The Application of Redemption

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 befalls many a man that the Lord hath brought hither, confined him to the narrow compass of the Covenant of the Gospel: Al 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 way of Christian 〈◊〉 and loving entertainment of the Truth, all went well: 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 Physic 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 lodge 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 counseled, 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 from him? Of this temper were those the Lord delivered up to a reprobate sense, Rom. 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 noisesome 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] yourself-conceited Pharisee, who hath such an overweening apprehension of his own worth and excellency, that 〈◊〉 is not able to take shame for 〈◊〉 sin, & therefore cannot endure to be convinced of it, what he will not do, he will not know, loath 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 satisfy; 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 he desires 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 years 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 Balak to gratify his malicious desires, the Angel of the Lord met him, and withstood him in the perverseness 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 without leave, 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 pretence 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 that it 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 clothes, and put on Sackcloth, and fasted, &c. 1 Kings, 21. 27. the Lord himself observes how he acts this work of 〈◊〉 , and that in a comely 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 clothes when he should have rent his heart. Thus it was with those Hypocrites, Isai. 5. 8. 2. 3. We have fasted, say they, and thou regardest not; we have humbled our souls, and thou respectest it not; the Lord Answers, You fast for strife and debate, and to seek your own pleasure; they made way for the maintaining and practicing 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? Answ. I conceive such threatenings are intended against them that will not repent and sorrow for their sins, but that will I. Nay, it hath been found by experience from the confessions of many, that they would weep over their sins, and then 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 accruing, 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 Sam. 28. 15. God hath forsaken me, and answers me, neither by Urim, nor by 〈◊〉 : thus also that wicked King, 2 Kings, 6. last, This comes of the Lord, why should I pray to him, or waitupon him any longer? and thus it was with them, Ezek. 33. 10. Men pine away in their sins, lie under the weight, and never look out for help: This is not 〈◊〉 or brokenness of heart, for that makes a man restlessly importunate in seeking the Lord; 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 else-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 surfeited 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 smoke 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 shall; And hence they fearlessly adventure upon the practice and commission of known evils; and it never stuck in their stomach, nor are they troubled with it, but are delighted in it; that which is a plague to the broken hearted Saints, they are plagued with their pride & froward perverseness 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 will, 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, thats 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 all; or like the man in the Gospel possessed with the Devil, sometime he cast him into the fire and sometime into the water, so these rush headily into sin, and impudently continue in such 〈◊〉 courses; they commit sin, and continue in sin, hasten God's wrath, and their own ruin, and go away senseless of all so that it's now seasonable to take Jeremiah's complaint I 〈◊〉 and heard and no man said what have I done 〈◊〉 Jer. 8. 6. He might and did hear of hideous vile evils without any diligent hearkening, see and meet loathsome distempers without any searching; but when he followed men home wondering, 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 transgression and such guilt, and when he came he hearkened, surely I shall now hear them mourn bitterly, afflict their hearts with unfeigned 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, & 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 under such rebellions, as thyself. 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 noisesome 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 come 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 intercourse 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, Eph. 4. 18. strangers from the life of God by reason of the hardness of their hearts. Oh thou hast a 〈◊〉 heart, and leadest a strang life, even as opposite to God as darkness to light, hell to heaven, differs 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 Almighty and 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 perverseness 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 tendered 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, Isa. 61. 1. 2. The spirit of the Lord is upon me, because the Lord hath anointed 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 miseries, 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 children's 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 year 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 alleged that will evidence it? any reason given or conceived that might prove it possible? Search the Stories of so many Generations, and inquire since the day that God created 〈◊〉 upon Earth, if there were ever such a thing heard. When there were Giants upon earth, the whole 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 destroys 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 whole, 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 their own 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 & confess themselves liable unto; having their conscience seared with a hot Iron, 1 Tim. 4. 2, & themselves becoming fearlessly 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 heinousness 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 thyself, yea bless thyself in this condition? Hear what God hath determined against thee, and will certainly bring upon thee, Deut. 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 smoke against that man, to cut him off from the Land of the Living, &c.

