the height of violence and rage: Matthew 14:24. Meditation raiseth a storm or tempest of distress in the soul. A sudden and present apprehension, a flashy thought of the evil of sin, is like the flourish of a sword afar off, which a man neither seels nor 〈◊〉 at the utmost; it's but like the glaunce and fall of a blow,which it may be ripples the skin, whereas deep and through meditation is as it were doubling of the blow, that steddy recoyling of a man’s thoughts, is the stabbing of the heart through, and through again, makes the sinner bleed inwardly and abundantly. When the sinner would put by the stroke of the truth, and shake off the danger of the sin now discovered, and applied, and set on, meditation follows the blow home, and puts the soul beyond its sence, nay, it is so, it must be so, it will be so: believe it, and expect it, for you shall find it worse than others do express, or you can conceive; for this is the voice and verdict which meditation gives in. The prophet jeremy expresseth the nature of the departure of the people from the Lord, thus: it is an evil and a bitter thing that thou hast departed away from the living God, Jeremiah 2:19. And yet job tells us, and experience and profession of the wicked proclaims it to all the world, that wickedness is sweet in the mouth of the ungodly, he hides it under his tongue; though he spare it and for sake it not, Job, 20:12-13. But keep it still within his mouth, as a pleasing morsel to his〈◊〉. If you ask the reason why these bitter pills seem so sweet to a base heart? Amongst other reasons, this is one; it fares with a man’s sins as somtimes 〈◊〉 see it in the physick of the body; bitter pils if they be swallowed of a sudden, there is little sense of the bitter and unpleasant taste of them, or at least it lasts not long: but if they be chewed over and over, they will then appear as they are, and a man will be compelled to confess the extreme bitterness that is therein. So it is with wickedness to a carnal heart: your pride, and stubbornness, perverseness, and rebellion, and carelesness, and laziness, and your noysom uncleanness, they are a pleasant morsel to your profane and 〈◊〉 hearts, you rol them under your tongues, and take delight in them; it's because you swallow them down without any chewing, any serious consideration; you swallow down your pride, andway 〈◊〉, and disobedience; whereas did you but chew these things, and weigh them in a right consideration, you would then feel that which one day you shall find, there is bitterness in the end.

Meditation is that which increaseth the weight of [ 3] the evil of sin, presseth it down upon the conscience, and burdens the heart with it until it break under it. It gleans up, and rakes together althe particulars, adds daily to the load, and lays on until the axletree split asunder, and the heart fails and dies away under the apprehension of the dreadfulness of the evil. This some, and those very judicious, make the meaning of that inference and dependence, Job, 14:16-17. Thou sealest up my transgression in a bag, and sewest up my iniquity together, and surely the mountain falling cometh to nought; i. E. Thou heapest up the hideous remembrance of all my provocations, and surely neither rocks, nor mountains, nor any power was able to bear, and not break under the unsupportable weight thereof. As it is in war, when the numbers are few, and the parties that give the onset, are weak and feeble, it's not hard then either to resist their power, or avoid and escape their pursuits; but when many thousands, it may be some hundreds of thousands join all forces together to give the onset, they usually say they overbear the contrary party, and break their ranks with their very numbers and croud of the multitudes that overlay them utterly. It's so in this spiritual contestation with the sinful distempers of our hearts; it may be we spend some few and flashy thoughts about them, and look over them after a heedless manner, when either the truths of God are dispensed to our conviction, or our sins discovered; they neither touch nor trouble our hearts, we cast off such thoughts, or cast them away, or break through them easily: but meditation musters up new armies of arguments, levies and calls in new forces of all special, particular, aggravating circumstances, whereby the hainousnessof the evil is so abundantly brought home with that overbearing evidence to the heart, that it's forced to fall under it.

You say it was your infirmity, you were ignorant and knew it not, it was a temptation that surprised you, you were not aware of it, the matter was not great and therefore you hope there is a place for pardon and pity so that neither others need to be offended, nor you troubled for it. Think it over again, cal meditation to counsel, when you have sent your thoughts afar of, and viewed the compass of thy course with all the considerate circumstances that attend thereupon be it but the casting aside of the command of a superior, in a common and ordinary occasion of thy calling, see to what it will amount when meditation hath cast all into the balance. It will appear the thing was open and easy, that whereof thou hast been often forewarned often commanded to the contrary, when there was no trouble to do it, no profit to neglect it, and therefore there was no pretense or temptation from without to take thee aside and therefore thou didst it wittingly, willingly, ordinarily against knowledge and conscience, against the promises thou hast made to man, confessions thou hast made to God confessed and continued in this evil. The less the thing, the worse thy heart, the greater thy offence that will trample a command under thy feet, for a trifle, thy spirit never affected with this, nor hast made conscience of it to this day. This argues a heart not that hates sin but hates to be reformed Proverbs 13:13. Its a hellish heedlesnes of a graceless heart, it shakes the evidence of thy estate, and hope of any comfort, this is the reckoning thou must make, hear and know it for thy good says meditation, for so it is. He that reverenceth a command shall live. But he that despiseth a command shall die for it. This is thy estate and thy misery this is that which broke the heart of Peter exceedingly Mark 14:72. Though the cock had crowed, and Christ lookedupon him yet he stood it out, but when he remembered the words of our Savior and thought thereon, then he wept. When he bethought himself, had cast all things together brought in the 〈◊〉 of account, he went out and wept bitterly, he laid all the heightning circumstances together that he who was not only a Christian but entertained as a servant, called as an appostle of Christ who was fore-warned of his backsliding, had promised, resolved so strangly against it, that he should not only forsake his master closely, but openly deny and renounce him, yea hellishly blaspheme and curse, and that 〈◊〉 often, and now especially in this time of trouble, in the day of our Savior’s distress, when the innocence of his cause, the honor of his person, yea his life was at hazard; that such a servant and apostle should so basely and blasphemously forswear and renounce his master and redeemer and that upon so slight an occasion, as the voice of a damsel, and so forth. He layed all these together and laid them to his heart, he was not able to hold, he went out and wept bitterly.*

Here is matter of humiliation to every soul in the sight of God, who may sit down in silence and return home [ 1] with shame to our own habitations, and here with sad hearts recal and remember our sins this day, and lift up our guilty hands to heaven for the neglect of so holy a duty which is grown so far out of date and men are grown so far from lending their endeavor to the discharge of this duty, that (as they speak of the Holy Spirit in 〈◊〉 case, most may say of this) they make it a question whether ever there was such a thing, such a service in the world some are faulty in a 〈◊〉, some in a lesser degree, but all in one degree or 〈◊〉〈◊〉 justly to be condemned as coming exceeding 〈◊〉〈◊〉 this service, and so fall short of God’s 〈◊〉〈◊〉 us, and his blessing upon us and miss in the 〈◊〉〈◊〉 of the good we would do and the comfort we 〈◊〉〈◊〉, therefore we should go aside and pleadthe sentence of the desiled leaper, behold I am unclean I am unclean, Leviticus 13:45. Every man fayles in this, let every man ingeniously own and acknowledge his sin and that’s the best way to make us to be humbled and abased for it, let every man lay his hand upon his heart, take it to himself. Oh this laying aside the duty of meditation its my sin, so say Ye husbands and answer Ye wives, its our sin also; speak Ye parents to your 〈◊〉 this is our sin we have not practised nor taught it, answer the children and confess, no wonder we did not know it therefore never did it nor never could endeavor after it. And its our shame, each man hath a mind and can spend it unweariably where he setts himself, set but the covetous man about the world, the voluptuous man about his pleasure, each man about his comforts and conveniences and we sit at it, nay no man will suffer his thoughts to be taken off from these, they eat with them, drink with them, walk with them, talk with them. What a loathsome thing is it, others muse how to commit sin and we not how to redress it, they meditate how to contrive their own ruin, and shall not we how to prevent it?

Shortly; there be two sorts of people whom this matter of complaint may especially concern, and those are either such, 1. Who stand in professed opposition to this practice; 2. Who continue in an open neglect thereof, and conceive they may have a dispensation for their carelesness.

First those who were typed out by the unclean beasts [ 1] in the law, who never chew the cud nor cal over their courses by serious meditation, who studiously endeavor to contrive all ways and means how they may take off their minds from this service; their care for themselves and their counsel also unto others, is to shake off these dumpes as they cal them; they look at this mopish kind of melancholy musing, as a practice deeply prejudicial to their peace and comfort, conceive it asa piece of extreme folly, as though a man should not find trouble enough in the world, but should devise means to torment and vex his own soul; and therefore they avoyd the meditation of the danger of 〈◊〉 sins, as their rack and engine of unsufferable vexation, and that upon a double ground; partly, that they might not be crossed in their sensual 〈◊〉, but that they might have elbow room and go on with ease in their ungodly lusts, wheras the consideration of the danger of our finful 〈◊〉, damps and dashes men’s delights, deads men’s endeavors, and hearts, knocks off their wheels that they draw heavily, spoils all the sport as we say, and deprives them of the pleasures they did expect. Therefore it is a rule of 〈◊〉, amos. 6:3:4:5. They put far away the evil day, and then 〈◊〉 the seat of violence to draw near, and so forth. Q. 〈◊〉. The thoughts of that would spoil the other. Partly, it ariseth from hence, the privy guilt of their own consciences makes their hearts misgive them; the number of their abominations is so great, the nature so hainous, the plagues so direful and dreadful which attend upon them as their due that they are afrayd to view, the ugly visage of their sins, or to take a right seantling of the dreadful plagues they must expect, and therefore study to forget both, that they may not be tired with either, as bankerupts are loth to view their account books when they cannot pay their debts, they would not remember what they are not able to satisfy.

To these men I would say two things. 1. By way of terror to awaken them. 2. By way of advice to counsel them.

Let them know their folly. When they would avoyd [ 1] their miserie they take the only way to increase it. They keep in the fire, and make it flame more; dam the stream and cause it to swel over the banks; while they defer 〈◊〉accounts they increase the debt and the danger also. You will not see your sins, you shall see them,you will not see them here by the light of the Word for your humiliation, you shall see them by the flames of hell fire, and there be forced to read over all your wretchedness for your everlasting ruin; you would not have your hearts break for them while there was hope to be cased, you shall burn in the 〈◊〉 pit when you will be beyond hope ever to be recovered. Thou wouldst forget them, and cast them behind thy back: know assuredly thy distempers will meet thee like an armed 〈◊〉, 〈◊〉 will mind thee of them, these things thou 〈◊〉 done, and set them in order before thee and tear thee in pieces when there will be none to deliver thee, Psalm 50:21:22. Then thou wilt curse thyself and thy 〈◊〉, and wish, oh that I had hearkened, oh 〈◊〉〈◊〉 had 〈◊〉.

Let this counsel be acceptable to such. Sear to commit [ 2] sin but never be afrayd to see it, and 〈◊〉 the vileness of it to the ful, and the worse they appear to thy apprehension, the better and more 〈◊〉 thy condition and estate is. A 〈◊〉 and 〈◊〉 knowledge of a disease is the ready means to cure it. Do thou remember them, God will forget them; 〈◊〉 them be in thy 〈◊〉 and the Lord will cast them out of his, and 〈◊〉 away his face from thy sins, when thou 〈◊〉 turn thy mind and thoughts to a through 〈◊〉 and 〈◊〉 of them Jeremiah 31:18:19:20. 〈◊〉 have heard〈◊〉bemoaning himself and so forth. I will surely have mercy upon him saith the 〈◊〉.

Another sort though they give allowance and approbation [ 2] to the duty propounded, yet 〈◊〉〈◊〉 many 〈◊〉 to plead, why either (as their case stands) they may be 〈◊〉 or dispensed with all in the neglect of it; 1 here then comes into scanning and consideration the hindrances the men plead which may excuse the omission of the duty. 2. The ways and helps how to remove them, which go hand in hand. We 〈◊〉 handle both together, namely the causes and the cure of this neglect.

The first and main hindrance whereby men are taken* off from this so spiritual a service, is a conceit that goes current in the world that its matter only of indifferency this daily meditation; and so left by God himself and therefore we should not exact more than the Lord requires, and so lay burdens upon men, when we would profess we cal for obedience at their hands; and therefore we should not impose a needless necessity upon men but leave it to their Christian liberty, he that can receive it let him, (as our Savior in another case) he that doth not, cannot be blamed. You have the cause, attend now the cure; you see the hindrance, consider the help, that 〈◊〉remove this stone out of the way.

1. Know then, it was the profession of the prophet*david that he would take up this service Psalm 119:15. I will meditate in thy precepts and have respect unto thy ways, verse 23. Princes did sit and speak against me but thy servant did meditate in thy statutes again 〈◊〉 48. I will meditate in thy statutes. And he doth not this as a special conveniencie nor yet as a peculiar duty proper to him, but upon such grounds as belong to al, and therefore will cal for it of al; verse 97. Oh how I lovethy law, it is my meditation all the day. Thou wilt not deny but thou art bound to love the law of God, and then certainly if that cause be there, this effect will of necessity follow. Nay its the guise of all the saints Psalm 1:1:2 its as necessary as not to sit in the seat, walk in the counsells, and stand in the way of sinners, so necessary is it to meditate in the law of God, and that to have thy set meals, thy appointed times and turns for meditation.

2. The want of this is given as the cause why men are carried head long to the practice of loathsome evils.〈◊〉. 44:19. No man considereth in his heart. Jeremiah 8:6. I 〈◊〉 and heard, but they spak not 〈◊〉 no man says with himself what have I done? Thewant of this hastens the righteous judgments of the Lord Psalm 28:5. Because they regard not the operation of his hands, therefore he will destroy them and not build them up.

3. The use of this affects and fits the heart to the duties that are to be discharged. It's a preparative to many daily perfourmances in our Christian course, it quickens the holy dispensations of the soul, chargeth it with confessions and petitions feasonable and savory that they may be delivered with feeling and affections when the heart is boyling of a good matter, Psalm 45:1. So Psalm 102:1. I will pour out my meditation that is his prayer; meditation was the mint or anvil uponwhich our prayers should be made. And therefore divines refer it to the third commandment as that which is an harbenger to all holy duties we do to God, stirring up the faculties of the whol man, to that reverend attendance which becomes the majesty of the almighty, Ecclesiastes 5:1. And the advice of the wise man is to look to our feet, as in the public so in private also.

As by way of preparation it fits for spiritual services [ 3] before we do them, so it confirms and settles the good of them unto our souls when they are done then shall your profiting appear, if you meditate upon these things 1 Timothy 3:15. Sermons will not profit though we hear and that attentively. Sacraments will not profit, conference, reading will not profit, though we studiously for the present turn and bestow ourselves therupon, unless we meditate afterward. As exercise before meat to stir up the stomach to receive meat, so digestion after meat, if we hope to have any strength, meditation is both, it stirs up the affection to the duty, and then digests the good and sap of the service and turns it into good blood. Tuum illud est quod meditatio facit 〈◊〉.

Secondly. Men complain they have no time, occasions*so many, buisines crouds in so with such multitudesour minds, and heads, and hearts, and thoughts are so taken up, one crouds out another, we have no time.

I answer, 1. Hast thou no time to repent, and to break* thy heart for sin? No time to fit and quicken thy spirit to service? No time to profit by all the spiritual means? Then have no time to be saved, to maintain the comfort and peace of thy conscience.

2. Must God only be loser, and his worship go to the wal? Must he only be crouded out of our minds, and heads, and hearts? How unreasonable is this?

3. Redeem the time, Ephesians 5:16. Pluck some opportunity, and rescue it from meat, and sleep, and company, and recreation, Psalm 119:148. I prevent the morning watches that I might meditate in thy statutes: he had as many employments as thou, being a king, and yet he did attend this duty; so mayest thou, and so shouldest thou.

4. I desire no more time to this duty in the day, than each day thou squandrest and spendest away unprofitably: and let any man observe his own course, and record but his expense, and that needlessly of his time, he will say, thus much I spent vainly here, and thus much there, and why might not that have been spent in meditation for the helping forward of the work of God in my soul?

The great complaint is, the unsteadiness of their*〈◊〉 thoughts, which (as they conceive) 〈◊〉 from some kind of natural 〈◊〉, whereby they are wholly disenabled in their own apprehension, and common experience, to keep their minds to any set employment and exercise in this so serious a work of meditation, they are so off and on upon every occasion, a 〈◊〉 and wandring frame of imagination, that cannot dwell upon a thing; nay, though they resolve it sadly, withdraw themselves from all other occasions into their private closets, and there retire and set themselves onpurpose about this business, as being convinced it is so needful, and being persuaded it would be so profitable to them, yet immediately they are taken off, they are gone from their task, when they had begun now to bestow their attention upon the duty; that look what a shaking palsey is to the head, there is no stilling of it, while a man lives it will follow him; so this shattering and giddiness of our minds, unsettles us when we would be most serious, and doth accompany us in every retired corner, and that upon every turn, as a disease and distemper of our natural apprehension; and it seems there is an impossibility to reform this feebleness, and therefore we hope we may be excused if we cannot perform this service, which is so necessary, and which we also endeavor, but as all men may see, we cannot accomplish.

I answer,*

 1 generally.

 2 particularly.

Be it, that this shaking palsey, this vertigo and giddiness of spirit, be a disease which hath seized upon the faculty of the understanding as an haereditary curse, which comes from the sin of Adam, and is communicated more or less to all his seed. Thou shouldest labor to look at it as a sickness, and therefore not to maintain a disease, but seek a remedy how thou mayest be recovered out of it. Thy understanding is full of blindness; and ignorance naturally is one part of the image that was imprinted upon thee by the nature of thy first parents received; thou wouldst not therefore plead for thy ignorance, and sit down well satisfied with it, but be more studious to amend it, and seek to heaven, and be studious and painful in the use of all means that thou mayest be healed and cured of it: so do here; take this giddiness of mind, as a fruit of the forbidden tree, as a curse of that carelessness and non-attendance which surprized our first parents, whereby they slipped aside from under the stream of God’s providence and blessing,and so undid themselves and all their posterity; only see the evil of it, and seek to be freed and delivered therefRomans

Several things I would suggest here by way of help.

See what is the breeding and the seeding root, the next and immediate cause of this fickle and unsteady roving of thy mind, and redress that, and the cure will follow, and the cause will be most easily thus discovered, and so also removed.

Observe whether those wandring thoughts that are 〈◊〉 and roving in a restless manner from one thing to another, like your fluttering butterflies which fall upon many herbs, but 〈◊〉 and draw out honey from none: observe I say, whether those unsteady thoughts pass upon the multitude and variety of things, which have no cohaerence one with another, no dependence one upon another, but here and there, and every where, as your vagrant beggars that have no settled abode: or else observe, though a man’s thoughts be full of variety and uncertainty, stragling here and there, and compassing many coasts to and again, yet for the issue, they border and butt for the most part upon some one subject, or aim at one thing mainly, though spannel-like they coast up and down, and cross all ways, and meet with multitudes in their course, yet their game is that which at last they look at. So here.

If the 〈◊〉 and 〈◊〉 of thy imaginations be [ 1] of the first kind, it issues merely out of the frothiness and emptiness of thy understanding, and the wound lies in the vanity of that faculty: as it is with a boat or barque that is put to sea, if neither fraught nor ballast, every wave tosseth it too and again, the least breez of wind that blows, almost overturns it, because it's empty, wants 〈◊〉, and 〈◊〉 must needs 〈◊〉〈◊〉. So here, when the understanding is not 〈◊〉〈◊〉 the blessed truths of God, is 〈◊〉 fraught 〈◊〉〈◊〉 with the wisdom, and 〈◊〉, and comfort of theword, by which it should both receive light and ability to stere our Christian course according to the stability and 〈◊〉 of the rule, it floats up and down with sroathy and foolish apprehensions.

The cure then is here plain; if thy wanderings come from this cause, store thy understanding with the heavenly truths of the Lord, let thy mind be furnished and sraught with the rich and precious promises, commands, and comforts of the word; let them be ballasted with these, and they will make thy thoughts steady and settled in thy constant and daily employments: thus the apostle, 〈◊〉. 4:14. When he persuades, 〈◊〉 they be no more children carried up and down with every wind of doctrinee; and those are nothing but the devices and conceits of men, the sleight of men’s brains; he adds verse 15. Truth in love: so the Word, attend thou the truth, and have thy mind taken up with that, and possessed by the power thereof: this will make a man steady and unmovable, that nothing may take him aside. Therefore David makes that cohaerence, as though the one would undoubtedly bring in the other: I hate vain thoughts; how did he attain that? Thy law do I love, Psalm 119:113. It's the Physicians direction for the state of our bodies; the best way tofence the stomach against wind, and the head against lightness, which comes by that, is to feed heartily, and make a full meal of that which is cordial and nourishing, nothing better to expel wind, and preserve against it. So it is in the state of thy soul, to preserve our minds from windy and vain imaginations, is to have our understandings fully taken up with the blessed truths of God as our daily and appointed food.

If thy wandring thoughts be of the second kind; such [ 2] as be ranging up and down upon the variety of many objects, yet in the end they ever border upon the 〈◊〉 thing, it's then certain, the wound lies in the affection firstly.some affection or other, either of love, fear,sorrow, hatred, is inordinate and violent, and that transports a man’s apprehensions and thoughts, to 〈◊〉 after it, and to send post from one coast to another quarter, to lay out themselves in what ever special occasions shall present themselves that 〈◊〉〈◊〉 satisfaction. As for instance, when the covetous 〈◊〉〈◊〉 forced and constrained by comcience to 〈◊〉〈◊〉 in a serious meditation about his own estate; 〈◊〉〈◊〉 sooner retired into his closer to attend that work, 〈◊〉 forthwith his affections present some earthly object, starts somthing which concerns the benefit of his outward estate, as one while may be the hazard of a debt, that he is now like to lose, his debtors estate growing low, and he behind hand, and that he persues as a 〈◊〉 for the while; when he hath run himself out of breath there, and gone as far as 〈◊〉 can, anon 〈◊〉 starts a fresh hare, a bargain that〈◊〉 of late 〈◊〉 him, and he conceives there may be a booty in that, that he also follows with much eagerness, lays out his 〈◊〉 to the utmost, how he may contrive 〈◊〉〈◊〉 it according to his desire: no sooner is he off from 〈◊〉, but then sends post hast to his lot, and harvest, there he is casting 〈◊〉 how to order all to advantage. Here are now roving imaginations that range over hedg and ditch in much variety, but still they aim at the same thing, border all together upon earthly contentments, and how to compass them, they do centre there stil; therefore it's an argument undeniable, the unsteadiness of thy thoughts arose from this distempered affection. The like I may say of the unclean person, whose affections are fastened upon his lusts, he sends his thoughts far and wide how to prevent what he fears, how to bring about what he desires; one while he looks at the 〈◊〉 that some did unto him, that stood in his light, and crossed him in his intended course and match, his mind wholly taken up with the consideration of the greatness of the wrong that hath been done him, busied with diligent search and inquiry how toprevent their proceedings, how to repay them in their own coyn, and to deal harshly with them, because they dealt subtilly or unkindly with him. Another while he is suiting himself 〈◊〉 all conveniency that either means or friends can make, purchasing such outward comforts, and that with 〈◊〉 pains, and dividing cares, because he knows such outward 〈◊〉 of wealth, and state, and lands, will be very advantagious to accomplish his own ends. Here be variety of thoughts, which fetch a compass far and wide about many particulars; yet they aim all at this, how to satisfy his sensual desires, therefore the wound was there. The 〈◊〉, because the channel is narrow, and the wind somwhat scant, he toucheth in many places, tacks about, and fetcheth many points, but still because it's to attain the haven; therefore each man in reason concludes, that was the cause that invited him to all that variety in his course. It's so in the carriage of the soul; the cause why a man fetcheth such a compass, and tacks about in his own contrivements; now this, now that; one while one way, another while this or that presented and pursued busily; yet in the issue we land all our thoughts, and look at the last how to bring in content to such a lust: it's certain the vanity of that lust occasioned and drew the vanity of thy thoughts after it.

The cause being thus conceived, the cure is fair and* easy to comprehend; namely, cure these inordinate and raging lusts, and thence will follow a still and quiet composure of mind; purge the stomach if it be foul, and that will ease the pain of wind in the head, because that is caused by the fumes that arise from thence. Take off the plummet, or lessen but the weight of it, the minutes though they hurried never so fast before, yet will not move at all, or at least very slowly and quietly. So here, take off the poyse of the affections, purge away these noysom lusts which carry and command the head, and send up dunghil steams which distemper the mind,and disturb it, and those windy imaginations will cease, and those thoughts of the mind like the minutes, either will not move, or move in order and manner as may help and not hinder. Here the great skil and care ought to be to labor the clensing and sanctification of such affections which are most tainted, and where the vein and fourse of original corruption, either through custom, or constitution, or company, hath vented itself most usually, and so hath taken up the soul, and gained, and so exercised greater power over it. For as in bruised or weak parts, all the humors run thither, so commonly this corruption is the link and drain of the soul, all distempered thoughts, and other inferior lusts, empty themselves, and become servants unto this. If once the affections had gained such a taste and relish of the sweetness that is in Christ, and his truth, that all these baggage and inferior things here below seemed sapless, and that the heart were endeared to him and his truth, and carried strongly 〈◊〉 both this would carry the thoughts vehemently, and keep them so strongly to both, that they would be so far from wandring away from Christ, that they would not be taken from bestowing the strength of their intentions about him, Psalm 119 97. Oh how I love thy law, it is my meditation 〈◊〉 the day; verse 93. I will never forget thy precepts, for thereby thou hast quickened me; verse 23. Princes sat and spake against me, but thy servant did meditate in thy statutes. In reason he would have conceived it 〈◊〉〈◊〉 time for him to bethink himself how to prevent their fury, and it would cost him sad thoughts of heart how to provide for his 〈◊〉 and safty; no truly, thy servant did meditate in thy law.

Possess thy heart with an 〈◊〉 consideration, and a [ 2] holy dread of the glorious presence of the almigbty, who sees and pondereth all thy paths, and therefore will take an account, and that strictly, of all the outstrainings of thy thoughts when thou comest to give attendance upon him, and to draw near into his presence, in some peculiarand 〈◊〉 service: there is a kind of heedless wantonness which like a canker breeds in our atheistical dispositions, whereby we see not the rule that should guide us, we lay aside also the consideration of that power that doth rule us, and will bring us to judgment, and so missing the guide that should show us the path, and the power that should awe us, and constrain us to keep the rode, a man’s mind powrs out itself to every vanity that next offers itself unto its view. Whereas were we aware of his presence, and awed with it, it would cause us to eye him, and attend him in his way and work, wherein he commands us to walk with him. As it is with trewantly schollers who are sporting and gaming out of their place, and from any serious attendance upon their books, when nothing will still them, and force them to their studies, as soon as ever there is but the least inkling of the master, or any eye they can cast upon his approach, they are all as still as maybe, repair 〈◊〉 to their place, fall close, and set their minds to their work; O master, master, our master is yonder; there follows stillness and attendance presently. Our trewantly and wanton minds are of this temper, we are apt to straggle out of our places, or from giving attendance 〈◊〉 those special services which the Lord calls for at our hands, and to lay out themselves upon things that are not pertinent, and further than we are awed with the apprehension of God’s sight and presence, who calls for the daily attendance of our thoughts when we draw near unto him, doth see and observe our carelessness, and will proceed in judgment, and 〈◊〉 punishment upon us for it, it's scant 〈◊〉 to hold the bent of our thoughts awfully to the business we have in hand. It was the curse which attended jonah when he departed away from the 〈◊〉 of the Lord, and from following his command, he followed lying vamues, jonah, 2:8. And it's 〈◊〉 peculiar plague which is appointed in the way of providence, and the Lord’srighteous proceedings to. Befal all who bestow not their hearts upon him, Ephesians 4:21. They walk in 〈◊〉〈◊〉 of their minds; and the reason is 〈◊〉, they are strangers from the life of God. When our thoughts start aside from under the government of God’s wisdom, the rule of truth and stability, they wander up and down in the ways of error and vanity, and find no end or measure, follow vanity, and become vain, nor can they attain any stability before they return thither. As your vagabond beggars, and vagrant persons in the country from whence we came, there is no possibility to fasten them to any employment, or settle them in any place before they come under the eye of authority, and power of the magistrate. So fares it with our vagabond and vagrant thoughts; further than they are under the eye of God, and awed with his presence, it's not possible to stop them from the pursuit of vanity, or confine them to settled consideration of that which 〈◊〉 our duty and comfort. The rule is one, like it 〈◊〉 accompanied with stability and rest; if once we go astray from that, there is neither end nor quiet in error, but restlessness and emptiness. The sea, while it keeps the channel, the course is known, and the marriners can tell how to advantage their 〈◊〉; but if once it exceeds the banks, no man can tell whither it will go, or where it will stay. Our imaginations are like the vast sea, while we eye the rule, and are ordered by the authority of it, we know our compass; but once go off, and we know not whither we shall go, or where we shall stay.

Be watchfully careful to observe the first wanderings [ 3] and out-strayings of thy thoughts, how they first go off from the attendance to the work in hand, and look off from the matter, thou settest thyself to meditate in 〈◊〉immediately recal them back, bring them to their task again, and set them about their intended 〈◊〉. If 〈◊〉 they fly out and follow fresh occasions that 〈◊〉 or a man’s corruptions shall suggest take them at the first〈1 page duplicate〉〈1 page duplicate〉turn and often again settle them upon the service, until at last by constant custom our mind and thoughts will buckle handsomly to their business, after they be kept in by a daily care; I have heard hunts-men say when they have young dogs, raw and that hath not been entered nor accquainted with their sport, if a fresh 〈◊〉 come in view, or some other unexpected prey cross them in their way, they forsake the old sent and follow that which is in their eye, but their manner is to 〈◊〉 at them off, and cal them away from that, and then to bring them to the place where they left their former pursuit, and there set them to find the sent afresh, until at last being often checked and constantly trayned up they will take and attend the first game, so here, with our wandring minds which are not trayned up to this work of meditation, if they begin to fly off and follow a new occasion, suffer not thy thoughts to range, but bring your mind back again, and set it upon the former service, and then by thy constant care and God’s blessing thy mind will fall in sweetly and go away with the work, or as men use to do with some kind of wand that is warped and bent somwhat much one way, they bend it a little, at the first and there hold it. Bend it and hold it, at last it comes fully to the fashion they desire it. So here often bend and hold thy mind bent to the work in hand, Hebrews2:1. Let us give earnest heed to the things We have heard; our roving thoughts are like riven vessels, if the parts be not glewed and the breaches brought together again by strong hand, they will leak out, so here and so forth.

The fourth hindrance which is here pretended is their*unskilfullnesss and unhandiness to this service, which many even conscientious Christians in the bitterness of their souls complain off, as that which wholly 〈◊〉 and discourageth them to the work. They say, that 〈◊〉 of the truth, and the dictates of their own conscience doth give in full evidence and undeniable, that they should attend the duty, and in obedience to God’s command they set about the work, but at the very entrancethey are at an utter loss, at a period in their own thoughts, at a stand within themselves, and cannot stir a 〈◊〉 forward. They want materials one while upon which they should spend their thoughts, another while they want skil, after what manner to exercise their apprehensions about it that they might do good on it, in a word their weakness they find to be so great and the service to be so strange and hard to them, that they cannot but conceive it to be impossible to them, ever to attain the skil, and to what purpose is it to endeavor it if they cannot attain it?

I answer what need any further argument than thine own* words, to constrain thee to the duty now discovered? The more unskilful thou art, the more need thou hast to learn; the greater the weight and worth of the duty, the greater diligence in reason thou shouldest use in 〈◊〉 attendance thereunto. There is neither weaknes nor want of power, nor skil in God to do thee good, what ever weaknes, or want thou findest in thy self, and if thou need much, as he hath much in his hand so he will give abundantly to satisfy thy desire and to fit thee for the perfourmance; others have attained it, why mayest not thou receive it? He hath bestowed it upon others why mayest not thou expect it? Wisdom gives subtlety to the simple, and sharpnes to the ideot. Proverbs 1:4. Thy dullness and heaviness should increase thy diligence and and endeavor and not discourage thee when the tool is dull men 〈◊〉 to more strength, Ecclesiastes 10:10. Every thing must have a beginning, while We are endeavoring, God is blessing, if we never set about a work we shall never compass it, thou wilt not expect the child should know a trade before he learn it, and art well content the child see seven years over his head, before thou lookest to see him attain any perfection; and in the greatest works and where we have leaft ability, why should we think to attayn any dexterity without long endeavor; and this adds to our encouragement, its the season andtime wherein the Lord hath promised much of his spirit and presence, and therefore we may look for it, the weak shall be as David Zechariah 12:8. David we know was eminent and marvailous 〈◊〉 in this service, thou 〈◊〉weak and foolish and feeble, be it so yet thou hast a promise, thou mayest be as david; who made David so skilful? Why the same God lives still, who is alsufficient and therefore can, who hath promised and therefore will help thee also.

A word of caution. Hence loose company is a deadly*enemy and hindrance to the conversion of a sinner. That which doth exceedingly prejudice the work of meditation, and so of brokenness of heart, that hinders the work of conversion for that is the way thereunto. But there is no greater hindrance to be found on earth to holy meditation than froathy company and companions, while a man is in the croud amongst such wretches there is no possibility in reason that one should search his own heart and examine his own way, take any account by serious consideration what his course hath been or what his condition is, there is little hope of any possibility that ever the Word should settle upon the soul or stay with the sinner in the evidence or prevailing power of it, or that the mind or heart of a poor creature should settle upon that, suck out the sap and virtue of it and continu under the stroke and authority of it while he continues with such varlets, which like the greedy fowl of the ayr, pick out the seed of the Word out of the minds of such with whom they do converse, and stop the passage as it were with their prejudices they cast against man and message, that they may never attend it, or if yet they talk with it as a passenger, yet never entertain it as an in-dweller to continue with them. And therefore they act the part not of God’s ministers or such as would be helpers to the spiritual good of others, but the part of Satan’s factors, when God is pleased to parley with a sinner, and to speak terror to his conscience outof the Word that they may be troubled and tumbled and so find rest at the day of Christ. These quack-salvers send the distressed sinner to sports, pastimes and recreations, and merry company, that they take up their thoughts and take off their minds from attending to their sins or the truth, that is, take off the slave that should cure them, spil the physick that should heal their maladies; thus they ease their terrors for the while that they may increase their torment forever; accursed comforters, or rather they take up the devils name and office apollyon destroyers of the souls of men; therefore holy Peter gave that advise to these hearers; save yourselves from this crooked generation, q.d. Your safety and their society cannot stand together, you must not continue with them, if you would have the power and comfort of the Word continue with you; and therefore experience evidenceth God so disposeth ever in the dispensation of the work of his grace either the sinner that is wounded will shake off his wicked company, or else the counsel of the Word and the work of God’s spirit. Hence that of the apostle Ephesians 5:14.stand up from the dead and Christ shall give thee light. And 2 Corinthians 6:17. Come out from among them and be Ye separate, and then I will receive you, and walk among you, God will not walk with you if you will walk with the world, there is no coming into communion with Christ, unless we come out there. Christ tells his disciples john. 15:19. I have chosen you out of the world.

Exhortation. We here see the way that the Lord hath*chalked out before us the means which in mercy and in way of his providence he hath provided and appointed to break our hearts, to bring us to his son and so to life. We are therefore to be exhorted to attend and follow the counsel of the Lord that we may expect and so receive his blessing; even with conscientious diligence and studious endeavor to press on to the perfourmance of this service. Some hapily never knew it, looked not at it asa labor or task that did 〈◊〉 to them, let such now own it, and set about it with all 〈◊〉 might, others it may be have been convinced of the duty, and have been forward in the practice of it in former times, and forced to it in the 〈◊〉 of their distrels, but now are fallen back and grown wearish in their way, those are to be persuaded to proceed on with more cheerfulness and speed, he that never knew the work let him now learn it. He that hath set about it in former times let him be forever quickened and encouraged in it. Join all your counsels and resolutions you that are children and servants in the same family, members in the same assemblies, neighbours in the same place and plantation, and 〈◊〉 upon each other to this holy course; lam. 3:40. Let us search and try our ways and turn again unto the Lord. Say so one to another, you that are privy to the wretchedness of your own hearts and lives, we complain and that justly of a giddy slightness of spirit, we meet with many stroks of the Word, stirrings and recoylings of spirit, our hearts misgive us, many checks of conscience, and motives (we think) of the Holy Spirit cast into our minds but nothing stays with us, sticks upon us, they pass away insensibly, and leave no impression, no power behind them we wash away al: we cannot but see and wonder at the unreasonable hardness of our heart, and condemn ourselves, who have had so many blows from God’s hand and they break not, so many dreadful threatenings we hear out of the Word daily able to shak the heart of a divel, we stirr not, we are not affected therewith; our corruptions are heinous for their nature, many for their number, accompanied with direful plagues from the Lord, are daily before our eyes, have driven many to untimely deaths and so to hel. We cannot but acknowledge all this and yet we be not touched with any saving remorse for them we have had all helps, and the Lord hath tried all conclusions upon us, and yet all in vain. Who knows but wehave been negligent this ordinance, and therefore God hath cursed all others, we have not used this means as well as others, and therefore we have got benefit by none, who knows but the want of this hath hindred the success of all other that we have had and used in our times and places, oh then recover our former carelesness, send our thoughts afar off and survey our former conversations, let us search and consider our own ways who knows but the Lord may turn our hearts to him? Let us question our own souls and say to ourselves what have we done? That it may be beyond question that God hath humbled, pardoned and accepted of us. What is the reason that one sinks under the sin that another never feels? It is with our sins as with our burdens he that sees a weight and it may be lifts at it, but if he never lay it upon his shoulder, or if it be layed, he never keeps it there but casts it off immediately, he will never be touched or troubled with it, which another dies under as not able to endure, so it is here our sins and iniquities are a burden too heavy for any man to bear and not to break under them and they who are forced to feel the least of them are compelled to confess as much; as the devils and damned in hel, the wicked in horror of conscience my punishment is greater than can be endured. Others whom God abates of the execution of his displeasure for the present, these men look at them, and may lift at them a little by some sudden flashy and flitting apprehension, as they hear or read and so forth. But by meditation to bind this burden upon their consciences, that the heart cannot get from under it, they are not able to abide the weight of them, therefore will not abide the thought of them; they 〈◊〉 off, and cast away the burden, and so they never feel it, before the infinite justice of the Lord seizeth upon their souls by everlasting discouragement. Better we set them in order before our eye and trouble our hearts with them than that the Lord should set them in order before us at the Day of Judgment, andtear us in pieces when there shall be none to deliver us.

To help in this so hard a buisiness, let me speak something.

 1. By way of provocation to stir you up to this work.

 2. By way of direction to guid you in it.

To provoke your hearts thereunto take these considerations. [ 1]

Let every man take it to himself as his own task, [ 1] charge it upon his own soul, as a service which by unavoydable necessity, lies upon him which he may not neglect. This will awaken the soul to the work, say, it's my debt and I must pay it. It's my duty appertaining to me, and required at my hand, and I must discharge it: as I will answer it at my peril at the day off accounts. Our lazy hearts if they can find any dispensation or exception they will slip the collar and put off the perfourmance, cal therefore upon thyself as sometimes they upon Ezra, arise thou sluggish and sloathful soul, the matter belongs unto thee, to me? You'l say, that’s a likely matter indeed, I am a silly mayd, an ignorant youth, or an aged and decrepit creature, my memory and 〈◊〉 worn out, I pray you have me excused, my place my ability suits not, my times and leisure in the multitude of 〈◊〉 many occasions permit not, such and such who have abilities can, such who have leisure and opportunity may, such who have dexterity and skil in such performances, should indeed both own the duty and perform it but alas my place and abilites suit not, my time and leisure in the multitude of so many occasions permit not, therefore it cannot belong to me, yes to young one’s and ignorant ones, it appertains to you, doth it not appertain to you to be humbled, and to turn your feet to the testimonies of the almighty? Doth it not appertain to you to be blessed and to have your ways made prosperous in which you walk? If you would come to God’s end you must attend God’s way, if you would attain a blessing and success fromgod, you must use the means appointed by him for good go your ways you poor creatures, commune with your own hearts, and set down this for an everlasting conclusion, come, we can tell how to muse and plot about the pleasures of a sinful course, how we may commit them: oh it appertains to us to meditate of the danger of our wicked ways, how we may resorm them, and avoid it; we can tell how to muse upon the wayward perversneis of our own spirits, that we may break the righteous laws of God; let us consider the evil of our ways that we may turn our feet unto his testimonies.

Consider how much you run in arrearages, and how [ 2] far you are cast behind hand in this spiritual service; how unacquainted with it in former times, and how 〈◊〉 since you have known the way, and therefore so much more need you have to double your diligence, and to recover your former carelessness with more studious and conscientious endeavor to your utmost. He that hath much work, and little time, hath reason to be exceeding laborious: he that hath a long journey, and sets out late, had need to make hast: he that hath many ancient reckonings almost past remembrance, he must resolve to sit at it, and that it cost him the setting on to make any through accounts, when thou art to cal over the folly of thy child-hood, the vanity of thy youth, the rebellion of thy riper yeers, to search into the sinful distempers of thy heart, which thou hast long harbored, and thy miscarriages worn out of mind and remembrance, it will cause thee to sit at it night and day, and to bring in those 〈◊〉, and to read them over, it's almost impossible for thy life, and therefore thou must labor hard, Zechariah 12:10-11-12 when the Lord shall powr out the spirit of grace and supplication upon the Jews, they shall look upon him whom they have pierced, and they shall mourn apart, the wives apart, and the husbands apart, and so forth.

Consider what need thou hast of this holy ordinance, [ 3]that will compel thee to prize it, and to use it also; it's that which will yield some supply in most of all thy spiritual wants, lend a hand 〈◊〉 support in most of thy feeblenesses, which maybefal, and would hinder thee in a Christian way, thy memory is weak; thou dost attend the holy Word of God, and many times close with the 〈◊〉 and precious comforts, but alas they are gone and slip away: meditation will strengthen thy feeble memory, and though these blessed truths would depart, yet it will stay them and retain them with thee. Jos. 1:8. The words of this book shall not depart away from thee; how 〈◊〉 we prevent that? Thou shalt meditate therein day and night.thy apprehensions are shallow, and thou narrow in thy conceiving; meditation will ripen and enlarge thy judgment, so that thou shalt exceed the most udicious and learned, Psalm 119:99. I have more understanding than all my teachers; how came that about? For thy testimonies are my meditation. Thou art simple and imprudent in thy way, not able to discover or prevent the over reachings of such as be wily and cunning in their contrivements; meditation will sharpen thy apprehensions, and make thee able to discern the secret conveyances and slights of the falshearted, and to prevent the danger of them; Psalm 119:98. I became wiser than mine enemies, because thy commandments were ever with me, and that was by meditation: thy spirit is sluggish and wearish, thou wantest life and metal in the discharge of thy duty, prayest without sence, and confessest without sorrow, begs mercy, and dost not affect it; meditation will quicken thee in conference, make thee apt and ready to all undertakings, store thee with matter, fraught thy apprehensions and tongue, warm thy affections, and make thee go with readiness to the work; meditation adds as it were, wind to a man’s sails, and wings to a man’s endeavor, while I was musing, my heart burned, then spake I with my tongue, Psalm 39:2-3. If then thy memorybe weak, and thou needest that that would strengthen it; thy apprehension narrow and dul, thou need'st that that would enlarge it; thy spirit dul and sluggish, and thou needest that that may add quickening virtue thereunto, a full stream that may turn the wheel; behold meditation is the medicine, it hath a probatum est upon it, approved of all the saints, and the cure left upon record. Thy needs are great and manifold; so do thou prize this means, and use it for thy good.

Consider the sovereign virtue of this spiritual service, [ 4] and special ordinance of God, as that which sucks out the sap and sweet of all other dispensations of God, and means of grace, wherein he discovers himself to us, so that though they be good in themselves, yet the good of them is not received but by meditation: as it is in the body naturally, be it that thy meat is choice that is provided, the dressing neat and wholsom, the appetite strong and sharp, and that a man feeds liberally and heartily of such dainties set before him, though these provisions be never so savory and cordial, and able to refresh and strengthen, yet all labor is lost, and meat lost also, if his digestion be naught, nature is loaded and 〈◊〉, but never nourished thereby. So it is in the soul, be the means of grace never so powerful and precious, sappy and spiritual, opportunities great to enjoy them, liberties and desires ready to attend them, to hear, and read, and confer, receive the seals, and so forth. These are excellent, and of special use in themselves, but unless by meditation we digest this food, the head and heart may be loaded, but little spiritual knowledge or power with a spiritual blessing will be reaped therefRomans Joshua 1:8. Thou shalt meditate therein day and night; then shalt thou make thy way prosperous; then shalt thou have good success: would'st thou have the Word that is preached, and the administration of the seals savory and seasonable, admonitions prosperous, when they are dispensed to thy soul? To what purpose elsehave we them, and enjoy them? If not prospered, they are certainly accursed; that is the scope of all ordinances, the end and good of all church liberties and privileges: would'st thou be sure when thou goest to the congregation, thou shalt have good success in hearing, thou shalt be quickened, good success in receiving, thou shalt be strengthened in assurance of eternal life? When thou fallest to meditating, then, then I say, expect the Lord will make all prosperous and successful to thy soul; and before that time the Lord doth not promise thee either blessing or success, nor canst thou expect it, nor art thou like to receive any. Our profession in the church, is like the trade we drive in Christianity, and meditation it is that brings in all the profit and gain, wherein the life and comfort of all performances and ordinances do consist. And that wherein the upshot of all our desires are brought in. The reproof was sharp and seasonable, met with thy corruption, and touched thy heart in a special manner, and thou sayest, I pray God we may profit by it. The examination and trial, was narrow and straight, came indeed to the quick, drave me to stagger and stand; our liberties and privileges are precious we enjoy in new-england, I pray God we may profit by them; so say I, I pray God thou mayest. But if thy heart be with thy prayer, I would only advise thee the way to obtain what thou desirest. That of Paul to Timothy, 1. Timothy 4:15-16. Meditate upon these things, and be in them, and thou shalt profit, and thy profiting will appear to all. The wicked will be forced to see it, and wonder at it; the saints will see it, and rejoice in it; it will appear to thine own heart, and thou mayest be comforted in it.

These be motives to provoke thee, and compel thee to pay thy debt honestly: thou art marvelous behind hand; thine own ease should draw thee now to pursue it; thou hast most need, and necessity should force theeto attend it; the blessing goes along with it, and that should 〈◊〉 thee to be glad to continue in it.

The second particular propounded, is how to direct [ 2] you herein; and here, this art of meditation is* that which hath exercised the pens of many, and the thoughts of more; and the desires of men are not herein yet satisfied, who find it most hard to practice, and yet more than ordinarily difficult to know what they should practice: I shall suddenly lay forth the compass of it so far as concerns the occasion in hand.

The meditation of our sins, so far as may be serviceable to set forward the work of contrition, hath two parts:

 1. Following the inquiry of the nature of corruption.

o The rule to authorize to the work.

o Manner how to proceed in the work,

 Survey the particulars severally.

 Sum them up jointly, see the value of them.

 2. Fastening of it upon the soul.

That we may follow the footsteps of a corruption, and tracka distemper to the full, we must have our commission that must authorize us, and carry us on in our course. And here the direction is this:

We must go out to this work of meditation in the virtue*of an ordinance, and so of commission from God: we must attend a word that must guide us in it, and look to Christ and 〈◊〉 pro nise, and set our grace awork, thatby the power of his might, and the help of his grace, we may both be enabled and preserved in the service;for such is the ticklishness of our corrupt hearts, and the infecting and tainting nature of sin, that it's hard to meddle with it, but some pollution will cleave unto us by it. And it is that which the saints, and those most sincere, have found by experience, and in much bitterness have complained of, that 〈◊〉 they have set themselves about this work by meditation of their sin, their hearts have suddenly been carried aside with it, and tainted with a kind of delight in it, when they intended to loath and abhor themselves in the consideration thereof. Thus by the abuse of this duty, we come to be moulded and melted into the temper of sin by meditation, when we intended to be burdened with it. The error and mistake is here; we do not bring the authority of the Word, and power of Christ, and help of his grace against sin, which would both discover and subdue it: but we bring the temptation, and occasion, and our corrupt hearts together, they soder and suit one with another, like tinder to the spark, it increaseth the fire, not quencheth it, provokes a corruption, not kills it. This is to make a brabble with a man’s lust, when out of our own strength we enter into a contestation with our distemper; we act under the covenant of works, by an irritating power we add to the strength and dominion of sin. Whereas did we go against it in the covenant of grace, we should destroy the dominion of it, Romans 6:14. Sin shall not have dominion over you, because you are not under the law, but under grace. Thus if a man have grace. But if it be in the way of seeking and receiving grace, then attend the Word, and in the authority and commission from thence received, be carried on: go against thy corruption in the virtue and power of the Word, not in any power of thine own: as constables, though mean, yet they use the kings name.

For the manner of our proceeding, to make a [ 2] full inquiry into the several passages of a sinfuldistemper, the directions are three:

First, lood at the root and rise of a sinful practice, [ 1] whence it springs, inwardly, otherwise we shall never come to the core of a corruption, or see where the loathsomness of a lust lies. The sting of the serpent is smal, and the skin pleasing, but the poison is spreading and deadly. Beware that there be not a root of bitterness, Hebrews 12:15. Thus our savior he leads his disciples to the right discovery of their carriage when they asked whether they might not imitate the practice of Elijah, to call 〈◊〉〈◊〉 down from heaven upon the heads of the samaritans, because of their unkind dealing, luke, 9:54. Did one look but at the out-side of the expression, the pattern they propound, and the pretense they made, there would no great matter of discovery appear; therefore our savior leads them inward, says he, you know not what spirits you are of. The voice is the voice of jacob; your pretense is fair, as Elijah his zeal was good; but you have not the spirit of Elijah, not the love of God, but the love of yourselves, even the spirit of self-love and pride, and so forth. There is little exception that can be taken from anything that appears outwardly, their imposthumed matter lay within. The spirit of sin is in the spirit of a man’s practice; may be it's but a short and snappish speech, a wayward carriage in a silent manner, and 〈◊〉, thou goest away, and sayest nothing. But from what spirit came this? From thy heart in hideous disdain and contempt, with 〈◊〉 of hatred, as though it had been a fiend of hell, look to thy spirit.

When thou hast known the womb of wickedness, [ 2] where the active power of a corruption lay, and whence it came, look secondly to the 〈◊〉 and breeding of sin, how the frame and constitution of a corruption comes to be fashioned inwardly, before it be brought forth into practice, James, 1:15. Lust when it hath conceived, bringeth forth sin: somtimes a man conceivesand travels of a monstrous birth, of an abominable and hideous villany, and yet no man can so judg it before it appear in the full birth, and so the complete constitution thereof. This conception of a lust appears in the concurrence and combination of a corrupt heart, and carnal reason. 1. The affections pursue eagerly the evil, and the will resolves peremptorily, this lust I must satisfy, this 〈◊〉 way I will walk in. 2. Carnal reasonings are like the formative force, or like the spirit in the seed; it casts about by all cunning contrivements, subtil devices, to compass and bring it about, and to cover and color it over with the fairest pretense they may: but when the parts and proportions of a perverse carriage, the framing of our loathsome lusts come to view, they then appear direful and dreadful. That David should send for uriah, entertain him kindly, tender him and his comfort, so as to send him to enjoy his own comfort at his own house, that he should advance him to that respect, and put that honor and trust upon him, as to put him into the fore-front of the battel, who can blame anything? But to do all this to cover his adultery, and at last to suck the blood of the innocent that he may enjoy his lust, here is a hellish brood, a monstrous birth: so it was with absolons fair language, and so forth. To this place appertain all those rebellious oppositions which make head against all rule and reason; when the light of knowledge would gainsay, motions of the spirit persuade and forewarn, do it not; checks of conscience controul; yet against knowledge and conscience, and the motions of the spirit, they break through, and pursue their lusts; the light of knowledge carnal reason darkens, the motions of the spirit they quench, the checks of conscience they 〈◊〉. So it is in the perverse carriage of rebellious servants, and so forth.

Follow sin by the fruits of it, as by the bloody footsteps, [ 3] and see what havock it makes in every place, wherever it comes: go to the prisons, and see 〈◊〉 many malefactorsin irons, so many witches in the dungeon; these are the fruits of 〈◊〉; look aside, and there you shall see one drawn out of the pit where he was drowned; cast your eye but hard by, and behold another lying weltring in his blood, the knife in his throat, and his hand at the knife, and his own hands become his executioner; thence go to the place of execution, and there you shall hear many prodigal and rebellious children and servants upon the ladder, leaving the last remembrance of their untimely death, which their distempers have brought about. I was born in a good place where the Gospel was preached with plainness and power, lived under godly masters,〈◊〉 religious parents; a holy and tender-hearted mother I had, many prayers she made tears she wept for me, and those have met me often in the dark in my dissolute courses, but I never had a heart to hear and receive. All you stubborn and rebellious, hear and fear, and learn by my harms; hasten from thence into the wilderness, and see corah, 〈◊〉, and abiram going down quick to hell, and all the people flying and crying lest we perish also; lo, this rebellion hath brought. Turn aside but to the Red Sea, and behold all the Egyptians dead upon the shore; and ask who 〈◊〉 them and the story will tell you a 〈◊〉〈◊〉 was the cause of that direful confusion: from clience send your thoughts to the cross where our savior was 〈◊〉, he who bears up heaven and earth with his power, and behold those bitter and brinish 〈◊〉, 〈◊〉 hideous cries, my God, my God, why 〈◊〉 thou 〈◊〉〈◊〉? And make but a peep-hole into hel, 〈◊〉〈◊〉 your ear and listen to those 〈◊〉 of the devils and damned, cursing the day that ever they were born, the 〈◊〉 that ever they enjoyed, the mercies that 〈◊〉〈◊〉 did〈◊〉, the worm there 〈◊〉, and 〈◊〉〈◊〉 the 〈◊〉 there burning and 〈◊〉 goes out, and 〈◊〉 this 〈◊〉〈◊〉 done, and it will do so to all that 〈◊〉 it, 〈◊〉〈◊〉〈◊〉 it. Say thou therefore, and why not iamongst the witches upon the place of execution, with malefactors? Why not I in hel with the devils? Since my sins are as theirs, my plagues might have been, and in the issue will be as theirs, unless I repent.

Direful are those plagues that sin brings upon the sinner; but these are not the worst, nay in truth, the least part of that evil that sin procures, and puls upon the souls of those who give themselves thereunto. Here is the venom of the vengeance, and the dregs and malignity of that mischief that accompanies it, in those spiritual desolations and ruins it leaves upon the soul, those not to be conceived, much less uttered by the tongues of men and angels. Let us look inward, and dig decper.

Commission of sin makes a man senseless and remorseless [ 1] in it, puts a man beyond the consideration and thought of amendment, either capability of good or to look after it; it takes off endeavor, nay desire, and thought of recovery out of our wretchedness: such were they of whom the apostle speaks, 1 Timothy 4:2. Having their consciences seared with a hot iron; as it is with seared parts, what ever gashes or stabs come, they have no sense or feeling of them; what ever judgments are denounced, threatenings proclaimed in a man’s ears, executed before a man’s eyes, the seared conscience is stupid and fEarlss, it feels nothing, is affected with nothing. So it was said of the heathen, Ephesians 4:19. They were past feeling; God frowns from heaven, the Word threatens, devils accuse, their own judgments condemn the loathsomness of their practice, and men bear witness, and cry shame of the sottishness of their course, their distempers are such that they stink above ground, and yet they poor creatures feel nothing, but bless themselves in their present condition; Romans 2:5. They have hearts that cannot repent, heaping up 〈◊〉 against the day of wrath.

The daily and ordinary commission of any one sin, [ 2] delivers up the sinner to become a prey to the power of all corruptions even the most detestable; sin lays wast the soul that it becomes a through-fair, and lies open to the most hellish provocations or distempers that can be presented before it and nothing comes amiss, that’s the inference when the heathen had no delight to have God in their knowledge, had notliking to such and such righteous and good ways of God, he delivered them up to a reprobate sence, Romans 1:28. They had no delight to be ruled by the truth, and the wisdom and holiness thereof, no delight 〈◊〉 know or relish any good; God takes them at their word, and leaves them in the hands of their sins, they should have minds that should never know the truth, hearts that should never approve of it. See presently when the soul is thus layed wast what a drove and inroad of hideous abominations come in, and take possession, and make a prey and spoil of the poor wretched creature as they wil, then verse 29:30. They are full of all unrighteousness, covetousness, fornication, envy, proud boasters, beady, high minded, 〈◊〉 breakers, false, unfaithful, disobedient, unnatural, nothing is a miss what ever the heart of belzebub, or the bottom of hel can harbour, it's the ground of the cohaerence of that place also Ephesians 4:19.who being past feeling, they have given up themselves to work all uncleanness with greediness; the poor creature is at the 〈◊〉 and beck of any base abomination; no temptation presseth in, but prevayles, no allurement is presented but it surpriseth and taketh aside, no corruption 〈◊〉 but it carryes and acts him without gainsaying; the Devil and his distempers take him alive and take him at their pleasures, lead him as they 〈◊〉 and he knows not where he is before he be in the bottomless pit; this is the quintessence of vengeance an unseen evil; 〈◊〉 in truth unconceavable, the terrors of death and the torments 〈◊〉 hell are nothing in comparison of this. Whenthe glorious and blessed God through the just desert of sin leaves the creature, at the lust of Satan and his diftemper, loe he is in your 〈◊〉 do what you will with him, I will have nothing to do with him more this is the sentence passed upon the backslider Proverbs 14:14. The backslider in heart shall be 〈◊〉 with his own ways, he shall have his belly 〈◊〉. Thus as the saints are sealed up in the day of redemption the wicked are 〈◊〉〈◊〉 up under the soverainty of their sins 〈◊〉 the day of destruction, thou 〈◊〉 have thy pride and stubbornness and 〈◊〉, be thou forever proud and forever 〈◊〉, and forever 〈◊〉-hearted, continu so and perish 〈◊〉. There is no judgment like to this and this is the 〈◊〉 of sin, and that which the Lord reserves as the choycest of all his plagues the last and worst 1 Proverbs 26:28:31. Ye shall call, but I will not hear; Ye shall seek me, and shall not 〈◊〉me, one would think this is heavy and harder measure could hardly be found, yes the Lord hath worse because ye despised my counsel and set at naught all my reproof, 〈◊〉 they shall eat the fruit of their own ways and be full of their own devices, they who srame and devise devises to contrive contentments to their own carnal and corrupt 〈◊〉 carry a forge of falsehood and 〈◊〉 about them, to succeed in these one would have thought is the 〈◊〉content such a person could take; true it is so, and that is the greatest and most dreadful plague that could befal them. When the Lord Christ takes away 〈◊〉 of himself and his spirit from the 〈◊〉 and leaves him wholly to himself and the power of Satan, and his own 〈◊〉〈◊〉 distempers, nothing of God’s wisdom 〈◊〉 their own folly shall mislead them, nothing of God’s 〈◊〉 but the perverse rebellion of their own hearts shall rule them and so destroy them. This is to be in hell before he come there, and so be a devil before he come among them.

They come to be helpless in regard of all means, that [ 3] the Lord hath provided, or the mercies that the lordhath offered unto them, and doth yet strive with them in, its sin that stops the entercourse between God and the soul, his ordinances and our consciences, takes and 〈◊〉 the passage, that the power of the means never work upon us, the sweetness of his mercies never affect us, the virtue of his ordinances find no place, leave no impression upon the soul; this is the fruit which the prophet lays forth of the rebellions and 〈◊〉 of the Jews, which made them ripe for everlasting ruine, Isaiah 6:9:10. Make the heart of this people 〈◊〉, and their ears heavy, and by that time they are sure enough forever seeing the face of God, or receiving 〈◊〉 by any means; seeing they may see and not perceive, hearing they may hear and 〈◊〉 understand, least they be converted. They are far enough from conversion and so from salvation, its that also which is of necessity implied in the former expression; they shall be filled with their own devises, so there is no entrance, no acceptance of any direction from the will and Word of God. As it is in vessels that are brim full of liquor ready to run over, there is no room for a spoonful of the most precious liquor to be put into them. So through the just desert of their sin they are so fully possessed with the power of their corruptions which have had commission to rule them, that as our Savior saidjohn 8:37. There is no place for the word. Their minds so full of pride of their own carnal reason, that therē is no room for instruction to direct or inform them, their hearts so full of stifness and perveriness, that there is no place for reproof that may prevail with them and reform them, the spirit so full of falseness and ready to take hold upon 〈◊〉, that there is no place for the 〈◊〉 of the truth to frame them to the 〈◊〉 and singleness of carriage as suits with God’s mind; so that all means of grace and ordinances take their leave of the sinner, work no more upon that heart that hath 〈◊〉 long and so often opposed the work thereof 〈◊〉. 51:9. We would have healed babilon, 〈◊〉 shewould not be healed, leave her then leave instructions, and leave exhorting and so forth. So it is with the ordinances the Lord passeth by and will not so much as speak a word to a rebellious heart, the threatenings that troubled before, now stir not; the instructions that convinced before now awe not at al; the reproofs and exhortations that awakened and affected the heart, now slide away like water upon a rock, and there is no print or the least appearance of any impression left behind; the ruin of men’s comforts, lives and liberties which sin hath brought are open, but oh the woeful desolation of souls could it be seen of al, as it is felt of some whose heart God toucheth it would make sin exceeding sinful and unsupportably evil, as they in the prophet complayned bitterly, why are our hearts hardened from thy fear? Isaiah 63:17.

Besides this bitter fruit which the sinner is forced to [ 4] taste of sin in his own particular, view We the extent of that evil which sin doth unto others; and that partly which is common to every corruption of what ever kind or degree, it is of great or smal, open or secret, whether more loathsome and not 〈◊〉 to the eyes of men, or that which is esteemed less in the account of the world, that which is an ingredient into the nature and constitution and making up of every corruption that it makes a breach upon the righteous law of God i. E. Not Only shaks of the rule and sovereignty of the law, but preferrs in truth the supremacie of our lusts, before the authority of the Lord himself which ho hath and ought to exercise over our souls. For the sinner in the practice of any sin proclaims this unto the world, its not the royalty of the righteous law of God but mine own distemper shall rule me: not his will but mine own wayward corruption shall 〈◊〉 the ballance; its not the wisdom of the Word but my folly, and the vanity of my ignorant mind shall lead me in what I do; its not the goodness of the law of God’s holiness but the pleasingcorruptions of mine own carnal heart shall content me; in a word, each man professeth God shall not be his God but he sets up his lust in his room and doth homage therunto; than which what greater indignity can be done to the almighty? all men look at it as a most hellith expression of the Jews, 〈◊〉 him but barabbas. Barabbas was a murtherer vile and base, yet a man, and therefore somthing of God in him, but more hideous is the hateful blasphemy which the practice of every sinner proclaymes not God but sin; he advanceth sin in his choice which is nothing but baseness itself, above the infinite holiness of the only blessed God, so their profession was, they said to the almighty depart away from us we desire not the knowledge of thy ways, thou sayest in thy heart as much, when in the secret resolution of thy soul thou baddest humility depart the pride of thine own heart should carry thee; to meekness depart, so to the God of grace and holiness depart, the knotty stoutness of thine own spirit was the liege lord thou yieldest homage and obedience unto. Out of men’s atheism and ignorance this is not thought on, and therefore men think their sins little, nor are they apprehensive of that infinite wrōng that they do to the holy and infinite majesty of the blessed God.

Besides this wrong that is common to all sins, there be some especially open and scandalous that become out of measure sinful.

Committed against many mercies, against many [ 1] means; against many mercies wherewith God hath 〈◊〉 and allured them, that he might have overcome their unkind hearts, wth his tender compassions, had they but a spark of any good nature or ingenuity within them. Thus they sin against more of God, and therefore their sin becoms unmeasurably 〈◊〉 against the bowels of a father that hath yearned towards them: the blood of a Christ that hath been shed for them; the tears of a Savior that have been wept over them, oh that thou hadst known in thisthy day; the consolation and intimations of the spirit who hath striven and entreated, oh do not do so and sin against God, and yet impudently, presumptuously and pertinaciously thou wouldst break through all these armyes of compassions, to commit that sin that will be thy ruine, how vile thy carriage and how just thy plague. Thus nathan pleads with David when he would lay open the loathsomness of his evil before him, 2 Samuel 12:7. 8:9. Thus saith the Lord God of Israel I annoynted thee king over Israel, and I delivered thee out of the hand of Saul, and I gave thee thy masters house and thy masters wives into thy bosom, and gave thee the house of Israel and the house of Judah, and if that had been too little I would moreover have given thee such and such things. Wherefore hast thou despised the command of the lord? The heart of the holy man sunk down in sorrow, I have sinned. Yea these coals of fire if gathered and heaped up I mean these compassions rightly considered and weighed, and laid upon the heart they are able almost to melt the most flinty disposition, jud. 2:1:2:3. So the angel overbore the rebellious spirits of the Israelites, I made you to go up out of egipt and have brought you into the land which I sware unto your fathers, and I said I will never break my covenant with you, and ye shall make no league with the inhabitants of this land, you shall throw down their altars, but ye have not obeyed my voice why have ye done this? And it came to pass when he spake these words unto all the children of Israel that the people lift up their voices and wept. This brake their hearts all in pieces, though perverse and rebellious, they ceased answering and fel to weeping, their tears and mourning were instead of words they would return in their defence.

Against many means wherewith the Lord hath [ 2] striven with us to stop us in the pursuit of sin, and to reclame us from our iniscarriages; God hems in a poor creature on every side by public dispensations andprivate 〈◊〉 by ordinary and extraordinary helps, way-layes a sinner and hedgeth up his path 〈◊〉 thorns, and builds a wal about him that he might find the ways of ungodlyness no more hos 2:8. He that adventures upon the commission of sin against such means, and breaks through such armyes of ordinances, there is a multiplication of many sins in the commission of one, because it is against the multiplication of many truths, or one truth in a manifold dispensation, he sins against so many instructions, so many comforts, so many counsels he hath heard. Confessions he hath made, and prayers he hath put up for himself, and others have made in his behalf; every one of these dispensations hath an action against the soul because it hath been wronged by the sinner; john. 12:48. He that heareth and rejecteth hath one that judgeth, even that word that I have spoken and he hath heard will judg him: saith our Savior Christ. Those reproofs that thou haft heard and not submitted to, instructions that thou hast heard and not embraced thou shalt need no other judg, those will judg thee, and how heavy will that judgment be then, john, 15:22. If I had not come, they had had no sin, but now they have no cloak for their sin.

Wrong to our brethren their honor, and lives, goods [ 3] and good names, especially when open and scandalous, We sin against the souls of our brethren, lay stumbling blocks before them, and here one sin maybecome many millions of offences, as the numbers may be many that shall hear of it. Who knows how others may be emboldned and encouraged in sin by our example? How others hindred, and provoked to speak evil of the good ways, of God’s grace because of our wretchedness? Woe be to the world because of offences, Matthew 18:7. Who knows but the blood of many who perish by our means may be required at our hand? Nay that our sinful example may live when we are dead, 2 Samuel 12:14. By this deed thou hast given great occasion to the enemies of the lordto blaspheme, Romans 2:24. The name of God is blasphemed amongst the heathen through you, and therefore the prophet David though God hath pardoned his sin, and published it by nathan, he would not pardon himself, but left his repentance upon record as well as his fal, Peter went out and wept bitterly that others might hear of his sorrow and humiliation for his sin who had heard of his backsliding. Many will ly and curse with Peter, but he that hath his grace will go out with Peter and mourn bitterly. Many can easily fall into filthiness as David, but if he have his spirit he will labor to have his heart and bones broken with David.

Add unto all the former the time wherein a man hath [ 4] continued in his sins and the frequency of them, having often committed one and the same sin, stumbling again at the same stone, and taken aside again by the same 〈◊〉and temptations after they have been confessed; bewailed, resolved against Psalm 78:32. For all this they sined still and so forth. Psalm 40:12. They are more than the hairs of my head, I am not able to look up, thus We must survey severally the particulars which may be able to present the vileness of sin to us, but that is not all nor yet sufficient. But,

We must sum them up jointly by serious meditation, [ 2] that so they may fal-upon the heart in the full weight of them, and prevail more effectually and this also helps forward the work of contrition in a special manner, he that parts every stick in the bundle and takes them severally and singles them one from another he may carry them easily and lightly, never be loaded or troubled with them, but when he hath gathered them from several places where they lay scattered, and 〈◊〉 them together, he will then find them a burden he is not able to lift, much less able to stand under and bear; so here that is also another and special work of meditation, besides those mentioned formerly, it doth not Only look over the several aberrations of man’s practice, andgather up our particular miscarriages scattered up and down in our daily course, but lays and bundles them all together, and so they become a burden unsupportable: that seems to be one part of the meaning of the place, Psalm38:4. My sins are passed over my head, and are become too heavy for me to bear. It's a comparison (say interpreters, and those very judicious) taken from waters; that look as the land-floods when the waters flow in from every riveret and gutter, and from every hill and furrough; at last they meet all in the main channel, and so becomes an overbearing stream that swels above the banks, and bears down all before it; whereas each petty gutter was such as any might wade through, and step over; the might of the flood none can withstand: so it is here with meditation, it doth not only search the several aberrations and goings aside in the several occasions of our life, which when they are singled one from another seem very smal; yet when our several distempers, and daily swervings become like the drops of rain, not falling forty days and forty nights, but may be so many months or yeers of continued provocations; the great depths of the corruption of our nature, are set open, and our sins like the waters of the sea gathered together by sad musing, pass over our heads, and are past our strength to bear them, and without special supporting mercy would sink us into everlasting discouragement. As it is with a bankrupt arrested, some petty debts or smal bils that are charged upon him, he might easily answer, and be able without any great difficulty to discharge; but when all his bils are brought in from each creditor, and his 〈◊〉 summed up, the summa totalis, amounts to so much that it sinks his estate, and breaks his back utterly. So here, a slighty apprehension of such and such slips, or some circumstances of our miscarriages, look over them severally, they 〈◊〉 but little in themselves; but laid together, and taken inthe full sum unto which they amount, the guilt and filth of them will appear inconceivable and unsupportable, that the sinner will never be able to answer, or to bear.

It is the mind and intendment of the spirit, the meaning, yea, the proper meaning of that word, mark, 14. Last, when he had thought of his sins, says our translation; when he had cast all the particular and heightning circumstances together, as the Word properly signifies; when he had summed up his several miscarriages by a serious meditation, then his heart breaketh within him, though the cock had crowed, and our savior had looked upon him, and he remembered at a sudden push of apprehension his evil, yet he stood it; but when he had laid all together, cast up the summa totalis of his fearful departures from the Lord, by denying, falsefying, cursing, with all the aggravating circumstances, that he that was not only a Christian, but entertained as a servant, yea called to be an apostle, who was so seasonably, and with such earnestness forewarned of his back sliding and false dealing, who had promised and resolved with such courage against it, that he should not only forsake his master in a covert manner, but openly and shamefully renounce him, yea 〈◊〉 blaspheme and curse, and that often, and now especially in this 〈◊〉〈◊〉 trouble, in the day of our saviors distress, when the innocence of his cause, the honor of his person, yea, his life lay at hazard, that such a servant and apostle should so basely and 〈◊〉deny and forswear his master and redeemer, and that at this time of need, upon so slight an occasion, as the voice of a silly damsel, or some ordinary man; he laid all these together, and 〈◊〉 them upon his heart, and he was not able to bear it, but went 〈◊〉, and wept bitterly.

The art of meditation, appeared especially in two things, as the special and proper parts of it.

1. The following of 〈◊〉 in a full search and 〈◊〉after it, and that hath been dispatched in all the severals of it, when we have viewed all the particulars of sin, and brought in the whol and full sum together.

The second part of meditation is in the fastening of*meditation thus discovered upon the heart. All this while the sinner hath been gathering and bringing in the several circumstances, as it were so many single sticks scattered here and there, and bundled all together as it were by a joint consideration that they may be attended in their full weight; and lastly, the sinner hath lifted at them by meditation, and found them heavy, but it hath not as yet laid them and prest them upon his soul, that he might feel them piercing and pinching as a burden unsupportable.

The second thing now to be attended as the last part of this heavenly art, and holy duty, is to fasten these sins upon our souls in the full weight thereof.

This is done in two things:

 1 by grapling with the heart.

 2 by getting above, or getting the better of the heart.

In the first of these we act meditation as far as our endeavor will go: in the second the Lord arms it with power to do that it should, and we cannot by the best of all our diligence and ability. In the former the soul is put in suit, the sum of the several bils being charged upon it. In the latter we have sentence past, and execution done upon the soul, that it is forced to seek out for payment and satisfaction, and that is awarded from under the hand of the spirit in the high court of heaven.

To begin with the first of these, how meditation grapples with the heart, I shall in short set forth unto you, in three directions or rules.

 The first comes within the soul.

 The second lays hold upon it.

 The third drags it to the throne of justice, anddrives it to seek out for payment, and satisfaction.

It's the skil of meditation to come within the soul, [ 1] and surprise it with the pursuit of the evil of sin, which hath now been laid open in so large and apparent manner. It's the cunning of wrastlers before they fasten upon the adversary whom they intend to foil and bring under, they gather in upon them with the greatest wiliness and dexterity they may, and then they lay hold with such advantages that they are not able to escape their hands: it's so in this spiritual service, it's the chief dexterity in meditation to gather in upon the heart, i. E. The will and affections (where the sink of sin lies, and who are wedded to their distempers) that it shall be forced to come under the evidence of the truth, and the 〈◊〉 of the evil of sin so discovered. It's one thing to sum up debts, and show them to the bankerupt; another thing to serve a writ of them, to summon him to the court that he may answer and give satisfaction: it's one thing to relate a man’s bils, as a servant, an accomptant may; another thing to charge them upon him. So here, meditation shewed the corruption, now summons and serves a sub-paena upon the soul; before it played the part of an accomptant, brought in all bils; now takes the place of a serjeant, lays them to the charge, and attacheth the sinner: meditation you must know, includes the highest strain of the strength of reason, in the utmost extent of it; it's not the whol (nay indeed it's the least part of the) work of meditation, to search and take a survey of the compass of corruption in all the circumstances thereof apprehended to the full, but it puts home an apprehension to the full, follows it, and 〈◊〉 it upon the heart, and causeth it to attend for the while.

Herein lies the excellency and efficacy of meditation, [ 2] that it forceth the truth and discovery of sin with that 〈◊〉 evidence upon the heart, that it cannotbut own it as his debt, acknowledge what is his due, and the danger unto which he is justly subject by reason thereof, and is now compelled to find and confess itself to be under the sovereign authority of the truth, to be in the guilt of sin which it hath committed, and the punishment of sin that it hath deserved thereby, the case is now so clear it sees it cannot but own the guilt and it cannot avoyd the punishment. This is the reason rendred by the prophet of the sottishness of the deluded idolater, that he cannot see his own folly and madness in worshipping an image of wood, he stifles the strength of reason and setts not 〈◊〉 that overbearing evidence of truth which his own experience would give in to his heart. Isaiah 44:16. He burneth part thereof in the fire with part thereof he rosteth flesh, yea he warmeth himself and saith aha I am warm, with the residue thereof he maketh a God even a graven image he falleth down and worshippeth it. Whats the ground that any living man should so far go against common sence, he answereth verse 19. None considereth in his heart, to say I have burned part, I have roasted and warmed my self, and shall I make a God of the rest? The strength of reason in a right way would easily have forced such a conclusion upon the heart; but the corruption of the heart stifled and intercepted the power of reason and damped the evidence thereof, because it was not followed and fastened by the power of meditation; no man considereth in his heart, the want of consideration made the heart not find nor own the evidence of that inference and truth. For we find this in our corrupt hearts naturally when sin and guilt comes to be charged upon us, and the dreadfullness of both are presented to our view, we willingly would hide ourselves from the evidence and power of the truth, as Adam from the presence of the Lord. If we cannot deny it, yet excuse it, that the fault was in such and such, they are to be blamed, they were the cause and they 〈◊〉 me to the commission, I therefoream to be excused. Or if not excuse it wholly yet mince and lessen it, if not slight it, and cast it aside as that which neither needs nor deserves consideration. As the bankerupt, the debts he is not willing to pay he is willing not to think off, here now is the fruit and virtue, 〈◊〉 power and profit of meditation, it dasheth and scatters all these delusions and deceits, stops the passage as it were that none of all these carnal and false pretenses can keep off the stroke of the truth, and the sting of sin from the heart. No no replyes meditation: these and these are your corruptions you must own them, the evidence of them are such and so playn ye cannot excuse them; the aggravations so many so great you cannot lessen them, the plagues heavy and unavoydable you cannot prevent them. Thus it is know it for yourselves these are your sins, these will be your ruin. And I summon thee here to answer it before God in the sight of men and angels at the great day. When the heart cannot shuffle, nor shift, nor shake off the strength and cleerness of the truth, it's compelled to own its sin and misery, though happily not willing to leave the one, nor knows not how to avoid the other.

True indeed then meditation hath attained its proper and powerful work, and is effectually blessed of God when our hearts are so affected, with the evil of our sins, as in our judgments rightly informed, we did conceive them, and in our most serious 〈◊〉 concluded them, and indeed we should shine to our utmost to attain this, and never give the Lord rest, nor our own souls any rest, until our hearts feel the bitterness of sin, as by meditation we have found it made known in the word. This is beyond our power and reach, only its good to run after it, and though we cannot go as far as we should, yet thus far we may go.

We may put the heart to silence for the while, stop [ 3] and stisle such gainsayings for a time and turn, and get the last word of the wil, as it were, notwithstandingthe waywardness thereof. This hath its mervailous use, and leaves a great restraint upon the soul that it dare not vent it felf in ungodly practices but with a kind of awe and fear. It deals with our souls as the angel with sarah, when she laughed in herself as conceiving it impossible she should have a son in her old age, though the angel had said it, gen 18:12. The Lord asked why did Sarah laugh, and she denied it because she was afraid and sayed, I did not laugh; but the Lord followed her and held her to it, and would not let her go away so, nay but thou didst laugh. So when the heart would fly off from the evil that is evidenced, and charged, either, excusing or lessening the hainousness of the evil, or slighting the danger of it. Either it was not my fault or its not so great, or the punishment is not so grieous and fearsul as men would bear us in hand. Hold the heart to it, and do not suffer it to go away. Yes it was you that did it, you must own it, you shall find it upon your score one day. You know and God knows and I know it, the time when they were committed the manner how, and how aggravated with many heightning circumstances: it is so, know it; and thy damnation sleepeth not, do not slight it, you will never be able to endure it. Yes but I can: God will abate it, or I can bear it, nay you cannot; God cannot abate it if you live in your sins, and you cannot bear it. Take the leave of your heart thus when you go to bed; this is your condition, this will be your misery. The sum of this first rule returns to these three particulars.

1 summon the heart to answer the charge. 2 force the heart to own it. 3 silence the heart for the while under it.

When thus meditation hath come into the heart, let [ 2] it lay hold upon the heart: that's the second thing in this fastening, when it hath arrested the soul, the undeniable evidence of the truth, then keep it under the arrest:as officers do such as they have attached, not suffered them to go out of the room, nor to be out of their sight or presence. When thou hast with strong hand as it were forced thy heart by the power of the truth raised by meditation from every coast, as it were from all particular circumstances and occasions, that it yield the charge which it cannot gainsay, owns the guilt under which it lies, and the punishment which it hath deserved, sits down silent under the sovereignty of the truth which it cannot controul; keeps the heart under this awful disposition for ever. Do not suffer thy mind to go off from the duty of meditation, or thy will and affections from under the impressions which were left upon it thereby. For if thou thus givest way out of sloth, or wearish negligence, thou art in hazard not only to lose thy labor, but to leave thy soul much worse by the abuse of an ordinance, than it was before thou did'st enjoy the liberty and practice of it. As iron or any metal once melted, if it cool, it grows more hard than before, and more unsit to be fashioned to any use; it's so with the heart awed and melted as it were, and made coming under the power of meditation; if once thou growest careless, and it grows cold, it becomes more unteachable, hard, and unfit to receive any impression of the truth, with what ever power it be dispensed. Therefore by daily consideration keep the power of the truth, and discovery of thy sins within ken still, before the eyes and sight of thy soul, that so thou mayest keep the same heat and temper of spirit, that awful, under, and silent subjection, to the authority of the truth, the terror and dreadfulness of thine own sins; and here our greatest watch is to be improved to follow this direction, because the policy of Satan, the proneness of our own hearts, and professed opposition that the spirits of the sons of men have against this dispensation on God’s part, and this disposition on ours; we are loth to bear it, Satan and the wicked are loth to suffer it in us, tohave the rod daily shaked over us, the silth and guilt and plagues due unto our sins continually presented and pressed upon our consciences, it's exceeding tedious and irksom unto our natures: flesh and blood is very loth to bear it, Satan and the world are unwilling we should continue in such a course, because they know it's the next way to make us weary of our lives, and of our sins; therefore our corrupt hearts are willing to shake off such considerations, and they are as restless to pluck our hearts from under the power of such an ordinance. It will be our comfort, let it be our care to have daily meditation keep us company in our daily course, it will keep the heart in an awful and under temper. Therefore the apostle joins both together, 1 Timothy 4:15. Meditate on these things, and be in them, under the power and prevailing virtue of them. As it's sure of al, so of this truth also, john, 8:31-32. Continue in the truth, and it shall make you free. It's not enough for an old cankered sore to make it open, but we must keep it open; not only lance it, but tent 〈◊〉: to force a truth by meditation lanceth the sore, attention to the same truth in meditation, is the tenting of the sore, and that brings, though a slow, yet a persect cure. Dog the heart with the daily consideration of the discovery of sin formerly set on, it will tire a man out of his distemper, force the soul either to leave his meditation or his corruption. It was that which caused the venom of God’s vengeance, and the poison of his own abominations to enter into his bones. Psalm 51:4. My sin is ever before me. And this is the peculiar work of meditation to keep things in present view, and fresh apprehension, it keeps sin ever before men’s eyes. The sinner is forced to walk and talk with it, to wake and sleep with it, to eat and drink his sins, and curses due to him for the same, they are 〈◊〉 out to him in every cutting, and 〈◊〉 before him in every 〈◊〉 that is set at the table; Psalm 119:98. It was meditation that drew out the marrow 〈◊〉quintessence of counsel and wisdom out of the command, so that David came to have more understanding than the antient; because thy commandments are ever with me: meditation drains and draws out the dreadful venom of a man’s distempers, and makes it ever with him, wherever he goes, in every 〈◊〉 he takes, the guilt of his sins is before him to accuse, and hell gaping to devour him; wherever he is, his sin and guilt, his fears and terrors, his curses and confusion is with him to astonish him to all eternity. To have a wound or sore is troublesom, but to be raking in it daily, though it were never so smal, were in truth intollerable. So it is here, meditation is the multiplication of all these stings and terrors.

