The morning exercise methodized; or Certain chief heads and points of the Christian religion opened and improved in divers sermons, by several ministers of the City of London, in the monthly course of the morning exercise at Giles in the Fields. May 1659.
Case, Thomas, 1598-1682.
Page  202

MANS IMPOTENCY TO Help himself out of that misery.


ROM. 5.6.

For when we were yet without strength, in due time Christ dyed for the ungodly.

IN this Chapter there are two parts; in the first the Apostle layes down the comfortable fruits and priviledges of a justified estate; in the second he argues the firmnesse of these com∣forts, because they are so rich that they are scarce credible, and hardly received. The firm∣nesse and soundnesse of these comforts the A∣postle representeth by a double comparison. 1. By comparing Chr st with Christ; and 2. Christ with Adam. Christ with Christ, or one benefit that we have by him with another, from the Text to ver. 12. then Christ with Adam; the second Adam with the first, to the end of the Chapter.

In comparing Christ with Christ, three considerations do occur.

1. The efficacy of his love towards us before justification, with Page  203 the efficacy of his love towards us after justification; the argu∣ment standeth thus; if Christ had a love to us when sinners, and his love prevailed with him to die for us, much more may we ex∣pect his love when made friends; if when we were in sin and mi∣sery, shiftless, and helpless, Christ had the heart to die for us, and to take us with all our faults; will he cast us off after we are justi∣fied and accepted with God in him? this love of Christ is asserted in the 6. verse, amplified in the 7. and 8. verses; and the conclusion is inferred verse 9. much more then being now justified by his blood, we shall be saved from wrath through him.

The second Comparison is of the efficacy of the death of Christ, and the efficacy of the life of Christ; 'tis absurd to think that Christ rising from the dead, and living in heaven, should not be as powerful to save, and bring us to God, as Christ dying was to reconcile us to him.

The third Comparison is the privative mercy, or being saved from hell, with the positive mercy, or obtaining a title to heaven. Verse 11. and not only so, but we joy in God, as having now re∣ceived the atonement.

2. For the comparison between Christ and Adam, the sum of it is, that Christ is more able to save, than Adam to destroy; and therefore justified persons need to fear nothing. As Adam was a publick person, and root of man-kinde, so is Christ a pub∣lick person; for Adam was*〈 in non-Latin alphabet 〉. Adam was a pub∣lick person, but a finite person, having no intrinsick value in himself, and only was all us by divine institution; but Christ be∣sides the institution of God, was an infinite person; and there∣fore there is a 〈 in non-Latin alphabet 〉, a much more upon Christ; his sacred vertue exceedeth that cursed influence of Adam in many par∣ticulars, amply set down in the latter end of the Chapter by the Apostle.

The words begin the first Comparison. In them,

1. The condition wherein we are by nature, is set forth by two notions, ungodly, and without strength; the one noteth we have no worth to move God to help us, for we were ungodly; the o∣ther, that we have no power to help our selves, for we were with∣out strength; we were without strength, and so need help; ungodly, and so refused help.

Page  2042. The means of our recovery, Christ died for us.

3. The s asonablenesse of our redemption, in due time.

For the first notion whereby our natural estate is expressed [ungodly] I shall pass it by; the next notion [without strength] will yield us this point:

That man faln, is destitute of all power and means of rising again, or helping himself out of that misery into which he hath plunged him∣self by sin.

This will appeare if you consider his condition with respect to the Law, or with respect to the Gospel, and those terms of grace which God offers in Christ; the former more properly falls un∣der the consideration of this place; but because of the method of this exercise, you expect the discussion of the latter also, I shall take occasion from hence to speak of that.

1. With respect to the Law; that will be understood by a view of that Scripture that expresseth the tenour of the Law; Gal. 3.10. Cursed is every one that continueth not in all the words of this Law to do them; where is considerable,

  • 1. The duty is exacts.
  • 2. The penalty it inflicts.
  • 3. The operation that both these have upon the faln crea∣ture.

