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BEing resolved (by Gods assist∣ance) to handle Theological∣ly and practically those two grand mysteries of godlinesse, the souls spiritual trouble, and peace, in their nature, manner of working, proper differences from any other workes, and the several cases arising from the practi∣cal view of those heads: we will first begin
with that work which in the Elect of God is usually first wrought, viz. Spiritual trouble.
Now because the consideration of a work as it relates to the efficient and other causes, and that of a condition or state, as it relates to the subject in whom it is wrought, are both in notion and practise distinct; and seeing both of these considerations will frequently offer themselves to us in the course of this Treatise, with relation to the subject in hand; therefore I have taken the rise and spring of my Meditations from such a Scrip∣ture, as affords us both conjoyned, viz. that of the Apostle Paul, Rom. 8. 15. Where the Apostle [as it is a work or effect] by a meto∣nimy calls it the Spirit (that works) to fear; [as it is a condition or state] he calls it Bon∣dage. And being to consider it as a work or impression of such a cause upon such a subject, and reducing that subject to such a condition, he very fitly joyns both notions and conside∣rations into this one character or descripti∣on.
The reception of the Spirit of Bondage to fear: whence we will take our rise for a brief view of these heads.
1. What this Spirit is who is the efficient cause of this work, hath not a little perplex∣ed Interpreters. Chrysostome, and (out of him) Oecumenius, and Augustine, and di∣vers modern Writers both Popish and Reform∣ed understand this whole clause concerning Jewish Pedagogy, or discipline under which God held them under the Law of Moses. The two Spirits here received (saith Augu∣stine) are suted to the times of the two Testa∣ments, * 1.1 the Old pertains to a season or work of fear; the Now to that of love.
So says Calvin, he calls the Old Tastament * 1.2 a spirit of Bondage, because it begets fear in mens minds. And with him joyns Gualther.
So Chrysostome (who goes ••arther then a∣ny * 1.3 I m••et withal in this Argument) affirm∣ing divers things concerning the condition of the Jewes under the Law, for which he is deservedly taxed by Peter Martyr; As that The Jews received not the Spirit. That, what is here called the Spirit of Bondage was their Law; so termed because it was a Spiritual Law. That the Adoption (attributed to them, Rom 9.) was a meere titular honour. That they called not God Fatherin prayer, &c. And Oecuminius and Oso••ius follow him.
But surely if these holy men understand these things, concerning the believing Jews, they undertake to affirm that concerning them which (besides the expresse Testimony of divers Scriptures against it, (such as) Ps. 51 11, 12 Pro. 1 23. Ps. 89 26. Is. 63. 16. &c.) ex∣cludes them al out of heaven; & therefore, I (in charity) conceive, that they rather under∣stand the body of the Jewish Church, concerning whom, these things may (with a moderate & candid interpretatiō, be allowed to be spoken, with respect to the major part, who though professed believers, yet were real unbelievers.
Calvin, and the modern writers, though they follow these Ancients in the in••erpreta∣tion of this place concerning the Jewes, and their Law, yet moderate the language they use. If the Law, saith he, (Calvin) be look∣ed upon in it self, it cannot but binde men un∣der bondage, and fear of death, seeing it promis∣eth no good but under conditions, and pronounceth
a curse of death upon every one that doth not keep them, Gal. 3. 10. And therefore saith he, the Apostle here speaks of the Law bare∣ly as a Covenant of works, and (so consider∣ed) * 1.4 the Jews received no spirit of J••y, and li∣berty from the Law. But what of that they had, was from th•• Gospel intermixed therewith. And Gualther explains it farther, thus. He speaks not of a distinction between the persons of the godly under both Testaments; but of the diffe∣rent ministery of both. The grace of adoption was them more obscurely shadowed out and granted to a few onely, in comparison with the times of Gospel ministration.
Thus they. But by the leave of so many learned and godly men, I shall take liberty (in part) to follow a different Interpretation. For this reas••n; Because the Apostle here speaks not of the Spirit of Bondage and A∣doption as received by the Jews but by Gentile Romās, who were never under that pedagogy, and yet they were under this Spirit of Bon∣dage once, as well as now under the Spirit of Adoption. Yet shall I not scruple to take so much of their interpretation as concernes the nature of the work wrought, which fills the conscience with horrour of death, as Cal∣vin
before speaks. But whereas he takes the Spirit here spoken of only for the Instrumen∣tal caus••, the Law, I cannot go with him there: but interpret it concerning the effici∣ent cause; or at least the instrumental cause as it is in the hand of the efficient, the Law in the hands of the Spirit.
But it may still be a question, what Spirit it is that useth the Law in this work? Augu∣stine (before mentioned) interprets it of the evil spirit, the Devil, under whom men in the time of their unregeneracie, are in bondage, sutably to the Apostles other ex∣pression, Eph. 2. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the spirit that works in the children of disobedience. This Spirit indeed is a Spirit of bondage, keeping soules in the basest slavery, taking them pri∣soners, like Turkish gally-slaves, and chain∣ing them to his oars, that they may do his will. 2 Tim. 2. 26. But sure this wicked spi∣rit is not here meant, for (in the Apostles phrase) the spirit of bondage is said to be a received spirit.
Now the power of Satan in the hearts of unregenerate men, is by reason of original corruption connatural to them, and so can∣not-properly be said to be received. Besides, the same word being used in relation to this Spirit, which is affirmed concerning the Spirit of Adoption, (seeing the receiving of the latter, is to be understood by way of gift and peculiar grace from God) I think the former must be interpreted so too. Now
the domineering power of Satan is no gift received from God, from whom comes down none but good and perfect gifts. Ja. 1. 17.
This Spirit therefore that works the bon∣dage, and thereby the fear we speak of, we * 1.5 have found out (at last) to be a Spirit recei∣ved (as a gift of grace) from God; and that can be no other then the Holy Spirit of God. He it is that creates trouble in the hearts of Gods Elect in order to conversion, as well as peace after it. And as he is called afterwards a Spirit of Adoption, because he is the effi∣cient cause of the enjoyment and sense of that priviledge: so here the Spirit of Bon∣dage, because by the Law, he reduceth the souls of Gods Elect, in order to rege∣neration, under bondage and fear.
2. This then being the Spirit from whose efficiency ariseth this effect, the effect must be such as is sutable to the cause. The holy Spirit of God cannot be supposed to bring any soul into an unholy bondage. And there∣fore the condition of servitude here spoken of, is not such a servitude as we before men∣tioned, a bondage or servitude under the com∣mand of sinne; but a bondage or servitude under the guilt of sinne: not a bondage to sin, but a bondage for sin: and a bondage, that is the beginning of liberty from sin, That bon∣dage is a voluntary bondage, a bondage which men are no way sensible of, nay they are so farre from being sensible of it unto fear (as the Apostle here speaks) that they count it the
greatest liberty, and lie under it in the great∣est security.
But this bondage is (naturally) involun∣tary, such as a mans heart is by nature irre∣concileably averse to, and is therefore wrought in the conscience, by the mighty convictions of the Spirit of God over-powr∣ing it by an irresistible, and effectual illumi∣nation, and binding it with the chaines and fetters of that light, under a deep and serious conviction of the sinfulnesse and misery of its own condition. It is (in a word) when a soul lies under the arrest of the Spirit, arm∣ing the Law to seize upon it, and dragg it before the Judgment seat of God in the Con∣science, to receive its sentence according to its desert, a sentence of death within it selfe (in the same Apostles expression, though in another sense. 2 Cor. 1. 9.) upon the pro∣nouncing whereof, the Law lays heavy fetters and chaines of darkenesse upon the soul, that keep it shut up to the hope that afterwards (by the Gospel) is revealed.
3. The proper impressions of this conditi∣on must needs be fearfull. And thence is this Spirit said to be the Author of bondage to fear. And is therefore called the Spirit of fear, 2 Tim. 1. 7. This is that fear, which the Author to the Hebrews, 2. 15. tells us that men may be all their lives long enslaved unto, til Christ deliver them: A fear of Death. i. e. of eternal death, the wages of sinne: A fear that gives a convinced sinner
a tast of hell here; it is the very anguish, and smart of the arrows of God sticking fast in * 1.6 a mans spirit, the very wales, and furrowes, which when the back of conscience is plowed up with the knotted whips of its own guilt, do fester, and stinke, and corrupt, (as David * 1.7 expresseth it) that is, make the spirit of a man a burthen to it selfe, and that intolera∣ble.
This is the condition which the Apostle ex∣presseth, and I am to handle under the noti∣on of the Spirit of bondage, i. e. That Work of Gods Spirit, whereby he convinceth, and ter∣rifieth sinners in order to conversion.
4. And when he doth so (in the fourth place) we are said to receive him; that is, to be (through free grace) the patient and submis∣sive subjects of this influence of his, bearing the indignation of the Lord because we have sin∣ed * 1.8 against him; and laying our mouth in the dust if so be there may be hope, until God shall command deliverance for us, and pull us out of the horrible pit, and out of the deep mire and clay, and break those chains of hell, and snares of death, wherein we are fettered, and bring us forth into a large place.
5. The Subjects of this Work of the Spi∣rit, the Apostle expresseth under the pro∣noun Ye, including the generality of belie∣vers among the Romans, and in them, the generality of beleevers among all Nations, in all times; these works being of a common nature to all the people of God, there being
nothing in any one Saint, which renders him a more incapable subject of this work, then in another, and nothing in the Word else∣where to priviledge one above another herein.
6. (And lastly,) the time of the Saints be∣ing under this work, the Apostle plainly ex∣presseth, not to be then, when by faith they could call God Father; the influence of the Spirit of Adoption enabling them so to do, delivered them out of that fearful condition; whence it follows that the experience they had of this work was before their Adoption, and relation to God thereby, as before I have declared.
And so much shall suffice for this first Chapter, the clearing of our Subject. And this done, wee will proceed to the handling of it, in the following Chap∣ters.
I Shall begin with this state as a work of the Spirit of God, laying this Thesis or
proposition for a foundation of our follow∣ing discourse.
That those convictions, shakings, and terrours * 1.9 of conscience under which unregenerate sin∣ners suffer bondage, when the Law chargeth them home with the guilt of sinne, and appre∣hensions of wrath, are (ordinarily) the works of Gods blessed Spirit.
I say (ordinarily) because sometimes Sa∣tan brings, or at least keeps souls (and those the souls of Gods Elect too) under this bon∣dage. He promiseth liberty when he tempts to sinne; but brings into bondage when he accuseth for sinne. And therefore we must make a distinction between the bondage which the holy Spirit, and the bondage which the wicked spirit brings into, or keeps un∣der.
First, (therefore) There is a bondage, which admits, and is mitigated by the conjun∣ction of hope of liberty, and works towards a deliverance: and there is a bondage that excludes all hope and possibility in the appre∣hension of a sinner of ever being removed. A bondage in which the chains with which the conscience is held, and fettered, are of the same nature with the Devils, bonds of death, chains of darknesse and despaire. Now such as these the holy Spirit knits not (except the despair be partial, and bear relation only to humane helps and means of escape, and such
a despair is in every soul that makes out af∣ter Christ) those that we speak of now, Satan lays on the conscience; these must needs call him Father, because they are black, dis∣mal apprehensions like him. Such he wrought in Kain and Judas, that made the former de∣sperately blaspheme the mercy of God, & the other de••perately to lay violent hands on himselfe: and to those despairing ter∣rours is a soul given up when justly excom∣municated, and therefore is said to be deliver∣ed * 1.10 to Satan; for (that censure binding sinne upon a man, and God having promised to ratifie that sentence in Heaven) the Devill, the tormentor is at hand to load such a soul with * 1.11 terrors enough; if he do not contemptu∣ously go on adding sin to sin, but be any way sensible of it, he endeavors to drive him to despair; whence the Church is bidden upon this knowledge of Satans devices, to comfort such a man, and confirm comfort to him, by absolution, lest he be swallowed up of sorrow. * 1.12 2 Cor. 2. 8. 11.
These satanical terrours have sin in them, and ther••fore (as such) can no way be the ef∣fects of the Spirit of God. Indeed, the Spirit of God may cause them inchoativè, by discover∣ing to a man his sinne and misery; but the improvement of these discoveries in such a measure, and to such an issue, is the work of Satan, who in this (as in things of other nature,) can counterfeit the very Spirit of God, and so perswade a poor soul that 'tis
his duty to refuse comfort, and despair of Salvation.
2. I say, these terrours, when they are wrought by the Spirit of God are in uncon∣verted sinners: (which makes a farther di∣stinction between the worke of the Spirit of God, and the spirit of Satan herein) the Devil makes it most of his businesse to trou∣ble converts; As for unconverted wretches, that are his fast enough, he seldome disturbes them; as a Souldier will not disturbe his own Quarters but his enemies; & a Magistrate will not (if he be well advised) harrasle his own dominions. But the Spirit of God speakes terrour to the Consciences of unregenerate sinners to whom it belongs; when he speaks Law, he speaks to them that are under the Law. Rom. 3. 19.
3. But therin is a difference also. If the Spirit of God lay the conscience under ter∣rours, it is for conversion, they are not pe∣nal only, but medicinal also; they are one sort of Gods ••ods by which he brings men within the bonds of the Covenant Ezek 20 37 makes them to enquire, what th••y shall do to be saved, Acts 2. 37. brings them into such a condition that (as the Apostle speaks in ano∣ther case) they have the ••entence of death in themselves, that they may fly out of them∣selves, and trust in his mercy, power, and goodness alone, who raiseth the dead. 2 Cor. 1. 9. persecutes them with his storms (as the Ma∣riners) and brings them to their wits end, that
they may cry to the Lord, P••alm 〈…〉〈…〉 ••ol∣lows them with the hot beams of his scorch∣ing wrath, and vexeth them in his hot displea∣sure, that they may fly to the shelter, the shadow of the rock: which he shews them in the promises of the Gospel. But when Satan sets home any horrors, it is for destruction; when he sees that the sense of a sinners disease makes him look out after a Physician, he la∣bours, if possible, to sharpen it so as to destroy him before he can come at him. As Phara∣oh, when God would bring Israel out of Ae∣gypt in spight of him, pursues them to drive them into the Sea: and Jaylors when a pri∣soner contrives an escape, lay more irons up∣on him. Thus therefore you must under∣stand the point.
All the cramps, and convulsions, and palsies of conscience in a man unconverted, as farre as they lead not to despair, or may further conversion, are the work of the Spirit of God. It is true indeed, that these in whom soever they are, do not always end in conversion; some∣times rebells break these bands, and cast these cords from them; but this is not because the Spirit useth them not for that end, but be∣cause they harden their hearts, and make their face brasse, and resist, and do despite to the Spi∣rit of Grace. These are media ad conversionem destinata, as physick to the body; yet (as that always works not, because the patients disor∣der themselves, and so hinder its operation; so) this physick is often turned into poison
by the malignity or negligence of those whom it is administred unto.
THat this proposition is true, these places of Scripture will evince. It is the of∣fice of the Spirit to convince of sin. Jo. 16. 9. In sinne there be two things to be convinced of; the guilt and filth of it. By the discove∣ry of the former, the soul is brought under this bondage, and stirred up to seek release by justification; by the later, it is brought to loathing of it selfe, and self abhoring, and perswaded to come to Christ for sanctificati∣on. In this sense is the Spirit of God said to strive with sinners. Gen. 6. 3. striving is for conquest, and when God strives for conquest, he shoots such arrows as these, these are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Arrows of the Al∣mighty, the anger whereof drinks up the Spi∣rits, Job 6. 4. Thence the Ministers of the Gospel are made binders, as well as loos∣ers of the conscience, Mat. 16. 19. & 18. 18. Jo. 20. 23.
And indeed they can in Reason commonly have no other Author. For the Devil (as was before said) will not, if he can help it, trouble such men: And when he doth, 'tis to carry them from God. A mans own heart is so altogether stony in it selfe, that nothing will affect it, it is so dead in trespasses and sins, that except the Spirit of God set Law and wrath home, and bestow a spiritual sense on a man to feel it, all the thunder of mount Sinai will not pierce his ears, all the lighten∣ings of Hell it selfe will not affect his eyes, all the whippings, pinchings, lancings, rackings of the severest anatomists of conscience will not affect his heart. He will sleep on the top of a mast, Prov. 23. 34. he will gallop on in sinfull courses on the brink of hell, play with the sting of the Old Serpent, and the pawes of the roaring Lyon, nay send a challenge to heaven, and laugh at God himself, and call him coward if he will not accept it; and all this while flatter himself in his own eyes, and say, I shall have peace, Deut. 29. 19.
THat which hath been said may yeeld some suppo••t to troubled spirits. You who are unde•• this b••ndage, whi••es it tends only to drive you ou•• of your selves to Christ, O k••ss•• those chains and thank God that he hath spread that net over your souls. Many a man blesseth God, for being cast in prison, and brought to the gallowes, when a pardon meets him there: such a pardon not only s••ves his body but his soul; he had been hanged & damned, but that he was so near it. You may truly say, periissemus nisi periissemus, you had been undone but for that und••ing; you had been dissolutely loose, but for those fet••ers; nay you had been the Devils eternal gally-slaves, had not God changed your pri∣son. O! the Spirits prison is a Palace to the Devils Dungeon. Say, Lord, these sorrowes might have been sorrowes of hell, and these
chaines, chaines of eternal darknesse, had ei∣ther the Devil or I had our wills; hadst thou not hedged up my way with these thornes, and put these locks upon my feete, I had irreco∣verably ruined my self in the error of my ways. I had been in hell, hadst thou given me my desire or deservings long ago, whereas now I am but in the suburbs of it. I had been in that eternal dungeon, where I had fallen lower and lower for ever, and found no bottom; in a dungeon whence there is no way to return, in a cave of horror in which there is not one gleame of light, not one cranny of hope to let in the least glimpse of com∣fort, but I am yet in the Land of the living, where I find some footing for hope, some possibili∣ty of recovery. It is the blessed Spirit that hath led me into this valley of the shadow of death, he hath shut me up under this bondage, and he can (when he pleaseth) set open a door of faith & let me out again. Acknowledge, as Joh. 10. 12. that this visitation of Gods hath preser∣ved thy spirit.