When meditation hath thus taken hold of the heart, [ 3] it then drags it to the throne of justice, and then drives it to seek out for payment and satisfaction, without which it cannot be eased nor delivered. This is the markstone, within which the bounds and limits of meditation are to be confined that it may be ordered and acted aright, according to the method of the almighty, and a right rule. When the soul is summoned to answer the charge, and is under the arrest, and not able to escape, it finds now the severity of God’s justice that exacts all, even the utmost, the greatness of the debt, and it's own inability to answer; yet pay he must, or else he must perish. It drives the soul to see a need of a Christ and mercy, and that it ought to seek out thither for relief and satisfaction: this is the aim of the duty, and God’s end in fastening thus the filth, and guilt, and desert of sin upon the soul, and it should be our end also. And here a three-fold extreme unto which the soul is very subject in the exercise of this service, is especially to be avoided.

 1 desperate discouragements.

 2 hellish provocations.

 3 false conceivings of the measure of God’s work,or the manner of his proceedings, which we frame to ourselves in our own thoughts.

All which are aberrations from the right way and rule, and prove marvelous prejudicial in our proceeding. And the enemy strives to put us upon all these by all the malice and policy he can use. If he cannot keep us in security, and hinder us from setting out in a Christian course, his next endeavor is to wrack us upon rocks, and fholes, and sands, and so to hazard our passage. A word of all.

First, we must beware of desperate discouragements [ 1] in the consideration of our evil ways: for first Satan useth all the crafts and wiles that he can, that we may not see our sins, if we never know the danger, we will never avoid, can never escape it. But if he see the sinner resolved to make a through search, and to make work of it, he then labors to carry him as much to the contrary extream, that he shall see nothing but sin; before he bore him in hand, he needed no pardon; now he persuades him there is no hope of pardon: before his estate was safe and good, and need not be altered, nor he trouble himself about it; it's now so vile and desperate, there is no help, and cannot be recovered: before he soothed up the sinner, it was in his power to reform when he would; now he persuades there is no possibility in heaven or earth to relieve. Do you not see (says Satan) the greatness of the guilt of your former sins that's daily before you, the power of present corruptions prevailing more and more? Do you not see that all the means you have, and endeavors you use, do you no good? Only you increase your sin the more, by the abuse of duties and ordinances; and God hath forsaken you, rejected your person, cast out your prayers, blesseth not his ordinances to you for good: talk not you of grace and mercy, you have deluded your self with those dreams too long; look not out for any such relief which you know you have formerly neglected, and it'snow too late to expect: cease further troubling yourself, sit down in your sorrows, and sink under the weight of your sins, that is the reward you have deserved, and the portion that is prepared for you of the Lord. This is Satan’s logick, who would have us to abuse this blessed ordinance, and to go beyond the bounds and lawful limits of meditation set out by the Lord himself; who would have us to see and search our sins, so as to see a need of mercy, and to seek out after the unsearchable riches of his grace, 〈◊〉 to keep us in our sins, but that we may be carried out to him who will recover us out of them. Abraham considered not his own dead body, or Sarah’s barrenness, Romans 4:19. He considerd them so far as to put him beyond hope in himself, that he might hope above hope; and it's the Lord’s command, isai 45:22. Look unto me from all the ends of the earth, and be ye saved. Look upon your sins, miseries, dangers, depths of despair, but look up to me out of all these.

The second extreme is, hellish provocations, [ 2] which we are to watch against in this work. When the sinner hath set himself as he conceives 〈◊〉 God’s way, and about his work, and yet finds no success in what he doth, our self-seeking hearts are apt to 〈◊〉 with the Lord, snarl at his 〈◊〉, and so rise 〈◊〉, and fly in the face of the almighty:〈◊〉 that wretched king said in 〈◊〉 siege of Samaria, 2 Kings 6:33. This evil is from the Lord, why should I wait any longer? So the soul, I have done what I can, endeavored what I am able, he doth not bless what I do, I find no more strength, but my corruptions grow strong, my heart worse, my hopes and comforts less, I do but increase my sin, and hasten my 〈◊〉 in what I do, why should I endeavor any more?

I answer in three things briefly.

 1. Do not set too high a price upon our own performances, and overween our worth, and over value the serviceswe do, for that is a root of bitterness, and a cause of these hellish risings; when we secretly conceit God doth not consider our care, and the weight of our work and endeavor; if he did, he would otherwise reward us: as taulsaith, Romans 9:20. Nay but, O man, who art thou that repliest against God?

 2. Beware, I say, beware of bringing the righteous command, and holy law of God, which discovers our sins, and requires our duties, and our ability and feebleness together; as though the power and principle of the work must come from us, and we go out in that. For there will follow bigh and hellish provocations, fierce and fel rebellions against the Lord, when out of thine own heart thou dost tug against thine own heart and corruption: for instead of the first principle of working (which is not in us, but in the Lord jesus) we become the first principle of sinning; and then direful and dreadful effects will follow, which I profess I am afraid to speak, lest I should occasion some tender hearts through mistakes to question.

 3. Check and 〈◊〉 all those risings with that of the apostle, Romans 9 21-22. What if God will not? And deny any spiritual power of thine own, and stand still, and expect no principle of any performance in thy self, but that which is from God, in and by his word, and let him alone with thy heart: say, I have nothing, it's fit I should have nothing it's righteous that God should give me nothing. I do not expect to do any spiritual good of my self, nor yet expect that God should give me grace for what I do (because all that I do is sin) only I know it is with him to do what he wil; the wil, the power, and thework is all from him; therefore I will lie in his way, and be at the pool, it may be he will cast me in: I know he can, and who knows but he may, if not, I have no reason to rise up against him.

Men devise new rules, and make new gospels of their [ 3] own, and set such a measure to themselves in their ownapprehensions, which unless they can compass, they are resolved to take no content; nay, not to follow any other direction than that they have coyned in their own conceit; and thus they please themselves in their own apprehensions, and resolve to dwell in the consideration of their sins, until their hearts were brought so low, see themselves so vile, the soul so through broken under the weight of their evil, and their own unworthiness, else what have they to do with a Christ, or once to look toward him.

How we come to grapple with the heart by meditation, we heard before; and because this work is wearisom in itself, and tedious to our corrupt nature, to be ever raking in the wound, set a man’s heart upon the rack, and keep it in restless disquiet, that the venom of a man’s guilt and plagues should ever be before his eyes, and the summons to judgment ever sounding in his ears; the soul is not able to bear the unsupportable weight thereof, and therefore it cannot get to Christ to be cured and healed; it winds and turns every way that yet it may be eased, therefore the sinner tries all conclusions that possible maybe, that he may drive away the dismal thoughts of his sinful condition, and cast aside those stabbing considerations that makes his heart die within him. Therefore he turns every stone, if he can drink it out, or game it out, or work it out, or pray it out, or any ways, or by any means wear out the thoughts that weary him of his life.

Thus he strives if he cannot get good by his mediration, yet to get rid of it; because he cannot be bettered by it, he would not be troubled with it. As the patient when he is not able to bear the extremity of the corrosive, that would eat out the proud flesh, takes it off and lays it aside, rather keep his sore though it hazard his life than suffer the smart of it, and may be his perversness costs him his life. A serious consideration set on, and kept on upon the soul, is like this extreme corrosive,the rebellious hear is not able to endure the continuance of it, and therefore at last it will make an escape from under the sting and strength of it, if possibly it may; and usually it doth, unless the Lord put forth his powerful hand in some special help: and therefore herein lies the last, and the hardest part of meditation, to get above the heart, and to get the better of it. And to this purpose, the directions are three.

Labor to possess thy heart aright with a dreadful fear of thy sinful and desperate condition: maintain it alive in thy self, that it may go along with thee, that will keep thy meditation alive also, and mightily prevailing. Where a man’s fears are, his thoughts will be, they carry a man’s consideration uncontroulably with them. Fear is a faithful watch-man, it sends post between the head and heart, it calls up our consideration and thoughts, and carries them along with them, as the occasion is presented; and it's beyond all a man’s skil, either to prevent the coming, or gainsay the power and overbearing force of fears. If once Satan get the heart fEarlss, it becomes careless and thoughtless, as I may so speak. Eliphas couples them together, Job, 15:14. Thou casrest off fear, and restrainest prayer; thou hast taken off the activity of fear: fear hath fallen from his authority, and then it follows thou restrainest prayer. Fear keeps centinel, gives the 〈◊〉 daily to the soul of the approaching plagues, as the deserts of our sins, calls up the best ability of our minds, and strength of our thoughts to attend the 〈◊〉, so that there is no sleeping nor idling under such a watch-man. What will be the judgments which your sins deserve, who can conceive? And how soon they may come, who can tel? Come they wil, that's certain; but when they will come, that's uncertain: think, and ever be inusing how to prevent those evils, that ye are never able to avoid, nor bear: job compares fear to an army of mighty force, that commands where it comes; Job, 30:15. Terrors are turned inupon me, they pursue me 〈◊〉 the wind; therefore by an over-ruling command they cal for attendance of the strength of the mind and man, and they cannot be put off, or laid aside, or silenced, but press a man to his most serious consideration, to be exercised with all diligence, how to foresee and prevent the evils expected, Psalm 48:6. Fear is said to seize and lay hold upon the sinner, as travel upon a woman with child. We know when the appointed time of travel comes on, there is no preventing or delaying of the work, as that the party can stay til the 〈◊〉 day, or week, or hour; nor yet can she put off her work to another, as she may do her other occasions, as a friend may go this way for her, a servant may do that which she desires; but when her throws come, no body can stay them, no body must bear them but herself, and she will be forced to mind, and attend them and her own help, whether she will or no. The fear and dreadful expectation of God’s righteous judgments deserved and threatened, let them seize upon the sinner, and let him travel under the terror of the almighty; if God should come and cal me to answer, how should I help my self? If the Lord do (as the times are in his own hands) what should I judg or think of my condition? In a sinful and miserable estate I am (I am sure) and how soon the pit may shut her mouth upon me, that I may be past hope and help, I know not; high time therefore to think how to be affected with this, and how to be freed from this damnable condition. If the good man of the house did know the thief would come, he would certainly watch, he would listen attentively at every stirring, Matthew 24:43. Fear says the evil will come, and makes a man ever be thinking how to prevent it before it comes. As in a siege, he that keeps the noise of the drum, the sound of the trumpet, the clattering of spears, the report of the canon in his ears and fears, he will be kept a waking, and be forced to attend upon his watch, and stand 〈◊〉 his guard for his life. So dothou as the psalmist said, Psalm 9. Last put them in fear O lord that they may know themselves to be but men. They will know they are sinful and mortal and wretched 〈◊〉 that must come to death and judgment.

Awaken conscience, cal for the help of it, and put it into commission, and it will put forth an overruling power, for the settling of our apprehensions in their attentive employments; when somtimes they are routed and put by their proper exercise, by the unruly and inordinate distempers of our hearts. For reason and understanding are the underlings as it were of inferior and lower ranck, and can but as servants and attendants offer and propound to the will and affections; what they 〈◊〉 and conceive may be most convenient, and the wretched way wardness of our hearts, will either snub or silence them, reject or cast them away, you befool reason, damp and pervert the light of judgment, tell reason she is a fool and is deceived and drive it to another search somtimes in the saints 〈◊〉 and will are for the work. The one pleads for it the other approves and desires it; and yet the violence and outrage of some overbearing corruptions take off meditation and hinder it against the heart and hayr against our judgment and desire. Now conscience is to be called in who hath received a supreme authority, to oversee both, to right all such disorders and to see that the mind have its free scope, for the exercise of meditation in his times and turns. And that this is so, experience of all men in all ages will give in evidence undeniable; the godly, their conscience is controuler in their whol course by the beck and least iutimation of whose authority, the frame of their spirits inwardly and their carriages outwardly are 〈◊〉, so as they can do nothing against the truth (2 Corinthians 13:8.) and dictate of their conscience they could do anything against their credit and comfort and profit yea their very lives 〈◊〉 not against their conscience. Witness again the wrastlings of the spirits of the ungodly, whentheir 〈◊〉 reason hath contrived all ways and shifts their hearts earnestly desired, also how to stifle and stop the mouth of conscience, to silence his dictates, that they might proceed in the practice of their lawless course, without stop and trouble and disquiet and the sad remembrance of that guilt and 〈◊〉 which conscience tyres them with, but all in vain when conscience is armed with authority and exerciseth that authority which is given it, is in his place and doth the 〈◊〉 of 〈◊〉 place but I say you must put it into commission; God can and doth when he wil, but we should also give way and help forward this work as we are able, according to that direction for our spiritual good in this behalf, for it is with conscience as it is with men of worth in the Country from whence we came, though they be as holy and gracious and wise when they are out of the commission of the peace as when they are in; yet then (when they are out of the commission) though they be willing and desirous according to the 〈◊〉 the Lord hath given them to see and so to reform all wrongs and disorders yet they want power. So it is with conscience, when through our careless and rebellious carriage, it is either blinded or stifled, and so his place and exercise of his power is utterly hindred; we must therefore 〈◊〉 conscience into his commission as much as in us lyes; i. E help forward the exercise of that sovereign authority with the right whereof conscience stands possessed according to the place the Lord hath set him in. Here are three directions.

Let nothing join with conscience in the command it [ 1] gives and power it exerciseth but the holy and righteous law of God. This is that which makes the simplicity of the eye which our Savior mentions, Matthew 6:22. And that which adds that overruling virtue and 〈◊〉 thereunto, insomuch that the text tells us; where the eye is single the whol body is full of light. That eye I suppose is not bare reason or understanding enlightened,though that sense is savory and included: but there is I conceive somewhat more, that eye is here meant according to the light and direction whereof the whol body is acted and ordered, that is a man’s whol course and conversation is guided in a right way. That is by virtue of conscience especially which hath an overpowring command with it, to act and carry out all the dispositions of our hearts and actions of our lives, suitable to the light and level of the law of God, according to which it accuseth or excuseth; this single eye is a conscience sincere, when nothing interrupts the work of conscience, but the law acts it, and it acts the man, thus the office conscience exereiseth is from God and for God.

Keep conscience trembling and tender, that it may [ 2] be eagle eyed, and easily sensible of the least evil and do thou accustom thyself to be sure to take notice of the least intimation it gives. This gives as I may say encouragement to conscience and helps forward the work, and honors that authority which it exerciseth, thus David was at the beck of his conscience even for the appearance and bordering of evil, 1. Samuel 24. 〈◊〉. His heart smot him because he had cut off Saul’s skirt.

Take undoubtedly the sentence of conscience rightly [ 3] guided to be God’s own sentence. That which he will own and make good upon all the sons of men at the great day of 〈◊〉; it will pass current and prevayl then either for thy condemnation or for thy absolution, it should therefore prevail with thee for thy direction in this world thou shalt be judged by it then, it stands thee in hand to be ordered by it now. Revelation 20:12. The books were opened, and the dead were judged out of those things written in their books according to their works.

Thus there is some help and assistance lent to meditātion that it may awe and keep under the heart, and these have their use and fruit also in their time and measurebut yet a corrupt heart left to itself will sooner or later shut out meditation and silence the serious exercise of his own thoughts against his sin and himself to arraign himself every day to sit in judgment and pass the sentence of condemnation upon his own soul, he is not able to endure. He will not part with his sin and yet he cannot take pleasure in his sin upon these 〈◊〉. He will shake off his fears and sear his conscience, silence his 〈◊〉 that neither his thoughts nor terrors may trouble him any more, and so return again to his old haunt and there perish.

Unless the Lord (in the last place) put to his almighty [ 3] hand and send his spirit from heaven to set on the work so that it shall undoubtedly succeed, 〈◊〉 the malice of Satan and the opposition of our own corrupt hearts. An under officer of meaner rank may happily be too weak to cope with a company of profane varlets, and therefore it may be they scorn and slight both his person and place, until the prince himself come with numbers and power, he will certainly bring them under, or be the ruin of the whol company. So when the fears God 〈◊〉 sent in be scattered, the dictates of conscience, as his officer, be laid aside; the Lord himself will take the 〈◊〉 to task and so restelesly pursue the sinner with his own 〈◊〉, that he will not respite him for the least refreshing from the evil that presseth in upon him; job. 7:14. How long wilt thou not depart from me, nor let me, alone til〈◊〉 swallow down my spittle? Its not the fire but the blowing of the coals that melts the metal to become fit matter for a vessel to be made. It's not the law that breaks the heart of a sinner, for he neither is nor can be subject to the lawRomans 8:7. But its done by the spirit of humiliation, who hath it in his own hand, and must blow up this fire it will not melt else; strike with this hammer 〈◊〉 certain he must or else the heart will never break: Job, 13:26 he makes a man possess the sins of his youth.when he hath not minded them, may be forgot them; he revies them again and presents them, afresh to the view of the mind, keeps the eyes waking, and so forth.

They were pricked to the heart.

From the means we are now to come to the work itself, which is attended here with the subject or parties to whom it doth appertayn and in whom it was wrought and these are considered in a double respect: and so they will afford us a double instruction. This pricking it was not of all but some Only who heard the Word upon whom it prevailed with saving success; some were pierced, some went away not touched not stirred there with. As it fares with scattered shot when the piece is discharged against the whol flock or flight of the fowl, some are hit and slayne with it, some sit still are not afrighted nor stirred with it.

Hence the doctrinee is.

The same dispensation of the Word which is* powerful and profitable to some is unprofitable unto others.

They be together at the same time, in the same seat with the same ability, intention and devotion, and yet one is benefited by the means, the other receives no good from it. Luke. 7:29:30. And all the people heard John preaching, and the publicans justified God being baptized of him, but the Pharisees and lawyers rejected the counsel of God against themselves, so again, Acts 18:6:8. Some 〈◊〉, others opposed and 〈◊〉, Christ himself is laid as a stone of stumbling for the rising and falling of many 2 Corinthians 2:16. The Word 〈◊〉 some is a 〈◊〉 of life 〈◊〉 life, unto others the Savior of death unto death.

Because God hath several ends to attain in these. Dispensations;* the execution of his justice in a righteous manner, the punishment of the sins of the wicked by the means he affords, to recover them out of their sins and the conveyance of the work of his grace to those that belong to the election of his grace, it's a strange inference God makes and way that he takes in the sending of his messengers, Matthew 23:34. Behold I will send you prophets and apostles, and some of them ye shall scourge, and some ye shall 〈◊〉 and crucify; this was to gratify their corrupt wils and so dishonor his own ordinances, how can this stand with his justice; yes herin is his justice exceedingly magnifyed, that the 〈◊〉 of all that 〈◊〉 been shed might come upon them. Nay which is yet most strange; God then sends the most glorious means of salvation to a people, when in his righteous judgment the work of conversion shall be furthest off and they aggravate their condemnation. Isaiah 6:9. The prophet had his tongue touched with a coal from the altar, mervailously gifted and fitted, and himself unwearied, but mark what his commission was, go (saith the lord) make the heart of this people fat, and their ears heavy least they be converted, and should beal them. This was the way to convert them, and yet by this 〈◊〉 they are hardened and set further off from conversion than they were before; the choycest physick and purest ayr meeting with corrupt and decaying bodies, kills immediately. So here. our Savior resolves it. Matthew 13:11. Its not in the power or parts or improvements of some above others but to you it is given to know the mysteries of the kingdom of heaven, but to them it is not given. The same fire we know will melt the metal which shall make vessels of honor and dishonor. He makes the wicked without 〈◊〉 he makes his saints serviceable to his own mind.

That herein he might show the 〈◊〉〈◊〉〈◊〉 good*wil and pleasure. Romans 9:18. He hath mercy onwhom 〈◊〉 will, and whom he will, 〈◊〉〈◊〉 hath not the potter power over the clay, to make one vessel to honor, another to dishonor? He shows that the issue and event of all comes only from his own purpose and pleasure. So the apostle resolves it, 〈◊〉 22. What if God will? So the evangelist also, john, 12:37-38-39. Though Christ 〈◊〉 done many miracles, yet they believed not; why did they not believe? He adds, therefore they could not believe, because Isaiah had said he hath blinded their eyes, and hardened their hearts, that they should not be converted. Hither our savior comes, and sits down in admiration, Matthew 11:25-26. I thank thee father, lord of heaven and earth, because thou hast hid these things from the wise and prudent of the world, and hast revealed them unto babes, even so O father, because it seemed good in thy sight.

It should provoke in us all, the 〈◊〉 fear in the 〈◊〉*of the greatest means; our deadliest bane may come from the best ordinances; this is speeding physick, it will work either one way or other, either kill or cure. Now is the ax laid to the root of the tree,〈◊〉 3:10. When Christ came, then was their destruction coming on with most hast, 2 Corinthians〈◊〉 when the 〈◊〉 had discovered the excellency of his Gospel, in the plainness and power of it, he leaves with that supposition, if our gospel be hid, it's hid to 〈◊〉〈◊〉 perish. When Moses was coming, 〈◊〉〈◊〉〈◊〉〈◊〉 where he 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 excellent means of grace; 〈◊〉 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉*〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉of these, as though they had inhaerent, prevailing power in themselves. Bless not thyself barely by having of these; say, I may have these ordinances, and yet have death as well as life: yea, I may hear of Christ, may seek after him, and enjoy his presence here in the means, and yet never have any saving good by any of these, luke, 2:34. He is as well for the fall of many, as for their rising.

Exhortation to stir us up to use all means; and when*thou seest the benefit received by som, seek thou also for a blessing upon them; as Esau said, bless me, me also. So say thou, such 〈◊〉 proud heart hath found the Word humbling of him, such a discouraged heart hath felt the Word comforting of him; lord, let the Word humble me also, pierce me also, comfort me also. The husband-man sows, and waits for the first and latter rain, and asdavid said, mine eyes fail for thy salvation, saying, when 〈◊〉 thou comfort me? When wilt thou enlighten me, quicken me? When wilt thou break my heart? When wilt thou make me spiritual, and painful, and thriving in〈◊〉 Christian course.

Lastly, return praise and thanksgiving to the lord*for what thou 〈◊〉 receive, and find in the powerful dispensations of the word. God hath marvelously separated his mercy unto thee, in giving not physick, but health in it; not bread, but the staff of nourishment with it; not the Word, but the life and profit of it. Be thou marvelous thankful and careful not to come and hear as 〈◊〉 but set thy heart to the Word, bring a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to the hearing of it. Do not powr out thy words in prayer, but powr out thy 〈◊〉 and so forth.

Again secondly, look who these are, who are now* wounded and pierced with the preaching of Peter, and we shall find them some of the 〈◊〉 of the 〈◊〉 and 〈◊〉 of 〈◊〉 wretches, who were not only guilty of the death of 〈◊〉 but such who now set themselvesin an inhumane manner against the apostles of Christ; and carried themselves with 〈◊〉 and contempt against their persons and proceedings, the publishing 〈◊〉〈◊〉 of the great things of God in the 〈◊〉 strain of opposition; for 〈◊〉 ye look back into the 12, and 13. Verses, you shall there see the miracle of tongues wrought a twofold effect in the hearers; some were amazed, verse 12. Some mocked, verse 13. And to these peteraddresseth his speech, his spirit being stirred in a holy indignation against so hellish distempers, against the gracious and miraculous expression of the spirit of the lord; to them he says, verse 14-15. 〈◊〉 it known unto you, that these men are not drunk 〈◊〉 ye suppose, and so forth. To these 〈◊〉 and deriders he now speaks, and they are now pricked. Some 〈◊〉 wounded, and these were the worst, and such as did oppose.

Hence the doctrinee to be observed, 〈◊〉

The lord many times makes the Word pierce* and prevail most powerfully in the hearts of sinners for their everlasting good, when they oppose the power thereof, and their own good therein.

In a word. The Lord often makes the Word work then effectually, when the scornful heart is 〈◊〉 against the work, and 〈◊〉 at a distance from it. This is the Lord’s profession, 〈◊〉 43:21. Even the people that he formed for himself, and such 〈◊〉should show forth his praise, those whom 〈◊〉 would make most 〈◊〉 to himself, 〈◊〉 so did; yet see in the following words how he found these, and when he formed these for his own 〈◊〉〈◊〉 24-25. Thou 〈◊〉〈◊〉〈◊〉 no 〈◊〉 cane 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sacrifices:〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of his ordinances,and cast his commands behind their back, yea, thou hast made me serve with thy sins, and thou hast wearied me with thine iniquities; instead of serving God, they made his ordinances, and the privileges he provided, and so his love, and mercy, and himself therein, to serve their 〈◊〉 and sensual hearts; they put God to it, his patience and long-suffering, that he could no longer endure their lewdness. Yet then he ads, he would do most good to〈◊〉 when they had no care of their own good; and then enlarge his compassions to them when they multiplied 〈◊〉 provocations against him. I, even I for mine own sake, will blot out thine iniquities, and remember thy sins no more. This was God’s dealing with Ephraim, and the season of that his saving health he extended towards him, when he rushed on in the ways of 〈◊〉, according to the ways of his own heart, isai 57:17-18. For the iniquity of his covetousness, of his evil lustings, I was 〈◊〉 with him, I 〈◊〉 him, I hid myself and was wroth, and he went on frowardly in the way of his own heart; here is the highest strain of rebellious sturdiness of spirit. When God is angry he smites the soul, and hides away himself; yet to be froward in the mid'st of all these heavy expressions of his displeasure that might reform him, yea, to go on after in the 〈◊〉 of wickedness. If ever a people seemed to be past cure, prepared for ruin and confusion, past all hope either of enjoying or profiting by the means; this might seem to be the time, these the men; but God’s ways and thoughts are not as ours: for mark the next words; I have seen his ways, and I will lead him, and heal 〈◊〉, and 〈◊〉 comfort to him, and those that mourn with him. Then God will see him, when he cannot see himself; then God will heal his frowardness who cannot help himself; then God will guide him when he cannot guide himself; then he will make him mourn, and others mourn, with him, and mourn for him, and he will comfort themboth. And our savior for this very end, hath ascended up on high to receive gifts for men, even for the rebellious, that the Lord may dwell among them also. Psalm 68:18. Ephesians 4:8.

This may suffice for the proof of the point: see the 〈◊〉 of it laid open in 〈◊〉 particulars.

He presseth in upon men by the prevailing work of [ 1] his grace in his ordinances, before they look after him or their own welfare, prevents their imaginations and desires. When 〈◊〉 snorting in their sins, sit down securely, well apay'd with their careless and corrupt condition: the things of grace, and Christ, and mercy, are not so much as in their thoughts or dream; the Lord beyond their expectation, lets in the discovery of himself, and 〈◊〉manifestation of the work of his spirit, before they be aware of it. Jos. 24:2. Compared with acts, 7:2. Thus it was in the calling of Abraham, when the Lord brought him to himself, and made him the father of the faithful, when terah and he were drowned in idolatry, without God, without Christ, and without hope, never heard of any such thing as life in a savior by faith, never hearkened after it, but worshiping the idols of the heathen. The God of glory, says Stephen, appeared to our father Abraham, when he 〈◊〉 in mesopotamia, before he dwelt in charran; when he dwelt in the mid'st of idolaters, and never had the least thought or apprehension of the covenant of grace; the Lord then appeared to him, and bad him come out from thy country and kindred, and from thy fathers 〈◊〉, and so from their idolatrous practices. God finds men before they seek him, he makes known himself before they enquire after him; isai.〈◊〉. 1. I am 〈◊〉 of them that asked not after me, I am found of them that sought me not; I said, behold me, behold me, to a nation that was 〈◊〉 called by my name. How often have we heard it, and known it in our own country; the Lord hath sent a minister to see the country, and visit hisfriends, and it hath been the day wherein he hath been pleased to visit the heart of many a careless ignorant creature, who came idling as to a may-game, or morrisdauncing, and dropped into the assembly, and the Word hath laid hold on him before he hath been aware of it; how often hath the loose prodigal come to riot it at the fair and market, and hath been drawn in to hear beyond his purpose, cross to his desire, and wished himself out of the place, and yet hath heard that before he departed, which hath been a word of life and peace unto his soul, for which he saw cause to bless God to all eternity, Matthew he is sitting at the receit of custom, minds how to take money, Peter and James are casting a net into the sea, to see how to make provision for themselves; Christ calls them to himself, and so to an interest in grace and glory, when they had not so much as a thought that way; it's that of the apostle, Romans 9:30. The Gentiles who sought not after righteousness, they have attained unto righteousness, and yet the Jews who pretended great pains and search that way, they fel short of it.

As the Lord presseth in upon men before they be aware, [ 2] and beyond their purposes, so many times he takes the worst of men, whose hearts and lives are at the greatest distance from the holiness of his word and ways: thus our savior posesseth that the publicans and harlots, such as were in the rank of the most notorious wretches, go before the scribes and Pharisees into the kingdom of heaven. Luke, 3:9-10. Luke, 7:29. Which carried a form and appearance of godliness in the view of the world. And you shall observe the Lord to gather the most glorious churches in the places, and amongst the people where there have been the puddles and sinks of all wickedness.〈◊〉, corinth, creet, notorious and 〈◊〉 in all 〈◊〉 for hideous and hellish abominations, and yet there the Lord 〈◊〉 churches of the greatest beauty, saints of most glorious excellencyof grace, such as were destitute of no grace, and yet the place destitute of no villany, 2. Corinthians 6:7. When he had reckoned up a catalogue of most accursed villanies, yet professed God brought precious gold out of dirt and〈◊〉, know ye not that no 〈◊〉, idolaters, effoeminate, abusers of themselves with man-kind, nor theeves, nor extortioners, shall inherit the kingdom of God; and such were 〈◊〉 of you. verse 10:11. But ye are washed, but ye are sanctified, but ye are justified by the name of Jesus, and by the spirit of our God.

The lord Jesus prevails with these that are the [ 3] most reffuse persons, even when they are in the ruff and height of all their wretchedness; when they are in the extreamest out-rage and running riot in the ways of wickedness, beyond the bounds of modesty and moderation. Our savior Christ stops not Paul in his proceeding, when his injurious and blasphemous carriage was in the bud and beginning, while his spirit was stirring with the pangs 〈◊〉pride and 〈◊〉, that he stood as a spectator, and 〈◊〉, and kept the garments of those that stoned stephen. Acts, 22:20. Not yet attaining that impudency and violence to lay hands on the saints, and to fly upon the prey. But when he became more mad in malice and cruelty, and became a principal in such out-rages, a leader in bloody persecutions. Acts, 26:11. That he goes armed with authority, breathing out threatenings and slaughter. Acts, 9:1. Resolves to attach and imprison all sorts 〈◊〉〈◊〉 sexes, men and women that prosess the name of Jesus. When he is running full carreer in such 〈◊〉 and cruelty, the Lord then meets him, unhorseth him, takes his weapons out of his hand, 〈◊〉 his commission, and causeth him to bear his name, who had before blasphemed it, to care sor all the churches who before destroyed them, he makes him fall at his foot, and follow his 〈◊〉and colors, lord, what wilt thou have me to do? The 〈◊〉 beyond hisplace, commission and allowance, he scourges and cruelly handles Paul and barnabas, and when he prides and pleaseth himself in his cruelty and 〈◊〉 behavior towards the poor servants of the Lord he then takes him to task acts. 16:30. Puls him down upon his knees and forceth him to seek for mercy and direction from those to whom he shewed no mercy nor humanity before, he trembling fel down saying sirs what must I do to be saved?The lord stops not manassehs out-rage when he enters first upon his kingdom (as he easily could have done) but suffers him to fil up the measure of his iniquity, so that the bottom of hel could not afford abominations more or worse than were practised by him, he filled Jerusalem with blood, shut up the dores of the sanctuary, gave himself to witch-craft and conjuring. The Lord now grapples with him by the power of his grace, and after his mighty provocations, persevering also in those desperate courses; the Lord humbles him mightily under his almighty hand and brings him to the obedience of his wil, 2 cron. 33. chapter

The reasons of the point are four.

The greatness of his power is hereby discovered, and* that he hath laid salvation upon one that is mighty, that when all the power of darkness hath proceeded to his highest pitch, when the subtilties of hel and all the venome of the corrupt heart of man furthered by all advantages, that the world and counsel and company of ungodly have brought in all forces, to manage and maintain a wicked and ungodly course herein appears that power of the almighty whereby he is able to subdue all things to himself; in that he batters down all the strong holds of the hearts of the sons of men and every high thought that lifts up itself against the obedience of his truth, dasheth all those temptations and delusions whereby the enemy hath advanced his kingdom in the hearts of his captives and vassalls, so that Satan and alhis fortifications shall down like lightning before the dispensation of the truth: this is indeed the power of God unto salvation Romans 1:16. This is the out-stretched arm of the almighty revealed in this so wonderful a work Isaiah53:1. Thus the apostle 2. Corinthians 10:4. The weapons of our warfare are mighty through God, to cast down strong holds. It was that which 〈◊〉 observed wisely and as truly concluded, Exodus 18:11. Now I know that the Lord is greater than all God’s for in the thing wherein he dealt proudly he was above them. It is most true in this case, herein it appears that the Lord is greater than all gods, the God pride and stubbornness, the God self-love, and self-confidence, the God covetousness and uncleanness; greater than all the devils in hel, than all the temptations in the world, and all the distempers in the hearts of sinners, because in the thing wherein they dealt proudly, he was above them. As he said I know not the Lord I will not let Israel go. So when they deal proudly, I know not the command of a Christ to obey it, I know not the reproof of a Christ to reform by it, I know not, acknowledge not the threatenings and terrors of the truth which are denounced, know that God can if he wil, and its certain he will if he ever take pleasure in thee to bring thee out of bondage he will be above thee in all these, when you shall see the sturdy stoop, the stubborn yield, and he that was firce and proud as belzebub himself to fall at the foot of Christ, tremble at every truth, melt under the least admonition and counsel, herein you may know the greatness of God indeed, when Peter’s chayn fel, the iron gate 〈◊〉 way, he concluded it was a message of God. And therefore Moses looks to this in God when he desires the removal of the great provocations of the 〈◊〉; numb. 14:17. I pray thee let the power of my lord be great according as thou hast said. When the wals of 〈◊〉〈◊〉〈◊〉 to the ground: 〈◊〉 the sounding of rams horns it argued the breath of the almighty wentout with them. So to see the mighty fortes of carnal* reason which men have reared against the force of the truth, and when they have entrenched themselves in the desperate resolutions of the self-willy, waywardness of their own hearts yet to become easy, yielding, and under, so that a child may lead them, the greatness of God’s power appears in this.

The riches of mercy is hereby especially magnified which 〈◊〉 all the baseness 〈◊〉 our hearts, the miscarriages of our lives, beyond all our unkindnesses when they are beyond measure, herein the Lord seems to give way to the wickedness of the sons of men, to swel 〈◊〉 the common bounds, that his mercy may appear to be beyond all bounds, and boundless and bottomless that's the virtue of the salve when the wound is deadly to heal it, the excellency of the physick when the disease is past hope, and help, then to recover it. Romans 5. Last. When the apostle had disputed concerning the freeness of grace he asks this question why was the law added? He answers, that sin might appear and be aggravated, because the law was given, and the end of that, and the use that God made of it, that where sin abounded grace abounded much more, when sin hath done what it can by all advantages, mercy will do more than sin, that as sin had reigned unto death so grace might reign unto life through Jesus Christ our Lord, God suffered pride and rebellion to reign in Paul, for this end that his mercy and patience towards him might be exemplary 1 Timothy 1:16. Hence it is that the times wherein 〈◊〉 gets ground and prevails they are called the times of mercy wherein that gets 〈◊〉Ezekiel 16:5:8. When the church was weltering in her blood and had neither 〈◊〉 in herself nor succor 〈◊〉 without,*then was the time of love, not a time when it was deserved but a season wherein it should be magnifyed, otherwise in reason the Lord might have taken many other times more suitable to his love. Nay the more vile andmiserable they were, herein is the sovereign virtue of his love and mercy to make them acceptable and beloved.

Look we at the condition of the parties from whence also another reason of the dispensation of the Lord may be discovered, hereby the Lord stains the pride of all flesh, and confounds all the carnal confidence that men seem to place in the creature; for should either the wisdom of the wise, the pomp of the rich, the parts and pains and studyes and dexterity of the prudent and learned, the honor and magnificence of the mighty, and the monarchs of the world should have found the profit of the means or received the prevailing power of the Holy Spirit in his ordinances for their saying good. Men would have eyed and honored those excellencies, and doated upon them, hung all their hopes and confidence upon the presence and work of these; so that the conclusion out of carnal reason would have issued here, none but such should have had any good, none of all these that had these out ward 〈◊〉should have wanted it, and so some would have been discouraged, that could not attain these, others would presume and be secure that did possess them, and the Lord have been deprived of that honor both of confidence and dependence that was due from al. That the Lord might lay all these excellencies in the dust and forever wean the hearts 〈◊〉 men from setting their hopes thereupon, he takes the weakest and the worst and those also when they are at the greatest under of all baseness and wretchedness, they shall outstrip all those in whom there is this seeming worth, of all the surpassing eminency that the earth can afford. Thus the apostle disputes, 1 Corinthians 1:26.you see 〈◊〉〈◊〉, not many wise, not many mighty, not many noble, these are the three excellencies in the world. The 〈◊〉 abilities of wit and learning, the nobility of birth, the priviledg of our place and state. The lord〈◊〉〈◊〉 whol course of carnal excellency, he chooseth the 〈◊〉 to confound the wise, the weak to confoundthe mighty, base things, that are not, to bring to naught things and things that are, nothing, of any probability or possibility in an ordinary way, that might have attained any good, being wholly set, against it nothing of ingenuity or moderation or common 〈◊〉, but when they grow desperatly wicked yet then the Lord doth good that no flesh may glory in his presence; that it is not in your wealth or parts or endeavors or outward pomp, behold these poor base creatures, base in their condition and yet more base in their carriage, scant worse in the bottom of hel, yet these are called. Oh how will it confound the wise to see the foolish of the world brought to the knowledge of Christ when they never knew the things belonging to their peace, how will it confound the civilian and subtil hypocrite who had painted over his profession with appearance of godliness to see a profane wretch whose leudness time was when he loathed, as though his person were not fit to be looked on, yet now pulled out of his sink and dunghil, made a glorious saint in heaven when he shall be cast out amongst dogs. So the prophet. Ezekiel 16. Last.

Look we at the work itself, there is also a depth of*infinite wisdom in this dispensation to bring that about in many hearts, and that by this means, and that with most success the Lord suffers many to go to a great excess of sin, before he lays hold upon them, or seems to take them to task, that the grossness of the evils might make way for their more easy conviction; and so for the entry of the Word upon their souls, and their subjection to the power and evidence thereof. Men or hypocrites of a smooth refined carriage, when they carry a conformity in their course to the ways of godliness, and have strength of carnal reason to make the best of an unblameable life, it's hard for any to come within them, either to pass a sentence of their present condition, because love hopes the best, when it can bring no evidence of the contrary evil, much less to persuade their estate is unsafeand not sincere; but when the Lord lets loose Satan, or some loathsome lusts upon them, that they become scandalous and notoriously 〈◊〉, and their 〈◊〉 appears in their fore-heads, then they yield to go out of the camp, and confess they are unclean. As the Physician when he would cure the cold palsey, he is content to cast his patient into a burning feaver, because he can tell how to come the better to the cure. So here, our savior wisheth, Revelation 3:17. I would thou wert either hot or cold, because then he could tell how to deal with her; if either truly good, he would encourage; if openly naught, he would then convince her, he knew how to apply the means, and she would be content to receive it; bu when she conceives her selfrich, she will receive nothing; wise, she will hear nothing. So I have known some in experience, that would take it in indignation that any should question their grace, until the Lord left them to some foul fals, gross cozenage, scandalous drunkenness, and so forth. That hath made them go deeper, and so forth.

The 〈◊〉 operation of the Word, the breaking,*and so converting the heart of a sinner depends not upon any preparation a man can work in himself, or anything he can do in his corrupt estate for the attaining of life and salvation. For had the Lord expected the good use of a man’s free will in the employment and exercise of the works of civility and outward moral behavior, had he looked for the husbanding of the stock of those moral abilities which are left in corrupt nature, or 〈◊〉 by the 〈◊〉 of providence in the restrainning strokes of common grace, or had the Lord stayed until these 〈◊〉 had either valued the worth of the apostles and their administrations, and painfully improved the advantages, of the means of grace and 〈◊〉 now brought home to their dores, or brought a teachableness of spirit to the ordinances. If either the preparation and saving conversion of the souls of men had depended upon any such emprovement of themselves, it's certainthey had not now been made broken-hearted sinners, or savingly brought unto the Lord, and for ought any man can. tell had never attained it. But when cross to the course of humanity they mocked and scorned both 〈◊〉persons and message of the apostles contrary to truth, they cast reproaches and contumelious contempt upon them, 〈◊〉 men are full of new wine, nay when they were carried with professed opposition, malignant enmity against their persons and dispensations, yet now the Lord presseth in upon them, by the prevailing power of his spirit and word and doth good to them, when they set themselves by all the policy and rage they could to oppose the work of the Lord and their own everlasting welfare; clear it is therefore that this spiritual dispensation of breaking or calling of them home depends not upon any preparation which was done, nor any performances all which for the present were professedly opposite to their own welfare; but merely upon the power and good pleasure of the Lord, and the work of his spirit which he puts forth when it seems best unto himself its not in him that wills or runs says the apostle, he puts both together and denies success unto both, that so he may take off all the cavils that could be made or indeed pretended. For had it been said the means were powerful and in a plentiful manner bestowed but men would not do what they might and ought, may be there was a slight 〈◊〉, some powerless wishing but there wanted the strength of endeavor behould he excludes both it's not him that wils only, nay let himrun for it, put to the best of his abilities, that will not do the deed. It's not there but in the good pleasure of him that shows mercy Romans 9:17. And hence it is that the very spirit of bondage, terror and astonishment, and sensible troubles of heart, which many times wicked men that fall finally short of saying grace, yet attain in some measure or degree even that is beyond the reach of a man’s own power, We have not received the spirit of bondage to fear Romans8:15. Even that is a gift and must be received and is dispensed freely, all that a natural man can do cannot cal for his old terrors and troubles which out of his sensuality he hath devised ways to wear out, unless the Lord will set them on by his hand. And hence the apostle makes the exception so general to Timothy, 2. Timothy 1:9. Who hath saved us and called us with a holy calling not according to our works but according to his own purpose and grace, so the resolution is into the free grace of God and the sovereignty of his purpose, issues not from any work of ours, hangs not upon that hinge, and hence it is the Lord denyes the communication of means to some whom he foresees would use and husband them to beter advantages and bestowes them upon such who neither prize nor profit by all they have, nay are open contemners and opposers of the truth. woe be to thee chorazin woe beto theebethsaida for if the great works that have beendone in thee had been done in tyre and sidon they would long before this day have repented in sackcloath and ashes Matthew 11:21. Yea he professeth Ezekiel 4:6. If he had sentezekiel to a strange people and of hard language such as had never heard of the things of God and grace they would have hearkned to him when the Jews rejected his counsel and the commands of God dispensed by his means, hence it is the Lord to show the sovereign freedom of his pleasure, that he may do with his own what he wil, and yet do wrong to none, he denyes pardon and acceptance to those who seek it with some importunity and earnestness Proverbs 1:28. They shall seek me early and shall not find me and yet bestowes mercy and 〈◊〉 known himself unto some who never sought him. Isaiah 65:1. That we may 〈◊〉 from hence forever to fear and avoyd that haeretical doctrinee of the arminians so deeply dangerous to the salvation of men’s souls and so exceedingly derogatory to the glory of God’s free grace in Christ, who maintayn that if we do what we can, and improve the natural abilitieswe have, and the means we do enjoy God will not deny to give us the grace supernatural we want. An opinion so gross that the popish school will not abide by it, and the most ingenuous of the jesuits themselves do professedly oppose and condemn. For besides that it destroys the comfort of a sinner and dasheth the hopes of all the sons of men, for if none should be saved but those that do what they can, its certayn never any man either in nature or grace did what he 〈◊〉 either emproveing his natural abilities as he might according to special opportunites and liberties put into his hand, nor 〈◊〉 faithful ever tohusband their grace according to what they received and was expected, and might also be justly challenged at their hands; if therefore their hopes had their support here, their hearts and hopes and comforts and happiness and all would fayl them, and they must needs have their lives and their everlasting condition ever in doubt and suspense, and in issue sink down in everlasting discouragment, but I say besides this it destroys the whol frame of grace in the carriage of it.

First it undermines the very foundation of the dispensation [ 1] of grace which proceeds as we have heard from the purpose and good pleasure of the almighty thither our Savior looks as at the fountain from whence all spiritual favours proceed: math 11:26.. I thank thee father and so forth. Even the father because it pleaseth thee 2 Timothy 1:9. Called not according to our works and free wil, but according to his purpose and free mercy Romans 11:19. Whom he will he hardens, and whom he will he shows mercy to soften and converts; he doth not expect how we improve the freedom of our wils and perform our works, but he gives both will and deed whereas this opinion resolves the issue of my conversion and so of salvation into my own purpose, and as he said makes God’s free grace lackey after man’s free wil. For it is in a man’s power and pleasure to do what God hath put into his own power according to his own wil, if iwil do but what I can, if I wil, and improve abilities and advantages afforded, but as I may according to this conceit, God will never deny me the grace I want, the mercy and salvation I do endeavor after. So that the last resolution in this way is left upon a man’s own free wil, if he will not do what he may, he misseth his good, if he do what he can, he shall not fail to receive it.

It cuts the very 〈◊〉 of the covenant of 〈◊〉, [ 2] and the freedom thereof. For upon this ground and grant, it's not in God’s hand to dispose of his own mercy, but it is in my hand, and left in my choyce; if I will improve liberties and advantages, I may have the grace I want; if I will reject both, then it's my folly and negligence, I must bear the blame, and endure the misery, and thank my self, when it was in mine own power, to provide for mine own comfort. This course issues and returns into the covenant of works: these Paul sets in such a direct opposition, as that they cannot stand the one with the other, Romans 11:6. If of grace, it is no more of works, for then grace was no more grace; if of works, then not of grace, for then works were no more works; what then Israel hath not obtained, q.d. It was not the bulk and body of the people, nor in the power, ability, or performance of any person; but the election hath obtained: not because Israelites, not because they had such privileges, not because they used such ordinances, and took up the performance of duties required; but because elected, therefore called, therefore justified. The contrary course which issues the obtaining of grace into the improvement of abilities and advantages, returns as I said into a 〈◊〉 of works, for the condition in the ultimate resolution still remains in my power, the staff is left in my hand. It's all one upon point to have 〈◊〉 enough in my hand to pay, and to have it in my power to command, if at my pleasure in another hand; and so I dispose of God’s mercy, and my own good in the issues.whereas in the covenant of grace, all is firstly, freely, wholly, and only in the hand of the Lord to dispose, to whom he wil, what, when, and after what manner he wil. In this covenant he doth not require the condition only; but the Lord Christ as the second Adam, he performs the condition also; not only requires new hearts, but puts new spirits into us; not only commands us to believe, but enables us; and as he himself speaks, gives us to believe, Matthew 13:11.

This crosseth the end of the covenant, and the scope [ 3] of the whol course, and administration of the means of life and salvation; which is to set forth the glory of the riches of God’s grace in the eyes of all, and to the consciences and acknowledgments of all hearts, a return of all 〈◊〉 to him, and a total dependence upon him for ever. Therefore the Lord chose the base and despicable things that are not, to confound things that are, 1 Corinthians 1. Last. That no flesh should glory in his sight, and that he that glories, might glory in the Lord. By what law is boasting excluded? By the law of works? Nay, but by the law of faith. Romans 3:27. For if Abraham had been justified by works he had whereof to glory. Romans 4:2. And therefore as in the material, it's so in the spiritual temple, the laying of the first and lowest stone, and adding of the last, all the people cried, grace, grace; and hence the whol chain is as it were of God’s own making and tying, whom he predestinated, them he called; and whom he called, them he justified; and whom he justified, them he glorified, Romans 8:30. And the end and issue of all, is set down by the holy apostle, Ephesians 4:15. When all the churches shall meet at the great day of appearance in the unity of the faith, it is to the acknowledgment of the son of God. By whom were you called, humbled, justified, adopted, sanctified? By the son of God, receive all from him, return all to him. But this opinion plucks the crown from Christ’s head, the glory from his work, thepraise from his grace, and gives it to the will of man, and the improvement of those abilities and opportunities the Lord hath put into his hand; because by this means he makes himself to differ. For set Paul and Judas in the same rank, let them enjoy the same means, share in the same liberties, advantages, opportunities, one as the other: Paul by the good use of his free will, he plaies the good husband, he doth what he can, and he obtains what he wants, and receives grace; Judas plaies the prodigal and unthrift, doth not what he should and might, and therefore he wants grace: so that they were both equal in the privileges and opportunities they received from God, they differ not there; that Paul hath that grace which Judas wants, he may thank his own pains and improvement, and glory in himself and them. Nay, Paul is not bound to be thankful to God for anything more than judas; for he had no more from God by this opinion than judas, what he had and received more, it was by his own improvements, which to conceit, is a most hellish delusion.

Lastly, if by the improvements of abilities and advantages [ 4] we certainly receive spiritual grace, then this must follow, either because such improvement deserves grace; or do immediately and nextly dispose the soul to receive grace; or that such improvements have a promise made to them from God. But none of all these can be granted.

They cannot deserve grace, because when we have [ 1] done what we can, we must conclude as we shall have cause to confess we are unprofitable, Luke 17:10. The plowing, and so the praying of the wicked is sin, his most beautiful performances are from the flesh, and so sinful, and deserve the just wrath of God, and therefore no grace nor glory, John 3:8.

They do not, nor can dispose the soul, as that it may be [ 2] thereby a fit subject to receive grace: those actions which leave the soul under the power of sin, and actedby sin, and a man in a natural condition, those still leave the soul indisposed to grace; for the natural man perceives not the things of grace, nor can he receive them, 1 Corinthians 2:14. They found him in the world, and they leave him in the world, and the world cannot receive the Holy Spirit, John 14:17. Natural and corrupt actions, cannot prepare immediately for supernatural grace.

There is no promise of giving saving grace to such, [ 3] and none could ever be shewed. That which somtimes the arminians pretend, but press it with no great confidence, is in Matthew 25:29. In the parable of the talents; to every man that hath, shall be given; and to him that hath not, shall be taken away, even that he hath: hence, he that hath, and useth his natural abilities Well, shall be given supernatural. Answer. That gloss corrupts 〈◊〉 text, and doth not suit with the scope and circumstances of the parable, as hath been made good by many arguments, by such as have diligently searched into the sense of the place. The unprofitable servant that used not his talents Well, he is to receive that sentence, 〈◊〉 must be cast into utter darkness; which were it understood according to the former opinion, it would infer an apparent falshood. He that did not improve his talent, was forth with to be cast into utter darkness; but many that do not use their natural abilities, and the special advantages Well, have been formerly, and will without question be brought home to Christ and happiness, 1 Corinthians 6:9-10. Know ye not, that no adulterer, covetous reviler, extortioner, shall inherit the kingdom of heaven; but such were some of you, but ye are washed, but ye are clensed. 1 Peter 4:2. It is sufficient that in time past we have had our conversation among the Gentiles, when we walked in lasciviousness, 〈◊〉, excess of riot, revellings, and abominable 〈◊〉. These did not use their natural abilities Well, and yet were not cast out into utter darkness;therefore the using of the natural abilities, is not the having, or the using of the talent there meant. 〈◊〉 I suppose the meaning of the phrase is, by him that hath, is meant the man that is truly gracious; the talent is the gospel; by having, is the receiving and 〈◊〉 of it in a good and honest heart, and the sanctified use of it in a saving manner. For the evangelists expressions seem undeniable to evidence this meaning, Matthew 13:11-12. When our savior Christ had told his disciples it was given to them (q.d. It's the peculiar special work of the spirit of grace in your hearts) to know the mysteries of the kingdom, but to them it is not given; he ads the reason and proof in the next verse; for to him that hath, he that in sincerity entertains the Gospel shall have a further communication of the truth, and sweetness of the Gospel to his soul; but whosoever hath not, whosoever entertains not the Gospel in truth and uprightness, from him shall be taken away the Gospel, which by a seeming profession of fals-hearted, lazy entertainment he would seem to have, but never had in sincerity; the like connection is found, Mark 4:24-25. Take heed what you hear, and unto you that hear, i. E. That do take heed what you hear, more shall be given; for to him that hath, shall be given; but 〈◊〉 that hath not, i. E. That doth not take heed what he hears, and so receives not the Word in sincerity, from him shall be taken even that he hath.

But if the saving work of the Word, doth not depend*upon my endeavor, why should I endeavor any further, any longer, or attend the use of the means, or practice answerable thereunto?

Thou thy self, and all thy services being in a natural* estate, are as a menstruous cloth, both in themselves, and in the sight of God’s pure eyes, unanswerable to God’s mind, and the rule of the law, and therefore cannot save you;yet thy sinful neglects, impudent and scornful contempt of the way and means of grace, will undoubtedlydamn thee: this is condemnation, that light is come into the world, and men love darkness more than light, john, 3:17. The scribes and Pharisees despised the counsel of God against themselves, luke, 7:30.

The law and command was given to Adam in innocency, [ 2] and to thee in him, to husband all advantages, and to lay out thyself in all thy sufficiencies to advance God’s name, and to do his will; to love him, and serve him with all thy mind, and with all thy might;〈◊〉, 22:37. How ever thou beest changed, yet the law is not changed; however thy ability is not the same, by reason of 〈◊〉 wound thou hast taken by original corruption, yet thy duty is the same to this day. God’s will is done in heaven, and should be done in earth. The debtor that borrows the money, and stands bound to the creditor to answer the debt, though his state alter, and he be impoverished, and made unable to pay, yet his bond for payment continues in full force against him, and he will be constrained to make it good.

Though all that thou canst do, can neither prepare [ 3] thee for grace, nor purchase grace for thy self, yet the means through divine institution are mighty; God by them can work effectually, and if it seem good to 'his good pleasure, he will; wait upon him only for that good thou wantest, from whom only it can be received. As the leapers in the time of the famine resolved to try what might be done by others for their safety, who could do nothing for themselves. That is God’s way and means; try what God will do, in whose pleasure it is to give, or deny. I might ad what divines speak, and seasonable 〈◊〉 to the point in hand. While thou art endeavoring as thou canst, it lessens thy sin, and prevents further plagues, unto which thou wilt be subject, through God’s just judgment, and thine own just deserving. Abab's 〈◊〉 humiliation, prevented the 〈◊〉 plague, though it did not free him from the eternal,1 Kings, 21:29. Seest thou 〈◊〉 ahab humbles himself, I will not bring the evil in his days.

A patient that hath a wolf in her breast, and an 〈◊〉 gout, knows neither can be recovered, yet both may be eased by use of physick, and moderate diet; and therefore he intends both. Cast away the evil of your works, but keep your works still; keep some rules if thou canst not keep all: better save one side of thy 〈◊〉 good, than both naught. If thou canst not avoid all sin, avoid as much as thou canst.

Is it then beyond the power, and any possibility of* man to attain grace?

Yes. It's not in man to direct his own way, Jeremiah 10.* 23. It's beyond the power of a dead man to restore himself to life. And our savior is express and peremptory in giving sentence in this case and his determination is conclusive, Matthew 19:26. When he said, it's as easy for a chamel to go through the eye of a needle, as for a rich man to be saved: the disciples ask who then can be saved? He returns this definitive answer, with man it is impossible, but with God all things are possible. Look we at the power and performances of man, there is no sufficiency 〈◊〉 possibility: for of ourselves we are not able to think a good thought, 2 Corinthians 3:5. But if we look at the almighty power of God, there is nothing hard to him, who hath hardness at command.

But is any man tied to impossibilities, and can any*be punished because he 〈◊〉 not 〈◊〉 that which is impossible to him?

Impossibilities are of two sorts, 1. Some are absolute*that exceed the compass of our being, or all that ability we ever received. 2. Impossibilities by supposition, which though the things be possible, yea; easy in their nature, and with reference to their first order, and institution; yet by reason of some inconveniences, hindrances, weaknesses which fall in beside, and cross to thecourse and constitution of things as they were at first; that which formerly might easily have been compassed, there is in ordinary course no possibility to attain unto it. And to such 〈◊〉, a man may be justly tyed, and failing in his performances, may justly be punished by the law of nature, nations, right reason, and the righteous rule of God. The 〈◊〉 hath borrowed so much money, which he may improve, and is bound to repay at such a day appointed; if he through his prodigality and riot, shall vainly mis-spend, not only the sum he borrowed, but his stock, a fair estate unto which he was born, so that it's now impossible to him, thus impoverished to satisfie. May not the creditor according to all the rules of right and reason require his money, and in the default of payment, punish or imprison? No nation ever questioned it. It was not only possible for Adam, but easy to love God above all; if he through his fall, hath brought impossibility of payment upon himself, the Lord may in justice require it, and punish him for it. And certain it is, God justly may and doth deny reprobates grace; not only because they do not what they may, but also because they do that which through the corruption of their own hearts they cannot avoid: as namely because of the enmity of the wisdom of the flesh, they are not, nor cannot be subject to the law, and 〈◊〉 will of God, Romans 8:7.

That for which God condemns the wicked, for that he denies them grace and glory: for condemnation implies both, and cannot admit either. But they are condemned, not only because they do not so much, but because they did such and such duties to false ends:* not because they did not fast and pray, but because they did both to a wrong end, to serve themselves and lusts, and not to serve God: and yet they could not aim at God’s glory as their last end. If for the not doing of such duties they should and might do, they only want〈◊〉, then if they had done such and such according to their power (as they could) and improvement of their abilities, then they had received grace undoubtedly, which hath been fully confuted by the former arguments. To issue this point, that we may fence ourselves against so dangerous a conceit, let us take in, and store our hearts with some saving truths, as a sovereign antidote against such fals-hoods: and herein I shall not only speak mine own judgment, but the judgment of all my fellow brethren, as I have just cause, and good ground to believe, that so you may receive them 〈◊〉 truths under the testimony of many witnesses.

Ballast therefore thy heart with the conclusions following:

All men are by nature, dead in sins and trespasses. [ 1]

A dead man can not prepare himself for life, much [ 2] 〈◊〉 hath power to procure it.

The lord in the work of conversion, doth not only [ 3] by moral persuasion propound the truths of the Gospel, and enlighten the mind, but puts a principle into the heart of such as he brings effectually and savingly home to himself.

In this work of God, the sinner at first is merely [ 4] patient.

That men may 〈◊〉 this from God, every man is [ 5] bound to wait upon him, in the means he hath appointed, and according to the utmost of his power, improve all abilities and advantages he hath.

When any man hath improved his abilities to attend [ 6] the means of grace, neither hath used his ability to oppose, and cavil at the means, it's in God’s freedom to take either, or refuse both, for it is not in him that 〈◊〉andruns, but in God that shows mercy, Romans 9:16.

Comfort. Here is ground of incomparable*encouragement, and in truth, of inconceivable refreshing to hold up the heads and hearts of the most wretchedsinners in the most forlorn condition, able to shore and prop up the soul with some possibility of good, that it sink not down, and be swallowed up with desperate discouragement. I am almost afraid to cast such*pearls before swine: and when I do but think or suspect [ 6] that any carnal wretch should abuse this kindness, and turn this grace of God into wantonness; if it do* not depend upon my doing, I will do nothing, let God do al. I am forced almost to bite in my words, and my heart almost misgives me, as loth to cast away such compassions of the Lord upon such hellish varlets, who out of the venom of their spirits would turn these choice preservatives into poison. Yet because it is like a piece of board left after the wrack when the ship is broken as the last means of relief; as a cord of compassion let fall amongst a company of poor perishing creatures, ready to be over-whelmed with the floods of iniquity, and who knows but some may catch it at the last cast, before they go hence, and be seen no more. Let me therefore bequeath this encouragement to you as my last will, even the words of a dying man, before you and I appear before the dreadful presence of the Lord. Know then, you are yet in the land of the living, and bless God you are so; and know, because it's the will and pleasure of God to do good to some of the worst of men as he sees 〈◊〉, therefore there is yet hope while there is life; some little peep-hole of hope, like a pins head, a possibility there is you may receive good. You see here how he prevails with the spirits of 〈◊〉most perverse, they have their hearts 〈◊〉, though it be 〈◊〉 the hair 〈◊〉 heart and all, 〈◊〉 when they 〈◊〉 and wounded the godly 〈◊〉〈◊〉〈◊〉 poor disciples. 〈◊〉 your hearts echo then from every corner of the assembly, pierce me, me 〈◊〉; pardon me, me also; humble me, me also;〈◊〉 thy abundant goodness and good pleasure. If the 〈◊〉 be 〈◊〉 so dangerous, and in appearance 〈◊〉; 〈◊〉 the disease be 〈◊〉 sodeadly, and in the apprehensions of al, past help, if the Physician and 〈◊〉 be known to have cured and helped in such cases, and that he yet lives; the patient will yet support himself with such inferences, why may not my sore be cured, my disease healed, so the Lord lives who hath done as much for forlorn sinners and why not for me, poor wretched creature, say so, thou sayest 〈◊〉.

This is the scope of God’s counsel and his very purpose why he leaves such patterns of the freeness of his compassions, that yet forlorn creatures might look to him, from the depth of their most desperate misery. Let not the Lord fayl of his intendment, nor you of your comfort 1 tim 1:16. I was a blasphemer a persecuter and injurious howbeit for this cause I obtained mercy that in me 〈◊〉 Christ Jesus might show forth all longsuffering for a pattern to them who should hereafter believe on him to life everlasting. That they might hope still for good as he received it. And know they may be made partakers of it upon the same terms that he was, set the pattern of this compassion 〈◊〉 your eyes, and see yet a possibility of relief. We shall sever a little the particulars that each man may suit his own condition with that most 〈◊〉 him, here is that which answers to every necessity and complaint.

One complaines his wants are so many, he cannot 〈◊〉 how ever they should be supplyed, another complains his spirit so perverse, he knows not how it can be subdued, a third his rebellions so open, so gross against the almighty and all the means of life, its 〈◊〉 that ever the Lord should pass by such hellish provocations I 〈◊〉 all your complaints are just and weighty, your condition very dangerous. And let me tell you did your relief and help depend upon your preparations and 〈◊〉 or 〈◊〉, its certain your hearts and 〈◊〉 and hopes would utterly fail and give up the ghost. Here is the anchor of your hopes thatwhere in your help lies is here, and leave not this anchorhold the Lord can do good and wil, against all indispositions and oppositions of spirit, and carriages to the contrary, as he sees fit. And therefore thou mayest lift up thy head and say then it may be to me yea to thee never so weak, to the perverse and rebellious. Attend what the Lord says take his word and take it with thee.

Thou seest and confessest thy person baser than the earth* that bears thee, thy mind full of blindness, stupidity, [ 1] sottish and unteachable; in the things of God, thou hast heard so many able men, enjoyed so many means of conviction and information, and all hath slipt away like water spilt upon a rock, and why should I think that ever I should be convinced or instructed or any light ever set up in this sottish mind of mine.

True thou hast been taught by men, and man* and means have happily done their best, and truly they are nothing, and thou art nothing, and all that they and thou canst do is nothing, yea but they shall all*be taught of God, says the text. Christ now* in heaven did more by the ministry of Peter, than in his bodily presence he did, nay (go further than that) then his bodily presence could do, though he spake as never man spak. No matter how dul thou art if God will teach thee, how weak if God will strengthen thee. Be thy wants what they will be or can be, the al-sufficient God wants neither wisdom nor power nor mercy to do what thou canst need, and he wil, for thy good. And his power pitcheth his tent, and taketh pleasure to show itself in weakness. Thou art foolish, God chooseth the foolish things of the world to confound the wise. 1. Corinthians 1:26:27. Thou art not anything thou shouldst be, God delights to cal things that are not as though they were, and therefore may cal and choos thee also. They are not only dry but dead bones which the Lord makes to live Ezekiel 37:2. Can these dead bones live? they are not Only miscarrying but barren wombs whichthe lord makes to bear, and be fruitful. Not only when things are under hope but when there is nothing in present appearance or expectation then God can do it. Romans 4:24. When it is not Only beyond thy power and ability God can support thee, and strengthen thee, teach and quicken thee when it is beyond not thy apprehension, but thy very thought and hope; he hath done so, 〈◊〉 do so, he lives still, and can do so to thee also.

True my weaknesses are many but that’s not al, nor* yet the worst, the way wardness and perversness of mine own heart ads the greatest weight unto my misery and wretchedness not Only destitute of any spiritual good, but not willing to be made better, my brow as brass and my neck like an iron and sinew, as the Lord complaynes, Isaiah 48:4. My heart harder than the nether milstone job. 41:28. If life and salvation were laid before me and that I might have heaven and grace for taking or entertainment of it, yet I would neither have word, nor Christ nor heaven itself unless I might have my will in heaven, such is the invincible stiffness and desperate perversness of my spirit; unless I may have what I will when it comes upon the narrow, God must not have his glory, nor service nor subjection nor alleagiance nor duty in the least 〈◊〉 discharged. I must burn, for I can neither break nor yield: nor mercies persuade me, nor judgments awe me, I can receive no good, nay I can see no reason why God should do any good to me that would not have it.

Here is the dead lift, and the wonder of all wonders,* the overpowring of the sovereignty of a stubborn selfwilly heart, 〈◊〉 the throne where Satan dwells; which 〈◊〉 the doctrinee of free-wil to be a doctrinee of devils and that which drives the soul to everlasting discouragement, pretend what such deceivers can to the contrary.

But the former doctrinee affords support, and that which will bear up thy heart even in this particular alsothy salvation depends not upon thine own wil, for then neither thou nor any flesh should be saved. But God shows mercy to whom he will show mercy, Romans 9:19. As nothing can deserve his mercy so nothing can resist his good pleasure, when he will show it, he will make thee find it and others see it. James, 1:18. Of his own good will begot he us by the Word of truth; it's not according to the will of Satan, for then no man should be saved, its not according to the will of man fallen, for then no man could be saved. But he dispenseth the work of his grace according to his own will and his counsel shall stand, and he will do what he wil. Isaiah 46:11. Let the will of men and devils oppose it to the utmost of their power. Quiet thou thy heart, I cannot do anything that might purchas, not yet in truth would I have grace if God would give it, only it is with God to do good to this miserable soul of mine as he wil, who doth what he will in heaven and in earth, his will be done and blessed be his holy name forever and ever: and there stay thy self. It was the expression of a man in heavy perplexity of conscience finding the crosness of his will to snarl at the Lord’s dispensation, his heart sunk within him, with unsupportable horror, that he had 〈◊〉 the sin against the Holy Spirit; and with many prayers and tears he sought to heaven to bring his heart to an under subjection to the good pleasure of the Lord, but the Lord left him to his own perverseness, nothing he could do, could prevail with his own spirit. And proffessed against that cursed cavil of the arminians, that reproach of the doctrinee of God’s free grace which leads to despayr and discouragement, openly acknowledging that if his own salvation depended upon his own wil, he should perish irrecoverably: but that only held his heart in some hope that his happiness was in God’s hand, and that it merely depended upon the will of the Lord, to give him a heart to fear and serve him or else his heart would fayl. And it was a savoryspeech of a gracious woman that had a great deal of do with her own heart, when she could not find her heart to come off so willingly to give way as she ought to what her judgment allowed, she besought the Lord to give her such a disposition of heart whether she would or no.

Thou yet replyest, that which ads to the hainousness* of my evil is this, these loathsome distempers have not been harboured in mine own breast Only, confined in mine own bosom, which yet had been too much, but they have broken out into the most sierce and professed rebellion and that in the highest degree. I have been a professed opposer of the Gospel and the power thereof, an open rabshekah, a ringleader and encourager, to such that would revile and reproach the righteous and good ways of God’s grace, a jearing ishmaelite, of such as with 〈◊〉 of conscience had care to walk therein, and have resolved and attempted also even with an impudent face and a brazen forehead to outbrave the authority of the truth, and made it matter of scorn to drop and give in to the most dreadful threatenings, that could be denounced out of the Word, I have trampled all the entreaties of the Lord and tender offers of mercy under feet, that when I have called over my course, and viewed my carriage in cold blood I have wondred that the Lord hath not made me a spectacle of his displeasure, before I departed out of the place, that the very earth did not open and swallow me quick as corah 〈◊〉 and abiram. So that God cannot be God unless he do avenge himself and pluck the praise of his justice 〈◊〉 the heart blood of such a wretch, nay he should be accessory to the dishonor of his own name if he should show mercy to such who openly, impudently in a hellish haughtiness of heart have trampled his mercy under their feet.

True flesh and blood could not do it, nay the heart 〈◊〉* man cannot think it how this should be, did We measuregods compassions according to our narrowscantling, but God’s thoughts are not ours nor his ways ours, so far as the heavens are above the earth, so great is his mercy unto them that fear him. Isaiah 55. Psalm 103:11. Infinitely above and beyond our own desires and thoughts, our imaginations and expectations; they are I confess amazing expressions of miraculous compassions of the Lord, yet such they are as he is pleased to manifest to sinful dust and ashes. He can tell how to have the honor of his justice and to save thy soul, thou sinful rebel. Nay he can tell how best to provide most for his own glory, when he pardons most sins: I beseech thee pardon my sins for they are many Psalm 25:11. He lets the power of darkness proceed to its full strength, that the power of his exceeding mercy might show itself in delivering from the nethermost hell. He gives sin advantage that it might do its worst, and reign unto death, that so his grace might reign over sin and death unto eternal life. According to the sovereignty of his will whereby he subdues all things to himself Ephesians 3. Last and here thou mayest yet feel firm bottom to bear up thy fainting heart from sinking down into everlasting discouragement.

Thus you see the compass of this encouragement which issues from God’s free grace. But least some proud flesh should arise by this healing preservative if it should heal too fast to keep thee under this encouragement and yet to keep thee from presumption take these cautions.

It's possible God may do thee good, notwithstanding*all indispositions and oppositions. But know 〈◊〉 for certain he never will do it but in his own way. If he save thee he will humble thee, if he pardon that guilty soul and conscience of thine, he will pierce both to the quick; there is not a possibility he should save thy soul 〈◊〉 thy sin also, set it down for an undeniable conclusion I cannot have my stubborn and rebellious heart andhave any hope that ever I shall have either grace or mercy. If thou wilt sin that mercy may abound (as the apostle brings in the sons of Belial, speaking, Romans 6:1.) Thou mayest have thy sin, but upon these terms thou shalt never have mercy. Either expect that God should take away thy sin, or else never expect he should prevent thy ruin.

When the Lord lets in some light to discover the [ 2] loathsomness of thy corrupt nature, and begins to grapple with thy conscience, so that thou stand'st convinced of the vileness of thine own ways, the worth and excellency of his grace; when God hath thee upon the anvil, and under the hammer to break thee, in the fire to melt thee, 〈◊〉 fear, fear, lest thou should'st make an escape from under the hand of the Lord, and fall back again to the old base course; it's a dreadful suspicion of God’s direful displeasure, lest either the Lord will cease to do thee any further good; or give thee up to those hellish departures, that thou shouldest make thyself everlastingly incapable of mercy.

1. It's a sore suspicion that the Lord purposeth to [ 1] leave striving, and to meddle with thee no more, when the Lord suffers thee to wind away from under the power of the means which formerly thou wert subject to. It's God’s usual manner to make such unexcusable, and never make them good, that they might go self-condemned, and so go to hell. It's that of the prophet 〈◊〉 which he makes a symptom of the outcast condition of the Jews that they were dross, Jeremiah〈◊〉. 30. Reprobate silver shall men call them, because the Lord hath rejected them: how proves he that? Verse 29. The bellows are burnt, the lead is consumed in the fire, the founder melteth in vain, for the wicked are not plucked away. To this purpose is that of our savior, when he had long striven with the rebellious Jews, clocked to them as a hen to her chickens, and would have gathered them under the wing of his saving providence,by the preaching of the Gospel and ye nothing would prevayl, they would drive Christ out of their sight, and he smites them with a plague answerable, math 23:2 last. verse Ye shall see me no more, until ye shall say blessed is he that comes in the name of the Lord. And this his word hath taken hold upon them unto 〈◊〉 day, the poor forlorn Jews have not had a sight of Christ this sixteen hundred yeers, Scriptures they have, prophecyes, promises, yea they have the Gospel while they 〈◊〉 the Gospel, for so the apostle Galatians 3. The Gospel was preached to abriaham saying in thy seed shall all the nations of the earth be blessed, they see all this but the vayl is over their eyes, they see no Christ in promises, ordinances and therefore no salvation, leaving secret things to God. So it befals many falshearted apostates when God hath had them in the fire and they come out too hastily from horror and humiliations, before half melted, its a great adventure they never come to Christ, but wanse away in a powerless kind of formality and content 〈◊〉 with the enjoyment of some outward privileges and ordinances and names of profession, they have the Scriptures and ordinances but never see a Christ, in any of them, nor will the Lord look upon them, nor once speak to them, when he passeth by, but let them live and perish as heartless, Christless men. Thus our savior dealt with his people in former times when he had sent the spyes into the land of Canaan, Hebrews 3:18. Numb. 14:23. And they returned convinced by their own experience of the goodness of the land as flowing with milk and honey, and out of a slothful cowardice because there were iron charrets and walled cities, and mighty giants, they withdrew the duty and God’s charge, and disheartened also the people, the text says the Lord sware in his wrath they should not enter into his rest. When God swears, it shows his purpose is unchangable and his execution will not be altered. Canaan is a type of the kingdom of grace andso of glory when the Lord let in some evidence of the excellency thereof and the heart cannot but acknowledge it, 〈◊〉 leaves off rather than it will take the pains to grapple with those giant-like corruptions, that iron and〈◊〉 hardness of heart, why shouldest not thou fear least God should swear thou shalt never enter into his rest, thou shouldest never find the power of the death of Jesus in killing the body of death, so that thou shouldest cease from thine own works, and from the sinful distempers of thy corrupt heart.

Fear again, lest the Lord give thee up to thy old distempers,*that thou should'st make thyself everlastingly incapable of any good, and sin that unpardonable sin against the Holy Spirit. When thou goest against those convictions of thy conscience, those tastes of approbation which somtimes thy heart took in the good word and ways of God; for by this back-sliding thou art in the ready way to run upon that rock. This was that which helpedpaul the possibility of mercy, 1 Timothy 1:14. But I obtained mercy, because I did it ignorantly, it was his zeal that he persecuted the church, i. E. His blind zeal; but should he have done so against the dictates of his conscience, and the evidence of truth in his own heart, he could hardly have seen a way for mercy. So the apostle to the Hebrews, 6:8. The earth that often drinketh in the rain, and yet brings forth thorns and 〈◊〉 is nigh, is nigh unto cursing, whose end is to be burned. The rain is the Word, heard, understood, embraced, acknowledged, and yet have their malicious venemous conspiracies against the Gospel of God, and saints of Christ, and that in 〈◊〉 like thorns under the leaves, like bryars under pretense of moderation and humility, can scratch bitterly, it's a heavy suspicion their end will be burning. Take heed thou content not thyself in thy rebellious condition; for upon this supposition that thou wilt have this, thou puttest thyself out of any possibility of good, goest against godsorder, course, and covenant, and the whol work of redemption, Christ comes to bless his by turning them away from their sins, acts, 3. Last; and therefore when the Lord comes to hale thee out of thy sins, take heed thou dost not go from under God’s strivings, lest he strive with thee no more.

Exhortation. We have hence special motives*to quicken the desires, and provoke the endeavors of the most carnal minded men in the world, to attend with all the care and diligence they may upon the means of grace.

But you will tell us, it is not in our preparations,* performances, and improvements, that our spiritual good depends, there is nothing we can do can procure it, it depends wholly upon the good pleasure of the lord; why then should we trouble ourselves to endeavor anything?

I answer, the inference is the quite contrary way:*all is in God and his good pleasure, attend therefore upon him in his own means, that thou mayest receive all from him. If a man should reason thus: I can do nothing for my self, therefore I will take a course that no man shall do anything for me; it were not a weakness, but a kind of madness; but rather in common sense a man would be provoked to press his own heart thus; I can do nothing of my self, therefore I must attend upon God in those means which he useth to do for all those he useth to do good unto. So the disciples to our savior when he would arm them against his departure, will ye also go away? John, 6:68.they answer, lord, whither should we go? Thou only hast the words of eternal life. Christ only can humble and convert, Christ only hath peace and pardon, therefore only go to him. We are so wise for our bodies, where one is most like to speed, every man is most willing to go, especially considering as nothing can purchase his favor, 〈◊〉 nothing can 〈◊〉 the expression of his good pleasure when he wil,go therefore what ever thy condition is. When thou art at the weakest, here is supply: as he said, why*stand you gazing, fainting, and famishing? Get ye into Egypt for corn, that we may live, and not die: though thou livest in the height of the perversness of thy heart, in the out-rage of thy rebellion, though thou carriest a scornful contemptuous spirit with thee, yet go; who knows when is God’s time, what he may do? Bring your own souls, your rebellious servants, and disobedient children, fall down at the foot of Christ in his ordinances, and say, here are a company of hellish, traitrous hearts, which bring proud, stubborn, scornful, rebellious distempers, like so many bloody weapons, even to wound thy good majesty withal; oh pluck these weapons out of our hands, these treasons out of our hearts, that would pluck us to thee, and so to destruction. As we cannot deserve anything, so our wretchedness cannot hinder thy work.

And because thou knowest not the season of mercy, [ 1] take all seasons, thou knowest not what time God may or will work; because it is in his own pleasure, therefore attend upon him at all times, 2. Timothy 2:25. Proving if at any time God will give thee repentance.

Attend upon him in all ordinances; because it is in [ 2] his pleasure to breath in which he wil, and to bless which he will for thy spiritual comfort. Sow thy seed in the morning, and in the evening, because thou knowest not which may prosper, this or that, Ecclesiastes 11:6. Thou knowest not whether prayer, or meditation, or reading will prosper, and which of these, or any other ordinance God will bless for the saving good of thy soul.

When thou findest the Lord stirring, moving, enabling, [ 3] and working in thee, move thou, and work thou also: as the marriner when he finds the gale coming any way, he tacks about 〈◊〉 way to take the advantage. God was tampering with the heart of agrippa, it was at a ha, now a ha, thou hast almost persuaded me to becomea Christian, says he to Paul, acts, 26:28. Ah what a pity was it he should fall back again.

It's matter os wonderment able to swallow up the:*heart of a sinner with the everlasting admiration of this 〈◊〉, unmatchable kindness of the Lord. Micah, 7:18. Who is a God like unto thee, that pardonest iniquity, and passest by the transgression of the remnant of his heritage: he retaineth not his anger for ever, because he 〈◊〉 in mercy; he will turn again, he will have compassion upon us; he will subdue our iniquities, and thou wilt cast all their sins into the depths of the sea. You that have tasted how good the Lord is, and found this truth made good in your own hearts by your own experience; as Paul was wont to recount his course, I was a persecuter, blasphemous and,*injurious, but I obtained mercy. I doubt not but many of you may say, if ever there was a fiend in hell, or a rebel upon earth, I was one; an opposer of the Gospel, a despiser of the means of grace, a hater of the holy ways of the Lord, and his servants that walk therein: yet then God did me good, when I desired and 〈◊〉 my own hurt. Get ye homeye blessed saints, and in the secret of your closets cal heaven and earth together, and leave these compassions upon record. Say, the time was this carnal mind of mine plotted my wretched 〈◊〉, and mine own ruin, but then the Lord prevented both; I opposed 〈◊〉 entreaties, and he yet pursued me, and would take no 〈◊〉; he called after me, wept over me, turn ye, turn*ye, why will you die? I provoked him, he pitied me; I resisted him, he embraced me; I said I would have none of him nor his grace, he said he would have no denial; I resolved to walk on in the frowardness of mine own 〈◊〉, and to perish in the despite of all means, and he would and did show me mercy in the despite of the pride and rebellion of this heart, or else I had neverseen this day, nor never had hope to see his face in glory. Be astonished and confounded at this, O ye devils, and come down ye blessed angels from heaven, and magnify this mercy. Leave this in your last will and testament to your little ones, O ye fathers; leave this as a pattern of compassions to all ensuing ages, that they may love this God, and fear this God, and so forth.

They were pierced in their hearts.