1. The duty it exacts; an innocent nature that is presupposed for the person must continue; it doth not say Now being; the sen∣tence of the Law, doth not suppose man as lapsed and faln, or as having already broken with God, but as in a good and sound e∣state; and then universal, perpetual, perfect obedience is indispence∣ably required; he must continue in all things with all the heart, and that continually; if he fails in one point, he is gone; this is personally exacted of all men, as long as they abide under Adams Covenant; he that doth them shall live in them, and the sould that sinnes shall dye. Now if God should call us to an account, for the most inoffensive day that ever we passed over, what would become of us? Psal. 130.3. If thu shouldest mark iniquities, O Lord, who could*stand? better never born, than to be liable to that judgement, when the Law shall take the sinner by the throat, and say, Pay me that thou owest; what shall he poor wretch do? so that here we are without strength, altogether unable to come up to the obedience of the Law of works. Rom. 8.3. The Law can Page  205 make nothing perfect, because 'tis become weak through our flesh; to faln man it establisheth a course of punishing sin, not of taking away sin; we may increase the debt, but we cannot lessen it; if our obedience were exact for the future, (let us suppose it) yet the paying of new debts doth not quit old scores; they that could not keep themselves when intire and innocent, cannot recover themselves when lost and faln.

2. The penalty it inflicts, Cursed is every one; how cursed? cursed in all that he hath, Deut. 28.15, 16, 17, 18. All his enjoyments become a snare, and temporal comforts do but harden him, and prepare him for a greater misery. Cursed in all that he doth; his prayer is turned into sin; his hearing, the savour of death unto death; all his toyle and labour in outward service is to no purpose. Prov. 21.27. The sacrifice of the wicked is abomi∣nation, how much more when he bringeth it with a wicked mind? At the best 'tis but an abomination, God will not accept an offe∣ring at his hands, much more when 'tis pulluted with sinful and evil aimes; but this is not all; he is cursed for evermore, the Law bindeth him over body and soul to everlasting torments, and in time he shall hear that dreadful sentence, Matth. 25.41. Go ye cursed into everlasting fire prepared for the Divel and his Angels; there is but the slender thread of a fraile life that hinders the execution of this sentence upon him; a sinner stands upon the very brink of hell, and ever and anon is ready to be cast in, where he shall eternally lie under the wrath of God; so that here we are without strength, because we cannot satisfie the justice of God for one sin, but are alwayes satisfying, and can never be said to have satisfied; like a poor man that pays a debt of a thou∣sand pounds by a farthing a week.

3. Consider how this works with him; an exaction of duty un∣der so severe a penalty, doth either terrifie, or stupifie the consci∣ence; he that escapeth the one, suffereth the other; or else thirdly, doth irritate corruption; or fourthly, obtrude us upon a sottish despaire, so as to give over all endeavours and hope of salvation.

First, Sometimes it terrifieth, that's easily done; the conscience of a sinner is a sore place; they are all their life time subject to bondage, Hebr. 2.14. There is a hidden fear in the heart of a wicked man not alwayes felt, but soon awakened, either by a sound Page  206 conviction from the Word, or some sore judgment, or by the ago∣nies of death, or serious thoughts of the world to come; Foelix trembled when Paul did but mention Gods judgment, Acts 24.25. the Prisoner makes the Judge tremble; a sinner is afraid to think of his condition; if God do but a little break in upon his heart, do what he can, he lies under the bondage of a wounded spi∣rit, and where ever he goes (like the Divels) he carrieth his own hell about with him.

Secondly, If it terrifieth not the conscience, it stupifieth the conscience, that they grow senslesse of their misery, past feeling, Ephes. 4.19. and that's a dangerous Crisis and estate of soul, when once a man comes to that, and goeth like a fool to the cor∣rection of the stocks.