Obj. Yea, but my bondage of spirit is hellish & desperate, sometimes I am apt to blaspheme the mercy of God, as not able to pardon me, and out of desperate horour of my spirit to choose strangling, or any thing, that I might be but out of my present terrors, and know the worst of my condition; and is there, or can there be any thing of Gods Spirit in such a dismal bondage?
Ans. I answer, No doubt these fearful sug∣gestions & injections proceed from the Prince
of darknesse emanativè, they are minted in hell, for they bear his image and superscrip∣tion. But the Spirit of God hath an hand in them divers times dispositivè, by way of dis∣posal and management; and that thou mayst clearly see, in that he hath not utterly left thee to thy self, hath preserved thee many times from executing those horrid temptati∣ons, and gratifying Satan by self destructi∣on.
If he would have given thee over to Satan, why not sooner? If he hath preserved thee hitherto, why may he not longer? Whiles thou livest there is hope. He that is above ground is insight of heaven. See and acknow∣ledge the gracious conduct even of the holy Spirit hitherto, and do not by too long and wilful adventuring to parle with the enemy of thy soul, drive him from thee.
NOr will this truth yield us lesse matter of Caution. In these particulars.
1. Take heed how you carry your selves towards the Spirit of God, you hardened sin∣ners; When the Spirit wooes you with Go∣spel language, draws with cords of love, pre∣senting you with the incomparable loveli∣ness of him for whom he sollicites, the beau∣ty of his person, the vastness of his power, the riches of his inheritance, the unfained∣nesse of his love, and beseecheth you for Christs sake to be reconciled to God. Friends do not grieve, vex, resist, quench the spirit of Grace. Let me tell you, if cords of love will not draw you, he hath chains of wrath to hamper you in; if you will follow other lovers * 1.13 he hath hedges of thorns to h••dg up your way withal; if he can not draw you by the love of Christ to love him again he can take ano∣ther course with you to make you love him for your own need. Remember friends, he that now offers upon easie tearms to become a Spirit of Adoption to you, if you receive him, can and will be a Spirit of Bondage to you if you refuse him. If he let loose the Law upon you, he can in a moment damp all your comforts; if he shoot terrours into your spirits, all the World cannot ease you; if he command the least sinne to seize upon your consciences, he can make a cloud of an hands bredth to cover the whole heaven of all your comforts; if he lay but the little fin∣ger of one curse or threatening upon your backs he can make it heavier then the loyns of all the griefs, & troubles that you ever un∣derwent
in all your lives; if he command horrors of spirit to rack you, they will quick∣ly break your bones, and drink up your spirits, and make your eyes old with weeping, and your * 1.14 couches swim with your tears, and your hearts pant, and your strength fail, and your wounds stink; he can quickly fill your loins with a loathsome disease, he can keep your eyes waking, distract you with his terrours, and turn your moisture into the drought of summer, and make * 1.15 you go softly, in the bitternesse of your soul. And if all this will not do, he can deliver you o∣ver to Satan at last, to give you a taste of hell here, and translate you from that to a worse hereafter.
2. Take heed you carnal wretches, do not miscal the Spirit of Bondage. Men too of∣ten look upon troubles of spirit as bare ef∣fects of a melancholy distemper, more pro∣per for the Physician to deal withal then the Divine, and are too apt to impute that to the infirmity of body which is indeed the im∣mediate hand of God upon the soul. Igno∣rant people, because they are unacquainted with the dealings of God in this kind, often blaspheme the work of the Spirit of Grace, and call it downright madness, and reproach such preachers as God makes use of to wound the conscience, as those that make men mad. True, the body and soul are such near friends as there can be no trouble in the one but the other sympathizeth, and so distemper of bo∣dy may possibly heighten a souls trouble, yea
and possibly occasion it. Yet must we take heed how we darken the work of the Spirit by too much looking at that in such troubles. A discerning Minister or Christian observing the ground and occasions of the trouble, the coherency or incoherency of discourse, the e∣venesse or unevennesse of carriage, and the like symptomes, need not to be much mista∣ken in judging the case of a person in the first particular. Oh friends, take heed what you do; look with reverence and fear upon such dealings of God towards your friends, and acquaintance; rather do what Job calls for from his friends, Take pitty upon them, for the hand of the Lord hath smitten them. Job 19. 21. Remember, 'twas old E∣lies uncharitable censure to take Hannah for a drunken woman, when she was a woman of a sorrowful spirit, 1. Sam. 1. 14 Take heed of persecuting him whom the Lord hath smitten, and talking to the grief of him whom he hath wounded. Psal. 69. 26
3. Take heed of judging the condition of those whom the spirit hath thus brought under bondage. Indeed, their wounds are grievous, and appear incurable; yet consi∣der, he that lanced them so deep, is a wise and skilful, and tender, and experienced Chi∣rurgeon. Take heed how you think them the greatest sinners whom he lays most fet∣ters upon. It is the Lord whose prisoners they are, and he may have gracious ends of * 1.16 that severity. He may lay a Paul and Silas
in the inner prison, and put their feet into the stocks, that he may the more exalt himselfe in their delivery; he may hurt the feet of his Josephs with fetters, and their souls may come into irons (as the original reads) Ps. 105. 18. and all this to exalt them and comfort others.
4. Take heed how you attempt to break loose, you who are in the Spirits fetters. Herein * 1.17 we too often offend more ways then one.
1. There is nothing more usual then to endeavour to obliterate those impressions of the holy spirit by civil, and sometimes by un∣civil diversions: 'tis no smal evil when we will (as Felix did Pauls Sermons of righte∣ousnesse, and temperance, and the judgment to come, Acts 24. 25.) put off the Spirits moti∣ons, till a more convenient time. Men are loath (as the Devils, Mat. 8. 29.) to be tormented before their time, and therefore are willing to make any shift for the present to cast those truths out of their minds which may disturbe the quiet of their consciences; such serious truths must be dismist till a serious time; in sicknesse, on the death bed, they will send for them again; when the Physi∣cian can do no more then they will admit the Divine.
It seems too contrary to nature, and too grievous to flesh and bloud to suffer a scrupu∣lous inquiry after the things of eternity, which they think they shall not have to doe with for many years, to deprive them of car∣nal
contents in that age which is only capa∣ble of enjoying them. And therefore if con∣science be clamorous, and serious questions intrude, company and imployment must be made use of, to plead an excuse for our lay∣ing them aside; youthfull pleasures must bee admitted to rarify the spirits into a temper inconsistent with their gravity; nay youth∣ful l••sts, if they will yet take no denyal, must fight for their quarters, and d••ive the new intruders out of doors. Friends. I ap∣peal to your own spirits, how many Parents and Masters are there in the World, who if their childr••n and servants begin to enter∣tain any rel••gion scruples (though never so necessary) are apt to lay to them as Phara∣oh to the Isr••elites, ye are idle, ye are idle, the••efore you are so inquisitive after those things; Go the••efore now and work. Exod. ••5. 17. 18 And thus becomes the word of our Saviour ver••fied upon them: the cares of this wo••ld, and the deceitfulnesse of riches, choak the seed and i•• becometh unfrui••ful. Mat. 13. 2••. Thus a•…•… the nai••s which the Spirit fastens by the Master ••f ••ssemblies driven out by o∣thers * 1.18 of the World•• making. How many pr••f••ne sc••ffers jear out such blessed guests out of the soul of those with whom they are familiar? Lastly how many idle drun∣k••n c••mpanions drown the blessed convicti∣ons of the Spirit of God in themselves and ot••ers together with their own estates and parts in strong liquors? Oh you that have
often by scurrilous scoffe, broken these bonds of the consciences of others, take heed, when the Spirit comes to fetter your own (if ever you be so happy, and that is somewhat rare to those that sit in the seat of the scornfull) your bonds will be made strong. Is. 28. 22. You that (to secure your selves from those motions) have many a time made the Tavern your asylum, your refuge (I can∣not say, Sanctuary) thinke when God shall give your consciences a commission to keep an Assizes in your souls, you will not find so easie a discharge from its Court as from a drawers bar, and a Vintners reckoning. You have broken the Spirits prison once and a∣gain, it may be, and therefore take heed, when he takes you next, you'l pay for all, hee'l lay you fast enough for flinching. His own iniquities shall take the wicked, and he shall be holden with the cords of his own sinnes, Prov 5. 22. or (I am almost affraid to read the next words [v. 23.] yet take them for your warn∣ing) it may be, it will be worse with you, the spirit may leave you to die without instruction. &c.
NOr are those impatient souls altogether blamefree, who because they long for the peace-full fruit of the lips, will not stay the ripening of it, but greedily devour it green; who though the spirit have them in cure, and the necessity of their disease require their confinement to rules of Physick, yet will be ruled by their own heads, and adven∣turously break those bonds▪ and cast those cords from them, as grievous and unnecessary. They * 1.19 cannot endure to serve an apprenticeship un∣der a Spirit of bondage, and then be made free in his way and time, but hastily lay vio∣lent hands on Christian liberty, and are very angry (though perhaps they more need it) if a Minister do but mention a searching
convincing truth, which may reduce them to their Master again. I have (my self) visited those ignorant souls upon their death-beds, who have called out for nothing, but, com∣fort, comfort, when they might, had they seen their own need, have rather cry'd for convi∣ction, conviction. Nay among some persons, 'tis as much accounted a solaecisme in Divinity, to search any ones conscience, as it is in man∣ners to be iniquisitive into his secrets, But be∣loved, take this for a certain rule, those that run away from a Spirit of bondage, and will set up with a stock of comforts without his leave, (as too many do) wil quickly break, and turn arrant bankerupts in the matter of their spirituall condition. Hee that beleeves makes not haste.
Q. But Sir, how long will you have us continue under a Spirit of bondage? what measures of humiliation are requisite to true conversion, and sound comfort, how many years must wee serve, ere you will al∣low us to set up?
A. Truly friends it is past my Skill to determine precisely, neither is it necessary I should. The Lord knowes, I could wish it were in my power to heal every conscience the first houre in which it is smitten. But the Lord thinks not fit to deal so with many of his Saints; and therefore, I say, there is danger lest wee snatch comfort before it is fit for us, or wee for it. And this is all that I desire to caution you against, in this that
hath been said. But that I may not leave you altogether unsatisfied in this point, and espe∣cially that I may wound no broken ones, I shal give you some rules to judg when God gives you a manumission from the Spirit of bondage, and by that you may guesse when you are too hasty.
1. In generall. As soon as the soul is brought to see a through necessity of Jesus Christ, and accordingly to close with him, with true Faith, it may take comfort. For (cer∣tainly) to such an one Christ belongs. The waters belong to every one that thirsteth, and they are in a blessed condition that hunger and * 1.20 thirst after righteousnesse. And to whom∣soever * 1.21 Christ belongs, immediatly comfort belongs, as he that hath right to an inheri∣tance hath right to all the incomes of it. Gods Ministers are bound not to defer com∣fort one minute from a soul, concerning whom they have but sufficient grounds in charity to believe in Christ, Comfort ye, com∣fort ye my people saith the Lord, Is 40. 1. And Heb. 6. 17, 18. the H. Ghost tells us that God intends comfort to all that fly for refuge to lay hold on the hope set before them.
2. As soon as I am within any promises reach and compasse, so soon belongs comfort to mee. And that depends on the former.
Obj. But will not any troubled soul cry out for Christ, and lay hold upon Christ in extremity? A dying man will never dispute with himself whether he shall send for a Phy∣sician,
a condemned man upon the gallows whether he shall accept of a pardon, and a drowning man whether he shall scramble up a rock if it be within his reach. And is every such soul fit for comfort?
2. A. I answer therefore more particu∣larly. 1. I ought not to refuse comfort, when I find my soul weary of the bonds and fetters of sin; as much or more then of the fetters of trouble and anguish for sinne. Beloved, when the chains of corruption are as grievous, as pangs of conscience; when I hate Satan as a tempter, as much as I hate him as a trou∣bler; when I groan as much to be delive∣red from the body of death as from the weight of wrath, then I am ripe for comfort. But * 1.22 when I hear my heart cry louder, Oh my sor∣row, and oh, my grief; then oh, my sinne, and oh, my guilt; when it follows God and Means with oh, give me comfort; and never, with oh, give me grace; when it cryes, oh, that I had peace, and cryes not, Oh that I had holinesse, this soul is not ripe for comfort. Comfort would undo that soul.
2. I ought not to refuse comfort, when I can be contented to take Christ upon his own termes, to teach, and rule, as well as redeem and save my soul. When I can freely deny, resigne, part with every thing for him, can give up my self to be made any thing by him, when I value Christ so as that I will not entertain any thing a minute longer, though it bee never so
dear to me, that displeaseth him, even my dearest lust, my greatest profit, my entirest friends, my fullest comforts. For then I am emptyed of self, and hungry after Christ, and so fall under the promise, he filleth the hungry with good things. But when I am disposed only to take Christ partially, cling * 1.23 about the Crosse of Christ, but hang loose from the yoke of Christ; when my mouth is open to Christ, but my ear shut, this is sad. When I drive the bargain for Christ to far∣things and half pence, (the Lord bee graci∣ous to me in this one thing, &c.) Comfort to me (in such a condition) is bane. See how the Apostle joynes Prince and Saviour toge∣ther, Act. 5. 31. how Christ joines a promise of ease and layes on his yoke at once, Mat. 11. 28, 29, 30.
3. Then I am fit for comfort when I can be contented if God see fit and needfull for me, to be longer without it; when I can in the sincerity of my heart pray, Lord, if my rotten ••eart be not broken enough, break it more; if my s••s••erd wounds be not throughly searched, lance them and search them more. If there be any way of wickednesse within me, search me, Lord, and try me, till thou find it out: if I * 1.24 would be proud of thy favour, if thou shouldest discover it to me, or turn thy grace into wan∣tonnesse, or get above ordinances, and duties of Religion, or proudly despise my bretheren that are lower then I, or any infirmity of this kind would attend my full stomach, let me fast from
comfort longer: here is a soul that (if any) is ripe for comfort. But till a man come to this frame, it is a signe hee is not through∣ly broken, his bondage hath not tamed him enough, and therefore comfort to this man would be like raw meat, it would never digest with him, the Lord hath not yet gotten the absolute mastery over, and possession of his will, and therefore no wonder if he lay more Irons upon him. Some parents will not give their children any thing of that dish that they impatiently cry for; and (they say) our Bishops were not to be admitted, till they three times refused it. I am sure Da∣vid was not long kept out of his kingdome when hee had professed an indifferency to keep or lose it as the Lord saw most fit. 2 Sam. 15. 25. And (observe the Lords usual dealings with his people) he seldome gives any comfort when men must have it, or there is no quiet with them; what ever grace they have, or lust they master by the continuance of soul troubles, they must have comfort, or else (in Hamans unthankfull strain) they cry, All this availeth me nothing. And if persons * 1.25 of such impatient spirits get comfort under that disposition & temper of soul, 'tis as Ra∣chel became a mother by importunity, but died in child-birth with Benjamin. So do such oftentimes undo themselves with the com∣fort which their importunity hastened to them.
More of this kind might be added, but I
forbear now, as knowing shall have cause to resume the same Argument again.
THis truth also may be enlarged by way of 1 Exhertation, to depend wholly on this Spirit for a b••essed Issue of, and comfortable deliverance from this Bondage. It is he one∣ly that makes the wound can heal it, as the rust of Ac••illes his Sword onely, cured the wounds which it made. He hath the Key of David, if hee open the Heart, to receive comfort, all the jealousies & fears of a mans own Spirit, all the mal••ce of Satan, and all the other hinderances that possibly can be imagined cannot shut it out. So on the other side, if he shut the door, all the promises in the word applyed by the greatest Barna∣basses on earth, and by all the Angels in bleaven cannot open it Apoc. 3. 7. Wee are apt to depend upon Ministers and meanes for peace, but Christ makes us oftentimes like
the troupes of Tema, to return ashamed at our * 1.26 disappointment from such failing brooks. Let the meanes be never so good, if this Spirit do not annoint them with the oil of gladness, they cannot make your faces shine. Christ was the most powerfull comforter in his ministe∣ry that could be, yet that he might do this work effectually, he is annointed by the Spirit. Is 61. 1. 2, 3. The spirit of the Lord is upon me, because he hath annointed me to proclaim liber∣ty to the capives, and the opening of the prison to them that are bound &c. Friends, I speak not these things to dissuade you from the use of such means, onely to warn you that you lay not the stresse of your expecta∣tions upon means, but rather that you use them, in dependance upon, and with addresses to the Spirit to make them effectuall. For my part, I suspect that peace and comfort which comes in a grosse neglect and contempt of Ordinances and Duties, or is attended with it. I doubt, such persons get out of prison by a false key, the devill can pick the lock and let out the Spirits prisoners, he can file off their chaines, and set them free from trouble; but they had better have kept in prison, then have been beholden to him for their liberty, when men are delivered from a conscientious bon∣dage to an unconscionable liberty, they had need pray to God to free them from that li∣berty. This I speak to prevent a mistake of my drift in this use. To returne to what I intend. Beloved, if the Spirit have brought you under bondage, apply your selves to him
that he will accomplish his end in your trou∣bles, that he will manage them to the subdu∣ing of your proud hearts, to the destruction of the flesh, that your spirit may be saved in the day of the Lord.