The persons have been considered in those respects which were material and suitable to the aim of the text: we are now come to enquire of the work itself, that is termed here piercing. 2. The place or subject in which this was, it was in their hearts. Pierced] the Word in the original is a compound, and implies more than bare pricking; nor have we any English word fit to express it. A shivering and pulling all asunder;* for it is so to prick as to pierce and enter, dig on every side, to pierce not overly, but quite through the soul, as some of the antients render it. It's found only in this place in the New Testament, though the seventy, interpreters used it often in the old, in the 〈◊〉 of several words in several places, according to the intendment thereof. But that is remarkable, that the Hebrew root which they somtimes expressed by the Word in this place, it signifies such a kind of piercing as when the body of a travelling woman is wounded with the sorrow of child-birth, when the child is severed from the womb, and brought into the world. And it usually implies as here, a work of sound sorrow laid upon the soul, whereby sin and the soul come to be parted each from other. And this resemblance and similitude between this spiritual sorrow and piercing; stands in three particulars.

 1. Piercing and digging, is ever grievous and tedious to the part that feels it.

 2. There is a loosning and parting of those things which were united and closed before, there is dissolutio continui, as the Physician speaks; the parts that were firm and continued, become now to be parted and severed more or less one from another.

 3. By this severing and sundring the parts, there is a way and a passage made, that corruption, or any other humor which was in the part may be drawn out. So in sound sorrow, there be three things answerably.

The soul comes to be wounded and pained extreamly [ 1] with the pressure of corruption, stung with those distempers which stab and torment the heart.

Hence the cursed union betwixt sin and the soul [ 2] comes to be loosened, when the sinner cannot find that sweetness in his lusts which have suited with him so exceedingly in former times. When this sweetness like the soder by which the heart and corruption lay couched so neer, and so incorporate as it were, that they became one continued thing, is as I may say, by this prevailing sorrow, melted and removed; the knot and combination between our hearts and our lusts, come to be broken.

Hence there is way made for the letting out of those [ 3] corruptions unto which the soul was endeared formerly, and the sinner brought from under the supreme and sovereign commanding power of his distempers. Thus the church converted in Hosea 2:8. When they had sought their lovers, and could not find them, followed them, and could not overtake them, they begin to take up other thoughts, I will go to my first husband, for it was better with me then, than now.

Heart.] It properly signifies that chief part in a man’s body, wherein the fountain of the vital spirits lies; that which lives first (as they say) and dies last; that's the natural signification. But here it's spiritually understood, and it's put for the will andaffections, which have their proper place of abode there, and express their special operations in a principal manner, according as objects are presented, and occasion offered: and thus it's taken in this place (not to trouble you with other variety of apprehensions) thus you shall find it frequently in the Scripture; the heart shall fear, Deuteronomy 28:67. Joy of heart, Isaiah 65:14. Sorrow of heart, Leviticus 26:16. and so forth. And out of the heart comes murders and adulteries, Matthew 15:19. All which carry undeniably the work of the will and affections, according as they put forth several operations as they meet with several objects. So that this was not a slight and overly ripling of the skin, but a piercing to the quick, reached unto the very heart-root, that which cut asunder the sovereignty of the choice of the will, and made that stand back, and go off from those loathsome corruptions, which were as near as the soul to the soul; and they were all pricked as one man in the one and the same manner in the heart; they were all wounded, as though there had been but one heart in them all. Hence we shall propound diverse points, and pursue that which is the main.

Sins unrepented of, and continued in, make* way for piercing and perplexing terrors.

I say, unrepented, and continued in, make way for terror. They do not always immediately let in gall and wormwood into the soul, presently after the acting of them; plagues are then in preparation, and only those over-bearing and dreadful judgments which the Lord is devising against the ungodly, are then in the birth, and the Lord will not bring them forth until they be come to their full growth, as the fittest time for the execution of his vengeance. It fares with sinners, as it doth somtimes, and for the most part with malefactors;they make an escape from the hand of justice, and they please themselves in the practice of their wickedness, and contenting their own lusts, until their destruction surprise them so, as they cannot avoid it, nor bear it. Had you but seen these scorners and despisers of our savior formerly, when they run riot in their out-rage and opposition, carried all before them, as if they had the world at will, away with him, away with him; not Christ, butbarrabbas. You would have conceived, nay, if thou had'st asked themselves, they would have concluded, they had been beyond all gun-shot, terrors and perplexities could not have touched, much less seized upon them. Yet see them here, and see how their condition is altered; they who scorned the apostles, now come trembling to them; they who cared not what they did before, now are at their wits ends which way to turn themselves; and it's certain, the fire was then making, which now scorched; the sins were then committed, which now sunk their hearts with unsupportable horrors. There be pleasures of sin, but they are but*for seasons, Hebrews 11:25. And those are but the seed times of sorrows and judgments. Joy is sown for the righteous, and somtimes in deep sorrows; the longer it is growing and ripening, the larger is the harvest of comforts. So troubles and horrors, hellish and heartbreaking amazements, are sown for the wicked, and that in their greatest delights; and the longer these are in growing and ripening, their harvest of horrors of conscience will be out of measure dreadful. As the prophet to those who carried all before them in their sinful contrivement, Jeremiah 5. Last, the prophets prophesy falsly, the priests bear rule by their means, and the people love to have it so; all well met: but what will you do in the end thereof? they might have answered, we do what we list: yes, for the while; but what will be the end? So Job, 20:12-13-14. Though wickedness be sweet in his mouth, and though he hide it under histongue, though he spare it and forsake it not, yet his meat is turned in his bowels it's the gal of aspes within him. Revelation 18:7. How much she hath glorifyed her self and lived deliciously so much torment and sorrow give her.james, 1:12. When lust hath conceived it brings forth death; when lust is conceiving then terror is hatching.

The reason is in a word. The heart comes to be more*estranged from God the God of peace and comfort, and therefore terror and astonishment is now in the mint and preparation for them. The heart grows more hard as it grows more secure in the continuance of evil, so more unfit and incapable either of mercy offered, or of the benefit and saving good of any means that are provided by the Lord. And therefore the 〈◊〉 is more dreadful when it comes 〈◊〉 to be discovered, and the plagues more unsufferable when they come indeed to be executed upon them or threatened against them a rankling sore is hardly cured, and with much heart smart when it is. Surfeit of long continuance is recovered with much difficulty 1 sam 12:19. That which they would not acknowledge and reform before is now most dreadful, pray for us to the Lord that we die not for we have added to all our sins this evil of as king a king. Genesis 42:21. The 〈◊〉 of Joseph when their cruel dealing came but into their remembrance how did it cut their hearts? We are verily guilty concerning our brother, his blood is required at our hands.

Learn we therefore not to judge the condition of a sinner,*or the content of a sinful course, according to the present delights which they seem to take or the pleasing sweetness they pretend they sind, in the ways of wickedness. With which they are so far deceived and their carnal and deluded hearts are so far taken aside and ravished as it were, that they think it, nay conclude it, there is neither heaven nor happiness to be compared thereunto and such a sudden glitter dazles the eyes many timestimes of the Lord’s dear ones, when they look upon the painted appearance of things, as at the present push they come presented and beautified with the trappings of pleasure and profit and ease, and honorable hearts contentsPsalm 73:2. This made asaphs foot almost slip and turn aside from the righteous and good ways of God’s grace, while he was deceived with the present pomp of the proceedings of the wicked men. Yea he professed that not only he stumbled but many were wholly taken aside with this delusion, Psalm 73:10. Many come hither i. E. Side with the society of the wicked because full cups of water are administered to them and a confluence of outward and present comsorts are cast in upon them. The cure he himself found when he went into the sanctuary and also prescribes it unto others; namely when he beheld the end of those men, verse 17. And those their ways what will be the end of cozening and reproching, lying and dissembling, that is the way to judg aright of sinful proceedings, and the certain way not to be deceived by them. Look not upon the rich man as he fares deliciously every day, but look at him as he is frying and scorching in flames and herein crying oh father Abraham, let Lazarus dip*but the tip of his finger to cool my scorching tongue, when he obtaynes not a drop of water, whereas poor Lazarus is at a feast in Abraham’s bosom. Look not at Judas as plotting with the scribes and Pharisees and prospering in his purpose, as pleasing himself in his project and pocketting his thirty pieces. This is but for a season but stay a while, and turn aside a little, and see how he is forced to vomit out his morsel, and in hellish horror to roar out his wretchedness, I have sinned in betraying*innocent blood. And follow yet further and see his end, he ends his days and his comforts together, his covetousness continued in so long before, prepared a halter for his ruin. Look not upon corab dathan and abiram, when they ruffle it out in the pride of theirhearts, and out-brave Moses, and the authority of his place, ye take too much upon you, ye sons of 〈◊〉* but see the earth open and swallow him and his company of rebels and all the people flying and crying least we perish also.

It is one (and not the least) part of the power of the redemption of our Savior that he gave himself for us, that he might deliver us from this present evil world. Galatians 1:4. Not because world only, or evil alone, but from the presentness of it, to deliver and free our hearts and apprehensions, from the two much attending and false conceiveings of those present appearances of these false lying vanities; we cannot judg amiss if we look at the end of godly men, and a godly life, not at the present inconveniences that are light and momentary which do attend them. Psalm 37:37. Consider the upright and mark, the end of that man is peace. Perplexed he may be but his end is, he will be pardoned, full of doubts and distractions but his end is to be settled and quieted for ever, you have heard of the patience of Job, and of the end that the Lord made with him, judg that Well, and you will not miss to judg aright, james. 5:11. See what end sin and a sinful course make and then you will not pass sentence amiss.

It will be our greatest comfort and should be our greatest*care to rise presently from our fals and recover our souls without delay, from such failings with which we are many times overtaken. Our first care should be not to sin, our next care, not to continue in it if we be surprised therewith. A green wound is easily and successefully cured in an ordinary course, when your old rankled sores hardly admit of any recovery. When the member is sprayned or out of joint, to delay or neglect to set it, and that with most speed, its likely never to grow strong, 〈◊〉 almost impossible it should be made streight, deal so with thy heart in the work of seasonable and sound repentance, for there is the like danger. Betterwe judg our sin, than that we should be judged yea condemned for them, better we begin with speed to see our evils, and lie in the way to seek for mercy, than that our careless security should make way and preparation to hasten piercing and overbearing plagues. It were to be wished we should never be taken aside or plucked away with false fears, to speak hastly and by unbeliof basely to deny the Lord Jesus, and his righteousness, but if we have fayled and that shamefully as Peter, go out immediately, and weep with him bitterly for our base departures. Matthew 26. Last the Lord bears not a fEarlss continuance in any distemper, if David bed it securely in base lusts, the Lord will break his bones for it. David therefore takes himself here, no sooner sees God withdrawing, but he seeks him with instancy and importunity, Psalm 30:7. 8:9:10.

It's a word of terror and astonishment to such who*adventure to continue in their sinful distempers, because they never found so much as a touch of any 〈◊〉 in their souls for any of those distempers, they have continued in. Know such must assuredly, that sin is of the same poisonful nature as ever, and the Word as true, and God as just as ever; and therefore their sins they have continued in have all this while made way for overbearing perplexities, which they will certainly bring upon your souls; the less you have felt therefore the more you may expect, and without doubt you shall find and receive. There is wrath to come; tribulation and wrath and anguish will be and must be upon the*soul of every man that sins; if you had none as yet, there is the more behind; when those noysom abominations that have so long nestled in thy bosom, and there lies as it were in ambush, will march in upon thee like armed men, and sink your 〈◊〉 in everlasting discouragements; cozen not therefore yourselves with the present content you seem to find in your corruptions that you can trample upon Christ his ordinances andservants, go away with it, without any trouble or controul. See these poor creatures and consider their condition what it was and now is, they stuck not to profess open rebellion against our savior, away with him, crucify him, and they carried all before them, with a high hand and so continued, from the passover to pentecost many weeks together, the poison of their sins that pleased their spirits so much in the practice of them now beginns to work trembling and astonishing confusion unto their souls the pleasure of sin is but for a season, and when that is gone look for the like gall and wormwood. As it is in the body while the impostume and gross humors are gathering, the party finds no matter of grief, until at last when it comes to a full growth and breaks suddenly, and proves present death that cannot be prevented, and then all the filth and impostumate matter issues out of the ears and mouth and each man can see it, when no man can help it. It is so with a canckered conscience and a côrrupt heart who hath hugged and harbored his distempers with pleasure and content and so continued. Until the Lord break open the〈◊〉 and then those hideous abominations let in the dreadful terrors of the almighty, which overwhelm the soul of a sinner with unsupportable horrors; the apostle thus concludes it 〈◊〉. Galatians 6:7. 8. Be not deceived, God is not mocked, as ye sow, so you must reap, if you sow to the flesh, of the flesh you shall reap corruption it may be your ruin is growing but not ripe, the harvest of horror is not yet come, but be not deceived God is not mocked you shall reap and your crop will be confusion and perdition, the Lord himself hath so revealed it.

Deuter. 32:35. In due time their foot shall slide. Stay but the time, yea he determines it fully as that which he will not fayl to accomplish, deutr. 29:20:21. 〈◊〉 men bless themselves, and bear up their heads bravely against all the peal of plagues that were rung in their ears, the Lord resolves upon it, his angershall smoak against that man to cut him off from the land of the living and so forth.

Pierced.

As their sins made way for this terror, so the Word set it on. Hence,

The truth is terrible to a guilty conscience* when it prevailingly takes place there.

It's a hammer that breaks, a fire that scorcheth, an axe sharp and keen that cutts and wounds the soul of a wicked, unrepentant sinner. Acts. 7:54. When they heard these things they were cut to the heart.

Because it is a witness to accuse, a judg to condemn,*an executioner to torment such poor creatures, as I might make all these good in particulars, it's sayd Revelation 11:10. That when the two wittnesses were slayn, the inhabitants of the earth, solaced themselves and sent gifts one to another, because those that tormented them that dwelt upon the earth were taken away.

Matter of trial, those who are careful hearers may* without fayl discover their condition, by the Word that is dispensed. Art thou sick of the saving dispensations of the holy and righteous will and law of God, thou sits and shakest under it as that which passeth the doom and sentence upon thee, which thou art not able to endure nor avoyd, do not cozen thyself with any vain conceivings of thy estate, or please and delude thy heart with the mistaken apprehensions and approbations of other men, it's certain thy heart is naught and condition also. If thou best sick of the truth, 〈◊〉 not side with it, nor receive approbation from it, when it comes in the strength and terror of it. As we say of men thatare sick at sea, the cause is not in the tempest but in the stomach, because there be corrupt and noysom humors there, it's those that raise stir and trouble in the stomack and not the 〈◊〉, when the stomach is purged and clear, the passenger can sleep in the most tempestuous* seas, so it is where the heart is truly emptied and the consoience purged from dead works, the sharpest truths would find most welcome and entertainment.

But doth not the truth carry terror with it and that* even the best tremble at it?

It's true they do so but with a double difference.

The word though it ever speaks against the corruptions* of those that are sincere hearted, yet it ever 〈◊〉 sentence on their 〈◊〉 both for the acceptation of their persons and the happiness of that condition they are in through grace, and if it appear other to them, it is because their judgments are darkned through temptations, misguided through some 〈◊〉〈◊〉micah. 7 are not my words good to them that walk uprightly. Isaiah 3:10. Say to the 〈◊〉〈◊〉 shall go well with them. The Lord and his word says no 〈◊〉〈◊〉 man ought to say any other, there is no condemnation to them that are in Christ. Romans 8:1. But it's otherwise with the wicked. The Word not〈◊〉 condemns their sins but their persons also. Because they are one with their sins and incorporate into them, and carried with the power of them. Isaiah 3:12. Say to the wicked, woe unto them, for the reward of their evil works 〈◊〉〈◊〉〈◊〉 to them.

The saints of God ever find 〈◊〉 in the 〈◊〉 [ 2] and most keen threatenings, and their hearts tremble at them because the 〈◊〉 of God is there, 〈◊〉 submit to them and close with God in them, they take them as 〈◊〉 to cure the 〈◊〉 in them, not 〈◊〉 kil them, and therefore take 〈◊〉 in them, and they will still say; the Word of the Lord is good, and henceare desirous to hear al, to know the worst, and the whol mind of God so ely. 1 Samuel 3:17. Hide nothing from me, that which wounds most deep and works most kindly he welcomes it with a glad heart, because he knows his welfare is there. Whereas a fals 〈◊〉 flyes from the terror of the truth, Matthew 19:22. He went a way sorrowful, they say to the seers see not, and to the prophets, prophecy not right things but smooth things. Isaiah 30:10. He is loath to hear what his heart doth not like, and willing to put by the power and darken the evidence of the truth, that appears dreadful to him by reason of his sins.

Cme we now to the main observation, wherein the pith of this spiritual truth consists and that’s in two things.

 1. Gross and scandalous sinners God usually exerciseth with heavy breakings of heart before he bring them effectually to himself.

 2. Sorrow for sin when it's rightly set on, pierceth the heart of the sinner through, that is rightly affected therewith.

To the first.

Gross and scandalous sinners God usually exerciseth* with heavy breakings of heart before he bring them effectually to himself.

These desperate wretches who had embrewed their hands in the blood of the Lord Jesus, and now in an impudent manner set themselves, to out-brave the servantsof Christ, and his word and ordinances also: the Lord he handles them roughly, suitable to their rebellious carriages towards him; they had pierced the body of our savior, and exercised his soul with unsupportable sorrows; he pierced their hearts, they openly and impudently professed their cruel and accursed rage, not him, but〈◊〉; cruc. Fie him, crucify him. He forceth them to proclaim the loathsomness of this their way, in the view of the world: they before the multitude, scorned the apostles; he forceth them now in the face of the people, to reverence and ackn̄owledg them as the dear servants of God. The Lord knows how to deal with men, answerable to their sinful dealings with him, and the 〈◊〉 of their hearts, and doth thus with scandalous ones, and not only those whose lewdness and wickedness lies open to the view of the world, but with such also who are many times more retired, and carry it more cunningly and closely from the eyes of men, if yet their evils be gross, in which they live and lie; as such which oppose the light of reason, the dictates of conscience, the remainder of those common principles which are left in the corrupt nature of men; as murder, theft, forgeries, adulteries, though molewarplike they carry it never so secretly, dig deep to hide their counsel, and contrivement from God and man, yet commonly God breaks open their conscience, breaks in with dreadful terror upon such, plucks those sweet morsels out of their maws, and constrains them to vomit out those bosom abominations by open confession after one manner or other, to some one or many. I say, it's God’s usual manner so to deal, with such, which implies he may deal so with others, but usually so with these.

Not that he may not, nay somtimes deals not so with others, whom by the strokes of his restraining grace, he hath preserved and kept untainted from such loathsome abominations, and refined by a civil and comely fashion and carriage.

If either he purpose to use them as choice instruments in his 〈◊〉, and improve them in some special service to set 〈◊〉 and promote his own praise, as men use to season their timber more than ordinary, if they intend to use it in some more than ordinary service; and when they mind to raise the building marvelous high, they commonly, according to a course of prudence, lay the foundation exceeding low.

Or if the Lord intends to manifest himself to the soul [ 2] of a sinner with some ravishing sweetness, with enlarged and amazed communications of the assurance of his love, joys unspeakable and glorious: it's ordinary with the Lord to abase the heart exceedingly under the dreadful apprehensions of it's own vileness, that it may be the more fitted to receive such special comforts, not to surfet with them by security and pride: great revelalations have great humiliations go before them; the eb is very low before the tide come with greatest strength and height; otherwise the soul would never be able to bear such over-bearing expressions of God’s love, and communications of himself, but would certainly abuse them. If the keel of the boat were little and narrow, a large sail would over-turn it, not convey it to the haven. Great assurances and glorious joys, are too great a sail for a heart that is not widened with enlarged contritions* and humiliations. God would make job a pattern of patience, to all posterities, therefore he exerciseth* him with all extremities in all kind of sharp and piercing sorrows, and heavy desertions.*

The lord shakes the heart of Isaiah in the sense of his own unworthiness, woe is me (says he) I am undone, I am a man of polluted lips; before he would reveal* unto him those hid prophecies concerning the dispensation of his displeasure amongst the nations, and those mysterious depths of the glad tidings of the Gospel, which were kept secret from the beginning of the world.*paul is buffeted with fierce assaults by the splinter in theflesh, that he might not be too much lifted up by revelations, that he might know he was not yet in the third heavens, but in the mid'st of a burry of distempers, and a hell of devils. These are but some exempt cases, and that in some persons for some special ends. But with gross and scandalous persons it's God’s usual way so to deal, not that he is tyed, or hath tied himself to this manner of dealing upon necessity, but that he hath expressed it to be his good pleasure so to dispense himself to such notorious rebels, as that way which best suits the counsel of his own wil, and the attaining his own end, his glory, and their best good; and if ever he make an exemption for causes best known to his own blessed majesty in bringing such unto himself that he deals tenderly with them at the first, it will hardly ever be found, but they taste most 〈◊〉〈◊〉 afterwards, when happily they least 〈◊〉them, and yet are made better able to bear them. When the delivery hath been speedy, the after-throws have been many and hazardful many times: if such men get somwhat an easy bargain at first, there be hard penny-worths, heavy after-claps they meet withal beyond their expectation, and it commonly never fails. The rule is general the prophet delivers touching God’s dispensation, and I know not but it may hold here, Psalm 18:27. With the froward thou wilt deal frowardly, the place is hard for the apprehension of it in the fair and full sense of it. The words that go before will give in some light; with the bountiful thou wilt show thyself bountiful; with the perfect thou wilt be perfect; with the pure, thou wilt show thyself pure; and with 〈◊〉 perverse or froward, thou 〈◊〉 show thyself froward; thou wilt make thyself deal frowardly. To speak to the pinch of the point but in two words. I conceive 〈◊〉 to be the meaning 〈◊〉 the place, and the mind of God in it. He that walks with God in the exercise of the rule in a 〈◊〉 manner, God 〈◊〉 meet with him in it, and give him the 〈◊〉 and comfort thatfollows and flows from it: he that conscientiously keeps the rule, shall be more fitted for to keep it, and to share in the blessing and 〈◊〉 of it: he that deals bountifully in virtue of the rule, he shall be more apt to that duty, and shall find bountiful dealings from the hands of others, God and men: he that is upright, thorough, and simple in spirit and practice, he shall be more exact every way, and find peace and praise as the fruit of that: he that is pure, that is, not only contents himself to be simple and sincere hearted in his whol course, but is daily purging himself, and clensing his own heart, 〈◊〉 severing himself from such taints and remainders of distempers that appear, and 〈◊〉 to cleer up the rule in the beauty and excellency thereof to himself, that he may see more of it, submit more freely and fully to it; the Lord will make himself pure to him. So the word. God will let in pure instructions, that no darkness or dimness may stumble him, or cause him to mistake; pure evidence of pardon, and acceptance, no guilt may unsettle him; pure comforts and peace that no doubts or fears may discourage him; pure holiness and power of 〈◊〉, that no strength of corruption may blur the image of God in him, or darken the evidence of the work of grace received. But 〈◊〉a man will be froward, crook the rule, go cross to the command, and will walk in the vanity of his own 〈◊〉, and stubbornness of his own spirit, oppose the power of the truth, not willing to look upon, or abide to hear of the purity of it. God will show himself froward towards such a one, he will 〈◊〉 you, and cross you in your whol course, and in all your comforts; you crook and wind away from the rule to content your sins, God by his righteous law, by virtue of the provoking power thereof, will deliver you up to the power of your sins, and to all the terros, and plagues, and expressions of his 〈◊〉, that attend thereupon: and in the days of thy distress, when nothing will help thee but the holy word ofgod, God will then deal with you, and follow you with the 〈◊〉 of your own 〈◊〉, thou would'st not see the holiness and purity of God’s precepts, thou 〈◊〉 have a mind not able to attend, or receive, or remember anything that may be for thy direction, support, or comfort, but only live upon thine own guilt, and the terrors that attend thereupon, and the perversness of thine own heart will be thine own plague: in your froward pangs you flinch and fling, care not what you say or do; God can be as 〈◊〉 as you, nor hear prayers, nor regard your complaints, nor pity your necessities, but pursue you with his plagues, let fly on every hand the fierceness of his displeasure; God can and will hamper thee if thou had'st a heart as sierce as a 〈◊〉 of hell, make thee weary of thy part, be as perverse as thou wilt or canst be. And therefore the Word in the place is marvelous pregnant, it signifies to contend with another, as one that wrestles will do, wreath and 〈◊〉, and turn his body every way, that he may meet with his adversary with whom he is to grapple. So the Lord will meet with thee at every turn; the greater thy opposition hath been against him, the greater expression of his displeasure shalt thou be sure to 〈◊〉, and that in the most dreadful manner. The sins of manasseh were high handed, and hellish abominations, mighty provocations, out of measure sinful. 2 Chronicles 33:11. Therefore God abased him mightily, fettered, and 〈◊〉, and humbled him mightily, and made him cry mightily before he could 〈◊〉 audience and acceptance with him: the cruel and harsh carriage of the jaylor, acts, 16. Exceeded his commission, and so the bounds of common humanity, to deal worse with the distressed than either their fact deserved, or the law permitted, or authority allowed him in that behalf, a 〈◊〉 transported with deadly indignation against the ways of God and his people, and as it appears by the circumstances of the story, a man that pleased 〈◊〉 in such unreasonablepractices; the Lord therefore handles him answerably to the harshness of his spirit, makes the earth quake and the prison totter, the bolts break, and the door fly open, and at last his heart begins to shake and die within him, notwithstanding the fierceness of his spirit. So Paul, acts, 9. He comes trembling to crave the counsel of those whose presence formerly he loathed.

There is a three-fold ground; from whence the reasons of this point may be fetched; which will evidence, that this manner of proceeding best suits with the insinite wisdom of God, look we at God, at others, at the sinner himself, with whom the Lord is now trading.

The holiness of God’s nature, and exactness of his*truth, not only commends, but even seems with some kind of comely necessity, to call for such a manner of dispensation. The Lord stiles himself, the holy one of Israel, a God of purer eyes than can endure to behold iniquity, not able to pass by sin in the least appearance of it; and therefore leaves so strict a charge, beware lest there be an evil thought in thy heart, and abstain from all appearance of evil, 1 Thessalonians 5. When the Lord is to convince the sinner of sin, to express his mind and displeasure against him, because of those his evils, so scandalous and detestable to all that have but the least spark of saving knowledge and grace; yea loathsome to the very light of conscience in corrupt nature. Should the Lord casily and overly 〈◊〉 them by, with some smal 〈◊〉 of some little dislike, it could not but impeach his purity, and make himself accessary to the dishonor of his own holiness. When Eli proceeded not with that zeal against 〈◊〉 evil of his sons, as the 〈◊〉 thereof might justly have provoke 〈◊〉 him unto, but after a slight manner manifested a heart-less dislike of it; the Lord 〈◊〉, 1 Samuel 2:39. That he honoredhis sons before him, rather respected their carnal content, that they might not be so 〈◊〉 ashamed, and justly 〈◊〉 as they did deserve than the honor of his name and the excellency of his ordinances and worship, that they might be preserved in that purity and attended with that awfullnesss and holiness of heart as was meet. Now that which God abhors and punisheth so severely in another, its not possible that the least appearance of any so great an evil should be justly charged upon the holy one of Israel, for he should deny himself to be God if he should deny the exactness of his own infinite holiness, and he should not be just, should he not manifest the glory of his holiness, according to the excellency and 〈◊〉 thereof. True it is that out 〈◊〉 mere grace and mercy the Lord Christ brings the soul of a sinner from his sin, but the same mercy that would save the sinner, cannot but destroy the sin and express its detestation 〈◊〉 it, otherwise may 〈◊〉 say, and the rebellious sinner think, that either the Word requires more than it needs and the saints do more than they ought, or else the Lord is not holy as men imagin, when the 〈◊〉〈◊〉 so great detestation against so gross and scandalous evil which the Lord looks at with so little dislike.

In regard of others, the sharpness of this dispensation of*the lord against such scandalous and notorious offenders, seems to be very necessarie, least the hearts of the wicked should be encouraged and their hands strengthened to adventure to commit, and careless 〈◊〉 reform the greatest evils when they shall observe some of their crew and company, who were as bad or worle than themselves, yet 〈◊〉 acceptance and forgiveness at the hands 〈◊〉 the Lord upon such easy terms and with so little trouble, it's that of 〈◊〉 wise man Ecclesiastes 8:11. When 〈◊〉〈◊〉 a malefactor is but delayed, it's in the 〈◊〉〈◊〉〈◊〉 sons of men to take encouragement to 〈◊〉 evil, if the delay of the punishment which isnot long, do so encourage them when that is but little and slight, how will that embolden in a fEarlss kind of impudency to proceed to any out-rage, when they can promise themselves pardon upon the same terms which others have found before them, in the like case and condition with themselves? Therefore the Lord in his infinite wisdom, doth so temper the sweetness of his mercy, and the severity of his wrath, in the recovery of a lost and forlorn wretch; riches of mercy to the soul to save that, rigor of severity against the loathsomness of sin to destroy that; so that none should be discouraged to seek for pardon of the greatest wickedness, and yet none encouraged to continue the shortest time in the least sin, since God’s displeasure is so dreadful against al. It was the course that the Lord prescribes to his vice-gerents here on earth in their proceedings against sin, that it should be such, that all Israel may hear and fear, and do no more so, Deuteronomy 17:13. He will not be wanting to do that against sin which he would have to be done by others, he will hamper all such rebels, that the rest of the company shall have little cause to bless themselves in any of their sinful ways.

In regard of the sinner himself, it's safest for him that*he may be thoroughly recovered from his corruption for the present, and preserved against it for the time to come. Recovered for the present, he needs heavy blows, or else he is like never to have any good by them. As with trees that are rooted deep, and of long time and continuance, ordinary winds have settled them, it must be a herricano that must pluck and tear them up from their roots. So when the sinner is rooted in 〈◊〉 wretched distempers: the wood that is knotty, there must be sharper wedges, and the heaviest beetle, and the hardest blows to break it: so it is with the hard, and stupid, and knotty heart of a scandalous sinner. As with the stomach filled with stiff and noysom humors, easy physick, and gentle receipts may happily stir the humors, but it must be strongingredients, and a great quantity that must remove it. So with a corrupt heart.

This is a means also to preserve him from it afterward; if once he have thoroughly smarted for his sin, he will fear to meddle with it; 〈◊〉 he have felt the danger of the surfet, he will taste the sweet-meat no 〈◊〉.

Tryal. We have here ground of discovery* how to pass a safe sentence touching the spiritual estate of some persons, namely, the easy and sudden conversion of such who have been grosly wicked, or scandalously vile:by grossly wicked, I mean such who have been taken aside with some loathsome abominations, though they carry it never so covertly, as your close 〈◊〉, fornications, thefts, murders, continued forgeries of fals-hood and injustice: by scandalously vile, I mean such who have continued in an open tract of profossed opposition against the power of godliness: I say, the easy and sudden conversion of such, gives just ground of suspicion why they may question the truth of the work, and others justly suspect it, 〈◊〉 their judgments be settled by sad proof, long experience, and that upon serious observation. It's not God’s ordinary way, and therefore men should take more than ordinary trial before they trust, or in truth thou trust 〈◊〉 self. The proceeding of God in his word and providence, are according to the rules of wisdom, and the right order of causes and means, by which he hath appointed to bring about his own will, and the work of his grace in the hearts of his. To save men per saltum is not God’s usual way, that works of greatest weight and difficulty, should be done in so little time, and with so little labor and trouble, in other cases thou would'st think it 〈◊〉; why should'st thou judg the contrary reasonable in this, which is hardest, and the weightiest work of all other, unless thou hast more than ordinary warrant for it? When men grow rich of a sudden, and to a greatestate, and those who observe their course, see neither ways nor means in reason how to raise it, each man concludes, it's not his own estate, but other men’s stock that he braves it withal, for he is worse than nothing, or else he never truly came by it, so that a state somtime questions such. So here, when a man grows up to a great estate of grace, and no man can tell how; 〈◊〉 so many quarters or yeers, he was as base a wretch as the earth bore, not fit to sit with the dogs of a man’s flock, his carriage so reffuse and vile, as that he was not fit for the society of moral men, that no man could tell how to believe his words, or to trust his dealing; and is he now of a sudden come to the top of religion? A sweet, godly, gracious man, fit to be made a member of a congregation; how came he to such a large measure of grace and godliness? Surely not as other men use to do, and therefore it's a great suspicion he came not truly by his grace, nor is he truly that he seems to be; great sins cost other men great sorrows; grievous scandals cost great grief of heart, great heart-breakings, humiliations and satisfactions: great grace and power against sin, great pains, and the highest strain of exactness in speeches and practices; they that knew and see the conversations of such, never saw nor knew any such matter; it's certain he, and all the Christians in the world, may justly question his uprightness, 〈◊〉 yet he be not worse than nothing, if there were a true inventory taken of his estate in grace; out of the depth of profaneness to come to the height of holiness at unawares it's a work of delusion, not of true conversion to God. Trees that are planted in God’s orchard, they take root downward, and then bring forth fruit upward: upstart Christians are like jonah his guord, grow 〈◊〉 and 〈◊〉presently, flourish and fade, and all in a day. Untimely births are never true, nor yet of continuance; when an old sore is healed too hastily, it never proves sound, it's 〈◊〉 over, 〈◊〉 cured, festers inwardly, provesmore grievous and dangerous than at the first: the skillful chyrurgeon will tell you it must be searched, lanced, tented, before it attain its full and perfect cure. So it is with that cankered corrupt 〈◊〉 of thine, who hast lived and continued in those loathsome abominations which thou hast hugged in thy bosom, it must be lanced by the cutting knife of the law, and the dreadful curse thereof, searched by the soul-saving preaching of the Gospel, and daily tented with constant contritions and breakings of heart, otherwise know assuredly, that those hellish lusts of thine will imposthume within thy soul, and in issue break out more loathsomly, and thy latter end will be worse than thy beginning. To find little or no hardness in that which in thy reason thou conceivest and concludest to be the hardest work of all, how canst thou but suspect thou art cozened and mistaken? Make it thine own case in another thing, and be thine own judg; 〈◊〉 thou enjoined to drain a quagmire, or a dirty rotten swamp, to fit it for the plough, and should any man seem to persuade it would cost but litte time or labor, might easily be dispatched, thou would'st scarsly with patience hear such an expression, as that which is expressly contrary to common sense, why should men speak of impossibilities, or think that men should conceive that reasonable that is against reason; not only trees felled, stubbed, removed, but the ground gained which is not arable, and all this in a short space with ease? Look now into thy condition with this resemblance, and be thine own judg; thou hast a dunghil heart, a soul like a dirty swamp, those hellish abominations which have taken up thy mind, and will, and affections, in which thou hast continued, and unto which thou hast been accustomed, so that thy heart is like a standing puddle of profaneness, which have weakened and wasted the very faculties of thy soul; so that thy heart is not fallow ground, as the prophet speaks plow up the fallow ground, Jeremiah 4. It's not 〈◊〉ground, even abilities so wasted and disordered with thy wretched and unreasonable lusts, and dost thou think that these abilities can be 〈◊〉 easily, and thy spirit made good soyl, even a good and honest heart, without extraordinary power on God’s part, and more than ordinary labor on thine. When the covetous yong man that was glewed to the world, and had his heart riveted in restless and immoderate desires after these earthly things; so that all the directions which our savior gave, and the great offers he made of heaven and salvation, could not take off his affections, but he went away sorrowful; says our savior, how hard is it for a rich man to enter into the kingdom of heaven; it's easier for a cable rope to enter in at the eye of a needle, than for a rich man to enter into the kingdom of grace here, and glory hereafter. Matthew 〈◊〉. 22-23-24. He spake of one, it's true of all by the like proportion; how hard is it for a rich man, it's as true to say, how hard is it for a riotous, unclean, malitious, voluptuous, self-conceited, rebellious wretch; he that hath scandalously continued in these, accustomed himself to these, how hard is it for such says the text. And doest thou find it easie? A holy-day task, and a trifling labor, that which may suddenly be done without such trouble; either Christ is deceived, or thou art mistaken; either the Word fails, or thy apprehension fails: whether the Scriptures or thy conceit is to be believed, let thine heart judg, unless thou wilt be an atheist. The Word in reason never wrought that work, nor will it give in evidence and approbation thereof. The prophet Isaiah 46. Last, describing a rebellious sinner, he thus speaks of him; hearken ye stout-hearted, who are far from righteousness. A man that hath gone many yeers, and that with much speed and labor one way, which is down-hil, to return to the same place when the way is more difficult, with a little time, and less labor, there is little probability, if possibility in reason. So here, thou hasthurried headlong in the ways of wickedness, hast had full wind and tide, Satan’s temptation, thine own corruption, to carry thee with mighty violence many yeers together in thy 〈◊〉 course, dost thou think suddenly and easily to 〈◊〉 back? No believe it, thou must take many a weary step, send out many a heavy sigh, tug at it with continual prayers and tears, and the utmost improvement of all thine 〈◊〉, nay it will cost thee hot water, the setting on before thou seest that day.

I read of a double expression, 1. Of the devils going out. 2. Of his casting out, 〈◊〉. 12:43, when the unclean spirit goes out, and so forth. Which is done by 〈◊〉 outward and serious reformation, and some sudden resolution wrought out of terror, to forsake such and such courses; this smoaks Satan out of his house, and so forth.

Comfort. This is ground of great support,*and in truth of strong consolation, to shore up the hearts of forlorn and scandalous creatures, when they lie under the most direful strokes of God’s heaviest displeasure. When the loath somness of their lives, and hellish abominations of their hearts are presented to their view, their consciences now accuse, and the Lord from heaven by his infinite indignation encamps against them with armies of terrors, so that to their sight and sense there is nothing appearing but present ruin and confusion: yet out of the strong, comes sweet; greatest safety* issues out of the heaviest searchings and breakings of heart. Here is now ground of strong support to bear thy 〈◊〉 above all these devouring horrors, which like so many waves would overwhelm thy soul. The more miserable thou findest thy condition, 〈◊〉 more comfortable it is. It seems a riddle, carries the appearance of contrariety and impossibility, and yet upon proof and trial, will prove an infallible truth. The heavier the blows be, which come from God’s hand for those grossevils of thine, there is more probability of 〈◊〉 serious intendment of good unto thy soul: the greater thy strokes are at present, the greater thy hopes are of some spiritual relief and refreshing in future times. And there is no greater plague upon earth, hardly such another in hell, 〈◊〉 a wretch should prosper in his wickedness and go suddenly down to the bottomless pit before he see where he is. It was the carriage of a great commander in his time, yet mervailous sharp in the execution of military discipline, when a soldier had deserved death by martial law, if he seemed to smile upon him it was a messenger of death, and therefore his old soldiers that saw 〈◊〉manner of his proceeding, when ever he appeared to laugh they looked then for a doom, insomuch that an ancient follower of his coming before him for some miscarriage, his general carrying himself in a silent manner; he breaks forth in this manner. Good my lord do not smile on me, for he then knew the 〈◊〉 execution would be the next he should hear of. It is here most certain and so judg of it. If thy carriage and thy conscience likewise give in testimony of the loathsomness and vileness of thy corrupt conversation, that thy behavior is detestable to any who have any spiritual discerning, yea to moral persons; if the Lord seem to smile upon thee, not so much as check thee in thy scandalous way, know that the sentence of destruction is the next that is like to ensue, math 23:34:35. I will send you prophets and apostles and some ye shall kill and stone and so forth. That the blood of all the prophets may come upon you, fulfil the measure of your fins and so receive the fullness of the measure of plagues. 〈◊〉 can Ye escape the damnation of bell. verse 32:33. I Thessalonians 2:15. The Jews both killed the Lord Jesus, and their own prophets, and have persecuted us, they please not God and are contrary to all men, to fill up their fins always, for the wrath is come upon them to the uttermost when 〈◊〉 have elbow room in their wretched ways,and are not crossed in their hellish corruptions, the wrath is come upon them to the utmost. This is the dregs of God vengeance, the utmost of God’s indignation, thou canst hardly be worse if not in hell. Whereas great heart-breakings for sin give in more than a little hope, and probability of good intended, see this in the several degrees of it, and all follow from the doctrinee delivered.

It shows, poor forlorn wretch that thou art in the [ 1] way of mercy. God deals so with thee as he usually doth with those with whom he will deal welin the issue, he hath 〈◊〉 left thee to thyself and sins, and ceased striving with thee to stop thee and recal thee from thy sinful course, as commonly he doth when he delivers up a soul to the power of his corruption, with whom he intends no more to meddle, Isaiah 1:5. So he proceeds with the perverse and obstinate Jews, why should Ye be smitten any more, Ye fall away more and more; as the father with the prodigal, my counsels cannot move thee, my blessings allure thee, all my corrections I have layed upon thee do not reclame thee, take thy course therefore, and so casts him out of his family, and takes no 〈◊〉 care of him. But he whom he corrects most sharply for his faults, it's yet a pregnant evidence for the while that he purposeth to keep him. This is the day of God’s visitation, may be the last time of asking yet it is the time of 〈◊〉 and grace and the date of mercy. God is yet wrestling with thee as loath to leave thee to the malice of Satan, and the power of thy distempers, as he doth with them that he purposeth to do good unto Isaiah 6:9. When God would 〈◊〉〈◊〉 people for 〈◊〉, and devote and set them apart to destruction this is the way he takes go make the hearts of this people fat, fatness implys 〈◊〉 brawny kind of stupidity, and sencelesness of spirit. Then such persons are ripe and ready for destruction; when God plucks up the stake and gives a forlorn wretch the round rope, let him have hiswil; Ephraim is joined to-idols, let him alone, Hosea 4:17. He that is unjust let him be unjust stil; he that is filthy let him be silthy stil. Yea this is that which casts a 〈◊〉 beyond the compass of the compassions of the almighty, when the Lord 〈◊〉 he will not meddle nor make, he will have nothing to do with such vile creatures, Hosea 4:14. I will not punish your daughters when they commit whordome, nor your spouses when they 〈◊〉adultery, therefore the people that doth not understand shall fal. But when God will take pains and trouble himself with such a rebel, hath thee upon the anvil, and bestows so much fire and so much melting, yet 〈◊〉 is hope that he may make thee a vessel of grace, and for the Lord’s use.

There is some expectation that the work may prove [ 2] more speedy and successful, as it is in the body, in old festred sores, he that ripples the skin, and lays easy salves, he will be long in doing a little, and yet fail at last, when he hath done al, he that lanceth to the bottom, in reason is like to bring out the core, and to hasten the cure, both with speed and success; the stronger the physick stirs and works upon the humor, the sooner the patient recovers, and health returns with some stability and continuance. It is so in the soul, those old cankered lusts which have been of long continuance in a corrupt heart, some slight terrors or sudden flashes of God’s displeasure, which may a little trouble the conscience and ripple the skin as it were, they pass away presently and leave the root of the distemper untouched, at the least not removed, so that the corruptions grow more fierce and violent, and so break out in a more loathsome manner than ever formerly. Whereas those direful and overbearing horrors, in a way of rational providence are of a more prevayling nature, to astonish the heart, shake the conscience of the wicked, and ransack the very core of those hideous corruptions, which have been long harboured and lodged within. Thus the lorddealt with the revolting and apostatizing israelites. Hosea 2:6:7. He bedged their ways with thorns and built a wal before them, and they shall seek their lovers and shall not find them, and then shall she say I will 〈◊〉 to my first husband and so forth. Had the hedg been so 〈◊〉 and easy and the wal so low that they might have broken through the one or leaped over the other, she would have made a hard shift but she would have followed and sound her lovers; but the hedg was made of thorns 〈◊〉 and unsufferable sorrows, and necessities unavoydable, not to be indured, not to be removed, and those wearied her out of all pretended delights she had formerly taken. This is the method that God 〈◊〉Hosea 5:12:14. Hosea 6:1. First I will be a moath, 2 if that will not do I will be a lion, 3 if that will not do I will leave them and go to my place, withdraw his comforting and protecting presence; and then we hear 〈◊〉. Come let 〈◊〉 return unto the Lord for he hath torn and be will heal us; this did it.

This 〈◊〉 way for our spiritual comfort in a special [ 3] blessing if he be pleased to follow the 〈◊〉 with his blessing. For its a special means to bring in clearer evidence and 〈◊〉 assurance both of the soundness of the work and the certainty of a man’s good estate, all the days 〈◊〉 his life, if the Lord be pleased to second these heavy breakings of heart with his blessing. For it is the nature of 〈◊〉, when they are set in opposition to make each other appear more 〈◊〉. For a conscientious 〈◊〉 to be made of a 〈◊〉〈◊〉, 〈◊〉〈◊〉 is so 〈◊〉 a 〈◊〉 especially when the dreadful expressions of God’s displeasure have been so amazing in the eyes of all that have been the spectators and in a peculiar manner astonishing to the soul of the profane creature that hath selt the arrows of the almighty sticking fast in him, 〈◊〉 he cannot be but restless before he get relief and help, so he cannot but know it when he hath gained it, the change is great and open, godsdispensation so glorious. This man is able to say, at such a time in such a place, by such a man, out of such a 〈◊〉, the Lord was pleased to speak home to my heart to make known himself, myself and sin to my self, which caused my soul tody within me, in the sense of my vileness and misery, and from that time forward, followed me daily with fears and horrors, the venom of vengeance drinking up my spirits until in such and such a manner and by such means he was pleased to work my heart to his own tearms, made me glad to seek him importunately yea restlesly, and more glad to find him sealing up the truth of his free love by his own spirit in the Word of truth; this man can tell how he came by his grace, and can tell what to say and show for heaven, and happily unless it be through his own careless neglect may carry the assurance with him to his grave. Whereas such as the Lord doth sweetly but secretly draw unto himself, in an insensible and undiscernable manner, restrains them from common evils, traynes them up under godly parents, religious government, good company and spiritual means of instruction, and so implants by little and little into the Lord Jesus, without their privity or apprehension however their estate is good, and their condition safe in its self, yet they gain littl evidence or maintain little assurance thereof in their own hearts, but upon every turn are questioning and quarrelling, doubting and staggering, touching their condition, whereas they that come to their grace by many and great troubles retain it commonly with great evidence, thus Paul when the Lord Christ had made a glorious conquest over his proud rebellious and malicious heart, against the holy ways of his truth and 〈◊〉. He could tell and did upon all occasions when the field was fought, how the Lord Christ got the day over his hellish distempered heart. Thus he relates God’s dealing. Acts. 26:10:11:12:13:14:15. Acts. 22:1. To the 14. And so issueshaving obtained help of God I continue until this day thus it was, so it is; thus it was wrought, so maintain d.

And though it be true I confess that no man should or will break his arme, that he may have it the stronger for the setting, or know how it is set; or therefore be careless to become scandalously vile, that God may be gloriously merciful: yet through the riches of mercy which makes our losss gaines. The certainty of the assurance we find, doth countervail and exceed the terrors and horror we felt. Give me the man who can say, I was blind but now I see; I know I was in prison but am now delivered; its not delusion but a vision and real accomplishment of the work by the allmighty hand of God.

Lastly its honorable for a poor scandalous wretch to be under such heavy breakings of heart, and therefore [ 4] it should be comfortable to him. I rather mention this to stop the mouths of the reffuse rabble of the world, and to show the desperate mistakes unto which carnal reason carryes us, out of the pride of our own spirits; We know that sin is 〈◊〉 and shame loathsom, even to nature especially corrupt and proud, to be forced to acknowledge the one, to take the other. It appears very direful to the apprehension of all the sons of Adam. And therefore when the Lord is pleased to hold a scandalous wretch upon the wrack and to make him roar out his wretchedness, vomit out his sin and take the shame he hath deserved. His companions that have conversed with him, and his freinds that have honored him, they are driven to their dumps in discouragment and discontentment, and cry out the man is undone, and curse the day that ever the minister came into the country, and blames his folly and silliness that he would attend to what he saied and be troubled with anything he heard, to bring an everlasting blemish upon himself. No: I say ther's no such matter. This is the greatest honor that yet ever befel him in this world, and will be a means of blessing to him in another. It is ashame to commit sin but not to have the heart breaking under the apprehension of it. Nay it is an expression of God’s favor and as it may prove, a sign of God’s special love, if it be rightly emproved. God thus far honors a poor wretch that he will speak to him as he passeth by. Should a prince that was provoked by the conspiracies and rebellions of many traitors, as he passed by, should he vouchsafe to send unto, and cal upon some one to reclaim him from his crew, and company and courses, and that upon very equal terms he might find acceptance and pardon and peace: when he will not so much as look after others, or change a word with them, would not this be accounted matter of marvelous respect from the king, and honor to the man? So here. As David, begs favor from the Lord. 〈◊〉. 119:132. Be merciful to me, and lookupon me as thou usest to do upon them that desire to fear thy name, he takes it to be the highest pitch of his happiness to be so dealt withal. If God deal with thee as with these, as he dealt with the jaylour, as he dealt with Paul whom he made a choice vessel for himself, art thou not highly honored? Why should God knock at thy door and cal in upon thy conscience and so forth.

Advise unto ministers, whose place and calling*it is, under the Lord, to deal with such persons undersuch diseases. Hence we may see a right way in holy prudence how to proceed with them, in the times of temptations and their saddest distresses of spirit. See what God doth, and that we may do. As God’s deals so we may deal as the safest way and most likely to find 〈◊〉.

When therefore we have fortifyed the heart with hope, in regard of the sufficiency of God free grace, and possibility of relief from him: as that he is able to do*excessive exceeding abundantly above all we can ask or think, as in desperate cures men use cordials to fortify against faintings of heart, that they maybetter bear the hardness of the cure: this being supposed then the rule is. The sharpest receits are most seasonable in a rightmanner of proceeding and that in three things.

 1 be not slight in the searching.

 2 be not too hasty to heal;

 3 be not too suddeenly confident of the cure.

Not slight in the search for that is most dangerous, and an error here can hardly ever be recovered, go therefore to the quick, see the bottom, if ever you hope to make work of it, or to lend help indeed. He that cleaves knotty logs must have the sharpest wedges and hardest blows. Here pity is unseasonable and greatest cruelty. When out of 〈◊〉 we are afraid to put men to pain, we increase their pains and hasten their destruction, Jeremiah 6:14. They have healed also the hurt of the daughter of my people slightly. The apostle teacheth another way. Titus. 1:13. Reprove them sharply that they may be sound in the faith. Sharp reproofes make sound christians. He shows greatest love and mercy which follows the Lord in love and mercy. Yea it is a course that procures most ease to the party, the corrosive that eats away the proud flesh brings soonest ease because that proud flesh and humors bring all the pain. So these dreadful overbearing threatenings abate the pride of the heart, and a man’s perversness and so brings ease, for the waywardness of our own wils work our own woe, and here, not to trouble men’s sins and consciences is indeed to trouble their peace and comfort in issue. Thus samuel. 1 Samuel 12:20. He lesseneth nothing of their sin, Only sendeth them forth to mercy for relief. Ye have indeed done all this wickedness yet do not forsake the Lord.

Be not too hasty to heal the wound. More hast than [ 2] good speed draws here desperate in conveniences with it and may be hazards their comforts while they live. Old and deep sores as they have been long in gathering corrupt humors, so they must have a time to wast and wear them away, which will not be done in a moment; old stayns must lie long in soak, and have many freshlavers before in reason they can be clensed. So old distempers which have taken strong possession, and are of long continuance, happily if the cure be too hasty, it will hazard our comforts: the Israelites left war too suddenly with the canaanites, they tribured them, and not destroyed them; and they proved goads in their*sides, which they could not get rid of all their days.

Be not suddenly confident of the cure. Let men be [ 3] probationers in our apprehensions, let them proceed in a fearful and painful way to make proof of the inward disposition of their hearts, by their outward practices in a constancy of an holy conversation. As Solomon said of adonijah, 1 Kings 1:52. Let him show himself a worthy man. This creating of professors, making men Christians by our applause and approbation, because they have attained the under strokes of horror, skil and ability to holy services, proves the bane of their souls, the blemish of their profession, and a breach of their peace; either they have turned wretches again, or else have been overtaken with their carelessness, so that they have been foiled by gross falls, and hardly ever recovered their peace and comfort though they have taken off the scandal. Therefore as John Baptist told them, if indeed you purpose to 〈◊〉 from the wrath to come, bring forth fruits worthy of amendment, Matthew 3:8. Such as will carry weight, and fetch up the scales as it were, and undoubtedly evidence the work of grace.

Matter of caution and direction unto such whom*god hath exercised with such heavy breakings of heart for their scandalous courses; beware ye be not weary, and labor to make an escape from under the dispensation of the Lord, but give welcome thereunto; help forward the work, do not resist it, make way for the dispensation of the Lord, do not oppose it, and therefore possess thy heart with a necessity of subjection thereunto. Why should'st thou think to have an exception? Be rather fearful thou shouldst not find the truth of thework of these terrors, than that thou should'st be fearful to endure these; if he will land thee in Christ, he will toss thee in this manner. As a patient having a 〈◊〉 wound, he enquires what the 〈◊〉 did to others, and how the salve did work upon others in his case, and if he find the salve and working be the same, he hopes that he also shall be cured. So here.

Exhortation. Improve the utmost of our endeavor*to keep ourselves, and all ours from scandalous sins. Restraining grace is but common grace, yet is it a great favor of the Lord that he will curb and restrain a man; by this means the work of conversion is more easy, and such persons freed from dreadful terrors that seize upon others, mark, 12:34. Thou ant not far from the kingdom of God.〈◊〉's bring our children as near to heaven as we can, it is in our power to restrain them, and reform them, and that we ought to do: as it was the speech of a godly woman, she 〈◊〉 that all means might be used to restrain her children, that if it were possible their reckoning might not be so heavy as mine, 〈◊〉.

A profane course cannot hinder the unresistible* work of God’s grace.

It's true, but though God may save thy soul, yet he* may scorch thy soul in the flames of hell fire, and make thee weary of thy part, and of thy lusts and all. Are there no terrors dreadful, but those of the torments of the damned in hell? Yes, you will find it, you may pay deer for all your pleasures in sin, for all your fleshly lusts, before your hearts be brought off from them: therefore you that are parents, join your helping hands to this great and good work, beat down the stubbornness, do what you can to restrain the looseness and profaneness of the spirits of your children, though it's not in your power to bring them in, yet bring them as near to the kingdom of God as you can, and so forth.

They were pricked in their hearts.

The last doctrinee which is considered touching the work itself.

Sorrow for sin 〈◊〉 set on, pierceth the* heart of the sinner through, that is truly [ 2] affected therewith.

They were pricked, not in their eyes to weep for their sins, so Esau could; not in their tongues only to confess their sin, so Judas did, I have sinned in betraying innocent blood; nor in their hands alone to reform it outwardly, so those apostats did, 2 Peter 2:20. They escaped the pollutions of the world through the acknowledgment of our Lord and Savior Jesus Christ: but it reached their hearts, their souls bled inwardly: their souls were most guilty, and had the greatest hand in the commission of those bloody and execrable cruelties; the fountain of their sorrow, did rise as high as the beginning of their sin; soul sins, and soul sorrows.

Nor was the stroke slight, not the ripling of the skin, a lighter touch, a sudden pang, a sigh and away; nay, not only lanced and gashed, the rotten imposthumes of the corruptions of their hearts in a great measure, but ransacked the very root of the corruption, pierced the heart quite through; through and through again as it were, let out the core of the most inward, and most retired corruptions, that were lodged in their bosom and bottom of their hearts. And this work proceeded not from any power of their own, nor from the liberty and freedom of their wils, as that which they made choice of, and out of their own ability did readily put forth, but it was set on by the hand of the almighty, in the entrancewhereof they were patients, went against the heart and hair, and wholly beyond their purposes and expectations: so the words are in the passive form; they were pricked, they did not prick themselves. Nay certainly could they have told how to prevent it, how to remove it, or to procure any ease and relief unto themselves, they would never have cried out as men in a maze, and astonishing straights of spirit, what shall we do? Thus God proceeds when he purposeth to make a through work. When God was purposed to set upon the revolting people of the Jews, and to bring them savingly home to himself, Hosea 13:4. So 〈◊〉 carry it, according to the foregoing and following words, I am the Lord thy God from the land of Egypt, and there is no savior besides me, verse 4. And blames also the frowardness and folly of their spirits, not yielding so readily, and taking the advantage of God’s dealing for their good, verse 13. The sorrows of a travelling woman shall come upon him, he is an unwise son, for he should not stay long in the place of the breaking forth of children, q.d. The Lord in mercy offers himself to the Israelites under their terrors as a midwife, that would make way for them out of their sins and sorrows: now in this 〈◊〉 of his towards the people to be converted, he professeth, that he will meet with them 〈◊〉 a bear bereaved of her whelps, he will rend the caul of their hearts, verse 8. The words are, the closure and shutting up of their hearts; sinners are shut up under the power of their distempers, as the apostle saith, all men by nature are shut up under unbelief, Romans 11:32. Especially there be some closets and secret corners and conveyances of soul, wherein the most sweet and delightful abominations are hugged and harbored: the Lord leaves not a poor wretch, if indeed he intend his good, before he breaks open those great depths, rests not before he come home to the root, and let out the heartbloodof thy lusts, and then their death will undoubtedly follow.

And hence it is this sorrow is compared to such as enter into the very inwards of nature, and sinks the soul with unsupportable pressures: when that great conversion and return of the Jews to the entertainment of the Gospel shall be brought about by the Lord. The prophet sets forth the greatness of that sorrow of theirs, under a double similitude. First, Zechariah 12:10. They shall mourn for him, as the mother mourns for her only son, and for her first born: the mourning of a tender hearted mother for her son, her first born, and for her only son, he adds all degrees of grief: if she had possessed many, she might more easily have wanted one, or at least parted with it; or had it been any but her first born which had the first of her strength, and the first of her love, yet she might have born it with more quietness: but when all these meet together, her life and comfort is wrapped up in the life of the child, the mourning becomes unmeasurable, fils the heart as it were. Secondly, it shall be like the mourning of hadadrimmon in the valley of megiddon, when all Israel lamented the death of their good Josiah, the light of their eyes, the breath of their nostrils, the comfort of their souls, 2 Chronicles 35:25. Therefore the original words which lay open this work, are of marvelous weight, and discover the overpowring virtue thereof, Isaiah 57:18. The Lord dwels with him that is of a contrite spirit. Isaiah 61:6. The Lord binds up the broken heart. The first whereof signifies to pun to pouder, and to bring to smal dust; it is so used, Psalm 90:3. Thou bringest man to the dust of death, again thou sayest, return ye children of men. That as the hardest stone when it's broken all to smal mammocks, and pouder as it were, it's easy and yielding under the touch of the hand, what ever ruggedness and resistance was in it before. So it is with the soul that is punned to pouder, so that there is not any unbroken, or anywhol part to be found there, no sodering in any secret manner with any retired distemper; but the weight of godly sorrow hath shatter'd all asunder, distress of conscience hath brought it to dust, parted all the privy closures with any particular of any distemper, all that knotty stiffness and perversness of spirit in siding with any corruption is now taken off. The soul comes easily to give way to the authority of the truth, that would take any sinful lust away. To the like purpose is that of Job, Job, 23:16. When the armies of God’s indignation had encamped against him, and the terrors of the Lord had drunk up his spirit; says he, God makes my heart soft, or hath melted my soul; the Word signifies a severing and separation of one thing from another, and is opposite to settling and fastening, making firm, stiff, and hard, as that of pharaoh, Exodus 9. Last, Pharaoh hardened his heart, his soul fastened by an invincible resolution to the sinful purpose of his malicious detaining and oppression of the jews. When the fierceness of God’s dupleasure brought home by the breathings of the Spirit of God upon the soul, it makes it melt like wax before the fire, makes it easy to give way to the impression of the pleasure of the Lord, that his spirit may take away any of those lusts that have been of 〈◊〉 league with the heart. Hence lastly it is, that in the phrase of Scripture, the sinner is said to be in 〈◊〉,* or the soul to be imbittered by God, when he is brought and held under the sense of the loathsomness of his ins, and himself by reason thereof; so that all the sweet that his liquorish heart takes in any pleasing lust, is wholly taken away. The Physician observes, and reason teacheth, that sweet things only nourish, but bitter things clense, the nature of the stomach abhors the presence of them, expels them, takes no pleasure therein, receives no nourishment therefRomans So with the sinner in his condition, when the Lord 〈◊〉 out the bitterness of sin upon him, he can find no food relish, no delight in his former distempers,which he followed with that violence, and fed so eagerly upon, even unto surfeiting in former times, they will not down with him now. It's a dreadful thing now to him, to take the least taste of them by any serious consideration or remembrance, when formerly he could have made a meal of them by daily meditation, when*wickedness was sweet in his mouth, and he hid it under his tongue, but now it's turned to the gall of asps, and he is not able to endure the poison and bitterness of it, but it makes him heart-sick, in the sight and sense of it.

For the opening of the point, it will be needful to enquire after five particulars.

 1. The manner how this sound sorrow seizeth upon, or is brought in upon the soul.

 2. How God sets it on, and makes the soul truly affected with it.

 3. How far the sinner is, or may be said to be active in it.

 4. What is the behavior of the heart under this stroke, being truly affected.

 5. The reason, and then the use.

To the former of these:

The manner how this sorrow is brought in* upon the soul.

It is three-fold in God’s ordinary dispensation, (reserving exceptions, as he sees fit in his own infinite wisdom.)

It is either

 Successively, and by degrees.

 Suddenly, and at once.

 Unsensibly to the heart of the sinner who receives it.

Successively, when the Lord would leave the track [ 1] and footsteps of his faithfulness and truth upon record to the observation of the wise hearted, he then leaves plain impressions of the power of his grace and spirit, 〈◊〉his proceedings with such as he 〈◊〉 to bring effectually home unto himself; that the goings of our god*and king may be seen in the sanctuary, and in the souls* of his servants, and it may be attended in these several degrees.

First, the Lord lets in some unexpected flashes of [ 1] spiritual truth, discovering the evil of sin in the general, and the dangerous conditions of such as stand guilty thereof, and continue therein, which were never considered, nor before that time conceived of, by him that hath been an ignorant and careless hearer of the word: who came to the means either by constraint, or custom, or complement in a way of course for company sake, never set price upon the means, nor attended to the truth and goodness thereof, and therefore the ordinances were as the waters that pass by, left neither power nor profit upon the soul. But now there is some evidence of truth which God so directs and darts in, that it flashes like lightning into his face, leaves a kind of amazement upon his mind, and like a sudden blow gasters the 〈◊〉 of the sinner, so that he begins to stagger, and is driven to give some attendance to that of which he never took notice before, not knowing well 〈◊〉 to make of himself, nor yet of that which he heard, only he is forced to observe somthing he never formerly regarded. Hence therefore 〈◊〉 a confused kind of tumult and lumber of thoughts within himself, he begins to be in amuse what such things mean, whither they tend, is at a loss with himself, and knows not which way to take; I never heard so much as now, if all be true that I have heard, and the minister hath preached; there is more in sin than ever I imagined, and my condition more miserable than ever I did conceive. This maskering of spirit drives him to make enquiry, the things seem strange, he begins to search 〈◊〉 they be true or no. So they to Paul, disputing concerning false worship, and their idolatrous practices, acts, 17:19-20. Thou bringest strange things to our ears, we would know therefore what these things mean. So it was with Paul at his first bringing home to God, acts,22:6. There shone a great light from heaven about him, and he heard a voice, Saul, Saul, why persecutest thou me? The thing was strange, but what it was he could not tel, and therefore he makes yet further enquiry, who art thou lord? As the poor woman having heard the minister preach out of that text, Isaiah 27:11. They are a people of no understanding, therefore he that made them, will not 〈◊〉 them: he that created them, will not show mercy to them. It came so directly cross to her own conceivings, that she repaired to one of her neighbors, to know whether those words were in the Scripture yea or no, and what those Scriptures were: for saith she, if he that made us will not save us, lord be merciful to us, who wil? Who can? So these sudden dazlings and dartings in of the truth, forceth men to fall on questioning; enquire they do, come they wil, resolve to hear more of those strange novelties; and the greater search they make, the greater certain truth they perceive, the law peremptory, the Word plain, threatenings certain, and the Lord just, his sin most hainous, and his condemnation certain and approaching, so that he cannot tell how to avoid it, or how to bear it.

Hence fear surprizeth him forthwith, pursues him [ 2] 〈◊〉 a 〈◊〉 expectation and 〈◊〉 of what 〈◊〉befal him; I know what I have deserved, and I hear what the Word hath threatened against such, and I know God is true, and cannot deny his word nor himself, and he is just, and cannot but execute in his time what hath gone out, of his mouth, hath not all ages manifested this? The experience of all men proved it undeniable? Did ever any provoke the Lord and prosper? Job, 9:4. And can I in reason expect it should be other and better with me, than it was with any that was ever before me? Can I be so sottish to think that God should send another Christ, devise other Scriptures, make a new causey way, or a back door to bring such a wretched rebel as I am to heaven, contrary to his own word and will? God hath said, woe to the wicked, it shall go ill with*him; who can say the contrary, and who can expect but he will accomplish what he hath said? the Word excepts* no man; what folly is it then that I should except my self? 2 Thessalonians 2:12. That all they might be damned that have pleasure in unrighteousness; if I take the same pleasure, I must look for the same plagues, luke, 13:5. Except ye repent, ye shall all likewise perish: if I be in that condition, I must expect the same condemnation, and be likewise accursed and confounded, and cast out from the presence of the Lord. It's certain it will be so, and it's uncertain how soon it maybe: what if God do? Who knows but God will? What if God should pluck me out of the land of the living? I may truly, justly suspect it may be so, and fear it will? When I lie down, I shall never rise more; when I go forth, I shall never return more; when I depart from the house, I should take my leave and never see sabbath more, nor the assembly of the saints more: why may not my meat be my poison? My table my ruin? My bed my grave? All creatures instruments of death to me, who have been an enemy to God: so that their hearts begin to fail them for fear,〈◊〉. 21:26. Thus the 〈◊〉 under the 〈◊〉 of his 〈◊〉〈◊〉acts. 19:27. Adam at the coming of the Lord into the garden feared and fled. Genesis 3:10. This is the fruit of the spirit of bondage. Romans 8:15. And the distressed sinner becomes as pashur a terror to himself, Jeremiah 20:3:4. The slying of a 〈◊〉, the 〈◊〉 of a leaf, the shadow of darkness and approach of the night like the shadow of death; he knows not but the devils* may have received a commission this night shall they 〈◊〉 away thy soul 〈◊〉thee, and drag it down to hell.

While the sinner is 〈◊〉 fearing the evil that is deserved, [ 3] behold the feet of the officer now approaching to see present excution 〈◊〉, and therefore the Lord in the third place puts a commission into the hand of conscience, really to attach and arrest the soul of a sinner, to fasten all those curses upon the soul, and to force it to feel the vennome of those punishments, which were formerly threatened and feared. That as it was said tobelshazzar when he was quassing in his cups, and bowls of the sanctuary, and the hand writing came out against him: the appearance of it affrighted him with the expectation of some direful evil; but the present execution of it ushered in ruin upon him and his kingdom. Daniel 5:28:30. So the prophet, to thee be it spoken, thou art weighed in the balance and found too light, thy kingdom is departed from thee. So conscience as God’s officer comes to see 〈◊〉 execution done, and therefore comes authorised as a serjeant to arrest, as a witness to accuse, as a judg to condemn; tells the soul thou art weighed in the scales of the sanctuary, and 〈◊〉 too light, thy doom is past, thy destiny is determined thy sentence set down, and thy salvation is departed from thee, that which thou didst fear is now befallen thee, and thou must feel it to thy wo, Psalm 140:11. Wickedness hunts the wicked man, but it overtakes them also if conscience condemns God is greater than our conscience and he condemns much more. His iniquities lay hold upon him that he is not able to look up. Psalm40:14. Thou hast feared the punishment of sin before man, and hast not 〈◊〉 to commit sin before God, and thus thou hast sealed up thy condemnation casting away the goodness of the Lord. If thou doest evil, sin lies at the dore. Genesis 4.

Hence flows in the fearful expression of the displeasure of the almighty, the dreadful wrath of the eternal, like the mighty waves of the sea, overwhelm and sink the soul of the sinner in desperate discouragement.

There be 2 things in sin, 1 the 〈◊〉 of it. 2 the punishment that comes from it, the stayn in it and the sting and tartness of it, cross to me, and cross to God; cross to my honor and shames me, cross to my quiet and peace and troubles me, cross to my safety and destroys me; and this second, the sinner is firstly most sensible of; the plague of sin first stings and stabs the heart. Because nature seeks its own preservation, and self love carryes all men readily and easily to provide for their own safety; and here sorrow begins usually when the Lord by the ministry of conscience awakened, encamps about the sinner with all the curses of his righteous law broken; besigeth him with the armies of his indignation and his fierce wrath follows him at every turn. So that now 〈◊〉 ever he is, which way so ever he turns himself his sins and plagues compass him about, on every side; if he look to heaven, he sees a just God there ready to destroy him, before him are his sins ready to accuse him, within him nothing but guilt to condemn him, below him hell opening her mouth prepared to receive him, and the devils at 〈◊〉 to torment his wretched 〈◊〉 as soon as it 〈◊〉 depart out of his body. And 〈◊〉 behold 〈◊〉 pale 〈◊〉, those weak hands, and feeble knees that the poor creature becomes not worth the ground he goes on a 〈◊〉〈◊〉himself and weary of his life; the Lord dishes out 〈◊〉 sins and plagues to him on the table where he 〈◊〉, writes them upon the tester of the bed 〈◊〉 helyes his pressures and miseries become unsupportable and unsufferable: and were it not that God sustains with one hand as he beats him with the other; a wounded*conscience no man can bear; hence it is in such horror men betake themselves to the pit, to the knife, to the halter, rather choose not to be, then to be so miserable; in these perplexities the sinner as a man under his burden would shift shoulder, try all conclusions, turn every stone, wind every way, if any way he could get ease or relief. And if the counsel of carnal friends can lessen the trouble, company allay it, false reasonings of his own vain mind abate it, time and continuance wear out the terror, his confessions and reformations put in bayl upon his conscience, and quiet it, or some false mistakes of pardon, and mercy heal the wound, (he walks in a wily way how to serve sin and yet God too, how to keep in with the truth upon some fayr terms and yet attend his own ends) the man is where he was, returns to his ould sinful distempers, and the latter*end proves worse than the beginning, he dyes in the birth. Thus millions of men perish, go within the view of Canaan, and never possess it, cast away in the very haven, within the sight of land, and never arrive.

But he whom God loves he will not leave here; and though [ 4] his hand be upon the sore, and his eye upon the sting and terror, the plagues and judgments that are daily before his eye, the Lord will force him to look further, to see and feel something more, and worse than ever yet he found, before he have done with him; therefore he makes the wound deeper, rests not before he be at the root of the heart quite through, comes to the very quick and sees the bottom; hence the Lord leads the soul from the terror and sting of sin, to view the stayn and filth of it, which was more deer to the soul than its own 〈◊〉, and yet worse to the soul than all the misery and vexation that could befal it. Open here a little; thereis something in the will above the natural or physical being of it, look at its being merely as it ariseth from the power of those natural principles, whereof its made; there is something above these and so better then these, unto which theseare subject and subordinate; namely those divine principles of grace which were at the first imprinted upon it, and by which those natural abilities should be carried beyond their physical being to close with God and so attayn an eternal, and in that 〈◊〉 a supernatural happiness, I say in that sense supernatural though it was naturae debitum, because Adam should not, nay could not please God, put forth such a divine act out of the faculties of understanding and will for, then the 〈◊〉 in hel now might please him, for their natural faculties still remain but it was as they were acted and carried by the image of God, wisdom, holiness and righteousness that were bestowed upon them. So that these principles of grace in the wil, were above the wil, and better than the natural being of it.

Since the fall of Adam original corruption is come into the place and room of that original righteousness, and by a sovereignty of power takes possession of the heart and will so (and so the whol man) rules it, carryes it, captivates it, in subjection and subordination to itself so that to a son of Adam now in the state of sin, corruption exerciseth a sovereign power and command over the wil, and is better to the sinner than his natural being, corrupt self is of more power, and more near and intimate to the soul then natural self; hence the soldier will rather loose his life than take the lie, he will fight for it, and die for it, his honor is nearer to his heart than his being; thus the ambitious among the heathen; the desire of vain glory amongst the jesuites that they maybe-canonized for saints, makes them put their necks into the halter; and a corrupt heart will loose Christ, and ordinances and safety and life and all rather than not satisfy his own humer. So Saul, kill me thatit may not be sayd the uncircumcised slew me after he* had been dead he would never have felt the disgrace, but his ambitious humor was more dear than his blood.

When the blow reacheth hither then ye are come to the root of the heart, and the heart is pierced quite through when the heart and the power of corruption are parted. Therefore when the Lord intends to make through work with a poor wretch whom he hath upon the rack, in his horror and perplexities there he holds him; he shall not go or get from hence before he go further and forceth the sinner to further consideration; if it be so why am I thus, thou lookest upon hel and the torments thereof as loathsome and fearsul, what are thy sins then that deserve these, thou viewest thy plagues which are diresul and unsufferable, what are thy sins then that procure these, says the Lord. Psalm 107:17. Foolish men are plagued because of their transgressions. Psalm 38:8. There is no quietness in my bones by reason of my sin, Jeremiah 4:18. Thy sins and iniquities have brought these, therefore thy wickedness is bitter, because it reacheth unto the heart hither the Lord brings and here keeps the soul; my sins are before me. Psalm 51:3. He leaves the thoughts of his punishment and turns his eye to the power of his distemper, and the distance that they work between God and his soul. Here Satan bestirs him that he may darken the way of the distressed sinner and deceive him by some wily fetch; and therefore he deviseth how he may shift shoulder, and change his habitation, and not be thrust wholly out, and therefore he is well content to gratify the sinner here, that he should look upon some sin that is attended with shame, and loathsome to the light of nature to the dictates of the common principles of natural conscience, and there he will suffer him to lay on load and to follow it with great fierceness and indignation that so when the heart is come to a calm, and the storm is over he may take aside with some lesser evils that he may but color them over with the pretense of religionthus many men have changed their special corruptions, not truly parted with them, and for the while have fallen short of this through sorrow. The Devil doth with sin as great men with their houses, they have their winter houses and their summer houses, and they remain there where they have most conveniency and suitableness; so when a man’s speicial sin of his constitution hath fallen, and the parties have conceived the day is theirs, their hearts have been truly broken; when the Devil Only alters his habitation, they grow to be disobedient servants and sharp wives and that under pretense of religion; the servant must go pray when he should go to work, his master is a carnal man: the wise froward and perverse, her husband wants the power of religion, why should she look at him? And this upon mine own knowledge, hath discovered the 〈◊〉 and hath been a means to many to begin again, and to make through work, therefore the Lord follows the soul afresh, that it must feel sin as sin and therefore every sin and else none truly. Cursed is every one that continues not in all things written in the law. Galatians 3:10. There must not be great breaches, but no breaches, not gross sins but no sin, that God will bear or we should keep; knowest thou not says Saul to jonathan that as long as the son of jsha remains alive, thou wilt never be established. 1 Samuel 20:31. So conscience to the soul that as long as the league and life of any of these distempers concontinu, doest thou not know, thou wilt never, thou canst never be established in the kingdom of grace; nay the sinner beginns now to reason with himself why was I born, why came I into the world? Wherein consists my good or what is my hapiness? Is it not to please God, to be one with him, and happy in so being; should I carry this proud stubborn, rebellious heart to heaven with me, heaven would be a hell to me, and I a devil in it. Now however this work be thus punctually in the several parts of it discovered, and however it is even inspecial distances many times thus also enstamped upon that soul. Yet the Lord doth bind himself to leave such plain tracks and footsteps of proceedings with a poor 〈◊〉 at all times, and therefore we must not limit the holy one of Israel to be at our allowance and liking, or confine him to the compass of our conceits and desires. Therefore it pleaseth the Lord to dispense himself in a diverse manner in dealing with diverse sinners, and those we shall ad in a word.

Somtimes then in the second place, the Lord suddenly [ 2] sets on the blow, and leaves mighty and prevailing impressions at the very present, speedily and unexpectedly goes through stich with the work, pierceth the soul through at one thrust. Sometimes at one sermon, may be in the handling of one point, nay some one sentence, or some special truth, the Lord is pleased to arm it and discharge it, with mighty power and uncontroulable evidence, that it astonisheth and shivereth the heart of the sinner all in pieces; as it is in the 〈◊〉 of a piece it may be one scattred shot or splinter hitts and kills when all the rest miss; so with the splinter of a truth when directed aright, God lets in so much of the amazing beauty of his own holiness and purity, the dreadfulness of his displeasure, and the infinite crossness in himself to the least corruption, and consequently that abhorred 〈◊〉 in the nature of sin even the smallest, that look as it is with terrible thunder and lightning, it melts all before it, and that most where there is opposition against it even the league that is between the heart and the lust, soakes into the very root of the soul; and hence under such a sudden thunderclap, such mauling blows now and then, the sinner dyes and faints away under it in the very place where he sits, sometimes roars out as one that hath received his deaths wound in his bosom, and that he hath heard his doom, and was delivered up into the hands of the Devil ready to drop into the dungeon, and to be carried post to the bottomless pit;and such soul sinking and confounding terrors, which takes off a serious and iudicious consideration of the 〈◊〉 assaulting, they vanish away for the most part and come to little or nothing when the tartness of the horrot is once allayed; but sometimes lastly the sinner takes in the truth kindly and contains himself, hath his load as much as his heart can bear, for the while as much as 〈◊〉 and soul can hold together, goes away, droops and buckles under his burden, steps into a solitary place and hangs the wing as a foul that is shot; the saving truth thus set on lies gnawing and eating at the heart blood of a sinner, (as aqua-fortis doth in iron) leaves it not until it eat asunder the league betwixt the lust and the heart. Thus this lively truth in the soul like strong physick in the bowels walks up and down the world with a man, is working night and day, he cannot avoyd the evidence and light of it, he cannot lessen nor hinder the operation of it. Now he questions with this or that Christian, then resolves to speak to such a minister and to reveal his whol condition and to crave his counsel; he is often going and turns back again, almost at the door and yet goes away again, sometimes enters into speech and his heart misgives him, he pretends another 〈◊〉 and departs again; all this while the soul bleeds inwardly, the truth is stirring, and the physick working, til at last it over-bids the darling distemper, then the coast is clear, the heart grows to more liberty and his speech more free; thus Paul expresseth God’s manner of proceeding with the corinthian convert, 1 Corinthians 14:29. When the Word is dispensed in plainness there comes in one unlearned and unbelieving, he is convinced of all and judged of al, i. E. The evidence of the Word convinceth him and judgeth him and his 〈◊〉 and it follows the secrets of his heart are made manifest, those retired and privy haunts of sin in the soul are discovered, so he will fall down and say God is in you of a truth, he saw more of God, and his majesty and purity, more of his own sinand the filthy puddle of his own distempers; it was the wisdom of God to discover those hid things of darkness, and brought the loathsomness of them to light; it was the holiness 〈◊〉 God that shows the heinous and hellish poison thereof; it was the power of God that did conquer the prevailing dominion of these distempers unto which the heart was subject. And this was the Lord’s dealing with Paul, he assaults the main hold and strength of his rebellion, and drives him at the first dash as it were to look where the loathsomness of his evil lay. Saul, Saul why persecutest thou me? I am Jesus: thou persecutest that Jesus that came to redeem thee, opposest that grace that would sancitfy and bring thee to glory, tramplest upon that blood that would free thee from the guilt and curse which thou hast brought upon thy self; thus lastly it was with job in that new conversion (as I may say) that the Lord wrought in him, Job, 42:4-5. I have oft heard of thee by the hearing of the ear, but now mine eyes see thee, I abhor myself in dust and ashes; when God lets in a sight of himself, and a sight of 〈◊〉, from thence the soul begins not to abhor his plagues and punishments which the other feels or fears, he abhors not hell and the torments thereof, but abhors himself, the pollutions, and impurity of his own soul, which are worse than all the everlasting burnings of the bottomless pit; and hence is that phrase, Ezekiel 36:32. They shall loath themselves, not their miseries, though they were more than they could bear; not their judgments, though heavier than they could endure, but they loath their own souls, the hellish exorbitations, swervings and departings of heart from God, that they had held any connivence or correspondence with their lusts.

Lastly, God’s manner of 〈◊〉, is sweet and [ 3] secret, and works insensibly 〈◊〉 spirits of such who do receive it, when and 〈◊〉〈◊〉〈◊〉 to 〈◊〉 infinite wisdom, whose 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉. Romans 11:33.

He can and doth somtimes, 〈◊〉 the soul in the [ 1] 〈◊〉, as it's commonly conceived he did John baptist, luke. 1:44.

Many times he begins to tamper and trade with the [ 2] spirits of his, when they are yong and tender, and their yeers few, drops in some grain of the immortal seed of the Word, which takes root by the powerful operation of the spirit, and grows up with them as they grow in yeers, 2 Chronicles 34:3. While josiah was yet yong, 〈◊〉 eight yeers old he began to seek after the God of his fathers, and declined not to the right hand, or to the left; so the Lord seemed to deal with Joseph, and to reveal himself to him, and to Samuel very yong, at about fourteen yeers.

Somtimes God keeps his by the strokes of his common [ 3] graces, restraining from scandalous evils, and constraining by means appointed and blessed to that end, the holy 〈◊〉, the counsels and examples of godly parents, the society of such who are 〈◊〉, the power of the ordinances under which they are bred and brought up, toling and tilling of their 〈◊〉 and affections by many moral persuasions, to the love and liking of the excellency of a holy course, which he knows how to present, and by which to 〈◊〉 out the exercise of all those moral abilities they are endued withal, and at the last insensibly, and yet truly 〈◊〉 them off from the root of old Adam, and implants into the 〈◊〉 vine Christ Jesus; ladia and zachaeus are presidents of God’s proceeding in this case; whence it is that many a godly man and true convert, never knew the time of his conversion, only he knows he was blind, and God hath brought him to see the wonders of his way and truth.