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, Threatning 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 all, and thou art beyond 〈◊〉 in thy stifness, and therefore beyond all helps in an ordinary way, Prov. 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 Physic 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 be cursed 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 whereby men must be saved, Acts, 4. 12. Nay, not only means fail him, but God himself seems to forsake, Gen. 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, Ezek. 33. 11. Oh that there were such a heart in them to fear me always, that it might be well with them, Deut. 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, Heb. 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? Heb. 2. 2. I appeal to yourselves, You will go from the Law to the Gospel, from justice 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, & 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, Prov. 28. 14. He that bardens his heart falls into mischief, falls 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, Eph. 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, sense, nature; men put of the principles, not of humanity, but of sense, 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 & insensible of the distempers that lodge within him, & take possession of the whole 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 valley 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 labor and 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 all; It's a sad way, but sat, 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 traveler 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 marvelous 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 mercy thee into the bosom and bowels of his love, & 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, & 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, Isa. 19. 22. The Lord shall smite Egypt 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 throws, the more speedy and successful the deliverance. As it is in the cure of an old festered sore, all 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 haply 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 befall 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 sown 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 Zion 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 Math. 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; Isa. 61. 3. to appoint unto them that mourn in Zion 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.

That's a likely matter indeed when the vileness of my corrption makes me loathsome to myself, 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 thats 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, Isa. 57. 17. Thus saith the high and lofty one that inhabits eternity I dwell with him also that is of an humble & contrite spirit, to revive the heart of contrite ones.

The greatness of God and holiness of God takes most content in a broken heart burdened with sin and loosened from it. And herein the doubts of a distressed soul may be answered, and discouragements 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 filthiness, 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 he cannot miss of his end, and the attaining of that he intends nor thou of thy comfort.

It's matter of comfort to such 〈◊〉 are friends 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 suffered them to live and die in their sins not so much as looking after them: behold now is the day of their visitation, wherein the Lord comes to visit the sinner, and to inquire 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 yielding 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 frothy to suit 〈◊〉 folly; but now the former 〈◊〉 is turned into mourning, she grows mopish and melancholy, 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 & jollity, is become 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 extremity be over, before the party can be free for any work but this, because he finds this most needful: He that takes Physic 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 falls a crying; and fondly conceives his Father spoils them, to bring 〈◊〉 out of them: The inexperienced stander by imagines that the pieces of Gold that are put into the refining pot, and that into the fire, will utterly be spoiled, until he sees a Vessel of Gold framed out of them, glorious for 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 wished, 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 yern 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, Deut. 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, & 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 clothes, each man strives to come first, and to do most; I pray you take of my Water, take of my Bottle, &c. 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, &c. 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, Deut. 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 stroke, 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 may be, it will cost hot water, time and toil, 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 strokes 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? &c. All this is good so far; but it will do thee no good, if thou goest no further. Say with thyself, 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 something more than Hypocrites, do something 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 to thy 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 noisesome 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 till 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 〈◊〉 ?

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 this will make it excessive rebellious; when thou seemest to 〈◊〉 violence to thyself, 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, Rom. 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 thyself; tell him that thou wouldest choose not to be, rather than to be thus treacherous; tell him that he hath said, he will take away the heart of stone, Ezek. 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, Rev. 1. 18. [ 2]

Do not fear the terror of the Truth, so 〈◊〉 to step aside from under it, and withdraw thyself from the 〈◊〉 of it, 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 stroke 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 shouldest have smitten five or six times; then bad'st thou smitten the Syrians till thou hadst consumed them. So when God hath been grappling with thy heart, and would have plucked thee out of the paw of the Lyon; thou hast prayed once, or twice, or thrice, it may be; and then after a while, thy care, and diligence, and endeavors are over; thou shouldest have prayed six times, thou shouldest give God no rest, nor thy own soul any rest, thou shouldest 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 Mariner 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 〈◊〉 forever.

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 〈◊〉 therefrom. 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 brethren, 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 brethren, 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.