2. Let this convince us that the ministery of the Gospel excludes not the preaching of the Law as instrumentall to conversion. I know the Law alone converts no man, nei∣ther doth the Spirit of Bondage; yet it pre∣pares the way of the Lord, the Spirit working thereby, to levell high thoughs, &c. that lift themselves up against Christ. Ministers are the Servants of the Spirit and must serve the spirits designes, in Law as wel as Gospel. What would men have us do? Shall we speak peace to those to whom the Spirit denounceth open war? How shall we keep to our Com∣mission, if in stead of binding on earth, those who are bound in heaven, we let them loose and help them to escape; preach doctrines of uni∣versall Redemption, and Salvation, and teach them how to apply generall Gospell truths to harden their souls in sin? Mee thinks I hear the Lord when he gives a Minister his charge, speak in the language of Jehu, when he had shut up Baals worshippers in a guard; If any of the men whom I have brought into your hands escape, he that letteth him go, his life shal be for the life of him. 2 Kings 10. 24. Or ra∣ther in his own words to the Prophet Eze∣kiel. 3. 18. When I say, &c. Yet I must tell you, I would have the Law preached as it is in the hands of Christ, i. e. not as casting men
under an irrecoverable condemnation for every offence, not as exacting rigorously every punctilio of a duty, under pain of being rejected by God, not as requiring obedience as a condition of a covenant of works to salvation. Although it be necessary too, that as a Covenant of works it should be de∣clared to those that are under the Law, that by the sight of it, they may be made to fly to the Gospel, as a Map discovers rocks and quicksands that men may avoid them; and Physick books, poisons, to warn men of them. By preaching it as in the hands of Christ, I mean wee must withall open a door of hope, shew them Christ as the end of the Law, to whom all the preaching of the Law aymes.
For my part, I meet with a dictinction of∣ten of the Law as in the hands of Moses, and as in the hands of Christ; I think, as 'tis ordinarily taken, it is grounded on a prin∣ciple of Socinianisme, that the Spirit was not a spirit of Adoption under the old Testament. But I can allow the expression in this sense. Gospell must bee held forth more clearly now then it was then, and believing more urged then doing, and doing in a way of be∣lieving. God giving them a yoke of obser∣vances which vailed the Spirit, and looked much like a Covenant of works, the Mini∣sters of the Gospell are to take off that vail, and shew Christs open face.
3. Let this plead a little for poor trou∣bled spirits, to Ministers and friends that
take paines to comfort them. When we speak comfort to them, and their souls refuse it, as Heman, Ps. 77. 2. We are apt to censure them for peevish, and perverse, &c. But friends, is this reasonable, to charge a prisoner with peevishnesse, because he doth not shake off his bolts, and come forth without the keepers leave? I know sometimes there is much fault in such souls, but the spirit works with their weaknesse to withhold comfort; and though they be blameable for refusing it, yet the spirit orders their weakenesses therein to his blessed ends. Wherfore, if you chide them for shutting the doors upon themselves, do it so, as withall to pray the Spirit to open them, else they can∣not open them, if they would never so fain. And those of us who were once in their condition were as untoward as they, till Gods Spirit opened our eyes to see a well of consolation.
4. Let this humble us all who have ta∣sted any of the powers of the World to come, and been made partakers of the Holy Ghost, this way, for our often grievings and vexings of the H. Spirit; That we have stouted it out against the Spirits arrests, and refused to bee his prisoners. If this were wilfully done, O how evill a thing was it, how high a provo∣cation! If a warrant from Westminster in the hands of a Bayliffe will make a man stand and render himself prisoner. How dares any man make an escape when the word arrests
him by the authority and warrant of the Spirit? Nay farther, think what a sad case you were in, should God resolve to strive no more with you. Think on that terrible place, Heb. 6. 4, 5, 6.
If involuntarily, this is very bad, though not so bad as the Former. When you look over the former convictions by the light of this Sermon, Friends, be humbled to think how often was the Lords Spirit in a ser∣mon, in the advice of friends, in afflictions, and we were not aware of it? How often did hee lay his hand upon our shoulders, and shew the Warrant of Scripture to arrest our souls and we fought with him and delivered our selves out of his hand? Oh brethren, when the Spirit seizeth on you again, submit, yeild your selves; if his Arrests from time to time bee sleighted, beware of a Writ of rebel∣lion next, See it Deut. 29. 19, 20. The Lord will not spare that man, but the anger of the Lord and his jealousie shall smoke against that man, and all the curses that are written in this Book shall lie upon him. Then will you bee outlawes to the Covenant of life and salva∣tion, and God will raise all the posse of hea∣ven, and earth, and hell too for your ruine and destruction. Your fear shall come as de∣solation, and destruction shall come upon you as a whirlwind: you shall eat of the fruit of your own way, and bee filled with your own de∣vices. The turning away of such fools shall slay them, and their false peace, and prosperity
shall destroy them, Proverb. 27, 31, 32.
* 1.27 COme we now to the second Thesis, to wit, that the blessed Spirit of God, in the ordinary way of working, becomes a Spirit of bondage, before he become a Spirit of Adoption, to any soul.
I say (in the ordinary way) not because I think there are any extraordinary cases, in which it workes otherwise in those of full age and perfect sense; but that I may qua∣lifie the expression to some ears, who plead such experiences as may be exceptions from this Rule, whose spirits I am very tender of, and therefore am contended to prosecute this doctrine in such qualified expressions: (Although I believe, ere we have travelled together through this Discourse, and when we come to understand one another, wee shall comemore neer together, and agree up∣on more generall terms to cloth it in.) As also, because I will not tye up Gods hands from working miracles, in this way, as well as
in any other, if he see a cause worth the put∣ting forth of an omnipotent Arme. But (be∣fore I prove it) I must answer some Que∣stions.
Q. 1. Wherein doth this first work of the Spirit upon the soul consist?
Q. 2 By what means doth the Spirit usual∣ly work it? And this done I shall first enquire how it appeares the spirit so doth; and, se∣condly why he doth so?
Q. 1. Wherein doth it consist?
Ans. 1. Generally, this work is called conviction: and because the Spirit convinceth in a rational way, all its acts of that na∣ture are comprized in this Syllogism.
In this master-syllogism there are many others included; but they are all in effect comments on, or proofs of the particular tearms and propositions of this.
Sometimes it varies thus.
But, (to be more plain and particular) This work includes these several and distinct convictions.
1. Conviction of Law, is no more then the illumination of the understanding in the truth of common Principles and Rules of Scripture, which determine in general the state and condition of such as fal under them: such as these.
* 1.28 By Nature all are the children of wrath.
* 1.29 By the offence of one, death came on all men.
* 1.30 As many as are under the Law, are under the curse.
* 1.31 He that believeth not, is condemned al∣ready.
* 1.32Except a man be born again, &c.
* 1.33Cursed be every one that continueth not in e∣very thing, &c.
* 1.34 Those that do such things are worthy of death.
Neither fornicators, nor idolaters, &c. 1 Cor. 6. 9. These and the like common truths when we give a fixed and firm con∣sent unto, this makes up the first part of the Spirits conviction of bondage, because it is
the Spirit of God that leads us into all truth. Jo. 16. 13. and so into convincing truth. This is the major of the former syllogisme. and may be planted in nature, or believed barely by an historical belief, and may not affect; or if it doe, 'tis but in general, except it be farther backt by,
2. Conviction of Fact. This makes up the minor of the former syllogisme. And this is a particular application of the Law to the per∣son. As if he should say, Thou art the man of whom this Law speaks. This fact thou hast done, * 1.35 and this sin thou art guilty of, livest in; this o∣mission of duty, this or that notorious actual com∣mission thou art clearly chargeable withal. This indictment conscience is called in to witnesse, and this witnesse (because it is sometimes a∣sleep, and sometimes blind, and sometimes dead, and sometimes bribed) the Spirit en∣lightens, and quickens, and disengageth, and makes it speak out to the case in hand. This is that prick in the heart, that Peter by the home-application of their sin to their con∣sciences, gave those Converts, Acts 2. 37. He tells them, ye have taken and slain, and crucified, that Jesus, who is Lord and Christ, and their hearts by a confessing, guilty ap∣plication, say, we are the men.
This is a cord that will hold, it will bring the soul under some acknowledgments which it would not grant before: but it is not yet a Spirit of bondage till the third conviction of state, And this is the
conclusion of the former syllogisme; and the sentence, in the Spirits legal processes against any soul: And this results from the two for∣mer. This is the work of the Judge, the enlightened conscience in its judicial capaci∣ty. This is attended with a large formality of circumstances. As in every sentence the mat∣ter and manner of the suffering is expressed; as to return to jayl, and be carryed thence to the place of execution, and there to be hanged, or pressed, or burnt, or drawn and quartered, &c. So here: the Spirit doth not barely say to the soul, thou art a condemned creature; but he enlightens the mind to understand in the most frightful appearances, the nature of its misery. He represents a curse hunting, and power seizing, and wrath rending a poor soul, shews hell open, and heaven shut, the Devil tormenting, and God deriding, eternal life in eternal death, without light, tormenting heat, yet gnashing of the teeth for cold; a lake of fire and brimstone, nay a running stream which the breath of the Lord for ever kindles, Isay 30. 33. And assures the soul all this and inex∣pressibly more will be his portion to eternity, if he continue on this side Christ the City of refuge.
4. The consequents of all these must needs be, 1. Soul-confounding horror. This was the Jaylors case, Acts 16. 29. He came in trembling to Paul and Silas. This sentence works like the hand-writing upon Belshazar, looseth the joynts of the loines, and makes the
knees smite against each other, Dan. 5. 6. Or Habbakuks voice, c. 3. 16. it makes the belly tremble, and the lips to quiver, and rottennesse enter into the bones, &c. And no wonder, for it is the justice and wrath of an infinite, eternal, and Almighty God that he hath to encounter: and can thy heart endure, or thine hands be strong in the days that God shall deal with thee? Ezek. 22. 14. This was it that made Christ himself sweat like drops of bloud. * 1.36
2. Soul-distressing anguish. By which the mind vexeth, and feeds upon its own sad condition thus bound fast by horrour. It is perpetually vexed with the representations of its misery, it can take no comfort in the World that is not hereby imbittered. As a condemned man eats, and drinks, and sleeps not for thinking upon the execution; or if he do, he finds no relish in those contents; if he sleepe, he can nothing but dream of the Gal∣lowes, and the hangman; if he talk and con∣verse with friends, he is scarce present where he is, scarce thinks what he saith. Thus a soul under this binding sentence (with Da∣vid) eats ashes like bread, or rather bread like ashes: mingles his drink with weeping, (Ps. 102. 9.) his life abhors bread, and his soul dain∣ty meat; tasts no sweetnesse in any com∣forts, they are all (as Job saith) like the white of an egge. Job. 6. 6. His words are swallowed up, Job 6. 2. He sleeps it may be, but he is scared with visions, and terrified with dreams,
Job. 7. 14. Speak to the man in this case of any diversions, and you do but labour to dig a channel to let out the sea; present him a∣ny of his formerly welcomest refreshments, * 1.37 you are but like snow in summer, and rain in harvest, speak the most encouraging words to him that may be, if you cannot speak a par∣don, he is in the case of the Israelites in their bondage, they could not hearken to Moses for anguish of heart, Exod. 6. 9.
Read over to a Noble man all his pedigree, to a great man all his Titles, and famous at∣chievments: shew a rich man all his baggs, and his writings, and tell the Gentleman of all his pleasures, how his hawke flies, his dogs hunt, where are the richest wines, the mer∣riest company, &c. (things that would have taken heretofore) now the news of them is like unpleasing meat to a nauseating sto∣mack, like jarring musick to a judicious ear; Or in Solomons language, Prov. 25. 20. As he that takes away a garment in cold weather, and like vinegar upon nitre, so is he that singeth songs to an heavy heart. This heavinesse is the greatest heavinesse. The Spirit of heavi∣nesse, Isa. 61. 3. bitter bitternesse, saith He∣zechiah, Isa 38. 17.
3. Soul-distracting despair. I mean not that which shuts and barres the door of the heart against all reliefe, blocks it up, and be∣siegeth it on all hands, yea even on the side of Heaven it selfe: but that which excludes all possible means on this side the infinite
Mercy of God, and bloud of Christ; when (as David, Psal. 142. 4.) a man looks on the right hand to Duties and Ordinances, and good deeds, and resuge fails, they appear vestimenta inquinatorum, they have guilt in them, as wel as deficiency, filthy rags; he looks * 1.38 on his left hand, at the comforts of this life, and at humane means to remove misconcei∣ved natural causes, and finds that he cannot be ransomed by gold, nor silver, nor precious * 1.39 stones, that it is in vain to come before God with thousands of rams, or ten thousand rivers * 1.40 of oyle, that his wounds will not be cured by Balsoms, nor his Disease be cured by Poti∣ons. And that there is no name but Christs in heaven, or under heaven that can relieve him, Acts 4. 12. This is indeed a complete work of the Spirit of Bondage: till this, a man is never brought low enough to be lifted up; all the convictions, horrors, and anguish of conscience, whiles removeable by other means then the blood of Christ, are but sleight and superficial wounds: and all the power which the Spirit exerciseth till this, effects not a through Conquest, a man never submits himself entirely to the Spirits hand∣ling, till this time; never accepts of his fet∣ters, and wears them without resistancy, till now. As a Prisoner never quietly submits to his condition, till he finds all wayes of escape obstructed, and no way to get those fetters off which pinch him, but by that hand that put them on. And thus these cords that
bind a soul under sin, may be made use of, and twisted with others of a Gospel nature, to draw a soul to Jesus Christ. For here now properly comes in the discovery of Christ to such a soul, ut infrà.
Quest. 2. HOw doth the Spirit work this bondage and fear in the hearts of sinners?
Answ. The meanes is various.
1. Occasional. So sometimes affliction doth not only fetter a man in his body or e∣state, but soul also. Many times God brings down a proud heart, as Manasseh, by this way. Manasseh never became the Spirits Bond-man, till he was the King of Babylons captive. Then, and not till then, he bowed himself greatly before the God of his Fathers, 2 Chron. 33. 11, 12. Sometimes the death of friends, especially if unexpected, and the thoughts of mortality, occasioned thereby. Sometimes seeing the strictness of those we converse with. Sometimes a reproof, a noto∣rious
sin which God leaves a man unto; sometimes the soul-troubles of others de∣claring their cases and complaining, are catching, &c.
2. Instrumental, and thus ordinarily; God useth the Word as his mighty instrument, by which he pulls down strong Holds, and casts down imaginations, and every high thing that exalts it self against the knowledg of God, and brings into captivity every thought to the obedience of Christ, 2 Cor. 10. 4, 5. This Word is the instrument of conviction, and so of this Bondage arising thence, Hebr. 4. 12. Yet is it not the bare word that can work it; no, though we concur to it, and labour by meditation, conference, and other means to do it; for when we have done all, We receive it, saith the Text.
If you ask, What word doth the Spirit work this bondage by?
I answer, By the Law (generally and principally) though some Gospel-considerati∣ons may sometimes be admitted to whet and sharpen the edge of the Law. I mean, the History of the Gospel, which aggravates that bondage, by exemplifying the misery of being under the curse of the Law, the into∣lerablenesse of lying under the wrath of God, in the person of Christ, barely suffe∣ring for imputed sin; by discovering a rich and unvaluable Treasure, and spreading all the glory of it before a man who must not lay hands on one farthing token of it, &c.
But the Gospel concurs only per accidens; as the sight of Lazarus in heaven, increased the hell of Dives, and the plenty in the gates of Samaria, that Princes misery who was to dye without tasting of it, 2 Kings 7. 19. But I say, The Law is the proper and ordinary instrument of the Spirit in this work. It is the School-master, whose lash makes sinners backs smart. Gal. 3. 24. which convinceth men as transgressors, James 2. 9. Causeth the knowledg of sin, Rom. 3. 20. Worketh wrath; i. e. manifests it, worketh the sense of it into the soule, Rom. 4. 15. Maketh the offences of sinners to abound, discovers millions of sins more then he dreamed of, Rom. 5. 20. Quick∣ens sin in the conscience, and puts a weapon into its hand, to kill the sinner under its guilt, chap. 7. 9. It is therefore called by the Apostle, 2 Cor. 15. 56. The strength of sin; i. e. that which onely armes sin with terrour, and makes its guilt an intolerable guilt.
The Spirit interprets the Law to a mans conscience, and armes it with its curse to pronounce against every sin; and this Law thus armed, arrests, and endites, and accu∣seth, and convicteth, and condemneth the sin∣ner; and when it hath done so, it stops there, it is fain to do as Felix with Paul, to leave him bound, without any mitigation * 1.41 or qualification of his misery, till the same Spirit, whose servant the Law is, be pleased to let him free.
Quest. 3. BUT how appeares it that the Spirit of God ordinarily works first this way?
Ans. 1. Because the Spirit of God (as to the order and manner of his working) deals not with man, as we use to do with stocks and stones; (We translate them from place to place, and condition to condition, barely by an act of extrinsecal power; As we do raise a stone to the top of a steeple, and prop him up there contrary to its Natural inclination, which tends another way:) but as we do with living Creatures when we use such means to stoop them to our designes as their natures require. Thus we make advantage of the hunger of the Hawk to tempt him to the fist, and of the fish to bring him to the hook, and watch wild creatures, that out of need of rest we may make them content to become tame and tractable.
And thus doth the Spirit deal with men.