Only a three-fold caution is 〈◊〉 to be attended.

Though the manner of God’s dealing be diverse, and [ 1] degrees of this work of contrition differ in most, 〈◊〉the nature and substance of the work is really and truly wrought in all that are effectually called out of the world, themselves, and sins to the Lord Jesus; as shall after appear when we come to give in the evidences of the point in hand; only now it shall suffice to propound these two places, 〈◊〉. 3:1. Behold I will send my messenger, and he shall prepare the way 〈◊〉 me, and the Lord whom ye 〈◊〉 shall suddenly come into his temple;and this preparation his harbenger John Baptist discovers, luke, 3:5. Every mountain shall be brought low, and the valleys filled, crooked things made straight, and rough things plain, and then all 〈◊〉 shall see the salvation of the Lord. And the evidence 〈◊〉 this appears in the question they made, what shall we do? and so forth. It's God’s way of entertainment which himself prescribes, Revelation 3:2. Behold I stand at thee door and knock; if any man will open the door, I and my father will come in to him, and sup with him. Unless the door be opened, there is no expectation of Christ’s coming, and supping: now all men are shut up under unbelief, and so the power of their sins; the opening of the heart, is the loosening of the soul from the league of these lusts, which is done by contrition; true, a man may pick the lock, or break the lock, open the door and lift up the latch gently, or else unhinge it with violence, and noise, that all the house, and all the town may hear, but it's opened both ways.

Though a man truly called, happily cannot tell the [ 2] time of his conversion, yet every one should, and if gracious, he can give such proper and special evidence, such never failing and infallible fruits of this work, that they may undoubtedly discover to others, and ascertain to his own soul, that the stroke is struck indeed, that he hath been called out of the world, and from darkness to his marvelous light, that the Lord hath broken his heart kindly, or else he cannot 〈◊〉〈◊〉 he will ever bind him up with his saving and healing compassions.

It's a safe way to view over these primitive and first impressions of the Lord upon the soul, and a principle of grace received to renew and act over daily these first editions, and spiritual dispositions imprinted upon the heart: they were first 〈◊〉 upon us but after grace received, they may and should be 〈◊〉 by us, we should act them over again: this is the advice and direction which our savior so seasonably and so sadly leaves upon record upon the conscience of his disciples: when Peter was 〈◊〉 of his fall and denyal of his master,* he also leaves this receipt with him, 〈◊〉 his recovery after the wound taken, when thou art converted, strengthen thy brethren, luke, 22-32. Peter was converted 〈◊〉 before, and called effectually unto Christ, and by faith made one with him; and this faith he did not, nay could not lose, for Christ prayed his faith should not fail: but in our fals, there is a weakening and blemishing of this work of conversion, and an aversion in some measure left upon the soul, therefore we should labor a new conversion, i. E. Renew and act over the work of conversion, be broken hearted, humbled, drawn to Christ afresh; and as necessary as the renewal of the act of faith, is the repairing and renewing of these acts also, for there is no going to Christ, if we go not out of sin and self. Hence again our savior, when he would take off, and reform that ambitious humor which had vented itself among the disciples, when each man strove to be highest, one at the right hand, another at the left, the rest they disdained this 〈◊〉pang; our savior applies this receipt to 〈◊〉 this corruption, 〈◊〉. 18:2:3. Jesus called a little child, and set him: in the midst of them, and said unto them, verily I say unto you, unless ye be converted, and become as little children, ye shall not enter into the kingdom of heaven: the disciples were called, and so converted, truly, savingly humbled, and yet they must renew and act over again these first impressions of the powerful operations of thespirit of God, be broken hearted, loosened from thy lusts as at the first, be abased and brought to nothing in thine own sense and apprehension as at the first, be drawn to Christ as at the first; and there is more reason and greater necessity of this, than men are readily aware of. For,

A wound here is never recovered in any following work [ 1] upon the soul, unless we go back, and begin again; miss here, and we miss all, spoil all our proceedings in progress of the work of grace: he that enters not at the right gate, the faster he goes, the further out of his way: never loosened and divorced from the league with some darling lust, thou canst not be espoused to Christ, therefore not called, therefore not justified, 〈◊〉 sanctified, nor glorified; thy reformations are false, thy peace counterfeit, and all thy comforts thou conceit'st thou hast, they are mere forgeries and delusions; thou art fast in the devils clutches as long as thou hast thy sins, he hath thee at command. The metal that is not melted, there is no making, polishing, perfecting any vessel for any use with it.

Cleer this, cleer all, i. E. We make way for the evidences [ 2] that appertain to our comfort and spiritual condition in our whol course: mark all the recoylings of our consciences, the misgiving of our hearts, the staggering and doubting of the truth of God’s work, or the assurance of God’s love, they turn still upon this hinge, here they fortifie; oh the lusts I brought with me from my cradle, the old haunt of heart, the old sin, therefore I am the old man stil. Here the main knot, and the great question remains still.

The looking over, and skillful discerning of these first [ 3] impressions left upon us, may, nay in truth will stand by us, and relieve us in the darkest days of our greatest distresses; and we may find some foot-hold here, when all the rest seem to be gone from us, to our own sense and apprehension. It's God’s usual way many times to put his servantto it, as he tried Abraham, to make them sacrifice their isaacs, even to burn the 〈◊〉 and pledges he hath given them for the 〈◊〉 of the covenant, and established their hearts therein. For Isaac was all the pledg that the Lord had given, that in his seed, all the nations of the earth should be blesfed: now he commands him to cast his evidence into the fire, brings him to his beginnings, Genesis 22:1-2. So the Lord doth often with his: enlargements fail, the heart is dead, their graces bed-rid, their peace disturbed, their assurance gone; so that they find nothing, feel nothing in their own sense and apprehension, all is in the ashes; God begins with them upon the bare board, as we say, they sit down with a heart yielding and melting, a heart burdened with sin, though it cannot disburden itself, a heart loosened from his lusts, willing that God should remove them, though he cannot subdue them.

The second thing to be opened is,*

How God sets on this sorrow, and makes the soul to feel sin its greatest evil, when naturally it finds greatest content in it.

Or,

How it's possible that the soul 〈◊〉 wholly possessed with sin, can be made to feel the weight of sin as to be severed from it, where there is no room for a habit in the subject, there can be no work of a habit; for habits of grace and sin work so far as they be in their subject, and have 〈◊〉 from the subjects in which they be: corruption must be in the heart, before it carry and command the heart; grace must be in the soul, before it can act and quicken the soul to its work. Now how the soul should come to feel, and be loosened from it's corruption, when there is nothing in it but corruption,when God comes to work upon it, how doth God bring this about?

If by sorrow a man be 〈◊〉 from sin, then it must have this 〈◊〉 before it be loosened, because it is an effect of it. If so, then it must have a gracious frame, and be possessed with the presence of grace, when it's wholly possessed with sin, which cannot be.

I answer: in these secrets and depths of God’s spiritual* dispensations with the souls of men, we must learn to be wise to sobriety, and adore the ways of God which are too wonderful for us; and if any paths of his providence in an ordinary course are beyond our ken, and past finding out, I suppose his complyings with the consciences and hearts of men in their conversion, are some of the chief. It's of our natural birth David speaks, Psalm 139. I am fearfully and wonderfully made, much more may it be said of our new birth: the wise man, Ecclesiastes 11:5. Says, 〈◊〉 thou knowest not the way of the spirit, 〈◊〉〈◊〉〈◊〉〈◊〉 do grow in the womb of her that is with child, so thou knowest not the 〈◊〉 of God, nor of his spirit, how he fashions the frame of the mind and heart of him he will bring home to himself; curious we should not be, careless we must not be. I shall leave therefore some such 〈◊〉 expressions, so far as my light goes, and occasion the judicious to consider further, for the further cleering of God’s work.

That which I shall say here for the answer and explication of the second thing, I shall east into 〈◊〉 conclusions, 〈◊〉 I conceive that is 〈◊〉 easiest and openest way to help the weak.

In a right sense it 〈◊〉 be truly said, that sin is truly*cross and opposite to the nature of the soul, and the greatest evil that doth or can 〈◊〉: I say, opposite [ 1] to the nature of the foul 〈◊〉 a right 〈◊〉; look at the soul in respect of the end for which it was created, and that impression which is 〈◊〉 and left upon it untothis day, whereby it's restlesly carried in the search, and for the procurement of that good for which it was made, though it 〈◊〉 the right 〈◊〉 of what it is, and falls short in the 〈◊〉 of it. The soul was made for 〈◊〉 end, and good, and therefore for a better than itself, therefore for God, therefore to enjoy union with him, and communion with those blessed excellencies of his, so far as they are communicable, and it were capable; this impression remains still upon the soul, though the work thereof is wholly prejudiced, and itself disappointed wholly of that good which would satisfy the desires thereof, and it misseth. 〈◊〉 being possessed with sin, the judgment is blinded and deluded that it mistakes utterly, and perceives not this good, and so pursues other things in the room of it, yet restless and unsatisfied in what it-hath, and attains, but it hath not that for which it was made; thus Paul’speaks of the romans, Romans 2:14. Being without the law, they show the work of the law written in their hearts, their conscience excusing or accusing; this ever appears in the heart corrupt, I was for a 〈◊〉; the ambitious man he seeks his 〈◊〉, 〈◊〉 man the world, 〈◊〉 gots the booty, and yet is not 〈◊〉 in that which he gets; I 〈◊〉〈◊〉〈◊〉, and 〈◊〉 which should 〈◊〉, and yet 〈◊〉 doth not satisfie. And 〈◊〉 they know no〈◊〉〈◊〉 these, and are not satisfied with these, therefore they 〈◊〉〈◊〉 carried after more of these vain 〈◊〉, 〈◊〉 honor, more wealth, more 〈◊〉; the 〈◊〉 blinded 〈◊〉 the 〈◊〉〈◊〉 and 〈◊〉 with them,〈◊〉〈◊〉〈◊〉 by what light, 〈◊〉 is carried to no other by the power and principles it hath. This is the reason the apostle Peter gives, why carnal hearts 〈◊〉 see spiritual 〈◊〉, 2 Peter 1:9. Because they are blind; and cannot see 〈◊〉〈◊〉.〈◊〉〈◊〉〈◊〉 things are far 〈◊〉, and blind men 〈◊〉〈◊〉 reach 〈◊〉, 〈◊〉 they 〈◊〉 the light, help, and 〈◊〉〈◊〉 the 〈◊〉, and the 〈◊〉〈◊〉〈◊〉.

Hence the reason follows.

That which crosseth the end and good of the soul for which it was made; that is so far contrary to the nature of the soul and the greatest evil that can befal it.

But sin as such, and such, and that Only crosseth the end and greatest good of the soul.

If sin in the venome and pollution of it were discovered,*and brought home effectually to the nature of the [ 2] soul, it might be made sensible thereof and deeply affected and burdened therewith; this follows undeniably from the former. That which carryes the crossness of the greatest evil to the nature of the soul were it but so seen did it but so act upon the soul, it would affect it with the greatest grief and burden; for sorrow in all the proportions of it issues from these two grounds. A crossness of an evil truly apprehended by the judgment: and the venome acting really upon us; where these are in a greater or lesser measure; there sorrow is greater or less; upon this ground the apostle evidenceth the grief and burden of the creature Romans 8:22. For we know that the whol creation groaneth and travaileth in pain together until now, and that because it was made subject to vanity, and this is their vanity because their end is crossed, and so their good is hindred: for wheras it is their desire to serve such as may serve God, when they serve the humors, and corruptions of carnal men, they become vain and miss their end, and so their good, and this is, as it were a grief to them. Were the venome of sin but discovered and acted upon the nature of the soul it could not but groan under the evil and vanity thereof as that which wholly deprives it of its end and good.

While the soul stands fully under the power of corruptions*possessed with it and acted by it, it's not possible [ 3] it should apprebend the evil of sin, nor the nature of the soul taste the venome thereof. Sin carryes no crossness of opposition of evil to itself, and therefore 〈◊〉 disquiet to itself, 〈◊〉 so no separation from itself. But sinwholly possessing and wholly acting the soul it makes the mind and heart apprehend, not according to the nature of the soul and impression left upon it when created but according to the distemper by which it is possessed, and carried. So did they to samuel, 1 Samuel 8:19. They said, nay but we will have a king Jeremiah 18:12. So they to jeremiah; we will walk every one in the imagination of his own heart. Give the sick man the most pleasant potion though the Physician profess it, and give reasons, and others by experience find it so, he no sooner tastes it but he puts it away, as that which is exceeding bitter, because his taste is corrupted, and tongue furred with the foulness of his stomack he relisheth the drink not according to what they say and what it is, or what the natural constitution of the palate would persuade, but what his distemper which now possesseth and disordreth his tast, tell him. So it was with judas, though he was told before, that it were better he had never been born, that would not do the deed, his covetous heart found another relish, nay when he flung away his money out of vexation, yet he relished hismurther still, and therefore hanged himself. And this is the reason why they who sin against the Holy Spirit even against the evidence of reason, the corruption of their heart relisheth other than reason tells.

Hence the Lord Christ by the irresistible power of his*spirit doth countermand the authority of sin; makes it [ 4] appear that its commission is come to an end, the date of it is expired. Namely sin after Adam withdrawing himself received a commission from divine justice, that 〈◊〉 the soul would not be ruled by him and his law. It should be possessed and acted by corruption; the date of the commission lasts until the Lord Jesus the second Adam who〈◊〉 for the sinner comes by covenant to take the soul to himself; and then he appearing in this behalf, sin is forced back, and not to exercise her power, and then the evil of sin is broughthome to the soul and set on with the full venome of it, and the nature of the soul is made sensible of it, I say made sensible and deeply affected therewith; this me thinks is the binding of the strong man, Matthew 12:29. Wherby the devils armor that is his comission by virtue of which 〈◊〉 holds the soul is taken away from him stopp the sluice and stream that drives the mil, and then you turn the wheel another way, which otherwise while under the sourse of the stream cannot be stirred. Thus God commands the soul to return from iniquity job. 36:10. And if he do but stop the commission for a sudden turn, then there may follow a taste which such as sin against the Holy Spirit may have of whom the apostle speaks hebr. 6:4-5-6.

The lord Jesus by the virtu of his death puts an end*to the commission that divine justice gave, and disanuls [ 5] the right and power that sin challenged and by which it acted the soul of a sinner, wherby it kept the soul under its command that no means could work upon it or be made effectual to it. 1. Peter 3:18. Christ dyed for us that he might bring us to God. For when Adam (and so we in him) willfully departed from God and would not be guided by his rightous law and just wil; divine justice gave a commission to sin to take vengeance of the soul, and keep it under, that no good may come to it or it receive any; now Christ by his death having satisfyed justice, the commission is cancelled, there is nothing on God’s part which hinders; and there is nothing on our parts can hinder, the authority of sin is disannulled, his claym made voyd; that soul is mine says Christ, hands off 〈◊〉, hands off sin; the claym answered, authority disannulled, power stopped, now there is way for light to come to the mind; and for the nature of sin as discovered to be set on upon the soul, and it made to seel the venom thereof, as upon those terms it may, utsupra. So our Savior 〈◊〉. 1:18. I was dead but am alive, and I have the keys of hell and death. I. E. Hathsupream authority to shoot back all boults to open all dores. As the first Adam by natural generation 〈◊〉 power and commission from divine justice to turn the souls of his children from God to sin, so the second Adam having satisfyed and answered divine justice, hath power to turn the soul from Satan and sin to God; Satan and sin are at his devotion, the soul at his command

The third particular to be opened.

How far the soul is or may be truly said to be active in this work of contrition, or this [ 3] spiritual sorrow, when it comes to receive the right impression of it for sin as such:

The answer may be conceived in the following particulars.

There is no power in man to remove that resistance that is in his heart against God and the work of his grace; that which out of its own corrupt principles doth wholly [ 1] resist and cannot but resist, the operation and dispensation of all spiritual means, that would prevayl with it for good, that cannot take away the resistance; for resistance cannot take away resistance; it implyes a palpable contradiction, as that which is professedly cross to common sence; but the corrupt heart of a natural man while he is in the state of nature, and corruption, doth and cannot but wholly resist, the work of God’s spirit and grace and all the saveing operations of all the means thereof.the flesh lusts against the spirit, and the spirit against the flesh, and these two are contrary Galatians 5:17. And what is born of the flesh is flesh john, 3:7. That is the temper and inward constitution of a soul in its natural condition, its wholly born of the flesh, and therefore nothing but flesh, and therefore can do nothing but resist the spirit; yea it cannot butoppose what ever would take that resistance away; for it's a received rule of reason and confessed of all hands, every thing desires the preservation of itself, and its being, otherwise the being and the causes that made up the being should be cross to the thing, if it should endeavor its own destruction, nay a thing should be opposite to itself; hence it is that the corruption of the heart will put forth all the skil and strength it hath or by the contrivements of carnal reason, can compass to fortify and preserve itself against the spiritual and saving dispensation of the work of God’s spirit in his own ordinances, because wicked men look at the power thereof as that which works the ruin of their lusts; therefore they labor to avoyd the light if they can, if not that, to oppose it, and overbear it by their delusions, if not that, to destroy it; they will not hear the truth, or gainsay, what they hear, or abhor and loath what they cannot many times gainsay, nay endeavor to destroy what they so hate and are tormented withal, the wisdom of the flesh cannot be subject to the law. Romans 8:7. The heart riseth up in Arms, and indignation against the soul-saving and uncontroulable evidences of the truth, they will not be ruled by the holiness of it, and they cannot endure the terror and majesty of it. 〈◊〉 sometimes the philystians dealt with the ark when it came into the field, they thus spake one to another there was never such a thing heard of as this, these are the God’s that destroyed the egiptians in the red. Sea, quit yourselves like men, oh Ye philystins, that ye be not servants to the hebrewes, they say of the Word as sometimes of our Savior. Matthew 21. This is the heyr come let us kill him, and the inheritance shall be ours, they cannot have their lusts so long as the power of the Word would, overtop and cross them, therefore herodias prefers John baptists head before half the kingdom, that she might be quiet in her sins.

Before the soul can act against the evil of sin or for [ 2] the removal of this resistance wherein the destroyingvenom of sin lies, and that which stops the passage of the power of the ordinance and the work of grace, it's necessary that the Lord should not only concur with the 〈◊〉 of the will of a sinner to lead or draw forth the act thereof which he hath ability to express, but he must let in an influence of the 〈◊〉 power and virtue into the faculty of the wil, whereby it may be enabled to put forth an act unto which it formerly it had no power of itself; it's a subtle pang of pelagianism and the arminians som of their successors have licked up that loathsome heresy of theirs at this day: and 〈◊〉 this delusion and cunning pretense of theirs they would color over those rotten and poisonful conceits; and hence it is they labor to bear men in hand, that they labor to set forth and exalt the honor of God’s free grace, they profess that without the preventing grace of God, man’s free will and all that ability he hath left in nature since the fall is able to do no spiritual good. The words are fayr but the intent is fals and 〈◊〉, and indeed they do privily and cunningly undermine the work of God’s grace while they pretend indeed to advance it. For the meaning is this. God must enlighten men’s minds and reveal the things of life and happiness to men’s wils, excite, stir up and cal forth their hearts to the embracing of that which is good, and concur with him in their endeavors to the performance of the work or else they can do nothing, so that upon this grant, God’s free grace in the work of conversion, calls forth and concurs with that act which man’s free will hath sufficiency to put forth, which is to make man share with God in his work, and to part stakes with him.

But the truth is this, the Lord must let in an influence of some special motion and operation and leave some impression of spiritual power upon the will to enable it to act, not Only to concur with the act thereof. God gives a man ability whereby he may wil, doth not 〈◊〉 with him by assistance and providence when he wills as one in whom we live and move.

Of the first of these it's true which many of the antients speak, God works without us, many things in us, i. E. Unto which we being in no causal ability at al, God gives us ability to do that which is pleasing and spiritual, to the obtaining whereof, we had no causal ability of our own; when the Lord Christ raised Lazarus now dead and smelling in the grave, he did not concur with the action and motion of his soul in rising out of the grave, but without any causal concurrence or help of lazarus, he put a soul into his body, whereby he was enabled to stir and move. So it is with a soul dead in sins and trespasses, when the mind and will have no ability for any spiritual act, not able to take off that deadness and indisposition that is there, the Lord without the will, without any causal concurrence of it, lets in ability into it for the work, and concurs with it in the work. So Paul expresseth this manner of God’s work, 2 Corinthians 4:6. He causeth light to shine out of darkness, he gives light and being out of darkness, without the help of light, and then concurs with the light in the shining of it, God lets in an influence to the will, not only lends a concurrence to the work.

The influence of this spiritual power whereby the [ 3] lord takes away this sinful resistance, is not by any gracious habit of sanctification, but by an irresistable motion of the work of his spirit upon the soul: by a gracious habit of sanctification, I mean those spiritual graces of wisdom, holiness, righteousness, in which Adam at first was created, and according unto which, all the elect and called are renewed according to the image of him that created them, Ephesians 4:24. Colossians 3:10. These gracious habits are so many spiritual and supernatural principles as it were left in the soul, whereby it is in a state of life and grace, and liberty and free will to any good; and therefore as those that are agents by counsel, they are 〈◊〉 of their own work, can act or not act, can act more or less according to their own choyce:and I follow the apprehension of those authors who conceive that the removal of this resistance is not by any gracious habit of sanctification, but by the irresistible motion of the work of the spirit; and therefore they cal itactual grace, the other habitual: a work of the spirit assisting, the other a work of the spirit inhabiting, or dwelling in the heart; the one a principle of grace in us which we have from communion with Christ; the other the work of the spirit upon us, to bring us from our sins to union with the Lord Jesus; and that upon these grounds:

All habits (as it is in the nature of all qualities) [ 1] have their being in their subjects, before they work in their subject: reason and nature teacheth and presupposeth he must have skil before he can use it, gain the knowledge of an art before he 〈◊〉 work by it; I cannot do the work of the trade, alas I have no skil, nor ever was brought up to it; for take the heart according to the condition in which we now look at a sinner, it's wholly under the power of resistance, carried in total opposition against God, and all the works of his grace; and therefore consider him in this time and turn, and go no further, there is no room, or next capability of a gracious habit or spiritual principle to be there, therefore it cannot work there, the natural man doth not receive the things of the Spirit of God, nay he cannot do it, 1 Corinthians 2:14. The world cannot receive the comforter, john, 14:21.

Where there is a capability to receive, there is some kind of consent and agreement, but so as yet it cannot be here in a heart fastened to its lusts; where there is a total opposition, there is no fit disposition to receive, but while the soul is under the power of this resistance, there is a total opposition, and therefore there can be no consension.

Again secondly, all gracious habits of sanctification [ 2] are part of the image which we receive from the secondadam, 1 Corinthians 15:49. As we have born the image of the first Adam, so shall we also bear the image of the second Adam, and so also part of our spiritual communion with Christ, of whose fullness we receive grace for grace, john, 1:16. And are transformed from one degree of glorious grace to another, 2 Corinthians 3. Last.

All communion presupposeth union; no sap in [ 1] the branches, unless growing to the tree; no life in the member, unless united to the head, john, 15:4. Unless ye abide in me, ye can have nothing, do nothing: Ephesians 4:15-16.grows up in him in all things, who is our head, by whom the body aptly compacted together, according to the effectual working, and so forth. First in-being then working.

No union but by an act, for no qualities close [ 2] with their object but by an Acts But now look at the soul in this present condition, as it comes to consideration in this place, as to have the resistance removed, and itself turned from sin, and in way to be turned to God. Should this be done by a gracious habit? Then there should be communion with Christ, before any union to him, or acting upon him; all which imply so many impossibilities, and cross the whol course of God’s dispensation.

Those gracious habits, when and wheresoever they [ 3] be in any subject, it becomes free (somtimes the actions thereof are suspended and cease, as in sleep) and then the act and order of things, is according to their own liberty in an indifferency; so that were either the resistance against the work of grace to be removed, or the heart carried to God from hence, it were in our choice to be converted, or not converted, whenas it hath been proved, our conversion is wrought irresistably, and determined to one side, not issuing from the liberty of our choyce, and therefore it is brought about by the irresistible impression of the work of the spirit: in a word,to issue this point, look as it is in the will of every son of Adam, when he comes to be averted, and turned 〈◊〉 God to sin in the course of natural generation; so it is in a right proportion in the 〈◊〉 of every man begotten of the second Adam, when he comes to be turned from sin to God in spiritual conversion. Look at the will of a child in the course of natural generation, as it is created by God, and comes holy and undefiled out of his hand; as the question, how comes the will of the child to be turned from God to sin? It cannot be by any actual sin of its own, it hath committed none; it cannot be by any corrupt quality first put into it, before it was turned from God, and by which, that turning aside is wrought, for then it should be under the power of sin, while yet it is under the power of God. But by virtue of adams sin, and the curse that attends the breach of the covenant, and by means of the next parent in the work of generation; the body made wonderfully, and the soul created holy by God, he as an unskilful workman, by the virtue of the curse, acting the work of generation under the power of the curse, and power of a perverted will, turns the set of the soul from God, joins body and soul in a wrong and exorbitant manner; hence they 〈◊〉 to be in a disorderly frame, the wheels run wrong, under the power of original corruption, and struck wrong by actual transgression; so that there is the strength of the curse, the push of divine justice, and the perverting stroke of the next parent turns the soul from God to sin, whence it comes to be wholly possessed and acted by corruption.

So it is by proportion in a contrary manner in the work of conversion, when the Lord Jesus comes to bring the sinner home, he doth not put sanctifying grace into the heart, to bring the heart from the power and rebellion of fin, for then it should be under the power of grace and sin together; but by the mighty impression and motion of his spirit takes off the resistance,and turns the soul from sin to himself in Christ, in whom accepting of it as adopted in his son, he leaves the impression of his image, and all gracious abilities whereby the heart may be carried towards him, and act for him in all things.

In the removal of this resistance, for the conquering [ 4] and overpowering this opposition, that a carnal heart naturally carries against God and his grace, the will of the sinner itself is a mere patient, and the soul is only a sufferer and acts not, but is acted upon; for the heart and will of a sinner being possessed and overpowered with corruption, that which is the subject of his corrupt quality, and acted by it, hath no power to expel it, that which is wholly carried by resistance, cannot will to remove that resistance out of it, but in truth resists all that resists or opposeth that; only the Lord by the mighty impression of the powerful operation of spirit over-bears that opposition in the soul, and forceth the soul to feel the stab and venom of sin, though it use all means and ways it can to avoid the stroak of it, but all in vain, for the arrows of the almighty stick fast in him: and all this is done, and may be without any prejudice to any liberty that the Lord hath put into the will, for the will may be forced to suffer even against it's will, without any wrong to the liberty thereof, as the damned do in hell at this day, and shall through all eternity, and shall never be able to get from under the terrors of the almighty.

For the meaning of that received expression, the will cannot be compelled, is this, in all the acts the will puts forth, she is a cause by counsel, and acts from the inward power and ability that is implanted in her; to be compelled, is to act by constraining force from without: now for the will to act from her own power inwardly, and yet to be acted by a contrary power from without, are contradictions. The will then (in a word) cannot be constrained to do, but it may be constrained tosuffer without any the least prejudice to liberty; and so it is here in this work I now mention, a mere sufferer.

Thus Job, 36-10. The Lord said to command men from iniquity; he not only directs, but by a sovereign power carries the soul from iniquity: thus lamenting Ephraim entreats, Jeremiah 31:18. Turn me and I shall be turned, thou art the Lord my God: and Paul was sent, acts, 20:18. To turn men from darkness to light; and so the whol frame of Scripture runs: they are said to be wounded, burdened, 〈◊〉, when they should avoid the blow, and remove the burden, were in their choyce, but they are pressed under the hand of the Lord, which they are not able to escape, though not able to undergo it: hence it is that though by reason of the presence of the body of death that yet remains, there will be some stirrings of distemper, which will raise up some mutinies and conspiracies against the work and preventing grace of God, yet there will never be power nor possibility, so far to resist as to hinder the work of conversion, and effectual bringing of the soul to God: as in an army wholly defeated, and routed, and scattered, their commanders slain, and strong holds taken, and their country possessed; though some roving troops may happily pilfer and forage up and down here and there in secret, when they are not observed; yet they are never able to make head, or come into the field. So here.

Lastly, when this resistance is removed, and the [ 5] right, power and challenge which sin made, disanulled, the soul comes yet further to yield consent that there should be an everlasting divorce made between it and her former lusts and lovers, and is in earnest content they should forever be estranged from her, and she from them. And in this consent which the soul yields for this separation, which is the great knot, it moves only as under the power, and in the virtue of the motion of the spirit. So that divines thus speak, this consent is notof ourselves, though not without ourselves. There is no power in the soul, by which as a principle and beginning of the work it's carried to the work, but acts as prevented by the impression of the power and motion of the spirit, in virtue whereof it's acted and enabled to this consent; so that the act of God’s exciting and working grace, doth not concur with the power that is in the will, to put forth this consent, but as a principle leaves an impression of power upon the will, by the virtue whereof it's moved, and so moves in and to this consent. As the will of a child of Adam, in generation it turns from God to sin, not by any first power of its own, but by the perverting work of the next parent, who under the virtue of the curse and God’s divine justice, turned it from the Lord, and the authority of the law, and put it under the authority of fin: so the will of him that comes to be begotten of the second Adam, doth turn from sin unto God, not by any power or principle it hath of its own, but by the impression of the operation of his spirit by which it is turned, and in virtue of that it turns. Take an instance: suppose the first grace offered, or the voice of God’s call tendered unto the will that now hath the resistance taken off; the question now grows, how the will comes to give her consent to this act or first grace; this consent must come either from the will only; or partly from the will, and partly from grace; or from grace only. To say from the will only, is heretical, and perfect pelagianism in the highest degree, which exalts nature above grace, nay, to make it perfect without it. If from grace and the will both, as diverse principles, then there is a concurrence of our will by a power of its own with the power of grace at the same instant to this work of consent, then there is an ability in the will to begin its work, and to meet and concur with grace, without grace so far in a spiritual act: as for instance, the father and the child both draw a boat; the father putsmore strength to the work, the son also from a principle of its own puts forth some strength, and both these concur and meet in the motion; the beginning is several from each as several causes, though both meet in the act: so that grace concurs with the power of the will to this motion, doth not give power and principle whereby it moves: and this also is heretical and pelagianism; for thus far, and in that beginning, the will closeth with grace without the power of grace, which is cross to the apostle, and to all the former conclusions. Whereas it is in this consent, the first call of grace prevents, and wholly moves the will, and the will in the 〈◊〉 of that motion, moves to the call, and consents: as it in the echo, the voice stirs the air, the air in virtue of that stir, returns the voice again.

Among some searching disputes, I meet with such an expression, which I shall propound and explicate, because it makes way for the understanding of the thing in hand; the will doth consent or will, but doth not make itself to consent, but is made so by another. Their meaning is this:

 1. The will doth put forth the act of consent, and so far it's the cause of it.

 2. But it was not the cause of that power by which it was enabled to consent, but that it received, and by that it was enabled to it. So that this seems to be the order in which God proceeds.

God takes away that resistance by the irresistable operation [ 1] of his spirit, when the soul, having that impediment removed, it comes to be in the next passive power, and immediately disposed to a spiritual work, vult moveri.

God leaves a powerful impression upon the will, acts [ 2] this capability to carry it from sin in a right order to God; at the entrance of which, the soul is moved, and takes the impression; having taken the impression or motion, it moves again, and in virtue of that is said to actand consent, so that this consent is not from ourselves, though not without ourselves.

And thus we are put beyond any principle of our own, or to be the beginners of our own work, by anything we have in ourselves, which cuts the sinews of the covenant of works; and hither many times God will bring us to our beginnings, to the bare board, even to leave our souls with him, that he may carry us from sin to himself, and act us upon himself, and keep us with himself for ever. Thus David, Psalm 119:29. Take from me the way of lying,〈◊〉 could not take it away himself: Hosea 14:2. Take away all iniquity; they leave themselves in God’s hand, that the Lord would cause them to turn from iniquity.

So that in this condition, it's true to say a man hath not a principle of concurrence with God, as by sanctified habits we have; but the spirit puts in us a power whereby we are carried to God.

The fourth particular for opening of the point.

The behavior of the heart under this stroak; [ 4] and that appears in the particulars following:

When this sorrow is rightly set on, and the soul rightly [ 1] affected therewith, the sinner hath the loath somness of corruption ever in his sight, keeps it ever within his ken: he could not be brought before to take to heart, the hainousness of 〈◊〉 evil; ministers pressed him with it in public, others minded him of it in private, forewarned him of the direful venom and 〈◊〉 that lay in those distempers of his, that one day he was like to feel to the hazard of his everlasting happiness, it would bebitterness in the latter end. But he turned the deaf ear to al, would not so much as take it into consideration, not once look back into the danger of his rebellions, nor listen to anything that may force the same upon his soul; but now the case is altered; he that could not be brought to see sin before, now he will see nothing but sin, cannot be brought to look off from it, he feels now the plague of those provocations of his, and finds by woeful proof and experience the truth of all that formerly hath been told him, and hath time enough now to recount the savory counsels, those seasonable reproofs, directions and entreaties which would have kept him from the commssion of those evils, the hainousness whereof he is not able to conceive; the bitterness and poison whereof he is not able to bear, now he is constrained to feel the sting thereof. He hath now leisure to survey the folly and perversness of his spirit in former times and to sit down in silence and shame; now he can seal to that as an eternal truth of God which before he east behind his back as slight and vain; oh I now see the ministers were faithful watch-men which foresaw the danger, and foretold me how dreadful the evils would be which did attend my distempers, if I would not leave my sin, mercy and blessing would leave me, and my heart feels it so. The Christians were loving and compassionate which labored by earnest and affectionate entreaties to with draw me from the ways of wickedness, which with drew me from God, and by woeful experience I sind it so. Though it were a sharp, yet it was a sure and safe word that I have often heard, but would never receive, it were better to cut off my hand and to pluck out mine eye and to enter lame and maimed into the kingdom of heaven, lame and maimed in comforts and credit, and carnal and sensual delights, than to have 〈◊〉 these and go to hell, where the worm never dyes and the fire never goes out, and now my conscience confesseth it is so, lord where was my mind that could notsee this? How hard and senseless my heart that could not be affected with this? The sinner thus wounded, his hand is ever upon the sore, his eye upon his distemper, as the extreme danger that hangs over his head, and the deadliest enemy that is in pursuit of his soul; he sleeps and wakes and eats, and drinks with this, as his daily diet, and a standing dish; carryes it up and down as his daily companion, Psalm 51:3. My sin is ever before me; listen to him when he sighes out his prayers in secret, ye shall observe his complaints run upon this, confer with him, enquire of his condition, his speech ever returns to this point, and all his questions lead still to the discovery of the loathsomness of his rebellions. As it is with a commander or general of the field when he sees the enemy come on furiously, his numbers many, his power great, his soldiers skillful and courageous so that he sees all ly at stake, the shock is like to be sudden and fierce, either conquer all or loose al; a prudent commander seeing where the stress of the battle and the strength of the enemy lies, and the safety or ruin of the whol consists; he leaves the thoughts of comforts, conveniencies, wife and family, the profits and privileges which he hath formerly enjoyed and prized; bends all his thoughts, exerciseth the utmost of all his 〈◊〉 now to defeat the enemy how to encounter him, how to overcome him, and this takes up the whol mind and the whol man, its vayn to attend other things when the neglect of the enemyes approach is the loss and overthrow of al. So it is with a broken hearted Christian when the numberless company of those hellish abominations of heart and life, lay siedg against and threaten his everlasting ruin, either he must destroy them or they will undoubtedly destroy his comforts; he leaves the consideration of other things and looks to the main chance. If my sin live I die for it either I must be separated from them or they from me; and therefore bends all his forces, bestows all his thoughts how the hainousness of this may be forever discovered, andthe heart forever freed from the power and authority thereof. The apostle Paul hath his sin ever in his eye, he keeps it in fresh remembrance and consideration never hath occasion to mention anything of himself but still he strikes upon that string, to me the least of all saints and then the chief of all sinners, I was a persecuter*and blasphemer, the main evil was there, and his eye and thoughts were most upon that. So the lamenting church lam 5:16. woe to us because we have sinned, the plague famine and sword though they were beyond measure grievous, yet the plague-sore of their sins was heaviest upon their hearts and most in their thoughts, so it is with a contrite sinner, his complaints and thoughts return hither as to their center, publish the comforts, promises and privileges of the Gospel, the sinner acknowledgeth the promises are precious, the comforts are sweet the privileges great, and happy they that ever they were born that have a title thereunto; but alas what have I to do with these, my heart is yet hard, and my sins yet unsubdued. Those keep good things from me; lay open all the threatenings of the Word, the plagues the Lord hath prepared, the curses, iudgments and punishments that are recorded in the Scripture and ever were inflicted by the justice of the Lord, the contrite sinner looks presently beyond these plagues to his sins, which is the cause of all these and worse than all these, and that gives the sting and evil unto all these evils what shall I do* I have sinned, deliver me from blood guiltiness O God, not from the sword, though that was threatened, but from his sin.

The sinner that hath his heart thus truly affected and [ 2] pierced through with his sins, is marvelous tender, easily to be convinced, of a yielding disposition, i. E. Freely and readily enlarged in the open acknowledgment of an evil that is discovered and he stands guilty of; as it is with the body when it is pierced or pricked with a stiletto. He bleeds inwardly it may be but so as the blood hath novent, nor the party relief; hence the life is in hazard, but when its thrust quite through, though the wound be greater and wider yet the danger is less, because the party bleeds kindly and naturally, the wound is more 〈◊〉 to be cleansed and healed, there is no fear of festering and rankling inwardly, but the chirurgeon may readily come at it for the cure. So it is when the soul is wounded aright with godly sorrow for its sin, it bleeds kindly and naturally, ready to see the evil, the core, the root of that corruption from whence it comes, and willing and open hearted that the saving word of the truth, either of instruction, reproof, comfort or exhortation may be applied for cure and recovery. A broken hearted sinner fals immediately before the power of the Word, takes the sin presently home to himself, when ever or what ever is presented with evidence to him, without cavilling or gainsaying, shifting or winding away from under the authority thereof. That resistance and gainsaying opposition is now removed, which formerly took possession: and the irresistible power of the spirit hath flung down those strong holds of Satan and sin, hath conquered and captivated the high thoughts of the mind and sturdy rebellions of the heart unto the obedience of the Lord Jesus, and therefore there is an entrance and easy passage made for the truth to take place and the heart to take the impression thereof with some pleasing content; parts of the body which are wounded, broken and sore, and very sensible of the least stir or touch of anything that comes nigh them, they feel presently and are affected with some trouble, oh say we, its my broken arm, my sore hand, the least touch it goes to my heart; it's so with broken spirits they are presently sensible of the least touch of any truth, the least intimation or discovery of any sin that comes by the by, if from a work that fals occasionally, it feels it forthwith, yields it, and owns it, without any more ado. that’s the deceit of my heart which I never saw before, that’s my distemperunto which I have been addicted: the law is holy and good, but my heart naught, and sold under sin Romans 7. This was the temper of good 〈◊〉 at the reading of the law which the Lord observes and so much 〈◊〉 2 Chronicles 34:27. Because thy heart was tender, and melted when thou heardest the words of this law, he took the impression of the truth at the first, without the least appearance of any opposition, in any particular or rising of spirit against them, though the severity and sharpness of the threatenings were marvailous cross not Only to a corrupt heart but to the outward comforts, and eminent privileges of his place, pomp and prosperity of his crown, and kingdom; the heart is melted and broken is conquered by the truth, and therefore can do*nothing against it. But can do anything against its own lusts, and the pleasing corruption of his own nature; this is part of that preparation which the baptist, the harbenger of our savior made, to make this plain, for his coming into the hearts of his as into his temple. Luk 3. The rough things shall be made plain, and crooked things straight, the rugged and sturdy gainsayings of a rebellious heart, are taken away and it's made easy and readily yielding to the evidence of any part of God’s wil, it finds a plain passage into the soul, no rub in the way, no rising against the righteous and good will of God. If anything be doubtful he is easy to be informed; amiss, to be reproved and amended thereby. Those crooked aymes and by ends also whereby falshearted hypocrites serve their turn of the Lord Jesus, seek for grace and mercy either to quiet the horror of their 〈◊〉, promote their own credit, or under a profession against sin to get more liberty to commit sin, to sin without suspicion or distraction; these rugged distempers must be levelled, and the spirit of a man made plyable, simple and sincere, and then all flesh shall see the salvation of the Lord. And unless this de done set thy heart at rest, thou canst never see God’s salvation; true indeed iconfess the truth many times may be secret and such as at the present exceeds the reach and apprehension of weaker judgments. And here will be, and in some 〈◊〉 may, a long inquisition and painful and tedious search for the right discovery where the narrow way lyes. But there is great ods betwixt an inquisition and serious inquiry that we may see the truth. And a quarrelling against the evidence thereof that we may not see it. Inquisition is one thing, contention against the truth is another; that all the saints should endeavor, this none but the ungodly will practise, for it's given as a never failing note of a graceless person who is appointed to destruction, to them who are contentious and obey not the truth, but obey unrighteousness. Romans 2:8. For where the one is not the other will be; contentious persons join sides with their sinful distempers against the truth, and authority of the righteous law of God; openly to maintain a professed opposition against the truth is so loathsome to common sense and 〈◊〉 even to the remainders of light left in the 〈◊〉 of a natural man, that hardly any man is come to the height of wickedness that he dare openly own a course so hellish, and absurdly unreasonable, and therefore your cunning hypocrite he colors over his treachery under another pretence; and therefore his conspiracy comes under the name of enquiry, but in the issue if the will of God suit not with his wil, and his 〈◊〉 commands cross the corruptions of his heart, which he is resolved to maintayn, he casts all away in 〈◊〉 and 〈◊〉. So they to the prophet〈◊〉, Jeremiah 42:3. They said to the prophet 〈◊〉, let our supplycations be accepted before thee, and 〈◊〉 thou 〈◊〉 the Lord thy God that be may show us the way 〈◊〉 we may walk and the 〈◊〉〈◊〉 we may do; and〈◊〉 5. The 〈◊〉 be a true and faithful witness 〈◊〉 us, if we do 〈◊〉 even according to all things for which the Lord 〈◊〉 God shall end 〈◊〉 to us, whether it be good 〈◊〉 evil we will obey.but when he had consulted with the Lord and returned his mind that they should not go down to egipt, which no way suited their privy resolutions which they had taken up within themselves. They oppose him to his very face and give him the lie, Jeremiah 43:2. Thou speakst falsly the Lord thy God hath not sent thee to say go not into egipt to sojourn there: when he did not speak that which they would have him. Thus your false hearted hypocrites deal with the truth of God, as the Jews dealt with Paul who banded themselves together and bound themselves under a curse, that they would neither eat nor drink until they had killed Paul. And they carried it thus, they came to the priests acts, 23:14:15. We have bound ourselves and so forth. Now go ye with the counsel, signify to the chief captain that he bring him down unto you tomorrow as though you would enquire somthing more fully; and we, ere-ever he come near will be ready to kill him. So treacherous hypocrites deal with the truth, their enquiries are indeed conspiracies against the wisdom and counsel of the Lord, they say they would enquire more perfectly, and see more and more fully what the mind of God is; but if things please not their pallat, suit not their conceit, answer not their corrupt desire, and carnal ends they are resolved what to do, only ask God leave to do what they list and therefore they make no bones to cross the truth when it crosseth their expectation, when that which is answered they cannot remove it, that which is alledged they cannot gainsay, yet hold their own apprehensions and so cast the commands of God behind their back, and refuse utterly to follow them. Whenas a broken-hearted sinner who hath this resistance taken away, he in earnest is content to part with his corruption, and therefore readily gives way to what ever truth is revealed in the evidence thereof. Both these dispositions the apostle expresseth as contrary one to another answerable to the contrary conditions of nature and grace, Romans 6.17. But God be thanked that ye were the servants of sin, that is an evidence of their natural condition, but ye have obeyed from the heart that form of doctrinee unto which ye were delivered; that is, they were ready and easy to take the impression of every truth that was published and dispensed to them. Certain it is, he that is not willing to be convinced, and to give way to the authority of the truth made known, and to submit thereunto, is led with his own lusts, and is a servant of sin to this very day.

He that hath his 〈◊〉 pierced through, and is truly [ 3] affected with his sins, he loaths himself and his soul for it, sees that shame is his due, and that which his sin hath, deserved, and therefore is willing to take that which is his due and desert, desirous to shame and dishonor that which hath been the greatest shame and blot to his person and profession, and the greatest dishonor to God; this is made the guise and behavior of all those whom God doth kindly and really break off from their sins, and bring them to himself, Ezekiel 36:31. Then shall ye remember your evil ways and doings that were not good, and shall loath yourselves in your own sight for your iniquities, and for your abominations: Ezekiel 6:9. And they that escape of you, shall remember me, because, I am broken with your whorish heart, which hath departed from me, and with your eyes which go a whoring, and they shall loath themselves for the evils they bave committed in all their abominations: Ezekiel 16. Last, then shalt thou remember, be ashamed and confounded, and never open thy mouth more. The soul in this condition, sees and feels now the〈◊〉, and the greatness of the evil of sin, that rebellion and opposition by which it hath been carried against God, and the separation it hath made from him; and therefore it loaths that most, wherein most of this evil is harbored, and by which it hath been practiced, and that is his soul which hath been the sink of these sinful distempers, theroot from whence all these bitter fruits arise and grows, the fountain, or dunghil rather, whence all those 〈◊〉 steams of loathsome abominations have been sent, in speeches, practices, and behavior, in our daily course; the filth of sin is most loathsom, and there is most of that in the heart, therefore he loaths that most of all. It's true, there be some sins so detestable to the light of nature, and the common principles left in a corrupt conscience, that they are not fit to be named, murders, adulteries, 〈◊〉, and sodomy, brutish drunkenness, and excessive riots, which abase a man below the very bruit creatures, and make the earth spue out such inhabitants, as fitter for the company of devils, than the communion of men, it's a shame to speak of those things which were done of them in secret, Ephesians 5:12. And therefore reprobates do, and hypocrites can, and all, even the worst of men, may when they come to themselves in cold blood, and take things in a right consideration, loath these practices because shameful and scandalous, fling filth in their faces, disparagement upon their persons, and cast them out of the society and communion of reasonable men, and make them abhorred of humanity, even a terror to themselves; but alas when this is over, they look not to the nest of these noysom abominations which lodgeth in their bosoms, where they have their being and breeding in their hearts, the cage of these unclean birds, the den of these brutish lusts; but if they can wipe the mouth with the harlot, and wash their hands as pilate did, and keep themselves from the contempt of men, and the stroak of authority; they can maintain a privy communion between these lusts and their souls, and suck out the sweet of these by speculation, and never be troubled nor affected therewith.judas flings away his money, he fingers that no more, looks at his treasonable practices as detestable to the very scribes, but he still keeps his murder in his heart. But when a sinner is indeed pierced quite through theheart, and feels inwardly the 〈◊〉 and evil of sin, he loaths that most, and his heart most of all, that is most guilty and tainted with it. In the soul, there is 〈◊〉 it were the soul of sin, the 〈◊〉 and poison of it, and he opposeth that most, that hath opposed the Lord, 〈◊〉 spirit, and the Word and work of his grace, the 〈◊〉 of this mind, the preversness of this will, the distempers of these corrupt and carnal affections; he is at 〈◊〉 with his own heart, that ever it hath held any kind of connivence and correspondence with any corruption, ever been acted by it, carried with it, that ever it hath combined and conspired with sin and Satan in 〈◊〉 against the righteous and holy one of Israel, the great God of heaven and earth; and here he finds work enough, even matter of abasement all his days, he 〈◊〉 down in shame, and is covered with confusion as with a cloak, and never lifts up his head more, because he 〈◊〉 that about him, that will daily mind him of his own baseness. 〈◊〉 it's now his daily task to oppose that which opposed the Lord, resist that which hath resisted the work of grace, conspire against the treacheries and plottings of his own heart, where all the conspiracies against God and his holy law have been hatched. Job was vile before, but he saw not the vileness of his heart.

He fears all sin, and all provocations to sin, because [ 4] he hath felt the evil of all, and knows the danger of all; any inclination from within, any temptation from without, any appearance in the least measure that might provoke thereunto. Therefore these two are put in way of opposition; blessed is the man that fears always, but he that hardens his heart, shall fall into mischief, Proverbs 28:14. Q.D. A hard heart feels 〈◊〉, knows not the evil of 〈◊〉, and therefore 〈◊〉 like the horso into the battle to his ruine; but if the heart be truly wounded and contrite, truly affected with sin, as having experience of the danger of it, it will come no more there;he that hath been scorched with those flames will come no more into that fire: as men who have wounded parts, broken an arm or a leg, how careful are they where they sit, where they go, they will come near nothing that may hurt, cannot endure anything neer, lest it should so much as touch or trouble. So the apostle adviseth, Hebrews 12:13. 'Make straight steps to your feet, lest that which is lame be turned out of the way: lame men observe every step they take, every stone upon which they tread, see and view the place where they set their feet, search and set all right, come there no more: so here, a broken spirit 〈◊〉 every thought, weighs every word, takes notice of the least 〈◊〉 of his heart, the first appearance of any occasion or temptation: thus they fear all sin above all other evil, nay, the least sin above the greatest plague, because he hath felt them by proof and experience to be such; fears rather he shall not be sound, than not quiet: he that fears one sin, and yet is careless to fall into another, he never seared nor sorrowed aright; sorrow for sin will not make a man commit sin by sorrowing: if he fear, or take notice it is a sin, it is enough: and hence it makes watchful to 〈◊〉〈◊〉 prevent the evil. So Joseph, Genesis 39:10-11. He would not lie by her, nor be with her, avoided her company that would withdraw his communion from the Lord. It makes a man speedy to avoid the 〈◊〉, he 〈◊〉 the place, left his garment rather than his 〈◊〉 he that would not fall into the pit, will not come near the bank: as after a 〈◊〉, the party cannot endure the sight, the 〈◊〉 of it, and are careful to 〈◊〉〈◊〉 the appearance 〈◊〉 the 〈◊〉 of such evils, 〈◊〉. 19:11. I 〈◊〉〈◊〉 thy 〈◊〉 in my heart, that I 〈◊〉〈◊〉 sin against thee.

He is 〈◊〉 to attend all 〈◊〉, but accounts most [ 5] of those 〈◊〉 work 〈◊〉〈◊〉 and 〈◊〉〈◊〉 the 〈◊〉〈◊〉〈◊〉 of corruption 〈◊〉〈◊〉〈◊〉 heart, and 〈◊〉〈◊〉〈◊〉 the 〈◊〉 from it. Thoughthe truths which are delivered, carry dread with them to the conscience, rack the heart of the sinner in restless horror and perplexity; are like the bitterest pils, and the sharpest corrosives, cross to the sinful security, and that natural quiet the soul doth covet, yea, to his credit and outward comforts and conveniences in which he pleased himself, yet he is content his hand should be cut off, and his eye plucked out; that is, that the 〈◊〉 truth of God, and powerful and plain dispensation thereof should pluck away those darling distempers, be they as profitable as a hand, as dear as an eye, rather than they should once pluck his heart from the lord; quarrels with the loathsome abominations of his nature which now are discovered, but gladly welcoms those soul-saving truths that would slay and subdue those sins, and not quarrel with them: the Word of the Lord is a good word, though a convicting, terrifying, yea, a condemning word to his own apprehension; he that is sensible of his burden as unsupportable and passing strength, he is best pleased with that ease: a wise patient, when by his trial he hath found it, and the consent of learned Physicians and chyrurgeons have concluded that his gangrened part must be cut off and cauterized, cannot be healed; though his nature shrink at it, yet reason and his own preservation makes him desire and choose the sharpest instrument, because by that his life and safety is best procured. The sinner that finds the burden of his sin the heaviest of all other, and a disease most deadly to his soul, the sharpest truths he accounts the safest, and therefore takes most content therein, there shall no course that can be prescribed, be it never so tedious to flesh and blood, no means that shall be appointed to him, be they attended with never so much danger and difficulty, but he readily addresseth himself to the use thereof, and easily submits himself to the counsel, and authority, and command of God therein; willing that God should do anything withhim, that he might do good to his soul, and remove that which he feels to be the greatest evil of it. As ely to Samuel 1. Samuel 3:17. Hide nothing from me, though the heaviest and hardest of the message that he was to report; a broken hearted sinner will 〈◊〉 capitulate with the almighty, stick with God unless he may have his own 〈◊〉, or look for some abatement from the Lord, if the corruption be more than ordinary strong, and the means which are to be used be mervailously cross, not Only to a man’s corruption, but to one’s outward comforts, yea to nature itself; yea the heart under this disposition yields quietly that the Lord should take his. Own course, any course with it, if he will but take away his corruption with which he is plagued most of al, and of which he desires most of all to be freed and delivered, if it were the good pleasure of the almighty: Zechariah 14:6. These are the wounds wherewith I was wounded in the house of my friends. In case of resolution of it, come to the highest summ and to the hazard of a man’s whol estate even to his open beggery, if God appoints it, he will bear it, if that be a means to remove his distemper, he will not baulk it, he can part with his estate, if he may part with his covetous disposition by that means. If the heart be loosened from the world its not hard to leave the things of the world. But if the stroak be but overly that hath taken off, and abated Only the edge of inordinate desire after these things, but there lies a root of bitterness and base covetousness within, though a man may take the receipt in some degrees of it to restore to some shillings and crowns and pounds, but when it comes to hundreds, the heart is not loosened from al, and therefore leaves God and his ordinance rather than his own lusts. So the covetous young man when it came so that he must sel all and give to the poor, he went away sorrowful, Matthew 19:20. and so forth. He would rather go away from Christ than suffer him to take away his covetous disposition.

Again: in confession there is also a stress which a proud and perverse heart is wholly unable to undergo, unless the spirit be deeply affected with unfeigned sorrow, and so fitted for to apply and bear so keen a corrosive to eat away his corruption; especially if it be the confession of some secret, and some shameful distemper, as in case all other means be improved, the Lord refuseth to give pardon, or power, or peace, he then calls for attendance upon this ordinance: and the contrite sinner when he understands God’s mind herein, he freely, fully powrs out his acknowledgment into the bosom of such, whose help he craves in that case; and as his heart is loosened from his corruption, so his confession issues naturally from him, improving of it as a means appointed by the almighty that he may ashame his sinful course, and himself for it, and be forever separated from both; therefore confessingand forsaking are joined together, Proverbs 18:13. And 1 John 7. He that indeed confesseth; God is faithful to forgive, this is to judg ourselves, 1 Corinthians 11. Whereas the sinner that is yet riveted in the wretched distempers of his own soul, the Lord when he hath him upon the rack of conscience, may happily wrest a consession from him; but it's by a constraining hand, and against the hair wholly, he would be eased of his plagues, not of his sin: so god*sound out achan, pursued judas, and laid hold on* both, and pulled the acknowledgment by force out of their mouths, which they did to ease them of their sorrows, not as a means to help against their sin. Lastly, it easily fals under the evidence of an admonition administered so far as it reacheth the evil of his sin, though happily unseasonably or disorderly administered, neither out of that love it should, nor in that prudent manner it ought to be: if yet he perceives that it helps him to remove his corruption, he is glad of it, and takes advantage thereby to get the heart more convinced, and estranged from its distemper. When joab so rudely reprovedthe unseasonable and excessive sorrow of David for the death of absalon, 2 Samuel 19:6-7. Expressions not beseeming a subject 〈◊〉 to a prince, when shimei cast 〈◊〉 and 〈◊〉 reproaches upon him, 2 Samuel 16:7:10.come out thou bloody man, thou man of Belial, the Lord hath returned all the blood of Saul upon thee; he retired into his own bosom, takes notice of the guilt of his own sin in the death of uriah he puts up all these provocations because he perceived' God’s displeasure in them, let him alone, God hath commanded him to curse,〈◊〉 he will do good unto me. Though the physick was il mingled, and given in a worse manner, yet he takes both, and hoping to receive help against his corruption by both; whereas the painted hypocrite who never had his heart touched with any true remorse for his many rebellions; observe how perversly 〈◊〉 he will be under a stinging reproof, quarrel with the man, the manner of the delivery of it, and so forth.

A broken-hearted sinner feels his covetousness worse than beggery, and therefore restores all readily; his sin worse than shame, and therefore freely confesseth it; than scorn or contempt, and therefore bears the sharpest reproofs after the most unsavory and disorderly manner dispensed: he is weary of his distemper, and therefore willing to bear the sharpest means that shall be tried upon him by 〈◊〉 to remove it,; use any, even the most difficult and tedious that may subdue those distempers in his 〈◊〉.

He is restlesly importunate in seeking relief from God [ 6] against his sin, and not satisfied in having anything but deliverance from sin by Jesus Christ. He is restless and seeking: so that should the Lord reprieve him srom his presentplagues, abate him of the 〈◊〉 he hath found, and those pressures and 〈◊〉〈◊〉 hath felt, should the Lord 〈◊〉 him of all his horrors, 〈◊〉 him, and take present 〈◊〉 from thetroubles and occasions of his conscience; his sorrows would seize upon him afresh, and his fears pursue him without intermission; and the reason is, because the same cause continues, and therefore there must be the same effect, as long as his sin continues unsubdued, he will continue to sigh out his sorrows, and his prayers; for they were not the crosses of the world, poverty in his estate, disparagements which were cast upon his person, pressures and persecutions from the rage of unreasonable men, nor yet the torments of hell prepared or suffered, that did sink the soul of a contrite sinner: no, it was the crossness of his corrupt heart to the holiness of the almighty, his opposition against him, and separation from him, that was the burden unsufferable and unsupportable; and as long as this remains unsubdued, there is no end of his sorrows, nor end of his prayers in suing to the almighty for succor and relief. So David, Psalm 38:3. There is no soundness in my flesh, because of thine anger, nor is there any rest in my bones, because of my sin, for mine iniquities are gone over mine head, as a heavy burden, they are too heavy for me, and he goes mourning all the day long. Remove therefore all miseries, troubles, 〈◊〉, punishments, let the man free. As long as the bitterness of sin rightly set on by the hand of God remains, he will 〈◊〉 no rest in himself, and it's certain he will give God no rest, lam. 3:49. Mine eye trickleth down, and ceaseth not, without any intermission until the Lord look down and behold from heaven: for it is an everlasting truth; sorrow for sin, if right, ever drives a man from sin to God, never from God to sin; that which is appointed in way of providence, to take off the resistance of the corrupt heart against God, and our crossness to him, that in reason cannot make way for any resistance, or crossness against him, to convince the soul. He that truly sorrows for his departure from God, as contrite sinners do, he is driven nearer to God, but never departs away from him, by his sorrow; andtherefore he that by reason of the horror of his heart is hurried and carried to the commission of sin in his ordinary course, he never truly found the burden of sin, for common sense will teach men that hath any consideration about him; he that is truly sensible of his burden, and in earnest willing to be freed from it will not purposely and willingly ad to his burden. He that is 〈◊〉 God should take away his distemper he will not go away from God, that so he may keep his distemper; he went away sorrowful says the text, therefore his sorrow was worldly, causing death, he went away to his own ruin; Ahithophel to the rope, Judas to the gallowes, cain to the land of nod, the knife, the pit, being hideous sins, comes from a sorrow that chooseth sin before misery, not from a sorrow that burdens with sin more than misery; and therefore he never puts an end to his cries before he sees an end of his sins, as a man oppressed and crushed under his burden and hath no power to help himself, and none by to succor him, heark how he cries help, help, and never ceaseth to cry help until he dyes.

Again he is not satisfyed in haveing anything but deliverance from sin by Christ; if nothing but a Christ can ease and deliver him, nothing but he can satisfy him, it's certain if anything cured thee besides a savior, something wounded thee and troubled thee besides sin, thou hast been in horror of heart, anguish and perplexity of spirit in the very flames of hell, and under the fiercness of the fury of the almighty, and now the terror is 〈◊〉 and trouble is over, quieted and eased, healed and comforted; but how comest thou by quiet and comfort, how healed how recovered? Did time and continuance were it away? Thy pleasures and delights remove it? Did thy prayers, perfourmances put in bale upon thy conscience, and thou stoppest the mouth of it with this, thou hast seen, confessed, resolved? Or doft thou lick thyself whol by thy reformations? Thou hast not been put beyond thy shifts by the almighty, thou hast made a shift to prayit out, weep it out, fast it out, when those fayl, shifted it off by thy promises and vows and resolutions, and so 〈◊〉 sa west an absolute need of a Christ, nor what it was to be brought to him, but hast made a shift to scramble it out; it's certain as the Lord lives, and thy soul lives, thou never knewest what sorrow for sin meant, or conversion meant or Christ, or salvation meant to this very day: it was that which Paul speaks of himself, 3. Philippians 8:9.that I may win Christ and be found in him and so forth. His brokenness of heart and sorrow for sin did in a restless way drive him thither, he could not be satisfyed without Christ.

The reasons of the point.

Because this sorrow is Only true, God accounts it,*and the saints and sinners shall so find it. all other sorrows, what ever pretenses or appearances are put upon them, they are in truth but counterfeit and false, and men will fail in their hopes and fall short of their ends, and expectations that trust thereunto they are not of the right make, nor have they the right stamp of the spirit of contrition upon them, sorrow for the shame that befals the punishment that pincheth and lies heavy, wrath and vengeance that scorcheth the conscience, though this is good in his place as it makes way for another, yet if it go no further men fall short of this work, and in the end of their comforts also. This is in the way but he that sits down here will never come to his end, untimely travels 〈◊〉 untimely births; this we must do but this is not al, and if we find no more, our sorrow is no true sorrow. Truth ever carryes conformity to the nature of the thing; the palate that rasts a thing truly it 〈◊〉 it as it is, bitter things as bitter, he sees a thing truly that sees it as it is. But he that shall taste 〈◊〉 things sweet, he that shall cal black blew, we say it, and sense 〈◊〉 it, he is deceived. So here, he that findsthe burden of the punishment and feels his plagues heavier than his sins, he doth not feel things as they are, nor passeth a righteous judgment upon them according to their 〈◊〉, for it hath appeared and hath been proved that the least sin weigheth down the heaviest plague. The heart tastes evils as the stomack tastes meat, if thy sin be less than thy miseries, thy mouth is out of tast; it was that which he charged upon job. Job. 36:21. Thou hast chosen sin rather than affliction.

Because without this sorrow the heart can never be*separated from his darling corruption, the league betwixt the soul and sin cannot be broken and dissolved. Happily there may arise some brabbles and slighty quarrels, betwixt the heart of a sinner and his distempers, but that there should be a real divorce without this sorrow rightly set on, it is impossible, for its open to every man’s experience that which is sweet and pleasant to the soul, that wherein it finds content, it will never cast away; love and delight are affections of union, where things appear pleasant there is no cause of parting; sorrow and 〈◊〉 are affections of separation; unless the Lord therefore take off these pleasing contents and embitter the baseness and filth of his lusts unto the soul and force him to feel them as such to be the bane of the soul he will 〈◊〉 part company; therefore it is these go together, when wickedness〈◊〉 sweet, he 〈◊〉 it, spares*it and forsakes it not; things that are sweet the stomack* holds them, they must be bitter and then it vomits them happily a sinner may wrangle for a turn and fall out with his distempers because they do him some unkindnesses, 〈◊〉 his commodity or ease and so forth. But they will fall in hand pat if there be no further ground of 〈◊〉 and forget all those unkindnesses, Luke 23:34. The wicked will rather loose his life than his rayling distemper; the dog returns to his 〈◊〉, because he loved not* the pain of his 〈◊〉, he casts out the vomit, yet because* he loved the 〈◊〉, he returns to his vomit again;yea 〈◊〉 is not restrained by his terror from his sin, but is acted by the power of it, while he was under the terror of it. So that there is nothing in the world that will sever betwixt the heart and its lust. Proverbs 27:22. Bray a fool in a morter yet will not his folly depart from him.

By this the great bar and hindrance of the coming*of our savior is removed, even the hellish resistance whereby the soul was carried against him. For it's a peremptory truth, Galatians 4:17. The flesh lusts against the spirit; and the conclusion is express, John 3:9. That which is born of the flesh, is flesh: but every son of Adam being wholly born of the flesh, doth wholly resist the spirit. They who are wholly flesh, do wholly resist; they who do wholly resist, cannot receive; for receiving, and wholly resisting, cannot stand together: therefore this resistance of a fleshly heart must be removed, and that is done by this 〈◊〉. That sorrow whereby the bar and hindrance which stops the coming of our savior is removed, that sorrow is of necessity required; but by this sorrow that hindrance is removed.

In regard of ourselves; either the heart must thus*be pierced, or else a man without this in his natural condition, is capable and disposed to receive faith and Christ; either necessary thus to be disposed, or nature without this, is fit to entertain him; but that is professedly contrary to the truth, 2 Corinthians 2:14. The natural man cannot receive the things of the Spirit of God, Romans 8:7. The carnal mind is not subject to the law, neither can it be; it's not possible there should be two suns in the firmament, two kings in one throne, two God’s in one heart, to be in heaven and hell at once, to serve God and mammon. So that as God must give grace before we have it, so he must give us power to receive it, or else we are not capable of it. A subjectcannot be capable of contrary habits at the same time, john. 5:45. How can Ye believe who seek honor from man?

Hence therefore its plain, that the substance and*truth of this preparative work, it must be and is enstamped upon all that belong to God, though it is in a diverse manner wrought in the most. If this sorrow be Only true and of the right stamp, if by this, sin is severed from the soul, the hindrance of our saviors coming removed, and the soul made capable of faith and Christ, then this of necessity is required of al, and it's certainly wrought in all whom the Lord brings effectually home unto himself.

Here is matter of complaint we may justly take up against*this secure age in which we live, and it shows, how little, very little saving sorrow there is in the world, and therefore how little saving grace; if no preparation, no implantation, certainly, never fitted for a Christ, never made partakers of him; never hewed or squared to the building, and therefore never put as spiritual stones into the building. Had we but jeremiahs fountain of tears we might mourn day and night, that there is no true mourning; and if the Lord should send an 〈◊〉 to see and mark such as mourn in secret, how few should he find; the former doctrine is a bil of inditement and fals very heavy upon five sorts of people.

Your heedless and fEarlss professors, who notwithstanding [ 1] lift up their head full high, and would bear the world in hand that they desire unfeinedly to fear the Lord, nay pretend a conscientious care to God’s command; and conceive they have been affected with their sin and that not in a smal measure, but have had both sight of, and sorrow for their failings and they hope to good purpose, and would be loath (prejudice being laid aside) it should appear to be other. You say well and if you prove what you say happy it is for you, which I 〈◊〉 desire. But are you willing to put your caseto the tryal? Let us a little parley about the buisiness and because we will deal plainly, your own practices and your own consciences shall bring in evidence and those I hope are beyond exception, you careless servants in the family; you careless hearers in the assemblies, and you careless professors in the plantations, you are here indited that the practice of this heart-breaking sorrow for sin is a stranger to you, and you a stranger to it in your daily course, we shall then agree upon the grounds on which we shall proceed.

You will not, you cannot deny, but you have wholsom and savory counsel daily suggested, the commands of God are line after line, precept after precept here a little and there a little, and your duties daily laid before you in public, in private, your failings bewailed, grace and help begged from the Lord for you; the truth, your judgments do not gainsay and your hearts cannot but approve, as lawful and suitable to your places and according to God’s mind, yet no sooner out of the assembly where you hear, out of the presence of your master who commads, from your knees where you have prayed and confessed, but the commands are laid by, that is not attended, this not discharged, that is neglected, you return again to the old distempers; and you say you did not remember it, you have 〈◊〉 it, you did not think of it. What need we more evidence? 〈◊〉 own words shall be thine own 〈◊〉, and appeal to thine own conscience, let that be 〈◊〉 own judg; didst thou ever hear any man that 〈◊〉 under the load that was two heavy for him, wearied with the burden that is beyond his strength, as not able to bear, nor to ease himself, say he did not remember the burden that 〈◊〉 him. He did not think of the weight of the load that clogges and tires him; would you not 〈◊〉 such expressions as cross to common sence, or would you not conclude either the man had no burden or else his words had no truth?

Ah but thou sayst; if they had been gross evils it had been somthing, but they are petty things and therefore need no great care; what need we any more evidence, thine own words will be thine own wittness, therefore thou carest Only for great sins, fearest Only gross and scandalous evils, then thy care and fear is naught, and thy course so, and thy conscience so, and thy condition also, he that feels all sin as such, he fears all sin, yea the least sin more than the greatest evil, if thou fearest only loathsome and scandalous practices, thy fear is fals and thy heart fals thy sorrow was never found nor yet thy condition; that I must confess when I 〈◊〉 men’s infinite heedlesness, if they did know what God were, or what sin was, what conscience, what a command, what the reckoning to come were, did not most men live without God in the world they could not live so.

The second sort who are hence shut out from having [ 2] any share in this godly sorrow, or the through impression of the work of the spirit is the treacherous formalist. Formalist I term him because he carryes the face of religion, the garbe and guise of godliness in outward appearance and would be counted a friend to the truth, so far as he may serve his own turn of it, and he is content to be at league with the Gospel, provided he may make his own terms, and attain his own ends; namely that he may have allowance in some lusts and yet 〈◊〉 honored*also among the people, with the title of an honest*godly and good man. But when his carnal ends are not answered, and the Word requires more than he hath, and commands more than he would do, and would pluck away his beloved lust that he is loath to part withal; he then begins to set up secret conspiracies in his heart against the evidence of the doctrinee, and therefore I cal him a treacherous hypocrite, because he may happily bite the lip and go away for the while, and says little but he bears a privy grudg against the strictness of such truths that are beyond his pitch and strain,and when time comes he will be revenged of them, in the mean time his heart is inwardly tired with them and goes off from them, this the 〈◊〉 calls the counsel*of the wicked, when wicked hearts cal a counsel and sit in counsel against the commands of God: and job prays earnestly that God would keep him, and free him from it. Job 21:16. Let the counsel of the wicked be far from me, namely a reserved resolution to have his distemper, rather than to have and welcome that word that would remove it. Whereas we have heard a broken-hearted sinner is willing to attend all means, but those especially that would help him most and free him from his corruptions: this treacherous wretch notwithstanding his pretended love to the Word, yet when it comes to, he is willing to be rid of the Word, not rid of his corruption, so far from being weary of his sin, that he is weary of the minister, or Christian brother that would remove it, of the Word that would subdue it. This was the temper of those formalists that followed our savior for the loaves, that is the Gospel for* their own ends, when our savior pressed a spiritual and convicting truth upon them which might carry them beyond their own fals aymes or else would condemn them utterly as such as had no life of grace in them, unless 〈◊〉 eat the flesh and drink the blood of the son of man, ye have no life in you, john. 6:53. Nor were it possible they should attain the life of glory, they answer, this is a hard saying, who can bear it? It pinched them to the quick, and searched the very core of their corruption, and they were resolved to bear their sin, but could not bear the saying of our savior; the presence of their sins was pleasant, they could welcome them, but the power of the truth was hard, they could not endure that; nay, they speak as though it were a matter impossible, who hath power to submit to it? Truly none but a heart truly pierced with godly sorrow: and therefore it's added, verse 66. From that time, many ofhis disciples went back, and walked no more with him, because they would walk in their own ways, and wicked practices, therefore they chose rather to forsake the company and ministry of a savior, than to forsake their own distempers. Thus it hath been often seen in the country whence we came, many a formal wretch hath been at great cost and charges, laid out himself and estate to bring a faithful preacher to a place; and when the soul-saving dispensation of the Word hath either discovered his falsness, and laid open the cursed haunts of a carnal heart, shook his hopes, and beat all the holds he had of the goodness of his estate, and batterred them before his eyes: he that had the greatest hand to bring the means and ministry unto the place, ifhe cannot cunningly undermine the man, he would rather leave the place, than live under the ministry that would take away his lusts: this was the wound of the yong man, because he wanted this brokenness of heart, not being rightly burdened with his corruption, nor loosened from it, Matthew 19. He went away from that counsel of our savior that would have plucked away his earthly, covetous humor which did take place in him, he went away sorrowful: all the while our saviors conditions suited his crooked ends, and carnal reason, he gave way and welcome to what he was advised, all these〈◊〉 I done from my youth up, this is so as I would have it; but when our savior went further, go sell all, that was beyond his pace and expectation; and he went away, he could not bear the counsel, and therefore would not hear it. Thus it befals many a man that the Lord hath brought hither, confined him to the narrow compass of the covenant of the gospel: all the while he lived at large as it were, and 〈◊〉 constantly or occasionally attended upon the preaching of the Word, and carried an approved kind of conformity thereunto, in the judgment and opinion of such as only attended the general strain of his profession, and so walked aloof off in wayof Christian 〈◊〉 and loving entertainment of the truth, all went wel: but when he comes to be foulded in the fellowship of the faith, and that men follow him home to his doors, and watch him in his retired carriage, and have occasion to grapple with his spirit in the specials which concern his particular 〈◊〉, as when he had failed and offended, and therefore follows him with physick answerable and appointed for the purpose, a seasonable admonition: poor sinful creature, he is not able to 〈◊〉 the discipline and government of Christ, to 〈◊〉 under it, he begins secretly to 〈◊〉〈◊〉 undermine the strictness of those 〈◊〉 that formerly he did como into these parts for, that he might seek them, find and enjoy them as 〈◊〉 often professed. It's said of herodias, when John Baptist would give no 〈◊〉 to her lust, but professed openly against it, so that she must be forced to reform it, or to have gall and wormwood with it, either not have it, or not have any 〈◊〉; the text says, mark, 6:19. She waylaid him, and left not the plotting of her purposes until she procured his ruin, she watched him a turn, and was revenged of him. So it is with a carnal heart, he is so far from being troubled for sin, that he is troubled he cannot commit it; so far from being plagued with the corruption (as Solomon speaks, he that sees the plague* of his own heart, the plague of pride, the plague of a perverse, sluggish, heedless heart) that he is plagued and tormented with those spiritual truths, and power of those ordinances, that will not suffer those lusts to lodg in his bosom, nor suffer him to lie and live in them with any quiet or content. Thus when sin should be grievous as the psalmist speaks, the ways and commands of*god are ever grievous to such, it's a grief to him to be counselled, checked, crossed in a sinful course: was 〈◊〉 any man truly sensible of a burden that would not be 〈◊〉? Any man oppressed with a load, that would not be content to have it removed, and taken away fromhim? Of this temper were those the Lord delivered up to a reprobate sence, Romans 1. Who did not delight to have God in their knowledge, they bear a secret spleen against such saving truths as would search the core of those noysom corruptions of their hearts. It's certain such never knew what godly sorrow for sin meant: since we have heard that such are willing to attend all means, but take most content in those that work most powerfully for the removal of their special distempers.

A third sort who fall short of this saving work, is, [ 2] your self-conceited pharisee, who hath such an overweening apprehension of his own worth and excellency, that 〈◊〉 is not able to take shame for 〈◊〉 sin, and therefore cannot endure to be convinced of it, what he will not do, he will not know, loth to confess his course shameful and vile, because then he concludes there is no color of common sense to continue in it, but he must be forced to reform it, unless he would openly proclaim to all the world, that he is resolved to go against knowledge and conscience, which is too loathsome and gross, even to ordinary profaneness; therefore he pretends nothing but the search of the truth, 〈◊〉 further information of the mind of the Lord, and if that once could appear, how glad would he be to receive it, and more glad to follow it, because this plea is beyond exception, 〈◊〉, carries an appearance of conscientious and judicious watchfulness in a man’s course, which cannot 〈◊〉 a cavil, but is secretly resolved of the conclusion, the reasons shall never be plain to him that would press and persuade to the practice of that which doth not please his 〈◊〉 heart, which he purposeth to satisfie; let men say what they can, if he may have approbation and allowance from others to follow his own heart, it will be more credit for him, and he shall find more ease; if not, he determines to do what he list without leave and allowance, holds out this in his ordinary and daily profession; it's the way of truth hedesires to find, the rule he would see, the mind of God he endeavors to know and follow; that he pretends, but intends indeed to walk in his own way, and follow his own mind; and therefore if things answer not his intents, suit not his expectation, but arguments seem strong that persuade to the contrary, and the evidences of reason look and lead another way: he then keep afoot his old course, confesseth he is yet in the dark, those reasons do not carry him, those arguments do not convince him, he desires further light, and shall be willing to submit and follow, i. E. If men would be willing to submit to his conceit, and follow his humor; thus he holds his sin, and holds his enquiry, keeps off all conviction that he may keep his corruption, and his course in it. As we know it in the country from whence we came, some wily headed persons get possession of a living, keep the owner in suit and restless wrangling many yeers together, against the evidence of their own conscience and reason, because so long they can keep the living, and reap the commodity of it. So while men keep an enquiry, and dispute what they should do, all that while they do what they list, but only waiting for better light, numb. 23:34. When Balaam had gone against the express counsel and command of God, to listen to balack to gratify his malicious desires, the angel of the Lord met him, and withstood him in the perversness of his way, he crooked his way, and perverted his path against God’s express charge, observe how pliably he comes in to the angels reproof, I knew it not that thou stoodest in the way, now therefore if it displease thee, I will get me back: he knew it displeased God, and though he said so, yet he kept his disposition and resolution to curse Israel, and so to displease God still, and therefore he contrives all ways to compass his 〈◊〉, and therefore here he builds seven altars, and there he builds seven altars, that he might ask leave of the almighty, and when that would not do it, he went withoutleave, numb. 24:1. This is one part of that of the prophet to lay hold of deceit; and so of sin, whereas a broken-hearted sinner as we have heard, because the holds of sin are cast down, and the crossness and resistrance of the〈◊〉 removed, and his soul loosened from his sin, he is easily willing to be convinced, sensible of the least inkling and intimation of any evil that is or shall be discovered, and sits down under the evidence of it 〈◊〉 but when reasons are so pregnant that he cannot gainsay, and answers so undeniable that they cannot be shaken, yet to stand off from the truth, with a pretense of waiting for a further discovery, argues a person strengthened in the stiffness of his spirit, which holds out truth at the staves end, and was never yet subdued to the sovereignty and authority thereof; he keeps the blow off, and therefore breaks not under it, shuts the truth out of their souls, and therefore it stirs not, works not at all upon the soul; such are afar off from God.

The fourth sort is your complaning hypocrite, whose [ 4] conscience hath been awakened with horrors and fears, and the heart startled with the terrors of the almighty, and affected with the sight and sense of his sins, and the venom and dread of those curses that the truth hath revealed, and fastened upon the soul; he sees he is now in God’s hand, and that he hath him at an infinite advantage; to bear it, is beyond his power; to avoid it, is beyond his skil; to resist is bootless, and against reáson and sence, that were to hasten his own ruin; his heart is filled with grief, and his eyes with tears, and his mouth with heavy complaints to God, to man, and he is free and full this way, and that usually, and this he hopes may move the Lord to pity, and to spare him, and abate him of those plagues which he hath denounced in his holy word, and he cannot but confess he hath deserved by reason of his sin; and he presumes this will go for good pay with the Lord, considering those many human infirmities that do attend us since the fall, and thatit is beyond our power to help ourselves, and free ourselves from our corruptions; thus he keeps his complaints and keeps his sins, he mourns over his distempers, and maintains them while he doth so; thus they bath their sins, as he said, but do not drown them with those heart-breaking sorrows, which in truth are poison to them: thus it was with ahab when he had received that dreadful message from the mouth of the Lord, that he would require the blood of naboth at his hand, and cut off his house, he rent his cloaths, and put on sackcloth, and fasted, and so forth. 1 Kings, 21:27. The Lord himself observes how he acts this work of 〈◊〉, and that in a comly manner, stage-player like, and abates him for the present execution of the plague; the Lord loves his own work and ordinances; that as it is with a parent that affects a child, the very picture of it pleaseth him; so it is with God, he likes his ordinances, and the acting and using of them: but this did not cure, but increase his corruption, for he that was an enemy to Elijah, verse 20, he professed after, 1 Kings, 22:8. He hated Micaiah, his sorrow was too overly and slighty, he rent his cloaths when he should have rent his heart. Thus it was with those hypocrites, Isaiah 5:8:2:3. We have fasted, say they, and thou regardest not; we have humbled our souls, and thou respectest it not; the Lord answers, you fast for strife and debate, and to seek your own pleasure; they made way for the maintaining and practising their sins, not for the removal of them from their hearts; and it's admirably strange how this delusion will cozen a man, and how far it will carry him, it will make him sermon-proof, and help him him to 〈◊〉 his heart against the most sharp and searching words. As he, how came he to desire and delight in the most powerful preaching, and yet never knew what it was to need a 〈◊〉, or to be relieved by him? Answer. I conceive such threatenings are intended against them that will not repent and sorrow for theirsins, but that will i. Nay, it hath been found by experience from the confessions of many, that they would weep over their sins, and then fall to commit them; men make their lamentation over their distempers, and then return to the commission of them: as old friends weep at their parting, not because they would be quit one of another, but it's a grievance they should part, and they hope to meet again shortly.