Men and Brethren, they be words of honor & love, & 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 and Silas 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 too good 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 door, 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 Galatians 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, Gal. 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 Kings 5. 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 cozened and deluded their own souls that they mis-judged the men and their doctrine 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 needs and 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, & themselves also, to be the faithful ambassadors of the Lord Jesus, and therefore 〈◊〉 to be believed and attended in their dispensations and honored of all. So Paul 2 Cor. 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 fell from her taunting and slighting of our Savior to admiring of him, Come saith she behold the man that told me all that ever I did, is not be the Christ. John, 4. 29. Look as Nebuchadnezzar said, Dan. 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, forever; 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 condemn and dangers dreadful which they 〈◊〉 ; yet to profess so much openly to others, and to the world were to judge 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 yielded, 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 & 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 & 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 mortar and are not trusty to God, nor their own souls, and therefore cannot be 〈◊〉 . Oh send for such though 〈◊〉 〈◊〉 life time 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, mine 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 & 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, & 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 judge 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 brethren, the world you see is well amended but strangely altered. It was said of John Baptist the fore-runner of our Savior, and the scope of 〈◊〉 doctrine was mainly to prepare the way for the Lord, it's said of him that Elias is come and hath reformed all, 〈◊〉 a new face 〈◊〉 frame in the profession of the Gospel, Math. 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 loathsomeness 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 discovered unto them, they loath the light that hath laid open their evils, distaste those persons and preachers and Christians most, that have dealt most plainly to descover the loathsomeness 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 choicest 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. Isa. 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 & tail, branch & ush, one day therefore the Lord shall have no pify on their young men nor mercy on their fatherless, for everyone is an Hipocrite. It takes away all pity in God, all hopes in themselves of any good. After Pharaoh had many qualms & recoylings of spirit by Moses dealing with him, & the miracles which he had wrought for his repentance, & at last sides it with the hellish stiffness of his own stubborn heart, so that he cannot endure the speech or presence of Moses anymore, Exod. 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.

They who never had thought of their own condition never craved nor cared for the counsel & 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 & 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 brethren, 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 Doctrine.

• 1. It makes men buisy to inquire.
• 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. Jer. 50. 4. In those days and at that time, when God hath stirred their hearts to recover themselves out of the Babylonish Captivity, (Deliver thyself O Zion, 〈◊〉 who dwellest with 〈◊〉 Daughter of Babylon) 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 still; they who stirred not a foot before, nor looked after the Lord, nor their own happiness and comfort. So it was with Ephraim, when the Lord began to work his heart to a right apprehension of himself, Jer. 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 inquired, 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 something must be done, and they would willingly know what 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 frantic men fall, 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, &c. 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 inquire; I will arise, and go pray; The whole need not the Physician, therefore they do not send, nor yet are they willing to receive, nor care to inquire, or take any Physic; but when the Difease grows fierce, and life is in danger, then post out Messengers, 〈◊〉 far and near for a Physician, search every bush, inquire 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, Hos. 5. last, In their affliction they will seek me early; then Hos. 6. 1. Come let us return to the Lord, he hath wounded, and he will heal. The full soul loathes 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, &c.

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 may be) they see they know not what to do, or how to turn their hand to any spiritual work, 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 wouldest 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 〈◊〉 , Rev. 3. 17. Those that are ignorant of the way, will 〈◊〉 〈◊〉 any man, ask of any child: So a soul under 〈◊〉 〈◊〉 and ignorances, will inquire of any Christian, ask of any Minister that may direct him in the way he should take.

This Doctrine 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 sense, 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 powder 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 hadst been sick as they, thou wouldest have inquired 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 any thing, nor had heart to do anything; men therefore had never desire nor endeavor to seek direction; when he hath been loath 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 Pet. 1. 11. The state of the World is somewhat like that which the Angels express upon the proof they had, when they went to survey the frame of things, Zach. 〈◊〉 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, inquire not after the purchase of the precious things of the Gospel, what shall I do to be quit of myself? 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 inquire 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 hadst a stir of heart to inquire the way to Zion, it's made an Argument of 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 Palace, 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 Palace, is the Heart and Spirit of a sinner; his 〈◊〉 and Furniture, are all those noisesome 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 woe, 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 Palace, 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 of Grace 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 shouldest 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 Be, they carry their businesses in their very Countenance, their words sound that way, their behavior, look that way, every man hath something 〈◊〉 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 clothed? And yet we may hearken and hear (as Jeremiah speaks) and no man 〈◊〉 , what have I done, what shall I do to be 〈◊〉 ? Jer. 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 accrue, 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 compass a 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, Psal. 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 reject and 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, &c. 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 inquire 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 enquiry after the Ordinances, and things of God.