Their intellectual natures are moved to higher objects, but in the same way by making use of emptiness and appetite to work upon the moving powers of the soul, and carry them out towards an object that will satisfie. For certainly (though I am assured that moral perswasion is not sufficient to convert with∣out a supernatural infusion of perswasible faculties, wherein I stand at professed defi∣ance with the Papist and Arminian: yet) this supernatual work is not ordained to per∣fect the conversion of any sinner, he conti∣nuing meerly passive all the while; for then a man would be saved by meer force, and faith as the condition applying the Covenant of Grace (which implies knowledg and choice) were utterly uselesse, and so might innocently be denyed by the Antinomians. The Spirit therefore infuseth new power into the facul∣ties, and then sets them on working after spiritual objects in an order sutable to their nature.
I dare say, There is nothing more super∣natural, and yet nothing more Natural in the world, then sound conversion. It is supernatural in its power and principle, it is most natural in its manner, method and order, God doth not destroy, but renew our facul∣ties in conversion, and when renewed, makes use of them without any violence in the most natural way.
And therefore, though he renew the un∣derstanding to apprehend, and the Will to
choose, and the Affections to pursue heaven∣ly objects, which of themselves they had no power at all to do; yet he doth not invert their usual order of working upon each o∣ther. And so (by consequence) that trans∣forming light which (from heaven) swayes the last dictate of the practical understanding, where the Work of Grace begins, so renew∣ing the mind effectually, works upon the will, enabled (at the same instant) to em∣brace it, and that (in like manner) stirs the affections (at the same moment) made du∣ctile and obedient to the Law of the mind. So then, the root of this tree of Life lies in the mighty power of God, in changing and af∣fecting the Judgment. And that (therefore) must first be brought, to passe a right sentence on its own condition, and the condition to which it is called, that so the will may not make a blind fortuitous choice when it ac∣cepts of Christ and salvation. Now can you perswade a man that Physick is good for him, except you first convince him that he is sick? Can you perswade a man that feels * 1.42 no fetters to cry out for liberty; a man that thinks he is in the best way, to take anothers? Can you possibly make a man apply himselfe to one only Physician to cure him, and give him any thing that he will ask (yea, if he ask a mans whole estate,) when there are many that professe to be able to do the cure, and profer their service at an easier rate; except you can possesse him strongly that
all these be Mountabanks, and he must go to that one if ever he meanes to be cured? The poor woman never sought to Christ for her Flux, till she had found all other Physi∣cians had emptied her purse of its coyne, but could not her body of its distemper, Luke 8▪ 43.
2. It is the usual way of the Ministers of Jesus Christ in the Old and New Testament, nay, the way of Jesus Christ himselfe, in their Labours and Endeavours for conversi∣on of sinners. Certainly the method of the Spirit in working conversion, is not dif∣ferent from that which God will have his Ministers walk in, and which Christ himself hath thought fit to tread in to that end. Now this I hope to clear by abundance of instances. The Ministry of Moses, (who was not only a Law giver, but a Typical Media∣tor, and so his Ministry was the Ministry of Christ) was in this method; first he layes downe the Moral Law for conviction, and ratifies it with a curse, as the proper ingre∣dient into that cup of trembling, which be∣longs to unconverted sinners: and then supposing its work to be done, preacheth Christ in the Ceremonial Law, as the pro∣per remedy for such a malady. Downwards observe the method of the Prophets, Isaiah, Jeremiah, Ezekiel, all their Prophecies are by the Holy Spirit cast into this order. How severely doth Isaiah for five or six of the first Chapters, convince, reprove,
threaten the rebellious people for their sins; and those precious Evangelical comforts of which he (of all the Prophets) is most full, are cast off to the latter part of his Prophe∣sie. Jeremiahs commission is first to root out, and to pull down, and to destroy, and to throw down obstinate and unconverted sin∣ners, and then to build and to plant, chap. 1. 10. And (as that people were an obstinate and stiff-necked people) see how he handles them with reproofs, convictions, threat∣nings for above twenty Chapters together, before he is commissioned to speak any con∣siderable portion of comfort to them. Eze∣kiels commission also is full of Lamentations, and mourning, and woe, a bitter Roll, chap. 2. 10. and 3. 1. &c. and for thirty Chapters downeward we find little else but the con∣tents of that Roll, scarce a dust of sugar to sweeten the Pill. Hosea is to pronounce the people Lo-ruhamah and Lo-ammi, a people that have not obtained mercy, that were none of Gods people, ere he is to administer one dram of comfort, and that which he doth, chap. 2. it is conditioned with threatnings of severe afflictions and judgments for sin. Joel and the rest are generally in the same strain. I grant, the order of the Prophecies doth not necessarily imply they were uttered in the same manner as they are written; yet seeing the Spirit of God who directed the Pen-men as well as the Speakers, thinks fit so to dispose them, it seems likely he did it for
some such use, as we have observed
But these may to some seem Legal Preach∣ers; let us therefore see how our Saviour and John the Baptist, and the Apostles bestir themselves in their Ministry. The first Do∣ctrine that our Saviour preacheth is, Repent, for the Kingdom of heaven is at hand, Mark 1. 15. And in the fifth, sixth, and seventh of Matthew, how severe an Interpreter of the Law, how effectual a convincer of sin, how rigorous a Pronouncer of Judgement and Condemnation upon sinners, doth he shew himselfe? And how many woes after∣wards upon all occasions doth he denounce? John the Baptist convinceth the Scribes and Pharisees of their viperous hearts, and vaine confidences, and threatens them with wrath to come, layes the axe to the root of all their hopes, & scorcheth their consciences with the flames of unquenchable fire, Matth. 37, 9, 10, 12. The Apostles also follow the same method. Peter, Acts 2. and Stephen, Acts 7. and Paul Acts 17. and 24 make it their first work to preach the Law, and Judgment. So that it seemes needlesse to me to insist any longer on this head.
3. The Examples of those Converts, the manner of whose conversion is declared in the Scripture, hold forth a farther evidence to this Truth. Ephraim is so converted, Jer. 31. 18. Smites on the thigh; Manasseh is humbled greatly, and the Crucifiers of our Saviour are pricked in their hearts, Acts * 1.43
2. 37. and the Jailor comes in trembling, chap. 16. 29. Paul is smitten to the ground, Acts 9. 4. and trembles and is astonished, verse 6. And the incestuous Corinthian is even swal∣lowed up of sorrow, 2 Cor. 2. 7. And if any examples, (as those of Zacheus and Lydia) seem to speak no such matter, yet seeing the Scriptures are not so punctual in the manner, but only relate the matter, they must rather be rdeuced to this rule, then be urged as examples against it. Sure, if God had dealt with them another way, and would have had us to have made any such exceptions from the general rule of his dealing with others, he would have been more particular in the recording of those passages that might ground them. Besides, it is concieved by some of no mean note, that they were con∣verted before, as members of the Jewish Church, and their then conversion was but to Christianity from Judaism, which needed no such work. As for Lydia, 'tis clear she was one that before was a Proselyte, one that worshipped God, the Text saith, Acts 16. 14.
Quest. 4. WHy will the Spirit work this way?
Answ. For several Reasons.
1. Hereby is Christ made far more precious then he would be, if he dropt this grace into our mouthes without any such sharpning our appe∣tites by the pain of hunger and want, to re∣ceive him. The full soul loatheth (or as it is in the Original) treadeth under foot the honey comb, Prov. 27. 7. The whole will think a fee lost upon a Physician, and the man on whom the Law hath not passed, will not say Gramercy for a pardon. And on the other side, it is necessity that endears any thing to us. And the more extreme that necessity is, the more welcome is the supply. A beggar that is pinched with hunger, and even starved with cold, what course fare, and thread bare garments will he beg hard
for? A man upon the Gallowes, and ready to be turned off, what will he give for a par∣don. Sharking Tradesmen know well e∣nough what use to make of the buyers ne∣cessity to enhance the price. A man will huck, and drive the bargain for Christ to half pence and farthings till he be brought to this passe.
2. Hereby doth God engage the hearts of men more to him. Look over the thank∣ful remembrances of Gods Saints over all the Word, and see how great an ingredi∣ent their misery is into their thankfulness. Ezra, We were bond-men, yet our God hath not forsaken us in our Bondage, &c. Ezra 9. 9 David frequently enlargeth upon this common place, Psal 18. 5, 6, 7. The cords of hell compassed me about, and the snares of death prevented me. In my distress I cryed upon the Lord, and he heard my voice, &c. And so Psal. 116. The sorrowes of death compassed me, and the pains of hell gate hold upon me. Then called I on the name of the Lord, &c. And after followes a thankful enquiry, Quid retribuam? What shall I render to the Lord? q. d. I do not know any return in the world that may be answe∣rable to so great a mercy. So Hezekiah, Isai. 38. 20. after his sad complaint wherein he drawes a picture of his sad condition in all the saddest and darkest colours imaginable, at last saith he, The Lord was ready to save me, therefore will I sing my songs to the stringed in∣struments all my life long in the house of the Lord.
Think how thankful a starving begger will be for an Almes, a condemned man for a Pardon, a Prisoner in Argier for a Ransom, a man that roars under the Stone, or Gout, or Collick, for a cure; and (in some sort) you conceive how engaging such a mercy as Par∣don, Redemption, Healing is to a sinner bro∣ken, weary, laden with the weight of his sins, terrified, afrighted, distracted with the sense of Gods displeasure for them; to hear of a Saviour, a Redeemer, a Comforter, how welcome is it? How Paul speaks, 1 Tim. 1. 13, 15, 16 I was a Persecutor, a Blasphemer, injurious, &c.
3. Love, in such a soul, will keep even pace with thankfulness. Undoubtedly the more low the Spirit sinks us in this dungeon, the more low thoughts will men have of themselves, and by consequence, the more love will they shew to Christ, who even in such a condition did not abhor them, but took them out of such a condition to ad∣vance them unto the neerest friendship with himselfe. For a Prince to take a condemned Malefactor from the Prison or Gallowes, and advance her to his Bed and Throne, how endearing a love would this bee? how every way free, unde∣served, unexpected, unconceived, must it appear? This is evident in the for∣mer, Psalm 18. 1. &c. and Psalm 116. 1. &c. compared with their following Verses.
4. Sinne must needs be far more odious to to such a soul. The burnt child dreads the fire, 'tis the wormwood upon the dug, that weans the child from it; say to a condemned thief, or other malefactor that hath narrow∣ly escaped the gallowes, as the wicked temp∣ters are brought in seducing, Prov. 1. 11. come with us, cast in thy lot among us, we will all have one purse, will he not (except he be a desperately hardened wretch) deny the mo∣tion with detestation? God forbid that I that but now am come off from the Ladder, that but now have had the bolts knockt off my hands, should any more take up that course that brought me thither. Let a mans jolly com∣panions sollicite such an one as hath been ac∣quainted with the Spirit of Bondage, whose feet have been hunt in the stocks of the Law, and the Iron hath entred into his soul, to a drinking match, or a stage play, or any o∣ther of the sinnes and vanities of his former days, what will he say, but as that Philoso∣pher, when the whore valued her common ware at so dear a rate? Non emam tanti poeni∣tere. Friends, forbear to presse me any longer. Had you felt those heart aches, and cramps, those agues and convulsions of conscience which I have done for such courses as those; had you been in the Spirits house of Bondage as I have been, had you been stretched upon the Spirits rack, had you felt the strappado of the Law, and hady our bones broken on its wheele; had you fed upon ashes, and drunk tears and been whipt
with scorpions every morning, and ever and a∣non been doused over head and ears in the gulfe of Gods wrath, shaken over hell fire, and carryed the coals of it in your bosomes, as I have done for divers weeks, moneths, years (it may be) you would find out some other way of spend∣ing your times, and not treasure up sorrow for your souls here, and wrath against the day of wrath hereafter? One saith, Sweetnesse before sense of sinne, is like cordials to a foul sto∣mack. * 1.44
I shall easily grant that the love of Christ is a very effectual, and the most effectual restraint to sinne when it is manifested to the soul, and set home effectually by the spi∣rit; but so dull are we to improve such in∣genuous inducements, that we have but too much need of experience of the bitternesse of sinne, to second that consideration. And indeed, though that be most effectual where it works, yet this is effectual with the most. And moreover (as before was shewed) the argument from love is strengthened by this experience. The experience of the bitter∣nesse of sinne makes the love of Christ in deli∣vering us from it, more engaging.
5. Hereby the Spirit terrifies others, and restrains them from sinne; As publique pri∣sons and gallows do not only punish male∣factors, but prevent many evils that would be committed, but for the severity used against some.
The World must needs read the torments
of Hell to unconverted sinners by an easie deduction from those terrors that they see in converts, or (at least) the hard termes upon which they must be delivered from them. And this works often more effectually by compa∣ring their lives who are made the butts of these divine arrowes, with their own; when they consider that if others smart so heavily for the fewer and smaller sins which they (to appearance) are guilty of, their own more and greater deserve worse.
6. Hereby the Spirit teacheth us to pray, to sigh and grone out unutterable requests.
Jesus Christ upon earth, when he suffered for our sinnes, was under a Spirit of Bondage: The Law said to him when he stood in our stead, whoever is under the Law is under the curse of God, and under the sentence of eternal death: but thou art under the Law. And this had the same effects which it hath on us, it wrought horrour and anguish, and such a despair of help every way but from his Fa∣ther, that was able to deliver him from death; and that made him powre out strong cries and groanes. Heb. 5. 7.
Thus David cried to the Lord in the cords of hell, Ps. 18. 5, 6. & 116. 3, 4, he groans and roares, &c.
7. Hereby the spirit keeps us the more hum∣ble all our dayes. And for my part, I may suspect the other way by the pride that attends it in those that boast of it; as when a man whose life hath been forfeited to justice, and saved
by meer mercy; growes proud, we say, Sir, remember you were in another garb in such a Prison, at such a place of Execution; so will the Spirit make use of such admonitions ever after to such persons. Remember my fetters, the gall and wormwood, &c.
Hereby it makes us contented with Gods slow and gradual way of comforting, which is usual with him, which our pride and tender∣ness cannot endure.
8. That it may provoke pity, and tender∣nesse, and prevent censoriousnesse in one to a∣nother in such cases. This made Christ a merciful and compassionate High Priest, Heb. 2. 18. that he had the experience of our griefs and sorrowes.
God will have heart answer heart, as face, face. Were such works not usual, even * 1.45 Saints would look upon such as Monsters whom the hand of the Lord hath smitten. Christ was so stared on as a Monster, Psalm 22. 17. They look and stare upon me. And Isai. 8. 18. Behold I, and the children whom the Lord hath given me are for signes and wonders. As the World looks upon troubled spirits, so would other Saints, but for this experience.
9. That he may fit them for the comfort of several Gospel Promises which without this work they are not qualified for. Such as that to hungring and thirsting after Righteousnesse, poverty of spirit, Matth. 5. 3, 4, 6. To weari∣nesse and being heavy laden with sin, Matth. 11 28. To an humble and contrite heart. Isai. 57.
15. To a Saint in a Wildernesse, Hosea 2. 14.
How can men be the subjects of these pro∣mises without this work? Many comforta∣ble promises of the Scripture signifie no∣thing, but stand for cyphers to souls who have had no acquaintance with this Work.
10 That it may make us prize and take care to keep the favour of God when we have it. Seeing we know by experience that if he hide his face, we are like them that go down into the pit, Ps. 143. 7
11 That he may make the yoak of duty ap∣pear more desirable to the heart, and feel more easie to the neck of Saints, by comparison with the heavinesse of the yoak of sin.
12 That he may settle comfort the more by such shaking at first. As the tree growes more downward, and roots deeper, when it is exercised with storms and shaken at first; and broken bones grow stronger, if new set a∣gain.
These are some of many Reasons that might be given why the Spirit usually con∣verts this way.
Quest. 5 VVHat measure doth the Spirit work by in this bringing souls under bondage?
Answ. He observes not the same measure with every soul, nor continues it so long on one soul as on another. Only so much must be wrought of all the forementioned works, as will accomplish the saving ends of those works. Now the end of one of these works is the begetting of the other, and the end of all Christ. Christ is the end of the Law to a * 1.46 Believer, as soon as a man is brought to a full close with Christ, the works mention∣ed are at an end, and so they will when they have done the immediate preparatory work to faith, which is to drive the soul out of all o∣ther shelters, and make it conclude it self under a necessity of coming to Christ. So much conviction (saith a godly and a learned man now with God) is necessary as breeds * 1.47 compunction, and so much compunction as breeds a through Humiliation. And when
is that? When the soul thinks no more of by-wayes to escape, but accepts the bonds, and kisseth the fetters of the Spirit, and ac∣knowledgeth its imprisonment just, and that justice might without any wrong done, con∣demn it to perpetual imprisonment. These are wrought generally in all Converts, but not in al so visibly, nor do the Converts them∣selves alike long stay in one as the other; some have lesse horror and anguish, yet perhaps a more kindly self-denying, soul-humbling, self despair; some stay longer in this, and some in that work. As in the way to London, every man passeth through the same Stages, but every man doth not stay as long at, or take as much notice of e∣very Stage as another may: one quick Gallopper, and lusty young man well moun∣ted, will ride through in a day, and perhaps only call at every Town for a cup of drink; another of flower constitution of body, and with worse accommodations can scarce tra∣vel twenty miles a day, and so makes lon∣ger work of it. But all that go the right way, go through them all; and if perhaps God may be supposed to lead any soul a shorter cut, and help him to passe beside some of them; it is by a private way that he only knowes and can direct in. His Mini∣sters know no other, and therefore we must direct you in the beaten rode. Yet because the Lord doth make a difference betweene sins and sinners, he doth ordinarily also proportion
this work of humiliation and bondage to them and their sins. And indeed, were the ordinary way to peace and comfort no more difficult from one sin then from another; men would thence have a great ground to embolden themselves to the indifferent com∣mission of greater and lesse sins. As good be whipped for something as nothing, (say untoward Scholars) for a great matter as for a small. Therefore if a sinner hath sinned with an high hand against God, and wa∣sted his own conscience, and had a more then ordinary influence upon the sins of others; when sins have been aggravated by abundance of patience, of means, of mercies, of Judgments, of vowes, and resolutions, and (by consequence) of Apostasies; this man must look for more sorrowes. Psalm 16. 4. Idolaters sorrowes shall be multiplyed. As the most hainous Malefactors use to be fettered hand and foot, and clapt up in dungeons, when others of inferious guilt are not so han∣dled.