The fifth 〈◊〉, 〈◊〉 the discouraged hypocrite, whom [ 5] the Lord hath exercised under his heavy displeasure, and the poison of his corruptions hath been gall and wormwood to his conscience, the floods of iniquities have followed at the heels, and forced him to find his heart, and prayers, and endeavors, and yet all in vain, he finds no relief at all, no ease, no good at all, by any means the Lord hath appointed, and he improved according to his ability; the sinner sinks down in desperate discouragement, and casts off the thoughts of mercy, and the continuance of any further endeavor, he sees no profit accrewing, and concludes there is no possibility of obtaining, his hands grow feeble, and his heart faint, he concludes, as good sit still, as rise and fall; I shall never attain it, thus, and so long I have tried, and therefore why should I endeavor it? So wretched Saul, 1 Samuel 28:15. God hath forsaken me, and answers me, neither by urim, nor by 〈◊〉: thus also that wicked king, 2 Kings, 6. Last, this comes of the Lord, why should I pray to him, or waitupon him any longer? And thus it was with them, Ezekiel 33:10.men pine away in their sins, lie under the weight, and never look out for help: this is not 〈◊〉 or brokenness of heart, for that makes a man restlessly importunate in seeking the lord; its not therefore sorrow for sin, but a kind of sullen waywardness of spirit, a dogged kind of self-willy disposition, because the pressures grow heavy and unsufferable, and the Lord withdraws himself from our desires, 〈◊〉 it's beyond our power and ability to relieve ourselves,god denies to hear, and will not help, and we cannot help ourselves, nor command help els-where; in sullen way wardness the heart casts off any further attendance upon the Lord.

Whereas godly sorrow rightly set on, and that for sin, and departure from God, will not suffer the soul to depart further; that which takes away the resistance of our corrupt hearts, that will not suffer them yet further to depart, these desperate discouragements are valleys and ditches that must be filled up before the Lord Christ come into the soul, luke, 3:5.

Terror. It shows the direful condition of all*hard-hearted 〈◊〉, who are not only in the chains* of darkness, and held with the cords of their own iniquities (as the Scripture speaks) but shut up in the dungeon of everlasting destruction, and locked in within the iron gate of a hard 〈◊〉 stupid heart without the least preparation, or expectation of good from the almighty.

This hardness is double; there are two sorts, at least two 〈◊〉 of it.

 1. Such as sleep in a careless and secure course, never yet saw, at least were not sensible of the plague of sin, or the sting and punishment that is attending thereupon.

 2. Such as have been in the fire, scorched with the fury of the almighty, which hath drunk up their spirits, but when God hath abated them of the expression of his displeasure, and allayed the flame, they grow cold and careless; as the iron that hath been heated with a long and strong fire, grows more hard when it grows once cold, than ever it was before: they have been gashed, and 〈◊〉 in pieces with the terrors of conscience; but 〈◊〉 worn out their terrors, and fears, they are more seared and senseless than ever.

Such who are drowned in senseless security, have their hearts glutted and surfeted with pleasures, and [ 1] 〈◊〉 of the flesh and contents of this present world. To sit moping in a corner, sink under the burden of their sins and smoak out their days in a melanchollick pressure and pensiveness of spirit, they account it a matter of scorn, a silly kind of sottish behavior unbeseeming persons of a generous spirit; they wonder what men ayl, and conclude its more in men’s conceit, than that there is any just cause for such a carriage; for they bless God they never knew what it meant, and they hope they never shal; and hence they fEarlsly adventure upon the practice and commission of known evils; and it never stuck in their stomach, nor are they troubled with it, but are delighted in it; that which is a plague to the broken hearted saints, they are plagued with their pride and froward perversness of spirit, but its a pastime, a may-game, it's their 〈◊〉 and matter of merriment in their meeting; my 〈◊〉 rebuked me sharply says the servant, my mother chid me says the child, but I think I 〈◊〉 them, they would have their way and wil, and would have it done after their manner, and I did it with a witness, so il-favoredly, that I know it vexed all the veyns of their hearts, that’s the way to weary them, and there they solace themselves, ah it's roast meat to them; and thus it is a pastime to a fool*to do wickedly: but know thou art a hard-hearted fool, a graceless wretch in the wise man’s account; do not our plantations groan under such sons of belial? Such senseless〈◊〉 do they not swarm in our streets? Are not our families pestered with such? Esau-like when he sold his 〈◊〉; eat and drank, and rose up and went his way, not affected with what he had lost, not ashamed of what he had done, but 〈◊〉 of al; or like the man in the Gospel possessed with the Devil, sometime*he cast him into the fire and sometime into the water, so these rush headily into sin, and impudently continuein such 〈◊〉 courses; they commit sin, and continue in sin, hasten God’s wrath, and their own ruin, and go away senseless of all so that it's now seasonable to take jeremiahs complaint I 〈◊〉 and heard and no man sayd what have I done 〈◊〉 Jeremiah 8:6. He might and did hear of hideous vile evils without any diligent hearkning, see and meet loathsome distempers without any searching; but when he followed men home wondring, in what quiet do these men live? What comfort do these men find? How do they bear up their hearts under such hellish carriages? I will go see how they lie down in their beds, and whether they dare sleep or no under such trangression and such guilt, and when he came he hearkned, surely I shall now hear them mourn bitterly, afflict their hearts with unfained grief, there is no such thing, no man said what have I done? Not a word of that, it was the least part of their care, the furthest off their thoughts. And this is the temper, the condition and disposition of scores, hundreds of you that hear this word at this instant. Is not the day yet to dawn, the hour yet to come that ever you shed a tear, sent up a sigh to heaven, in the sense of thy evils, or set thyself in secret to bewail thy distempers before the lord? God knows and your hearts know, the chambers where you lodge, and the beds, where you lie, can bring in witness against you, you are strangers to this blessed brokenness of heart, yea enemies to it; you were pricked, no not so much as in your eyes nor in your tongues, God and his word and all means that have been tried could never wrest a tear from thine eye, not a confession out of thy mouth, thou wilt commit thy follies and die in the defense or excuse of them: but to have thy heart affected in serious manner with the filth of thy sinful distempers, it is to thee a riddle to this day. Nay there be thousands in the bottomless pit of hell that never had the like means as thou, never committed the like sins, and yet never had such a senseless sottish heart undersuch rebellions, as thy self. woe be to you that laugh*now, you shall mourn: those flinty spirits of yours will not break now, they shall certainly burn, you draw a light harrow now, you find no burden of your pride and stubbornness, rebellions, idleness, and noysom lusts, they are no burdens, ye can go boult upright with them and sampson like carry the very gates of hell upon your backs and never buckle under them, well the time will com you will cal to the mountains to fall upon you, and the hills to cover you, from the infinite weight of God’s everlasting displeasure. taste a little the sting of this sin, and see the compass of this accursed condition of thine and go no further than the point in hand.

Thou art far without the walk of the almighty, there is no dealing and entercourse between thee and the [ 1] holy one of Israel, the almighty passeth by and will not so much as change a word with thee or cast a look 〈◊〉 thee to leave any remembrance of himself upon thy soul; thou livest as though thou hadst nothing to do with him nor he with thee, nothing to do with grace or heaven; the Holy Spirit a wes some, humbles others, some it quickens that were sluggish, establisheth others who were weak, Only thou art senseless of any operation of the Lord, thou hast a heart that puts away the presence of the Lord out of thy mind if it were possible; thy fleece is dry when there is dew upon all the earth this is that which the apostle discovers to be the cause of that heavy curse of the heathen, Ephesians 4:18. Strangers from the life of God by reason of the hardness of their hearts. Oh thou hast a 〈◊〉 heart, and leadest a strang life, even as opposite to God as darkness to light, hell to heaven, differs Only but in degree from that 〈◊〉 which appears most eminently amongst the devils and damned, even to be an adversary to God and his grace, to stand it out in defiance with the divine goodness of God, his power and faithfulness, Pharaoh he 〈◊〉 it, but thou dost it, 〈◊〉 it out with the almightyand impudently darest the great God, who is jehovah? I know not Jehovah, neither will I let my heart go to yield subjection and service to him; I know no authority of a command that shall rule me, nor admonition that shall awe or reform me. Thus thou art a stranger to the wisdom of God, the folly of thine own self-deceiveing mind and heart, leads thee and deludes thee, thou art a stranger to the grace and holiness of the lord; the perversness and rebellion of thine own wretched heart takes place Only with thee, yea a stranger to mercy, and to the compassions and consolations of the Lord Jesus, and his blessed spirit, who choosest thine own ruin, lovest thine own death, following lying vanities and forsakest the mercies purchased and tendred to thee. [ 2]

Upon these terms in which thou now standest God hath appointed no good for thee while thou continuest in this temper: as he said, write this man childless, so write upon it, write thy soul graceless, that shall never prosper, Isaiah 61:1:2. The spirit of the Lord is upon me, because the Lord hath annointed me to preach good 〈◊〉 to the meek to bind up the broken hearted, liberty to the captives, opening of the prison to those that are bound, to appoint to them that mourn in zion; beauty for ashes, the garment of gladness for the spirit of heaviness: thou hearest the glad tidings of mercy, pardon and peace, grace of life, that passeth understanding, joy unspeakable, rich and plentiful redemption from all sins and miseryes, which God hath laid up in his everlasting decree, and laid out in the great work of redemption by the Lord Jesus, but thou mayest set thy heart at rest, as long as thou seest that hard heart of thine thou shalt never see good day; joy, and comfort, and liberty, they are not thy allowance, they are childrens bread, its prepared, intended, and appointed of purpose for others, thou hast no share and portion in all these precious things of life; hands off thou hard 〈◊〉 wretch; there is good 〈◊〉 from 〈◊〉, 〈◊〉poor shall be enriched, the mourners comforted, but no good to thee; no, look the second 〈◊〉, there is other provision the Lord makes for stiffnecked creatures, he proclaims a yeer of jubile, a day of acceptance from God to the distressed; but there is a day of vengeance of our God, to those that are of a contrary disposition; there is vengeance, and it's from God, he will be revenged upon thee for all the contempt of his truth, grief done to his spirit, resistance of his grace, he will rain fire and brimstone, storm and tempest upon thee, this shall be the portion of thy cup, for the conclusion is peremptory, Job, 9:4. Who ever 〈◊〉 his heart against the Lord, and prospered? Can there any example be alledged that will evidence it? Any reason given or conceived that might prove it possible? Search the stories of so many generations, and enquire since the day that God created 〈◊〉upon earth, if there were ever such a thing heard. When there were gyants upon earth, the whol earth was filled with violence; all the world 〈◊〉 themselves in open rebellion against God; God opens the windows of heaven, and the fountains of the great 〈◊〉, and sends in a deluge of his displeasure and wrath, and destroies those hard-hearted rebels from off the face of the earth; me thinks I hear those flinty stiffnecked wretches, 〈◊〉 and crying, drowning and dying, and roaring out their wretchedness, those loose libertines, eating and drinking, marrying, and giving in*marriage, and knew nothing, i. E. And would know nothing; their cups in their hands, and queans in their arms, and despair in their mouths: oh we shut our ears, and hardened our hearts against the striving of God’s spirit, the call of God’s messengers, the warning and entreaties of God’s patience: we would not receive counsel and terms of peace and mercy, and therefore we now perish without mercy, cursing one another, and breathing out their last; cursed be the day that ever I knew thee, by thy carnal deceits I was strengthened; cursed be thou and thy company, by thy example I was〈1 page duplicate〉〈1 page duplicate〉deluded and hardened: thus they are accursed, and go cursing down to the depth of the sea, and so to the depth of the bottomless pit. [ 3]

It is beyond the scope of our saviors coming into the world, and the commission he hath received for the great work of redemption to communicate grace and life to thee in the condition in which now thou art; luke, 19:10, the Son of Man is come to 〈◊〉 and save that which is lost; not such as was miserable, for so all was, but such as were sensible of that undone condition in which they lay. Yea, his expression is peremptory, I came not to call the righteous, but sinners to repentance, marth. 9:13. Those who conceited themselves whol, in a safe and secure estate, he had no commission to call or comfort such; they 〈◊〉 be broken before he bind them, weary and laden before he ease them, wounded before he will pour in the oil of mercy to heal and relieve them: hence it was that when our savior had prepared his feast, killed his fatlings, and drawn forth his refined wines, and sent and invited his guests, all pleaded their excuses, and refused to come, not being hunger-bit, and sensibly affected with their own miserable estate, and the need they had of supply from those rich provisions of a savior, their-careless and secure hearts could relish other sensual care, and swinish contentments which they had at home; when men set no price, see no need of those dainties and rarities of the riches of grace and salvation, purchased by Christ, and offered in the Gospel, he peremptorily concludes, such shall never taste of them, luke, 14:24. [ 2]

The second sort of hard-hearted sinners, or of a further and higer degree in this hardness, are such as have been exercised under the displeasure of the almighty, 〈◊〉 had many stabs by the truth, and threatenings of the Word, and have had many bruises and blows from the dispensations of God in his ordinances, deeply affected, and almost 〈◊〉〈◊〉 with the danger of theirown estates, and the dreadfulness of those everlasting burnings which now they felt in their souls, and were not able to bear; but at last they have shook off their terror, 〈◊〉 away the vexation, and trouble that lay upon their spirits; and now they grow more fierce and hard-hearted than ever before, and dare out-face and out-brare the severest threatenings, the most dreadful judgments that can be denounced, and which they find and confess themselves liable unto; having their conscience seared with a hot iron, 1 Timothy 4:2, and themselvs becoming fEarlssly impudent to adventure upon sin, without the least touch of any remorse or trouble for it. The time was they confess they sat with trembling hearts under the dispensation of the Word, and so silly and feeble spirited they were, that their hearts failed with fear, and 〈◊〉 away in the apprehension of the hainousness of their sin, and the unsufferable plagues that were due thereunto. But now that dale is 〈◊〉, those days are past, they have got more wit and skil than to be scared with such bug-bears, they can tell how to fence themselves against such fears and disquiets, they can sit and hear, and attend all that can be said, let them speak while they will, and wear their 〈◊〉 to the stumps, they can hear all, and slight all; nay, rather than fail, deride and make a mock of what they have heard, but to be troubled at what they hear, they are 〈◊〉 such babies, they are not so much as stirred with anything: oh woe to thee that ever thou sawest thy heart at this pass, the greater will thy trouble be one day: the devils believe and tremble, and doest not* thou stir? Art thou in hell here on earth before thou comest thither? And dost thou come short of the devils themselves in sensibleness of heart, and canst thou content thy self, yea bless thyself in this condition? Hear what God hath determined against thee, and will certainly bring upon thee, Deuteronomy 29:19. He that shall 〈◊〉 the words of this curse, and shall bless himself in his heart,saying, I shall have peace though I walk in the imagination of my heart, 〈◊〉 drunkenness to thirst, the wrath of the Lord will smoak against that man, to cut him off from the land of the living, and so forth.

But before I part with thee, suffer me to spread the dreadfulness of thy condition before thy face, and leave it upon record in thy conscience, that thou mayest say thou 〈◊〉 forewarned. Know therefore thy case is almost desperate, and beyond cure, thy doom draws on and hastens, which thou canst 〈◊〉 escape, thy plagues are beyond the utmost of all extremity, which thou canst not conceive, much less endure. [ 1]

First, thy case to common reason (leaving secret things to god) seems past cure; it's a great suspicion the day of grace is over, the date of mercy past, the period of God’s patience come to an end; all means have been used, and conclusions tried with thee, the invincible stiffness of thy spirit hath won the day, thou hast tried masteries with all means, law and Gospel, promises, 〈◊〉 and 〈◊〉, the unconquerable hardness of thy heart hath out-bid all dispensations, thou art cannon proof, law proof, gospel proof, threatening proof; there is no other means of good in heaven or earth, and thou art worse by them; all which are provided to better others, and have so done: without means thou hast no reason to think that God will work, and thou hast had the try all of al, and thou art beyond 〈◊〉 in thy stifness, and therefore beyond all helps in an ordinary way, Proverbs 29:1. He that being often reproved, 〈◊〉 his heart, shall be destroyed, and that without remedy: he that casts away the salve that should cure him, spils the physick that should recover him, casts away the meat that should nourish him, how should he be either cured or supported? There are no commands that awe, no promises persuade, no terrors awaken, then there is no remedy: he must be deluded that opposeth the wisdom that only can guide him, he must becursed that resists the mercy that only can save him, he must be damned that 〈◊〉 upon the blood of Jesus, that only would redeem him, there is no other remedy, no other name but the name of Jesus wherby men must be saved, acts, 4:12. Nay, not only means fail him, but God himself seems to forsake, Genesis 6:3. My spirit shall not always strive with man: he hath striven by his terrors, by his mercies, striven and laid hold upon thee by heart-breaking 〈◊〉; turn ye, why will ye die? Turn ye, and cause others to return, and so iniquity shall not be your ruin, Ezekiel 33:11. Oh that there were such a heart in them to fear me always, that it might be well with them, Deuteronomy 5:29. But thou hast wound away from God’s hand, and forsaken him, and he hath forsaken thee; there is word and promises, but no God in them, terrors and 〈◊〉, but no God in them; thou art without God, and art thou not*then without hope? When the throws of a travelling woman leave her, her life leaves her. So here.

It's said of a company of despisers of Christ, that they 〈◊〉 him again unto themselves, Hebrews 6:6. When they resist one Christ, and resist that salvation that hath been offered, either they must have another Christ, or he anew crucified if ever they be saved. So there must be a new Christ, and new Scriptures, before such miserable wretches can be relieved, the blood of Jesus, the spirit and promises of Jesus; grace and salvation hath been tendered to these stubborn-hearted, and they have opposed and cast all away; either there must be another Christ, or he must die again: all the commands and comforts in the Word, all the rules and directions, 〈◊〉 and counsels, have been used and tried without any profit and prevailing power, therefore there must be another covenant, 〈◊〉, and Scriptures, if thou beest saved; that's incredible, therefore the other impossible; 〈◊〉 can ye escape that neglect so great salvation? Hebrews 2:2. I appeal to yourselves, you will go from the law to the Gospel, fromjustice to mercy, but whither will you go when you have departed away from mercy, and mercy is departed away from you. [ 2]

Thy judgment hastens, thou canst not not escape it nor prevent it, and truly it's coming more speedily and suddenly then thou art awar of. Thou bringest upon thyself swift destruction, and though thou sleepest yet thy damnation sleeps not. Hebr. 6:8. The earth that often receives rain from heaven, and yet brings forth thorns is near unto cursing, look every day that God should curse all thy comforts, thy out-goings, and thy in-comings, Proverbs 28:14. He that bardens his heart fals into mischief, fals into it, and is overwhelmed with it all of a sudden; he may fall into any tempration, he opposeth that counsel that should preserve him, falls into sins, he casts away that grace, and resists that spirit that should strengthen him; nay being past feeling, such a one will run to commit all wickedness with greediness, Ephesians 4:19. Hell and divills and 〈◊〉 are let loose upon such, the light of nature, evidence of reason, dictates of of conscence, authority of the law, terrors of judgments, entreaties of mercies, the hard heart hath cast away all these, and therefore rusheth into what evil comes next, against conscience, command, reason, sence, nature; men put of the principles, not of humanity, but of sence, and become more base than the beasts themselves, do that which beasts will not do, and morality is ashamed to speak; as the ship when the anchors are broke, and cable cut and a mighty tempest arises, she is wholly left to the rage of wind and weather. When men harden their hearts God swears they shall never enter into his rest. Hebr. 3. Last.

Ground of comfort to support the sincking spirits*of broken hearted sinners when they seem to faint under the fierce displeasure of the almighty, and to be 〈◊〉 with the unsupportable weight of the wickedness of their own souls which they are neither able to avoid, nor 〈◊〉 to undergo.

Here hence is matter of sound refreshing both to the parties that are the patients, and bear 〈◊〉 bitterness and burden of their sorrow; to their friends, who as spectators do mourn with them, and are affected with a fellow feeling of the evil of that which they find experimentally; let me speak a word severally to them both.

Know therefore to thy comfort thou distressed soul, [ 1] this sorrow and anguish which now oppresseth thee, its not unto death, nay its the Only way and means to deliver from death, from the death of sin, and that security in which thou lyeft, without either sense of thy misery, or the least appearance and possibility of deliverance, from the death everlasting of thy soul unto which thou wast hastening amain: as it is with a dead body when with rubbing chafing, and pouring in of hot waters there is some kind of warmth coming and overspreading the parts, there is good hope the soul is again returning, the man reviving again; its so in this spiritual quickening of a soul dead in sin, stone dead, stiff and insensible of the distempers that lodge within him, and take possession of the whol frame of the inward man, as stif coldness takes possession of a dead body; when the Lord begins to affect the sinner und makes thoroughly sensible with godly sorrow, by rubbing and chafing in of sharp reproofs and passionate exhortations, there is a kind of spiritual warmth coming into the soul, and certain evidence like a harbenger or immediate forerunner of life, and 〈◊〉 which will undoubtedly take up their 〈◊〉 in the soul, he that goes in the vally of tears he 〈◊〉 on comfortably because he goes in the right way to Zion, they shall go weeping and mourning with their faces toward Zion,〈◊〉. 50:4. This is the guise and the way of such who are travailing towards the holy land, immanuels land, the land of promise, they may be content to bear the hardness of the way when they are sure to attain the end of their journey, the salvation of their souls, that will pay the charges and recompense the laborand quit cost in the issue; it's the travellers conclusion that carries them through the harshest way they meet withal he hath never an il day that hath a good night, and when he finds the marks of the way that are given him, the directions that are suggested to discover his approach to his own home, that makes him 〈◊〉 all the rest, as happily they may be to this purpose, 〈◊〉 you are passed so many days journey you shall come 〈◊〉 last to a most tedious and heavy way, and deep waters such as you must be forced to swim, can feel and find no bottom, yet if you keep the right causey there is no danger at al; it's a sad way, but sate, and then know you may, you are nearer home, 〈◊〉 danger is past, and the worst is over, ye are within sight of your own house; when the traveller who hath taken these directions, and retaynes his marks in his mind, when he finds that by experience which hath formerly been spoken, the way mervailous heavy, tedious, he sticks fast in the mire and clay, anon the waters are so deep that he feels no bottom, he remembers and concludes now I know where I am, I am sure I am in the right way and certainly near home; this makes him devour all the difficulties wet and weary, he feels he fears nothing, he thinks of nothing, but his wife will welcome him, his children rejoice in him, his friends refresh and accompany him, there he shall take up his lodging and refresh his weary nature; so here, in thy spiritual travel when the weight 〈◊〉 thy sins which of all other is the heaviest, the loss of a God, and his favor and presence which are depths and floods of distress which come even to the soul, there thou findest no bottom they are unsufferable unsupportable, then lift up thy head, know this is the right way to Christ, and thou near home, even within the ken of the* promise of eternal life; thou wilt come immediately to Jesus the mediator of the new covenant, thy head and husband, who will wipe awayal tears from thine eyes, who will embrace and welcome thee in the arms of his mercythee into the bosom and bowels of his love, and rejoice over thee with everlasting joy, come thou mourning weary and weatherbeaten sinner, I have wept for thee and died for thee, and prayed for thee, and looked many a long look for that distressed soul, oh be humbled, be estranged and divorced from thy lusts, when will it once be, oh welcome, though come weary and tired, no sooner there arrived but the spirit of comfort shall pour peace into thy conscience which passeth all understanding, and joy unspeakable and glorious, all the first born of God they will come about thee and be glad to enjoy thy fellowship, and the innumerable company of angels will sing hallelujahs in heaven, peace on earth and good will towards men; God and Christ, heaven and earth, men and angels rejoice in thee and thy condition, and why may est not thou be refreshed in it? There is no other way whereby God can according to covenant convey spiritual good to thee, no other way whereby thou eanst receive it. Be therefore forever comforted in thy condition, God must cut if he cure thee of a stony heart, God must wound that secure and careless soul of thine if ever he heal it, so himself professeth it is the method he takes in relieving the misery and distressed and sinful condition of a son of Adam, Isaiah 19:22. The Lord shall smite egipt and shall heal it, and they shall return to the Lord, and be will be entrated of them, and he will heal them.

Oh but my terrors have been many formerly but never*as now passing strength; my burdens were 〈◊〉 before, but never such as now beyond all extremity, above all the ability I have, beyond all possibility I can conceive, to endure and not to dy under them in everlasting discouragement never to look for any good.

Therefore thy comfort never so near as now; as in* child-birth, so in this new birth, the stronger and sharper the throwes, the more speedy and successeful the deliverance. As it is in the cure of an old festered sore,al the while it breaks and runs there is some ease, but there is yet no cure while the core remains, when that is pressed out though it be with much pain and extremity, yet then the healing comes on with most speed. When thy sorrows have seized upon thee and thou hast breathed out thy sighs and complaints to God, there hath happly been some ease, oh but there was a core of some bosom lust or corruption that lay within, and yet not loosened and dislodged, and there is no perfect cure or healing will befal so long as that remains, and there must be much pressing, much struggling by word and paryer, before that will part, and when thy heart parts from that, know undoubtedly, health and salvation and comfort is near.

Comfort? Alas what do ye speak to me of comfort?*who am unfit and unworthy, nor have any right*unto it, light is sowen for the righteous and joy for them that are upright in heart, yea but they have it hardly for whom it was prepared even planted and sown of purpose, it's their harvest let them reap it and receive it. But what have I to do with it, to put my sickle into another’s corn, who am a sinful unrighteous wretched creature?

Not Only the righteous who by the power of grace can* subdue sin, but even the mourners in sion who by the spirit are burdened with their sins, these I say have allowance and that from God to share in this comfort. Blessed are they that mourn they shall be comforted Matthew 5:3. Thou sayest thou art not, thou findest none for the present; be it so, that is not in the promise but it's sure enough thou shalt be, that is sufficient: God will make thee stay for it, and beg for it, and prize it before it come, that thou mayest be thankful for it when it comes; it shall be in God’s time and in due time, and if thou wouldst have it before, know thou art not sit to receive, nor God willing to bestow, thou hast it not in hand, but its 〈◊〉 in hope; it will be and will not fail,and the reversion of it, is sufficient to support thee to live in hope; nay it is a portion provided on purpose and came for this very end; Isaiah 61:3. To appoint unto them that mourn in sion beauty for ashes the oil of gladness for the spirit of heaviness, yea God himself will come for this end to bring consolation uto thy soul.*

Thats a likely matter indeed when the vileness of my corrption makes me loathsome to my self, and weary of mine own soul, how justly may God loath me and estrange himself who is so great and holy a God.

That which thou conceivest a cause why God should*withdraw his presence, it's that why he delights in thee; thy sins are loathsome that’s true, but to loath thy sin, and thyself for them, its that which makes way and room for the Lord’s both love to thee and presence with thee, Isaiah 57:17. Thus saith the high and lofty one that inhabits eternity I dwell with him also that is of an humble and contrite spirit, to revive the heart of contrite ones.

The greatness of God and holiness of God takes most content in a broken heart burdened with sin and loosened from it. And herein the doubts of a distressed soul may be answered, and discouragments also cured and removed, will so great a God vouch ase to cal upon so base a creature, so holy a God, so sinful, so filthy and polluted a sinner? Yea behold; God reveals him 〈◊〉 in the height of all his greatness and holiness and professeth he hath but two habitations where he takes 〈◊〉, i. E. The highest heavens and a broken heart, that sees his own weakness and therefore the greatness and power of God is most 〈◊〉, it ackonwledeth its own vileness 〈◊〉〈◊〉〈◊〉own filthyness, and there the holiness of a God is most honored, feared and advanced, therefore the 〈◊〉 for God to dwell in where his honor may most of all be advanced; and he comes with his cost, and for this intent and purpose, that he may revive and quicken, therefore he will not, therefore hecannot miss of his end, and the attaining of that he intends nor thou of thy comfort.

It's matter of comfort to such 〈◊〉 are frinds and welwishers [ 2] to those burdened and distressed creatures; mourn for them you should, but yet be comforted with them you ought. For if you desire their good in truth and in earnest, its certain they are now, and never were before in the road of mercy, in ready way, yea the Only way to attain favor and everlasting compassions* from the hand of the Lord. It's now the day of God’s visitation, the Lord seemed to pass by as a stranger before, as though he cared neither for them, nor the welfare and comfort of their souls, but suffred them to live and die in their sins not so much as looking after them: behould now is the day of their visitation, wherein the Lord comes to visite the sinner, and to enquire touching the eternal prosperity of the soul, to loosen him from the power of his lusts, and to free him from the prevailing power of those corruptions, that would certainly ruinate his happiness, yea now the spirit seems to travel upon the soul until the Lord Jesus be formed in him, when as formerly he bore the image of sin and Satan, so the father of the prodigal when his heart had been pinched under the pressures and miseries of his baseness brought upon him, and constrained him to take thoughts of forsaking his former course, see what* solace it was to his father. For this my son was dead but is alive again, he was secure, he is now affected with the sight and sense of his sin, he was hard-hearted and perverse in his way, now he is pliable and yeilding to any impression. I speak it the rather because carnal persons conceive that this broken heartedness is a kind of curse, and that which makes men unsuitable to their places, and unserviceable wholly for any employment; the profane husband, the unjust master, the loose companion, curse the day that ever the minister came amongst them; the wife was vain and froathy to suit〈◊〉 folly; but now the former 〈◊〉 is turned into mourning, she grows mopish and melancholly, there is no content in her: the apprentice that was as the glove to the hand, fitted his turn at all times, at all assays, would lie for his humor, cozen for his profit, but now forsooth is grown so tender and conscientious, he dare do nothing, there is no service in him; his companion that would ruffle it out in mirth and jollity, is becom so pensive under the pressure of his conscience, that there is no society in him; they look at them as lost and undone persons, the preacher hath spoiled them, they are fit for nothing. And so also some poor ignorant people whose ways were civil and moral, and never acquainted with God’s manner of dealing in such cases; when they see their friends, and children, and kindred, sinking under the sense of their sin, and God’s displeasure, their hearts taken up wholly with attendance to their own spiritual necessities, and taken off from all other occasions; they look at it as a kind of madness and distraction, and they fear they will not come to themselves again, when in truth they never came to themselves before now, nor in truth considered where they were, or what they did: whereas this broken-heartedness doth not impair any man’s abilities, but turns them the right way, and improves them for the Lord’s advantage; it makes men unhandy to sin, but fit for the service of the almighty; only it is a spiritual sickness, and you must in reason wait til the extreamity be over, before the party can be free for any work but this, because he finds this most needful: he that takes physick retires into his chamber, but it is not to hinder his employment, but further it for future time; the child when he sees the grapes a pressing, he fals a crying; and fondly conceives his father spoils them, to bring 〈◊〉 out of them: the unexperienced stander by imagines that the pieces of gold that are put into the refining pot, and that into the fire, will utterly be spoiled, until he sees a vessel of gold framedout of them, glorious for show and service, he then changeth his mind. So here; when thou 〈◊〉 the Lord putting men into the furnace of his fierce wrath, scorching their consciences, know, the Lord hath them now in the〈◊〉, and intends to make them vessels of grace and mercy, who before were vessels of dishonor, fit for nothing but to serve sin and Satan, help thou 〈◊〉 the work, and 〈◊〉 in it; and as Paul in a like case wish'd, that not only they, but all; thy friends, and* children, and kindred, 〈◊〉 not almost, but altogether such as they are, broken-hearted sinners.

Direction. How to carry ourselves towards*distressed sinners in this condition, who are thus pierced unto the heart, whose perplexities of spirit are such they cannot express, and their pressures beyond strength, more than they are able to undergo. We should yearn towards them in mercy, and put on the bowels of tenderness and compassions towards them in lending what possible relief may be to the utmost of our abilities; not only religion will enjoin this, and reason persuade, but even nature and humanity might compel and constrain us hereunto. It was that which the law enjoined, Deuteronomy 22:4. Thou shalt not see thy brothers ox or his ass fall down by the way, and hide thyself from him; but thou shalt surely, surely help him, q.d. Let all alone, use no pleas, make no excuses, this must and ought to be done; doth God take care of oxen? No, it is for our sakes it was spoken; shall the ox be burdened, and not the heart under pressures be relieved? Shall the ass fallen be raised again, and the conscience bowed and crushed under the weight of everlasting vengeance, not be comforted? There life natural is only endangered, here eternal salvation is hazarded; therefore their greater need calls for the greater* pity. As job complained, Job, 19:21. Have pity upon me, O my friends, have pity upon me, for the hand of God hath touched me. The spirit of a man will〈◊〉 his infirmity, but a wounded spirit, who can bear? Lend a hand therefore at such a dead lift, and help him to bear that, that no creature of himself is able to undergo; have such in your minds daily, carry them in your prayers, keep them daily in your hearts; when a party is in a fainting fit, dying away, how readily doth humanity lead men to lend present help; one man holds, another rubs and chafes, a third applies warm cloaths, each man strives to come first, and to do most; I pray you take of my water, take of my bottle, and so forth. That's but a sudden 〈◊〉 over the heart that will suddenly pass away; but this is a wound that hath pierced through the soul, bleeding and sinking with hellish horrors, breathing out his sighs, oh when, oh when will it once be? He that hath not put off humanity, and the very nature of a man, he cannot but put on tenderness and commiseration towards such; and therefore what shall we think of those, who instead of tenderness and pity, which they should express towards such, their hearts rise in bitterness, and indignation against them; yonder be your broken-hearted persons, and so forth. It's no great matter, you may see what they have got by sermon gadding, what may we think of such? We may say, and think as job speaks, he that is in misery, should be comforted by his brethren, but men have forsaken the fear of the Lord, Job, 6:14. It's an evidence of an Egyptian when an israelite is going out of Egypt, he stinks in his nostrils; nay, a sad argument of a soul devoted to destruction, Deuteronomy 25:17-18-19.

Exhortation. As to proceed the right way,*so never to rest until 〈◊〉 come to the right pitch of this saving sorrow, otherwise we shall lose our labor, all the pains, and 〈◊〉, and trouble we take, will prove indeed unprofitable, we shall lose our labor, and our souls and all; we should not content ourselves therefore with a slighty touch to have the skin happily a little rippled, or the heart stabbed now and then with an overly stroak,but stay not until we come to the bottom; to be pierced through and through again, until we see our 〈◊〉 bleeding out their heart blood, and the core of our corruptions coming out; true it maybe, it will cost hot water, time and toyl, before that day come: be it so, but it will quit cost when ever it comes; the longer the seed time, the larger the harvest; they 〈◊〉 sow in tears,*shall reap in joy, let us not lose all for a little: the patient will tell you, why should I be cut for the stone in the reins, if the stone never be taken away, and I cured? Hath then the punishments which have been threatened, the stroaks and terrors of conscience which thou hast felt, the dreadful displeasure of the almighty, which hath been denounced and seized upon thy soul, have they happily wrested tears 〈◊〉 of thine eyes, bitter confessions out of thy mouth, and forced thee to pensiveness in thy carriage, and perplexity in thy spirit? and so forth. All this is good so far; but it will do thee no good, if thou goest no further. Say with thy self, what sorrow have I more than Judas had? What do I do more than cain* did? What difference betwixt my complaints, and esau's tears? Do I out of horror of heart, vomit out* my sins by confession? So did judas. Do I make restitution?* so did judas. Do I wander up and down racked in a restless condition? So did cain like a vagabond upon the face of the earth. Do I sue to God for a blessing? So did Esau, and that with tears, and that with importunity. Take not up thy stand here, but say, oh lord, that I may have somthing more than hypocrites, do somthing more than reprobates can do; have I suffered all these terrors, wept all these tears in vain? If so be it be in vain; oh let me not have sorrow* only, but that true sorrow that may cause repentance never to be repented of: go then beyond all horrors and fears, and stay not before thou findest and feelest thy sin worse than all thy plagues, or else thou never feltest them aright; look not to punishments that are cross tothy comfort and 〈◊〉, but look to the stubbornness and resistance of 〈◊〉 heart, which 〈◊〉 cross to God and his holiness, and holy. Laws; 〈◊〉 that be heaviest of all other evils, which indeed is the greatest evil of all. This too much hast 〈◊〉 the new 〈◊〉 makes many 〈◊〉 Christians, still born, not begotten again to a 〈◊〉 hope, 1 〈◊〉; they heal themselves before God heal them, make 〈◊〉 before sound 〈◊〉; not that they can apply too soon, if they apply truly; but they think they do apply 〈◊〉 they neither do 〈◊〉〈◊〉 keep thy heart in foak by godly sorrow until thou 〈◊〉 thy corruptions like noysom weeds come up kindly by the roots;〈◊〉〈◊〉 feelest sin as sin in the bitterness thereof, that thou fearest all sin in the least appearance thereof: that whatever shall be conceived, or be discovered to be such, the 〈◊〉, notice, inclination, disposition, or suspicion thereof, thy heart may 〈◊〉 to come 〈◊〉 any provocation leading that way, and may readily listen to what ever may 〈◊〉 help or direction to avoid it or subdue it. Bear thy burden until the Lord ease thee, be in prison, and let the iron 〈◊〉 into thy soul, until the Lord 〈◊〉 and deliver thee, and bring thee out of the house of bondage; then shall thy mouth be filled with laughter, and thy heart with joy, and that joy shall no man take away from thee; travel the appointed months of mourning, and then thou shalt be delivered with success, and attain the 〈◊〉 that will stand by 〈◊〉.

How may we get help against the stubbornness of but hearts, against that resistance and 〈◊〉 that we find in ourselves to this contrition of 〈◊〉?

The directions are three.

Do not tug with this resistance in thine own power,*or any ability that is in thee; do not in thine own strength contest with that rebellion, for it's certain thiswil make it excessive rebellious; when thou seemest to 〈◊〉 violence to thy self, thou wilt be more 〈◊〉, nay thou wilt grow to a kind of felness and 〈◊〉 of opposition against the work of God’s grace; sin becomes out of measure sinful by the commandment, Romans 7:13. And instead of quarrelling with thy sins, thou wilt quarrel with the almighty; and if I do what I can, why should not God help me? Mark, now you are quarrelling with God; and because you cannot do what you should, you will do nothing: this is ordinary and usual, you will find a hellish fierceness of spirit upon this turn.

You will say, what shall I do?*

Come and bring thy soul into God’s presence, lay thy*self down in his sight, and tell the Lord that thou art a traitor, and which is worse, thou canst not but be so, that's thy misery; make known all the base abominations of thy heart and life before the Lord, and all that 〈◊〉 and opposition that thou findest in thy soul to Christ and his grace, beseech him to take away the treachery and falseness of thy heart, beseech him that he would do that for thee that thou canst not do for thy self; tell him that thou would'st choose not to be, rather than to be thus treacherous; tell him that he hath said, he will take away the heart of stone, Ezekiel 36:26. And that it is not in thy power to put it away, and therefore leave thy soul there, beseeching him to make known himself as a God hearing prayers, pardoning sins, and subduing iniquities; plead the covenant of grace, and the promises of it, that all is freely, and firstly, and wholly from himself, that he must make us his people, he must make us humble and broken-hearted; look to Jesus Christ, and beseech him that 〈◊〉 the keys of hell and death, that he would unlock those brazen gates and doors of thy heart, Revelation 1:18. [ 2]

Do not fear the terror of the truth, so 〈◊〉 to step aside from under it, and withdraw thyself from the 〈◊〉 ofit, but think of the goodness of it; as a man, though he fear the bitterness of the pill, yet knowing it's a means of his health, he is willing to take it: so here. When God moves, move thou; when he stirs, stir thou; many a man neglects 〈◊〉 stirrings of the Spirit of God, and never hath the like again, and then on his death bed cries for his old terrors. Oh therefore when the truth meets you and stirs you, keep 〈◊〉 heart under it, and follow the blow in secret, and bless God that hath opened thine eye, and 〈◊〉 thine heart in any measure, and let thy heart lie still under the stroak of the truth: the want of this is the reason why many a soul is so long under the workings of contrition, and never grows to any settlement, because 〈◊〉 keep not their hearts under the power of the truth, which would thoroughly break the heart for sin, 2 Kings, 13:19. The prophet bids the king smite, and he smote thrice and ceased, whereupon the man of God was wroth, saying, thou should'st have smitten five or six times; then bad'st thou smitten the syrians until thou had'st consumed them. So when God hath been grapling with thy heart, and would have plucked thee out of the paw of the lyon; thou hast prayed once, or twice, or thrice, it maybe; and then after a while, thy care, and diligence, and endeavors are over; thou should'st have prayed six times, thou should'st give God no rest, nor thy own soul any rest, thou should'st never cease striking until thou hast destroyed those corruptions of thine.

Possess thy soul with the ticklishness and danger of that [ 3] condition thou art in. In regard of the secrecy and difficulty of the work, how easily may I be deceived, and how dangerous is it if I be; a failing here can never be repaired afterward; if never broken for sin, then never broken from sin, then never united to Christ, and then thou shalt never see the face of God in glory: think how many have miscarried in this place: as when a marriner sees the mast of a ship, he fathoms the water,and tacks 〈◊〉, and looks about him, lest 〈◊〉〈◊〉, we split upon the rocks also. So do thou look to thyself here, thousands have sunk and split themselves here, and thou art in danger; and know, that if thou doest 〈◊〉here, thou art 〈◊〉 for ever.

They said to Peter, and the rest of the apostles, men and brethren, what shall we do?

Here we have the carriage of these converts, as a fruit of that piercing and brokenness of spirit, which was wrought in them by the power of the 〈◊〉, the inward disposition of the heart discovers itself by the outward expression of their speeches and 〈◊〉 here laid forth before us, as 〈◊〉 special effect which followed presently, and 〈◊〉 therefRomans The breaking of the clouds by 〈◊〉 and 〈◊〉, beings a storm with it usually; the 〈◊〉in their speeches; argued thunder and lightning in their spirits: look how the temper and constitution of the body goes, so the pulse beats in his proportions answerable; the spirits few, and heart faint, and actions feeble, it moves marvelous weakly; if the 〈◊〉 be marvelous quick and speedy, the Physician will tell you there is a feaver stirring, and it may be hazardful, that hath now seized upon the nature of the party: look as our hearts and consciences are affected within, so will be the 〈◊〉 of our words and actions without 〈◊〉 their 〈◊〉 was deep, and their 〈◊〉 are bitter, which here they make. In it observe two things.

 1. The parties to whom they tender their complaint, Peter and the apostles.

 2. The 〈◊〉 itself.

The part 〈◊〉 are described and set forth two ways, 1. In regard of the office unto which they were now called. Peter and the apostles. 2. In regard of that esteem and respect they 〈◊〉 them, they lovingly and tenderly here greet them, men and bretheren, a style and compellation that holds forth endeared affection with it, so far are these men altered from what they were, from what they said, from what they did, ere while they scorned them, now honored them, not long since they reproached them, are not these men full of new wine? And now behold they reverence and fear before them, they rejected their counsel before and are now forced to crave it, yea right glad to hear and receive it. In a word, they repair to them as messengers of Christ, they 〈◊〉 them as bretheren, the world you see is well amended.

Look at the complaint as it looks to the parties and there We have two points we shall speak briefly to them both.

They whose hearts are pierced by the ministry* of the Word, they are carried with love and respect to the ministers of it.

Men and brethren, they be words of honor and love, and they spoke them seriously and affectionately, they mocked them before, and they now embrace them, they cared not what terms of reproach they cast upon their persons, they know not now what titles of love and tenderness to put upon them, they now fall at their feet as clients, who flouted them before as enemies, so it was with the jaylour acts, 16:30:31:34. How kindly doth he use Paul andsilas whom 〈◊〉 he handled so currishly, beyond the bounds of reason and humanity, he entertains them in the best room of his house who before thought the worst place in the prison toogood for them. He baths their wounded parts which he had whipped and stocked before, fears and trembles before them as his counsellors, whom he handled most harshly 〈◊〉 as prisoners; he feasts them as his guests whom he had struck as malefactors; the wind was in another dore, the man is of another mind yea is another man than he was. God had no sooner opened the heart of Lydia to attend the Word but her affections were exceedingly enlarged, towards the dispensers thereof. Acts 16:15. So that the cords of her loving invitation led Paul and held him captive, he professed she compelled them i. E. By her loving and affectionate expressions, prevailed with them for a stay. And while Paul had the galathians under the pangs of the new birth and Christ was now forming in them, they professed they would have plucked out their eyes and have given them to the apostle, Galatians 4:15.

Naaman hath no sooner his leprosy healed, and his heart humbled and cut off from his corruption, but he professed himself and what he had is at the devotion of the prophet, and that not out of complement but in truth, 2 Kings5:15. Take a blessing from thy servant.

Reasons are two.

They see and know more than formerly they did,* when happily the crooked counsels of others deceived them, and their own carnal reason couzened and deluded their own souls that they mis-judged the men and their doctrinee also. As that they did not speak the truth, or else had some crooked and self-seeking ends in what they spak; as either to gratify other men’s humors whom they would please or else to set up their own persons and praise and esteem in the apprehensions of others as singular men and more than of an ordinary frame; and therefore would wind men up to such a high pitch of holiness, and force them to such a singular care to fly the very appearance of all evil, when its more than needsand more than God requires, and more than any man can do but now they find by proof and are forced out of their own sense and feeling to acknowledge the truth of what they have spoken, and what they have heard, and themselves also, to be the faithful ambassadors of the Lord Jesus, and therefore 〈◊〉 to be believed and attended in their dispensations and honored of al. So Paul 2 Corinthians 4:3 we hope we are made manifest unto your consciences thus the woman of samaria when our savior came home to the quick and met with the secrets of her heart, she then fel from her taunting and slighting of our savior to admiring of him, come saith she behould the man that told me all that ever I did, is not be the Christ. John, 4:29. Look as nabuchadnezzar said, Daniel 4. Last, now I know the God of Daniel is the true God, and now I praise the living God, so when they have been in the fire, and God hath had them upon the anvil, now I know what sin is, now I know what the danger is, now I know what necessity there is to part with sin; when the patient hath found the relation and direction of the Physician hath proved real it makes him prize and honor his skil and counsel, for ever; and forever to have his custom, 〈◊〉 the pythonist was compelled from the power of Paul’s administration to confess, these are*the servants of the living God which show unto us the way of salvation, so here.

〈◊〉 they see more and can therefore judge better of the* worth of persons and things; so their conscience now hath more scope, and the light of reason hath more liberty, and allowance to express that they know, and nothing now can withstand and hinder; for while men are held captive under the power of their lusts and corruptions of their hearts, in which they live, and which for the while they are resolved to follow; though 〈◊〉 reason happily do yield it, and their own hearts and consciences cannot but inwardly confess it, the persons are holy, the 〈◊〉 are 〈◊〉 which they condemnand dangers dreadful which they 〈◊〉; yet to profess so much openly to others, and to the world were to judg themselves while they would acquit others, and condemn their own courses, while they 〈◊〉 praise and honor the carriages and persons of others, 〈◊〉 therefore darken the evidence of the Word by 〈◊〉〈◊〉 and reproaches, 〈◊〉 the wittness of 〈◊〉 and stop its mouth that it cannot speak out. Thus 〈◊〉 1:18. They hold down the truth in unrighteousness when the truth that is by their judgments assented unto, and by their hearts yeilded, and therefore should break out and give in testimony to the good ways of God: their corrupt and unrighteous and〈◊〉 hearts hold it prisoner, will not suffer it either to appear unto others or prevail with themselves; as it 〈◊〉 with the scribes and Pharisees when the wonder was wrought by Peter, say they acts, 4:16. That indeed a not〈◊〉 miracle hath been done by them is manifest to all 〈◊〉 dwell in Jerusalem, and we cannot deny 〈◊〉 (q.d. They would have done it if they could) but that it spread no further, let us charge them straitly that they speak no more in this name. But here when the conscience of a poor sinner is convinced, and the heart wounded, and that resistance and gainsaying distemper is taken off and crushed, now 〈◊〉 is in commission and hath 〈◊〉scope and the coast is now clear that reason may be heard, now the broken hearted sinner will speak plainly, these are the guides that God hath setup, their direction I will attend, these are the dear and 〈◊〉 servants of the Lord whom I must honor, and with them I would 〈◊〉 trust my soul, not with the blind guides, and 〈◊〉 teachers, who daub with untempered morter and are not trustie to God, nor their own souls, and therefore cannot be 〈◊〉. Oh send for such though 〈◊〉〈◊〉 lifetime they could not endure the 〈◊〉, abide the presence, nor allow them a good word 〈◊〉 their persons and proceedings and professions, (yea that they will confess)but it was directly against their own judgment and knowledge and conscience, myne own heart often gave my tongue the lie, when I did so speak and so 〈◊〉 their conversation, otherwise, I must have condemned 〈◊〉 own course and conscience also, but the Lord is with them, and the 〈◊〉 is with them, and a 〈◊〉 will undoubtedly follow them. Ask why these poor pierced sinners did not go to the scribes, they would tell the truth. Oh it was〈◊〉 that deceived us, led 〈◊〉 drew us to the commission of this hellish wickedness; we cannot cal them teachers but 〈◊〉, they could never help themselves, therefore not help us.

Instruction, sound contrition and brokenness*of heart brings a strange and a sudden alteration into the world, varies the price and value of things and persons beyond imagination, turns the market upside down; makes the things appear as they be, and the persons to be honored and respected as they are in truth, that look what the truth determines, reason approves, and conscience witnesseth, that account is current in the hearts and 〈◊〉 of those, whose hearts have been pierced with godly sorrow for their sins. Because 〈◊〉 not by outward appearance as it is the guise of men 〈◊〉 corrupt minds, but upon experience, that which they have found and felt in their own hearts, what they have seen and judged in their own spirits, they cannot but see so and judg so of others. Those who were mocked as men full of new wine, are now the precious servants of the Lord, flouted to their 〈◊〉not long since, now they attend them, honor and reverence them, yea fall at their very 〈◊〉. It was before men and drunkards, now men and bretheren, the world you see is well amended but strangely altered. It was said ofjohn Baptist the fore-runner of our savior, and the scope of 〈◊〉 doctrinee was mainly to prepare the way for the Lord, it's said of him that Elijah is come and hath reformed al, 〈◊〉 a new face 〈◊〉 frame in the profession of thegospel, Matthew 17:11. Turned the disobedient to the wisdom of the just men, the hearts of children to the fathers, that though they were so degenerate that Abraham would not own them had he been alive, yet when the ministry of John had hammered and melted them for the work of our savior, they became to be wholly altered, their judgments altered and their carriage also. For in truth the reason why men see not the loathsomness of other men’s sins, or else have not courage to pass a righteous sentence upon them, it is because they were never convinced to see the plague sore of their own corruptions, never had their hearts affected with the evil of them in their own experience but their own conscience was misled out of authority, and stifled that it durst not outwardly condemn that which inwardly they could not but approve. They therefore who either do not see their own evil, or dare not proceed in open judgment to condemn, they will either not see or not pass a 〈◊〉 judgment upon others, so Paul intimates to agrippa, acts, 26:8:9. Let it not seem strange oh king for I myself did think I should do many things against the name of Jesus, which I also did. Q.D. Whiles thou so 〈◊〉 thou wilt see as I 〈◊〉, and do as I did, but after God had entered into 〈◊〉 with him and spoken dreadfully to his soul see, 〈◊〉 is another man and of another mind; he destroyed the churches, now takes care of them; he that hated the name and gospel of Jesus counts all things dung and dross for the excellent knowledge of Jesus, the world* is well amended but its mervailously altered, and therefore we have found this man a pestilent fellow acts, 17:16. He hath subdued the state of the world.*

Terror, this shows the dreadful and miserable condition of all those who after all the light that hath been let into their minds, conviction into their 〈◊〉, horror into their hearts touching the evils that have been committed and come now to be discoveredunto them, they loath the light that hath laid open their evils, distast those persons and preachers and Christians most, that have dealt most plainly to descover the loathsomness of their distempers, it shows the 〈◊〉corruption of the mind and heart that grows worst under the best means, and cleaves most to its sins under all the choycest means that would pluck their sins from their heart, and their heart from them, they are either fools or mad men that 〈◊〉 endure the presence of the Physician without whose help they could not be cured. This is made an evidence 〈◊〉 the estrangment of God’s heart from a people, and an immediate fore-runner of their ruin.Isaiah 9:13:14:17. For this people turneth not unto him that smote them, neither do they seek the Lord, therefore the Lord will cut off from Israel head and tail, branch and ush, one day therefore the Lord shall have no pify on their young men nor mercy on their fatherless, for every one is an hipocrite. It takes away all pity in God, all hopes in themselves of any good. After Pharaoh had many qualmes and recoylings of spirit by Moses dealing with him, and the miracles which he had wrought for his repentance, and at last sides it with the hellish stiffness of his own stubborn heart, so that he cannot endure the speech or presence of Moses any more, Exodus 10:28. Get thee from me, see my face no more, for the day thou seest my face thou shalt die, God sends 'moses no more, but sends his plagues to destroy his first born he will not see the face of Moses he shall feel the fierceness of the wrath of the Lord.

He that is truly pierced by the ministry of* the Word, he is buisy to enquire and ready to submit to the ministers of God making known his mind therein.

They who never had thought of their own condition never craved nor cared for the counsel and direction of any in the things of God, as seeing no need of either, but now the case is otherwise every man’s heart is now full of fears and his mind sul of doubts, and he is stored with questions; they all with one mouth, and one mind, as one man that had but one heart, they said one spake it, but all consented q.d. That is all our cases, that is all our de 〈◊〉 men and bretheren, we can find no rest in our hearts nor resolution in our judgments, we could not but come and seek and we shall be more glad to receive counsel and guidance from you, so that broken heartedness doth two things which are the two parts of the doctrinee.

 1. It makes men buisy to enquire.

 2. Ready to receive direction from faithful ministers.

A true fight and sense of a man’s finful condition*sets men upon the search, awakens men out of that senseless security in which they were buried, makes them look about them, puts them upon the serious consideration of their own spiritual condition, not long before they scant thought whether they had louls to be saved, or sins to be pardoned, or mercy and grace to be looked after, they never put it to the question what they could say or show for heaven, but now they begin to think with themselves what they are; this is set forth to be the guise and behavior of converting sinners when God begins to tamper with the hearts, for the alteration of their states. Jeremiah 50:4. In those daysand at that time, when God hath stirred their hearts to recover themselves out of the babilonish captivity, (deliver thyself O Zion, 〈◊〉 who dwellest with 〈◊〉 daughter of babilon) see how they bestir themselves, going and weeping shall they go and 〈◊〉 the Lord their God: weep still, and go still, sorrow still, and seek stil; they who stirred not a foot before, nor looked after the Lord, nor their own happiness and comfort. So it was withephraim, when the Lord began to work his heart to a right apprehension of himself, Jeremiah 31:18. While he was in his natural condition, he was like an untamed bullock, unacoustomed to the yoke; but when the Lord had taken him to task, then he begins to 〈◊〉 with himself, and betake himself to new thoughts, verse 19. When I was turned, I repented; when I was instructed, I smote upon my thigh: thus John baptists hearers, when once the Word wrought kindly upon them, it made them all busy and inquisitive, even as one man, luke, 3:10. To 15. The people they came and asked, the publicans they enquired, the rude soldiers they also began to demand, master, what shall we do? This disposition of spirit set men a going who sat still before as in a dream. The covetous publicans whose thoughts were after their gain, how to compass their commodities from every quarter: the rude and unruly soldiers, who cared for nothing, nor thought of nothing, but how to satisfy their own lusts, and sult their own corrupt desires, all was fish that came to net; and the sottish multitude who merely followed the sight of their eyes, after a brutish manner minded that which concerned the out ward man, what shall we eat? What shall we drink? What shall we put on? In likely hood had never a thought of God, nor of themselves, whether there were a heaven to be expected, or a hel to be avoided, but followed their present pleasures; see now how serious and inquisitive they be, they now conclude somthing must be done, and they would willingly knowwhat course they ought to take: when God sets upon men’s souls, then they set upon their service.

The reasons are two:

Because they now feel the evil they never feared before,*now they see the danger and misery hanging over their heads, able to overwhelm them, and sink their hearts, which they never suspected formerly. And therefore now, not only reason 〈◊〉 them, but their own safety, nature and 〈◊〉-love will force them to bestir themselves to the utmost of their strength, and improve all their abilities to the utmost of their power, to prevent such over-bearing evils, and provide for 〈◊〉 own relief and welfare; and so the more to use all diligence here, because they are unknown, and yet spiritual, which concern their eternal estate, and therefore cause most fear, and threaten most hazard, and therefore constrains them to seek 〈◊〉 and near for succor and relief. So it was with the prodigal when he came to 〈◊〉, before* he had not the right 〈◊〉 of his reason, nor conceived of things as they were, but as frantick men fal, into fire and water, and fear nothing, 〈◊〉〈◊〉〈◊〉〈◊〉 nothing; but now being come to the 〈◊〉 of his understanding, he considers, how many servants are in my fathers family, that have bread enough, and I 〈◊〉 with hunger? Luke, 15:17. Then he 〈◊〉 himself, I will arise and go to my father, and say, and so forth. So it is with many prodigal, 〈◊〉, deluded creatures; they spend time and strength, and lay out themselves; 〈◊〉 nothing, and therefore fear no after-claps, until the time of famine, and day of 〈◊〉 and horror come in upon them; they never saw, need of reading, hearing, prayer, seeking and enquiry: but now when they find themselves besieged with sins and plagues, and daily expect the execution to be done, heaven frowning, hell gaping, their consciences 〈◊〉, and themselves dropping down to the grave, and their souls to hell, they think it high time, and more than time to bestir themselves,to do what they can, and to cry for help and direction in so desperate distresses and danger; I will arise, and go confer; I will arise, and go enquire; I will arise, and go pray; the whol need not the Physician,* therefore they do not send, nor yet are they willing to receive, nor care to enquire, or take any physick; but when the difease grows fierce, and life is in danger, then post out messengers, 〈◊〉 far and near for a Physician, search every bush, enquire of every man what might be good, what have you 〈◊〉? What would you advise? So here. Thus God dealt with his people when he would awaken them, Hosea 5. Last, in their affliction they will seek me early; then Hosea 6:1. Come let us return to the Lord, he hath wounded, and he will heal. The full soul loaths the honey comb, but never* looks out for provision; but the 〈◊〉 soul, that is now starving, runs if he can, if he cannot run, he will go; if he 〈◊〉 go, he will creep; enquires where he may have food, uses all means to get, he will buy, or beg, or borrow. So here, and so forth.

They begin now to see the folly of their own conceits,*and that confidence which in former times they had; how easily they could procure their own comfort, and how certainly without fail they could provide for the 〈◊〉 of their own souls, and everlasting happiness; they said it; and thought what they said, that there needs not so much 〈◊〉 to get to heaven; at the time of 〈◊〉, and before their departure draw on; it's but bewading 〈◊〉 sins, and seeking to God for mercy; oh but when it comes too, they 〈◊〉 another 〈◊〉 matter of it than ever formerly they did 〈◊〉, they 〈◊〉 at an utter loss with themselves, they know not what 〈◊〉 to take, which 〈◊〉 to turn; they know not, poor creatures, how to come at a Christ; nay how to 〈◊〉 him, how to attain 〈◊〉 pardon or peace: and therefore now (though 〈◊〉 late it maybe) they see they know not what to do, or how to turn their hand to any spiritualwork, which in pride of heart, said and concluded, they could 〈◊〉 anything: they are made of nothing but doubts and questions; if thou 〈◊〉 est the gift of God, thou would'st ask of him, and he would give thee water of life. John, 4:10. Thou knowest not that thou art poor, and wretched, and 〈◊〉, and 〈◊〉, Revelation 3:17. Those that are ignorant of the way, will 〈◊〉〈◊〉 any man, ask of any child: so a soul under 〈◊〉〈◊〉 and ignorances, will enquire of any Christian, ask of any minister that may direct him in the way he should take.

This doctrinee is a bill of inditement against a world*of ungodly men, who live in the church, who may here read their doom, and the dreadfulness of their own condition discovered beyond all denial; namely, to be such who as yet were never troubled, never so much as touched with a through sight and sence, of their own baseness, and cursed corruptions of their natures and lives; they are so far from being broken by the truth, and batterred all to pouder by the power of an ordinance, that indeed the day is yet to come that they 〈◊〉 any 〈◊〉 blow, from the 〈◊〉 word of the Lord 〈◊〉 on upon their consciences, by the hand and good spirit of the almighty, and that is evidenced out of the 〈◊〉 had they received the like impression with these converts, they would have been 〈◊〉 upon the like practice with them, had their spirits been broken as theirs, they would have been as 〈◊〉to seek out for succor and relief as 〈◊〉 do; but alas this duty appears not scant in the lives of men, therefore this 〈◊〉 is far enough 〈◊〉 their hearts: if thou had'st been sick as they, thou would'st have enquired of the Physician as they; but where is the man almost that hath put the quare to his own conscience, propounded the question seriously to others, out of the sense of his own want, for to make narrow search of his own estate, 'men and brethren, what shall I do? He never saw need to do anything, nor had heart to do anything; men therefore had never desire nor endeavor to seek direction; when he hath been loth that men should put him to pains, and press him to diligence, and doing in this behalf. They make it a matter superfluous, and needless trouble thus to be taken up; what needs all this ado? (say they) and therefore they are willing to sit down with ease, but do nothing: they are settled upon their dregs, and endure not stirring, it's a kind of hell, and like the appearance of death, to be pressed to diligent inquiry, to make their calling sure, 2 Peter 1:11. The state of the world is somwhat like that which the angels express upon the proof they had, when they went to survey the frame of things, Zechariah〈◊〉 11. We have walked to and fro through the earth, and behold all the earth sits still, and in at rest. Walk we from one plantation to another, from one society to another; nay, which is yet a further misery, from one assembly to another, all the earth sits still, and is at rest; there is no stirring, no trading in christianity; men cheapen not, enquire not after the purchase of the precious things of the Gospel, what shall I do to be quit of my self? What shall I do to be severed from my sins which have pestered me so long? Prejudiced my peace so much, and if it continue, will be my ruin? As though Christ were taking the charter of the Gospel from the present generation, and were removing the markes, there is no stirring, trade is dead, men come dead, and sit so, and return so unto their habitations, there is deep silence, 〈◊〉 shall not hear a word. What spiritual good they get, what they need, or what they desire; men are willing to do nothing, and therefore they will not enquire what they should do; certain it is, the Word never wrought kindly upon thee, nor prevailed with that carnal and hard heart of thine to this day in any saving 〈◊〉 for thy spiritual good: thou never knewest what it was to be loft, 〈◊〉 thou never had'st a stir of heart to enquire the way to Zion, it's made an argumentof a man in the bonds of 〈◊〉, in the depth of his 〈◊〉 distemper, 〈◊〉. 3:11. They have no 〈◊〉, 〈◊〉 do they seek after God; and it's made an evidence of Satan’s rule, luke, 11:21. When 〈◊〉 strong 〈◊〉 keeps the pallace, all his goods are at peace; but when a stronger comes and 〈◊〉 him, he takes from him all his armor wherein be trusts, and divides*the spoil. The house and pallace, is the heart and spirit of a sinner; his 〈◊〉 and furniture, are* all those noysom lusts by which he 〈◊〉〈◊〉, and exerciseth 〈◊〉 power in the sinner; and as the apostle saith, fighteth against the soul; as despair is the head-piece; unrighteous, and careless, and unconscionable walking, is the 〈◊〉; carnal reason the sword; unbelief the shield; and an indisposition of heart to yield to the terms 〈◊〉 the 〈◊〉, is that whereby the sinner is prepared to walk in the way of 〈◊〉, his feet shod, sit for every evil work. While Satan is 〈◊〉 furnished with the armor of darkness, all his goods are at peace, he doth without any trouble, act the soul, and wrong the comfort and happiness of the soul, and so the honor of the lord; 〈◊〉〈◊〉his goods, it's all he desires, endeavors, takes as the gain of his labor and diligence in his temptations: doth Satan act thee by his temptations, and so increase both thy guilt and ruin thereby?〈◊〉 are 〈◊〉 his goods in peace? 〈◊〉〈◊〉, thy wo, thy 〈◊〉, is Satan’s wealth and substance, he hath what he 〈◊〉, and doth what he will, and thou art not troubled with anything, nor wilt trouble him by seeking out for relief and deliverance, enquirest 〈◊〉 what thou mayest do to be rescued and 〈◊〉; know, Satan hath his armor on, and he seeks thy heart as his pallace, under his sovereign power and command to this day; nor is there any preparation, nor the 〈◊〉 inkling or intimation of 〈◊〉 of that wretched 〈◊〉 of thine: thou 〈◊〉 in this secure condition as one that meddles not, hast nothing to do with the things ofgrace and life. As it was said, judges 17:7. Of the men of 〈◊〉, who dwelt careless, quiet, and secure, far from the zidonians, and had no business with man: it's a picture of this 〈◊〉 temper, and secure condition of thine, thou 〈◊〉 far from the state and grace of glory; thou hast no business with Christians, with ordinances, officers; thou hast nothing to say, or to demand touching eternal life; thou knowest nothing, yet enquirest not what thou should'st do; hast nothing, yet 〈◊〉 not for help and succor; thou hast no business that appertains to heaven with any man living, thy business lies not with the Word, and the Lord and his word have as little to do with thee; that shows thy heart is not there, nor thy portion there. As each man’s affection and expression of himself is where his employment lies, as 〈◊〉 as a bee, they carry their businesses in their very countenance, their words sound that way, their behavior, look that way, every man hath somthing 〈◊〉 say in that which pleaseth, that which pincheth him, and questions go up and down, what shall we eat? And what shall we drink? And wherewith shall we be cloathed? And yet we may hearken and hear (as Jeremiah speaks) and no man 〈◊〉, what have I done, what shall I do to be 〈◊〉? Jeremiah 8:6: look into the families where men live, observe the occasions with which men meddle, and employ themselves, 〈◊〉 of the persons with whom they converse, you 〈◊〉 scarce hear a question; every man is 〈◊〉 after the things that may suit his own 〈◊〉 heart, and yet seek not after the things that concern their peace: look at men in their necessities, or take them in their employments, 〈◊〉 is no end of men’s 〈◊〉: in sickness we fil men’s ears, weary men’s hearts with enquiries what means 〈◊〉 be attended, what course taken up: let it be matter of commodity that may accrew, men are as full of their questions, as the sun-shine is full of motes; what? And when? And after what manner may occasions best be 〈◊〉, to compassa man’s content? This seems good, but how may that be avoided? That is more profitable, but how may this or that inconvenience be prevented? And yet as though men had no souls, or had nothing to do with grace, and life, and salvation, they have nothing to say for heaven, nay, nor about heaven. Our hearts work not this way, which argues the Word never wrought kindly, either for the discovery of thy sin, or the breaking of thy heart for it. If men were wounded they would fil your ears with their sighs, and your hearts with their complaints. So here, they would not give God rest, nor you rest, if their hearts were restless in their distresses; thou keepest mine eyes waking, I cannot sleep, says the psalmist, Psalm 77:4. God will keep your eyes waking if ever he work kindly.

Why? But is it not possible, yea ordinary, even for*reprobates themselves in the time of their troubles and terrors, when fears and doubts assail them, to be earnest in their seeking, importunate in their complaints, and endless in their questions, with every Christian with whom they meet, and every minister that they know?

Yes, it is common even for hypocrites so to do,* therefore thou hast not attained the highest degree of the profession of an hypocrite, dost not reach the carriage of a reprobate; they are far from heaven, and thou art far off from them; thou art in the lowest rank of hypocrites, thou hast not yet had a look towards Zion, or a thought of eternal happiness: thou art not come into the market, not so much as cheapened the things of grace: though therefore the presence of such a carriage doth not certainly evidence a good estate, yet the absence of it, doth undoubtedly demonstrate that thou art in the worst estate of men. It is, as we use to cal it, a negative note, though the affirmation of such a thing, doth not discover the truth of grace, yet the denial evidenceth the want of grace; constantly to rejectand refuse, is the note of a wicked man, and yet to attend the 〈◊〉 of grace, doth not discover a godly man: for as it is in nature, there are many things in man which go to the being of man, which yet do not distinguish him; as to have a sensitive nature, and so forth. Without which he cannot be a man, yet to have sense doth not difference man from other sensitive creatures. And hence it comes, the denying of sense destroys the being of a man, yet the presence of sense doth not difference a man from a beast. So it is here, a disposition busily to enquire after the means of grace and mercy, doth enter the being of a broken-hearted Christian, yet it doth not difference a Christian truly broken-hearted from one legally terrified; look at it in their general carriage, and inquiry after the ordinances, and things of God.

But is there no difference between the search and busie*enquiry which a heart truly broken, makes from that, which an hypocrite under legal terrors, doth somtimes express.

I answer: if we look at the specialty and spiritualness* of their carriage, there is a three-fold difference:

In the ground whence they arise; that inquiry which [ 1] comes in truth from a heart kindly broken, it issues from the filth and poison of his sin, which puts the thoughts of a sinner beyond his compass, as not able to conceive, and the heart beyond his hopes, as not able to undergo;*my sins are a burden too heavy for me; they are innumerable, I am not 〈◊〉 to lookup: therefore the thoughts* and heart set the whol man awork; the tongue to complain of, and enquire a way of release, the endeavor to pursue it. That of the legallist issues out of nature, which feels her hazard, or therefore seeks for her preservation, and calls for help; thus they howled upon their beds, but did not cry to God, Hosea 7:14. As the lyon in the grin roars for relief.

In the end, the terrifyed hypocrite he is frequent in his complaints, buisy in his enquiries, sometimes to gain [ 2] ease and that is most usual, sometimes also to ingratiate themselves in the hearts of the faithful and to gain their esteem that they should look at him and account of him as a broken hearted saint, as one that 〈◊〉 been exercised with the indignation of the almighty, Esau would have his blessing, Judas his guilt removed. A brokenhearted sinner 〈◊〉 not his ease or honor but God, going*and weeping they shall go and seek the Lord their God, not themselves; he seeks God’s face to engratiate himself with him, and to get his favor.

In the efficacy and virtue, because his business lies [ 3] with sin, his seekings will be restless and importunate, and enquiryes for direction help against sin as long as sin and he lives. The legallist when his terrors. And fears are removed, or eased, he hath done what he would and he desires to do no more, and therefore enenquires no further what he should do.

Heres matter of direction, we hence see the*ready way, and never failing means to set an edge upon our desires and put life into our endeavors, to make us sedulous and busy in seeking after the Lord and the things of his grace. 'Maintain a right sight of the 〈◊〉 of thy sin, the 〈◊〉 thereof which will delude thee before thou 〈◊〉 aware, and maybe, endanger thy peace and comfort before thou dost discern it. Maintain a right sense and feeling of the evil of thy sin, this broken-heartedness as at the first, thou wilt then enquire as at the first, pray and seek as at the first. As it is with the patient when the disease is over, health and ease coms on 〈◊〉, he then begins to lay aside physick, to neglect his diet prescribed, never seeks to the 〈◊〉 nor sends for further counsel, oh but if his old fits befal him, he is then as careful to use his old physick, send presently to the Physician for fresh counsel, and advice. So it will be with the soul of a sinner, when once the wound is healed, and God 〈◊〉 allayed the venom of the vengeancewhich sin brought with it, and the heart grows up in some evidence of the work, and assurance of God’s love, so that the worst is past and the 〈◊〉 is over. Men begin to lay aside their diet, and that careful 〈◊〉 they ought to use, the daily renewed repentance they should take up, until the Lord lets loose their lusts afresh, their old fits and force of their 〈◊〉 distempers seem again to overbear them, which hazard their truth and peace they begin to find their hearts, and prayers, and begin again to be awakened to the work. The Corinthians were careless either of the sin or misery 〈◊〉〈◊〉 persons, or their own duty and careful endeavor to reform until the apostle〈◊〉 sharply to them, and affects their hearts with godly sorrow, this set them all awork, what care? In what fear? What zeal did it provoke them to express? Both in their carriage towards him, and in their daily course before God? 2. Corinthians 19:11. Paul’s new 〈◊〉 with his corruptions and the body of 〈◊〉 makes him renew his complaints, Romans 7:24. Oh wretched man that I am who shall deliver me from this body of death, when God left a splinter in the 〈◊〉, and sent a messenger of Satan to buffet him, this made him to bestir himself to purpose, 2 Corinthians 12. I besought the Lord thrice, that is many times, and with much importunity, he 〈◊〉 post hast to heaven 〈◊〉supply 〈◊〉 in the city besiedged, the way to make them 〈◊〉, and 〈◊〉〈◊〉 their attendance, is to give the alarum upon every occasion; he that is in a 〈◊〉 ague, though upon his better day, he feels no fit, yet he is〈◊〉, and watchful O himself where he goes and what he does, 〈◊〉 he expects his fit, and he knows he may hasten it and hazard his life? It is so with a Christian, we are in the leaguer continually, though not assaulted, our〈◊〉 like 〈◊〉 lie in our bones though we have a better day now and then, expect the 〈◊〉 and give the allarum and look for our 〈◊〉 before it come, that will make us busy and watchful to prevent it that it, may never comein their affliction they will seek me early Hosea 5. Last. God is forced somtimes to withdraw, and go away, that he may force his saints to seek after him.

They are ready to submit to the ministers of God,*making known his mind, the very words which they express argues such a disposition of spirit, they come as patients to the Physician to know his advice that they may take it. As clyents to the lawyer, to understand his counsel that they may follow it. So it was with Paul when God set upon his heart, intimates his mistake to him that it was hard for him to kick against the pricks; he trembling and astonished, lord what wilt thou have me to do? Acts, 9:6. Not his own will but God’s he attends now, not what he would have done, but what God would have done, Psalm 45:5. When God’s arrows are sharp and stick fast in the hearts of his enemies, the people fall under him.

Because the pride of their carnal reason is now conquered,*the lord hath dashed, and confounded the overweening conceit which once they had of their own worth and the excellency of their own abilities; they now see that all the wit in the world doth not keep commonwealth in their brain, that their apprehensions are not oracles, but that they are and have been miserably mistaken and see now by experience the vanity of their imaginations, and that they have been deluded by the darkness of their own 〈◊〉 hearts, when they professed themselves wise they became fools, Romans 1

And therefore they are ready to lay down their own conceits, and to follow God’s counsels, they begin to 〈◊〉 and suspect their own blindness, and therefore yield easily to the directions of others. A man that is bewildred, and hath lost himself, he is content that a child should show him the way, that he conceives hath but any acquaintance with the coast. So it was prophesied of converts in the time of the Gospel Isaiah 11:6. That a child should lead them, even the meanest that brought arguments should prevail with them, especiallythe ministers of the Gospel of whose wisdom and faithfulness, and acquaintance with the way and will of God they have had 〈◊〉 experience.

That stubbornness and rebellious resistance of their*wills out of the sovereignty whereof, they durst set themselves against God and heaven, is now tamed and subdued. So that they dare not gainsay but become pliable to the holy and acceptable will of God, and ready to take the impression of his good pleasure, when it appears and is presented before them; the hardest peble when it is broken and 〈◊〉 to pouder, it will take any impression that is put upon it, so job joines these two job. 23:15:16. Job is afraid of God’s presence, for God hath melted or made my heart soft and the almighty hath troubled me, and hence when God had schooled him out of the whirlwind and tamed the stiffness and perversness of his spirit, see how he yields himself to God’s hand, to do anything with him, even works like wax, behold I am vile, once have I spoken but I will say no inore, twice but I will proceed no further.

Because they have found the truth of the Word, and*the terror and authority thereof made good upon their souls, and that they cannot now but acknowledge and admire, and therefore dare not but readily submit thereunto as knowing, they cannot resist but with their own ruine, and there own safety consists in subjection thereunto, which they could never formerly be persuaded of, before he found it by woeful experience, how terrible God hath been out of his sanctuary, Psalm 110:3. Thy people shall be willing in the day of thy power, so the woman of 〈◊〉 when the truth of our saviors speech pierced her heart, like a two edged sword, she then fals to admire him when before she had 〈◊〉 both his speech and practise,

〈◊〉here see the reason of that 〈◊〉*and way-ward unteachableness that sometimes appears in the hearts of God’s 〈◊〉, they are awk to know, wearishto give 〈◊〉 to the evidence of God’s counsel, they want broken heartedness, and therefore want this measure of teachableness; as it is with an unruly colt it costs him many a blow first, before he be brought to be at command; so it is with the unruly heart of man, which must have many sad stroaks and blows before it be thoroughly subdued to the obedience of God’s wil. Men never knew what sin meant almost. Isaiah 66:3. I will look saith the Lord, i. E. With a gracious look of mercy upon this man that trembles at my word; that trembles at a counsel least he should despise it, at commands, promises, least he should not receive them. The Lord is terrible out of his holy places. When the terror of the truth of God is fallen upon the soul, then what ever exhortations, directions come from the Word he dares not resist or gainsay, but submit and fall under the will of God made known there; then a man will fear to go from under a command as to go to hell itself.

Examination we may hence know whether ever*the word hath wrought kindly, and left this impression of broken heartedness, this is a never fayling evidence, as thy subjection is to the Word, so thy contrition is. If the Word hath pierced thee, the Word will awe thee. 1 Thessalonians 1:6. Our gospel came not in word but in power; and ye became followers of us and of the Lord. Did the Word over-power thy heart? Then thou art a follower of the faithful ministers of God who left those impressions upon thy soul; the Word is mighty through God and brings every thought into the obedience of Christ, hence 2 Corinthians 8:5. They gave up themselves to the Lord and then to us by the will of God, so far as they set forth the goverment of Christ.

This fals heavy upon two sorts;

Those that are open rebells, sons of Belial, that acknowledge [ 1] no lord no law, what to tremble at every word. That is delivered? No they are not such babies. and so forth.

Conspirators and traitors that pretend and profess subjection and yet maintain rebellion in their hearts, they yield fainedly, but when it comes to reallity to stoop to the authority of the truth, they will not, these are traitors to the truth; 〈◊〉 the swissers will be enemies when they cannot serve their own turns, and friends when they do; 〈◊〉 the Papists in England they are content to take the benefit of the law, but when it comes to take the oath of allegiance they will by no means do it because they are sworn vassels to the pope, or pensioners to the king of spain, though they equivocate to serve their own turns: so these when they come to take the oath of allegiance to set up Christ as supreme in their hearts and minds, to submit to the power of the truth, then they take up arms against Christ and his word, and will not submit. This is the evidence of a servant of sin, Romans 6:17. When menreceive the power of the Gospel they are not servants of sin else they are, Psalm 45:5. A man that will not fall before the truth, the arrows of Christ never stuck fast in his heart.

What shall we do?

We have done with the parties, to whom the complaint was made, men and brethren and so forth. The complaint itself is full of bitterness: some things are implied in it, some things expressed. That which is implied in this complaint may be attended in four particulars.

Their ignorance and inability how to help themselves. [ 1]

An absolute necessity to come 〈◊〉 of this condition, [ 2] which now they find themselves in.

A secret hope to receive advice and relief from the [ 3] apostles.

The price and excellency they now put upon the 〈◊〉 [ 4] from their sins; for this is the end of their request,that which is supposed and implied as the end of their complaint namely to bedelivered from that which was the plague sore of their souls, and did so extremely pierce and pinch them. That which the jalour in the like case did openly mention, and these also did intend, sirs what shall I do to be saved? Acts. 16:30. Namely from those sins which now overwhelm his soul.*

Sinners in distress of conscience are ignorant and unable to help themselves.

The manner of the speech proclaims so much to each man’s experience, at the very first inckling and hearing of it. They speak as men at their wits end what shall we do? We know not what to do, it's beyond our skil and above our reach; either to bear or avoyd, to make an escape from his sins and the plagues due therunto. As ruben said when he went down into the pit, and found not his brother Joseph there, (being sold before) he returned to his bretheren, the child is not and I whither shall I go? Genesis 37:30. So it is with the soul in distress of conscience, seeing itself forsaken of God. Because he hath forsaken him by his backslidings and departures, God is gone, my God is not, to this poor soul, and I 〈◊〉 shall I go? Whither shall I look? If to heaven there justice will reject and condemn me, if to hell there the devils are ready to torment; should I take the wings of the morning and fly to the utmost parts of the earth, there the wrath of the almighty shall pursue, and if I look into my own soul, there is a conscience to accuse 〈◊〉 a hell of horror to confound me for ever. We know 〈◊〉〈◊〉 way to take 〈◊〉 we are 〈◊〉 of our 〈◊〉〈◊〉〈◊〉〈◊〉 makes it more 〈◊〉〈◊〉 know 〈◊〉 how to get either relief or release. We are at a loss 〈◊〉 our 〈◊〉 we are at a loss in our thoughts how we may find succor and deliverance, you 〈◊〉 are the seers ofisrael, show us the way of help. Paul acknowledgeth as much at his first conversion, acts, 9:6. When the Lord had met him, and discovered the evil and 〈◊〉 of his way, he then conceived he did not Well, and yet could not conceive what to do, lord, what wilt thou have me to do? I do not know, and therefore I cannot tell how to do thy wil, nor yet how to procure mine own peace: when the Israelites were driven to perplexities by the expression of God’s 〈◊〉 against their 〈◊〉 carriage in chusing themselves a king, and 〈◊〉 cried out, 〈◊〉〈◊〉us, for we have sinned, 1 Samuel 12. 〈◊〉 they durst not go to the throne of grace themselves, but forced out of guilt and horror, they were ready to go the wrong way, and therefore Samuel by seasonable prevention stops their passage, ye have sinned, yet turn not aside from following the Lord, q.d. The distressed sinner as a traveller in amazement, when they have once missed their way, the further they go, the further they go aside.

Reasons are two.