But is there no difference between the search and busy enquiry which a heart truly broken, makes from that, which an Hypocrite under Legal Terrors, doth sometimes 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 enquiry 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 whole man awork; the Tongue to complain of, and inquire 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, Hos. 7. 14. As the Lyon in the grin roars for relief.

In the End, the terrified 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 may be, 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 inquire as at the first, pray & 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 physic, to neglect his diet prescribed, never seeks to the 〈◊〉 nor sends for further counsel, Oh but if his old fits befall him, he is then as careful to use his old Physic, 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, & God 〈◊〉 allayed the venom of the vengeance which sin brought with it, & 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. Cor. 19. 11. Paul's new 〈◊〉 with his corruptions and the body of 〈◊〉 makes him renew his complaints, Rom. 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 Cor. 12. I besought the Lord thrice, that is many times, and with much importunity, he 〈◊〉 post hast to heaven 〈◊〉 supply 〈◊〉 In the City besieged, the way to make them 〈◊〉 , and 〈◊〉 〈◊〉 their attendance, is to give the alarm 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, & 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 come In their affliction they will seek me early Hos. 5. last. God is forced sometimes 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 & 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, Psal 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 common-wealth 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, Rom. 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 bewildered, 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 Isa. 11. 6. That a Child should lead them, even the meanest that brought arguments should prevail with them, especially the 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 powder, it will take any impression that is put upon it, So Job joins 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 perverseness 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 ruin, 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, Psal. 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 falls to admire him when before she had 〈◊〉 both his speech and practice,

〈◊〉 here see the reason of that 〈◊〉 and way-ward unteachableness that sometimes appears in the hearts of God's 〈◊〉 , they are awk to know, wearish to 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 strokes and blows before it be thoroughly subdued to the obedience of God's will. Men never knew what sin meant almost. Isa. 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 failing evidence, As thy subjection is to the word, so thy contrition is. If the word hath pierced thee, the word will awe thee. 1 Thes. 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 Cor. 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 falls heavy upon two sorts;

Those that are open rebels, 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. &c.

Conspirators and traitors that pretend and profess subjection and yet maintain rebellion in their hearts, they yield feinedly, but when it comes to reality 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, Rom. 6. 17. when men receive the power of the Gospel they are not servants of sin else they are, Psal. 45. 5. a man that will not fall before the truth, the arrows of Christ never stuck fast in his heart.

We have done with the parties, to whom the complaint was made, men and brethren &c. 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.

The manner of the speech proclaims so much to each man's experience, at the very first inkling 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 avoid, to make an escape from his sins and the plagues due thereunto. As Reuben said when he went down into the pit, & found not his Brother Joseph there, (being sold before) he returned to his brethren, the child is not & I whither shall I go? Gen. 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 & 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 forever. 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 of Israel, 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 will, 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 choosing themselves a King, and 〈◊〉 cried out, 〈◊〉 〈◊〉 us, for we have sinned, 1 Sam. 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 Traveler 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. Matth. 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 ignorance that is in them, Eph. 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 Travelers 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, Rom. 〈◊〉 . 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 small approbation; yet when they are come to these straights, and brought to these amazing horrors of Spirit, they plainly show, 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 Doctrine 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 to be 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, & 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 spells 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 somewhat freely of Faith, and Christ, and Conversion, and yet come to distress, and feel the stroke 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 Waies 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 judge aright of, and improve it to our present, advantage, Heb. 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, Exod. 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 Factors to 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, may be, 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 pretence 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 wills; 〈◊〉 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 Pet. 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 Cor. 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 fall, 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 subtle Foxes: If they perceive any who are of a wounded spirit, 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 everyone that offers herself 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 subtle wretches that come in sheep's clothing, 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 myself: 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.

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, nor remain 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-hill 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 toleration 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 secrecy, 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 Cor. 6. 17. He doth not say, no gross unclean thing, but nothing, no not to touch it. So 〈◊〉 Savior to the young man; There is one thing wanting, Go and sell all that thou hast. Mark, 10. 21.