Quest. WHat is the real nature of this work, and the case and condition of souls under a spirit of bondage? are they regenerate or unregenerate, Gods children or Satans?
Answ. A soul is then an Embryon, that is, * 1.48 neither altogether what it was, nor what it must be, but an imperfect creature of Gods Spirit, that will, if the womb miscarry not, be a Saint, a child of God. This as to the work.
And if the Question be, what the state is? I answer, A state of Nature, though in a capacity of Grace, and in a neer capacity, almost a Christian, Acts 26. 28. Not far from the Kingdome of God, Mark 12. 34. In the next capacity (if the work be through) of grace, as the body organized is of a reason∣able soul. And therefore such have abun∣dant need both of their own and others pray∣ers-
These must be tenderly used, lest they mis∣carry. Christ is said to lead those that are with young gently, Isai. 40. 11. As Jacob drave his tender flocks gently, Gen. 33. 13. A soul is never in more danger then now. Questi∣onlesse, this state is a state of nature yet; for there are but two Covenants; therefore, but two Standings under those Covenants. A man cannot at once be equally a subject of both Kingdomes, Gods and Satans. He is in the posture of Israel at the red sea, or ra∣ther in it; not entirely delivered from his old Task-masters, but in the way of esca∣ping. He hath escaped the pollutions of the world, but may yet be entangled again; he * 1.49 hath tasted the powers of the world to come, hell in its horrors, and heaven in its supports, and hopes, but may yet fall away; which no man that is a true child of God can do, see∣ing * 1.50 the seed of God (which is eternal life 1 John 3. 15.) abidet•• in him. 1 John 3. 9. What may come of it we knew not, whether a Tympany or a Birth; many fair buds are blasted.
Obj You seem by what is said hitherto to drive some from Christ, at least for such or such a space of time, until they be humbled and broken sufficiently. Whereas Christ invites Whosoever will to come unto him, and no where qualifies his acceptance of him by such conditions, [Provided, That no sinner that comes under such and such a guilt lay hold on me, without such preparative mea∣sures of the Spirit of Bondage.] And how then can you warrant that which hath been said in this point?
Answ. I answer, 'Twere pity but that Ministers tongue should cleave to the roof of his mouth, that forbids any to come to Christ whom Christ calls. But you shall see, that Christ, though he call all sinners, Joh. 6. 37. Apocal. 22. 17. yet he calls them under the qualifications of hungry and thirsty souls, Isai. 55. 1. Ho, every one that thirsteth, come
ye to the waters; he requires not money, but he requires thirst. He requires nothing to move him to give, but something to qualifie and dispose us to receive. And looks that they be weary and heavy laden, Mat. 11. 28. else they will not value, and he knowes they will not value his rest.
I do not bid men stay from Christ til they have such qualifications, but I invite them rather to seek those qualifications from Christ, which fit them for him, and with∣out which they cannot savingly come to him.
But I shall give yet a more distinct an∣swer. Christ therefore to whom sinners are invited to come, is an universal good, and therefore there is in him a confluence of ma∣ny good things. Now as in a publick Maga∣zine every man may have free accesse to call for what is proper for him, but every man may not be admitted to every thing there, but only some few who are priviledged by their condition and relations to the Treasu∣rer, and are able to manage the whole for their own private good and the publick be∣nefit. So in Christ there is Grace, and Power, and Wisdom, and Merit, and Priviledges, and Peace, and Commands, and Rewards. Now though every man be invited to Christ, yet every one that is called may not be admit∣ted to finger all these precious commodities, but such only as his condition is capable of, and at present most needs. So a soul under
the power of sin, is invited presently, even the next moment to come to Christ, and re∣ceive his yoak; i. e. submit to his govern∣ment, and yeild up himselfe to be saved in his way, and in order thereunto to cast him∣self upon absolute Promises of the first grace, by prayer, and waiting for power so to do. He calls sinners, to what? to Repentance, Luke 5. 32. and penitents to rest, Matth. 8. 28.
But to those other advantages which are offered to sinners in Christ, no sinner is cal∣led, as a sinner; but to some as an humbled contrite sinner, to others, as a renewed, con∣verted sinner. Those whom God calls, them he justifies, and whom he justifies, them he glo∣rifies, Rom 8. 30 He calls sinners, justifies when called, glorifies when justified. For the application of the Merit of Christ, and Justification thereby, presupposeth the con∣demnation of the Law to have passed upon e∣very person to whom it is due, and that not only in the sentence of the Law and Court of God, but in the sentence of the heart and Court of Conscience also Thence the diffe∣rence between the Pharisee and the Publican in point of divine Justification is in Scrip∣ture attributed to the self-justification of the one, and self condemation of the other; not to the procuring causes, but the disposing qualifications, Luke 18. 14. And the Apo∣stle Paul tells us, that whiles the Jewes went about to make their own righteousnesse by the
Law to stand, they failed of Justification, be∣cause that kept them from submitting to the righteousnesse of God, Rom. 10. 3. And as for Comfort and Reward, they presuppose Justifi∣cation, and (by consequence) self-condem∣nation, and a spirit of bondage. For peace with God, and joy and comfort in the hope of the glory of God, follow Justification, Rom. 5. 1, 2.
Thus then (to apply althat hath been said:) If what hath been before said, seem too se∣verely to knock any of those upon the fingers who lay hold on Christ, know it is only the presumptuous sinner who is thus handled, be∣cause he layes not hold on that in Christ, which he regularly ought to come to him for; and fastens upon that which (in the condition wherein he stands, and under the disposition and frame of spirit which at pre∣sent possesseth him) belongs not to him. And herein Ministers are no way blame∣able. As if a great Prince proclaim a free grant of some especial bounty or favour to all that will receive it; suppose pardon and liberty to a thousand Malefactors, and that without any consideration of any thing to be given or performed by them, only (because he will have them sensible of his goodnesse therein, and warned from such courses for the future) he resolves they shal al be brought to the trial of the Law, and abide its sentence, and receive their pardon upon the Gal∣lowes, at the very in ment in which the lad∣der
is turning, or the cart driving away; and then also not without acceptance of it up∣on such termes, and conditions to be mu∣tually signed. If now a rabble of Theeves or Murtherers, that fear the Law will one day overtake them, and therefore are wil∣ling to secure themselves for time past, and to fortifie themselves against Justice in the practice of the same villaines for time to come, shall rudely intrude and challenge the benefit of the Princes free Pardon, with∣out any such formalities as are before men∣tioned; are they to be blamed who are but the instruments for the distributing of these pardons, if they bid them stand off, yea, and knock off their fingers, if they shall lay hold upon them in such a disorderly way? This is the case of the Ministers of Jesus Christ now adayes. A company of brazen-faced, presumptuous Intruders, make a tumult and arrogate to themselves and their complices, the name of Saints, and challenge an interest in Christs pardons, priviledges, and comforts, in a way quite inconsistent with the standing rule of the Word, and the constant ex∣periences of all that are Saints indeed. And because the Ministers of the Gospel will not betray their trust, and let go the pardons and priviledges which Christ hath put in their keeping upon such termes, and contend earnestly against their irregular wayes of demanding them, and advise them to be contented to take
them in the way and order prescribed by Christ, to seek of him in the use of meanes, a new heart, sensible of the burthen of their sinnes, and the wrath due unto them, and in that way to come to Christ for pardon and peace, and it shall then be as freely theirs as any ones in the World; these im∣pudent slanderers reproach the Ministers of the Gospel as unfaithful to their trust, as streightening the free grace of their Master Christ for their own ends, and with these clamors get into corners, and forge coun∣terfeit writings and seals themselves, and in∣vite others to come in, and take the like from them, at the same rate on which they came by theirs.
And thus becomes this deluded gene∣ration to be so pestered with a rabble of drunken, lying, Sabboth breaking, unclean, heretical, blasphemous pretenders to Saint∣ship, and salvation, which are the reproach and burthen of this, and will be (except God be infinitely gracious unto this Land beyond expectation) the bane (as to Re∣ligion and godlinesse) of succeeding gene∣rations.
FRom the Thesis so cleared and vindicated, Learn.
1. What a thrifty course it is to be an early convert. If a man must come under the Spi∣rits bonds, the sooner the better; so much the longer true peace and liberty we attain, by how much the earlier we have gotten through this Aprenticeship. How rich do such grow, if not neglecting their time, and op∣portunities, who get early out of their ser∣vice? Whereas, if one be a man before he becomes an Apprentice, besides that the ser∣vice will be more tedious and irkesome at such an age, how much of the prime of his days doth he lose, wherein he might get a great estate, were he his own man? O how much joy, and peace, and assurance of Gods Love, how much comfortable communion
with him, how many rich experiences, how great an accession of grace, how many op∣portunities of service, and (if there be de∣grees of glory) how much of the weight of their crown do they lose that passe the pangs and throws of the new birth, when they are even ready to go out of the World! O friends, how good is it for a man to bear this yoke in his youth, seeing it must be born at one time or other! Lam. 3. 27. The strength of the bearer is then greatest; the burthen of sin at that age, not being greatned by the many aggravations of a riper, and more ex∣perienced familiarity with it, will be lighter; the workings and flowings of heavenly af∣fections under it will be sweeter, more inge∣nuous, and unmixed with self-ends, and hy∣pocriticall collusions; the removal of it (in likelihood) will be the sooner, at least the surer; God having engaged himself that they that seek him early shall finde him, whosoever misse him they shall not, Prov. 8. 17.
This is much set forth by what was before said concerning the measures of conviction which the Spirit works by. The longer wee continue in an unregenerate condition, the more do we multiply the sorrows and throwes of the new birth. The longer we are before we get the debt discharged and the book cancelled, the heavier will the account ap∣pear when we come to reckon all the arrea∣rages of so many years actual sinnes to the grand debt of original guilt; when we shall
see the Accompt multiplyed into millions, by interest upon interest, from custome, and ob∣stinacy, and delight in sinne.
Friends, we are utterly mistaken, and doe miserably beguile our selves, when because we are loath to damp the joys and comforts of youth, by so unwelcome a trouble as that of conviction, and humiliation for sinne, we resist the Spirit, and think it more for our advantage to put off such thoughts to old age. It is as if a debtour that owes divers thousands, should think it more for his ease to look over his Accompts, and reckon with his Creditor, when the debt is encreased by the interest of thirty ar forty years, and the addition of new summes. Ah! poor man, if thy conscience book be so overcharged that thou darest not look into it at fifteen or twenty years old, how black and dismal will it look at fifty or sixty years? When more∣over, it will be the greatest trouble of thy Spirit over and above all thy other sinns, that thou hast not returned sooner; when thou shalt question whether God will receive one returning so late, under the weight of so many aggravated sinns. 'Tis an hard matter for those that have rejected the Spirits moti∣ons in youth, and given their lusts a full swinge against the checks of their consciences, to take any comfort, or build to themselves any ground••d assurance of Gods love, thoug•• they be really converted, in age: when there are such actual sins lie at the bottome
of the heart, as they are a••raid to con••esse to God, and ashamed to make known to a Minister of the Gospel or Christian friends, but rather choose to let the wounds fester, and heat, and rage within, then to open them. O how many black consciences in convinced elder sinners, which for shame of confession they covered with a vaile of formality and hypocrisie, go without noise to hell, and are never reall till the day of Judgement: and how many are by such sinners themselves, out of anguish of spirit read over with roaring and horror upon their death-beds, which might have been free from those oppressing burthens, had they endeavoured earlier to relieve them! If the fetters of the Spirit of Bondage be so terrible, that thou shunnest them now; how sad a thing will it be to bear them in that age when the grassehopper is a burthen? Eccles. 12. 5.
THis also informs us, how necessary a work of the Ministers of the Gospel it is, to awaken the conscience of men. O the madnesse of most hearers in England! Let
a faithful preacher rip open their bosomes, and discover their sinnes, and lay the Law to their consciences, and the axe to the roote of their deceitfull consciences, how many gall'd hearers will fling and kick against his doctrin; how many, that cannot endure to be hand∣led (so sinfully tender are their consciences) will fly from his ministery? They cannot en∣dure to hear him, he preacheth so much dam∣nation, &c. Alas poor souls, had you rather be damned indeed, then hear of damnation, that you may be warned to fly from it whiles it is time? Do you love to sleepe your selves into hell, that ye are angry at them that pinch you for awakening your consciences, & discovering your danger? The gnat in Virgil was requited but ill by the shepherd, when he killed him for stinging him out of his sleep at that very instant when a serpent was a∣bout to sting him to death. But just such usage have Gods Ministers from this genera∣tion.
Obj. Yea, but they be Saints, and such do∣ctrine doth not belong to them, it is unpro∣per for them to hear.
Answ. 1. Oh that the persons that call themselves so, would give Gods Ministers sufficient cause to think them such! Certain∣ly, I am not to believe every mans estate to be so good as he pretend, or (it may be) himselfe thinks it to be. The Physician will not believe every patient that tells him he is well, and nothing ayles him. He knowes it
is a signe the disease is most dangerous when the patient feels it not. I am sure this is no signe of Saintship not to be able to bear a reproof, nay not to hear a con∣vincing sermon. Nay it gives suspicion that they are not sound but rotten, that cannot endure to have their conscien∣ces handled. If such persons be Saints, I know not who be sinners: if they be sound and sincere, I know not who are hypocrites. Sure it was a note of Davids sincerity to yield up himselfe to the Lord to search and try him, Ps. 139. 23. to invite the righteous to smite him (not stroke him) and account it a precious balme that should not break his head, Psal. 141. 5. Believe it, there is no more certain signe of an hypocrite in the World, then to pick and choose truths; this he must have preached, and that he must not. You know who say, preach to us plea∣sing things. Is. 30. 16.
2. There is no truth but one way or other belongs to every Saint, either in relation to his past, present, or future condition. Law truths concern him, either in way of directi∣on, as the duties thereof; or by way of in∣ducement to thankfulnesse, consolation, humi∣liation, dutifulnesse, as its curse and terrours, Many Gospel-truths are not suitable to a mans present condition, as the doctrine of afflicti∣ons, temptations, &c. sometimes; but shall they be therefore thrown away? may there not come a time of use? and should not
Saints lay up such things in their heart? ought not the heart of a Saint to be a trea∣sury of things old, as well as new? And may it not be of use if you are past these throwes, to remember you of the days of old; to shew you your former debts, when you can shew the discharge? will not this occasion a thank∣full acknowledgment of Gods goodnesse, and Christs love, &c. when the heart shall say, This was my case, I once felt those sorrows, lay under those chains of the Spirit, but the Lord hath delivered me, I will walk before the Lord in the land of the living.
3. Suppose it no way belongs to thee, as thy condition is now; yet it may belong to others that are now in the condition wherein thou once wast. If the Minister were bound to confine his discourse to those of thy con∣dition and growth onely, what would be∣come of the work of conversion upon o∣thers? A Minister is not only a nurse, or a waterer, but a father, and a plan∣ter also. He must preach for conversion, that Christs body may be compleat in members, as well as for edification, that those members may be compleat in graces and comforts.
Obj. But this kind of preaching may oc∣casion the grieving of many whom the Lord will not have grieved, may rub old sores and make them smart again, which the Lord hath closed, may disturb the peace of many a Saint; and make them a fresh to question their con∣dition.
Ans. 1. Will it so, Suppose it, and
it may not be for their hurt if it do. It may be they may have built too hastily, and though God will not overthrow the build∣ing for every failing of the builder, yet he may exercise it with some stormes, to disco∣ver its cracks, and shew where it needs props, and where it was cemented with un∣tempered morter. A Christians comfort and peace may have many materials of his own mixing, hay and stubble in the frame, and those will God one way or other work out: there may be more of reason in it, then of Faith; it may be rather a silencing conscience, then a satisfaction of conscience. As a dis∣putant may be nonplust many times by a plausible argument, that yet is not satisfied. Now the hand of the Spirit may sometimes apply a word to such a soul, which may parti∣ally shake its grounds, that he may thereby rectifie, and confirme them.
2. If the worst come of it that can be, viz. that some Saint in the preaching the L••w; and the Spirit of Bondage be deepely wound∣ed, and made to question all its former evi∣dences, by a word which the Minister in his intentions, and according to the mind of God in the Scripture directs to others; he is not blameable for this, supposing he lay down such truths with all possible caution to pre∣vent their injuriousnesse to any real Saint: but the fault is in the want of judgement and discretion in the hearer so offended, to take his proper portion; or in the cun∣ning
of Satan, making the truths of God the matter of temptation: and (as to the or∣dering and disposing of the thing and occasi∣on) this ought to be looked upon as a provi∣dence of God, by which he will do something extraordinary in such a soul. But the Mi∣nister is doing his duty, he is dealing blowes according to his commission among the ene∣mies of God; if a friend of God will needs run out of his way, and put his head under the sword, 'tis his own fault if he bleed. Much of this often comes to passe through our neglect of prayer before we come to the ordi∣nance, that God will manage his own sword with his own hand, directing the Minister to give every one his portion, and enabling us to discerne and receive ours, and an over∣tendernesse and scrupulousnesse of spirit that some Saints are subject unto: of which, in the end of the second Book.