Thirdly, it irritateth their inbred corruption. Rom. 7.9. The Com∣mandment came, that is, in full conviction and power, and sin revi∣ved, and I dyed; the more we understand of the necessity of our subjection to God, the more opposite is the soul to him; as a Damm makes a River or strong streame the more violent, or as a Bullock at the first yoking becometh the more un∣ruly.

Or Fourthly, It breedeth a sottish despaire. Jer. 18.12. There is no hope, therefore we will walk after our own devices, and do every one according to the evil imaginations of our own heart; 'tis to no purpose to speak to us, or strive further about us; (as if they had said) there is no hope, and therefore we will live as we list without any further care of turning to God; this is the worst kinde of despaire, when a man is*given up to his own hearts lust, and runneth headlong in the way of destruction without hope of returning; there is more hope of them that are under despairing fears, or a terrified conscience, than there is of those which are under despairing resolutions, or a stupid and sottish ob∣stinacy: thus as to the Law man is helplesse.

2. Consider man as to terms of grace offered in the Gospel; he is still without strength, not only in a damnable condition by the Law, but without grace, unable to accept the Gospel; this will appear by two considerations.

1. By those emphatical terms of Scripture by which the Case and Cure of man is set forth.

Page  2072. By those positive assertions whereby all power is denied to man to convert himself to God, or to do any thing that is spiritu∣ally good.

1. Those emphatical expressions which represent

  • His Case.
  • His Cure.

1. His Case; the Scripture sets forth mans condition thus, that he is born in sin, Psal. 51.5. and things natural are not easily altered; greedy of sin, Job 16.15. He drinketh in iniquity like water; it noteth a vehement propension; as greedy to sin, as a thirsty man to drink; thirst is the most implacable appetite, hunger is far better born; but this you will say is but now and then in a great temptation, or vehement passion; no, Gen. 6.5. Every imagination of the thought of his heart is evil, only evil, and that continually; by how many aggravating and increasing circum∣stances is mans sin there set forth! there is in him a Mint alwayes at work, his minde coyning evil thoughts, his heart evil desires, and carnal motions, and his memory is the closet and store house wherein they are kept. But may not a man be reclaimed, is not this his bondage and trouble? no, his heart is a heart of stone, Ezek. 36.26. that is, inflexible, insensible; when God useth the Word, some common motions of his Spirit, some rouzing provi∣dences, yet all in vain; for mans heart is deceitful above all things, and desperately wicked, Jer. 17.9. inventing shifts and excuses to avoid God, and to cheat it self of its own happinesse. But is not the New Testament more favourable than the Old? or is not man grown better, since there was so much grace discovered! I answer, No; there is a perfect harmony between the Testaments; there you will finde man represented as a childe of wrath by nature, Ephes. 2.3. even the Elect as well as others, to be a servant of sin, Rom. 6.17. Never such an imperious Master, never such a willing servant; sin never leaveth commanding, and we love the work; you will finde him again expressed as one averse from God, alienated from his life, Ephes. 4.18. 'Tis a melancholy thought to a carnal heart to think of the life of God, as an enemy to the Law, Rom. 8.7. One that neither can, nor will please God; as blind, and knoweth not what to do, 2 Pet. 1.9. and this blindnesse spiri∣tual, is worse than bodily; a man that is blind in body, seeketh Page  208 for a fit guide, as Elymas when he was stricken blinde, sought a∣bout for one to lead him by the hand, Acts 13.11. as weak and without strength here in the Text, yea, stark dead in trespasses and sins, Ephes. 2.5. yea, worse than dead; a dead man doth no more hurt, his evil dieth with him; but there is a life of resistance and rebellion against God that goes along with this death in sin. Now put all this together, and you may spell out mans misery, what a wretched impotent creature he is in his natural estate; the Scripture does not speak this by glances or short touches; neither is it an Hyperbole used once or twice, but every where, where it professedly speaks of this matter; certainly man contributeth lit∣tle to his own conversion; he cannot hunger and thirst after Christ, that drinks in iniquity like water; there is nothing in nature to carry him to grace, who is altogether sinful; if the Scri∣pture had only said that man had accustomed himself to sin, and was not born in sin; that man were somewhat prone to iniquity, and not greedy of it; and did often think evil, and not continu∣ally; that man were somewhat obstinate, and not a stone, an ada∣mant; if the Scripture had only said that men were indifferent to God, and not a professed enemy; if a captive of sin, and not a servant; if only weak, and not dead; if only a neuter, and not a rebel; then there might be something in man, and the work of conversion not so difficult, but the Scripture saith the quite contrary.