Admits no case of exception, what ever difficulty or [ 3] danger may be presented or can be conceived in the compass of a man's apprehension, nay there cannot befall any 〈◊〉 or pretence, which carries any reality with it, why the soul should continue any entertainment with any corruption, and therefore it casts out all 〈◊〉 , pleas pretences, 〈◊〉 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 may be, and it's supposed by interpreters when it is said the Levites knew not their brethren, that hath reference to that story Exod. 32. where the Levites were enjoined to slay each man his brother. So Peters 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 Dan. 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 〈◊〉 , that he doth and will undoubtedly 〈◊〉 and find out all, and is absolutely resolved to execute punishment upon all, and therefore there is an absolute necessity they should renounce and abandon all, 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 avoid the justice of the Lord, and therefore they must avoid 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 Zeph. 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 lie 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 exact. Isa. 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 carried 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 falls down flat before the Lord, and concludes the absolute necessity of it that God should punish every evil, and therefore it's absolutely 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 wouldest 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 befall, 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, Psal. 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 accrue to him by his distemper, and so is fearless 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 &c. 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 avoid 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 Belshazzar's heart when he was quaffing in his cups, in the ruff of his riot, what would the stroke of that hand have 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 whole 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 all, as special occasion may be offered, he will serve any 〈◊〉 that he may suit the beloved distemper of his heart 〈◊〉 . Tim. 2. last. the 〈◊〉 rakes them captive according to his will. and therefore its 〈◊〉 of the thorny 〈◊〉 , in that the nick of 〈◊〉 they fell away 〈◊〉 , 8. 15. Whither sel it: Nathely it gave 〈◊〉 to whatover either error in opinion or 〈◊〉 in practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or satisfied the 〈◊〉 desire of the soul. He that misseth the right way, be is for any by way that comes next in view; a City 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 Cor. 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 Sam. 8. 18. the 〈◊〉 Idolaters run madding after their Idols, they cast off all the advice of the Prophet with scorn & contempt Jer. 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 everyone after the vanity of his own imaginations Jer. 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 pretences, 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 mitigation in 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 sense, a man hath no patience to hear words, 〈◊〉 or appearances which are against a man's feeling & 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 will, 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, hereafter 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 disdains to enter parly 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 small, but I must 〈◊〉 under the power of all, nor ever have any possibility of any good. As Ruth to Naomi when she advised her to stay or return when she came with her, she puts an end to all such persuasions, entreat 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 overpowered with a sovereign kind of absolute necessity, he hath found by proof, which puts to silence what ever can be said to the contrary q. 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 absolutely 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 〈◊〉 will not fall down and wroship &c. Its necessary we should maintain the truth of God's worship, its not necessary 〈◊〉 should maintain our lives. Resolvest thou with them Hos. 14. 3. Ashur 〈◊〉 〈◊〉 save us, 〈◊〉 will we go down to 〈◊〉 , nor say anymore to the work of 〈◊〉 hands ye are our God's I will no more be proud or perverse, no more loose or vain, 〈◊〉 〈◊〉 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 Doctrine 〈◊〉 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 comeliness 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 paid, 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 herself 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 herself pettishly and perversely, in such a case, a toleration 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 〈◊〉 necessity, 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 will, &c. 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 hadst 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 conveniency suits, thou wilt serve God; and when God's conveniency 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 someone lust, and they must be spared in that. Rachel reserves her Fathers Idols; Ananias and Sapphira, 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 sometimes cold and careless, men are off and on, sometimes so 〈◊〉 that they cannot abide the appearance of any sin; sometimes bold to adventure upon that which they know to be evil. This is certain, either thou never hadst the work of Contrition, or thou keepest it not alive in thy soul: 1 Cor. 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 have thy 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 forever; there is no evil like to my sin; Matth. 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 Judge 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 toleration 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.

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 we conclude 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 something 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, sometimes 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 Liars. 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 thought to 〈◊〉 , 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 may be, and it's possible.