3. Suppose it be the Ministers fault, not wilfully and purposely (for that is a wicked Prophets character, wilfully, and of set pur∣pose to make sad the hearts of the righteous whom the Lord will not have made sad, Ezek. 13. 22.) but through indiscretion or want of caution in the delivery of terrifying truths, to wound the conscience of a spirit; yet he would doe farre more mischiefe, if by the neglect of preaching such Truths from a feare of so doing, he should suffer the wicked whom the Lord would have saddened, to flatter himselfe in his own eyes, either by
a perpetual handling comfortable Doctrines in mixed Auditories, or convincing ones so coldly, flatly, and worthlessely, as shall never lend a downright blow to the consciences of carnal and secure sinners. Better a thou∣sand times, that a Saints conscience be groundlessely troubled (if one of the two cannot be avoyded) then a great many hardned, and obstinate sinners deluded by a false peace; this may and likely will damne these, but that cannot possiby destroy the other, seeing the foundation of God stands sure, and they are gold that fire even of temptations will not waste, but purify.
THis Thesis also lends us a touchstone for Examination. Here is a touchstone whereby to try your regeneration, and con∣version whether it be sound or no. And oh that I could hide this Chapter from all tender consciences, that I might have a free liberty to lay about me a while among the rest! But seeing it is necessary truth, and I must not defraud many hundred of their portion for your sakes, the Lords good Spirit, I hope,
will so guide me and guard you, that no one blow shall light but where it is intended.
Obj. Brethren, the World is full of preten∣ders to grace and Christ now a days. Here∣tofore it was a kind of disgrace to be a Saint, and in those times, it was not to be wondred at, if there were few that pretended to the name without the thing. No man will personate a Saint, of purpose to be persecuted for bea∣ring the badge of a counterfeited holinesse. But, now God hath made the name o Religi∣on honourable (though truly except the peo∣ple of God had been generally better fitted to manage the condition God hath brought them to, it may be it had been better for the credit of the Gospel hereafter, that it had ra∣ther still layen under hatches then been abu∣sed by Politicians; to bear the name of Pi∣lot, whiles they indeed steere the vessel to their own ends:) but I say, the Lord hath for some late years made the name of Religion ho∣nourable, he hath put a diadem of glory upon its head, the appearance of it hath been in divers places the main qualification for pre∣ferments, and places of advantage; and 'tis strange to see how many converts, the meer complexion of the times hath made. Religi∣on is become the mode, and he is no body that how course soever his cloth be, doth not be∣stow some of the trimming of the Age upon it. There were not more Jews made by fear in the days of Hester and Mordecai, then there are Christians in these dayes
by Covetousnesse, and Ambition. Christians, said I? Chrestians rather, (that I may apply more truly the allusive nickname which the Heathens in Tertullians time falsly put upon the Primitive Saints:) such as make their pre∣ferment and profit the saddle, and Religion the stirrup to help them into it, the World the Throne, and Christ the footstoole, whereby to mount unto it. O friends, what an easie change is there in the World from the high∣est (shall I say?) or lowest Forme of sinners into the most sublime, noble, Angelical order of Saints. He that a few hours since, was as in∣separable an adjunct of an Alehouse as a bush at the door, that was a monster of in∣temperance and uncleannesse, a prodigious swearer, a notorious scoffer at Religion, Sab∣bath-breaker, earthworme, a man that he that would have drawn a picture of the Devill, had not wronged, if he had set him for his pattern; Verterit hunc Dominus, momento turbinis exit Marcus dama:—let the * 1.51 Devil his Master but change his coate turne the dark side inward, and the light outward, perswade him for his own base ends to leave, or perhaps but hide his former sinnes, and sprinkle his discourse with the holywater of a few religious phrases, this man without a∣ny sight or sense of his sinnes, without any sorrow for them, first gives himself the name of Saint, and then is angry if any ever after deny it him. O sirs, 'tis well if Christ will own you for such at the last day. Hee will not Judge you then according to
your assumed Titles, but he will know how you came by them. Believe it (sirs) the passage from death to life, is a rocky and a stormy passage to the most that enter into it. And you must give me leave to aske many of you seriously, as they did our Saviour, when they saw him on the other side of the lake of Tiberias, contrary to their expection, Sirs, when came you hither? You pretend to Saintship, but when or how came you by it? You think you are passed from death to life, but when, and how got you so quick a passage? For my part, I cannot be∣lieve, that you were transported by miracle, as 'tis said Christ and the Disciples were immediately at the land whether they went. If you were converted in an extraordinary way, though not miraculous, I expect eminent fruits of holinesse from such a change. For God will not do extraordinary works, but they shall quit his cost. But when I see all that is extraordinary in such persons (for the most part) is, pride, covetousnesse, injustice, op∣pression censoriousnesse, scorne and con∣tempt of Ministers, and ordinances, fearfull and horrible blasphemies & heresies, O (Sirs) shall I tell you what I think of your extraor∣dinary conversion? Truly (friends) I fear twil prove your extraordinary condemnation; for Atrociùs sub nominis sancti professione pec∣cat, saith Salvian, and the Hell of Hy∣pocrites shall be the standard to that of all other sinners, saith our Saviour, Mat. 24. 51.
If your conversion were in the ordinary way, that is the way which I have before de∣scribed by its several stages.
Try then, hath the Spirit ever convinced thee of the holinesse, perfection, equity of the Law of God, and (thereby) of thine own filthinesse, imperfection, unrighteous∣nesse, of thine own wretched, cursed, dam∣nable condition under it? didst thou ever fear and tremble, quake and quiver at the thoughts of the wrath and vengeance of a just and righteous, Infinite, Almighty and Etern••l God? Didst thou ever break a nights sleepe, or loath thy ordinary food, or disre∣lish thy beloved pleasures out of the perplexi∣ty and anguish of thy spirit? wast thou ever at such a desperate losse in thy selfe, as to make it thy main enquiry what thou shouldst do to be saved? such a losse as thou sawest no way out of it, but onely by an infinite, unspeakable, unconceivable mercy? such a loss that thou accountedst it even a miracle of goodnesse if ever thou escapedst out of that condition, that thou judgedst all that thou couldest do towards thine own recovery, though thou couldst weep an Ocean of tears, fast longer then Moses or our Saviour Christ himself, and pray more devoutly and fer∣vently then all the Saints on earth, hear Ser∣mons endited by a general assembly of all the Angells in he••ven, so short of righteousness that not any or all of them could ••e••ieve thee or bring thee one step ne•…•…er happi∣nesse; such a losse that thou sawest
an absolute necessity of obtaining Jesus Christ and his righteousnesse, whatever it cost thee, to seek him at Gods hands impor∣tunately so as to be put off with nothing else; so as to be contented to be denyed all other things, but him onely; so as to be willing to part with all thy lusts, and all thy pleasures, and all thy profits, and all thy honors, to be moulded perfectly into the image of the second Adam, to entertain, love, delight in, and professe holinesse, though ac∣companied with poverty, disgrace, displea∣sure of friends, hatred and persecution of e∣nemies, prisons, racks, exile, death it self? And Lastly, after all this, hast thou in an ho∣ly selfe condemnation, and an humble ac∣knowledgment of thy own deserts, and Gods justice acquitted God, though (notwithstan∣ding all this) he should turn his back upon thee, and shut his ear to the voice of thy roaring? Couldst thou lay thy mouth in the dust, impute thy destruction to thy selfe, and charg the sole cause, and occasion of thy ru∣ine upon thy own sins, and (in that conside∣ration) sit down under thy present conditi∣on, and say, Let the Lord do with me as seemeth him good. If he will damme me for e∣ver, tis my desert; if he save me, 'tis his meere mercy; if I goe to hell I will cary this acknow∣ledgment thither in my mouth, Lord thou art righteous when thou judgest, and just when thou condemnest. If I dye, I must thank my selfe, if I live, I must thank thee and thee onely?
And in these sad, and dolorous thoughts and workings of heart, when thou hast been (in thy own apprehensions) in the very bel∣ly of Hell, hast thou received a beam of light through a chink of a door of hope, so that in this sinking condition thou hast espi∣ed a plank to keep thee above the waves, a twig to lay hold on to preserve thee from drowning, whereupon thou hast by a secret power from the Spirit been enabled to fasten, some free promise, which although thou canst not call thine, yet thou art told it may bee thine, and (thine or not) thou wast resolved to lay hold on it, and if in so doing God should cut off one of thy hands, thou wast resolved to lay hold on it (as the Captain in the Historian on the ship) with the other; and when thou couldst hold no longer with that, thou wast resolved to drown looking to∣wards his holy Temple, and in these acts of holy reliance, hast thou received a whisper * 1.52 from Gods Spirit? Well, then seeing thou wilt take no denyal, no repulse, be it unto * 1.53 thee according to thy faith; if thou wilt needs have Christ, take him, and Salvation with him. Be of good cheer, thy sinnes are forgiven thee, Christ is thy peace, and I am thy salvati∣on. * 1.54 Hast thou felt these works more or lesse? If thou hast not, friend, I doubt thou setst up a profession of Saint-ship, without the Spirits leave. I would advise all of you that are in this case to begin again, draw your inden∣tures a new, intreat the Spirit to admit you
into his house of bondage, that the son may make you free indeed, in his own time and way. O be not ashamed to unravel all that clew of ungrounded confidence, which thou hast deluded thy selfe by all this while, and begin upon a new bottome. A mistake here is recoverable; hereafter, 'tis for ever irreme∣diable. O think how much better 'tis to take the shame of an error upon thy selfe here, whiles ••t may do thee good, then to be shamed hereafter before God, Angels, and men, to thine eternal destruction and confusion in hell fire. I find it an hard mat∣ter to get out of this subject, because I know there is nothing in this Gospel-surfeited age, which damns more souls then a presumptu∣ous, and heady confidence of ignorant and besotted men, that run away with a few shredds, and odd ends of Gospell, and build a general perswasion upon them, that they are the persons to whom they belong; and yet they never had any such work wrought upon them, as may give any judicious Mi∣nister or Christian any grounds of hope, that they are within a thousand leagues of the borders of the Kingdome of God,
HEnce also we may draw support to persons that are in this condition.
'Tis some comfort to a patient that he is in a way of recovery, though he be not assured that he shall recover, yet when he appre∣hends such symptomes upon himselfe, as u∣sually go before recovery in others, how much are his spirits refreshed with this? 'Tis the comfort of a Traveller, when he knows he is in the way to his journies end, after long wandring in a wildernesse; whereby he is encouraged to proceed, though perhaps it be a very difficult passage, rocky, dirty, un∣comfortable every way, in it self; though his horse be dull, or set hard in his pace, the weather bad, yet (saith he) I am in the way to my journies end, and I may, if I careful∣ly observe directions, attain it at last; and this hope puts spirits into him, whenever the difficulties that I have spoken of discourage him. Now who ever thou art, that art in a like condition, though the way which the Spirit of bondage conducts thee in, be at∣tended
with many difficulties & discourage∣ments, yet cheer up thou art in an hopefull way to thy journeys end. 'Tis the way in which thou mayst arrive at the joyful liberty of the Spirit of Adoption.
Q. But I am before told that I may yet misse of the end, and what comfort then can therebe in such a way, wherein I may miscarry after I have gone through abundance of dif∣ficulties?
A. I answer, True thou mayst; yet there is much comfort, or support rather. Fr,
1. Though thou mayst fall, yet thou mayst not, In thy former condition it was not so with thee: The way thou wast in, there was nothing in it but certain destruction, that way led directly, without all peradven∣ture, to the chambers of death, Prov. 7. 2. 7. thou wast without hope, Eph. 2. 12. Now this valley of Achor, or trouble, is the opening of a door of hope unto thee, Hos. 2. 15.
2. Thou art under the conduct of one, whose discovery, if thou wilt follow, thou art assured not to fall away? 'Tis thy own fault, if thou do so. The Spirit that hath led thee so farre, is an unerriug guide, a faithfull conductor: never any one miscar∣ried that once came into this way, but for neglect of his counsell, and turning aside in∣to by ways of his own, Prov. 1. 32. 'Tis the turning away of the simple that destroys them, See also, v. 33.
3. This fear is a good prognostick of thy successe therein. A man that is suspicious, asks many questions of all he meets, and takes notice of their directions, and thereby is preserved from mistakes. Certainly▪ fear of erring, is a great preservative against it. As, on the otherside, there is no more fearfull symptome of a dangerous Apostacy, then self-confidenc••? This had like to have undon Peter, no wonder therefore if the Apostle Paul direct those that labour for salvation, * 1.55 to do it with fear and trembling, Phil. 2. 12. And Solomon pronounceth a blessing on him that feareth always. This fear is one great security against evil, Prov. 14. 16. The wise * 1.56 man feareth and departs from evil.
4. If thou continue in this self▪suspecting fear, and follow God in the use of all his own ordinances, if thou shouldest miscarry at last, it would be a singular case; Gods usual dealing with persons under such a work is otherwise. I dare say, very few, if any, that pursue their convictions so, ever mis∣carry.
5. There are some conjectural symptomes of a saving conviction whiles one is under it.
Qu. But what are those?
A. I answer, over and above that fear before spoken of, (which indeed, if it drive not from, but rather spur on to duty, is the better, as I but now shewed likewise:) there may be a probable judgment made to ano∣ther,
and possibly to thy selfe, of the issue, from these following notes.
I. If the sinnes a man is convinced of, be not only actual, but also, and princi∣pally,
(1.) Original; when he sees not onely his actions damnable, but his nature even before he had a being, condemned; when he complains not only, or principally of such particular sins, but alike or more feelingly complains under the body of death, that he is possest withall. For this man is most likely to be seriously converted from sinne, who doth not onely aym at the branches or shrowds, but lays the Axe of repentance at the very root. To another, who is convin∣ced onely of the evill of one or two master sinnes (though they may make a stir in the conscience for a while, and that may drive the man to a wall, so that he sees he must kill them or they will kill him, and thereupon the man reformes, and is taken notice of for a renewed man) sinne will come in at a posterne door as fast as he drives it out at the great gate, nay all his labour will be no other then Hercules his was about the many heads of Hydra (as the Poets fancy) they multiply∣ing upon him as fast as he cuts them off. It being proper to sinne, when dealt with sin∣gle,—crescere per damnum,—to gain by lo∣sing, and grow by being cut down. One particular sinne may destroy another: For,
There is scarce a lust in a man, but as it is contrary to grace, so is it opposite to some other lust; so that what Covetousness loseth, commonly Prodigality gains, and so vice versâ. But if Original sin by such convi∣ctions be assaulted, such a man goes a com∣pendious way to a through Conversion: he begins at the right end. Indeed, convi∣ction of some actual sin usually begins this work, but leaves it never it till it strike Origi∣nal too.
(2.) Not only open and scandalous, but se∣cret and (of those especially) Spiritual sins. Many a man may be grieviously terrified under the guilt of such or such a notorious sin, and forsake it, and yet may not be really con∣verted: shame of the world, disadvantage in point of estate, or (possibly) the down∣right blowes of a powerful Ministry, will not let him enjoy that quietly. But when a mans conviction is deepest for undiscerned sins, secret, inward sins, spiritual sins, such as formality, hypocrisie, hardnesse of heart, &c. this is a good signe, this conviction is likely to end in effectual conversion; Be∣cause the grief and sorrow occasioned by these sins, bears a more immediate relation to the holinesse of God who only is offended by them, they being such as none else can take cognizance of.
II. If a man under soul troubles be full, free, ingenuous, and impartial in his confes∣sions of sin, and in his censures concerning
himself. I love in such a case to hear a soul say the worst of it self that can be, when it sayes it sensibly and cordially, (as in such soul troubles it hath little stomack to com∣plement or dissemble,) Oh what a vile wretch am I? I am perswaded thousands of my bet∣ters are in hell. Did you ever know any one guilty of my sins, with my aggravations? Thus was Paul in his conversion (for to that time his confession refers, 1 Tim. 1. 15.) convin∣ced that he was the chief of sinners.
Now among all aggravations of sin (if you lay the comparison) the most ingenuous are, such as are drawne from abundant mer∣cies, large and liberal means, frequent con∣victions, infinite patience, &c. A soul that chargeth it self home here, seems to have some touches of a more then ordinary spirit. There is a Promise to this condition, as a threatning to the contrary, Proverbs 28. 13.
III. If a man justifie God and the Law by which he stands condemned. For herein is a very great measure of humiliation evidenced and hereby is God mightily honoured. And certainly then is our design for happi∣nesse most likely to be successefully carry∣ed on, when it involves Gods honour with it. This heart is throughly broken when it will not resist God so much as in a thought, although he go to hell for ever. Another that is not so kindly wrought upon * 1.57 may possibly confesse that with his lips, but
yet secretly, the heart rising against God and the Law, for tying up man so close, and inflicting eternal wrath upon temporary sins; and in stead of being troubled for sin, is secretly troubled that there is a Law a∣gainst it.
IV. If the trouble be trouble of mind, i. e. be settled, fixed, rooted in the judgment and reason, as well as in the passions and affections. And so it be not easily to be removed or diver∣ted by worldly avocations. Ordinarily, when God strikes home, he doth not onely make men cry and roar, as children, nay dogs will do; but grieve, as men do upon some ex∣traordinary losse; when they apprehend it so, as that they do not only mourne, but judg they must do so, and therefore all other things must yeild to that affection: such a mourning was that of Isaiah in another case, Isaiah 22. 4. a resolved mourning, Look a∣way from me, I will weep bitterly, labor not to comfort me, &c.