The 〈◊〉 of grace and life, unto which men are*to turn at the times of their conversion, they are hidden and secret; and men in their natural condition, when the Lord is pleased first to stop their passage, and build a wall before them, they are wholly unacquainted with the narrow path that 〈◊〉 to Christ and life, by reason of that inbred blindness of their minds, and the daily 〈◊〉 of their lives, and that from their 〈◊〉 for 〈◊〉 is 〈◊〉part of the description of the grace; 〈◊〉to enter in at the straight gate for straight 〈◊〉 the 〈◊〉 and 〈◊〉 is the way that leads unto life, and 〈◊〉〈◊〉〈◊〉〈◊〉 find it. Matthew 7:13. It's but one 〈◊〉 and a narrow one; 〈◊〉 be thousands of thousands of 〈◊〉 paths and 〈◊〉〈◊〉 miss it, and there is but one way to hit 〈◊〉 and 〈◊〉 hard 〈◊〉 find itself, and to 〈◊〉 that is 〈◊〉 in 〈◊〉 impossible. Therefore men are said to be strangers from the life of God, through the ignorancethat is in them, Ephesians 4:18. As men that never went a strange way, they cannot tell whether they go right or wrong, they know not where they are; and as travellers speak when they are in remote places, I am out of my knowledge, I was never in these coasts before: so it is with all men naturally, they are but strangers when they fall unexpectedly upon the coasts of conversion and contrition, they are at a loss, and wholly unacquainted with the coast of such a condition, know not where they are, or what to make of it or themselves, Romans〈◊〉. 17. The apostle speaking of men’s conceivings of the ways and works of Christ, yet in their natural blindness, destruction and calamity are in their ways, the way of peace they have not known; they think they are in the road to heaven, when they are posting down to hell; yea, even such who have lived long under the means, and have heard much of the Lord Jesus; nay, it may be have preached much of him, and that with no smal approbation; yet when they are come to these straights, and brought to these amazing horrors of spirit, they plainly shew, nay, are sorced nakedly to profess they never had any sound discerning either of the work of grace, or the way to Christ, but are very children, novices, no-bodies in these spiritual mysteries. So it was with these in this place, in such a multitude now brought home to the faith, no question but many of them had enjoyed many means, and been long trained up in the truth of the Scriptures, and the doctrinee of Moses, and the prophets, yea, Paul professeth of himself before his conversion, that he profited in the Jews religion above many of his equals, and that he was exceeding zealous in his way: yet when the Lord met him in his way, and speaks to him from heaven, he knew not what way to take; but ananias is sent on purpose to teach him, acts, 9. The ground is here when the spirit comes to convince, to reveal sin to the soul, and a man’s self to himself, things now begin tobe real, and seem other than ever formerly they did; sin is another thing, grace, and godliness, faith, and Christ, and salvation, are other things than formerly they did appear unto the soul. So that the sinner is as it were in another world, wonders where he hath been, and what he hath done, stands amazed at his own folly and madness, that he should so wonderfully mistake, that he should ever take contentment in those sinful carriages, which are the only cause of his ruin and confusion, sees he is gone so far out of the way, that how to get in again he is wholly ignorant. It's true, men speak much of sin, and can talk much of Christ, and may have heard and read much of faith, yet know nothing but empty words, not know the thing when they should use it: he that spels by rote, may be will not spel a letter of the book when he is put to read. So your formal professors, carnal hearers, may be out of custom and constant attendance upon the means, can make a shift to speak out their lecture, and speak somwhat freely of faith, and Christ, and conversion, and yet come to distress, and feel the stroak of the truth and terror in their hearts, if they be put to read to the use, and improvement of anything heard; they know not the thing, nor their own hearts, nor yet the nature of their distempers. So it was with 〈◊〉, our savior was constrained to point with that fescue, and put his finger upon the Word, and tell him, that which is born of the spirit, is spirit; yet he is in a mist, understands not what Christ meant, nor what his own condition was, how can these things be? John, 3:9.

As through their in-bred blindness, and unacquaintance* with the ways and works of Christ, they cannot discern the means of relief; so by reason of their distraction under the pressures of their present extremity, they are wearish to attend, and unwilling to listen and conceive aright, any means that might procure their succor and comfort. As we see in present fears and affrights,or extreme or sudden sorrows, we are not ourselves, and so become indisposed and 〈◊〉 to conceive of that which is offered plainly to consideration, and which otherwise we were able to judg aright of, and improve it to our present, advantage, Hebrews 12:5. A person fainting under afflictions and troubles, is wholly unable to 〈◊〉 any means to support him. So here, when men’s thoughts are hurried with apprehension of evil, which in the most dreadful manner are presented to their view, and their hearts possessed with the feeling of them, they have no leisure to lay out their thoughts and minds to provide for means of help themselves, nor yet to receive them when they are offered by others, Exodus 6:9. The bitterness of the oppression was so great that they listened to the voice of their misery, but would not hearken to Moses his counsel.

Instruction. 〈◊〉 men in distress of*spirit, when and while the Lord is pleased to exercise them under his almighty hand in this work of contrition, they are soon misled by the delusions of the subtle, and carried aside by the corrupt 〈◊〉, and cunning devices of such as be false teachers. They who are feeble, are soon foiled, even by the assaults of such as have either policy to undermine, or power in any measure to 〈◊〉. They who are dim 〈◊〉, much more if blind, are easily and presently misguided and led out of the way, and he not able to prevent it, nor yet in any way of probability like to get in, and recover himself.

Now this is the under and weak condition of brokenhearted sinners they are out of their ken and compass, the ways of God in that so sad and spiritual a work and trade with the soul, they do not know, and therefore are unfit to seek, and so in reason unable to find it out; and therefore it's easy for them to be led into samaria instead of dothan, and the Devil by his factorsto lead them into false ways, for which they are commonly hardly recovered; if they grow false at this 〈◊〉 of their life, he may there be lodged to his dying day; for this is like the fall in a man’s cradle, maybe, never get fully recovered again: and upon this ground it is that false teachers when they make a trade to wind into men’s affections, and win them to the entertainment of their erroneous conceits: if they would spread their erroneous opinions which go under pretense of free grace, and painted with the appearance of holiness and exactness, they hearken out where any be in 〈◊〉 of spirit, in trouble and distress of conscience, they fall in with them immediately, and work them to their own minds and wils; 〈◊〉 they are tender hearted, and fearful to refuse whatever comes under 〈◊〉 color of free grace, they are now at a stagger and unsettlement, ignorant how to help themselves, and therefore likely and ready to receive what help can be lent; they know not what way to take, and therefore may be led any way upon the sudden, and at a present push. These are the devils brokers that beguile unstable souls, 2 Peter 2:14. And Paul was afraid that the new converts might be cozened by the wily carriages of the false apostles which would work upon their simplicity, 2 Corinthians 11 3. I 〈◊〉〈◊〉 by any means, as the 〈◊〉 beguiled eve〈◊〉〈◊〉〈◊〉, so their minds should be corrupted from 〈◊〉 simplicity of the truth in Christ: we see in the 〈◊〉 of fowls, when one hath received a shot, either to the breaking of the leg, or the laming of the wing, and so lags behind their fellows, not able well to find the way, or not to fly far, the fox perceives a prey, which he pursues. And it is 〈◊〉 in the Country whence we came, kites and buzzards observe when the lambs fal, and those they prey upon with the 〈◊〉 opportunity, if not prevented. It is so here, these false teaches are like these ravenous birds of prey, and subtil foxes: if they perceive any who are of a woundedspirit, that the arrows of the almighty stick fast in them, and that they are forced to hang the wing, and go 〈◊〉 and discouraged, at a loss in their own thoughts; they presently make a prey of such, they know not how to relieve 〈◊〉, and therefore are 〈◊〉 to listen to any that will considently pretend ways and means of relief.

Here is matter of advice to all mourners in* zion; those that the Lord now hath upon the anvil, and is melting and framing to his own mind to make them vessels of mercy; they must be marvelous wary, 〈◊〉 carefully circumspect that they be persons of approved faithfulness and sincerity, to whose counsel they do commit themselves, and betrust their condition; and when they 〈◊〉 so 〈◊〉, then they must keep 〈◊〉 prepared heart, what advice they are not able by reason to 〈◊〉 say, they have then I say (then, when such a one of tried uprightness and faithfulness is 〈◊〉) great reason to yield unto. They know not how to advise themselves, therefore fall before the advice of others; they know not how to do themselves good, and therefore should be content to receive good from others. As it is in nature, it is so in grace; women in childbirth, when they come to travel, they will not take every one that offers her self to do them service, but hearken after such who are experienced midwives, 〈◊〉 they attend their counsel, and take their 〈◊〉, when they are not able to succor themselves in such necessities. So it is in this spiritual new birth, and travel of the soul; let him 〈◊〉 a man of trust and experience, able to 〈◊〉 the soul in the day of misery; 〈◊〉 leave your 〈◊〉 to the counsel of 〈◊〉 when you are at a loss, and not able to counsel your 〈◊〉; and it's a special print and impression of the work of God’s 〈◊〉, that be commonly carries the hearts of the perplexed, and their own spirits carry 〈◊〉 to such who have been most exercised under such 〈◊〉, and 〈◊〉 of 〈◊〉 sincerity;as these came not to the scribes and Pharisees, who happily had been leaders and abettors to them in their sinful miscarriages, their hearts 〈◊〉 them they were as 〈◊〉 as they, and for ought that they knew, as ignorant of a better way as themselves, and therefore they were unable to give advice, and they not willing to repair thither to ask it. And it's commonly so with such, if men be left to themselves, and not over-ruled with carnal friends, or else some subtil wretches that come in sheeps cloathing, press in upon them, beyond either their thoughts or desires: then happily they may surprise them, and prevail too much; and if once they gain an interest, and ingratiate themselves, they are hardly brought off; because that which first takes place in case of distress, leaves the deepest impressions upon the spirit: but when men repair to the wise-hearted in their extremities; take in this truth, and keep it ever with you, I am ignorant, and know not at this time in this necessity to direct my self: therefore as I shall seek God in such means of counsel, so I will yield and deliver up myself unto that direction, which in reason according to God, is suggested, and I have no reason, but only fears and suspicions of my carnal heart to oppose. So God sends cornelius to Peter, Acts 10:6. Blind men, and such as are in darkness, and can see no light nor way neither, they should suffer themselves to be 〈◊〉 by the hand by such who can lend them light and help also.

A sinner pierced truly with sorrow for sin,* sees an absolute necessity to come out of the sinful condition in which he is.

Therefore they do so 〈◊〉 complain in the text, men and brethren, what shall we do? Let's do anything, suffer anything, be anything; let's not be, norremain in this condition whatsoever it cost us, whatever become of us. They put in no provision, no caution upon which they would receive counsel, or which they would desire might be allowed or granted; but we will do anything that we may not do the devils drudgery, or the dung-hil service of sin; be anywhere, 〈◊〉 anything, rather than under the guilt and power of those loathsome abominations which have lorded it over us. Therefore I cal it an absolute necessity of being quit of, and coming out of this wretched estate.

And this absolute necessity, may be conceived in three things:

There is no terms of tolleration of sin, which can be [ 1] proposed; there be no articles of agreement which can be offered, no way of composition that can come into consideration: as suppose I may have with secresie, with quiet, with credit; nay, suppose my conscience would not trouble me; yea, the Lord abate me of his anger for the while; nay, I may suck out the sweetness of it without any suspicion, without any vexation or distraction to myself for the while. No, this will not do the deed, nor 〈◊〉 the turn, if I have all these, and have my sin, and be a slave to that. No, their complaint is of the 〈◊〉 of 〈◊〉, not of the want of these, mark, 9:49. If thine eye offend thee, pluck it out; if thy foot offend thee, cut 〈◊〉 off: it's better to go 〈◊〉〈◊〉 heaven, than having both eyes and feet to go to hell. So the 〈◊〉 would be content to be maimed in credit, quiet, comfort.

〈◊〉 no reservation of any sin of any kind, [ 2] if one, if little, if sweet, if profitable; no, the soul would not touch an unclean thing, 2 Corinthians 6:17. He doth not say, no gross unclean thing, but nothing, no not to touch it. So 〈◊〉savior to the yong man; there is one thing wanting, go and sell all that thou hast. Mark, 10:21.

Admits no case of exception, what ever difficultie or [ 3] danger may be presented or can be conceived in the compass of a man’s apprehension, nay there cannot befal any 〈◊〉 or pretense, which carries any reality with it, why the soul should continu any entertainment with any corruption, and therefore it casts out all 〈◊〉, pleas pretenses, 〈◊〉 that carnal reason might cast in, 〈◊〉 one should loose his friends and favor and fellowship of such asare or have been never so near or dear to him why that should not stick. Deut 33:9. Nay not Only to leave them but to do execution upon them, for so the case maybe, and it's supposed by interpreters when it is said the levites knew not their brethren, that hath reference to that story Exodus 32. Where the levites were enjoined to slay each man his brother. So Peter’s advice here following the text, save yourselves from this crooked generation.yea were 〈◊〉 the loss of man’s life, 〈◊〉 also comes within this necessity; there is no necessity to hinder to part with this life, there is a necessity; he should part with his sin Daniel 3:17:18. We care not to answer thee in this thing O king, our God can deliver us but 〈◊〉 he will not, we will fall down and worship thy golden image.

The reasons are three.

The sinners thus affected they feel experimentally the*〈◊〉 of God’s justice, which 〈◊〉 proceeds 〈◊〉 the sinner, for whatever 〈◊〉 it meets withal, and what ever the sinner be. That 〈◊〉 men 〈◊〉 in the 〈◊〉 of a sinful course, they 〈◊〉 and promise to 〈◊〉 freedom, and escape from the 〈◊〉 of God’s 〈◊〉, or at least such a mitigacion 〈◊〉〈◊〉 as may allay, the extremity of the fear of the evil they did expect; or take off the pleasure or pursuit of sin in which they did delight, yet now under the stroke or 〈◊〉 they 〈◊〉 by proof they were misguided in their thoughts, and 〈◊〉 in 〈◊〉 hopes; for that such is the 〈◊〉 of God’s righteous 〈◊〉, thathe doth and will undoubtedly 〈◊〉 and find out al, and is absolutely resolved to execute punishment upon al, and therefore there is an absolute necessity they should renounce and abandon al, even the most beloved and least suspected distempers, which formerly like atheists they foolishly thought God did not attend, or at least would not trouble himself withal, but wink at them or pass them by, which now they find far otherwise, God’s justice is peremptory in punishing, and therefore they must be as peremptory in abandoning their lusts, they cannot avoyd the justice of the Lord, and therefore they must avoyd their sins, whatever deluded hope they had formerly of God’s connivence, but now they see themselves deceived be the corruption never so secret he will search it, who professeth zEphesians 2:11. That he will search Jerusalem with candles, and punish them that are settled upon their lees, who say in their hearts, the Lord will not do good neither will he do evil; the lees ly at the bottom such as no eye sees when the vessel is set on broach, they carry the matter so covertly as if it were beyond either apprehension or suspicion, but God will search it. It was spoken of the times of josiah when reformation was general, and with great applause and approbation of all hands; religion seemed to be enterained: yet men settle upon their lees, had their retireing corners for their corrupt lusts, while they carried all before them, and seemed to be most exActs Isaiah 29:10:16. There was a generation that digged deep to hide their counsels from the Lord, but their turning of things up side down shall be esteemed as potters clay, q.d. Even those privy conveyances are as the clay in the hand of the potter, God sees them and will act and order as he sees fit, thus achan saw and took and 〈◊〉 and carryed*and hid it secretly in his rent, but God found him and his falseness and forgeries, and forced him to acknowledge so much. As the secretest so the smallest transgressions divine justice stabs the heart of a sinner withal.not Only achan who committed, but Israel who did but neglect their watch and care, to keep him from or recover him 〈◊〉 of it, they also smart jos. 7:1. An evil which the best of them neither saw nor considered, therefore the Lord was constrained to mind 〈◊〉 of it, in the day of 〈◊〉, what means this, Israel hath sinned verse 11. As who should say the hand is in a wrong box thou missest that which is of the most weight, Moses his hasty expression in siniting the rock,*or lots wife looking back a man would have thought not to be evils of 〈◊〉〈◊〉 a nature, and so heavily to be punished. It fares with the contrite and brokenhearted sinner, as it did with the woman sick of the bloody issue, who strove to touch our savior that she might be healed, our savior openly discovers her evil, carriage, who was it that touched me? When she saw that she could not be kept secret, she came trembling and acknowledged what she had done. So when the soul under the horror of God’s revenging hand, 〈◊〉 that indeed he cannot be kept secret, but now God sees his evils and will pursue them, he fals down flat before the Lord, and concludes the absolute necessity of it that God should punish every evil, and therefore it's absolutly necessary he should part with it, this the wise man intimates, ecles. 11. Last. rejoice O young man in thy youth and let thy heart cheer thee in the ways of thy youth but know thou for all these things thou shalt come to judgment, q.d. Diddst thou indeed know that? Thou wouldst not, thou durst not, go on in the sins of youth.

Now the sinner (I say now) in this state and under*this stroke, 〈◊〉 an inability in himself, nay utter 〈◊〉〈◊〉〈◊〉 the weight of the 〈◊〉 sin, which is 〈◊〉〈◊〉〈◊〉〈◊〉 soul by the almighty and therefore is now put 〈◊〉〈◊〉 and 〈◊〉 conditions and 〈◊〉 that his 〈◊〉〈◊〉〈◊〉 him before withal 〈◊〉〈◊〉〈◊〉〈◊〉. But 〈◊〉 definitively,no more ado, no further talk; I see I cannot bear the sting of the least sin, and therefore I must not keep it. Heretofore he could make a shift to shake off the fear of the threatenings of the Word, which were denounced to stop the mouth of his conscience, which whispered bitter things in his bosom, and to wear away the 〈◊〉 that stuck in his heart; and therefore fondly conceited he could make a 〈◊〉 to bear the weight that should befal, that he might possess and enjoy the pleasures and content his 〈◊〉 courses did promise to his carnal heart. But he finds it otherwise; his heart say les him under pressure of one sin, Psalm 130-3. If thou shouldest mark what is done amis lord who should 〈◊〉 it. An ignorant soul settled in his secure condition out of self deluding pride of his own spirit, would 〈◊〉 that he could abide the misery and so the danger that might accrew to him by his distemper, and so is fEarlss to maintain it. But now he finds he is not able to abide that which his sin doth bring let him put the best of all his abilities together to emprovement 〈◊〉. 14. Can thy heart endure and so forth. The time was they thought their hearts could endure, the frollick epicure, and flinty hearted sinner, he wonders at he feebleness of the distressed and broken-hearted, that they should be such children, persons of such feeble and milksop dispositions to sink at a sermon and be troubled at the words of a preacher, tush his conscience is cannon proof, he can hear and bear all and yet pleal 〈◊〉 and bless himself in the pursuit of his lusts, as before times. Oh, thou〈◊〉 do so, while men deal with thee, thou mayest avoyd their blow or make an escape out of their hands; but when God shall deal with thee in that day when thou fallest into the, hands of the living God. Hebr. 10. Who lives to torment the to eternity what wilt thoudo? The shadow and appearance of the hand-writing shook belshazzars heart when he was quaffing in his cups, in the ruff of his riot, what would the stroke of that handhave done? And this hand now the 〈◊〉 finds, and finds himself absolutely unable to 〈◊〉 the evil of 〈◊〉 sin, and therefore concludes it absolutely 〈◊〉 to be 〈◊〉 of it whatever it cost him. He knows now by proof, this evil to be such as that no other can equal it: the evil such as no contrary good in this world can countervail it. And therefore he sees reason and chooseth never to have any good in this world, rather than to have his sin, to part withal, rather than not part with this, or be plagued with it. Rather undergo all evils, and suffer the utmost extremity, 〈◊〉 suffer his sin to remain with him; math 16:26. What will it profit a man to gain the whol world and to ioose his soul, or what shall a man give in exchange for his soul.

The broken in heart he sees now by proof also, the*cursed combination that is amongst corruptions, a league 〈◊〉 lusts, if any corruption rule in the heart, it makes a man a slave to what ever distemper presents itself unto the soul, in a word. He that will keep 〈◊〉 sin, he keeps himself under the power of all corruptions, he keeps off the power of all the means of grace and good for working upon or prevailing with the soul for its 〈◊〉 wolfare. [ 1]

The keeping of one sin keeps possession for Satan, and his right unto the soul, and under the allegiance of all the accursed lusts that either can come from without or arise from within: one 〈◊〉 the sovereignty but he is a slave to al, as special occasion may be offered, he will serve any 〈◊〉 that he may suit the beloved distemper of his heart 〈◊〉. Timothy 2. Last. The 〈◊〉 rakes them captive according to his wil. And therefore its 〈◊〉 of the thorny 〈◊〉, in that the nick of 〈◊〉 they fel away 〈◊〉, 8:15. Whither sel it: nathely it gave 〈◊〉 to whatover either error in opinion or 〈◊〉 in practice 〈◊〉〈◊〉〈◊〉〈◊〉, or satisfyed the 〈◊〉 desire of the soul. He that misseth the right way, be is for any by way that comes next in view; acity that is under the command of the chief captain, they must be subject to the out rage of any or all of his 〈◊〉, or underlings, that will but execute his will and attend his tyrannous commands, so it is in the soul, if one lust rule it, its a salve unto what ever distemper may be serviceable and seem to give content to that, they went as they were led 1 Corinthians 12:1:2. [ 2]

The heart pierced with this through sorrow perceives also by woeful experience, that the keeping of one corruption keeps off the power of any ordinance that it cannot work kindly or 〈◊〉 effectually for any spiritual good; it way 〈◊〉 the work of an ordinance; the heady and 〈◊〉〈◊〉would have a king, and they would hear no counsel nor yet take the savorest argument into consideration, that did concern their peace and prosperous proceeding in their way 1 Samuel 8:18. The 〈◊〉 idolaters run madding after their idols, they cast off all the advice of the prophet with scorn and contempt Jeremiah 44:16. As for the Word which thou hast spoken to us in the name of the Lord we will not hearken to thee, nay when they are set upon is, they profess plainly, there is no hope, but we will walk every one after the vanity of his own imaginations Jeremiah 18:12. So that the sinner now 〈◊〉 and resolves, either he must part withal, or else forever be deprived of all good, and be a slave to all sin.

Tryal, we may hence gain undoubted evidence,*whether ever our hearts were soundly soaked in this godly sorrow for sin 〈◊〉 or no. Contrition if it be of the right stamp it hath a constraining power with it to force the heart against corruption; it silenceth all shifts, puts by and puts off all false pleas, scatters all sluggish pretenses, that are made in behalf of our distempers, 〈◊〉 a word, it casts the balance against all carnal reasons, that are〈◊〉 and stirring, and usually cast in by Satan, and our sensual disposition to keep us, in our former estate, and to procure some, if not toleration, yet mitigationin our 〈◊〉 against our 〈◊〉; it lays and leaves a pressing 〈◊〉 upon the soul that overbears, what ever may come on the contrary part, to plead for any connivence for any sin in any kind, as we say in the proverb, there is no reasoning against sence, a man hath no patience to hear words, 〈◊〉 or appearances which are against a man’s feeling and experience; if any stander by should persuade a man the potion is pleasant when a man 〈◊〉 it〈◊〉, and his stomach 〈◊〉 it; or that the fire is cold when he finds it 〈◊〉 and burn; he can hardly give him the hearing, but disdains him an answer; say what you wil, I regard not what you say, shall not I trust mine eyes, or so far befool myself as to go against mine own feeling? I pass not that you speak in that behalf. So it is with a broken hearted sinner what ever Satan shall suggest, his carnal friends and companions counsel, his deceitful heart pretend, or plead what need he be so strict in his way, so 〈◊〉 against his sin, so resolute to abandon all his former courses, and his ancient 〈◊〉 with whom he hath had so much content, there is no such need now to set upon the work, herafter will be time enough, or no such danger in maintaining a dalliance with such and such distempers, which are no great matter, nor is there any great harm in them, the burdened sinner hath not patience to hear, but disdaines to enter parley about such things as he hath past sentence upon, long before this day, tell not me, talk not to me of such things: there is no speaking against mine own experience, I have felt and found the contrary, my heart knows otherwise and that by woeful 〈◊〉, therefore I pass not what you speak. God will allow none, I can bear none, no not the sting of the least sin, when God will let it in, nor you neither when once the Lord will pursue you with the least expression of his displeasure, I cannot have any sin seem it never so smal, but I must 〈◊〉 under the power of al, nor ever have any possibility of any good. As ruth tonaomi when she advised her to stay or return when she came with her, she puts an end to all such persuasions,*intreat me not, for I will not leave thee, so 〈◊〉 is with a soul sensible and soundly affected with the evil of his sin, he is beyond 〈◊〉〈◊〉 and carnal reasonings, he will hear nothing, the soul is overpoured with a sovereign kind of absolute necessity, he hath found by proof, which puts to silence what ever can be said to the contraryq.d. Cease reasoning about that for which no reason can be 〈◊〉, 〈◊〉 not that which hath no ground of persuasion, it 〈◊〉 admit a case of exception, therefore I will not once take it into consideration nothing can be spoken of weight or worth, and therefore 〈◊〉 to speak further. Its not necessary I should not be poor, 〈◊〉, despised, it's absolutly necessary I should not be sinful. I have no 〈◊〉 from God, I should not leave and loose my life, my liberty, but I have a 〈◊〉 charge without all exception; I should leave my sin. Art thou come to that with the three children, 〈◊〉.〈◊〉. 17:18. Our God can deliver, but if he will not, be it 〈◊〉 unto thee 〈◊〉wil not fall down and wroship and so forth. Its necessary we should maintain the truth of God’s worship, its not necessary 〈◊〉 should maintain our lives. Resolvest thou with them Hosea 14:3. Ashur 〈◊〉〈◊〉 save us, 〈◊〉 will we go down to〈◊〉, nor say any more to the work of 〈◊〉 hands ye are our God’s I will no more be proud or perverse, no more loose or vayn, 〈◊〉〈◊〉 liften to the pleasing dalliance of mine own heart, that dale 〈◊〉mown, that is determined long since, by long and woeful experience, its beyond consideration, keep thy spirit ever in that temper, and thou wilt keep 〈◊〉 undoubted evidence of the sound work of contrition with thee.

Hence therefore this doctrinee 〈◊〉 a bill of 〈◊〉 against 〈◊〉〈◊〉 of 〈◊〉〈◊〉〈◊〉, 〈◊〉〈◊〉 short of this 〈◊〉〈◊〉 of God; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉christ and heaven, fall away totally and finally from the truth in the end.

The first sort are your neuters, who study to compose all their course with prudence and conveniency, but conceive it not so safe to put a necessity upon each service in this kind, but only serve their own turn; and that is the compass they stere by, and walk by. As your neutral towns, they pay to both the armies, but sight for neither, only keep their own safety and peace. So is it with those neuters in religion, they would capitulate with Christ and the rule, and enter into articles of agreement with the gospel; therefore they take up, profess and practice godliness, but with cautions and provisions, that they may walk at 〈◊〉 in their own deluded hearts; but to put it to the 〈◊〉 of this absolute necessity, and that they may dispense as they 〈◊〉 fit, that they will decline, they count it, and conceive it matter of comliness and conveniency, nay prudence and Christian wisdom, nay necessary if occasions suit to attend the narrow 〈◊〉 of God’s command: if occasions suit, provided that no 〈◊〉〈◊〉, and desperate inconveniences, and hazards appear to the contrary, they plead a dispensation to relieve themselves by, to be necessitated and tied to inconveniencies, they conceive it unreasonable: thus the chapman, 〈◊〉〈◊〉 wisling and ready to 〈◊〉 his day, and 〈◊〉〈◊〉 payment, and perform his 〈◊〉 according to promise, if means and moneys come in comfortably, and his 〈◊〉 may be seived, as well as his creditor payed, then it's necessary: but if 〈◊〉〈◊〉 upon 〈◊〉, and he cannot pay, but with much 〈◊〉 to his estate, either to part with that which is profitable, or upon low rates, and for loss; then he 〈◊〉 he may be dispensed 〈◊〉, and it's not necessary 〈◊〉 that case to pay. If a man 〈◊〉〈◊〉 in the world, then it 〈◊〉〈◊〉; 〈◊〉〈◊〉〈◊〉 is at〈◊〉〈◊〉 in 〈◊〉 estate, 〈◊〉〈◊〉〈◊〉〈◊〉.

The wife that is froward, she 〈◊〉, had she a head and husband so wise, and able, and gracious, there were reason and necessity she should carry her self in a 〈◊〉, and sweet, and humble manner: but one that 〈◊〉〈◊〉 fit for his place, nor answers her comfort, nor his carriage so prudent as she could desire; if then she carry her self pettishly and perversly, in such a case, a tolleration may be given. So these persons put no necessity of parting with their sins, but of preventing their inconveniencies. It's certain, thou never foundest the evil of sin, that canst take and leave thy sin with these exceptions; thou never seekest Christ for himself, but only as he may serve thee; not take his, but make thy own 〈◊〉. But if ever God do thee good, he will make thee know that God 〈◊〉 lays a necessity upon a gracious man (nor intruth upon any man) to sin, but 〈◊〉 necessitie, and that absolute, he should not sin. And therefore all those pleas, alas my occasions many, my necessities great, pinching extremities prevailed with me; but as soon as convenienoies suit, then I wil, and so forth. Therefore thou 〈◊〉 be just and true in promises and performances, only when thou hast no necessities, when thy conveniencies serve not for conscience sake: no, thou wilt find thou had'st better go maimed and halt, with thy 〈◊〉*eye plucked out, and thy right hand cut off, than to keep thy sins, and go to hell with them. When thy conveniencie suits, thou wilt serve God; and when God’s conveniencie serves, he will save thee.

There is another sort of formal professors, that pretend [ 2] great kindness, and large affection to the Lord, and the Gospel, and therefore profess they will go far to accommodate the Lord Jesus, and give him full and free entertainment, only there is a reservation they make to themselves of that which shall not be much prejudicial to the presence of his majesty, if God will abate them 〈◊〉〈◊〉, that is all they look for. As men that take in mates, they let all, but reserve only a room to themselves,and they 〈◊〉 they go very far to pleasure them: so these men will keep some one lust, and they must be spared in that. Rachel reserves her fathers idols; ananias and saphira, they give half, and keep half, acts, 5:2. It's certain thou never knewest the evil of sin, if thou never 〈◊〉 an absolute necessity to part with all. Thou sayest, the Lord be merciful to me only in this; no, thou wilt never have mercy if thou keep this. Thou sayest, is it not a little one, and my soul shall live? It's certain, thy soul cannot live, if thou canst not leave this.

Instruction. We here see the reason of*all that uneven and unsteady walking of many men: somtimes they are zealous, and somtimes cold and careless, men are off and on, somtimes so 〈◊〉 that they cannot abide the appearance of any sin; somtimes bold to adventure upon that which they know to be evil. This is certain, either thou never had'st the work of contrition, or thou keepest it not alive in thy soul: 1 Corinthians 5:1-2. You are puffed up, and do not mourn? If they had mourned for the evil, they would have been zealous to reform.

Direction, how we may keep a readiness of*heart to 〈◊〉 every corruption and occasion leading thereunto, that a man may have a steady, even spirit; keep thy heart affected daily with the evil of thy sins, and that will over-bear all corruptions and inclinations to any sin at any time: as the naturallists say of the nightingale, she sets her breast against 〈◊〉 thorn, that when she begins to nod, the thorn may awaken her; he that lies hard, will not sleep long.

Two rules here.

Keep the judgment settled, conscience convinced, and [ 1] heart 〈◊〉 of this truth, that the evil of sin is so great, that no evil is equal, no good can countervail it; and then this will certainly follow, thou wilt rather choose to have nothing in this world, 〈◊〉 than to havethy sin; and part with all profits, and commodities, and comforts, 〈◊〉 not to part with thy sin; suffer any evil rather than sin; lose any good, rather than keep thy sin. Keep this in the thoughts of our hearts for ever; there is no evil like to my sin; Matthew 16:26. What shall a man profit to win the world, and lose his soul?

Do not give a hearing to any consideration of any [ 2] cavil that is cast in to the contrary. Say it's past consideration, do not therefore entertain the motion: as in the chancery or courts of justice, when a cause hath been tried, and proved by witnesses, and sentence past upon it; if a wrangler shall then put in a motion, the judg will not hear him, but casts out 〈◊〉 motion. Deal thou so with thine own 〈◊〉 reason and 〈◊〉; when thou hast seen and found the greatness of the evil of sin by thine own trial and experience, if now carnal reason should put in and say, this is to be considered, and that is to be considered; cast out all these cavils, give no audience to any motion made for any tolleration for sin, and this is the way to keep the channel 〈◊〉, and the passage currant, that your souls may be carried cheerfully in the stream of God’s truth; and that will make a man ever like himself; keep this truth 〈◊〉 in your 〈◊〉, there is an absolute necessity of it, I must not sin. It's inconceivable what this truth in the lively work of it will do.

There is a secret hope wherewith the lord* supports the hearts of such as be soundly contrite.

Though the case be dangerous, and their condition miserable, they do not cast away all as though it were utterly impossible; they do not say, men and 〈◊〉, there can nothing be done; we see nothing ourselves, and we 〈◊〉you discern nothing, and weconclude there 〈◊〉〈◊〉〈◊〉 will 〈◊〉 can do any good. Nay, their words seem to issue from another principle and foundation, what shall we do? Q.D. There may be ways we see 〈◊〉, 〈◊〉 of 〈◊〉 which 〈◊〉through our folly and ignorance of this condition, and unacquaintedness with the dealings of the almighty, and his special and mysterious dispensations with the sons of men, do not conceive, nor can they come so easily and readily within our reach and apprehension; yet we suppose, you that are the seers of Israel, and the spiritual Physicians to the souls of 〈◊〉, sinful creatures: you that are of God’s counsel, and acquainted with his secrets, we should yet think it, there is yet somthing to be done; oh that we may know it, and that direction that may do us good. So that there is a secret kind of unknown expectation in their hearts, as presuming there is some course to be taken for their cute and comfort. It is true, somtimes there be strong assaults of 〈◊〉〈◊〉 in by 〈◊〉, strong suggestions of impossibilities, which of a sudden seem to 〈◊〉 over the soul; when after long strife and 〈◊〉held against our corruptions, we are frequently and desperately foiled with the violence of our own distempers, and our own 〈◊〉, the sinner out of height 〈◊〉 too much 〈◊〉 of spirit, is ready to 〈◊〉 away all. I shall one day perish: all men are lyars. The soul tired with extremity, and by constant consideration, as it perceives; so it supposeth its condition forlorn, upon a sudden push; may lay aside all, willing to look no further; the Lord by this means in his infinite wisdom, out of the deceit of our carnal reason, and by a present pang and out-rage of 〈◊〉, doth crush and confound all the pride and 〈◊〉 of 〈◊〉 reason, which by no other way happily could so easily be quelled; when our own carnal 〈◊〉 conclude according to our misguided 〈◊〉, there is no way of escape, or means to shift. Where is now your wit that thoughtto 〈◊〉, your power that thought you were able to 〈◊〉 up your 〈◊〉?

But this is but a present push, like the rage of a 〈◊〉 by 〈◊〉〈◊〉 fall of rain, a hurry of spirit, a 〈◊〉 as it were: but when the soul comes to itself, as the man that swouned away, it lifts up itself, and looks out, it maybe, and it's possible.

Let me therefore,

 1. show you in a 〈◊〉 or two, the nature of this hope, and 〈◊〉 it differs from that which 〈◊〉 wrought in the 〈◊〉〈◊〉; it's wholly of another kind in the nature, and the work of it.

 2. The reason why God leaves this hope.

First, touching the nature of this hope, I term it, a secret kind of unknown expectation; by which the heart is carried on to look for relief and help, which out of the sense of its own burden, and preservation of it 〈◊〉 it willingly would have, but knows not where to find it, nor yet obtain it, 〈◊〉 it did appear.

It may be discovered in two things: [ 1]

In the rise and ground of it; the Lord leaves upon the understanding of a 〈◊〉 sinner, a real apprehension of his own 〈◊〉 in such 〈◊〉, and about such conditions, and yet 〈◊〉 of the experience and knowledge of others, and 〈◊〉 of providence in such difficulties beyond his reach; both which lead the 〈◊〉 and apprehension of a man to look out, and provokes the heart in this 〈◊〉 condition, to put forth 〈◊〉 endeavor, because all the〈◊〉 of possibilities, are not stopped up, and 〈◊〉 of relief wholly taken away. For be it he know none; yet this also he 〈◊〉, there may be some way, and others may and do 〈◊〉 conceive more 〈◊〉 of succor than his shallow conceiving is able to know, or hath 〈◊〉 to 〈◊〉 therefore look out he wil, and expect what further may be made to appear in the way of providence, and from direction and skil ofothers. And hence it is they come here upon the 〈◊〉, 〈◊〉 and brethren, what shall we do? We 〈◊〉〈◊〉 are 〈◊〉 a 〈◊〉 in our own thoughts, we are strangers to our own hearts and distempers, and distresses, unto which through our just deservings we have brought ourselves: yet you that have more experience, and better acquaintance with the dispensations of the almighty in such dealings with miserable creatures, though we know not what may help 〈◊〉 selves, yet we know that we have need to seek for succor, and we know not but we may speed; therefore we are resolved to put it to the trial, put it to the venture, see what will become of it. Upon this ground the ninivites resolve to betake themselves to seek out for their own preservation from the destruction 〈◊〉 and now drawing on, jonah, 3:9 who can tell if God will turn, and show mercy, that was perish not?〈◊〉can 〈◊〉 it is beyond all the skil we have to contrive, and the power we have to accomplish anything for our own 〈◊〉; but yet we cannot tell but God may turn from his 〈◊〉 wrath, and leave a blessing behind him 〈◊〉of a curse; as men who fall into strange and desperate sicknesses, the danger they see, but cannot see how to cure themselves; yet the apprehension of their own ignorance, and consideration of the experience and wisdom of others, is thus far a help, as to provoke them to seek out, not altogether without expectation of supply from them; for though they easily conceive they understand not what is good for their own sicknesses, yet they cannot conclude but others do or may understand more than themselves. So here, men and brethren, we knew not our sins before, nor now how to be quit of them. You that from God, know how to discover them, we cannot but think, but you may show us a way of escape and deliverance, and therefore we cannot but enquire; though the sinner cannot say it wil, yet he doth not know it will not be; therefore I term it an unknownexpectation, it secretly sways and carries the heart.

Hence this hope is confused and uncertain, it doth not, nor can bottom the heart in any grounded assurance, and settle it upon any certaintie, for the attainment of that which now it needs; but keeps this on foot in the consideration of the sinner, that there be unknown passages of possibilities for his spiritual relief, and therefore this sends the heart out after search and enquiry. And those possibilities provoke the sinner to put to, with what diligence and endeavor may be to see what he can make of them, whether they will hit or miss, what will become of him and his comforts, that he may know what to make of himself and his condition, which as yet he knows not, joel, 2:13. Who knows if God will return? Who knows whether these sins may be pardoned, grace and mercy shall be extended to this miserable soul of mine? Who knows what will befal? I will yet try what shall befal, I will see the issue: such a kind of possible uncertaintie caused the leapers to make proof what would be the event; they may slay us, and* yet they may save us. So benhadads servants, ahab may proceed in his indignation against us, and yet he* may also pardon, therefore we will try. So the soul here. Whereas the hope that issues from faith, and is found in the hearts of believers as the fruit thereof, it hath a sure and cleer ground, to sustain and settle it, upon which a man’s hopes may hang, and a special and infallible assurance it brings that will never fail; that is as certain which is thus in hope, as that which we have in hand; that which is in expectation, as that which we have in present possession; so called, the anchor of the soul, both sure and steadfast, Hebrews 6:19. This hope never makes ashamed, Romans 5:5. A man never misseth of his expectation, as the ground of our hope is most sure, and the success is most certain, and the ground is the love and faithfulness of God in the undoubted performance of the promises he makes, Romans 5:4. Becausethe love of God it 〈◊〉〈◊〉 in our hearts by the 〈◊〉 ghost.

〈◊〉 this unknown expectation ariseth from the apprehension of some 〈◊〉 presented, which because they are unknown what they maybe, therefore the restless contrite sinner puts forth his endeavor to prove what will be the issue.

The reasons are 〈◊〉 summed up in so many words.

Because this hope is a privy support wherby the heart is under-propped from sinking utterly under those unsuportable evils, which it feels now in part, and fears still daily to come in upon them, and yet not Only beyond his strength but beyond his thoughts: and therefore as the Lord smites with the one hand, he sustaynes and upholds him by the other. Its the reason which the Lord alleadgeth why he will not always contend least the spirit should fayl before him, and the souls that he hath made Isaiah 57:16. As the wise Physician when the disease is violent and the portion strong, he 〈◊〉 the heart with some cordial, least while he should purge the humor he should destroy nature, the Lord is as a wife merciful Physician, he would melt us by godly sorrow but not consume us, he would have us loose our sins but not our hopes.

This hope is an inlet into the soul whereby the Lord [ 2] makes way for the work of the means; hereby the contrite sinner is ready to attend, and give entertainment to the ordinances, while he hath any hope of any good to be communicated unto himself, because the patient knows not but the receit may do him good, he is content to take it and try what it will do; whereas desperate discouragement stops all the passages, that the power of an ordinance cannot come to take place. Upon this ground it was naamans servants persuaded their master, 2, kings 5:15. To give way to the means prescribed by the prophet for his cure. If he should prescribe somegreat matter thou would surely do it, how much more when he saith, wash and be clean, if washing be a 〈◊〉 of clensing, the very possibility of clensing should easily make him give way to prove what washing might do. When men bore holes, they drive pinns mervailous readily with much ease, hope sets open the heart to any ordinance, that it may easily find attendance and acceptance as the criple to Peter acts, 3:3. He gave car expecting something and so forth. Expectation draws attention, he looked upon them as desirous to receive good; look what the spring is to the watch, the poyse or weight to the minute no stirring without it. So is hope to our indeavors, the plow man plowes in hope, sows and reaps in hope, 1, 〈◊〉. 9:10. Hope is the great wheel which carries the life of our endeavor; the runners would not run in the race, the marriner sayl in the sea, were there not possibility for the one to attayn the goal, the other the haven, and the wise man when he would set all on going, he 〈◊〉 hope on work, keeps that in their eyes as that which would keep them constant in their course. Ecclesiastes 11:6. Sow thy seed in the morning, and in the evening let thy hand rest, and what is the prevailing reason to provoak to such unweariable diligence? Its hope of good, thou knowest not whether this or that will prosper,〈◊〉 whether both alike; do both, if either of both may do that for us that is useful and may answer our need and expectation.

Instruction, we here see the reason why satan*draws out all his forces, useth the depth of his delusions on the one side, sets all the policy and power of hell a work on the other side, and tryes all conclusions to the utmost of his skill, if by any means he might hamstring a man’s hopes, put the distressed sinner beyond all possibility and expectation of good, and then he hath him close prisoner, past recovery, not once looks our for deliveance, he is his own; the 〈◊〉 off the hinges, nor opens, nor shuts to give way to them that pass in or out, butrather is a trouble and stops their way. Its so here, 〈◊〉 Satan can but unhinge the heart of the hope and expectation of relief and help, he makes the contrite soul wholly incapable of all comfort or support, there is no 〈◊〉between heaven and him, but is an out-lawed wretch an outcast, beyond the compass of God’s compassion and kindness, and sits down confounded in his own accursed condition and 〈◊〉 further. It is a stratagem usual and common amongst commanders, in the taking of towns and walled cityes, when provisions (as they understand) are low and short within, they block up all passages; there is none can come out, none can go in (as the Scriptures speak in that kind) none go out to 〈◊〉 or procure provision, none come in to bring any, and then they certainly conclude the 〈◊〉 is theirs, they must either yield or famish in such a time, the like is the policy of the enemy and its a direful 〈◊〉, and undoubtedly procures the speedy destruction of the soul that cuts off a man’s hopes, and blocks up the soul from the possible expectation of any good: it deads the 〈◊〉, deads the ordinance, deads a man’s diligence, no going out by endeavor to procure any spiritual release, no coming in by the power of any 〈◊〉 to work any good in the soul, and hence it is that the enemy darts in such temptations and by his wiles and subtilties casts a man into such a condition at least to his persuasion, that its utterly beyond all consultation and consideration either of our souls, or others, and therefore there is no further seeking out but sinking irrecoverably in a man’s distress; and therefore 〈◊〉 hastens the soul in a 〈◊〉〈◊〉 of 〈◊〉, to pass such determinations upon a man’s estate, that makes him past appearance of recovery or 〈◊〉, and so 〈◊〉 the reach of reason or relief. As either a man’s 〈◊〉〈◊〉 past and his 〈◊〉 determined in heaven: he was before 〈◊〉 worlds 〈◊〉, the 〈◊〉 is 〈◊〉 and the 〈◊〉 never to be reversed, or else the date of mercy is 〈◊〉,and the day of grace is past here on earth; God hath set a period to his patience, and long sufferance and those are expired; he will not always strive with man, and its not fit. Nor reasonable he should: jesabel had her time to repant, allowed by the Lord, and she repented not, and then God cast her into a bed of 〈◊〉 and slew her and her children, Jerusalem had a day of peace, oh that thou 〈◊〉 the things that belong to thy peace in this thy day, but now they are hid from thine eyes; after the day was over, the darkness grew 〈◊〉 gross that she did not, nor could not see things before her eyes and this is thy condition just says Satan. So many motions of the spirit, so many checks of conscience, so many 〈◊〉 and strokes under the ordinances, and yet out stood al, and so the time of mercy also, now it is too late. Or else surpriseth the thoughts of the distressed with the hideous apprehensions and remembrance of some hellish distemper of spirit unto which the sinner is privy; that its other and worse than ever he yet conceived, 〈◊〉 all circumstances considered, it amounts to no less than the sin against the Holy Spirit, for if we sin willfully after we have received the knowledge of the truth, there remains no more 〈◊〉 for sin, hebr. 10:26. And this is your case says Satan beyond all question, when after many motions of the spirit and persuasions cast in, many secret entreaties, many misgivings of heart, do not do so, do not do it, and yet you have dispised the very spirit of grace, you have been enlightened, and had many pleasant relishes of joy and peace under the good Word of God, and yet fallen back again, and so fallen away, therefore its impossible you should be restored or renewed by repentance. Then should you pursue that which is impossible to be attained, this dams up all passages, he cannot endure to hear of any, or attain the use of any means when its impossible to receive any benefit by all that can be used.

Thus Satan deals with the discouraged sinner, as the thief with the weary traveller who is unacquainted with the way and lost in which he is, he leads him out of the road far into the forrest without the ken and cal of any passenger, or expectation of any means of relief and then he hath oppertunity to spoil him of his substance, and of his life also. So Satan deals with distressed, unacquainted with his own estate, under this trouble and stroak of contrition, carryes him aside with such misconceivings of his own condition, that he leads him into by paths beyond the ken and compass of reason, and any 〈◊〉 consideration, so that he will neither seek nor receive any helps: be wise therefore, and watchful both for the discovery and perceiving these policies and delusions of the enemy which draw on irrecoverable destruction with them; be sure therefore you keep the rule of God’s revealed will and direction for your own ways, while you keep under the guidance of the Word, you are under God’s wing; therefore in a word or two, to wipe away this false and wily pretense of the enemy.

When the enemy would have thee to pry into the ark, [ 1] would carry thee to heaven to 〈◊〉 the rolls and records of God’s eternal counsel, thou must not repel 〈◊〉 temptations and repress such pride and presumptuous attempts of thine own vain mind, with that charge of the almighty, tell him and thy own soul, that secret things belong to God, but things revealed unto thee, Deuteronomy 29:29 its God’s advice, to search and try our own hearts and turn unto the Lord. Lam. 3. And not to search his decrees. Look what is done in 〈◊〉 own heart, which thou mayest do and shouldest by warrant from the Word and direction thereof. But to look into the decrees of heaven, what hath been determined there, is beyond thy line and last also. Its sinful curiosity and presumption which God doth condemn and thou must conscientiously avoyd, know Satan leads thee out of the way, and therefore be fearful to listen to him.

Touching the date of grace and day of mercy, its true which the Lord hath taught that God will not a ways strive,〈◊〉 its as true and evident also, that while the Lord is pleased to 〈◊〉, means, to work with them and to awaken the heart by them, by convictions of conscience and 〈◊〉, of a man’s condition and his corruption, and drives the sinner to sad thoughts and searchings of heart, it's certain where these thoughts and stirrings are there God is striving by his spirit, in his ordinance. And its Satan’s policy and purpose by such* vain cavils to withdraw the from under the power of the means, to take 〈◊〉 th ne attendance thereupon, and so endevor to 〈◊〉thereby, when the strong man cannot be at peace in his house,〈◊〉 certain that is the time when [ 3] there is a stronger than he, is now breaking in upon him.

For the counterfeit appearance, and the ugly 〈◊〉 of the sin against the Holy Spirit, which Satan would put upon thy 〈◊〉, that by that means he might dead thy heart, and damp and 〈◊〉 thine endeavors, and prejudice the work of grace and repentance that now the Lord calls thee unto, and thou also begins to look after, I answer (not now to be long here) the sear of the sin, and complaint against 〈◊〉, that the heart is burdened with the apprehension and thoughts of it, and sighs secretly to be 〈◊〉 from it, its argument enough that thou art free from this evil, but God would make thee feel what sin can do, i. E. Put thee beyond help: and thine own emptiness, who canst do nothing for thyself when it comes to a dead lift. In a word, if thou wouldst out-shoot the Devil, and out-work his temptations to promote thine own welfare and peace; be ever watchful and conscionably resolute, to oppose that evil most unto which he tempts thee; be most sedu'ous in the improvement of means in the use whereof he would most discourage thee, and the most of the delusions will come to nothing. Resist the Devil and he will flee from thee James, 4:7.*

Hence we may observe how easy it is with the Lord to confound a poor creature, to make his own hands his executioner, his own reason his 〈◊〉, nay his very conceit, and imagination of his mind to hasten his confusion, and that irrecoverably unto himself, if he shall but stop a little crevis of hope and lead aside a man’s deluded reason into the appearance of impossibilities, as into a by path, the soul will sink immediately, and be the greatest enemy in earth or hell, to its own everlasting happiness he will seek no good if wanting, will receive none, if offered and pressed, nay expect none, what ever can be presented or laid forth, either in the works of providence, or in the infinite power of the almighty God, and one conceit will do this if God see it on, as Well, nay more than all the devils in hell could do, if they should set all the power of darkness on work. So it was with 〈◊〉, Daniel 4:30. God dashed all his power and pomp with one deluded and misguided thought, a conceit of a beast made him unfit for crown or kingdom or counsel or communication of men, so that he that would have all for his honor and majesty, he neither knew what honor or majesty was, nor could receive any, nor yet his kingdom would give either to him.

Exhortation. To provoke our souls by*al good means to nourish this hope in our hearts forever its said of hope that it comes from faith and is the anchor of the soul Hebrews 6. But its true of this also in its measure for where there is some hope of getting good it will enable a man to endeavor. Look what the spring is to the weights of the clock 〈◊〉 is no stirring of the one without the other as it is in nature, so grace in physick, all the vitals must be especially 〈◊〉 because a wound in the vitalls is deadly, it is so in a man’s spiritual course, if a man would have his endeavor kept, then keep his hope alive, and say, though I do not know it shall be, yet I do not know but it maybe, 〈◊〉 I will hope and wait. Two rules here.

Maintain in thine own heart an apprehension of [ 1] thine own ignorance for thine own relief: men are apt to measure God’s dealings by their own apprehensions; thou sayest thou canst not see it, yet maintain this in thine heart, I will wait upon God; for there is more than I can see: Isaiah 42:16. I will lead the blind by a way that they do not know, and I will not forsake them, saith the Lord. God hath unknown passages of providence for thy good.

Maintain in thy heart a real, constant persuasion of [ 2] the al-sufficiency that is in God for thy supply above all that which thou canst conceive, and that will hold up thy heart, for the 〈◊〉 of hope is a possible good, Matthew 9:33. There was never such a thing seen in Israel; therefore though thy heart tell thee, there was never sinner as I am, yet God is able to do that which never was done in Israel, therefore expect still what maybe: again, though thou canst not conceive it, yet know there is a sufficiency in God able to do it, Job, 5:8-9. I would seek unto God, and unto God would I commit my cause, which doth great things, and unsearchable, and marvelous things without number. This may support thy heart, and carry thee on with some hope in a waiting way.

They who are truly pierced for their sins, do* in an especial manner, prize and covet deliverance from them.

For this is the scope of their complaint, and the end and aim of their request, that they might be freed from that which they found so bitter, and indeed unsupportable to their souls; and it's of 〈◊〉 implied in their speech; that which in the like case was openly expressed by the jaylor, acts, 16:30. He came tremblingand astonished, saying, what must I do to be saved? Not what shall I do to be eased of my destraction, cured of my fears, freed from my shame; but what shall I do to be saved from my sin? He was plagued most with the remembrance of that, prizeth most freedom from it: the venom of his transgression is that which lies heaviest upon his heart; and thence it is, to be safe-guarded from that is of highest esteem in his account. Saved from the guilt of sin, as that which sets the almighty at a distance from him, and raiseth the controversy between God and the soul, and forceth him to withdraw his favor, and loving kindness, which is better than life, which David felt by woeful experience, and therefore sues with such importunity, Psalm 51:14. Deliver me from blood guiltiness O God, thou God of my salvation, and my tongue shall sing aloud of thy righteousness. After the commission of these evils by David, the Lord threatened the sending of the sword that might hazard the safety of his person, and the prosperity of such as should succeed him. So nathan, 2 Samuel 12:10. The sword shall never depart from thine house: he threatens to raise up cruel and subtil conspirators out of his own bosom and bowels; as absalon, out of his own counsel and kingdom, as Ahithophel, and jeroboam, whose plottings and conspiracies should shake the pillars of the kingdom, and the peace of his government; all which were marvelous bitter potions, and heavy expressions of God’s displeasure, but the sting of all those troubles, the venom of all that vengeance issued from his sin, that is the evil in all evils, and therefore he overlooks all the rest, and seeks most earnestly to be rescued from this; deliver me from blood-guiltiness: it's not the cruelty of the sword that will destroy, nor the conspiracy of enemies that desire to undermine my crown, and kingdom, and safety, which I so much fear, nonso much labor to be freed from; but deliver me from bloodguiltiness, O God of my salvation, q.d. That is the deliverancei look for, and long for; and here in the salvation of a God will appear, and show it 〈◊〉, and wherein the soul of thy servant shall most rejoice.

Saved also they would be from the 〈◊〉 of corruption, which carries the soul from God, and keeps the 〈◊〉estranged from him: and hence it is the 〈◊〉 church makes 〈◊〉 the matter of their most bitter complaint, isai.63:17. Why hast thou hardened our hearts from thy fear, and caused us to err from thy ways? When they withdraw their hearts from God, he 〈◊〉 his gracious presence and 〈◊〉 from them: when they would not deliver up themselves to the authority of his truth, and holy will, to be ruled thereby, he delivered them up to the power of their own perverse spirits, they that would not be guided in his 〈◊〉 by his Holy Spirit, they should be hardened from his fear by the perversness of their own spirits: this is the most dreadful plague of all plagues, the deliverance from which they so highly prize, and seek it with such importunity, look down from heaven, thy holy habitation, where is the sounding of thy bowels? Are they restrained? Oh why hast thou hardened our hearts from thy fear?

The price the contrite sinner puts upon this deliverance from his sin, discovers itself in four particulars. [ 1]

In the lack of this, the soul is not, cannot be quieted, though it doth enjoy all other things the world can afford, and his heart could desire: the want of this takes off the sweetness of all the comforts; contentments, the sap and〈◊〉 of all privileges, and the consluence of all earthly excellencies that can be enjoyed in this pilgrimage, when the soul is under the pressures of God’s displeasure, and the tyranny of his own distempers, which carries him from God, and keeps him under the dreadful indignation of the almighty, present him then with the beauty of all the choycest blessings that ever any man had on earth, yea, what ever others hoped for, but invain. Put them into his hand, conceive him possessed of the fullness of all worldly perfections, crowns, kingdoms, honors, and preferments, the broken heart 〈◊〉 all under 〈◊〉 with neglect, what is that co me, says the soul? Had I all the wealth to enrich me, all honors to advance me, pleasures and delights to content me, and my sins still to damn me? Miserable man that ever I was born in the 〈◊〉 of all these falsly conceived comforts. This sowr sawce spoils all the sweet-meat, this dram of poison makes deadly all the delights and pleasures that 〈◊〉 can be attained or expected. As 〈◊〉 when he was recalled from his banishment, and had the liberty and use of his house, and all the conveniencies and helps that were at his command, but was charged not to see the kings face: upon a two yeers trial he found a straightness of all his comforts in these enlargements; 〈◊〉 he thus expresseth his resolution to 〈◊〉, 2 Samuel 14:32. What avails me to be at Jerusalem, and in my house, to come from geshur, if I may not see the kings face? Let me see his face, and let him 〈◊〉 me. It is so with the broken-hearted sinner; what avails it me to be compassed about with all conven ences my heart can desire, and be compassed about with my corruptions? To see all earthly happiness heaped up together, but never to see the face of God in another world? The belly filled, and back cloathed, and house stored, and the soul damned, and east out from God’s presence, in whose presence, there is fullness of joy, and pleasures forever more? These are but dead things, sapless shadows, and are to a man of a contrite spirit, as though they were not, nay the 〈◊〉 he hath, 〈◊〉 more trouble he hath, because there is more sin, and more guilt, more curse and condemnation; he sees in all, and expects by all from God, and so remains restless in all. [ 2]

He is content with this, though he want all the rest, because he prizeth this more than all. Skin for skin,and all that a man hath, will he give for his life; andc life and all for the salvation of his soul. For sin now he 〈◊〉 it, now he hath found it to be more bitter than death; and* therefore to be saved from it, he judgeth, and that truly, to be better than life itself: willing not only these things should not be, but that himself should not be, that he might not be sinful: let the Lord take all away, yea life and all, only take away my sin, and it sufficeth; he counts it the best day that ever yet dawned, the best news that ever came to his distressed conscience, if he can gain any assurance, get any evidence, but one good look from heaven, a smile of God’s face and 〈◊〉, that the sins he hath seen, he shall never see them more; the corruptions that have 〈◊〉 and plagued him in his daily conversation, indisposed him to do the duties God required, and unfitted him for the 〈◊〉 Christ hath purchased, God hath tendered to him in his holy word: that pride that 〈◊〉, those passions, that perverseness, and self-willy waywardness of heart that hath been the plague-sore of his soul, have interrupted the comfort of his heart, peace of his conscience, communion with his God. The very possibility and expectation that the Lord may save him from the guilt and power of those prevailing distempers, supports his spirit. But if he can but live to see the day that the thing is done, he desires to live no longer: lord, let thy servant 〈◊〉〈◊〉, since mine eyes have seen thy 〈◊〉 2:29-30. Since thou hast 〈◊〉〈◊〉〈◊〉 lusts, mighty stifness 〈◊〉〈◊〉〈◊〉 all convictions, though〈◊〉〈◊〉; gainsay all arguments, though never so 〈◊〉; slight all directions though never 〈◊〉 evident, mighty self-considence, and hellish haughtiness of spirit, whereby I could swel above man and means, and God himself: let thy servant depart in peace; this peace, let it never be interrupted; this saving power of thy spirit never weakened, never enfeebled more. Let me losemy life with the 〈◊〉, let me die that they may never live more. And therefore the distressed Christian sees not the meanest Christian in the 〈◊〉 miserable condition, but he prefers him above all the 〈◊〉 on earth, and wisheth himself in his place. Oh if my soul were in his souls stead, saved from his corruption, therefore he is in a safe and a blessed condition. Salvation, if it be of the right stamp, to deliver from sin, not to ease from plagues and sorrows, such a kind of saving carries ever satisfaction with it, hath a 〈◊〉 fullness which answers unto all poor and imprisoned, yet saved though; persecuted, reproached, yet saved though; despised and killed, and yet saved; delivered from his 〈◊〉, there is no evil of the first or second death that shall hurt him, 〈◊〉 have any power over him: and therefore the contrite sinner contents himself in this, as Jacob in a like case, I have enough, Joseph is yet alive; I have enough, my soul shall yet be saved. In a wrack, he that saves his life, is abundantly satisfied. When so many thousands suffer 〈◊〉, split all their professions, hopes, and comforts upon the rocks and sands of pride and self-love; oh what a mercy, satisfying mercy, that thou who wert in as much danger as they, stands alive upon the shoar, when they are dying, and drowning, and 〈◊〉, under the power of their sins.

The 〈◊〉 sinner 〈◊〉〈◊〉〈◊〉 price, he is resolved [ 3] in good 〈◊〉 readily to endeavor anything to compass that he makes so much 〈◊〉 of, 〈◊〉. 〈◊〉 and brethren, what shall we do? Command what ye wil, we shall do it; give what 〈◊〉〈◊〉 please, we 〈◊〉 follow them; prescribe 〈◊〉 means you see 〈◊〉〈◊〉 shall improve them; 〈◊〉 it is you shall 〈◊〉〈◊〉 enjoin, be it never so cross to our own carnal 〈◊〉, never〈◊〉〈◊〉 and haza 〈◊〉, we 〈◊〉 not haggle and 〈◊〉〈◊〉 you, but we shall endeavor 〈◊〉, and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉. What 〈◊〉 we do? Whatever 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉, we 〈◊〉 do what we〈◊〉; and 〈◊〉〈◊〉〈◊〉 to dowhat we cannot out of our weakness perform, or out of our ignorance so readily conceive how 〈◊〉 accomplish: so they Isaiah 30:22. The converts there, it's said, they 〈◊〉〈◊〉 the 〈◊〉 of silver, and ornament of gold, and cast them away as a 〈◊〉 cloth, and say, get thee hence. The price and worth of their image might have enticed them; if not to have kept them, yet converted them to their own use; but they casheir them wholly, without the least consideration of any commodity that they might have contrived for their own content therefRomans So zacheus,〈◊〉 19:8. When once he began to be sensibly affected with his corrupt and covetous course, and the danger thereof, and the evil therein, see how comfortably restitution (which is so difficult a work) comes off a hand, without any grudging, because that was the means appointed by God to quit his heart and hands of the guilt of that sin. Behold lord, half that I have, I give to the poor; and if I have wronged any man by forged cavillation, I restore him four-fold. So lastly, the holy apostle Paul, when the Lord Jesus had discovered his sin, and abased his heart in the right apprehension of it; so that he is come to God’s bent, what wilt thou have me to do? Behold I will send thee far hence to the Gentiles, acts, 26:17-19. He did not consent with flesh and blood, nor so much as pretend either doubt or 〈◊〉, but immediately addressed himself to follow the direction. That which a man prizeth indeed, he will bid fair for, nor will he scotch for a little cost, but is resolved to have it what ever it 〈◊〉, and therefore 〈◊〉 not for the cost at all. So it is here, a 〈◊〉 sinner comes easily and resolutely to God’s terms, to do anything.

He that 〈◊〉 this price upon salvation, and 〈◊〉 [ 4] from sin, his heart is upon it, and his prayer is improved for the most part for this particular his thoughts about it 〈◊〉. Listen to him in 〈◊〉 secret devotions, his confessions about this, his petitions spent upon this,he harps upon this 〈◊〉 stil. But for things of the world they are out of his mind, his thoughts 〈◊〉〈◊〉〈◊〉 them, as though he 〈◊〉 nothing, or cared for nothing, or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉, oh deliver me 〈◊〉〈◊〉〈◊〉. Ask him what he would have or desire, if he might obtain and have what he would; he answers, oh that I might be saved; as Abraham for ishmael, 〈◊〉. 17:18. 〈◊〉 that ishmael might live before thee; 〈◊〉 he for his own soul, oh that my soul may live before thee: or as blind 〈◊〉 said, oh that my eyes might be opened, and that my heart might be opened and freed from my corruptions, oh that Jesus Christ would do this for me, who cannot do it for my 〈◊〉.

Because 〈◊〉 distressed soul finds the presence of all 〈◊〉*ther things do no whit prejudice a man’s everlasting happiness; either the good or comfort of his soul, either the having or 〈◊〉 of his spiritual 〈◊〉; the presence of 〈◊〉〈◊〉〈◊〉〈◊〉 which may 〈◊〉, do not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of any 〈◊〉 person, a 〈◊〉 is never a whit the worse, and the Lord loves him never a whit the less, because his pressures and sorrows 〈◊〉 upon him; but that is the season of God’s saving health, 〈◊〉 is most near when there is most need, and our 〈◊〉 makes way for the enlargement of his love and mercy to us. Joseph〈◊〉〈◊〉prison, land God is with him, with his in the fire, 〈◊〉 it 〈◊〉 not, and the waters that they drown 〈◊〉; God 〈◊〉〈◊〉 the 〈◊〉, Isaiah 43:2. God 〈◊〉〈◊〉〈◊〉 more 〈◊〉 and 〈◊〉〈◊〉〈◊〉 himself to 〈◊〉〈◊〉, than 〈◊〉〈◊〉〈◊〉〈◊〉 the greatest 〈◊〉, 〈◊〉. 3:25. 〈◊〉 the 〈◊〉 is seven times 〈◊〉, and the three children 〈◊〉 into it, then the son of God 〈◊〉 visibly with them in the 〈◊〉 thereof. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉, and 〈◊〉 all manner of 〈◊〉, then God doth all manner of good, for great 〈◊〉 your reward in heaven. So thatwhat the apostle enjoins, the sinner now finds true by proof, that we have reason to count it all joy when we fall into many temptations, James, 1-2-3-4. For in all those wants which out 〈◊〉 befal, become 〈◊〉 and entire, and want nothing spiritually, and 〈◊〉 the contrite is content to bear these, when he finds they do not hinder the happiness of the soul.

He now finds, that the presence of his sins only poisons*all the comforts he hath with a curse, and 〈◊〉 off the hope and expectation of any blessing from the hand of the Lord, in all the dispensations, in the ways of providences, or ordinances, towards him, nothing can prosper; why transgress ye the commandment of the Lord, for ye cannot prosper? Sin stops the passage; and puts him beyond all possibility of 〈◊〉 or good 〈◊〉 to be extended towards him; sor the Lord’s determination is past, and it's peremptory; there is no peace to the wicked, says my God, Isaiah 57:21. He hath said it, the Word is past out of his mouth, and no 〈◊〉 can 〈◊〉 it. You know what a 〈◊〉〈◊〉〈◊〉 to the messenger (the thing was so reasonable) what! Peace, so long as the 〈◊〉 of thy mother 〈◊〉 remain, jos. 7:12. It's that which the Lord professeth, so peremptory; I 〈◊〉 be with you no more, except you destroy the 〈◊〉 thing from 〈◊〉〈◊〉 God 〈◊〉 his blessing and 〈◊〉, in all the 〈◊〉 of 〈◊〉〈◊〉; for 〈◊〉 is the meaning he would not be with 〈◊〉 in 〈◊〉 warring, in 〈◊〉 going forth, and coming in; he will not be with them in 〈◊〉, in receiving, praying, improving 〈◊〉〈◊〉; 〈◊〉 shall not work, prayer 〈◊〉, 〈◊〉〈◊〉, 〈◊〉〈◊〉 place; a man 〈◊〉 have them, but no 〈◊〉 in 〈◊〉, no spirit with 〈◊〉 no blessing upon them, no good from them at al. That which poisons all the 〈◊〉〈◊〉〈◊〉, and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉, nay in truth the evil of all evils with it.

He now finds the removal of 〈◊〉 would set open [ 3] the floodgate of the infinite favor and goodness of the Lord, 〈◊〉〈◊〉 in amain upon the 〈◊〉. Jeremiah 5:24. Your 〈◊〉 with-hold good things from you, God doth not with-hold them or keep them from us 〈◊〉 Only through the desert of our sins, his arm is not 〈◊〉 that he cannot help, nor his 〈◊〉 heavy 〈◊〉 he cannot hear, 〈◊〉〈◊〉〈◊〉 power that he cannot, nor mercy that he will not help? Its his desire, oh that there were such a heart in them that they might fear me and keep my commandments that it may go well with them and theirs forever 〈◊〉. 5:29. Nay he hath taken a sollemn oath, as I live saith the Lord I desire not the 〈◊〉 of a sinner but that he 〈◊〉 repent and live 〈◊〉. 18:32. So that he wants not mercy but we want 〈◊〉, unworthy of the mercy he tenders, and uncapable; yea unwilling to receive the grace he offers, oh 〈◊〉 man that wil, let him come, and 〈◊〉 of the 〈◊〉 of life freely Revelation 22:17. If you 〈◊〉〈◊〉 it, God will give 〈◊〉, and no man wants it, 〈◊〉〈◊〉〈◊〉, its he that will have it, and its his corruption that keeps him that he 〈◊〉 not, nay is not subject, nay would not be made able to receive this mercy. Come out of them my people, 〈◊〉〈◊〉〈◊〉 and touch not the 〈◊〉〈◊〉; and he offers himself readily, i〈◊〉 be 〈◊〉 God I 〈◊〉〈◊〉〈◊〉〈◊〉, and walk with them, he will constantly 〈◊〉〈◊〉 comfort them by 〈◊〉〈◊〉, 〈◊〉Corinthians 6:18:19. He will walk up and down and see their 〈◊〉〈◊〉〈◊〉 for them answerable to all their needs and 〈◊〉. 〈◊〉 which brings 〈◊〉 and the 〈◊〉〈◊〉, 〈◊〉 we should prize as a good. 〈◊〉 above all 〈◊〉 things we should prize it.

Instruction, we here seethe 〈◊〉 why the most*men in the world 〈◊〉〈◊〉〈◊〉,〈◊〉 not after 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉of the Physician; never looked for 〈◊〉, because they were never sensible of their thraldom, and so forth.

Reproof, a bil of inditement to accuse and*〈◊〉 thousands giving in evidence that they never 〈◊〉 the work of God upon their souls. Two sorts especially.

The secure sinner who is so far from seeking and coveting deliverance that he will not take it when its offered, but is content to be in the prison of his natural condition and to lie in the boults and 〈◊〉 of his sins stil. Of this temper were those Jews in captivity that had so long lived in Babylon they were content to remain there when liberry was proclaimed and the way opened, deliver thyself O Zion thou that dwellest with the daughter of eabilonZechariah 2:7. Yet they stayed behind in captivity still, so it is with many a sluggish 〈◊〉, he is content to perish rather than do anything to deliver himself, he blesseth himself in his misery and so is a devoted slave to the Devil, as Exodus 21:6. If when the servant had his liberty to go out free, he said plainly I love my master I will not go out free, then his ear was to be bored with an awl, and he was to be his servant for ever, the boaring of his ear did signify his yielding obedience to the command of another. So when Christ comes to set a man at liberty, offers mercy and grace and pardon, if a man then say, I love my master pride, perversness and idleness, let me have and live in my sins if God say amen, thou art a bond servant of 〈◊〉 for ever, thou 〈◊〉 a miserable 〈◊〉 creature for ever.

The sluggish professor or hypocrite that hath had some [ 2] conviction of his sins and remembrance of the stings of his distempers, and some promises and purposes of amendment the blow is no sooner over, but all is at an end, lazy prayers and feeble endeavors, but when it comes to the point he will do nothing, he will give you the hearing of counsels and admonitions, you would think the man were in a very good temper, you maywind him about your finger; but in cases of trial you shall find him just where he was, he will do nothing, nay will do contrary to what he professed to submit unto; he is not thorough and real in his desire and endeavors for deliverance from sin, and so forth.

We are now come to these things that are plainly expressed 〈◊〉 the words: and here we shall content ourselves with two collections, which are most plain, and suit best to our present purpose in hand.

They who are truly pierced with godly sorrow*for their sins are willing openly to confess them, when they are called thereunto. Or. True contrition is accompanied with confession when God calls thereunto.

So do these converts here in the place, they come here of their own accord, they do not stay til they be arrested and summoned to the court; but they readily arrest, indite, arraign and accuse themselves before Peter and the rest of the apostles. Men and brethren you have discovered many sins and the dreadful condition of the sinners who 〈◊〉 guilty thereof, loe we are the men, thus and thus we have done. By us the Lord Jesus was opposed and pursued, by us he was 〈◊〉, railed upon and blaspherned, by us it was that he was 〈◊〉, and we are they that have embrewed our hands in his most precious blood: we are they that 〈◊〉 it and 〈◊〉〈◊〉, 〈◊〉 him,〈◊〉 with him, not him, 〈◊〉〈◊〉. Nay they roundly, readily, told al, this in secret we plotted against 〈◊〉 life and liberty, thus we consented unto those that should attempt the treason and 〈◊〉〈◊〉〈◊〉〈◊〉 them in their 〈◊〉 and 〈◊〉〈◊〉 proceeding, we 〈◊〉 they that gloryed and rejoycedin the unrighteous 〈◊〉 of the innocent son of God, we applauded 〈◊〉 selves in that we so prospered in our unjust practises, oh so would we have it. Men 〈◊〉〈◊〉〈◊〉 plainly here 〈◊〉 it, we openly and nakedly acknowledge it, they are our 〈◊〉 which you have discovered, and we are the sinners against whom you have truly proclaimed the judgments of God our sins intollerable, and our condition miserable, 〈◊〉 are the men, we are those accursed, cruel 〈◊〉 whereof you speak and what shall 〈◊〉 do? Observe the like expression in the like estate and condition, when all sorts of people came to the baptists ministry, and the Lord was pleased to direct him to pierce their hearts by the preaching of the truth; they lay open their sins and sores before him and crave fuccor and relief, as it appears by 〈◊〉 he gives, he applies several directions according to the several diseasesLuke 3:12:13. Then came the publicans, anon the soldiers saying 〈◊〉 shall w e do? And he answers suitably: they made known their maladies and he applies the 〈◊〉. As it is in an inward cankerd sore, if it be lanced thoroughly and to the quick, it then bleeds kindly and freely: so with the soul, if the heart feel the sin really, the tongue will freely express it, when the season shall require the point is clear, we will see 〈◊〉 we can make it plain.

There be three particulars in the doctrinee which desire 〈◊〉.

 1. When a sinner is called into 〈◊〉.

 2. When confession is serious and hearty.

 3. How contrition 〈◊〉 in such a confession

To the first of these.

Before I can come to lay forth the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I must premise two things.

That sins are of three sorts, as they come to our [ 1] present 〈◊〉, in the case in hand.

First some 〈◊〉 public and noterious done in the sight of the sun, open unto the view of al, that are in the place to see it, 〈◊〉 come to the hearing of it. Such are practises which are impudent when men are fEarlss and〈◊〉 in their way, they declare their sin as Sodom Isaiah 3:9. all may see, and they pass not much what they do, so in the case of eli's sons. 1 Samuel 2:17:23.

Secondly, some are private between party and party to which none are privy but themselves, either the offence don to another. As josephs mistress when they were alone inticeth him. Genesis 39:7. The adulterous woman meets with the young man, allures, yea tempts him impudently by her loose speech and behavior. Or 〈◊〉 they are sociates together in the same evil, as of Simeon and levy; brethren in iniquity, Genesis 49:5.

Thirdly some sins are secret 〈◊〉 no eyes sees, no man living apprehends, but a man’s heart and conscience, he commits the evil alone, and he alone knows it and God Only who knows the secret of all 〈◊〉.

By open confession, I understand, the discovery and [ 2] acknowledgment of the sin to any who knew not of it, before, whether it be publicely to many or privately to some one; because a man is brought thus, to open himself to such, and to make them privy to that which formerly he did not apprehend, these two things thus by way of preparation premised, the answer to the first question will be referred unto three heads, touching public, and 〈◊〉 and〈◊〉〈◊〉, 〈◊〉 all which particulars there be particular directions to settle a man’s judgment, and to 〈◊〉 practices, in a right way.

〈◊〉 public sins, 〈◊〉〈◊〉〈◊〉 here; what ever [ 1] sins have been publicly committed or bring private come to be made public, of such God 〈◊〉 public acknowledgment and confession, two branches 〈◊〉 iwil touch both.

If the public scandals and evil which have broke out in our practice to the offence of others, and stumbling of the weak, the grief of the good, the encouragement of the wicked, who may be provoked in the like carriages or confirmed in them by reason of our example; then its requisite and necessary, men should take open shame by sollemn acknowledgment. Its the rule which Christ. Hath left unto the church, who sin openly rebuk openly 1 Timothy 5:20. And if a rebuk according to the rule of God ought to be dispensed, it ought to be received. And that is a main end 〈◊〉 on both hands ought to be looked at, both in giving and receiving public censure, that the delinquent be ashamed, and brought to acknowledge his sin and judg himself for it. So Joshua to achan jos. 7:19. tell me what hast thou done? 1 Thessalonians 4:14. If any man obey 〈◊〉 the Gospel, note such a man, set a brand upon him by a sad censure that he may be ashamed and so see his evil and come to acknowledgment of it. And hence men should lay shame upon him and he answerably ought to take it. And when men are out of the church that the power thereof cannot reach them, the connivence and 〈◊〉 of humane laws, will not see execution done upon them; its commonly the way of providence, that the Lord doth force men to do that out of horror of conscience which they will not do out of conscience to God’s holy command. Sometimes the Lord arrests men upon their sick beds and constraineth them to bear the shame of that, which they would not be brought to see in the days of their folly. Then send for such and such who have been deeply wronged by me, for such who have been corrupted by my example, the evil counsel that I have given, the loathsome carriages and unsavory language, and speeches that I have expressed, those subtil insinuations, and baits that I have laid to entice and entangle them, I desire now that God would pardon and they forgive: yea such who havebeen ringleaders to their wicked and leud courses they were not able to abide their persons and practice, either take him away, or remove me hence says the sick party thus they brought their 〈◊〉 and 〈◊〉 them openly in the view of all, when once God brought their hearts to a through sight and sorrow for their sin acts. 19:19. Sometimes upon the place of execution God constrains me 〈◊〉 vomit out their wretchedness, to leave shame upon themselves, and to 〈◊〉 their 〈◊〉 for a reproach and 〈◊〉 behind them, and to confess now to be condemned, when they would not confess in humility to seek and receive 〈◊〉 to be pardoned. Oh beware by my example that you never rebel against parents, reject the counsel and 〈◊〉 of governors, that was my sin, hath been my bane, and made me rush on headily to mine own ruin and confusion, nay,

Secondly if the commission of them were private and yet they be made public by 〈◊〉 way in a course of providence, still God calls for confession answerable, as the season shall require and opportunity 〈◊〉, as suppose a man’s secret fact come to open view, either by others care, or by the weakness of any according to my defect, in all these cases open acknowledgment is requisite, as for instance in the severals, the house is broke, the goods stoln, conveyed and hid, at length the owner sees, chalengeth, pursues him in the open court of justice and yet righteously; and that which was cunningly carried before comes now openly to be censured again: suppose that there is an offence given to a brother in church covenant and while the 〈◊〉 is in 〈◊〉 and depending between them 〈◊〉, the party offended against the rule of our savior, carelesly and 〈◊〉 relates this to several persons, some without, some within the church and they also report it heedlesly to others, so that it grows common and the report public though they of* the church (for the rule of our savior binds them properly because they have power to reform or preventevil, and doth not in many cases reach others out of that relation) though they I say, did sinfully and disorderly make it public, yet this is ground sufficient for a gracious heart, and that according to God’s command, to 〈◊〉the open shame of the evil, as seeing God’s hand so pursuing of him, for purposes best known to his majesty; for the reality and venom of the scandal, issues properly from his sin, though the report came occasionally and disorderly from others.

Since then the scandal goes so far, and the hurt like to be so common by means of his sin, it's requisite the salve should be as large as the sore, that the report of the confession for the recovery of the evil, may go as far as the infection hath done by the report of the evil committed. Nay, if through my just desert, it be made public, when private counsels take not place, nor admonitions awe, nor reasons prevail, when no private means that the Lord Jesus hath appointed, 〈◊〉 have been improved, do good, but that they are constrained to appeal to the public; this shows the strength of the distemper, and the danger of it; and therefore the sinner needs more deeply to be affected with it, and with greater shame and sorrow to bewail it: as when the offender will not hear one, nor yet two or three, that the stiffness and obstinacy grows so high that the brethren are constrained to call in the help of the whol congregation, and our savior is constrained to raise the whol army, the body of the church, to make head against an evil, it argues the corruption grows malignant and deadly, and the condition dangerous and desperate, and therefore the confession must be suitable, must 〈◊〉 in soak, and be of more than usual efficacy, or else it will in reason be no way satisfactory.

Touching private sins, in case of wrong and injury [ 2] that is done betwixt man and man; miscarriages are expressed between party and party in the daily occasionsof their lives, in which they are to deal one with another. The apostles rule is plain and pregnant, without doubt and dispute, James, 5:16. Confess your sins one to another, and pray one for another. In our common converse, miscarriages commonly break out and appear, either harsh, unkind, discourteous or injurious carriages; men should not slight such evils, and sit down carelesly for the healing or removing of them; but be as careful to apply the cure as men are heedless to avoid the sin; get a heart conscientious and ready to 〈◊〉 those evils, and that constantly, as we are ready to commit and practice them, else our prayers and our comforts will be prejudiced, which by this advice may be quickened and enlarged each for others 〈◊〉; for while we commit offences, and not 〈◊〉 we set our hearts and 〈◊〉 at a distance one from another, and therefore we cannot pray so affectionately and〈◊〉 as otherwise we would, did 〈◊〉 see the hearts of our 〈◊〉 so easily coming in to the authority of the truth, and so affectionately carried against the sinful 〈◊〉 of their own souls. This 〈◊〉 the ground of that so〈◊〉 a warning, which our savior suggests, Matthew 5:23-24. When thou 〈◊〉 to offer thy sacrifice, and remembrest that thy brother hath 〈◊〉 against thee, I, e. Hath any just exception against any sinful miscarriage, go first and be reconciled, and then come and offer.

Touching secret sins, there is the 〈◊〉 difficulty, [ 3] how to discern when a party is called of God to make confession thereof.

For answer, there be three rules which may serve for our right information therein.