Let me therefore,

• 1. Shew 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 will, and expect what further may be made to appear in the way of Providence, and from Direction and skil of others. 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 Ninevites 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 inquire; though the sinner cannot say it will, yet he doth not know it will not be; therefore I term it an unknown expectation, it secretly swaies 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 certainty, 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 befall? I will yet try what shall befall, I will see the issue: Such a kind of possible uncertainty caused the Leapers to make proof what would be the event; they may slay us, and yet they may save us. So Benhadad's 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 clear 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, Heb. 6. 19. This Hope never makes ashamed, Rom. 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, Rom. 5. 4. Because the 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 may be, 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 whereby the heart is under-propped from sinking utterly under those unsuportable evils, which it feels now in part, & 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 allegeth why he will not always contend least the spirit should fail before him, and the souls that he hath made Isa. 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 receipt 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 Naaman's 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 some great matter thou would surely do it, how much more when he saith, wash and be clean, if washing be a 〈◊〉 of cleansing, the very possibility of cleansing should easily make him give way to prove what washing might do. When men bore holes, they drive pinns marvelous 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 &c. expectation draws attention, he looked upon them as desirous to receive good; look what the spring is to the watch, the poise or weight to the minute no stirring without it. so is hope to our endeavors, the Plough man plows 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 sail 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. Eccles. 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 tries 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, but rather 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 uncapable 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 cities, 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 subtleties 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: Jezebel 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 all, 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 Ghost, 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 despised the very spirit of Grace, you have been enlightened, and had many pleasant rellishes 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 traveler who is unacquainted with the way and lost in which he is, he leads him out of the road far into the forest without the ken and cal of any passenger, or expectation of any means of relief and then he hath opportunity to spoil him of his substance, & of his life also. So Satan deals with distressed, unacquainted with his own estate, under this trouble & stroke of contrition, carries him aside with such misconceivings of his own condition, that he leads him into by paths beyond the ken & compass of reason, & any 〈◊〉 consideration, so that he will neither seek nor receive any helps: Be wise therefore, & watchful both for the discovery & 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 & 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 pretence of the enemy.

When the enemy would have thee to pry into the ark, [ 1] would carry thee to heaven to 〈◊〉 the rolls & records of God's eternal counsel, thou must not repel 〈◊〉 temptations and repress such pride & 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, Deut. 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 avoid, 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 endeavor 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 Ghost, 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 wouldest 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 crevice 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 〈◊〉 , Dan. 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 all 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 Heb. 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 Physic, all the vitals must be especially 〈◊〉 because a wound in the vitals 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 may be, 〈◊〉 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: Isai. 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, Matth. 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 may be: 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.

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 Jailor, Acts, 16. 30. He came trembling and 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, Psal. 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 Sam. 12. 10. The Sword shall never depart from thine House: he threatens to raise up cruel and subtle conspirators out of his own bosom and bowels; as Absalom, out of his own Counsel and Kingdom, as Achitophel, 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 deliverance I 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 perverseness 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 choicest blessings that ever any man had on Earth, yea, what ever others hoped for, but in vain. 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 falsely conceived comforts. This sour 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 years trial he found a straightness of all his Comforts in these enlargements; 〈◊〉 he thus expresseth his resolution to 〈◊〉 , 2 Sam. 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 clothed, 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; &c 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-confidence, and hellish haughtiness of Spirit, whereby I could swell 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 lose my 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 shore, 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 will, 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 do what we cannot out of our weakness perform, or out of our ignorance so readily conceive how 〈◊〉 accomplish: So they Isai. 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 therefrom. So Zacchaeus, 〈◊〉 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 〈◊〉 still. 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 〈◊〉 there 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 〈◊〉 , Isa. 43. 2. God 〈◊〉 〈◊〉 〈◊〉 more 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 himself to 〈◊〉 〈◊〉 , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest 〈◊〉 , 〈◊〉 . 3. 25. 〈◊〉 the 〈◊〉 is seven times 〈◊〉 , and the three children 〈◊〉 into it, then the Son of God 〈◊〉 visibly with them in the 〈◊〉 thereof. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 all manner of 〈◊〉 , then God doth all manner of good, for great 〈◊〉 your reward in Heaven. So that what 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 〈◊〉 befall, 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, Isai. 57. 21. he hath said it, the word is past out of his mouth, and no 〈◊〉 can 〈◊〉 it. You know what a 〈◊〉 〈◊〉 〈◊〉 to the Messenger (the thing was so reasonable) What! peace, so long as the 〈◊〉 of thy mother 〈◊〉 remain, Jos. 7. 12. It's that which the Lord professeth, so peremptory; I