V. If (which is a notable prognostick of a good issue to conscience troubles) a mans greatest trouble be for that he is selfish in his troubles; that his grief for sin is so much of kin to his own desire of salvation, and fear of hell and punishment. O (saith such a soul) indeed I grieve and am troubled, but in all this I am but a base selfish creature; if it were not for fear of hell, and desire to go to heaven, I should sin all my dayes and never be troubled. It doth not affect me that God is dishonoured by my sins,
that they are contrary to the purity of his holy nature, and this selfishness in my trouble is my greatest trouble. Said I, that this frame prognosticates a good issue to the bondage of the spirit? That is too little, it immedi∣ately foreruns, if not accompanies a good, a renewed heart. For this evidently shewes some love to God, or at least, some earnest pressing on towards it: and for my part, let me find a soul in such a frame, I shall tell him, his salvation is near, and his warfare well nigh accomplished. This reflex trouble (if I may so call it) or superfoetation of the spirit of Bondage, declares something in this work more then ordinary. To be troubled first for sin, and then for the sin of those troubles, declares that a man pants and longs after a perfect holiness, as well as happiness, and that is a blessed condition.
VI. And lastly, If such a soul be shy and fearful of taking sanctuary in promising and resolving. For this is a good sign, that he will not split upon the rock of self-Justificati∣on, and that at present he is so throughly humbled, that he dares not arrogate to him∣self one thred in the whole web of his salva∣tion, that he throughly knowes the evil and plague of his own deceitful heart. Seldom any great Promisers under the work of Con∣victon are sure pay-masters.
TO those that have been under, and have happily gone through this work of the Spirit of Bondage, consolation in two or three branches.
1 In that they may now stand on the far∣ther bank of the River, on the farther shoar of the tempestuous sea, and sing Songs of Deli∣verance, as Moses and Israel did, Exod. 15.
—Forsan & haec clim meminisse juvabit, Sayes the General, in a storm to his fainting followers. With what delight do old men tell over the adventures and hazardous ser∣vices of their youth to their young ones? Those things that are most hard and unplea∣sant to undertake, are most sweet and re∣freshing to remember when we have gone through them. That that kept David mour∣ning, that he had little heart to sing (as we say) whilst he was under it, becomes a great part of his Songs of praise when he is gone through it. See Psal, 40. 116. &c.
2 Hereby they may ground themselves very firmly in the assurance of their effectual calling, and conversion to God. Indeed, if this evidence from the manner and method of our conversion, because of the earlinesse of the work (as it may fall out) or by reason of the speediness of our passage through it, cannot be easily discerned, it is sufficient for our comfort, if God enable us to see the fruits and effects of grace; such as hatred of sin, love of holinesse, and of every thing that promotes it, for its sake, a precious esteem of all Gods Saints, because they are such, &c. but the evidence that is drawn from b••th, is most full and satisfactory. As when a mans Title to Land is questioned, 'tis true, it is suffi∣cient to be able to prove that his evidence•• are true, but that will be more cleared if he can alledg that they were sealed at such a time, in such company, upon such and such con∣siderations; circumstances of an action being so many partial witnesses to the reality of it. I have heard that a promise, though proved, is no sufficient ground for a suit in Law, ex∣cept the grounds and terms on which it was made, appear also.
3. Hereby they are assured (if the work have been deep and through, not only sleight and superficial, if it have been attended with a saving conversion of the soul to God) that they are perfectly delivered from it for ever after. 'Tis a business that is to bee gone through but o••c••, and when it is once over,
there is no fear of its returning upon a man again. I mean, not that the soul may not come under bondage, and fear, and terrour again; if I should, the experiences of most of the Saints of God would confute me in this particular. But here lyes the comfort: No after shakings to such a soul are the Spirit of Bondage, as Ishal shew more hereafter in the third Thesis or Proposition of the second part, concerning the Spirit of Adoption. And so they come not upon a man with Authority from God, but arrest a man barely upon a counterfeit warrant, and a man is not bound to submit to them. Those cavils which arise af∣terward in such a soul, are not the definitive sentence of a Judg concerning a man, but the importune, and vexing, and litigious allegati∣ons of an Adversary. Satan is a common Barre∣ter, and he makes it his trade to find out flaws in the evidences of Gods Saints, and when he hath found, or pretends to have found any, he makes a great cry of a little wool (as we say) and like a clamorous and malicious accuser, heightens every molehil to a mountain, and concludes heavily against a man. But what is all this to a mans quiet and peaceable pos∣session, if the spirit of God have discharged him the Court? And such a one, after his Gaol delivery from the spirit of bondage, is for ever so discharged.
HEnce also properly grows this Caution to convinced sinners. Take heed (if this be the Spirits way and method of con∣version) how you render these works in∣effectual and fruitlesse to your souls, and so obstruct the Spirits saving design upon your selves.
This may be done many wayes, I have instanced in some of them upon the for∣mer point, which I shall not repeat. To those add,
1. A man may obstruct his own conversi∣on in this work by a carelesse and sloathful in∣termission of those meanes which may keep his convictions fresh and lively, and his con∣science tender. Souls under this work, should strike (as we say) whiles the iron is hot. And if the edg be dull, he must lay on the more strength. Eccles. 10. 10. must im∣prove publick Ordinances by private medi∣tation, prayer, conference. Fire will as well be put out by neglecting to supply it with fewel, as by casting on water. The
Spirit may be starved, as well as quenched. The sluggard that after ploughing doth not follow it with the mattock and harrow, will have as bad an harvest, as he that sowes and never plowes at all. The slugga••d when he is called, will divers times answer faire, and make promises to rise, and sometimes offers fair to perform them; but when you cease calling, his endeavors cease, he finds his bed sweet, and for want of throwing off the cloaths, or starting out of bed, by and by sinks into his rest again, and takes the other nap; Prov. 6. 10. So is it oftentimes with a sinner, the Spirit cals, and conscience calls, and he ever and anon cryes, I rise, and sometimes starts up, as if he would get out indeed, but through sloath, he is loath to be at the paines to pursue his good reso∣lutions, doth not follow them by constant and fervent prayer, holy conference, strict search into his heart and wayes, and so lo∣seth his beginnings by degrees insensibly, and becomes as secure a sinner, as ever. God when he gives grace will be sought to, Ezek. 36. 37. Yet will I be inquired of for this: and Prov. 2. 3, 4. If thou list up thy voice for un∣derstanding.
2. He may do it by keeping needlesse so∣ciety with wicked, erroneous, or vain and unprofitable company. The former sorts scoff out, and the latter toy out the serious∣nesse of spirit that attends a convinced con∣science. Thence is the Apostles caution to
them, who upon that prick in the heart ad∣vise with him for the cure of that dangerous wound. Save your selves (saith he) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from this crooked generation, Acts 2. 49. and this he did very earnestly: the Spirit sets it out by two words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he did charge, or adjure, and intreat, and that with many words, as knowing it to be a bu∣sinesse of very great importance in what company such young beginners lighted. Think you hear that Question put to you, which the Angels put to the women, Luke 24. 5. Why seek ye the living among the dead? Truly beloved, the unhappy lot of many a coming soul, falls among profane friends, and they (as I shewed before) by all means possible endeavour to drowne those little sparks; others longing after ease and com∣fort, and (not daring to turn the stream of soul troubles in such a way) among those friends to whom they chuse to bemoan themselves, oftentimes light upon some of unsound Principles, and they draw them from publick Ordinances, and private duties, the only ordinary means of effectual conver∣sion, & it may be prejudice them against those Truths that affected them, and thereby they not being plyed with those softning meanes, quickly return to their former hardnesse, and impenitency; onely they colour it un∣der a new name and profession of Saint∣ship.
Now for prevention of this ••vil, there is no greater caution in any thing to be observed by persons in that condition, then to avoyd the company of hereticks, as the most perni∣cious generation that they can converse with∣all. And as for vain, and frothy, and unpro∣fitable company, though they be not in the same way hurtfull with those before mentio∣ned, yet are they great hinderances to this worke, and hinder the real conversion of many a convinced sinner, whiles they dispose the soul to a vain, sleight, and frothy temper, a temper which is so far from being disposed aright for a businesse of such spiritual impor∣tance, that it is not fit to manage a serious temporal imployment. And good reason, for there is in all such laughter a kind of mad∣nesse, Eccles. 2. 2. For as the conceptions of fools and madmen are fickle and fleeting, one fancy putting out the other, as one wave another in water, whence comes the rambling and incoherent discourse, which ordinarily discovers distractednesse of mind: so doth joy, and lightnesse of heart, especially if it be occasioned by vain and impertinent objects, dilate and spread the spirit so, as makes it in∣capable of being confined to any one thing, though never so serious; but the soul in such a condition dissolves and e∣vaporates into smoak, and (as is said of the Heathens in another sense, Rom. 1. 21.) becomes vain in its imaginations. How often
doth the Apostle caution us aginst vain jang∣lings, and vain bablings, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, discourses in which there is no∣thing but flash and vapour, 1 Tim. 1. 6. & 6. 20. 2 Tim. 2. 16. As knowing their inconsi∣stency with Christian seriousnesse.
3. By timorous despondency and cow∣ardize of spirit. Thus many a soul that hath begun well in this way, hath met with a serious conviction in a Sermon, and been contented to follow it, upon hope its work would soon be over, and thereupon hath set upon a serious search of his ways, and pray∣ed, and confessed, and mourned for sinne, and for all this can see no progresse at all that he makes either in holinesse or peace, multitudes of lusts strive still, and it may be he now feels them stirring more then ever be∣fore (as a waking man feels every flea that bites him, but a sleeping man though he have many about him, yet feels them not) and multitudes of temptations assault him which he could not foresee. And now (saith he) I perceive I am entering into a melancholy profession, and I see no end of it, and thus 'twill be with me so long as I hearken to conscience, and suffer every sinne to trouble me thus; I expected peace and comfort in this way, but I see now there is no hopes of it whiles I am so nice and scrupulous, and therefore I will give my selfe scope, and el∣bowroome, and not lose my present con∣tents which I can enjoy at my pleasure, to
wait for others which I despair of ever be∣ing able to attain. And then he concludes desperately thus, I have ceased from my wicked ways, and prayed, and sought the face of God, and waited upon Sermons, &c. yet can I get no peace, no answer of satis∣faction to my soul, God stops his ears to the voice of my roaring, and I am out of all hopes of ever attaining a sound peace in my conscience; heaven is everlastingly shut, and hell open to my soul; wherefore it is the best way in mine eys to give my heart content whiles I may, and to take the present time, and drive away these melancholy thoughts with sanguine refreshments, and re∣creating pleasures, to eat and drink seeing to morrow I must dye. Thus the Devil that was cast out in the heat of first convicti∣on, returns again this way, and not only stops conversion at present, but barrs the heart ever after against all scruples tending that way. Such a thought as this had like to have undone Israel in the desert, Exod. 16. vers. 3.
4. By a secret hanging, and bankering of heart after some sinne, under soul troubles, and the Spirit of bondage. A man may be angry with one sinne, and grievously tor∣mented with the guilt of it, whiles he carries a more favourable respect to another. As a father that hath many children that he is dis∣pleased withal, may fall out with one that hath offended him grievously, and wish he
had never begotten him, and yet loves se∣cretly another child who hath not so grie∣vously offended him, and then it falls out that the child that there is not so much spleen against, recovers his favour, and makes way thereby for the reducing of his affections to his brother that lies under more heavie dis∣pleasure. Or rather as a politique Prince that being vexed with the clamours of the people, will sacrifice some favourites to save the rest. One sinne may undo such a man, as Ananias Acts 5. Magus, Acts 8. Sometimes he loves that sin still which he is fallen out with, and wisheth he had never had to do with, and exclaims against it, and against himselfe for entertaining it; and that by degrees wins his favour again: as a rogue and an whore sometimes fall out so grievously that they call one another all the fowlest names that can be, and utter all bitter expressions possible against each other, yea wish hearti∣ly they had never seen the faces of each o∣ther, and yet within a few hours can be reconciled again, and be as great together as ever they were. So Pharaoh when he pro∣mised Moses fairest under the rod, yet still kept in his heart a desire and resolution to keepe Israel in bondage. So the Elders of Israel that enquired diligently (in appearance) after the Lord, yet set up their Idols in their heart still, Ezek. 14. 3. This a man may do, and yet at present not discern it. He may by consequence, though not di∣rectly
will the same sin he is troubled for; i. e. Whiles he wils the temptations to it, or wisheth he were free to it, and could get leave of his conscience to live in it securely, and without disturbance: perhaps he may have trouble for covetousnesse and unlawful gains, and he seems very much bent against it, yet perhaps he hath some gainful way, which he hath before perswaded his conscience to al∣low him, suppose that of moderate Ʋsu∣ry, or the like, which he allowes him∣self in, that brings all back againe.
5. By secret hypocrisie of heart, which hinders a man from discovering the bottom of his Wound. There is this natural evil in the heart of most men, though they be as vile as any, yet they are loath to own their evils, at least, with all their aggravations; indeed they are vile creatures, but yet they are not so bad as people think them; they have done evil indeed, but they were drawn in by others, they had a good end in what they did, they have not made a trade of it, &c. Such hypocritical concealments as these must needs hinder the deepness of conviction in themselves, and occasion a mis-application of the remedy by those who are the ordina∣ry Physicians of souls in such cases. As if a Patient deal deceitfully with a Physician, and discover not the bottom and root of his Disease, as far as he can, no wonder if he miscarry, seeing the Physicians medicines are intended to meet with no distemper but
that which is discovered, and so far only as it is so.
Besides, 'tis possible in some soul-trou∣bles, the hypocrisie may be more grosse in more notorious sinners, who intend to make no other use of it then barely to right them∣selves by a forged repentance and contrition in the eyes of those whom they have scan∣dalized. These both appear notoriously in the case of Saul; when Samuel had charged home upon him his disobedience in sparing Agag, first he playes the hypocrite more se∣cretly in excusing the sin, I have sinned (saith he) in transgressing the Commandment of the Lord, but I feared the people. And when that cover will not do the deed, then he confesseth it more largely, that he had sin∣ned, he was convinced of it, his excuse would not hold water: But why did Saul confesse so much? See 1 Sam. 15. 30. Yet honour me (saith he) before the •…•…ers of my people, and before Israel; if he should not have come off freely in his acknowledgment, Samuel would not have been gained to have owned him before the people. He playes the hypocrite more notoriously in his con∣fession, then he did before in his excuses. Thence sound converts so often complaine of a fear of hypocrisie even in their complain∣ings.
6 Spiritual pride may undo a convinced soul. It may make a man take that for the end, which is but the way, nay but the first
step in the way. Trouble of conscience for sin is a rare thing in the world, and where it is wrought in the soul, (to any large mea∣sure especially) it puts a great difference between man and man; this difference a soul may apprehend too soon, so as to be puffed up with the experience of such a work on his spirit. Suppose of a crew of profane persons, the conscience of one may bee troubled for his lewd courses, and this trou∣ble sticks close, and drives him from his loose companions, and to resolve upon a new course of life. Now is Satan apt to strike in, and blow up the heart with the thoughts of this work, and the man, (by comparing himself with what he was, and what his As∣sociates still are) is apt to think, Sure, now I am in a good condition, for I have been troubled for my sins, and forsaken my for∣mer wayes, and therefore I am savingly con∣verted; and therefore I have ground to take comfort, and apply Promises to my selfe, and entertain no more doubts of my condition. Here let me (at least) allude to Matth- 12. 43, 44, 45. The unclean spirit may (in some notorious lust or other) be cast out, and he is rest lesse till he have again re∣covered his possession, and therefore wait∣eth a time till it be swept and garnished, till a barren profession of Religion be taken up, and pride make such persons carry it high, (this furnisheth a lodging for the Divel) then he returnes, but in another disguise,
(such an unclean dirty spirit must never think to be harboured again in a garnished house, therefore) he may perhaps wipe his shooes at the door, and under a pretence of holinesse or light, may get a firmer possession. An erroneous Divel in such a proud heart may get possession, when a scandalous Divel cannot, though afterwards he open the door to more scandalous and unclean then himself. Nei∣ther doth such a frame of spirit only give advantage to Satan, but it also puts a man into a condition incapable of further grace from God, seeing he every where annexeth the Promises of grace to those whom he hath throughly humbled, Psal. 25. 9. Isai. 4. 6 He giveth grace to the humble.
7. Indiscreet handling by godly Ministers and friends. As many a child that comes to the birth, is spoiled by the indiscretion of the Midwife.
Now here are two miscarriages to be a∣voided. A birth may be endangered by o∣ver-slacking or overhastning.
[1] An over-rigorous exacting of such and such (1.) preparatory measures in all as in some; or (2.) such measures of preparation to grace, as cannot be attained unto before grace; (3.) and of such dispositions to the least measure of grace as presuppose growth in grace. So when I find a soul humbled, and broken under the guilt of sin, and the work by all likelihood is serious, but failing in some formalities, of what is ordinary and u∣sual
in others (for here I must not think to fit every foot with one shooe;) if I should hide the Gospel which only converts (as to the formal act of conversion) from such a soul, till I see conviction of sin bring a sinner to attempt self destruction, &c. because it brings some so far; or till it shew it selfe in a floud of tears, (as in others;) or till it heighten his troubles into a kind of distracti∣on (as in others;) here I go besides the rule on this side. Or should I require in that sorrow for sin a freedome from all self-respect, a single aiming at Gods glory, absolutely di∣vided from a mans own good; should I re∣quire that those breakings of heart which I discerne, be derived from meer love to God and Christ, &c. (tempers which must needs attend the discovery and enjoyment of Christ, and that not only in truth and reality, but in sense and evidence, and such as all persons who are arrived to a great measure of the Spi∣rit of Adoption do not find, or at least very weakly in themselves) here I should not only be indiscreet in expecting and requiring that from the Law, which is not to be found but in the Gospel; but occasion the damping and cooling (if not utter quenching) those blessed affections, through despair of ever causing the stream to ascend so high, and so furnish Sa∣tan, and mans cowardly, sloathful heart with matter en••ugh of temptation to Apostacy. This is a great evil to detain a soul long in the passage from death to life, Hos. 13. 13.