If the Lord shall (as he hath promised in his holy word) seal up the acceptation of our persons, and the pardon of our sins, as it seems good to his will, when we shall make confession thereof unto himself; we then need not,〈◊〉 in truth we should not make confession ofour secret sins to man. First, 〈◊〉 it is God may, yea many times, nay most usually doth evidence the 〈◊〉 of our sins unto our souls, when we humbly and unfeignedly bewail them unto himself. So the apostle johnconcludes it as beyond question, 1 〈◊〉, 1-2 last verse, if we confess our sins, God is faithful, and just to forgive us our sins, and to clense us from all iniquity; nay, we shall not only have forgiveness granted in heaven, but evidenced to our hearts on earth, Proverbs 28:13. He that confesseth and forsaketh, shall find mercy. If a man’s confession be of the right make, not counterfeit, but currant, he shall not only have mercy 〈◊〉 for him in the deck, but he shall have the use of it, find the sweet of it, he shall find mercy pardoning, pitying, pacifying, comforting, and saving mercy. As when we have sought the thing that we have in our house, we say we have found it, when we have it in our hand, and for our use. Yea, God is marvelous ready to meet the sinner half way in his mercy and compassions, when he perceives that with a serious purpose of heart he sets himself 〈◊〉 this work, Psalm 32:5. I said (saith the prophet) I will confess my sin, and thou forgavest 〈◊〉 iniquity. The unfeigned purpose of spirit this way, God takes in good part, and is so marvelously pleased therewith, that he gives him pardon, and forgives his sins, before he can mention by his words what he purposed in his mind, 1 Kings, 8:38. 〈◊〉 prayer shall be made by any man that shall know the plague of his heart, he will hear in heaven, and forgive, and so forth.

And in this case, we need not, nay we should not make confession of our secret sins; for we have no command to carry us unto this, no example to warrant such a practice, nor yet have we the institution of any ordinance, which may challenge our attendance to it. And this you must carefully heed, and maintain against that cunning forgery of the popish consession, whichthey have imposed upon all their followers and drudges. Their 〈◊〉 and opinion is this:

That every man is bound once, at the least before the sacrament, to confess in particular all and every one of his mortal sins, whereof he stands guilty, into the ear of the priests; the memory whereof by due and diligent premeditation, may be had, even such as are hidden, and are against the two last commands of the decalogue, together with the circumstances which may alter the kind of the sin; if not (say they) let him be accursed.

This canonical institution, is the erecting of an engine of cruelty, to rack men’s consciences, and pick men’s purses to satisfy their own greedy covetous desires; and to set up their lawless sovereignty in the hearts of such, who have captivated themselves to their directions and counsels: for thus they have a noose upon men’s consciences, and hold men between hopes and fears, leaving them between heaven and hell, as they suit their minds. If they please their humors, then they pardon them, and pull them out of hell: if they satisfy not their expectations in giving so much for good use, or paying so much yeerly to further the catholick cause, then their sins are such, to hell they must go, they cannot be acquitted: this made their drudges even weary of their lives, as never seeing an end of their misery, nor knowing what would become of their souls: and it's that which is called byjohn in the 〈◊〉, the torment of a scorpion when he stings a man, Revelation 9 6. That men shall seek death, and 〈◊〉 not find it; and shall desire to die, and death shall fly from them. And holy and judicious brightman expounds it of this sting, that the jesuites keep men upon the rack of this confession, never knowing what will be come of their souls, nor an end of their misery, further than it suits their conceits. And the popish school who were more ingenuous, have delivered in their judgments, from these unnecessary burdens,which the jesuits as hard task-misters, have laid upon other men’s 〈◊〉, and which they will neither 〈◊〉 nor move the least finger to 〈◊〉 any ease.

That which the soul hath obtained from heaven at the hands of God, that is needless we should desire from the hands of men, whose only help is to evidence God’s mind. But by humble confession in secret to God, the soul hath received pardon srom heaven, sealed up in his bosom by God’s spirit, and the testimony of his own 〈◊〉; therefore it's needless to desire it from the hands of men, when we have what we desire, and that in a better manner than they can give it.

Again, to be wise above that which is written, is unlawful; and to do more than we have warrant for, is ever unacceptable to God: but the Lord in his word requires no more before the sacrament, but that a man should 〈◊〉himself, and by the exercise of faith and repentance, gain assurance of the pardon of his sin, not go to confess his secret sin to another; therefore to do that, is more than Christ and the Gospel 〈◊〉, or God will accept.

When the soul lies under the guilt of secret sins, if the*lord in the use of all other means, denies either power or peace. Power to oppose and master the corruption; so that still the soul is overborn by the violence and malignity of it. Or denies peace, so that the old guilt returns afresh, after all prayers and confessions we make, cries and 〈◊〉 we put up in fervency and importunity unto the lord: after the improvement of all means of reformation and repentance; yet the Lord, for reasons best known to himself, denies to seal up the assurance of love, and the forgiveness of sin unto the conscience, then the Lord calls to this duty of confession, to such who are fitted and enabled to lend help and relief under God in such a case. That which the Lord hath promised to bestow, and we are bound to obtain, we are bound consequentlyto use all 〈◊〉 means appointed by God for this purpose, that we may be made 〈◊〉 thereof. But the pardon of our 〈◊〉, the acceptation of our 〈◊〉, and the peace of our 〈◊〉, God hath promised to bestow, and we〈◊〉 bound to obtain; therefore we must improve all means to this end. If then we find by experience that God is not pleased to dispense power or peace by our own 〈◊〉, on improvements of all means by ourselves, he then calls us to use the help of the prayers and counsels of others, who are called the 〈◊〉 of*our faith and joy; who are appointed to build us up in our holy faith: whose duty it is, to comfort the feeble minded, and to instruct the ignorant; and whose prayers are effectual means to obtain the removal of sicknesses, and the forgiveness of sins. James, 5:15.

And some sins there be, as secret adultery and murder, which God never usually pardoneth to the heart of the offender, but he compels him to lay open those hellish corruptions by open confession unto some other. Nay, as he never usually pardons them to his, commonly he never suffers them to go away 〈◊〉 even in the wicked; but when men are not willing to take shame by private confession, he forceth them by horror of conscience to vomit out their 〈◊〉 in the face of the world, and to bear their 〈◊〉, and leave 〈◊〉 names an everlasting reproach when they 〈◊〉 out their 〈◊〉 upon the 〈◊〉, or upon the 〈◊〉 of their sicknesses, before their bodies drop down to the 〈◊〉, and their souls be dragged by the devils into hell.

In case of secret 〈◊〉, if the wrong have been done,* either 〈◊〉 by some 〈◊〉〈◊〉 of deceit, or injuriously by 〈◊〉 to take away the goods of another; if 〈◊〉 cannot be made otherwise, God 〈◊〉 calls, either to reveal the evil to some other, who is faithful, and may do it; or 〈◊〉 the party himself, who may 〈◊〉 the satisfaction. 〈◊〉 (I say) 〈◊〉 cannot otherwise be made; for if 〈◊〉 may, then we shouldnever spread a scandal, when we may cover it without prejudice of the rule, and our brothers profit. But if restitution cannot comfortably and conscientiously be made, without the manifestation of the evil, as in many cases it cannot, then God calls for the use of this means to attain this end.

2. When is this confession serious and [ 2] hearty?

It 〈◊〉 be discerned when confession comes to be serious and hearty, if it have the equal 〈◊〉, and is made up of the 〈◊〉 following, it's then of the right make, and 〈◊〉〈◊〉 according to 〈◊〉 course of the 〈◊〉.

It must be free: it comes off a hand cleverly, flows [ 1] naturally and ingeniously from a 〈◊〉 sinner; the soul that is truly burdened doth not by a 〈◊〉 kind of unwillingness 〈◊〉 from 〈◊〉, duty, or 〈◊〉 a retreat from the 〈◊〉 of the truth, 〈◊〉 soldiers 〈◊〉 to do, when the service is unwelcom; but the 〈◊〉〈◊〉 cleer, and their spirits 〈◊〉 for the 〈◊〉, 〈◊〉〈◊〉 proceed on without any 〈◊〉 giving 〈◊〉. And 〈◊〉 appears thus in the manner of their 〈◊〉, in 〈◊〉 mannaging this, occasion in three things.

They 〈◊〉 easy to yield to 〈◊〉〈◊〉〈◊〉 [ 1] evidence is brought in against them, to 〈◊〉 to any 〈◊〉 guments of weight, to 〈◊〉 before the strength 〈◊〉 reason that shall be rendred, to lay forth their guilt, and〈◊〉 loathsomness of their evil, 〈◊〉, they are glad of that light. And therefore if men for 〈◊〉 of the right 〈◊〉 of the several and particular 〈◊〉 of a practice, cannot so fully give in evidence of the evil, because it was hid srom them in some 〈◊〉, or 〈◊〉 for want of consideration, did not pursue it 〈◊〉〈◊〉 as they might and ought, but that there is 〈◊〉 androom left for a cavil: a distressed convert will not take the advantage of men’s ignorance, mistakes; or misapprehensione to make an escape from the evidence of truth; which the conscience tells that it deeply 〈◊〉 him; or espies on every side to find a muse by the mistaking of a word, to put off an apparent testimony of that which his heart knows he is faulty in, and that which the party fully intended. But he answers to the scope of the question, evidence or accusation, and that which he knows to be suitable to the nature and substance of the charge, and that which toucheth his miscarriage, and that in the aim of the speaker; he sees the parties aim, and is privy to his own guilt; and he owns the thing, and yields the conviction: this you would, though your words do 〈◊〉 reach it, and this is true, and this was my practice, and is my sin, without either cavilling or excusing, or mineing the matter; this is the guize of the sinner that is heart-sick of sin: but he that is sermon sick; or shame-sick, and so forth. He stands upon his fence, 〈◊〉〈◊〉 catch for words, spies out any advantage in 〈◊〉 manner of the expression, if there be but the least syllable of a circumstance, either too much or too little, and if there be but a 〈◊〉 he creeps out at it, and conceits and concludes he 〈◊〉 safe. No man ever heard me say so; no man can prove that I ever said those words: it's 〈◊〉, no, did I? Here 〈◊〉 such and such that are able to witness it from your own mouth; and when testimony is produced, and they constrained to yield, they 〈◊〉 indeed so and so, but such and such was not their expression: in the mean time, the 〈◊〉 is all one, and the scope of the speech they well perceived, carried nothing but the reallity of the matter with it. What a 〈◊〉 kind of falsness, and foolish wiliness of spirit is this, to 〈◊〉 the passage and power of the truth, mine own conviction, and peace, by a willful 〈◊〉 filly mistake of a word? And thus 〈◊〉〈◊〉 deal with their sins; as 〈◊〉 such as be 〈◊〉with traitors, deal with the search and inquiry after them; instead of helping others to seek and find them, they by their wiliness lead aside the officers, and make them over-look the secret conveyances which are most suspicious, and most likely to receive them; which shows they are of the pack of the conspiracy, and intend rather to hide the rebels, than to pursue and attach them: the sinner truly distressed, is of another temper; in an easy kind of plainness lays open his heart to any 〈◊〉 of light, that may discover his evil without any shifting and doubling. He is suspicious of the evil of his own spirit, and as willing to see them as any man besides, because they more hazard his wel-fare, and therefore he is willing to welcome any light that any one brings him to that end; nathans accusation, and David’s confession, are as the voice, and the echo, I have sinned against the Lord, 2 Samuel 12:13. He needed not to bring in the great inquest for the tryal: so it was with Judah, when thamar his daughter was found to play the harlot, and was now brought to her examination, and so to her punishment, she sends the message to her father in law; by the man whose these are, am I with child: and she said, discern I pray thee whose these are, the signet, the bracelet, and the staff: mark his return, how easily he yields, would not so much as traverse the cause, or cal for a proof, when the thing was plain without any brabling or cavilling, confesseth the thing, ceaseth any further suit, no not a debate; judah〈◊〉, and said, she is more righteous than I, Genesis 38:25. In the things that are doubtful, it's usual, and no more but what conscience and command requires, to debate to see, the truth; but when the fault and offence is plain, then to maintain debates and eavils, is indeed to devise ways how to darken the discovery of the truth by confused quarrelling, to make an escape out of a fault, as a malefactor to convey himself away in a crowd: thus fals-hearted Saul, when he pretendedthe accomplishment of God’s will and the execution of the work about which he was sent; come thou blessed of the Lord, I have performed the commandment of the Lord, to whom samuel, 〈◊〉〈◊〉 the 〈◊〉 of sheep, and〈◊〉 of the 〈◊〉 and so forth. 1. 〈◊〉 15:14:15. One would have thought there had been so much convicting evidence, as would have stopped the mouth and sunk the heart of the man under the 〈◊〉 of so gross 〈◊〉 falshood. Yet he will not yield, 〈◊〉〈◊〉 about the business 〈◊〉, the people spared 〈◊〉〈◊〉 of the 〈◊〉, and the 〈◊〉 for sacrifice, and the rest we have 〈◊〉, I construed the command so, and took your 〈◊〉 to be that, namely sacrifice must ever be attended, and then all the rest must be cut off. How is it possible that common sense could put such a 〈◊〉〈◊〉so 〈◊〉〈◊〉 charge, go kil all and so forth. That is, spare 〈◊〉? Yet a wily heart must have some way to raise a cavil, he comes heavily off to confession.

As a contrite sinner is easy to yield the evil by way of [ 2] conviction; so ready to 〈◊〉 it by open 〈◊〉〈◊〉 acknowledgment, upon any occasion according to 〈◊〉 nature of the offence; he 〈◊〉 so 〈◊〉 from being troubled to do this; that he is troubled and restless in himself until it be done; and therefore if there be an opportunity to invite him, he takes it without 〈◊〉; if a 〈◊〉, he longs for it, and desires it, 〈◊〉 if none will provoke him he is studious to seek an occasion, and to press in upon some opportunity, that if it be a public evil he may publish his acknowledgment: if a wrong he desires not until another comes or sends, but he sends, he goes to him to be waile it. 〈◊〉〈◊〉 secret he will not stay to be asked or have his confession wrested from him, by 〈◊〉 of reason, and 〈◊〉 argument, but 〈◊〉 more ready to tell al, than another is willing to bear, not give 〈◊〉man to guess at some wickedness by 〈◊〉〈◊〉, but 〈◊〉 out 〈◊〉〈◊〉〈◊〉 some discovery to make his evil appear most 〈◊〉. A 〈◊〉 a right 〈◊〉position of 〈◊〉 of spirit, is like a body in a right temper and constitution, if it be 〈◊〉 in a 〈◊〉 there is more trouble to stay and 〈◊〉 the bleeding than to provoke it for to bleed. So here, and hence though there was no horror of 〈◊〉 to 〈◊〉, no authority to require, no counsel 〈◊〉 persuade he could not satisfy his own heart, he could not be quiet before he had satisfyed the rule, and proceeded in open hostile manner against his sin; but a false heart after conviction which was 〈◊〉 with great difficulty; he must be drawn like a 〈◊〉 to a stake to make open confession 〈◊〉 the cause may require; and when he comes by constraint, conscience dragges him, or authority compells him thereunto. His 〈◊〉 sticks in his teeth, he lispes them out so wearishly, hacks and 〈◊〉, stops here and 〈◊〉 there, as though he would say somthing because he must speak; and yet is afraid he shall say more then he would: therefore bites in his words one way, sometimes turns his speech another way, if any speech seems too open, or to give too much advantage to the truth, he 〈◊〉 himself and begins to qualify what he hath said, he would not be mistaken, he meant thus and thus, i. E. His meaning is to conceal as much as he can.

And hence a man must propound so many interrogatories, ask so many questions, 〈◊〉 interpretations of what a 〈◊〉 hath said when he hath 〈◊〉 what he wil, 〈◊〉 though a man should pul a confession from a man, as an untimely 〈◊〉, which he were not 〈◊〉 willing to bring into the world, and when he hath 〈◊〉 on what he can, he can hardly make anything of what confession he hath made; but a heart that is burdened to 〈◊〉, pricked to the quick and parted from his 〈◊〉, his expressions come off kindly and issue naturally from him, not in a 〈◊〉, quaint kind of strayn as though he would coyn a confession, but with that freedom and rediness as though his spirit was 〈◊〉 into such expressions; his heart was severed from his 〈◊〉,the passage 〈◊〉 plain, and he would banish them by an open confession, and therefore watchfully takes the occasion that may suit the work; acts, 19:19. They that used unlawful and curious arts, they brought their books and burned them in the sight of al, they were not summoned to this service by authority, they came of their own accord and so forth. And this was 〈◊〉 with Paul to take advantage by the solemnity of the place and people, to publish 〈◊〉sin and shame, and to be 〈◊〉 it in the view of the world, no man either 〈◊〉 or expecting any such thing, and he freely unbosomed his heart and said more against himself than all the world could say, the 〈◊〉〈◊〉 you may read, acts. 26:9 I utterly thought I ought to 〈◊〉〈◊〉 things against the name of 〈◊〉, which thing I also did, 〈◊〉 up the prison, compelling them to 〈◊〉 and being exceeding mad 〈◊〉 them, and so forth.

The 〈◊〉〈◊〉〈◊〉 it in 〈◊〉 of the stomach, and the 〈◊〉 in 〈◊〉 and 〈◊〉 which 〈◊〉 from the 〈◊〉〈◊〉〈◊〉, 〈◊〉〈◊〉 be a 〈◊〉 before 〈◊〉, 〈◊〉〈◊〉 severing before a 〈◊〉; he that 〈◊〉 the〈◊〉〈◊〉 it be 〈◊〉, 〈◊〉〈◊〉〈◊〉, 〈◊〉〈◊〉〈◊〉 of the disease 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 any ease to the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 removed at once, look say we, the 〈◊〉〈◊〉 comes out 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉constraint, and the passage once made it runs, without any stay; but if you pour out 〈◊〉 out of abarrel, some may issue out, but you must by 〈◊〉 and 〈◊〉 pul out the rest, this is the difference between a heart truly burdened and 〈◊〉 hypocrite perplexed with horror; the contrite soul pours out his complaints into a man’s bosom without any stay, the soul hath full vent; but with the hypocrite you must take out his confession, by 〈◊〉 of reason; as the difference between water in the channel and in the pumpe; the stream runs currently, kindly, readily, you must force it to stay, but the other you; must force it to run; a man must pump and press out a confession by power of argument, or else there is no water to be gotten to purpose.

He takes the evil to himself and doth not lay it upon [ 3] another, and is carried with greatest vehemency against that in the sin that was most vile, and that he will not mince; he is farr from 〈◊〉 blame upon another, to 〈◊〉other men’s evils, when he comes to acknowledge his own, as conceiving the more 〈◊〉 they appear, his may appear less; nay, now is the time wholly to attend his own, and especially to bewail that most whereby he hath most offended. When the potion or vomit works upon the humor mainly, then it works kindly. So Judah Genesis 38:26. 〈◊〉 is more righteous than I, and they 1 Samuel 12-19. We have added unto all our other sins this evil.

As it must be free so it must be ful: it comes from the [ 2] bottom and brings out all before it; he doth 〈◊〉 content himself to maintain the practice or 〈◊〉 that 〈◊〉 scandalous and wicked, but lays open and 〈◊〉〈◊〉 the bitter root of those base distempers, out of which those evils were brooded and brought 〈◊〉; they are the cause of al, and worse 〈◊〉〈◊〉 together with those by ends and base 〈◊〉, and those 〈◊〉 a 〈◊〉 that 〈◊〉 ed the 〈◊〉〈◊〉 from the 〈◊〉〈◊〉〈◊〉〈◊〉 lord, what ever aggravating circumstances hath any weight inthe apprehension of the soul, it sets 〈◊〉 al; the scandal will apparently argue these, and a wise 〈◊〉 Christian will 〈◊〉 all these in their working, and a sincere heart desires to take most shame 〈◊〉 these, and therefore is full in the confession, so David goes to the root of those 〈◊〉 miscarriages, even 〈◊〉 sin, and his accursed contrivements to give content to his lusts, and therefore he complaines of that, Psalm 51:3:4. Thou lovest truth in the inward parts, and the truth I have despised and opposed; this is to be attended as another thing in the comparison, to pour out the heart like water in acknowledgments, there is nothing that remains behind, as there is in oil and those kind of things that be of a more tenacious disposition. This was eminent in the acknowledgment of the holy apostle, 1 Timothy 1:13. I was a blasphemer, a persecuter, and injurious, but I did it ignorantly through unbelief, not to lessen his evil, but that he might look to the bottom of it. A true contrite 〈◊〉 deals with these hid treasures of evil, as 〈◊〉 did with the treasures of his house to the Babylonish 〈◊〉, Isaiah 39:4. Then said Isaiah, what〈◊〉 they 〈◊〉? 〈◊〉 answered, all that 〈◊〉 in my house, there is nothing in 〈◊〉 treasures that I have not shewed them; so it 〈◊〉〈◊〉 a simple hearted convert, he will turn the inside of his heart outward, there will be nothing amongst the hid treasures of iniquity, when he is called to confession, that he will not nakedly present 〈◊〉 God and the world, and that without stickage, without demurs and 〈◊〉, he will not cut off his 〈◊〉 by〈◊〉 as though his heart 〈◊〉, for what he had 〈◊〉, but 〈◊〉 open the floodgate to the ful, that he may leave nothing behind that he may fully and plainly see the bottom; he is ready to 〈◊〉〈◊〉 frame of 〈◊〉, as〈◊〉 were wrought 〈◊〉〈◊〉 heart, that so he 〈◊〉 dissolve, 〈◊〉〈◊〉 and undo the web and work of 〈◊〉, and therefore he will tell you, my 〈◊〉 you 〈◊〉, and the worldknows, it hath been scandalous my carriage loathsom, oh but my heart in that sin was worse than my carriage, the pride and malice, perversness and 〈◊〉 of mine own heart carried me by main force against many checks of my conscience and in ward misguidings to that practice to serve mine own distempered lusts, and when it was done, and discerned to be scandalous, the invincible 〈◊〉 of mine own heart would not suffer me to stoop to the evidence of the truth, but I set carnal reason on work, that since I could not deny it were done, yet I might put color, construction, some meaning and interpretation upon it, that it might appear to be done lawfully, at the utmost that it was Only a mistake and out of ignorance, which the most able and exact is incident unto. And all this was with reluctance and against mine own 〈◊〉: therefore if I found any that were easy and favorable and were ready to be carried away with some 〈◊〉 appearances, to those I often repayred, to them I complained and professed my simplicity, and yet willingness to see, that so I might screw myself into their affections to pity me, and so to be unwilling to hear anything against my person or cause and 〈◊〉 the man speaks honestly and means plainly, I wish there may be no prejudice and then sat I in counsel with my own corrupt heart, and mind, how to carry the frame of the buisiness in the fayrest pretence; I plotted how I might make an escape, and wind away from such evidences and expressions which pinched most narrowly, and there I would put in some word, or else 〈◊〉they were spoken to some other end, or start up some new occasson to 〈◊〉 the discourse another way, and to another thing, and made them loose the pursuit of that which indeed pinched, and thus I committed many evils in the defending of one, and broke many rules under prtence of making up one breach; but from these wretched grounds, to these wicked ends in this disorderly manner by a plotted kindof studied villany, I have wronged God, the truth, my profession, my 〈◊〉, mine own soul, this is my wretched disposition I would see and say the worst of it and so forth. This is as I said to 〈◊〉 the clew of a wretched course that he may see the end and utmost of it. So to lance the sore that the core may come out from the bottom, and then the cure will undoubtedly follow, which cannot be so attayned, as long as it continues.

Sometimes persons that want bouldness, and ability, cannot so fully open themselves in public always; yet the frame of their spirits and expressions will ever aym at such a thing, to the apprehension of such as have any spiritual eye salve about them because their confessions 〈◊〉 ever minted out of their own hearts, and the loathsomness of such evils wherewith they are and have been loaded. But for a man that comes to confess his evil, to forget the main evil he came to confess, is such a heavy hand of God, to discover a counterfeit confession, that it would make a moral man that had but understanding about him sit down confounded, under the 〈◊〉 curse of God’s displeasure, and the right consideration of the 〈◊〉 of his heart.

And this is the second ingredient into a serious confession, it must be ful, the whol compass is contained 〈◊〉 these two particulars that I may sum up that shortly which hath been largely spoken. 1. full in regard of relation of the things, my sonsays Joshua give glory to God, and tell me what thou hast done, bide nothing from me, jos. 7:19:2. full in regard of opposition of the heart, the 〈◊〉 fully relates all the heart, fully opposeth al, sets itself wholly to drag all to the place of judgment and see execution done upon al; as it were said in the law and enjoined to him that should discover a brother or a friend that inticed to idolatry, his eye should not pity, nor his hand spare, but he should fling the first stone at him, so here in 〈◊〉 we should bring out all our distempers, yet they may receive the sentenceof condemnation; neither should I pity, nor your hearts spare, but see execution upon them, that I may take away evil; to confess, is to speak as God doth, to speak together with him, to see sin, to sentence sin as the Lord doth. To make a full relation of a sin, and yet the heart to maintain a reserved device how to contrive some colorable 〈◊〉, by some caution and interpretation to entertain it, it is hellish hypocrisie. As the 〈◊〉 brabbles with her mate before her husband, 〈◊〉 so she may meet with him without the suspicion of her husband. So the 〈◊〉〈◊〉 he will readily without any hunching, acknowledge his sin and error in one sence, that so as occasions serves, he may plead for it, and only pretend another sense.

The confession in then serious, when 〈◊〉 is leaves the [ 3] soul base, and makes the sinner put his mouth in the dust; looks at himself as vile, loaths his sin, and himself for it, and is desirous that the evil, and he for it, may be loathed of all that have heard and known it, willing that 〈◊〉 himself and sin, should by al, forever be dishonored, who have dishonored God; Daniel 9:8. Unto us belongs shame and 〈◊〉 of face, forever to be opposed and rejected, who have rejected his truth, that 〈◊〉 hearts of all should be estranged from it, and from that frame of spirit which acted him, because they have estranged him and others from God: he would shame himself, and therefore is content others should cast shame upon him, Ezekiel 36:31-32. Then they shall 〈◊〉 themselves for all their abominations which they have committed: lam. 3:29-30. He 〈◊〉 alone, and 〈◊〉 silence, because he hath born it upon him; be puts his mouth in the dust, if so be there may be hope.

The soul by this serious confession, intends to take [ 4] an advantage against his sin, and so much more engages his heart, by the witness of God, and men, and angels, to keep himself for 〈◊〉 from all 〈◊〉 and provocations thereunto, and holds his heart in a holybent of 〈◊〉 for ever, not once to admit any consideration or pretense of any carnal reason, that may seem to leave the least inticement that way; when temptations come, and corruptions stir as formerly, this stops him, I have〈◊〉 these 〈◊〉 before al, and they are condemned by al, therefore I will not, I dare not give way; 〈◊〉. 16. Last, that thou mayest remember, and be confounded, and 〈◊〉 open 〈◊〉 mouth any more, because of thy〈◊〉.

3. How doth contrition bring in this confession, and enlarge the heart this way?

I answer upon three grounds; all which are so many arguments of the point propounded

Taken from that bitterness which the soul in this contrite [ 1] disposition, 〈◊〉〈◊〉, and that undeniably to be in those distempers in which it hath taken so much content in former time; the poisoned loathsomness which now it hath 〈◊〉 experimentally to be in such pleasing lusts, and which formerly have 〈◊〉 the delight and diet of the soul: and therefore it is the heart 〈◊〉 the sinner is not able to brook or 〈◊〉 them, 〈◊〉 vomits them out with vehement distast, and unsufferable disdain, abandons them by open confession. In the body we see it, the stomach when it was clogged with abundance of gross and foul humors, as in the disease called pica, it will 〈◊〉 upon 〈◊〉 and ashes, and loom wall will down as desirable diet, because such noysom diet suits best with 〈◊〉〈◊〉 humors which 〈◊〉 in the stomach, but when it's recovered and brought to any wholsom constitution, if 〈◊〉 with any such provision which is 〈◊〉 loathsome and 〈◊〉 upto it, it's 〈◊〉 sick, and 〈◊〉 be eased before 〈◊〉 cast it out. It's sowith the 〈◊〉 when once he hath attained this wholfom constitution, and disposition of a contrite spirit. Those noysom abominations which seemed so sweet and savory to his sensual and base heart, that it could digest them as its only diet and delight; corrupt lusts were most suitable to corrupt nature, and no marvel that the toad and spiders lick up poison which is so agreeable to their poisonful nature; but when the Lord hath wrought this through contrition, as a wholsom disposition and constitution of soul, so that not only the punishment of it which is tedious, but the poison and filth becomes more detestable and grievous to the sinner, the heart is not able to suffer the loathsome bitterness thereof, but forthwith endeavors to cashier it utterly by acknowledgment, and confession, that the very scent and savor, yea, the least remembrance of it may be forever removed. Pain will make the dog vomit out his meat, sense of punishment constrain'd Judas to cast out his morsel, fling away his money, the bribe of the bloody treachery and treason of his; but had they been both poisoned, the one with his meat, the other with the venom of his sin, it would have wrought more freely and fully in both; that godly sorrow which was wrought in the hearts of the Corinthians, who bore with the 〈◊〉 person a long while, and the 〈◊〉person 〈◊〉 who committed the evil 2 〈◊〉. 7:10. It wrought a cleering in the one, as the text expresseth 〈◊〉, and no question in the other upon the same ground, i. E. A naked, full, and free-hearted acknowledgment; godly sorrow like a strong potion, cleers the stomach, casts out the core, suffers no remainders behind, of any secret reservation of a wretched distemper, in any degree or circumstance, makes a cleer conscience quit of any combination, with any lust in the least correspondence. When the corruption which is gathered in the 〈◊〉 ered sore, grows ripe and rotten, it will break presently, though no man lance or touch it, and 〈◊〉 plentifullyand abundantly. So with this through contrition, it works a separation, and therefore an evacuation, loosens the affection from the sin inwardly, and 〈◊〉 it wholly by acknowledgment.

It's true, in nature, and grace, and reason, each thing 〈◊〉 itself, and therefore expels its contraty, to the utmost distance it may, that it may neither find nor fear any annoyance, or hazard therefrom; and therefore we find in diseases, agues and feavers, when nature by the help of physick hath gained some strength, forceth the malignant humor as far from the heart as it can, it breaks forth into the lips, and then it's conceived and 〈◊〉, the fits will end, the danger is over. So it is with the soul when it's helped by the spirit in piercing the soul with godly sorrow, he causeth the disease and distemper to break forth into the lips by open confession, and forceth it as far as maybe, from ever annoying the heart any more. The sweetness of sin is in this taken off, contrition severs it from the heart, confession vomits out and removes it, that it may never annoy the soul, or disturb the peace of a man’s conscience any more.

The distressed sinner now comes 〈◊〉 to feel, and so [ 2] to know the danger of sin, as undoubtedly hazarding a man’s everlasting happiness and welfare, and to find also by woeful proof his own weakness, and inability either to prevent it or bear it, or remove it and help himself against that eternal ruin and confusion which God hath threatened, and he must expect, and shall endure by reason of the same. He thought indeed in the time of his folly, that preachers in point of policy, presenting sin in a more dreadful visage and appearance, than there was just cause, or reason would in truth conclude; at least he imagined (if the worst befel) that either he would remove the guilt, or avoid the plague, or subdue the strength of such distempers that did threaten God’s displeasure, and his destruction: but now he finds it otherwise,yea his own conscience, nay his own sense and experience doth abundantly confute his folly and mistakes, that notwithstanding all the ways he can take, and means he can use, guilt still continues, he cannot remove it, plagues he cannot avoid, violence and venom of his corruption he cannot master, nor help himself against the 〈◊〉 command and authority, they yet live, and are mighty: and therefore he is forced to send up to heaven daily, yea to seek out unto the faithful servants of the Lord, that they may lend a helping hand for his relief that may help him by their prayers when he sees his own prevail not, guide him by their counsel, when through his own ignorance he is at a loss in his thoughts, and cannot direct himself, that they may tent and heal his sore, when out of unskilfullnesss he cannot 〈◊〉 how to dress the wounds of his own diseased and distressed spirit: thus nature doth not only teach men, but necessity compels all when they find themselves helpless to call, yea, cry for help, yea, to send far and near for succor unto such in whose power it is to support; when men have used all kitchin physick, and taken some ancient receipts they have by them, and yet the disease grows desperate, and the cure more difficult, they presently speed out to those who are able and learned Physicians for counsel and cure. He that fears an on-set, he would have a second in the field with him: so here. God hath given the tongue of the learned to some to speak a word in season to a weary conscience, Isaiah 50:4. To others God hath given a dexterous hand to joint the souls and comforts of such, who by some dangerous fall, and sudden surprizal of distempers have made a breach in their spirits and peace, Galatians 6:1. You that are spiritual, joint such a man with a spirit of meekness, handle hin skilfully, yea gently and tenderly: to some again God hath given precious receipts, rare experiences of his peculiar mercies, to their own souls, which few have heard, almost none besides themselves have hadthe like proof, 2 Corinthians 4:1:4. Paul was afflicted and comforted, that he might 〈◊〉 and comfort others in afflictions: 2 Corinthians 2:11. He professeth he was not ignorant of Satan’s methods, but was well acquainted with his stratagems, having been in so many pitcht fields, so many sieges. Hence it is that these poor wounded sinners in the text, press in upon the apostles as skillful and experienced 〈◊〉 for such as were in spiritual distress, men and brethren what shall we do? Q.D. You understand we are ignorant, and know not what way to take; you are experienced, and we unacquainted wholly with God’s dealings and directions, and perceive not what to do. Besides, were men’s abilities equal, yet many eyes see more, and many hands can do more than one; as in some wounds which we cannot reach by our own hands, another though weak and unskilful, will lend ready help, will search and tent the wound we cannot touch nor reach; the meanest Christian hath more experience in some case than those who are far more able, and thou canst not reach it, nor come at it, he will search it with ease.

A contrite sinner is willing to take shame, and therefore [ 3] willing to open himself and sin, that he maybear shame that is due unto him for it. He sees now the vileness of sin, and himself vile because of it, and therefore looks at shame as his due desert, which he hath mericed at the hands of God and man, and therefore accounts it but reasonable that he should be dishonored and rejected of others, who hath 〈◊〉 the great name of God, and cast shame and contempt upon the good ways of his grace; he sits down really convinced of his own baseness, and therefore doth not complement and speak words of course against himself; he will say, I am so and so vile, and wretched, and doth not condemn himself that others might acquit him, not 〈◊〉 his person and practice that others might praise and pity him. But as it was said of them, they should wash themselves,and judg themselves worthy to be cut off, and condemned, and therefore worthy to be despised and trampled upon as unsavory salt; and hence he is willing out of a holy indignation to shame himself, and the sinfulness of 〈◊〉heart and life, which hath been a shame to his profession, and cast shame upon the righteous and holy ways of the Lord.

That which takes away all the hindrances of this holy duty of confession, and puts the soul upon the necessity of the performance, that must needs fit the soul for the discharge of this service. But contrition takes away the hindrances, which are these three: either a man would not have his sin removed and subdued: or else he need not help to that purpose: or else he is afraid and ashamed to take help, which is provided in that behalf.

But this work of contrition makes a man willing to be helped against his sin, makes him see a need, and seek for help; makes him willing to take shame, and he sees a necessity he should, that he may receive help against his sins. Therefore contrition fits and enables the soul to a right confession of sin.

Instruction. We here see the reason of*those sinful windings and turnings of devices, which generally appear in men’s practices after the commissions of evil, when they should be brought to a naked acknowledgment of their errors herein: so many muses to escape, so many sleepy, senseless shifts to save their own stake, their credit and respect, yield nothing, though they can gainsay nothing with color of reason, they spend their wits and thoughts, and lay about them to the utmost skil of all the carnal reason they have, to latch the blow, to defeat and put by the stroak of the truth, the dint and evidence of the argument that would discover their evil. In a word; here is the root and reason of those turnings aside from the authority of the truth,they never came where this contrition of heart grew, nor yet indeed knew what it meaneth; they never saw sin aright, their souls were never sensibly affected with the direfullnesss of the scandal they give unto others, and the guilt they bring upon their own consciences; for all which they must one day answer. It's said, luke, 3:6-7. That when God prepares way for the coming of the Lord Jesus, or the coming of it within the sight and ken of salvation, that crooked things must be made straight, before any flesh can see the salvation of the Lord. There be crookings of carnal reason in the heart of every man naturally; it was the great ingredient into the first sin ofadam, and hath been his curse ever since, to find out findings, Ecclesiastes 7. Last, to invent inventions, to make an escape from the truth, and so to walk in the vanity of their own mind; and unless the Lord heat a man in the fire of his fury, hold him upon the anvil, beat him, and break him by the hammer of the law, in this work of contrition, this crookedness will never be removed, nor he come within the sight of salvation, and it's made one part of the description of a man that is out of the path of peace, isay, 59:8. They have made their 〈◊〉 crooked.

By way of reproof, it dasheth that dream of*the wicked, and cursed imagination of carnal men who conceit, that to fall under the foot of contempt according to the desert of our evil doings, they conceive it a point of greatest dispar agement and wickedness that can be imagined, and to take up 〈◊〉 abode in that abased condition, either by some reach of policy not to prevent such an evil; or when it doth befal, to be shistless, as to sink under it, and not to be able to struggle out, they look at such, and leave it upon record in their observation, as very simplicians, such as are destitute either of wit or courage, to swallow down such indignities, and never be sick of them, these persons they note as feeble, and the 〈◊〉 base. A hellish delusion, directly contraryto the truth here delivered, and the practice of these converts, now truly broken-hearted with godly sorrow for their sins, that which issues from the power and work of God’s spirit upon the soul, it argues neither feebleness nor 〈◊〉 and such is this practice, and therefore it argues neither.

1. Not feebleness, because it is of a conquering, of a commanding power, and that against the greatest forces of sin and Satan, which they bring into the field, our own carnal ends, and high conceited excellency of our worth, the seeking ourselves, and setting up our own persons, and names, and praises, are the very stumps of dagon, which stand longest, the very heart blood of the body of death; the high and overweening thoughts of the sovereignty of our wils, and worth, they are the holds of satan: to batter down the strong holds, and to make us lie down in the dust, and to be abased in the sight of God and man in quiet subjection, is indeed to subdue the power of darkness, a work unto which we must be enabled by the power of the almighty, far beyond the might of all creatures, much less shall feebleness be able ever to compass it; if thou conceitest it is so easy, go thy ways, and do thou likewise: alas poor deluded creature, it's such a task that thy heart misgives thee at the very on-set, and thou art never able to turn thy hand to it: thou must have allowance from thy lusts, and stubbornness of thy own heart, and ask leave of thy pride and vain glory; and when all is done, thou canst not so much as fain a confession, such a slave and underling thou art to thy sinful distempers, even slavery itself, that they will not suffer thee to speak a word to cross thine own way ward spirit, and condemn the wretchedness of thy carnal carriage; which by the power of the spirit of contrition, these poor servants of the Lord can do; not verbally, but really and seriously, as in the sight of God. Which shows there is more than the strength of a man’s self that must〈◊〉 yea destroy a man’s self; that is his self pride and praise.

2. As there is no feebleness in this, so neither is there the least baseness in so blessed a service, and work of such excellency as this is, a behavior truly honorable and such as indeed beseems persons of the greatest account with God and man: 〈◊〉 were the diamond in Solomon’s crown, Ecclesiastes 1:1. The words of a soul gathered to his people, the son of David, king in Jerusalem, they were titles of honor but this was the top of al. It was a higher soveraignty, to bewail his sin, and seek unfeyned reconciliation to the church, and by serious and thorough satisfaction, to 〈◊〉 acceptance, than to sit in the throne of Israel; by that he was above his subjects, by this he was above himself; by that he had power over his people; by 〈◊〉 he prevayled over the power of darkness, hel and devils and distempers; by that he was above the kingdom and ruled it according to his own wil, by this he is above his wil, which was above the king, yea above his corruption, and lusts who lorded over wil, and king, and kingdom, and al. Yea this is so eminent a service however it seems other to the deluded minds of men, it makes way for the 〈◊〉 pitch of all that happiness we ever hope to obtayn, here on earth or hereafter in heaven; 1 Corinthians 15:28. The pinnacle of all perfection unto which we can be advanced, 〈◊〉 that God may be all 〈◊〉 all,〈◊〉 when a sinner lies under the foot of loathsomness, hath nothing, doth nothing, receives nothing 〈◊〉 himself unworthy to be looked at, worthy to be loathed of heaven and earth; now God is all in all not Only 〈◊〉 all for him such is his nothingness in himself, but here is the glory of all power and wisdom and mercy to overcom his unworthyness and to make him fit to receive anything; besides, look at 〈◊〉〈◊〉 work itself, 〈◊〉 is 〈◊〉 greatest victory, and those must be the greatest conquerors of al, who have conquered and made spoil of all the glory of the world. The heathenking wished there were more worlds to conquer, he that is willing to bewail his sins and take shame for them, he hath conquered all those worlds and the conqueror himself, and those high thoughts that conquered him; its a degree above glory willingly to be content to want it, than indeed to enjoy it.

Ground of examination and trial:* if we would ever gain assurance or bring in evidence and proof to oure own souls and others, that indeed our hearts have been broken for our sins and so turned from our sins in a saving manner unto God here in the kingdom of grace, that we may undoubtedly assure ourselves that we shall see his face in glory in another world; try thy heart and condition by the former truth*lay thy soul level to the doctrinee formerly delivered; if thou findest this work of God, thou mayest undoubtedly conclude there is the Spirit of God. And however it seems so mean in the eyes of men, yet the greater the power of the almighty is seen in it, to lay mountains low and level; the hand of the Lord must do this; as the magicians in egipt professed touching the liee, that wonder which the Lord then expressed though it were in a thing very little and despicable to the eye, yet they confessed, this the 〈◊〉 finger of God, they were not able to turn their hand to that work. So dost thou upon through search find this disposition of spirit, that thou dost see that infinite loathsomness in thy corruptions, and in thy heart being taynted therewith; so noysom the plague sore of sin, and thy soul and self, so defiled with running provocations thereof, that in truth thou art loath to see thy heart, to own it or to have it, which hath nothing but loathsomness in it, and conceivest thou art worthy indeed others should judg so of thee, as thou judgest of thy self; how ever this frame of spirit may seem mervailous mean and despicable in the eye of the world, know thou mayest and conclude thou shouldst, this is the very finger of God; flesh and blood hath not revealedthis hath not wrought this in thee, but the spirit which is from God. That which is at ods with all the excellency that is flesh and blood, that which is opposite to it and tramples upon the glory and pride of it, that must needs be more than flesh and blood, Ezekiel 16:2. Last. I will establish my covenant, and thou shall know I am the Lord, thou shalt know me, and own me, and believe in me, as thy God and thy lord, then thou shalt remember and be confounded, and never open thy mouth any more because of thy shame; when God sets open the fountain of his free grace in the soul, these streams will follow.

Hence then this doctrinee brings in a heavy inditement against sundry sorts of men, and gives undeniable evidence that as yet they never knew what it was to be broken-hearted for sin, or turned savingly from sin, the stupid senselessness of whose spirits is wholly incapable of this holy blush, and confusion of face and heart.

First of those who through the hardness of their [ 1] hearts by their constant custom and continuance in their sin are beyond the sense of it or shame for it; whose faces are settled, and their consciences seared with a hot iron, so that there is no sting at all or check that 〈◊〉 them, but 〈◊〉 a seared part is without sense or feeling, they practice their wret chedness, and profess it, are convinced of it and go away not touched, nor troubled with it, shrink not retire not with any sense of fear or shame, for what they have done; such are never like to see the filth of their sins, before they see them by the flames of the fierceness of God’s wrath in the fire of hell, of this helish temper were those forlorn creatures Jeremiah 8:6. I hearkend and heard but no man repented him saying what have I done? they take not their sins into consideration, nor attend the danger but every man turned to his own course as the horse rusheth into the battle, nothing stops them or affrights them, v. 12. Were they ashamed when they committed abominationnay they were not at all ashamed, neither could they be ashamed, their minds were wholly 〈◊〉, they did not see the vileness of their sins, and their hearts hardened, they could not be sensible of them, so the prophet Isaiahcompluins, chapter 3:9. They declare 〈◊〉 sin as sodom, they commit, evil openly and they are bold and brazen-faced, to persist in what they do commit, they sear not who know it and they shame not to own it, I knew saith the Lord, thy brow was brass, and thy neck like an iron sinnew, the heart buckles not, its an iron sinnew the face blusheth 〈◊〉, its brass, harlot-like.

Another sort who are so far from bearing the shame [ 2] they do deserve, that out of their impudency they do rather cast shame upon the truth itself that would discover their sin and so the messenger that brings it. Thus out of this devilish wretchedness and 〈◊〉 they dare to flout God to his face, and cast scorn and contempt upon the truth, rather than they will lie under contempt themselves; and therefore it is the prophet looks at it as desperate, beyond hope or help, Hosea 4:4. Let no man strive with another or reprove him, for this people, are as they that strive with the priest, they contemn him and his repro of, so far are they srom being content to take it, or the due shame which it discovers; of this stamp were those impudent scorners, who jeared the prophet to his face, and made a jeast of the threatenings he delivered, Isaiah 22:12. In the day the Lord called to weeping and mourning and baldness and to girding with sackcloath and behold joy and gladness, slaying of oxen and killing of sheep, let us eat and drink, for to morow we shall die, q.d. Do you not hear the dreadful threatening that Isaiah hath denounced, do ye not expect to die masters? Do not your hearts shake within you to hear such tidings, let us not die fasting, we will take our meat sure before our enemies take away our lives, if we must dy as the prophet saith, let us be merry before our death, it were revealed to me says the prophetfrom the Lord of hosts, surely this iniquity shall not be purged from you, til you die, that is, never; so tell the rebellious servant of his or her rugged carriage, unruly language, that they have tongues set on fire of hel,〈◊〉 in wording of it, slighting and gainsaying, titus. 2:9. Exhort servants to be obedient to their own masters to please them well in all things, not answering again; because they are stopped from answering frampfully, therefore they will not modestly and in meekness of wisdom ask counsel and direction from a governor, wish them ask your mistres, enquire of your master, no no, I must not speak, I promise you, would I were governor, they cannot sin, they must be pleased in all things, whether they please God or no.

Thus because their devilish heart cannot bear the truth, they flout the truth and cast it away in a scorn, as though they should say, you may see what sweet rules the Scripture gives for the government of servants, nay how unequal and unreasonable they be, which is such hideous and hellish blasphemy, that the heart of belzebub in his cold blood would blush to vent it. These two sorts out of a stupid impudency are not capable [ 3] of 〈◊〉, there be two other sorts that out of subtlety of pride are unwilling to bear it, such are those who in the third ranck, seek up 〈◊〉 shameful hidings that may be imagined, strugle as for life to the utmost of their power and policie, that they may shift off the shame, and make an escape from under that righteous reproach and contempt 〈◊〉〈◊〉〈◊〉 vileness of their carriages, have justly brought upon themselves, sometimes in silence burying and hiding of it. As Judah his incest Genesis 38:23. When he sent the kid and found not the harlot, he was content to let her go away with his ring and bracelet, lest (saith he) we be ashamed. So David would have covered his solly with〈◊〉, by sending uriah to his own house, 2 Samuel 11. And for a push the very servants of the Lord may be surprised with this sinfulshifting away of their shame from them, and all that while never see their sincerity nor find peace, but when they are brought to see their sin, then they yield immediately 2 Samuel 12:13. I have (saith David) sinned against the Lord. Sometime by falsehood gainsaying and denying, so gehazi 2 Kings, 5:25. Where hast thou been gehazi, thy servant went no whither. Somtime colouring, excusing putting it off as Saul to Samuel first it were not done, then the people did it, then he did it, but for sacrifice, and for love to God’s worship, 1 Samuel 15. And in the issue he would be helped against his shame but not against his sin, yet honor me before the people v. 30. He doth not say let me be humbled before the people who have sinned before them; of this rank are these, when the stals of conscience and the pressures of their spirits constrain them to confess, and seek for ease, their complaints are like lapwings cries, farthest from their nest or their bosom distempers which lie in the deck, Only their acknowledgments are so general and of such evils that more or less belong to all and therefore they conceive they are yet under a safe cover, little shame will fall to their share; oh they are proud, and dead hearted, and have a deal of self within them; the issue is here, and the English is this, I say I am thus, and who is not so more or less? And so a little shame will come to their allowance and allotment; and if their words which fall from them give a prudent man advantage of further enquirie, and just suspicion to lay his hand upon the loathsome sore, you will see what shuffling, and winding and biting of the lip, will presently appear.

The fourth and last sort are such who when the arrows [ 4] of the Lord have stuck fast in them, and the venom thereof hath drunk up their spirits, when the poison of their sin and pangs of conscience like a strong potion hath made them extremely sick that they are not able to conceal their evils any longer, but the vengeanceof the Lord forceth them to vomit out all their filth to the ful, as a stiring potion kept in, works with much violence, but when its over and they have thus taken the shame, its with no content to them, its a secret torment, that their own tongues have gone beyond their own intents, they do inwardly repine, and befool themselves and could eat their flesh that ever they should lay themselves open so to contempt: and therefore they begin to devise ways and means, how to mitigate the matter that it may not seem loathsome nor they so vile by reason of it and therefore they make constructions of some things, and interpretations of others, and then lay the extremity upon their distemper which was fired and followed by Satan, that they belyed themselves in some things and said they knew not what and thus like the unclean dog they lick up their vomit again they cannot be quit of the shame and wash away the filth, they have flung in their own faces, but they are in no wise content with it, and therefore would fain get it off, by all the means they can devise, thus their sins come to be healed too soon, like a sore that closeth too fast, not being daily tented and opened, and so it festers again and proves dangerous, so it is with the soul when it is not tented with daily taking shame for the evil, and so kept open, it again rankles and grows worse;

But how shall we know that we are content to take*shame for sin, by a right confession of it.

I answer, that will appear in four particular evidences.*

The heart that is indeed content to take shame fon the [ 1] sin it hath committed, and stands guilty of, it hath this disposition wrought in it, and expresseth this affection also, as occasion serves; namely, it opposeth not that truth which doth evidently discover a man’s 〈◊〉, and how worthily he deserves it, though it doth it sharply. To be content with a thing, and to be opposite against the same thing, implies a professed contradiction,〈1 page duplicate〉〈1 page duplicate〉which neither reason allows, nor common sense will admit: he that is content in earnest with the portion and condition that is carved out to him, in the course of providence, when it's offered he welcoms it, when it's come, and that he hath it in his possession, closeth therewith as that which is a suitable good, and most serviceable to him for the present necessity, all circumstances considered: an humbled heart takes his shame as a sick man doth his physick, he could heartily wish he did not need it, and yet as the case stands, he cannot want it, but in reason he shall want his cure and health; the potion is loathsome to take, and troublesom in the working of it, but the disease he knows to be far worse, and more dangerous, which he conceives may be purged by the use of this means, and therefore seeks it earnestly, and is not content without it, and glad indeed to be so troubled, because he may be eased as he hopes: so it is with a heart truly sensible of sin, and turned from it, looks at this shame as a most loathsome and tedious potion, and could have wished, and that heartily, he had never need of it, had never so miscarried himself as to have deserved it; but as the case now stands, the dishonor done to God’s name and truth, the scandal to others, the danger to the spiritual and everlasting welfare of his own soul, he looks at the truth which shall be most evident, and most sharply set on as the most special receipt, and sovereign medicine, which he is glad to seek, and more glad to take, that the noysom distempers may be taken from his soul, the dishonor from God’s name, and scandal from before the way of his brethren: 〈◊〉 to have a thing, and crossness of spirit to resist that which brings it, cannot stand together; and in this sense it is you shall find the saints pray so earnestly, and affectionately for the keeping away of shame somtimes, Psalm 119. Turn from me rebuke and shame; and again, let me not be ashamed. And somtime again so willingly to welcome and entertain it, we lie down in ourshame, and are covered with confusion, Jeremiah 3. 〈◊〉 shame is a heavy curse, as deserved by sin, and justly inflicted from the lord; but to accept of it with an under abasedness of heart, as the punishment of our 〈◊〉 from the hand of the Lord, this is indeed the work of grace; and a gracious heart will not side it against that truth, which will pass the sentence of shame upon it, as the just fruit of our evil doings, and as a means so sanctified, to work a hatred against it in ourselves, and to remove the scandal of it from others; and therefore strives not by restless cavils and evasions to make an escape from the evidence of the Word in the work of conviction, when a man’s errors should be discovered; nor yet doth repine at, nor bear a privy grudg after the conviction, lies not under the truth as the 〈◊〉 upon the rack, which he therefore bears, not because indeed he cannot help himself against it, with all the troublesom 〈◊〉 he can use; but his soul inwardly approves of that word which judgeth his person and practice vile as himself doth: thus the Word in the original, which sign sies confession properly,〈◊〉, to speak as God speaks, to judg as God judgeth of his sin; this hath been the constant guize of the saints, touched sincerely with remorse for their sin: a word snibs David, thou art the man; presently, I have sinned, saith he. A wink or a look of the Lord Jesus, makes Peter lie at his foot, go out and weep bitterly, who had immediately before in a faithless cowardice basely denied him. As it is with a steed of a tender mouth, feels his bit〈◊〉, the 〈◊〉 check of the rider staies him, turns him which way he wil: so it is with a tender conscience, fals under the greatest shame that the least evidence of argument will check him withal: so ezekiah, though i. Were a sharp word, and the threatening 〈◊〉, Isaiah 39. Last, yet says he, the Word of the Lord is a good wond; my heart is naught, my carriage naught, my apprehensions naught and erroneous, butthe word of the Lord is good; and the holy apostle in that inward combate, speaks in the name of all the saints in the like case, Romans 7:14. For we know that the law is spiritual, holy, and good. [we] i. E. All that know God, the work of his grace, the purity of the truth; they, and I and al, confess the law is spiritual, that is forever to be honored, loved, obeyed, but I am carnal; a good and holy law, but an evil and unholy heart; true it is, that carnal and hollow-hearted hypocrites, may somtimes have their consciences so far awed with the sovereign power of the truth, that they may yield 〈◊〉 thereunto, and in outward appearance readily profess their approbation thereof, with the condemnation of themselves, and their own courses, because they have no other way to gain ease and quiet to their own consciences, now clamoring against them, or their acceptance with men, their carriages being gross and inexcusable, and therefore must so far bear the shame, because he sees he cannot excuse his folly, or sin being so open, but he shall be accounted impudent in denying and sinning; but all this while his heart is carried with an inward distast against it, and by a privy spleen imbittered so as to conspire secretly the disparagement of it: as it fared with those treacherous Jews when they saw no way, and therefore had no hope to take away the life of Paul by open violence; then they did cunningly plot it, by a color of fair pretense, and carried it, thus: acts, 23:14. They would have him brought down out of the castle, as though they would enquire somthing more perfectly of him; and we, ere ever he come neer, will be ready to kill him. So these fals-hearted creatures make it by their 〈◊〉 pretenses, that they would enquire more perfectly concerning the truth; the servant craves counsel how he should subdue the ruggedness of his spirit, the froward wife how she should overcome her way ward, peevish 〈◊〉, they will enquire more perfectly, as though they would obeyperfectly, submit perfectly, be perfect servants, wives, and so forth. But alas, there is a conspiracy in their hearts against the strict ways of God: so it was with Balaam, he hath never done sacrificing to enquire the will of God, and yet his heart inwardly opposeth and resists his wil, and this shewed itself in open violence, and contempt of the command and charge, numb. 24:1.

A heart content to take the shame, is not offended [ 2] with the party, friend, or enemy, that will lay the shame upon him; he knows it is the burden which he ought to 〈◊〉, and if therefore any man will give him a lift, and help him to take it up, he will take it kindly at his hands: it's against common sense to conceive that one should be offended with another, or take it grievously that he doth anything which he knows would, and he conceives will give him content: no man can be offended in reason with the party for such a carriage or doing, such a thing. Wherein he is contented, and with which he is pleased: true it is, shame in itself, is exceeding distastful to flesh and blood, and in truth nothing more cross and contrary to an ingenious spirit; praise is the priviledg and prerogative of a reasonable agent, who acts by counsel, and therefore other creatures are not so capable of it, nor do we give it as their due, we commend not the fire for burning heavy things, for falling donward; they cannot but do their work, and therefore no praise, no thanks to them for their deed; but agents as men and angels who work by counsel, who have wit and wisdom to contrive several ways, conceive the best, and will and care to follow that when they might have done other out of their liberty: shame therefore crossing a man in his special priviledg, his proper free hold, it must in itself be very grievous, and a tedious burden, but as he sees his duty in it, and the good that comes by it, and withal his just desert by reason of his vileness, he is not offended with the presence of the chirurgeon, but he is glad to see him, and his 〈◊〉, though sharp and 〈◊〉which may lance his imposthume, and so save his 〈◊〉, whenas a naughty heart who would not have another take away his 〈◊〉, he is vexed inwardly at the least, that he lays the shame and disparagement upon him for it: see this odds in those two kings, ahab and 〈◊〉, the one a self-seeking deluded 〈◊〉, when he was under the whip and terror of God’s stroak and wrath, he then humbles his soul, fasts and prays, and that in print as it were, acts his part in that extraordinary duty with outward 〈◊〉, and therefore in reason it cannot but be conceived he bewailed his sin, confessed his failings, and yet he that hated Elijah, 1 Kings, 21:20. He hates also Micaiah, 1 Kings, 22:8. There is yet one Micaiah, q.d. We are rid of the most of them, but yet one is our vexation, and I hate him, because he hates my sin, and will never speak good, that is, speak that which pleaseth my corruption, and therefore displeaseth me. But good jehosaphat he was not willing to hear his words, much less able to bear them, and therefore expresseth himself quite contrary, let not the king say so; and of the same frame he was when it came home to his own particular, 2 Chronicles 19:2. When Jehu the seer met him after the battel, and his 〈◊〉, and set a heavy reproof upon him, should'st thou help the ungodly, and love them that hate the lord? Therefore there is wrath upon thee from the lord; the text intimates he was no whit offended with the message, or the man, but yielded to the one, and lovingly 〈◊〉 the other, and set presently about the reformation. When abigail metdavid now upon his march so justly provoked, armed also with power and rage; and therefore if we should look at her, that was to discover the 〈◊〉 of his proceedings, and stop him therein, or at David so wronged and provoked, and now upon the sign as the chief commander in the head of his troops, to be 〈◊〉, and that by the voice of a woman, in reason it 〈◊〉 be conceived that ever she should have broughthim, whose heart was like the heart of a lyon, and now in his heat transported with wrath, to have 〈◊〉 himself, and 〈◊〉 down under the shame of his wrath; yet oh, the power of a gracious spirit, he is content upon all these disadvantages to see his sin, and take his shame with a thankful heart, blessed be God, and blessed be thy counsel, and blessed be thou, who hast discovered the sinfulness of my rage, and hast kept me from shedding blood, 1 Samuel 25:32. And it's not only his practice, but his prayer, let the righteous sinite me, it shall not break my head, it shall be as a precious oil, Psalm 141.

But may not, and do not many times, even such who*are truly gracious, have their spirits imbittered, and their boisterous passions carried against such who shall lay the shame upon them by reason of their sin? See what〈◊〉did unto the seer, when he handled him hardly, and dealt roughly with him, herein thou hast dealt foolishly; the text says, he was wroth with the seer, and put him into prison, 2 Chronicles 16:10.

As touching the example, the strangeness of the carriage,* his practice so gross, he imprisoneth the prophet, and crusheth others who in likelihood stood for the prophet, increaseth in his evil, and grows further off from God, goes off the stage without any record of repentance, as verse 11-12. The strangeness of the carriage I confess, makes me somtimes wonder where the truth of grace was; and if a man 〈◊〉 to be troublesom, and to quarrel with 〈◊〉 course, he might darken the evidence of his uprightness: that which is said of him, is only two things; 1. His heart was perfect all his days: 2. He did that which was right, as David his father: to which I could say, that this comparison, and so perfection is only to be attended in regard of that particular at which it points, namely, in maintaining the truth of worship, and therein he held it out from first to last; which 〈 in non-Latin alphabet 〉〈◊〉; but whether in his whol he were so, the story evinceth not, and his miscarriages expressed,〈1 page duplicate〉〈1 page duplicate〉and in which he lives and dies, without any record of reformation, speaks dreadfully against him, his last being the worst, he sought to the Physician, and not unto God, and so dies; the same phrase you may see used in a like sence, 1 Kings, 11:6. Solomon’s heart was not perfect with God as David’s was, i. E. Though he had truth of grace, yet he was not perfect and entire in maintaining the truth of his worship: if a man may not be perfect in some case, and yet sincere; so he may be perfect in some other, and yet not sincere: for if the absence of it doth not take away sincerity, the presence of it will not argue and conclude it: but we will keep the road, because the consent of the judicious carries it that way; and so I answer secondly.

It's possible for a gracious heart in a present push of a [ 2] temptation to have his spirit rising, and through the strength of pride, and passion to be carried with dislike of the party, who shall by evidence of truth, set on his sin and shame; but this is but in a pang, and surprisal, he is not now himself, this is not the man, and therefore his state is not to be judged by this.

Nay thirdly, in case the party be not convinced of [ 3] the equity and truth of the discovety, and of his own evil, in stumbling at the parties that dispensed it, he may 〈◊〉 long in such a distemper, and so proceed harshly upon such erroneous ground, to be offended with such expressions, because he conceives he justly may: this happily may be the ground of asa his former proceeding in so fierce a manner with the propher, as conceiving that he had gone beyond his commission, and either reproved him not so justly as he should, at the least not in that under and respective manner, as became the power and sovereignty of Asa, or subjection which the prophet should have remembered and acknowledged to be due; and this may seem somwhat probable becaus he claps him close prisoner, puts him into little ease, as being guilty of no less than high treason committed against his person,jun. In locum. But while the soul is thus doluded and taken aside with a proud, self-deceiving frame, if we may look at the remarkable hand of God against such distempers as the example of asa presents it before us, such persons will each day be more blinded and unable to see their sin, so was he; more acted by the power of it, and taken aside by it, so was he, he puts others into prison not long after; more liable to some direful destroying plagues, so was he, his disease strange and irrecoverable; and in reason is like to die without comfort to his conscience, or honor to his name; so did he.

In the fourth place, whatever becomes of the former [ 4] example, leaving secret things to God’s good pleasure, the rule of truth stands as mount Zion, and will never fail: he that after conviction by any instrument sent of God, and revealing his way according to his wil, despiseth such a messenger, despiseth him that sent him, Luke 10:16. He that after conviction, seeing the truth and authority of Christ, stumbles yet at him, and is offended at Christ, it's a note he shall be ruinated by the Lord, he that falls upon this stone, shall be broken to pieces; he that is offended at the Lord Jesus, shall perish; he that is offended at such whom he sends as messengers of his mind and truth, and that after conviction and information, is offended at the Lord Jesus; therefore such a one must 〈◊〉 perish, hath no part in the Lord Jesus, nor yet were ever made partakers 〈◊〉 the saving work of his grace.

He that 〈◊〉〈◊〉 with a contented heart, is neither*restlesly 〈◊〉, nor discouraged in the bearing of it; for to be contented, and yet discouraged, cannot stand together; but such a soul sits down in silence, submits himself〈◊〉 under the hand of the 〈◊〉, 〈◊〉 away well 〈◊〉 with whatever disparagement is cast upon him, by reason of his desert, and takes it as an allowance set out unto him by the lord; he can look upon it, and lie down〈◊〉 it, with 〈◊〉 and quietnessof spirit: so the apostle recalls and recounts his former loathsome miscarriages upon each occasion, breaks kindly with the fresh abasement of himself in the sight of God and man; I was a persecuter, blasphemous.*and injurious, not worthy to be called an apostle, for I persecuted the church, Christ came to save sinners, of whom I am chief. So Daniel 9:17. Oh lord, righteousness belongeth to thee, but unto us, shame and confusion of face;he looks at it as their due, owns it as their portion, which is appropriated to them, and belongs to them of right, and rests satisfied therein. Nay, the heart truly called, is here indeed most comforted, when it can take the greatest shame with greatest content, and that when it seems most loathsom, and himself for it. The sick patient is most comforted with the vomit when it works most vehemently, 〈◊〉 he knows the more sick it makes him, the sooner it will make him wel; but when it lies like a dead drug in the stomach, stirs him least, endangers him most, oh says the patient, it made me marvelous sick, but I was marvelous glad, it wrought kindly upon the humor, and I expect a cure, my stomach is much clensed, periissem, nisi 〈◊〉; the greatest shame that ever I received, did me the most good, was the best physick I could ever take, I had never parted with my sin, but my shame weaned me from it. Whereas a false heart never yet truly turned from his sin, and sincerely humbled; if the venom of God’s vengeance give him a vomit, and make him cast out all his 〈◊〉 by confession in his own face, there follows such wearish wrastlings of spirit, such restless and 〈◊〉 hurries of thoughts, sits down disconsolate, rachel like, cannot be comforted, because their honor is not, their credit and respect is not, lies a bleeding as they suppose, and not likely to be recovered; he cannot look upon his reproach, but he is weary of his life, his spirit faints, his 〈◊〉 will not down, his 〈◊〉 departs, what avails all if yet his shame remains? He would beanything and anywhere, rather than under the foot of contempt.

A heart that is content to take shame will not choose*unlawful means in cold blood and upon consideration to remove it; he is discontended with his sin, not with his shame, he will not therefore choose sinful means to be freed from it; so the good theif luk, 23:41. We are justly here receiving the due reward of 〈◊〉 deeds; the punishment and plague a heart absed takes as just, and therefore will not do that which is unjust to be quit of them, whereas the haughty 〈◊〉 is so impatient under reproach that he will rather break under his shame than with quietness bear it, he cares not what he doth or suffers if he may not suffer that, so abimelech. Judges 9:54. Saul: 1. Samuel 31:4.achitophel, 2. Samuel 17:23. all of them used unlawful means to be rid of their shame, job. Was of another temper though his 〈◊〉 were strong to carry him, and counsel wretched which was given to persuade him to another course, job. 2:9. Dost thou still continue in thine 〈◊〉 blessing God, and dying, q.d. You may see what you get by your holiness and dependence, is it not better not to be than to be thus, this is the meaning, but his answer shows another resolution shall we receive good from the hand of God and not evil? The good God owes us not, and yet he gives it, the evil we deserve and therefore should be quiet if he bring it.

The fourth use is for exhortation, if you*know these things as I am persuaded you do; then be entreated in the name of the Lord Jesus to walk in that way that God hath revealed, this is the baseness of our hearts we are loath to unbuckle our vile and secret distempers, they are shameful themselves and yet we are loath to take shame for them; therefore deal openly and freely with yourselves, and confess your sins 〈◊〉 and fully that God may deal 〈◊〉 with you; hath the 〈◊〉 at any time 〈◊〉 in this horror into thy soul and isthy heart now troubled at the Word, and after all thy prayers and tears, and pains and means using with uprightness, do thy 〈◊〉 still remain? Are they not yet subdued? Canst thou not yet get assurance of the pardon of them, I say then cast away thy shameful hideing and 〈◊〉 of sin; and do not say what will men and ministers say of me, away with these shifts, God calls thee to confession, the saints have done it, and thou must, nay thou wilt if ever thy 〈◊〉 be kindly broken as it should be, in some measure pleasing to God and profitable to thy self.

But some may say how should we do it?*

For answer hereunto, I will first give some directions* how to do it; secondly I will give some motives to work our hearts to the same.

Be wise in choosing the party to whom you confess [ 1] your sins, for every wide mouthed vessel is not fit to receive precious liquor; so this confession is not to be opened to every carnal wretch that will blaze it abroad, nor to every godly man, no nor minister neither. The minister to whom you confess ought to have these three graces.

First he must be a skillful and able minister of God, [ 1] one that is trained up and is master of his art, and so experienced that he might be able in some measure to find out the nature of the disease; not that any minister under heaven, can give pardon to a poor sinner, but Only he is able ministerially to do it under God; he must be able to approve himself as the minister of God; he must have the tongue of the learned and be able to speak a word in season Isaiah 50:4. He must be able to break the heart and prepare the soul for Christ, and then to apply the promises of the Gospel to him.

He must be a merciful Physician, one that will pity a [ 2] poor soul; they that have experience of trouble and misery in themselves are most compassionate to others in distress, he that hath been tossed in the sea will pity othersthat have been in the same danger.

Lastly he must be a faithful minister, one that will [ 3] not fit men’s humors, nor answer the desires of their hearts in speaking what they would have him, but his faithfulness must appear in two things, 1. In dealing plainly with a man about his spiritual estate; what ever a man’s place and condition be, if he have a proud heart he must labor to humble him, he must apply a salve fitting for the sore; 2. And he must be faithful in keeping secret the sin that is laid open to him, that nothing may fly abroad no not after his death except it be in some cases.

Now what remains but that you all be moved to take up this duty, and provoke your hearts freely to confess your evil ways, to which purpose let me give you three motives.

First because it is a very honorable thing and wil*exceedingly promote the cause of a Christian: you will hardly yield to this on the sudden; a man thinks that if the minister knew his vileness he will abhor him for it; but (I assure you bretheren), then is nothing that doth more set forth the honor of a Christian, and win the love of a minister than this; indeed it is a shame to commit sin but no shame to confess sin upon good grounds: nay when the heart comes kindly off, its 〈◊〉 to see how a faithful minister will approve of such persons, his love is so great towards them, oh saith the minister it did me good to hear that man confess so freely, I hope the Lord hath wrought kindly in him; certainly now he is in the way to happiness; oh how I love him, I could be 〈◊〉 to put that man in my bosom; whereas this overly and loos dealing of yours is loathsome to us, do you think we perceive it not, yes we may feel it with our fingers and when you are gone I tell you what we think, surely that man is an 〈◊〉 he hath an hollow heart, he is not willing to take shame to himself for his sin, his confession never came to the bottom.

〈◊〉 is a 〈◊〉 of great 〈◊〉: I take this to* be the Only cause why many a man goes troubled and gets neither comfort in the pardon 〈◊〉 his sin, nor strength against it, 〈◊〉 he 〈◊〉 not off kindly in this 〈◊〉 of confession; when you do nakedly open your sins to a faithful minister, you go out in battle against sin and you have a second in the field to stand by you; but especially there is comfort in this particular, 〈◊〉 the minister will discover the lusts and deceits of your heart which you could not find out, and he will lay open the 〈◊〉 of Satan, and that means of comsort that you never knew; I am able to speak it by experience, this hath broke the neck of many a soul, even because he would go out in single combat against Satan and do what he could, not revealing himself to others for help, was overthrown for ever. As it is with the impostumed part of a man’s body, when a man lets out some of the corrupt matter and so skins it over, never healing it to the bottom, at last it cankers inwardly and comes to a gangrene, and the part must be cut off or else a man is in danger of his life, so when you let out some corruptions by an overly confession but suffer some bosom lust to remain still, as malice or uncleanness, and so forth. Then the soul cankers and Satan takes possession of it, and the soul is carried into fearful abominations. Many have fallen foully, and lived long in their sins and all because they would not confess freely, therefore as you desire to find out the deceitfulness of your corruptions confess them from the bottom of your souls.

This open and free confession may maintain the secrecy*of the soul, for the Only way to have a man’s sins covered, is to confess them, that so they may 〈◊〉 be brought upon the stage before all the world.

Oh saith one, this is contrary to common reason; we* are afraid to have our sins known, that is our trouble, we keep our sins close, because we would preserve our honor.

I say the Only way for secrecy, is to reveal our sins*to some faithful minister, for if we confess our sins God will cover them; if you take shame to yourselves God will honor you; but if you will not confess your sins, God will break open the door of your hearts, and let in the light of his truth and the convicting power of his spirit and make it known to men and angels to the shame of your persons for ever. If Judas had taken notice of his sin and yielded to Christ’s accusation, and desired some conference with Christ privately, and said good lord, I am that Judas that hel-hound, that have received mercy from thee in the outward means, and have been entertained among thy people, yet it is I that have taken the thirty pence, lord pardon this sin and let this iniquity never be 〈◊〉 to my charge. I doubt not but though Judas his soul could not be saved (because that now we know God’s decree of him) yet God would have saved him from the public shame that was cast upon him for it; but he did not so but hid his malice in his heart, and professed great matters of love to Christ and killed him, and thus he thought to cover his 〈◊〉 wisey; but what become of that? the Lord forced him to come and throw down his thirty pieces, and to vomit out his sin to the everlasting shame of his person, I have sinned says he in betraying innocent blood. So you that keep your sins as sugar under your tongues, you will be loos and unclean and malicious and covetous still, Well, you will have your thirty pieces still, and they are layed up safe as achans wedg of gold〈◊〉, remember this, God will one day open the closets of your hearts; and lay you upon your death-beds, and then happily you will prove mad and vomit up al, were it not better to confess your sins to some faithful minister now? If you will not give the Lord his glory, he will distrain for it, and have it from your heart blood as julian the apostat said, when the arrow was shot into his heart he plucked it 〈◊〉 and cried saying, thou galilean, thou hast overcomeme, the Lord distrained for his glory, and had it out of his heart blood.

We are now come to the last doctrinee laid forth in the words, and that is.

The soul that is truly pierced with godly sorrow* for sin, is carried with a restless dislike against it, and separation from it.

This is the main thing that was in the eye and aym of these 〈◊〉, and intended principally in their complaint; men and brethren the sins which you have discovered we cannot but own, and therefore we do confess them openly and freely, in the sight of God and you his servants and the dangers which you have also made known by reason thereof, we cannot but expect, the evils are great which we fear, oh the sins are far worse by which we have offended, what shall we do? Direct anything we will follow it, command anything we will obey and submit thereunto with glad hearts that we may be rid of those evils; it had been happy for us that we had never listened to the counsel of the scribes and Pharisees and been led by their examples, or carried with the croud, to the commission of such bloody evils, the guilt whereof is so great vileness of loathsomenoss whereof is so hellish and unconceiveable, but that which is done and past cannot be recalled; but what shall we now do, is there nothing to be done against these high-handed abominations, which have done so much dishonor to God’s name, indignity to the Lord Jesus the Lord of life, so much injury to our own souls, and hazarded our everlasting happiness and comfort, what shall we do? If anything that can be done by others, we will seek far and near for help, if anything that can be done by ourselves we shall 〈◊〉 it to the utmost of our power, is there nothingto be done that we might have the blood of these sins of ours which have taken away the blood of the Lord Jesus this is not an estate to be rested in, a 〈◊〉 in which we must continu and quiet ourselves, we should be willing to do anything against 〈◊〉 sins and selves; therefore the doctrinee hence follows, 〈◊〉, sound contrition brings the soul to detestation against sin and sequestration from it. When the people lamented 〈◊〉 the Lord who had 〈◊〉 himself so long time from them, Samuel that he might have assurance of their sorrow that it were good, and that they might give in evidence their hearts were upright, he puts them upon this trial if indeed you will return unto the Lord, put away your idol, 1 Samuel 7:3. This was the practice of those converts hosea. 14:1:2:3:4. When they had taken words, and desired the Lord to take away their iniquity, the proof of their sorrow and repentance is shewed in that profession of theirs, ashur shall not save us, nor will we go down to egipt, nor will we say to the works of our hands, ye are our gods; these were their special sins and their protestation is bent in a peculiar manner to abandon them for ever; those also who were convinced of their sinful departings from God by their curious arts, acts. 19:19. To show 〈◊〉 detestation of their sins, they came all as one man, and were all of one mind; they burn their books in the view of all the people, before all men that the memory of such evils might be abhorred, and the very instruments which had been abused to the practice of them might be removed from the face of the earth, a 〈◊〉 heart that makes a true 〈◊〉, he is said in phrase of Scripture to speak and judg as God doth of sin, and to 〈◊〉 the same sentence 〈◊〉 it; now God’s mind is, and the conclusion he hath set down is this, thou shalt blot out the memory of them from under heaven, and so would a broken heart do with his distempers.

There be two particulars in the doctrinee, wherein the double effect of sound contrition is discovered:

 1. Detestation of sin.

 2. Sequestration from sin.

We will handle them both apart. Begin we first with that hatred and detestation, which the heart truly burdened carries against sin: for the opening whereof we shall discover,

 1. what is the nature of this hatred.

 2. How it doth discover itself, and may be discerned.

 3. The reasons why this is required in this work of preparation.

To the first.

To difference this work of hatred, as it is appropriate to this place, and comes now to consideration, from the like disposition and operation of soul which 〈◊〉 wrought by the Holy Spirit, and expressed by the saints in the further progress of the work of application; before it ariseth to the full breadth and further perfection, unto which the believer arrives: it's a discovery which is attended with much difficulty and hardness; to lay out the peculiar bounds and limits of it, that each work may take that which is peculiar to itself, and not interfer upon the other; it's a matter marvelous intricate and narrow for the search: we shall labor to be wise to sobriety, so far as light goes, and the Lord helps: weshall cast that which we would speak by way of explication, into several conclusions, as apprehending that the 〈◊〉 and most familiar way to communicate what may lend some little direction this way.

As the first Adam did depart from God, and in him*all 〈◊〉 posterity; so the second Adam, the Lord Christ, doth bring back all his again unto God the Father by the contrary way. In the departure of Adam and his seed, this is plain to common apprehension, there was first an aversion, or turning from God; then a conversion, or turning of the soul to the creature: this is the usual course, and the usual 〈◊〉, they have 〈◊〉 the fountain of living waters, and digged to themselves, pits that will hold no water, Jeremiah 2:13. Adam attends not God’s direction, and then he attends the delusion of the enemy, contents not himself in what God had found, but finds out findings, therefore our savior brings back his contrary way, begins where Satan ends as it were, there must be an aversion and turning from the creature, before there can be a conversion unto God; he came from God to the creature, he must return from the creature to God: but 〈◊〉 aversion is first, that is, from his abusive cleaving to the creature; for in truth, 〈◊〉 is nothing else but an 〈◊〉 affecting of these inferior things, ambition is the inordinate affecting of praise, the aiery applause of men; covetousness an inordinate seeking and 〈◊〉 upon the world; uncleanness, an unruly 〈◊〉 unreasonable pursuit of the delights of the flesh; in a word, a perverted and exorbitant will inordinately following and pursuing the creature, not from God, for God, but from a sinful disposition to self-ends; this is the frame of evil in the heart, the woof and web of wickedness lie, there. Now the Lord Jesus he comes, 1 john, 3:8-9 to destroy the works of the devil; the original is, to 〈◊〉, and unravel, undo, or take down 〈◊〉 work, as the Word implies; and therefore he begins to pulldown his work where he ended it, viz. He first works an aversion from sin, and the creature sinfully affected, and then in nature and order there will be conversion to God. The point of the compass cannot stand north and south together; first it must stand from the south, before it stand north: the face of the soul cannot stand god-ward, and sin-ward, and creature-ward.* this is the course of the Scripture, and the constant expression of it; to turn from idols to the living God,*from darkness to light, from Satan to God.

There is nothing in the soul that can turn the soul from sin and the creature, that which is wholly possessed* and wholly acted by an inordinate affection to the creature that can never turn from the creature, 1 Peter 4:2. All men live according to the lusts of men, and the will of the gentiles; yea, fulfil the desires of the flesh, and walk after the prince of the air. Ephesians 2:2.

As a man cannot turn himself, so this first aversion*from sin, and the creature, is not wrought by any gracious habit that is put into the soul by the Lord, i. E. That is not the way and means by which this first aversion and turning from sin is wrought; and the reasons are,

First, all gracious qualities and habits (as all other* accidents and attendants upon things) never have any being but in a subject; and therefore must first be there, before they can put forth any operation. Wisdom must first be in the mind before a man can act wisely; skil must be in the head and understanding of the artificer, before he can work, build, and plant skilfully; holiness, righteousness, patience in our hearts, before we can work holily, patiently; and that's the reason though we have the same faculties of mind and will before our conversion, as we have after, yet we neither do nor can put forth any gracious action before, but after grace.

Hence it follows, that if the first aversion from sinwere wrought by a habit of grace, we should first have this, i. E. The habit of grace should be in the soul before it should work this aversion of the soul from sin: but that implies a contradiction, that a man should have grace, and yet be wholly averted from God for the least moment.

Secondly, if the soul be incapable in that condition,*and under that consideration to receive the habit of grace, then there cannot be a gracious habit in the soul to work anything: but while the soul is wholly possessed and acted by sin, it is not capable of a gracious habit, no more than it's possible to be in light and darkness together. The wisdom of the flesh is enmity against God, it is not subject, nay it cannot be subject to the law; if not subject, then it cannot receive the gracious impressions of it, Romans 8:7. And john, 14:17. It's said of the comforter, that the world cannot receive him; the issue is, if a gracious habit neither is, nor can be there in the soul wholly possessed and averted from God by sin, then this aversion from sin cannot be wrought by it.

Though the Lord doth not put a gracious habit*into the soul, by which this may be done, yet the spirit of contrition puts forth an irresistible power by which it works upon the soul; thus turned from God to sin, to return it from sin to God. For the spirit in the work of application sustains a double office, and so a double respect:

As a spirit assisting,

As a spirit inhabiting,

And yet the same spirit of regeneration in such as shall be saved (taking regeneration in the breadth thereof, including the whol work) though the operation be double or diverse, according to the diversity of the subject, as the soul of a sinner, upon which the work of application must be made according to the degrees thereof.

The spirit works upon the soul in preparation, to make way for gracious habits, but never inhabits the heart, makes the soul a temple without some gracious qualisication; 1 Corinthians 6:18-19. Ye are the temples of the Holy Spirit: Christ dwels in our hearts by faith, Ephesians 3:17. There is the spirit inhabiting; yet it is said, the world cannot receive the spirit, because they do not see him, nor know him, but you know him, for he dwels in you, and abides with you, john, 14:17. Yet those who are nothing for the while, but the world, the spirit doth work upon such to cal them out of the world, by turning of them from darkness to light.