2. The Cure; certainly to remedy so great an evil requires an Almighty power, and the al-sufficiency of grace; therefore 'tis good to see how conversion is described in Scripture; sometimes by enlightning the minde, Ephes. 1.18. and the eyes of your understandings being enlightned, &c. Man the wisest creature on this side heaven, is stark blinde in the things of God; though he hath the light of nature, and can put on the spectacles of Art, and dresse his notions of divine things by the glasse of the Word, yet ere the cure is wrought, something must be done upon the fa∣culty; the eyes of our understandings must be enlightned, as well as the object revealed; I but this infusion of light is not all; the Scripture speaks of opening the heart. Acts 16.14. He opened the heart of Lydia; God doth not only knock at the heart, but open it; he knocks many times by the outward means, but findes no entrance; yea, as one that would open a door, he tries key Page  209 after key, till he hath tried all the keys in the bunch; so does God use means after means, but till he*putteth his fingers upon the handles of the lock, the door is not opened to him; well then the mind must be enlightned, and the heart opened; if these words are not emphatical enough, you will finde conversin expressed by regeneration. Joh. 3.3. Except a man be born again, &c. Mark, we must not only be reformed, but regenerated. Now because ge∣neration is an ordinary work of nature, and often falls out in the course of second causes, therefore 'tis expressed by the Metaphor of resurrection, Ephes. 2.5. But that which hath been, may be a∣gaine; therefore 'tis called a Creation, Eph. 2.10. we are 〈 in non-Latin alphabet 〉his workmanship, 2 Cor. 4.6. 2 Cor. 5.17. Psal. 51.10. yea, further 'tis expressed by victory, 1 Joh. 4.4. or the beating and binding the strong man, by one that is stronger than he. Luk. 11.21, 22. by bringing into Captivity every proud thought, 2 Cor. 10.5. All these expressions doth the Scripture use, to set out the mystery of grace; one expression may not enough be heeded, and therefore are many types and figures of it used, that what is wn∣ting in one notion, may be supplied by another; as let us gather them up a little, there must be not only light in the mind, but the heart must be moved, and that not a little stirred, but chan∣ged, fashioned anew, born again; and because generation suppo∣seth a previous disposition in the matter, not only is it called regeneration, but the term resurrection is used, in which the mat∣ter is wholly unprepared; but yet because still here is matter to work upon, therefore 'tis called Creation, which was a making all things out of nothing; God works faith, where there is no faith; and repentance, where was no repentance; and calls the things that are not, as though they were; but now because sin makes us worse than nothing; and as in Creation, as there was nothing to help, so there was nothing to resist and hinder; there∣fore 'tis expressed by victory, implying the opposition of Gods work, and the resistance that there is in the heart of man, till it be over-powered by grace.

2. The next proof is from those assertions, whereby all power is denied to man to convert himself to God, or to do any thing that is spiritually good; as when 'tis said he cannot know, 1 Cor. 2.14. he cannot believe, Joh. 6.44. he cannot obey, Rom. 8.7. nay to instance in single acts, he cannot think a good thought of Page  210 himself, 2 Cor. 3.5. he cannot speak a good word, Mat. 12.34. How can ye, being evil, speak good things? he cannot do any thing, John 15.5. He doth not say, nihil magnum, but, nihil; not no great thing, but without me ye can do nothing. Well then, when man can neither know, nor believe, nor obey, nor think, nor speak, nor do any thing without grace; surely man is with∣out strength, wholly impotent and unable to turn himself to God.