The lord Christ as the second Adam, and the head*of those whom he shall bring back, and beget unto God the father, in the virtue of his death he brings a release from under the hand of divine justice, to reverse that commission which sin and Satan had, to fasten the soul to the creature, and so to sin, and by sin and the creature to rule in it: for when Adam jarred and justled against the law, the law was strong and hard, i. E. Just; the law and the Lord in justice pushed Adam away from him, sin takes occasion to fall in, and by that advantage (when divine justice, by reason of his provocation, pushed him away) it carries him to the creature, and the Devil by sin and the creature challengeth sovereignty over him: the Lord Jesus by and in the virtue of his death, suffering and satisfying divine justice, delivers both himself and his from the authority of sin: God raised him from the grave, because it was impossible be should be held by the sorrows and power of the grave, and therefore not by the power of sin and darkness, acts, 2:24. For they had no power but by virtue of divine justice; which being now appeased, their commission is reversed and repealed: by death Christ destroyed him that had the power of death, that is, the Devil, Hebrews 2:14. So our savior gives the ground of comfort and release to his,i was dead, and 〈◊〉 alive, and behold I have the keys of hell and death, Revelation 1:18. The Lord says to sin, hands off, that soul is mine, and doth therefore by the power of his spirit, not only stop the work-of sin, but over-bears, and abolisheth, and takes off the right of rule which Satan by sin challenged, he brings the soul off from the sovereignty of sin, into another jurisdiction.

The lord having forced the sinner (whereof I formerly* disputed) to feel sin as it is sin, to be cross to the end of his being, though not to the corruption of the soul, yet to the nature of the soul; and therefore as it's possible that the soul may be forced to 〈◊〉, so now upon feeling, the soul finds it to be a most bitter thing, and that unto the being of the soul, as an immortal creature made next for God as its last end. And therefore (observe) though it want spiritual and supernatural ability to enter into combate, or vanquish a corruption by any grace received, yet being sensible by the spirit of contrition of the evil of it, and so loosened from it, it becomes subject, and stands readily prepared to 〈◊〉 any impression of the power of the spirit, whereby the exercise and power of sin may be stopped, and the challenge of any right of rule and sovereignty may be shaken off, and forever destroyed, and the soul be carried to God in Christ, to be owned, ruled, and blessed for ever. So that when Christ as the second Adam, and head of the covenant, comes to take a soul, and to 〈◊〉 him from sin to God the father; look by what irresistable power he acts in opposition and 〈◊〉 against it, as cross to his glory, the soul wanting power of its own, it takes advantage to fall in and yield to that power, and is acted and moved by the like opposition and detestation against its sin, according as the impression of the spirit is left upon him: and hence it comes, the sinner is transported with that holy 〈◊〉, and indignation at such times 〈◊〉〈◊〉 ward he doth never find,〈◊〉 maybe, cannever again attain unto. As the gibeonites when all* the princes of the cities and provinces were gathered together against them, they had not power in themselves to oppose, yet withdraw themselves they would from under their rule and confederacy, and yielded themselves to the authority and sovereignty of joshua, though it were to hew wood and draw water; or as the boat that is run a ground, and hath neither tackling nor 〈◊〉, yet by a mighty wind, and a spring tide, he is carried with more speed to the haven than by all 〈◊〉 and helps he could ever after attain: so the soul being acted wholly by that power and impression of the 〈◊〉, having yet no principle of its own, it's carried with a detestation against sin; here Christ applies this power only, afterward in sanctification we apply the power of Christ’s death to this end with him.

This is the first work of God in the extent of it, and the way he takes to turn the soul from sin and the creature: fear stops him, sorrow tires him, hatred turns him. Fear troubles his sin, sorrow loosens it, hatred abandons it. Fear finds the knot, griefunties it, hatred dissolves and breaks it off. Fear questions the lawfullnesss of the match between sin and the soul, sorrow gives in proof and evidence out of sense of the evil of it, hatred disanuls the league, and fues out an everlasting divorce betwixt sin and the soul. This hatred is the hatred of preparation, not of sanctification; the difference between which may be discerned by the former discourse.

That in sanctification is from the spirit inhabiting; [ 1] this from the spirit assisting.

That of sanctification is by a gracious habit infused [ 2] into the soul; this is without a habit, the spirit only by 〈◊〉 irresistible motion working upon the soul.

In that there is an inward principle received, whereby [ 3] we meet with Christ, and concur with him to the work; here we have no habit, and therefore no inwardprinciple to meet with Christ, he wholly and only 〈◊〉 upon us, and we act, as acted by him. Take the wheels of a watch out of place, if you will bring them into the right room and place, they will then move, because there is a principle of motion put into it. So of a member out of joint, if you will by strong hand pul and move it unto the place, being wholly moved, it will move into his order and rank, it doth not concur or meet with your hand for the jointing of itself, but stirs wholly and only as stirred; but being settled and confirmed in the place, it will move to your hand, and concur with your hand to help itself. So here: that hatred in sanctification we receive from our union with Christ; this the spirit works upon us to make way to bring us to union with the Lord Jesus; we must turn from our sins, before we come to God, there must be an aversion from sin, before there can be a conversion unto God; we cannot be under two covenants; in the first Adam, and the second; grow upon two stocks together. It's said that Adam begot a son in his own image, that a son was* generated by the first Adam, the act of generation was no part of the image, but the image is the corruption of nature that came by generation: so that we are united, that's none 〈◊〉 Christ’s image, but the image of Christ, which is 〈◊〉 communion with him in his graces, this image and these graces issue from our union. The sum in short then is this: there must be an aversion from sin, before conversion unto God: there is nothing in the soul that can work this, but Christ must do it. When Christ works this, it is not by any habit of grace infused into the soul, but by the motion and work of the spirit upon the soul. In this work, Christ as the head of the covenant by 〈◊〉 of his death, whereby he satisfied the law, brings a release from the hand of divine justice, to reverse and repeal that commission by which sin had authority over the soul and Satan by sin; 〈◊〉 that the act of sin is stopped, and the right of the rule of sin iswholly 〈◊〉 and made voyd; the contrite sinner feeling the evil of sin and yet no power of himself to oppose and subdu, look in what opposition and detestation the 〈◊〉 power of the spirit goes out against sin as acted by the impression of that power, it acts by opposition and detestation against its sin and is turned from it.

2. How this hatred discovers itself and how it may be discerned.

This hatred is attended with a continual fear of the presence and the deadly infection of sin, and so with a [ 1] constant watch against it; or a watchful fear is a never fayling work whereby this hatred 〈◊〉 it felf, in the carriage and daily conversation of a 〈◊〉 sinner, the venom of sin which formerly he hath felt, the plague and vengeance which those his distempers hath brought upon him, leaves so fresh and yet so 〈◊〉 a remembrance of them upon his soul that the very thoughts of them afright him, but any temptation or provocation that may draw him to the 〈◊〉 of the like is so loathsome that the least appearance that looks that way he sees presently and shakes at it, 〈◊〉 it as the 〈◊〉 of hell, as that which will hazard the happiness of the soul and 〈◊〉 as present 〈◊〉 to him. As it is in the work of nature in the body of a man, he that hath surfeted upon some sweet meat or some pleasing potion that hath been prepared in a gilded cup, and happily suited with his palate for the present, but in issue had in reason hazarded his life, in his own sense and each man’s apprehension, but that the Lord was merciful; you need not 〈◊〉 him with arguments, the loathing of 〈◊〉 stomach and the very hatred and antipathie that nature hath against that which procured the hazard, will make him watchful and shy how he is deceived in that kind any 〈◊〉, the very sight of the gally-pot, the sent orsmel of the potion, yea the least suspicion that such a receit is coming towards him, 〈◊〉 him to fear and fly, his stomach begins to turn, riseth from the 〈◊〉, removes out of the room, 〈◊〉 frame of nature begins to fail and shake with the remembrance of the 〈◊〉 and with the fear of the like danger; it behoves me to look what I take, it had like to have cost my life, therefore I will come there no more. So it is with a 〈◊〉 sinner that hath felt the poison of those pleasing distempers upon which his sensual 〈◊〉 hath 〈◊〉 itself in the days of his folly which now he hath found by woeful 〈◊〉 to be gal and wormwood to his conscience, the bane of his peace, and would have been the ruin of him, and his soul before this day, but that it hath pleased the Lord to 〈◊〉 him for the present, and not to execute his vengeance upon him, as he hath deserved by reason of his former 〈◊〉; therefore he cannot abide the sight of the place where the sin was committed, the presence of the party, the companion that enticed, yea fears the the falseness and treachery of his own heart, least that again should betray him, thus you see in davids〈◊〉, Psalm 101:3. I hate the work of them that turn aside it shall not cleave to me; hatred is eagle-eyed to observe the proceedings of the enemy, and out of a watchful fear 〈◊〉 stop the passage, and to keep his approach that he cannot come near unto us. Happily temptations may press in with violence upon the soul, and the strength of distempers may make fierce 〈◊〉, make batteries, nay make a breach happily and over-bear the sinner, for the push: 〈◊〉〈◊〉 is the fear and watch that the heart is carried 〈◊〉 through this 〈◊〉, that it will prevent their approach or at least never yield to their power; a chast matron that truly hates the unchast〈◊〉 of adulterous mates, they may pester her, trouble her, lie at her from day to day, though she cannot keep her self happily from being tempted, yet she will keep her self unspotted, she will not be unchast nor unfaithful:so it is with a heart that 〈◊〉 carried with detestation against evil, though distempers and temptation may pester it, yet they shall not cleave to it, nor it cleave to them; it may do that which it hates as Paul Romans 7:15. What I hate that I do, yet it will hate its own doings, and its own self so far as overborn therby; the out-works may be taken, yet the soul ever entrencheth herself in this holy hatred of heart, and either it will force them to fly, or it will fly from them; though it cannot be quit of these in-mates but still they will abide in the soul, yea 〈◊〉 them, and the soul for them, this is the order and method, that the apostle lays forth in this work, when the Corinthians came to be touched with godly sorrow, what indignation, what fear, what zeal, what revenge? and so forth. 2 Corinthians 7:11. When the heart carries a detestation towards a corruption it stands against it as an enemy, then follows fear which is a behavior suitable to provide and prevent the policies, plottings, and waylayings thereof upon all occasions, look as it is with a city that hath been besiedged with a potent and malicious enemy, if once the siedge be raysed and the forces of the enemy put to rout and scattered, how will the besiedged party by a watchful fear stand upon their guard, stand centinel night and day, send out their perdues, and dispatch a party in every coast to discover the carriage of the enemy, takes all the passages, maintains a narrow search, no man goes out, no man comes in, but enquires and learns the intent of the enemy, whether he gathers forces, and maks head again, watcheth strictly to〈◊〉 his approach with the first apperance, its 〈◊〉 fresh in their minds into what great distress they were formerly brought, what cruelty they suffered, and that there was but a hairs bredth between them and death, with what fear and care will they labor to prevent the like bondage again, as the phylistians cried one to another when the ark came into the field, for the safeguarding of their lives and liberties, quit yourselves like 〈◊〉, ohye phylistins, least you become servants to the hebrowes. So it is with the sinner who hath been besiedged and held captive, under the tyranny and sovereignty of sin and Satan, when the Lord by the power of ordinances shall cast down the strong holds, stop the act of sin in the strength and stream of it, disanul and make voyd the authority of any right or claym the sin could challenge in this work of contrition, and so rescues the soul and rayses the sieg that Satan laid and maintayned against its distempers as the deadliest enemy it hath in all the world. No sooner is the soul revolted from under the tyranny of corruption, but the fear of the former misery forceth a man to mervailous circumspection, to maintayn a careful watch, as suspicious of a surprisal, least the old distempers should gather head again; if any temptation or occasion be presented, any appearance of any provocation which may lead to the entertainment of any evil be cast in, how doth the heart shrink and shake as though the enemy were now afresh approaching; what narrow search and inquisition doth the soul set up in its daily course, weighs the words he speaks, examines each thought and stirring of affection, whether there be any treacheries plotted, any correspondence held, any preparation made for the recalling and entertainment of the former lusts and corruptions. Fear gives the alarum presently, sets 〈◊〉 a work to prevent the evil, cries out to heaven for succor and relief; the disobedient child, the stubborn and careless servant, were their hearts brought to this detestation of these their distempers you would see a new world, they would mind themselves of their own misearriages, though you never remembered them, they would check themselves for carelessness though you never reproved them, they would be heart sick of the stirrings of such rebellions, though you never reckoned with them in that behalf; their own heart would cal to their remembrance their former extremities; it was not long since you were〈1 page duplicate〉〈1 page duplicate〉raigned before the tribunal of the Lord, cast and condemned by the witness of the Word, the verdict of 〈◊〉 own consciences and by the testimony of God 〈◊〉 who is greater than your consciences; and yet 〈◊〉 respited, through the long sufferance of the Lord, and 〈◊〉 riches of his mercy, you saw cause enough forever 〈◊〉 abhor those abominations and yourselves for 〈◊〉 therefore God forbid I should rush into those evils 〈◊〉 and plunge myself into everlasting confusion 〈◊〉 of body and soul, I have cause to hate them as mine 〈◊〉 mies, I will never harbor them as my friends.

Where this hatred is thoroughly wrought in the 〈◊〉 [ 2] against sin, it seeks the destruction of sin in one’s 〈◊〉 first, and in other also, so far as comes within the compass of a man’s place and 〈◊〉; the indignation 〈◊〉 at home, and its carried most strongly against the 〈◊〉 of our own hearts, which are our greatest enemies, and have done us the greatest harm, and we by them 〈◊〉 done the Lord the greatest dishonor, and we know 〈◊〉most in all the loathsomness of them, and in all the 〈◊〉 nousness and heightning circumstances thereof, then 〈◊〉 can be acquainted with the measure and scantling of any others miscarriages, and therefore the true convert sets himself most to seek the ruin and rooting out of them which would have wrought the ruin of his soul, but there he rests not, but what ever sins come within his reach, 〈◊〉 labors the removal of them, out of the familyes〈◊〉 he dwels, out of the plantations where he lives, out 〈◊〉 the companies and occasions, with whom he hath occasion to meet and meddle at any time; he that 〈◊〉 treason indeed, pursues the pack of conspirators,〈◊〉 ever they become, until there be not one remaining 〈◊〉 the nation; open both these a little.

1 he labors the destruction of sin in his own 〈◊〉 and that two ways. 1. He doth what he can himself. 2. He seeks for help from others that they may send in new supply of forces to do what he cannot.

He sets himself to the utmost of his power to procure the utter ruin of his lusts; as 〈◊〉 enemies, if there be a settled hatred indeed, they are not satisfyed, until they have the blood of each other, so it is here. Its not to weaken the work of sin, to stop the spreading of it, to confine the compass of it, to some private course, or yet to imprison 〈◊〉 by restraint that it may not stir abroad, nor yet have the liberty of the prison, but be layed aside as the malifactor in the dungeon, no this hatred seeks the death and the not being of it, and until then its restless in pursuit. As David with his enimies Psalm 78:37. I have pursued mine enimies and overtaken them, neither did I turn again until they were consumed, a contrite heart deals so with his distempers. He ceaseth not until he see his desire upon his 〈◊〉, until he hath his will of him. And if we view the expression of the Scripture, we shall see how hatred vents itself against such as be enemies, whose destruction it intends, partly by 〈◊〉, partly by conspiracy, its said of the egiptians, that God turned their hearts to hate his people, and the fruit of that is in the following words, and they dealt subtilly with them, what that subtlety was, the text discovers Exodus 1:10. First they oppressed them with heavy burdens, then they plotted by trechery to kil their males in the birth, that so in issue they might take away their strength and numbers also, in the issue 〈◊〉 is subtlety which is one way how hatred expresseth itself. Again if we look Psalm 83:2 to 6. The enemies of the Lord and his church, who 〈◊〉 his hidden ones,〈◊〉 have consulted together with one consent and are confederate, Moab, Ammon, and〈◊〉, and so forth. There is a combination of all policies and power to overbear and destroy them. This is the nature of hatred when it is disordred and unwarrantable in a wrong way; and the exercise and expression of it will be in some measure proportionate when its put forth in a right manner according to the〈1 page duplicate〉〈1 page duplicate〉rule of God and the operation of his spirit against sin. The contrite soul when its carried with this hateful detestation against its own abominations, by a spiritual kind of prudence, observes where the first stirrings and male strength of our corruptions appear in the birth and breeding of them, in our minds and hearts, where the root 〈◊〉 spawn of those loathsome abominations have their warming and hatching in the heart. There hatred improves all prudence that may be to stifle those distempers in the first stirrings of them, crush the cockatrice in the shel, kil the serpent in the egg, that they may never have being nor be brought forth into the world if it be possible. But if by policy, these spiritual enemies cannot be undermined, then this hatred brings the combined forces of confederated power of the whol man and his whol endeavor to destroy the nests of those noysom lufts, what head can contrive, heart desire, handwork, the endeavor accomplish, head, and heart, and hand, desires, endeavors, tears, prayers, in a deadly feud to pursue the 〈◊〉 enemyes to their not being.

Thus he doth what he can in himself, and when that [ 2] is not enough 〈◊〉 seeks for help against these hellish abominations from God by his saints and all such ordinances which he hath appointed for his succour. In a word the carriage of the heart of a contrite sinner under this kindly hatred thus discovers itself, he is willing to attend any means, but gives most welcome to such as will do most execution in the slaughter and destruction of his sins for that is his ayme; nor will he complement with the Lord, nor is he squeamish, 〈◊〉 stomached, that each dispensation must answer his expectation point vice, or else it will not down; as it was with naaman when courtier-like-state-complement more prevailed with him than his own health, I had thought he would have come and laid his hand upon 〈◊〉, and called upon his God, so if the counsel be suggested in such a 〈◊〉, and such intimations, the admonition with suchmeekness or by such a man and so forth. Then he can hear and receive, otherwise he will be well contented rather to quarrel with the manner that crosseth him than embrace the truth which may help hmi against his sin, no this is far from a contrite heart, he passeth not much how or what the means are, or manner of the dispensation, if he find it to give a deadly blow to his distemper, its that which pleaseth him, he can easily pass by all the rest, as, be the person never so mean and 〈◊〉 to the service, or the time unseasonable, as in abigail, a general upon his design to be crossed and countermanded by a woman; a spirit that had not been very under, and hated his sin more than any enemy would have found many cavils, but he saw how it suited the slaughter of his sins, and he receives it gladly; nay be the manner rude and rugged, either not suiting the place of him that speaks, nor the person to whom its spoken, yet the broken heart takes it quietly, as in that of joab to david; 2. Samuel 19:5:6:7. Though the physick was good it was too hot, yet because it was wholsom, the king took it down; nay when neither the person nor manner nor matter itself which is spoken are answerable to the service, yet if he sees the hand of God to come out against his corruptions, he takes that advantage against his distemper and passeth by the other. 2 Samuel 16:7:11.when shimei cursed David, let him alone saith he, the Lord hath bidden him curse it may be the Lord will look upon me for good. and so forth. As Saul entertained the message of the ziphites, concerning David whom he hated and whose death he hunted after; 1 Samuel 23:19. Then came the ziphites to Saul saying, doth not David hide himself with us in strong holds, in the wood, in the hill of hackelah, now therefore O king come down according to all the desire of thy heart, and our part shall be to deliver him into the kings hand. And Saul said blessed be the Lord, for ye have had compassion upon me, go and prepare, see his place where his haunt is, and take knowledge of hislurking places where he hides himself, so the contrite sinner that seeks the death and 〈◊〉 of his sins, it gladly welcomes what ever means are most searching, sharpest reproofes, clearest discoveries, convicting arguments that will discover the haunts and lurking places of a man’s lusts and secret shiftings of devices; oh these hit the desire of his heart, he counts them blessed counsels blessed reproofes blessed be ye of the Lord that have compassion on my soul, to take those distempers from me that would take away my soul from God, and life and happiness from my soul; nay the soul will say, I see something but O search more narrowly, examin yet more thoroughly all the sinful windings and turnings of my heart and I will ioyn with you in all such convictions and 〈◊〉, and if there be any way of wickedness, any crevis and corner of falsehood to be found in the whol frame of my heart, I hope God will reveal and remove, and I will deal nakedly. Such smitings are as precious balms that do not break the head, but bring a healing virtue, comfort a man’s heart, content his head and apprehensions also.

Thus he proceeds against his own sin, but there this [ 2] hatred 〈◊〉 not; but he labors also the removal of sin in whomsoever he finds it, wheresoever he is, and with whomsoever he converseth: if there be any corruption stirring, his enemies appearing, his hatred stirs presently, his heart riseth against it, attacheth the traitor; if any be under pressures, he pities them tenderly; if in distress of spirit, he comforts in much compassion, and fortifies against the common enemy: if he sees any go out of the way, led aside with their own distempers, Satan’s delusion, he cannot keep off from counselling, reproving, perswading. The servant that could side it with fellow servants in stubborn, idle, and 〈◊〉〈◊〉, 〈◊〉 with 〈◊〉, and consent with them, suit with them, give them counsel, keep their counsel, before, they were brethren in iniquity; but when his heartcomes to be pierced, and the soul transported with hatred, you shall 〈◊〉 the wind in another door; if he see them lazy and idle, he will quicken them; if stubborn and perverse, he will seasonably advise and pursue them with reproofs, and if his 〈◊〉 cannot take place, he will make his complaints to the governor for redress, he cannot endure to see sin thrive, and the traitor live. But if the Lord put any authority into his hand, he will express it to the utmost of all his power, and that with the utmost indignation that the nature of the thing will bear. As good Josiah, 2 Chronicles 34:4-5-6. He commanded to break down the altars, cut down the groves, carved and molten images, made dust of them, and burned the bones of the priests upon the altar in the detestation of their sacrifices; nay, he took away all the abominations of all the countries that appertained to Israel, and made all that were present to serve the lord: this indignation expresseth itself against sin, and all that appertains to it, and have been instruments to the commission of it. As an adulterous woman in 〈◊〉 of conscience, tore the hair that she had crisped, and disfigured the face that she had painted, and prided herself, ioathed to look upon the tyres and garments which she had worn to make her beauty a bait and a 〈◊〉 to others. So Mary magdalen, and so forth.

But if yet the nation of those noysom corruptions [ 3] cannot be utterly destroyed, but sins live, and are mighty abroad, and remain in the heart: this hatred is beyond all hope and possibility of reconciliation, admits no terms of peace, no condition of agreement that can be devised or offered, will be entertained, holds out the quarrel and opposition unto death; nay, is willing to die, and put an end to his days, that he may see an end of his abominations: as God with amaleck, Exodus 17. Last, he commanded it to be writ 〈◊〉 a memorial in a book, for God hath sworn he will have war with〈◊〉for ever, and put out his name from under heaven;this hatred as in deadly feuds gives no quarter, the soul will not tribute his corruptions, and serve his own turn of them, but wages war with them until they be utterly destroyed from off the face of the earth: the counsel that God gave to the Israelites, 〈◊〉 carefully and exactly keeps; be sure you make no covenant with them, but smite them, and utterly destroy them. Deuteronomy 7:23. and so forth.

Reasons of the point are three.

Without this; there 〈◊〉 no way to come to Christ; for* there is no coming of faith into the soul: no man can serve two masters; for if he love the one, he will hate the other; if he cleave to the one, he will despise the other: ye cannot serve God and mammon, Matthew 6:24. If (says samuel) you will prepare your hearts to seek the Lord, put away your idols, 1 Samuel 7:3. Those must first be removed, if God be received: there is no halting bet wixt two: no man can be in the first and second Adam together: the soul cannot be married to two husbands at once. The conclusion of our savior is 〈◊〉 and 〈◊〉luk 14:26. If any man come 〈◊〉 me, and hate not his father and mother, wife and children and friends (and therefore much more his sins) in comparison of Christ, he cannot be my disciple, he is not worthy, i. E. Not fit to be Christ’s disciple.

Without this there is no salvation can be expected*from Christ; for this is the method of mercy, the order of God in the dispensation of life to lost man, and so 〈◊〉 was intended and appointed, God sent 〈◊〉 son from heaven to bless you by turning every one of you from his iniquity Acts 3:26. He will turn you from your evil way if ever he bless you; and it was the way the prophet prescribed of old. 〈◊〉. 18:30. Turn you from all your transgressions so iniquity shall not be your ruin, and Christ came to save his people from their 〈◊〉. Matthew 1.21. That is the first 〈◊〉 to salvation, you cannot be safe if your sins be safe, Christ will not 〈◊〉 you and your sins too, if you will save them he will not save you; this is the great condemnation that light is come into the world and men love darkness more than light, he that loves his sins, loves his death.

Sin is the Only enemy of the soul, that which is hateful*to God and man and makes us hateful also. And therefore is the fittest, 〈◊〉 indeed the Only proper object of our hatred. They are lusts that 〈◊〉 against the soul 1 Peter 2:11. There is nothing in the world that could prejudice the peace and comfort of the soul, were it not poisoned with sin; blessed 〈◊〉 ye when men persecute you and hate you and speak all manner of evil of you falsly.Matthew 5:12. Could men speak all evil and do all evil against us and let 〈◊〉 do that 〈◊〉 is sinful to deserve it, these cannot hinder our blessedness but increase it.

Matter of bitter complaint to see how few there*be in the world who ever knew what this hatred of sin meant. And therefore yet were never 〈◊〉 with any sound broken heartedness for it such as job〈◊〉 of*who hide their corruptions under their tongues as 〈◊〉 pleasant morsel, spare it and will not forsake it. Instead of hating their sin, they hate the Word that would discover it, the minister, that preacheth against it, the man, the magistrate the law that would reform it. Instead of loathing their sins, they loath the 〈◊〉 of the lives, the exactness of the ways of such who indeed set themselves most against sinful carriages, once cross them in their courses, you have stirred a 〈◊〉 nest; they ruin all on heaps.

This is a 〈◊〉-stone of the truth of 〈◊〉 work of contrition,*whether 〈◊〉 lord have left the mighty impression of this preparative 〈◊〉 upon the soul of a sinner. That the league betwixt the heart and 〈◊〉 lusts is〈◊〉, not alone 〈◊〉 the 〈◊〉, 〈◊〉〈◊〉〈◊〉of evil, nor yet to avoyd, and go aside from the occasion that may lead to it under some present pang, but thou hast put off the love of sining, (why blessed be god) the combination is come to naught; sorrow hath 〈◊〉 the knot and union betwixt thy soul and thy darling 〈◊〉. This hatred breaks the knot and union fully, thou art now divorced from thy former lovers, thou fearest the approach of them, rather choosest to see the blood of them, than to enjoy the presence of them. Stay but God’s time, and be persuaded, in his best season he will take thee into the bosom of his love, which will be better than life itself to thee. Thou art in the hand of Jesus and under his charge, he that hath rescued thee from the rage of the devils, and from the right that sin ever claymed in thee, he will never loose his labor, nor shalt thou loose thy 〈◊〉 and happiness* in the issue. He hath bound the strong man the strongest of thy corruptions that heretofore have too much, and too easily prevayled with thee: had got thy affection, and the strong holds of thy heart, those strong temptations and 〈◊〉 by which Satan; as by so many garrison soldiers, maintayned possession in thy soul; yet now this strong man is bound, his holds battered and his garrison abandoned. So that there is a spoil made of all his goods; the temptations that formerly found entertainment, they are now abhorred, his suggestions and delusions that found easy entertance and acceptance are now loathed, and thy heart set against them; the Lord Christ is now about to own thee as his proper possession, and then he will never part with thee more, thy heart trembles at the least inkling of the return of thy distempers, seeks the destruction, and would see the not being; art a weary of life merely because they live, and art resolved never to entertayn terms of peace with them, though thou never seest quiet day in the world. 〈◊〉 the work is the Lord Christ’s he will own it; it's true and thorough, he will never leave it, until he havebrought it to perfection and thy soul to eternal happiness but alas this truth as a touchstone shows the contrition of most in the world to be counterfeit, that many have been in the fire heated but never melted, as with metal the parts of it battered, but never severed fully, the dross from the oar, and therefore there can never vessel be be made for any honorable use, and service thereof. In a word, the doctrinee passeth sentence of sad condemnation upon four sorts of persons as such who never 〈◊〉 in the work, we shall point very briefly at the particulars, that each man may take his portion.

First the careles and fEarlss Christian is cast [ 1] out of the number of these contrite sinners whom God doth prepare for his Christ and mercy, such as walk heedlesly up and down the world, not awed with any watchful fear of the temptations and occasions and snares which are laid in their way to entrap them, or with the treachery and deceivable lusts which suddenly draw them aside, to common neglect of duties which they reform not, or transport and carry them with pangs of passions and distempers, and they amend not; certainly either these know not these to be sins, or else do not know them and hate them as direful and dreadful enemies to their souls; it could not be but their hearts should shake at the sight of them, and the dangerous assaults which they cannot but know, if they know them to be 〈◊〉, but they will hazard their everlasting happiness. People who live without watch or fear they have no enemies, or no war 〈◊〉 hand, and if thou livest in this laish-like fEarlss fashion, thou never knewest the war of a Christian, nor the enemies they have, nor art in the condition of a Christian, 〈◊〉hast the heart of a Christian to this hour within thee; and therefore jude so 〈◊〉 those atheists and sensual wretches, who were 〈◊〉 of God’s spirit, which are spots in your feasts, feeding themselves without fear. Jude. 22 these are blaynes in the body of the church, spots inthe assemblies of Christians, speak without fear in the companies where they converse, walk without fear in families where they live, walk without fear in the occasions with which they have to deal, and the apostle adds, theyare withered, twice dead and plucked up by the roots, far enough from having any spiritual life or any preparation, therunto, look as in nature, reason 〈◊〉 and experience evidenceth, if there were a malicious enemy with a puissant and mighty armie now making his approaches to the city, and attempting the siege, if the allarum should be given by the watch to the city, a messenger dispatched to each man’s dore, if any were so careless that he would not attend; or attending the 〈◊〉 stirred not, or happily for fashion stirring, if yet he labored not by a watchful fear to provide for the assault, and attend the 〈◊〉 of command, repayr to the place for defense of the city; there is no man but would conclude, certainly he is a party, he is not an enemy to the army that doth besiedg, every loyal and faithful subject shakes at the apprehension of the power and rage of the adversary, who is now likely to make havock of all and that without mercy, so it is here, the violence of temptation from without, and the strength of corruptions from within, fight against the soul, thou that are a disobedient child, a rebellious self-willy servant, a perverse and 〈◊〉 wife, an ignorant, 〈◊〉 hearer, the allarum is given in public, concerning these armyes of lusts that are come out against thee, notice given in private, thy fellow servants counsel, the master he commands, nay confessions are made of thy evils 〈◊〉 thou resists, petitions put up for grace before thou 〈◊〉 abroad, and yet no sooner off thy knees out of the presence of the Lord, but thou art as though thou hadst never known any such thing, thou stumblest at the same stone, taken aside with the same temptations and distempers, as though thou hadst never heard thy sin discovered, as though thou hadst never been counselled,never been commanded, as though thou hadst never bewailed it to this day, idle and stubborn and perverse and way-ward and self-willie, so farr from fearing these evils, that thou didst not remember them, or think of them or if thou didst, thou fearest rather thou shouldest be forced to reform them, rather than thou shouldst commit them, as sure as the Lord lives thou art a party and in league with these distempers, thou art not an enemy; if 〈◊〉thou hadst found the venom and poison of these 〈◊〉 and hadst been persuaded of the destroying nature of these spiritual 〈◊〉, which make hayock of thy soul, the very appearance and apprehension of these would have been dreadful if there were but a roving thought in a man’s mind, any smal stirring of a distemper in a man’s heart, any temptation, any the 〈◊〉 enticement to the committing of the evil, how would thy heart shake at the sight of it, fear and fly and cry for help against it, if thou hadst known it and hated it as thy deadly enemy, so Paul cries out as fearful men do, when he perceived the stirrings of those noysom distempers of his heart, the law of the flesh, how to avoyd or prevent or overbear he could not tel, he cries out oh 'miserable man that I am who shall deliver me from this body of death? Romans 7. Last. The want of this is the cause of all that heedlesness and adventurousness in 〈◊〉 carriages, that they are so commonly taken aside with their distempers before they scant tell where they 〈◊〉. For I appeal to any 〈◊〉 conscience, nay to common senco, whether it is possible or no (and let any man make work of it) that a city who hath the enemy 〈◊〉 should 〈◊〉 remember it is besiedged? That cannons should now be playing and battering, and the people within not think that they are assaulted? Unless either they know not what war means, or else they join with the enemies in it; so it is here, when a 〈◊〉 mind is plotting how to act, his heart stirrs, and 〈◊〉 corruption boyling and bubbling inhis bosom, that the allarum is given, the phylistins are upon thee, sins and devils are upon thee, and yet a man forgets the condition he is in, 〈◊〉 what he is commanded, counselled, admonished; this in Proverbs 13:13. Is given as a note of destruction, he that despiseth the command shall die, and tha'ts contrary to fearing a command mentioned before and.

A second sort are neuters in religion who care [ 2] not much which end goes forward, provided they 〈◊〉 go on quietly in their way, they would be of no side if they could be safe so, much they would not do against sin, Only that which is grossly vile they could wish might be reformed. They will no great matter for religion, Only they could wish that this rigor and strictness might not be pressed, because in both these extreams they conceive there is trouble. Oh peace is a precious thing, this wretched politician would have peace with sin, peace with Christ, and peace with ordinances, peace with drunkards and profane wretches, and peace with such as walk exactly before God. His motto that writ upon his dore, and that his measure, every man’s good word, love of all men, so in 〈◊〉 he loves neither God nor 〈◊〉, nor his own soul in the conclusion, but our saviors determination is definitive and peremtory, he that is not with me, is against me, and 〈◊〉 that gathers not, 〈◊〉, nay James, 4:4. He that will be a friend to the world is an enemy to God. Moderation and descretion is the compass by which this man stears; it is not men and brethren what shall we do? But rather what shall we do? Of little meddling comes much ease, if he may have that, he hath his end, to be at war with his enemies is a 〈◊〉 life, the temper of his zeal is like the warmth of his bed, not as hot as fire that would scorch him, nor yet so cold as fire as would chil him but just so warm as he may sleep in it. As neutral cities in time of war they pay to both sides because they would have war with neither, with thesincere and upright he will seem as they are, and with the ungodly he will be and do as they: gallio-like he cares for none of those matters, if he may have his own matters if anything appertaining to sin or godliness, he will not trouble himself further than his own 〈◊〉, and profit are interested in it; he will do nothing against his sin, and he is like to have nothing at the hand of the Lord, for he loaths and hates him that never loathed nor hated his corruption, he will vomit with indignation such luk-warm varlets out of his mouth, Revelation 3.

The third sort is your lazy hypocrite who [ 3] will be abundant in his purposes and professions against his sin, smoaks out his days in powerless and 〈◊〉 resolutions, wishings and wouldings but doth nothing to purpose,〈◊〉 not himself in a restless pursuit against his evil. Hatred where its settled and through it carryes all a man’s endeavors with it, calls a man into the field, when hanum*saw he was hated of David, he gathers all his forces for offence and defense, and byres besides. War amongst 〈◊〉 requires the whol man, with his time and strength, he that goes to war doth not entangle himself, but leaves all his occasions, that might attend the enemy, he spies privily where his haunts are, what 〈◊〉 he may take, where his hold, are to demolish them, where his provision comes, to intercept 〈◊〉, and to cut of his convoy, levies what forces he may and sends far off for succor and supply. When the lazy hypocrite makes his complaints against his distempers, and rests in his complaints, bewayles his wretchedness and corruptions, but to a resolved war he will 〈◊〉 go. You will do nothing upon point against those lusts, that have done so much evil against Christ and your own soul, is not the day yet to dawn, the time yet to come, that ever you set yourselves in earnest in battle array against your evils Luke 13:24. A sleepy kind of seeking that many do which shall never enter into grace, many shall seek to enter and shall not be able, but to strive torise up against your corruptions and to maintain professed war against your sin that you do not that you will not do, how many directions have you heard and yet attend not counsels and 〈◊〉 not, means and ways have been presented and pressed and you improve none* of them? Have you ever searched and tried your own ways, that you might see the haunts of your hearts and prevent them? Have you observed where the strong holds of sin and Satan are, high thoughts and self conceitedness and labor to raze them, where the provisions* have been made by musings and meditations that so you might stop and stifle those thoughts and so starve and famish your lusts? Have you cast yourself into the holy communion of the saints that you might levy new forces of counsels and directions? Have you sent to heaven and pursued God with importunate entreaties, for to send in succor and support, against those abominations which are too many and too strong for you? Your endeavor is not thorough, your 〈◊〉 therefore is not sound.

The fourth sort is your treacherous hypocrite [ 4] who pretends great indignation against his sins, that he may keep them and that without suspicion, as such who are the receivers of theeves, they cannot hide them in their own houses, unless they make hue-and-cry after them in other places. The adulterous woman rayles against her 〈◊〉 in the view and hearing of others that she may meet him in secret when no man may mistrust him or her; these are spies and Satan’s intelligencers that hold privy correspondence with their corruptions while they profess greatest opposition against them; as hushai, David’s friend he pretended service to absalom, that he might serve David, discover and defeat the counsel of Ahithophel and 〈◊〉 proceedings, 2 Samuel 15:3:4:5. So here; they cannot divour widdowes houses, unless they make long prayers, so they 〈◊〉. 58:2:3. They fast and prayagainsttheir sins, that they may more freely commit them, not that they may please God, but that they may do their own pleasure; they can do anything against counsel, they quarrel at it, against the power of a 〈◊〉, they endeavor to defeat it, against the evidence of conviction, they strive to darken it, and cavil at it, sees how the coast is, gives intelligence to his distempers; this and that argument is alleaged, deviseth how to answer it; this reproof is administered, devises how to defeat it. As rahab sent the men of the city upon a sleeveless errand, Joshua 2:5. Pursue after them quickly, and you shall overtake them, when she had brought them up, and hid them in 〈◊〉house-top. So it is also with conspirators and receivers of traitors; if they can lead the officer or searcher into some by place, they will be as 〈◊〉 and 〈◊〉 to follow things to the utmost; but come home once to their own houses where the traitor is indeed, if they cannot hide them, rather than they shall do execution, they will defend them, but not deliver them up into the hands of the officer. How often and ordinary is it to every man’s experience to cry out of pride and 〈◊〉, carnal confidence that is in their 〈◊〉, and that truly and justly, the stumps of that Dagon remains, the body of death yet continues, those lustings of the old man, but bring it home to their own doors, let it concern them in their 〈◊〉 occasions, in any controversy between man and man, where the fault is to be found, and the blame to be laid, sin to be confessed, that these distempers are to be attached in their hands, they will do anything against arguments and the evidence of reason, but nothing against their sins; such are they, john, 6:60. That sought Christ for 〈◊〉, and so forth. If Christ will be their cook, he shall be their king. But if they press them beyond their pace, and discover their falsness, and how far short they fall of the spiritual work of faith in Christ, they fall out 〈◊〉; it's a hard saying, who can hear it?And those dissemblers, Jeremiah 43:2. When the prophet did but cross them in their courses, would have plucked the carnal corrupt desires from their heart; they fly in his face, and profess they will die in the quarrel, they hate not their sin, but the ordinance that would discover their sins, they would not destroy their sins, but the evidence of reason that would condemn their sins.

So much for detestation of sin.*

The second particular to be considered in the doctrinee is a sequestration from sin. It is a word common among those that attend upon the law, when men are at a controversy about goods and land, and the cause is depending, the goods or land is sequestred, set aside and put into the power of any parties, but set aside til the case be decided. So under this preparative work the soul is sequestred from sin: when God hath made a man see sin, and willing to hate it, the soul and sin are at controversy, the soul revolts from under the authority of sin, and saith sin is not my ruler, I cannot rule my self, and sin shall not rule me; it was by usurpation that it hath had so long possession of me, but it shall not domineer in my soul any longer: and therefore the poor distressed sinner is glad that Christ is stirring in the Word, and saith he, I am resolved never to yield to the authority of sin more, I will sue out a sequestration, and oh that my heart may be left in the hand of the spirit of Christ. I was not made for sin, but for God, oh that I may be delivered from my sin, that I may come at God again, and now he is content that God would 〈◊〉 him into hell. So he would free him from his sins, Hosea 14:8. Ephraim shall say, what have I to do any more with idols? Romans 11:24. The soul is now as a graft cut off from the stock of oldadam, it grows not to it, nor is fed by it any more.

This sequestration discovers itself by two acts,

 1 there is no allurement can entice the soul.

 2 no evils that can drive the soul to its former sin.

First, nothing can entice the soul to 〈◊〉 sins, no allurements can prevayl with him, no thoughts of 〈◊〉 delights or future pleasure can 〈◊〉 him to fall in with his old 〈◊〉. 〈◊〉〈◊〉〈◊〉〈◊〉, but (says he) I know the hook, 〈◊〉 none 〈◊〉 that bait, I know the cup and the guilt, but I know the poison also, he will never 〈◊〉 again to folly, he resolves never to see the faces of his sins more.

No present evils, 〈◊〉, 〈◊〉〈◊〉〈◊〉 the soul [ 2] to entertain 〈◊〉〈◊〉, he hath found 〈◊〉〈◊〉 than these, better to be in chaynes, than in the 〈◊〉 of darkness: fire and faggot 〈◊〉 wild-fire, but he hath felt〈◊〉, 〈◊〉〈◊〉 rather to fear 〈◊〉〈◊〉 of a God rather than the 〈◊〉 of all the 〈◊〉 the world, and hence the face of the 〈◊〉〈◊〉 towards God and as 〈◊〉〈◊〉 the king 〈◊〉 he 〈◊〉 not 〈◊〉 to the 〈◊〉again to die there, so it 〈◊〉 with a broken 〈◊〉〈◊〉, 〈◊〉 his great request unto God that he may not go 〈◊〉 again to his 〈◊〉 in this 〈◊〉 from sin the 〈◊〉〈◊〉 as 〈◊〉〈◊〉, and so forth.

We here see the reason of all those 〈◊〉 and 〈◊〉* of such 〈◊〉 promised better things, the 〈◊〉 to his 〈◊〉, the 〈◊〉 to his 〈◊〉, and the 〈◊〉 man to the world after 〈◊〉〈◊〉〈◊〉 they are the same men they〈◊〉, 〈◊〉〈◊〉 to their former follyes, and are as bad as ever. These men were never cut off from their corruptions, the union was there still, the soul was in league and love with sin still, and therefore it 〈◊〉〈◊〉, 〈◊〉〈◊〉: 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be 〈◊〉, and therefore they 〈◊〉, and grow worse and worse many years after. If thou hast a privy lust harbored in thy heart that will be thy ruin, thou wilt be as bad or 〈◊〉 than ever.

Exhortation, to 〈◊〉 all our endeavors to see a 〈◊〉 of it, and to seek to heaven thatgod may work it in us, let this be always in thy prayers, lord that I may hate my sin, that I may put off the love of sinning whatever thou hatest, sin is worse than that, its worse than reproach, disgrace, sickness, poverty; thy love to sin should be turned into hatred, and thy hatred to it, should be greater than ever thy love hath been. And if thou dost not hate thy sin, its certain the God of heaven will hate thee, the froward in heart is an 〈◊〉 to the Lord, prove. 3:32. Thou thyself 〈◊〉 an abomination to the Lord, if thy 〈◊〉 be not an abomination to thee.

If thou wilt part with thy sins the Lord will set his love upon thee, Jeremiah 3:1. Though thou 〈◊〉 done evil things as thou couldest, yet return unto me. It's said Judges 10:15:16. When the people of Israel came bewailing their sins, crying for mercy, and putting away their gods, that then the soul of the Lord was grieved for the misery of Israel, and he had mercy on them. He is the same God still, and if he sees thee grieving for thy sins, he will grieve for thy sorrowes. When Ephraim bemoaning himself, judging himself for his sin, and crying out unto the Lord, turn me, and I shall be turned, its said, he heard Ephraim bemoaning himself, and his bowels were troubled for him, and I do earnestly remember him still, I will surely have mercy upon thee, saith the Lord. Jeremiah 31:18:19:20.

Finis.

The contents.

Book ix. On Isaiah 57:15. I dwell with him that is of an humble and contrite spirit.

Doct.

The heart must be contrite and humble before the Lord will take up his dwelling in it.

5

Reasons two. In regard,

1 of ourselves, there be two hindrances

7

1 contentedness in a natural 〈◊〉 ibid 〈◊〉 removes 〈◊〉.

2 sufficiency to help a man’s self humiliation removes that

9

2 of God, his word will not, cannot take place until the soul 〈◊〉 contrite and 〈◊〉

10

Uses 〈◊〉〈◊〉.

1 terror to hard-hearted sinners, God will not dwell with them

11

2 instruction, teaching us to delight in, choose and dwell with such as are contrite and humble

13

3 exhortation, to seek for 〈◊〉 in God’s way and order, viz. 〈◊〉 and 〈◊〉.

14

Book x. On acts, 2:37. When they heard this, they were pricked to the heart, and said to Peter, and the rest of the apostles, men and brethren, what shall we do? 15

Doct. 1.

Stubborn and bloody sinners may be made broken-hearted.

20

Reasons three, taken from

1 the infinite mercy of god

22

2 the infinite 〈◊〉 of Christ’s merits

23

3 the almighty. Power of the spirit

24

Uses three, hence

1 matter of admiration at the riches of grace

25

2 encouragement to keep distressed sinners from despair, yet no ground of presumption

26

3 instruction, showing the 〈◊〉 nature of despair, it's

29

1 injurious to god

30

2 dangerous to the soul

32

Helps against despair are two,

1 listen not to 〈◊〉 conclusions

34

2 attend not our own 〈◊〉, but God’s mercyand power

34

Doct. 2.〈1 page duplicate〉〈1 page duplicate〉

There must be a true sight of sin, before the heart can be broken for it

35

For explication, four things:

1 how God works this sight of sin

37

1 the law of God discovers our sins

Ibid

2 there is a new light put into the mind

38

3 the spirit takes 〈◊〉 the rule of darkness out of the mind

41

4 the spirit leaves a set upon the understanding god-ward

42

2 how far the sinner is 〈◊〉 in this sight of sin

43

1 there is an insufficiency in the understanding to reach the right discovery of sin

1 ibid

2 an incapability also to receive spiritual light.

45

3 Christ forceth the understanding to bear the 〈◊〉 of his spirit, whereby 〈◊〉

47

1 destroys the sovereignty of 〈◊〉 reason

48

2 fits it to receive the impression of spiritual light

50

4 this light received, the understanding is acted by it, and so acts in virtue of it, and so the sinner comes truly to see his sins.

51

3 wherein this true sight of sin is discovered

52

1 it is a cleer sight of sin

53

1 in regard of God, as

54

1 it would dispossess God of his soveraignty

55

2 it smites at the essence of god

57

3 it spoils all the works of god

59

2 in regard of ourselves, as

Ibid

1 it separates 〈◊〉 God and 〈◊〉

Ibid

2 it makes us incapable of any good

60

3 it's the cause of all other evils

62

4 it brings a curse upon all blessings

Ibid

Hence sin is the greatest evil

Ibid

Why do not men see sin thus?

166

The causes are

Ibid

1 the delusions of satan

Ibid

2 men judg of sin by present sence

67

3 or by present pleasure and profit

68

4 or by the long suffering of god

70

5 want of spiritual light

71

The cure of these mistakes

72

1 look upon sin so as it will look upon thee at death and judgment

Ibid

2 get a cleer sight of god

73

2 it is a convicting 〈◊〉

75

That implies

1 a particular application to ourselves

Ibid

1 a man must reflect upon his own sins

Ibid

2 and pass an impartial sentence against them

78

1 an over-powring settling of them upon the conscience, and that

79

1 undeniably

80

2 immovably

82

3 invincibly

85

Reasons two. Because

1 nothing comes to the heart but by the understanding

86

2 ignorance frustrates all our endeavors in the use of means

88

Uses five, hence

1 instruction: an ignorant heart is a naughty heart

90

Such a one

1 is liable to all evil

92

2 he can receive no good

Ibid

3 he can expect no mercy

93

2 to be hard to be convinced, is

94

1 a dangerous sin

Ibid

1 against a man’s own soul

Ibid

2 against God’s ordinances

95

3 against the Spirit of God

Ibid

2 a dreadful curse

97

1 it makes way for satan

Ibid

2 God delivers up such a one to satan

Ibid

3 he will deal no more with him

Ibid

4 such a one is every day ripening for ruine

98

3 see the reason why men of deepest understanding are hardliest brought to brokenness of heart, because so hardly brought to see their sins

Ibid

4 tryal

101

1 whether we have been brought to see sin cleerly. Such a one will not, dare not carelesly adventure upon sin

Ibid

2 whether we have seen sin convictingly

105

Four evidences of persons not convinced of sin

Ibid

1 when a man is unwilling to attend that truth that would discover 〈◊〉 sins

105

2 when he 〈◊〉 to gain-saying when he cannot avoid the light

107

3 when he is restless to raise quarrels against the determination of the truth

109

4 when he sets himself against the truth

110

5 exhortation to get this true 〈◊〉 of sin

111

The means are six,

1 labor to see the excellency of the holiness of the Lord and his word

114

2 when the lordlets in any light by his word, 〈◊〉 conscience attend both

117

3 take off, and cast away all cavils and shifts which 〈◊〉 the work of 〈◊〉

Ibid

Shifts and excuses for sin referred to three heads

1 to lighten the evil of sin

Ibid

1 by the commonness of it

Ibid

Answer. This shews

1 the sin is the more 〈◊〉

120

2 thy curse more dreadful

Ibid

3 thyself destitute of grace

121

2 by the naturalness of it

122

Answer. Hence it appears

1 thou hast no grace

122

2 thy disease is incurable

223

3 thy person is abborred of the lord

124

3 by example and companionship in sin

125

Answer. Hereby thou dost

1 prefer men before god

126

2 encourage the wicked

128

3 thou shalt be damned as well as they

129

4 by strength of provocations

131

Answer. Whereas

1 though nature cannot hold out, yet grace oan

132

2 this is unreasonable in thee

133

3 it's dishonorable to god

Ibid

5 by forgetfullnesss

134

Answer. This argues thou hast

1 no love to God’s 〈◊〉

137

2 a slight esteem of them

138

3 an atheistical heart

139

6 by their straights

Ibid

Answer. These cannot excuse

〈◊〉

For the Scriptures require obedience notwithstanding these.

7 by the holiness of the law

141

Answer. This will not excuse. 〈◊〉

1 thou dost not what thou canst

142

2 thou art 〈◊〉 to be made able

143

3 thou art the cause of thine inability

145

8 by the littleness of sins, as but

145

1 either sinful words

146

Answer. Thy words

1 will condemn thee.

Ibid.

2 in some regard are worse than evil in thy heart, because they

150

1 bring 〈◊〉 the evil of the heart.

148

2 sometimes hold forth more than is in the heart.

149

3 are more hurtful to others

151

3 in some regard worse than evil in thy practice, because they taint more

151

1 universally

Ibid.

2 〈◊〉

Ibid.

3 the tongue is untamable.

152

4 it is a world of evil.

154

2 or sinful thoughts

155

Answer. See the 〈◊〉 of them

Ibid.

1 in regard of God, they

156

1 estrange them from god

156

2 carry thy heart to oppose him.

158

2 they are the causes of all thy other sins.

161

3 in the large extent of them

164

4 they do nourish all other evils

165

5 they keep off the power of the word.

166

3 or a smal matter in practice

167

Answer. The less the thing is

1 the more heinous thy sin

168

2 the less care and conscience hast thou.

170

3 the greater the wickedness of thy heart.

171

2 the second sort of shifts and excuses, whereby a man thinks the danger of sin may some ways be prevented

174

Conceiving that

1 either God takes no notice of their sins.

175

2 or he will not call them to account

176

3 or they can satisfy for them

177

4 or the Lord will not be so rigorous, but will abate

179

All these confuted

Ibid.

3 the third sort of shifts, whereby if a man can neither lessen the danger, nor prevent it, he says he will, and thinks he can bear it.

179

This also confuted, and the impossibility of bearing God’s wrath is shewed

Ibid.

1 the dreadfulness of God’s wrath

180

2 the weakness of man.

181

3 the sufferings of christ

Ibid.

4 means, yield to the evidence of the truth when it's cleer and convincing

182

5 means, all those truths we hear or read in the Word which concerns our corruption, we must take home, and apply to ourselves, as the special portion the Lord hath appointed to us

185

6 means, make and keep the evil of sin ever really present with us

186

1 see it in the execution of it upon others

187

2 act that upon thyself by present consideration

189

Motives to persuade to this endeavor to see our sins.

1 the danger of the mistake here

190

2 it's the easiest way to see sin now.

191

3 it's a safe and sure way

192

Doct. 3.

Application of special sins by the ministry, is a means to bring men to sight of, and sorrow for them.

193

Reasons three, taken from

1 the office of ministers.

195

2 the necessity of sinners

196

3 the nature of the word

197

Uses four, hence.

1 see the reason why so little good is done by the ministry, viz. Want of application

198

2 see the reason why the best kind of preaching finds the worst acceptance

200

3 it's the duty of ministers as the text suits, and the condition of the hearers requires, to use particular

Application of special sins.

202

〈◊〉

1 to the ministers, what they should do

204

2 to the people, what they should desire

206

Doct. 4.

Meditation of sin, a special means to break the heart

208

What meditation is, viz.

210

A serious 〈◊〉 of the mind, whereby we search out the truth, and settle it effectually upon the heart.

Ibid.

Reasons three. Because meditation

1 causes the sting of sin to pierce more deeply

217

2 holds the heart under the pressures of it

219

3 increaseth and presseth down the weight of it upon the conscience

221

Uses three, hence

1 humiliation that there is so little meditation.

223

This in special concerns

1 such as studiously avoid it.

224

Terror to such; they take the way to increase their misery when they would avoid it.

225

Advice to such: be afraid to commit sin, but never be afraid to see it

226

2 such 〈◊〉 approve the practice, but plead excuseswhy they may neglect it

Ibid.

1 meditation is but a matter of indifferency, not of duty

227

2 the want of time

229

3 unsteadiness of their thoughts

Ibid.

4 〈◊〉 in the service

238

All these confuted, and remedies prescribed

239

2 caution: loose company an enemy to the conversion of a sinner, because a hindrance of meditation

240

3 exhortation to attend this duty of meditation

241

Motives four,

1 it's a duty belonging to all

244

2 how far we are cast behind hand for want of it.

245

3 what need we have of it

Ibid.

4 the sovereign virtue of it

247

Directions to help in the practice of meditation.

249

1 enquire after the nature of a sin.

Ibid.

In this enquiry

1 look to the rule, to authorize us to the work.

Ib.

2 for the manner of proceeding

250

1 survey particular sins

251

1 in the root

Ibid.

2 in the fruits of them.

Ibid.

2 sum them up jointly

262

2 fasten it upon the soul

265

1 by grappling with the heart

Ibid.

2 by getting the better of the heart

Ibid.

Here take heed of three extreams

272

1 desperate discouragements

273

2 hellish provocations

274

3 false conceivings of the measure and manner of God’s work

275

Directions to help here, are three:

1 possess the heart with the fear of thy sinful anddangerous estate

276

2 awaken and call for the help of conscience

279

3 seek to the Lord for the almighty hand of his spirit to set on thy meditations

282

Doct. 5.

The same word is profitable to some, not to others

283

Reasons two. Because

1 God hath several ends to attain by the dispensations of his word

284

2 God will show the sovereignty of his good pleasure.

Ibid.

Uses four, hence

1 learn to fear in the enjoyment of greatest means.

285

2 the profitable fruit of the means, is not in the means.

Ibid.

3 exhortation: use means in dependence upon God.

386

4 be thankful when thou dost profit by them.

Ibid.

Doct. 6.

The lord somtimes makes the Word prevail most, when it's most opposed

287

The lord works many times

1 upon men when they seek not 〈◊〉.

289

2 upon the worst of men.

294

3 in the height of rebellion

Ibid.

Reasons four. Because

1 the greatness of his power, is hereby discovered.

292

2 the 〈◊〉 of his mercy 〈◊〉 is 〈◊〉

294

3 the Lord will stain the glory of all flesh

295

4 and discovers the depths of his 〈◊〉.

296

〈◊〉 three, hence.

1 instruction: the work of conversion depends 〈◊〉 upon any preparation that man can make

297

Hence that's a dangerous error.

〈◊〉

If a man do what he can, God will give 〈◊〉 grace

300

1 it undermines the sovereign good pleasure of god

Ibid.

2 it cuts the sinews of the covenant of grace

301

3 it crosseth the end of the means of grace

302

2 to support the hearts of the most wretched sinners with some hopes of good, notwithstanding all their wickedness. God may and can if he will work upon them.

Cautions here

309

1 God will do thee good in his own way

316

2 fear lest thou make an escape from the hand of the lord

317

If thou doest

1 it's suspicious the Lord hath lest thee

Ibid.

2 he will deliver thee up to thy sins again

219

3 exhortation to quicken our desires and endeavors in the use of the means

320

4 admiration at the riches and freeness of grace.

323

Doct. 7.

Sins unrepented of, make way for piercing terrors

325

Reas. Because the heart is more estranged from God, and bardened in sin

327

Uses three, hence.

1 judg not of sin by the present sweetness, but by the after sorrows.

Ibid.

2 it should be our greatest care to rise presently after falls into sin

329

3 terror to such as continue in their sins

330

Doct. 8.

The truth is terrible to a guilty conscience.

332

Reas. Because it's a witness to accuse; a judg to condemn; an executioner to torment

Ibid.

Use. It discovers the guiltiness and falseness of such as are afraid of the truth

Ibid.

Differences between the saints trembling at the truth, and an hypocrite

333

1 though the Word speaks against the corruption, yet it speaks for the condition of the saints

Ibid.

2 the saints 〈◊〉 sweetness in the sharpest truths, and close with God in them.

Ibid.

Doct. 9.

Gross and scandalous sinners, God usually exerciseth with heavy breakings of heart before they be brought to christ

334

Reasons three:

1 from the holiness of God’s nature

340

2 that sinners may not be encouraged in their sins.

341

3 that the sinner himself maybe

342

1 thoroughly recovered from 〈◊〉 sin for the present.

Ibid.

2 preserved from sin for the time to come

Ibid.

Uses five, hence.

1 the easy and sudden conversion of scandalous sinners, is to be suspected. God doth not use to save men per 〈◊〉.

343

2 support to scandalous sinners when they meet with 〈◊〉〈◊〉.

347

1 such are in the way of mercy.

349

2 the workmay prove speedy and successful

350

3 this makes way for comforts

351

4 it's honorable for such to be under heavy breakings of heart

353

3 advice to ministers, who by their calling are to deal with scandalous sinners in such horrors

354

1 be not 〈◊〉 in the search

355

2 nor 〈◊〉 to heal the wound

Ibid.

3 nor suddenly confident of the cure

356

4 direction to such persons who have had experience of such heart-breakings

Ibid.

Be not weary of God’s dispensations.

5 exhortation to keep ourselves and ours from scandalous sins

357

Doct. 10.

Sorrow for sin rightly set on, pierceth the heart of the sinner through, that is rightly affected therewith.

358

For explication, four things:

362

1 the manner how sorrow for 〈◊〉〈◊〉 on the soul.

363

1 either successively, or by degrees in some

Ibid.

1 the evil and danger of his sin, is 〈◊〉 in the general

Ibid.

2 he is surprized and pursued with fear

364

3 the curses and punishments of sin are fastened upon him

366

4 he is made to feel the evil of sin 〈◊〉 sin, and that as his greatest evil

368

2 or suddenly and thoroughly 〈◊〉 once in some others

372

3 or secretly and insensibly in others.

374

1 some are sanctified in the womb,

375

2 some wrought upon in child-hood

Ibid.

3 some under good education, counsels, means, are gradually, yet really wrought upon.

Ibid.

Cautions here.

1 though the manner and measure of contrition differ in most, yet the substance of the work is the same in all.

Ibid.

2 though some may not know the time, yet every one should, and if gracious, can give evidence of the workwrought

360

3 it's a safe way often to review, and to act over the first workings of contrition.

377

For

1 a wound here is never recovered

378

2 clear this, and cleer all.

Ibid.

2 how this sorrow comes to be set on, and the soul made to feel sin its greatest evil

379

1 sin is cross to the nature of the soul as such.

380

2 if the evil of sin be discovered to the nature of the soul, it may be made sensible thereof.

382

3 while the soul is fully and only possessed with sin, it cannot feel the evil of it.

Ibid.

4 the spirit countermands the authority of sin.

383

5 Christ by the virtue of his death, puts an end to the commission of sin.

384

3 how far the soul is active in contrition.

385

1 there is no power in man to remove the resistance of his heart against God and grace.

385

2 the Lord must put a spiritual power into the will before it can put forth an act for removing this resistance.

386

3 the influence of this spiritual power, is not by a gracious habit, but by the motion of the spiritupon the soul

388

4 in removing this resistance, the will is a mere patient.

〈◊〉

5 this resistance being removed, the will consents to a divorce between itself and sin

393

4 the behavior of the heart under this work

396

1 the contrite sinner hath the loath somness of fin ever in sight

Ibid.

2 he is tender and easy to be convinced

399

3 he loaths himself for his sins.

404

4 he fears all fin, and provocations thereunto.

406

5 he delights most in those means that discover and remove corruptions

407

6 he is restlesly importunate in seeking Christ and mercy.

411

Reasons four: because

1 such a sorrow for sin, is only true in God’s account

414

2 without this, the heart can never be separated from fin

415

3 by this the resistance of the heart against Christ, is removed.

416

4 without this, he cannot receive Christ.

Ibid.

Uses four, hence.

1 humiliation for the want of this saving sorrow.

Ibid.

Five sorts want it.

1 the heedless professor

417

2 the treacherous 〈◊〉

419

3 the self-conceited pharisee

423

4 the complaining 〈◊〉

425

5 the discouraged hypocrite.

427

2 terror to 〈◊〉 sinners. As

428

1 secure sinners that never were 〈◊〉 to 〈◊〉 and feel their sins

429

1 such are out of the way of god

431

2 so continuing, God hath appointed no goodfor them.

432

3 Christ came not to save such

434

2 relapsed sinners, who have been awakened to see and feel their sins, but have fallen back again, and their hearts grown harder than before.

Ibid.

1 it is suspicious the day of grace is past with such a one

436

2 their judgment hastens

438

3 comfort

Ibid.

1 to broken-hearted sinners themselves, their sorrows are not to death, but in the way to deliver from death, and so to bring unto life

439

2 to their friends and well-wishers: they are now, and were never before in the way of mercy

444

4 exhortation: labor for this saving sorrow of contrition

447

1 do not tug with the resistance of thy heart by thine own power

449

2 do not fear the terror of the truth so as to step aside from under it, but think of the goodness of it.

450

3 possess thy soul with the ticklishness and danger of miscarrying in this work.

451

Doct. 11.

They whose hearts are pierced by the Word, are carried with love and respect to the ministers of it.

453

Reasons two: because

1 they know more now than they did before.

454

2 〈◊〉 hath more liberty now to express what they know

455

Uses two, hence.

1 sound contrition makes a strange and sudden 〈◊〉

557

2 terror to such as after conviction, hate both the Word and ministers of it

558

Doct. 12.

He that is pierced by the Word truly, is busy to enquire, and ready to submit to the mind of God.

560

1 he is busy to enquire.

Ibid

Reasons two. Because

1 he now finds the evil of sin.

562

2 and the folly of his former conceits

563

Uses two, hence.

1 terror to hard-hearted sinners, who never enquire after the mind of god

564

2 direction, teaching the way to make men serious in their enquiries after Christ, viz. Maintain the work of contrition

570

2 he is ready to submit to the ministers, making known the mind of god

Ibid.

Reasons three. Because

1 the pride of their carnal reason is conquered.

572

2 the stubbornness of their wills is tamed

573

3 they have found the truth and terror of the word

Ibid.

Uses two, hence.

1 see the reason of that unreadiness and unwillingness of man to submit to the evidence of the Word, they want broken-heartedness.

Ibid.

2 trial, discovering such as were never brokenhearted at all.

574

1 open rebels.

Ibid.

2 secret traytors.

575

Doct. 13.

Sinners in distress of conscience, are ignorant what they should do

576

Reasons two, taken from

1 the secrecy of the ways of god

577

2 the blindness of the distraction of their minds.

579

Uses two, hence.

1 instruction: men in distress of conscience are apt to be mis-led

580

2 advice to mourners in Zion; be careful to whose counsel you commit yourselves.

582

Doct. 14.

A contrite sinner sees a necessity of coming out of his sinful condition

583

1 he propounds no terms of tolleration

584

2 he maintains no reservation

Ibid.

3 he admits no case of exception

385

Reasons three. Because

1 he hath felt the severity of God’s justice against every sin.

Ibid.

2 he finds it impossible to bear the weight of the least sin

587

3 he perceives the combination of all lusts. So that any one sin

589

1 keeps possession for satan

Ibid.

2 keeps off the power of God’s ordinances.

590

Uses three, hence.

1 trial, whether we have found this absolute necessity of parting with all sin

Ibid.

It discovers the falsehood of

1 neuters

593

2 formal professors

594

2 instruction: see the reason of men’s un-even and unsteady walking. Viz. The want of 〈◊〉

593

3 direction how to keep the heart opposite to every sin.

Ibid.

1 be convinced sin is the greatest evil

Ibid.

2 confider not of any cavil to the contrary.

Ibid.

Doct. 15.

There is a secret hope wherewith the Lord supports the hearts of contrite sinners.

596

This hope differs from that which a believer hath, in two things

1 in the ground of it

598

2 in the uncertainty

600

Reasons two. That so he may thereby

1 secretly support the 〈◊〉

601

2 make way for the work of the means

Ibid.

Uses three, hence.

1 instruction: see the reason why Satan so much endeavors to dead the hopes of the contrite by suggesting

602

1 he is not elected

Ibid.

2 the day of grace is past

606

3 he hath sinned against the Holy Spirit all which are answered.

Ibid.

2 observe how easy it is with the Lord to confound a sinner with his own imagination

607

3 exhortation to nourish this hope

Ibid.

Therefore be persuaded

1 of thine own ignorance, and inability to relieve thy self

608

2 of God’s all-sufficiency, who can do beyond what thou canst conceive.

Ibid.

Doct. 16.

They who are truly pierced for their sins, do prize and covet deliverance from their sins.

Ibid.

1 in the want of this, the soul is not quieted

610

2 he is content with this, though he want other things

611

3 he is resolved to submit to any counsel

613

4 his 〈◊〉 is upon it, his prayers daily about it.

614

Reasons three. Because he finds that

1 the presence of other evils will not hinder him in his spiritual estate

615

2 the presence of sin alone poisons all good things to him

616

3 the removal of this would set open the floodgates of mercy.

617

Uses two, hence.

1 see the reason why most men prize not salvation, because never broken-hearted.

Ibid

2 reproof to

1 secure sinners

618

2 〈◊〉 professors.

Ibid.

Doct. 17.

True contrition is accompanied with confession of sin, when God calls thereunto.

619

For explication, three things.

1 when a sinner is called to confession

619

1 public sins must be publicly confessed

621

2 private sins to the persons wronged

624

3 secret sins

625

1 if a man hath confessed them to God, and he hath pardoned, he need not, should not confess them to men.

626

2 if the Lord deny pardon and power, then he calls him to confess unto man

628

3 in case restitution cannot otherwise be made, he must confess to man

629

2 when is confession serious and hearty

630

1 when it is free; that is, when a man is,

1 easy to be convinced

Ibid.

2 ready to acknowledg

633

3 and takes the evil to himself

636

2 when it is full, and that in regard of

Ibid.

1 relating sins as they are

638

2 the opposition of the heart against them.

639

3 when it leaves the sinner base in his own eyes.

640

4 when he intends to take advantage against himself and his sin by it.

Ibid.

3 how doth contrition bring in this confession?

641

It causeth a man

1 to see the danger of sin

Ibid.

2 to feel the bitterness of it

643

3 to be ashamed of himself and sin

645

Uses four, hence.

1 instruction: see the reason of sinful turnings and windings to hide sin

646

2 reproof to such as think it weakness and baseness thus to confess a man’s sins

647

3 trial whether a man hath been brought to this frame of spirit, thus to confess sin when called thereunto.

650

It discovers the falseness of four sorts

1 such as out of hardness of heart, and custom, are without all sense of sin.

651

2 such as instead of bearing the shame of their sins, cast shame upon the truth that discovers sin.

652

3 such as seek for shameful hidings to cover sin.

653

4 such as repent of their confessions.

654

How to know we are content to take shame for sin by a right confession of it

655

1 he opposeth not the truth that discovers his sin and shame.

Ibid.

2 he is not offended with the man that is the instrument.

656

3 he is not disquieted in the bearing of it

636

4 he will not choose unlawful means to be rid of it.

665

4 exhortation to attend the duty of confession when thou art called thereunto.

Ibid.

Be wise in chusing the party to whom you confess: he must be

1 skilful

666

2 merciful

Ibid.

3 faithful.

667

Motives to confession,

1 it's an honorable thing

Ibid.

2 a matter of safety

668

3 a means of secrecy.

Ibid.

Doct. 18.

The soul that is pierced for sin, is carried with a restless dislike against it, and separation from it.

670

Branch 1. Detestation, or hatred of sin.

Concerning which, for explication two things

672

1 what is the nature of this hatred of sin here in contrition, discovered in six conclusions

673

1 as Adam, and all his departed from God, so Christ brings back all his to God in a contrary way.

673

2 there is nothing in the soul can turn it from sin.

674

3 this first aversion from sin, is not wrought by any habit of grace put into the soul.

Ibid.

Reasons two. Because

1 gracious habits cannot act before they have being in the soul, as the subject of them.

675

2 the soul in its natural estate, is incapable of receiving the habit of grace

Ibid.

4 yet the spirit puts forth its power upon the soul to turn it from sin to god

Ibid.

5 Christ as the head of the covenant, takes away the commission that sin and Satan had to hold the soul.

676

6 the soul in the nature of it, being forced to find sin bitter, is loosened from it, and so becomes subject to the power of the spirit, turning of it from sin to god

677

2 how this hatred may be discerned

680

1 it is attended with a continual fear of the deadly infection of sin

Ibid.

2 it seeks the destruction of sin. Hence

684

1 he opposeth sin most in himself

Ibid.

1 he doth what he can against it.

685

2 he seeks help from God in Christ.

686

2 he seeks the removal of it in others wherever he finds it

688

3 it admits no terms of agreement

689

Reasons three. Because

1 without this, there is no room for faith

690

2 without this no expectation of salvation from Christ.

Ibid.

3 sin is the only enemy of the soul.

691

Uses two, hence.

1 humiliation that there are so few in the world, that know what this hatred against sin means.

Ibid.

2 trial, discovering such as never had this hatred against sin wrought, were never contrite. As

Ibid.

1 careless, fEarlss professors

693

2 neuters in religion

696

3 lazy hypocrites

697

4 treacherous hypocrites

698

Branch 2. Sequestration from sin.

Which discovers itself in two things,

1 no allurements can entice

700

2 nor miseries force the soul to former sins.

Ibid.

Uses two, hence,

1 instruction: see the reason of all revolts and backslidings, want of this separation.

701

2 exhortation, to seek to the Lord that he would work this in us.

Ibid.

Finis.

〈1 page duplicate〉〈1 page duplicate〉

The names of several books printed by Peter cole in leaden-hall, London, and are to be sold at his shop at the sign of the printingpress in cornhil, near the exchange.

Eight several books, by nich. Culpeper, gent. Student in physick and astrologie.

 1 the practice of physick, containing seventeen several books. Wherein is plainly set forth, the nature, cause, differences, and several sorts of signs; together 〈◊〉 the cure of all diseases in the body of man. 〈◊〉chiefly a translation of the works of that learned and renowned doctor, Lazarus riverius, now living; councellor and Physician to the present king of france. Above sifteen thousand of the said books in latin have been sold in a very few yeers, having been eight times printed, though all the former impressions wanted the nature, causes, signs, and differences of the diseases, and had only the medicines for the cure of them; as plainly appears by the authors epistle.

 2 the anatomy of the body of man, wherein is exactly described, the several parts of the body of man, illustrated with very many larger brass plates than ever was in English before.

 3 a translation of the new dispensatory, made by the colledg of Physicians of London. Whereunto is added, the key to galen's method of physick.

 4 the English Physician enlarged; being an astrologo-physical discourse of the vulgar herbs of this nation; wherein is shewed, how to cure a man’s self of most diseases incident to man’s body, with such things as grow inengland, and for three pence charge. Also in the same book is shewed, 1 the time of gathering all herbs, both vulgarly and astrologically. 2 the way of drying, and keeping them, and their juyces. 3 the way of making and keeping all manner of useful compounds, made of those herbs. The way of mixing the medicines according to the cause, and mixture of the disease, and the part of the body afflicted.

 5 a directory for midwives, or a guide for women. Newly enlarged by the author in every sheet, and illustrated with diverse new plates.

 6 galen's art of physick, with a large comment.

 7 a new method both of studying and practising physick.

 8 a treatise of the rickets, being a disease common to children; wherein is shewed, 1 the essence, 2 the causes, 3 the signs, 4 the remedies of the disease; published in latin by dr. Glisson, dr. Bate, and dr.regemorter, translated into english. And corrected by n. 〈◊〉.

A godly and fruitful exposition, on the first epistle of peter. By Mr. John rogers, minister of the Word of God at dedham in essex.

The wonders of the load-stone. By Samuel ward of ipswitch.

An exposition on the Gospel of the evangelist St. Matthew. By Mr. Ward.

Clows chyrurgery.

Marks of salvation.

Christians engagement for the Gospel, by John goodwin.

Great church ordinance of baptism.

Mr. Love's case, containing his petitions, narrative, and speech.

Vox pacifica, or a perswasive to peace.

Dr. Prestons saints submission, and Satan’s overthrow.

Pious man’s practice in Parliament time.

Mr. Symsons sermon at westminster.

Mr. Feaks sermon before the Lord major.

Mr. Phillips treatise of hell. — of Christ’s genealogy.

Eaton on the oath of allegiance and covenant, showing that they oblidge not.

Eleven books of Mr. Jeremiah burroughs lately published; as also the texts of Scripture upon which they are grounded.

 1 the rare jewel of Christian contentment on Philippians 4:11. Wherein is shewed, 1 what contentment is, 2 it is an holy art and mystery, 3 the excellencies of it, 4 the evil of the contrary sin of murmuring, and the aggravations of it.

 2 gospel worship, on Leviticus 10:3. Wherein is shewed, 1 the right manner of the worship of God in general; and particularly, in hearing the Word, receiving the Lord’s supper, and prayer.

 3 gospel conversation, on Philippians 1:17. Wherein is shewed, 1 that the conversations of believers must be above what could be by the light of nature, 2 beyond those that lived under the law, 3 and suitable to what truths the Gospel holds forth. To which is added, the misery of those men that have their portion in this life only, on Psalm 17:14.

 4 a treatise of earthly-mindedness, wherein is shewed, 1 what earthlymindedness is, 2 the great evil thereof, on Philippians 3. Part of the 19. Verse. Also to the same book is joined, a treatise of 〈◊〉 and, walking with God, on Genesis 5:24. And on Philippians 3:20.

 5 an 〈◊〉, on the fourth, fifth, sixth, and seventh chapters of the prophesy of hosea.

 6 an exposition on the eighth, ninth, and tenth chapters of hosea.

 7 an 〈◊〉 on the eleventh, twelfth, and thirteenth chapters of hosea, being now compleat.

 8 the evil of evils,〈◊〉 the 〈◊〉 sinfulness of sin, on Job, 36:21.

 9 precious faith, on 2 Peter 1:1.

 10 of hope, on 1 john. 3:3.

 11 of 〈◊〉 by faith, on 2 Corinthians 5:7.

Twelve several books of Mr. William bridge, collected into one volumn. Viz.

 1 the great gospel mystery of the saints comfort and holiness, opened and applied from Christ’s priestly office.

 2 Satan’s power to tempt; and Christ’s love to, and care of his people under temptation.

 3 thankfulness required in every condition.

 4 grace for grace; or, the overflowing of Christ’s fullness received by all saints.

 5 the spiritual actings of faith through natural impossibilities.

 6 evangelical repentance.

 7 the spiritual life, and in-being of Christ in all believers.

 8 the woman of canaan.

 9 the saints hiding-place in time of God’s anger.

 10 Christ’s coming is at our midnight.

 11 a vindication of gospel ordinances.

 12 grace and love beyond gifts.

A congregational church is a catholick visible church. By Samuel stone in new England.

A treatise of politick powers, wherein seven questions are answered, 1 whereof power is made, and for what ordained. 2 whether kings and governors have an absolute power over the people. 3 whether kings and governors be subject to the laws of God, or the laws of their countrie. 4 how far the people are to obey their governors. 5 whether all the people have, be their governors. 6 whether it be lawful to depose an evil governor 7 what confidence is to be given to princes.

The 〈◊〉 samaritan.

Dr. Sibbs on the philippians.

The best and worst magistrate. By 〈◊〉 sedgwick.

The craft and cruelty of the churches adversaries. By Matthew newcomen.

A sacred penegerick. By 〈◊〉〈◊〉.

Barriffs military discipline.

The immortality of man’s soul.

The anatomist anatomized.

King charls his case, or an appeal to all rational men concerning his trial.

Mr. Owens steadfastness of the promises.

A vindication of free grace; endeavoring to prove, 1 that we are not elected as holy, but that we should be holy; and that election is not of kinds, but persons. 2 that Christ did not by his death intend to save all men, and touching those whom he intended to save, that he did not die for them only if they would believe, but that they might believe. 3 that we are not justified properly by our believing in Christ but by our Christ, believing in him 4, that which differenceth one man from another, is not the improvement of a common ability restored through Christ to all men in general, but a principle of grace wrought by the Spirit of God in the elect. By John pawson.

Six sermons preached by doctor hill. Viz.

 1 the beauty and sweetness of an olive 〈◊〉 of peace, and brotherly accommodation budding.

 2 truth and love happily marriedin the church of Christ.

 3 the spring of strengthening grace in the rock of ages Christ Jesus.

 4 the strength of the saints to make Jesus Christ their strength.

 5 the best and worst of Paul.

 6 God’s eternal preparation for his dying saints.

The bishop of canterbury's speech on the scaffold. The king's speech on the scaffold.

The magistrates support and burden. By Mr. John cordel.

The discipline of the church in new england, by the churches and synod there.

A relation of the barbadoes.

A relation of the repentance and conversion of the indians in newengland; by Mr. Eliot, and Mr. 〈◊〉.

The history of monstross: and his actions for 〈◊〉 the first. His passions for charles the second king of scots.

The institutes of the laws of England by John cowel, octavo.

A description of the grand signiors seraglio; or the turkish emperors court. By John greaves. Octavo.

The reigning error arraigned at the bar of Scripture, and reason. By franscis fulwood. Octavo.

The state of future life. By Thomas white. Twelves.

The royal and delightful game of picquet, written in french, and now rendered into english. Octavo.

De copore politico: or, the elements of law, moral, and politick. By Thomas hobbs of malmsbury.

The history of the rites, customs, and manner of life, of the present Jews throughout the world. Octavo.

The london dispensatory in latin in folio.

The london dispensatory in latin in twelves.

A poem upon the late fight at sea, between the two great fleets of England and holland.

These several books of physick and chyrurgerie will shortly be printed in english.

Riverius observations, with fifteen hundred and seventie other histories and observations of other men.

Riolanus anatomy.

Bartholinus anatomy.

All the works of Daniel sennertus, except some few, not proper for translation.

The idea of practical physick, being a complete body of physick.

And fernelius his works.

These books of divinity will speedily be printed.

Mr. Burroughs, on 1 Corinthians 5:7. And 18-19:29. And fifty nine sermons on matthew, 11:28-29-30.

Seventeen books of Mr. Thomas hooker, being the substance of many sermons preached in new-england.

There will speedily be printed these several 〈◊〉 of Mr. Bridge of yarmouth. Viz.

 1 Scripture light the most sure light: compared with, 1. Revelations and visions. 2. Natural and 〈◊〉 dreams. 3. Impressions with and without word. 4. Light and law 〈◊〉. 5. Divine providence. 6. 〈◊〉 experience. 7. Humane reason. 8. Judicial astrology. 〈◊〉 in 〈◊〉 sermons on 2 Peter 1:19.

 2 Christ in 〈◊〉: wherein, 1 the travel of his soul. 2. The first and 〈◊〉〈◊〉 of his 〈◊〉. 3 his assurance of issue. 4. And his 〈◊〉〈1 page duplicate〉〈1 page duplicate〉therein. Are opened and cleered in three sermons, on Isaiah, 53:11.

 3 a lifting up for the cast-down, in case of 1. 〈◊〉 sin. 2. Weakness of 〈◊〉. 3. Miscarriage of duties. 4. Want of assurance. 5. Affliction. 6. Temptation. 7. Dissertion. 8. 〈◊〉. 9. Discouragements from the condition itself. Delivered in thirteen sermons on psalm, 42:11.

His four sermons concerning

 1 sin against the holy-ghost.

 2 sins of infirmities.

 3 the fifth monarchy.

 4 the good and means of establishment.

Francisci tayleri, capitula patrum: hebraice and Latin edita. Una cum annotationibus sensum locorum difficilium experimentibus.

Francisci tayleri, lamentationes 〈◊〉 vatis, denuo e fontibus hebraicis translatae, cum paraphrasi chaldaica, masora magna and parva, and commentariis rabbi shelomoh, jarchi and 〈◊〉, ezrae, c buxtorfii 〈◊〉 magnis excerptis.