But here is an Objection; If it be so, how can these things stand with the mercy of God, as the Creatour of man kind, to require the debt of him that is not able to pay? with the Justice of God as the Judge of the world, to punish him with eternal death, for the neglect of that which he could not performe? or with the wisdome of the supreme law-giver, to exhort him by promises which hath no power, to do what he is exhorted un∣to?

I answer to the first; God doth not lose his right, though man hath lost his power; their impotency doth not dissolve their obli∣gation; a drunken servant is a servant, and 'tis against all reason the Master should lose his right to command by the servants de∣fault; a Prodigal debtour that hath nothing to pay, yet is liable to be sued for the debt without any injustice; God contracted with us in Adam; and that obedience he requireth is not only due by Covenant, but by Law; not only by positive Law, and contract, but by immutable right; 'tis harsh men think to suffer for Adams fault, to which they were not conscious, and actually consenting; but every man will finde an Adam in his own heart; the old man is there, wasting away the few remaines of natural light and strength; and shall not God challenge the debt of obedience from a debtour that is both proud and prodigal? we are proud; for when we are miserable, we think our selves happy; and when we are poor, we think our selves rich; and when we are blind, we con∣ceit our selves very seeing; and when we are naked, we think our selves well clad, Rev. 3.17. and therefore God may admonish us of our duty, and demand his right, if for no other reason, but to shew us our impotency, and that we may not pretend that we were not call'd upon for what we owe; and as man is proud, so he is Prodigal; we spend what is left, and throw away those relicks of conscience, and moral inclinations, which escaped out of the ruines of the fall.

Page  2112. As to the second, How God can with justice punish him for the neglect of what he could not do?

I answer, our natural impotency is voluntary. We must not con∣sider man only as impotent to good, but as delighting in evil, and loving it with all his heart; as man cannot, so he will not come to God, John 5.40. our impotency lies in our obstinacy, and so man is left without excuse; we refuse the grace that is offered to us, and by continuing in sin, increase our bondage, our inveterate customes turning to another nature.

3. As to the last, how God can exhort and per∣swade us.

For answer, suppose we should say, This is only for the elects sake, who certainly are the called according to purpose, Rom. 8.28. whereas others are called obiter, by the by; and as they live intermingled with them; if the elect did dwell alone, and were a distinct community by themselves, the objection were plausible; but they are hidden amongst others, and therefore the Reprobate have the like favour in the external means with them; the world standeth for the elects sake, yet the Sun doth not shine upon them alone, nor the showres fall upon their fields alone; or let me illustrate it thus, The sun shineth, though blind men see it not; the raine falls upon the Rocks and Mountains, as well as the fruitful Ʋalleys; so are exhortations of duty promiscuously ren∣dred to good and bad; this might be answer enough: but that which I rather say, is, that these exhortations have their use, for they carry their own blessing with them, to them to whom God means them for good; the word has a ministerial subservi∣ency to the power of God; as when Christ said, Lazarus come forth, it raised him out of his grave; as for others that are not converted by them, 'tis for their conviction, and to bridle their fiercenesse, and a means to civilize them, and keep them from growing worse, whereby many temporal blessings do accrue to them; as Pagan Rome flourished in all manner of vertue and successe, as long as moral precepts were in force; but of this more in the next objection.

2. Objection. If man be so altogether without strength, why do ye presse him to the use of means?

I answer, though man cannot change himself, yet he is to use the means; and that for several reasons.

Page  2121. That we may practically see our own weaknesse. Men think the work of grace is easie, till they put themselves upon a trial; the lamenesse of the arme is found in exercise; apply thy heart to understanding, then cry for knowledge, Prov. 2.2, 3. Whosoe∣ver sets himself in good earnest to get any grace, will be forced to cry for it before he hath done; we never seek strength at Gods hands in so feeling a manner, till our experience convince us of our weaknesse; when a man goes to lift up a piece of tim∣ber heavy, above his strength, he is forced to call in help.

2. The use of the means we owe to God, as well as the change of the heart; we lie under a moral obligation to use them; God that hath required faith and conversion, hath required prayer, hear∣ing, reading, meditating; and we are bound to obey, though we know not what good will come of it; as*Abraham obeyed God, not knowing whither he went; and Peter, when there was little hope, saith, Luke 5.5. Howbeit, at thy command, &c. our great rule is, We are to do what he commandeth, and let God do what he will.

3. To lessen our guilt; for when men do not use the means, they have no excuse, 'tis plaine lazinesse, and want of will, not want of power; when we will not so much as try to come out of our con∣dition, we love our bondage, and shut the door upon our selves; or as that phrase is, Acts 13.46. judge our selves unworthy of eter∣nal life; passe sentence upon our own souls; 'tis a sign you care not whether God shew you mercy yea or no, for you will not so much as bestow a thought upon it; and so come under the censure of wicked and sloathful servants, Mat. 25.26.

4. There is encouragement in the use of means, many wayes.

1. If we do not something, we shall grw worse; standing pools are apt to putrifie; man is of an active nature, either growing bet∣ter or worse; when we do not improve nature, we deprave it; Jude 10. They corrupt themselves in what they know naturally; vo∣luntary neglects, draw on penal hardnesse, and so your impotency is increased; there is this benefit of using meanes; it prevents much sinne and hardnesse of heart; 'tis like the embalming of a dead body; it keeps it from stinking, though it does not re∣store life.

Page  2132. Without the use of means they can never hope for any thing. Rom. 10.14. How shall they believe without a Preacher? If ever I meet with God, with Christ, it must be in this way*; 'tis good to lie at the Pool, as the poor man did who was unable to get in when the Angel stirred the waters; marriage is instituted for the propagation of mankinde; yet the soul is of God only: no man abstaineth from marriage because he cannot beget a reaso∣nable soul; so grace is of God; but hearing, reading, pray∣ing, are the instituted meanes, and we must not abstaine from these means, because grace is not of our selves, but of God.

3. It may be God will meet with us; 'tis the ordinary practice of his free grace so to do, and its good to make tryal upon a com∣mon hope. Acts 8.22. Pray if it be possible, &c. There is a great uncertainty; yet pray; 'tis Gods usual way to meet with them that seek him. Luke 11.8. For his importunities sake;〈 in non-Latin alphabet 〉, for his*impdence, God is not engaged, but who knows what importunity may do? he may, and he may not give grace, but usually he doth; 'tis Gods usual way to bless mans industry, and yet all they that labour have not an absolute certain∣ty of successe; who would forbear ploughing because in one year of ten there may happen a dearth or a lean harvest? Act, God may come in (for usually he doth) with his influence and blessing.

Let me now give you some reasons why God permits this weaknesse and want of strength to lie upon the falne creature.

1. To exalt the freeness, and power of his grace; first, the free∣nesse of his grace, for God hath shut up all under the curse, that there may be no way of escape but by his mercy; their eternal ru∣ine and damnation is else certain and inevitable. Rom. 11.32. God hath concluded them all under unbelief, that he might have mercy upon all;〈 in non-Latin alphabet 〉, that's the word, the state of unbelief is there compared to a prison; made sure and fast with iron bars and bolts, and by Gods permission man hath shut up himself▪ in such a prison, that mercy alone might open the door to him; Jew and Gentile lies fast bound with a chaine that can be Loosened by no hands but Gods; so Gal. 3.22. The Scripture hath con∣cluded all under sin, that the promises by faith might be given Page  214 to them that believe; 'tis the same word and notion, we may mourn and sigh through the grates of the flaming prison, but can never get out till God look upon us in mercy thorough Christ: And so also the power of his grace, in rescuing us out of this misery; 'tis a mighty power that works in them that believe, Ephes. 1.19. When we consider it, we may wonder at it that ever such a change should be wrought in us that are so carnal, so obstinate. 1 Pet. 2.9. Wo hath called us out of darkness into his marvellous light; 'tis indeed marvellous that ever we should get out of the prison of sinne; more miraculous than Peters getting out of prison, having so many chaines and doores, and keepers upon him, Acts 12.

2. To humble the creature throughly by a sense of their own guilt, unworthinesse and nothingness; in our natural state we are ungodly and without strength; why has God permitted it? that e∣very mouth might be stopped, and all the world may become guilty before God. Rom. 3.19. 〈 in non-Latin alphabet 〉, liable to the processe of his revenging justice, and so to humble us for our ina∣bility and obstinacy that we may go complainingly to God, saying, Lord, I am as a Bullock unaccustomed to the yoke. Jer. 31.18. Whosoever hath passed this tryal, doth sensibly finde it.

Use of all; 1. To the unconverted, to be sensible of their condition, and mourn over it to God, acknowledge the debt, confesse your impotency, beg pardon and grace, and in an humble sense of your misery endeavour earnestly to come out of it. By such Doctrines as these, men are either cut at heart, Acts 7.54. or pricked at heart, Acts 2.37. which is the far more kindly work; some mens hearts and lusts are exasperated, and they rage and starme when they are warned of their danger by a closer application; Oh 'tis better to bemoane your selves, than fret against the Lord, and yield to a sottish despaire; there is some hope when conviction ends in groaning rather than mur∣muring: And you do not fret against the Lords Soveraignty, but complaine to him of the naughtinesse of your hearts, beg∣ging his grace for Christs sake; therefore go and lie at his feet, and say, Lord, I have a blinde minde, a froward heart, none more; I shall never of my self flie the evil forbidden, performe the good commanded, renounce these bewitching lusts, Page  215 take up such a course of service to thy blessed Majesty; O take away this stony untractable heart, &c. You are in Prison, but you are Prisoners of hope if you do so.

2. To presse the Converted to thankfulnesse; we were once in such a pitiful case till God plucked us as brands out of the burning; we were utterly miserable and destitute of all good. O blessed be God that opened the Prison door, and proclaimed deliverance by Christ to poor Captives, and not onely pro∣claimed it, but wrought it for us; none but an Almighty arme could loosen the Bolts, and shut back the many Locks that were upon us. Peter, when the Angel made his Chains fall off, considered the matter, Acts 12.12. and went to give thanks among the Saints: Oh when there were so many Doors and Bolts upon you, such difficulties and disadvantages in the way of your conversion; Consider it, and bless God for your escape. Blessed be the Lord that gave me counsel in my reines, Psal. 16.7.

3. Let us compassionate others that are in this estate, poor souls in what a sad condition are they! We have not usually such a deep sense of their misery as we should have; Israel was to pity strangers, because they were once strangers in the Land of Egypt; we our selves have been in the house of bon∣dage: O pity poor captive souls: Especially doth this concern the Ministery; they that do induere personam Christi, that stand in the stead of Christ, should induere viscera Christi, put on the bowels of Christ. Phil. 1.8. God is my Record how greatly I long after you in the bowels of Christ Jesus; when we were ungodly, and without strength, Christ dyed for sinners, and wilt not thou labour for them, and employ thy Talent to Edification? Oh if we had more weighty thoughts about the worth and danger of souls, we would not do the Lords work so sleepily as usually we do, but as co-workers with God we would beseech you with all earnestnesse not to receive the grace of God in vain, 2 Cor. 6.1. Every advantage should be taken hold off; as a sinking, perishing man, if it be but a bough in the waters catcheth at it, so should we presse you to improve all closer applications and Ministerial helps, and that with compassion and tendernesse, as having our selves been acquainted with the heart of a poor impotent captive sinner.