[2] An over hasty, and inconsiderate application of comfort, before the soul give evidence, that it is truly and soundly hum∣bled. And this is overhastening the birth, which occasions many distortions, weaknesses, and defects in the person so born into the new world, and divers times exposeth the soul to eternal undoing, seeing there are very few, if any, over early and abortive children, but are still-born.
Here is to be considered that all Promises that concerne the Application of Comfort to us are conditional; and we are not to ad∣minister it but only to capable Subjects. So (as I have shewed before) Christ tyes his yoak and rest together, and feeling and re∣moving the weight of sin are in the same place conjoyned, Mat. 11. 28, 29, 30. And the comfortable indwelling of the presence of God in any soul, is conditioned with an hum∣ble, contrite and trembling frame of spirit, I∣sai. 66. 2 And blessed are the Mourners, for they shall be comforted, Mat. 5. 4. Now cer∣tainly, ere God will speak, he will not onely find shewes of these tempers, but realities; and therefore a Minister, who is Gods Deputy, in dealing with such persons, should labour to come neer him herein: for how can Mi∣nisters keep to their commission, if they loose where God binds? 'Tis true, they are not bound to an infallibility of concluding that such a work is true, but only to judg by the effects; but when they have sufficient evidence to
sway their judgement concerning the real conversion of any soul, then to speak com∣fort, is a duty, Isai. 40. 1. till then, 'tis a sin.
The way then how to deal with such per∣sons is this. We must search whether the trouble be real or counterfeit, sleight or deep fowl or clean, inflamed or not, and (accor∣dingly) either widen the wound more, to make it capable of admitting a Tent, or apply a lenitive plaister to allay the fire of it, or a drawing one to fetch out the corruption; or lastly, an healing to close the Orifice. And indeed, whiles the trouble is meerly legal and from a Spirit of Bondage, the main care and skil of a Minister or friend, as to such a one, ought to be to find out the mean between these two extremes, the heightning the trou∣ble so as to render the soul too superstitious∣ly fearful to close with Christ, and lightning or asswaging it so as to undo the soul by a lu∣sory and unsound closure with him. He that can thus distinguish seasons of applying the Law and Gospel, (let me say of him, as Lu∣ther of him that knowes the difference be∣tween them,) Sciat se esse bonum Theologum; Let him know he is a good Divine indeed.
THis Truth also affords seasonable and sutable Exhortation, to four sorts of persons.
The first of whom we shall speak to in this Chapter; viz.
1 To those whom the Spirit hath led through the wildernesse, so as after all their difficulties to cause them to rest on the other side Jordan; I commend these Duties to them.
(1) The practice of Humility. Pride is in no person so odious, as in him, that (as Solomon speaks) comes out of prison to reigne, Eccles. 4. 14. Thence God alwayes minds his people of the Wildernesse, and of Egypt, to keep their hearts low in Canaan, Deut. 8. 2.
3, 14, 15, 16, 17. I have read of a King, who being advanced to the Throne from a * 1.58 Potter, would alwayes be served in earthen ware, to mind him of his original. And heard of a Doctor who attained to great dignities in our memory, who preserved as a monument the very skin breeches in which he came first into the University. And truly, let the choicest of Gods Saints consider the fears, and terrors, the tears, and sighs, and groans of the state of bondage, let him think how often he hath layen at Gods doors, and beg∣ged for a crum of Grace, a grain of Com∣fort, how often he hath (with the retur∣ning Prodigal) been willing to take it for a great engagement, if he might but be ad∣mitted among Gods hired Servants: or with the poor woman in the Gospel, if she might but have the gnawing of the scraps that fell from his table, and think whether a proud lifting up the head, to a self-boasting, and self-pleasing frame, be a sutable issue of such a condition, a proper conclusion from such premises.
Pone hostes, vulnúsque tuum, solitúm{que} timorem, Post clypeúm{que} late, & mecum contende sub illo.Saith Ajax in the Poet to Ʋlysses, who from being his submissive petitioner for protection in the field, was now become his confident An∣tagonist and Competitor for Achilles his arms in the camp. And think how God may then mind you of those former passages;
and that with just indignation, if now you any way lift up the heele against him.
(2) Watchfulnesse: considering,
1. That (although the Holy Spirit be not the Author of it) yet fresh sins may occasion the reducing you into the same troubles. True, thy condition (being once in Christ) can never be so unsafe as formerly, but it may be altogether as uncomfortable, nay per∣haps more uncomfortable then it was before. I say, more uncomfortable; because your sins will have aggravations then, that they were not capable of before, and the hopes which you have been raised unto by conversion, and it may be comfort, will increase the mi∣sery of your falling from them.
That which I have said before concerning the ends of the Spirit in bringing us into such an house of bondage, would afford us a new meditation here; it being our duty to accomplish the ends of the Spirit in all his works. And therefore I shall for the far∣ther prosecution of this head, refer you to the fourth of those ends before mentioned, only remember what I say, Sins after conver∣sion may make us doubt whether ever we were converted, and so make us act over all our for∣mer Tragical parts again, which ever wee passed through before conversion, even sins of omission: and I cannot but think, that the Apostle may intend some such intimation, 2 Pet. 1. 9 He that lacketh these things; i. e.
that neglects to grow in grace (as is pressed in the preceding verses) is blind, &c. and hath forgotten that he was purged from his old sinnes, i. e. may question whether ever he were or no, and the following words more encline me to this interpretation. It follows, Wherefore the rather brethren, labour to make your calling and election sure, &c. v. 10.
2. That Sathan watcheth all advantages to reduce you back again, if not to a state of condemnation, yet to an apprehension of it. Keep your evidences, and your assurances e∣ver in your eye. Watch against temptations that tend to enslave you again. So will a captive to the Turk, when once escaped, take heed of staying within the reach of his cruel task-master.
But I shall take up this again here∣after, on the fifth Doctrine, and thither refer you.
(3.) Thankfulnesse, which will also be heightened by these considerations.
1. How important a work it is, that God hath wrought in you. It is a work that ac∣companies salvation, for whom he calls, he justifies, and (by consequence) glorifies, Rom. 8. 30. So that although it were troublesome in working, yet you may blesse God howe∣ver, seeing it is thus wrought, to all eternity. O how little was the trouble to the benefit of it!
2. How many difficulties and improbabili∣ties, such as quite damped your hopes, and
sunk your spirits, you met withall, in that dangerous▪ passage. It may be there be those that can say, At such a time I was quite beaten off from all my hopes. I said from day to night, he will make an end of me. Is. 38. 13. And I shall surely one day perish by the hand * 1.59 of Saul. I am cast out of thy sight. Jonah. 2. 4. I have fought many a single combate, hand to fist (as we say) with the red dragon, the old Serpent, the roaring Lion, and I have even been ready to crosse the cudgels, and give out in the perplexity and agony of my spirit; nay I have even fallen out with my self, and been out of love with my very life, and thought my present condition so bad, that hell it self would amend it, and have been within an hairs bredth many a time of sending my self thither with my own hands, and the Lord hath stepped in, and taken hold upon me even on the pits brinke, and now here I am through his goodnesse, a monu∣ment of his mercy in the land of the living. The living, the living, they shall praise thee, &c. Isa. 38. 17, 18, 19.
3. The many provocations peculiar to that condition which you were guilty of in your darknesse. Here follow me again with your experiences, ye redeemed of the Lord; let you and I read over Psalm 78. and 106. and let us look back upon our wildernesse-sins how oft did we speak against God, saying, Can God furnish a table in the wildernesse? How often have we murmured because of the length and tediousnesse of our troubles, and
wished that we had dyed in Egypt? How of∣ten have we longed for quails for our lust, bin discontented at Gods allowance, and thought all we had (even precious manna, gracious meltings for sin, a tender fear of offending God, an holy importunity in following after God, &c.) nothing, if we were not present∣ly assured of his love, and kissed with the kisses of his mouth?
Think how much of unbeliefe, impatience, pride, peevishnesse, unthankfulnesse, despaire, hard thoughts against God, wearinesse of his service, unjust censures against your selves, blas∣phemous, murtherous thoughts, &c. hath God past by, and in all these provocations kept you from falling off from your present convictions, and the benefit of them, and held you in his hand, and conducted you through the wild and roaring wildernesse, till he hath brought you to Canaan.
4. The multitude of those who perish under convictions, and notwithstanding them, nay perish the deeper for them. When a man considers that the same troubles of spirit which drove Judas to the Gallowes, and Cain to despair, and to many thousands un∣der the means of grace, become barely means of hardening the heart, and increa∣sing their condemnation; prove to him the throws of a new birth, the rough passage to a Kingdom of liberty and glory, the straight doore to a pallace of spiritual peace, and comfort. Distinguishing mercy is engaging
mercy. And distinguishing mercy is great∣est, when to the persons distinguished every thing is common, but that very distinction. As if, in a common guilt, some are pardoned whiles others dye, and in a com∣mon disease, some perish, and others are preser∣ved: so here in common soul troubles, one man despairs, and sends himself to hell the sooner; another presumes, and fends him∣self thither the surer, &c. Others are effectu∣ally converted, and eternally saved. Oh what a deep engagement to thankfulnesse is this!
(4.) Pitifulnesse and tendernesse to other persons in that condition. Our own experi∣ence may tell us what grievous burthens soul troubles are, and how much need there is that those that are with young should be gently led. Our Saviour was pleased to submit to temptation for that very reason, that he might be a mercifull high Priest, able to suc∣cour them that are tempted, Heb. 2. 18. But I have spoken to this also before.
II. HEnce also let all those be exhorted that have been under these troubles of spirit, and have gotten over them without any real work of conversion, or saving grace at∣tained by them, to 1. Labour seriously to be∣wail the inefficacy of such hopefull means for their good. O friends, 'tis a sad thing to come out of any trouble, mu••h more such a trou∣ble as this is, and get nothing by it. What a complaint do the Church make in relation to their temporal afflictions, Isay 26. 17, 18. We have been with child, we have been in pain, we have brrught forth wind, &c. That that comforts a woman in her throws, is the hope of a child, and this is that that makes her forget it, when it is over, John 16. 21.
But if a woman fall into grievous pains, and all proves but a Tympany, or an abortive conception, or a monster, this will not quit the cost of such throws, and therefore when shee thinkss on this time she bewails it ever after.
Much more should such an affection as this possesse a man, when he considers, how near he was to the Kingdom of God (as Christ saith to the Scribe, Mar. 12. 34.) To perish within sight of the harbour; and so to come within a stride of the goale and misse it; O how vexing a thought should this be! 'Twere well if it were so with most men in this World, whiles they have time to repaire their losses. Hereafter▪ 'twill be a trouble to eternity irremediable, and that irremediablenesse will be the greatest part of the trouble.
Here, to help this work, may be consider∣ed, that hereby,
1. The Spirit of God is disappointed, quen∣ched, resisted. 'Tis Gods Spirit that hath contested with thy proud, obstinate, rebel∣lious heart, and 'tis that Spirit whom thou hast so often repulsed. That Spirit is a free spirit, and is not bound to move any more; * 1.60 'tis a Spirit of grace, and if he move not, * 1.61 thou canst never recover again: and when he hath been so repulsed, how canst thou expect his farther attempts? God doth just∣ly resolve many times concerning such per∣sons, as Gen. 6. 3. That his spirit shall strive no more.
2. Your hearts are hardened. Believe this for a certain truth, that the more the heart is melted, and softened, if it grow hard again, it grows the harder for it. Thence 'tis, it may be (for I am not certain, the sin against
the Holy Ghost is there meant) that the Apo∣stle saith it is impossible to renew such to repen∣tance when they fall away. Heb. 6. 6. impos∣sible, that is, as to the strength and power of or∣dinary means, that work on other men; and if God convert such an one, it is by an act of his absolute power, besides the ordinary re∣gulated way of his proceedings. So is the word taken, Mat. 19. 26. that that is impossible with men, i. e. which is beyond the reach of men to conceive how it can be done, is possi∣ble to God. Now for such a man to be con∣verted, is impossible to men: not only in that he hath no power in nature to effect it, (for so is every mans conversion impossible) but in that a man cannot rationally judge him capable of benefit by any of the or∣dinary supernatural means of conversi∣on.
The Word of God, and whatever other means of conversion, will grow so familiar with such a man, that all that was affecting in them, will (through acquaintance) grow contemptible; and sinnes which at first view, and in a mans first convictions, appeared fearful, and terrible, having once or twice affrighted the soul, and done no more, will afterwards lose their monstrousnesse, by a frequent fruitlesse view of them: nay hell it selfe (as bug hears to children, after they be∣gin to find that there is nothing in them but the name) will appear but an old wives fa∣ble, and its fire but a painted flame, such as
scares more then it hurts; and so no wonder if (all these restraints removed) such an ones latter end be worse then the beginning, 2 Pet. 2. ult.
Sins before softenings are like weeds in a ground, which before plowing and harrowing wee hope to root out thereby, but after∣wards, they are like invincible weeds that no plough or harrow will tear up, and there∣fore such ground is nigh unto cursing.
3. Conscience is checked and discouraged. That tendernesse which before possessed it upon every sinne, is in a great measure lost; and whereas it before passed a right censure concerning thy estate, now it is grown parti∣al and flattering. For there is no man can get out of soul troubles without the leave of his conscience. Now conscience in some persons is silenced by main force, in others dishearten∣ed by a sleighting carriage, in others bribed by a forme of godlinesse, and so it is brought to give way to a delusive and undoing peace, and either to flatter a man in the way to hel, or not to give him a plain information of his condition.
Now it is a very dangerous thing to quiet conscience with any thing in the World but the bloud of Jesus. When an unsprinkled * 1.62 conscience is at peace, this is a dangerous and undoing peace. Conscience is the soules faithful watchman, and will (if it bee not blind) when it's let alone in its duty, give faithfull intelligence of its danger in time,
that it may be avoided. Now when con∣science is discouraged herein, and prevailed withal, to speak nothing but pleasing things, how soon, and how suddenly will such persons souls be surprized and ruined before they are aware of it? A thousand times better to have a roaring conscience, then a sleeping conscience, and a sullen conscience that will never speak a good word to a man, then a fawning conscience that wil never (al∣though there be never so great cause) speak a bad one.
Hereby doth Satan secure a soul against saving conversion for the future. See Acts 28. 27. and God sayes Amen to it, Isai. 6 9. John 12. 40.
4 Possibly hereby thou maist be brought farther then all this. Thou hast not only laid all tongues within door, but thou wilt begin to silence the cocks without door also, that thou mayest sleep securely for the future. Gods faithful Embassadors that speak too loud, and home to thy spiritual condition, must be enjoyned, or flattered, or scared into a deep silence, as to all such points as may trouble thee, lest conscience newly laid to rest should startle again. This was (in an∣other case) the frame of Ahab; he was re∣solved upon his war, and then all the Court-Chaplains are taught their Lesson, that they must all prophesie good success to the Kings design, and Micaiah, because he will not say as they do, hath much ado to get a hearing, * 1.63
and when he is heard, gets an imprisonment for delivering his Message. So it is with men in this case, when they are resolved to be at peace with their defiled consciences, up∣on any termes, they wilfully turne their backs upon such Ministers as say not what they will have them, and if it were in their power, would use them no better then Ahab used Micaiah, and Herod John the Baptist. And now I have mentioned Herod, me thinks I see him just such a man as I am now discour∣sing of, a man convinced, and very likely to become a convert, one that heard John gladly a great while; and sure he was much wrought on that could please himself in so austere and sowre a Preacher as John was: but when he had prevailed with conscience to wink at his sinful pleasure with Herodias, then because John made so much noise of the businesse, that both the King and his Minion were afraid he would make that tell-tale awake, and look abroad againe, and stare them in the face; the Preacher must be laid in prison, and his head must be cut off to keep his tongue quiet.
Now when a man hath brought him∣self to such a passe (as to all ordinary and likely meanes of conversion) he is despe∣rate.
5. Possibly thou maist grow into a grosse ne∣glect of duties and Ordinances. An un-grounded peace often carries men to this: for as it was gotten without these meanes,
so it is maintained without them. And the soul thus set at liberty, is afraid of coming within the reach of those meanes that may reduce it back again to its old condition. And therefore (seeing these are the meanes to work conversion) a soul prejudiced a∣gainst these, is in a most unlikely way of ever being savingly wrought upon. The man that under this delusion, being (even upon this very account) prejudiced against them; because whiles he was under them, he could never be quiet, and since he hath left them, all things are in peace; whence it appears, that he is resolved, though it cost him his salvation, not to break (if possibly he can prevent it) his corrupt and unwarrantable security and peace. He is asleep, and not willing to be disturbed, though he be on the top of a M••st. Prov 23. 34.
6 After all this, it is a thousand to one if thou do not become a more desperate enemy to, and Persecuter of the wayes of God then any o∣ther, and so by degrees fall into the unpar∣donable sin. Convinced men come neer the Kingdom of God, and then their hopes are high from God▪ and all this while they flatter him with their lips, and are much in prayer and hearing, &c. until by their de∣sperate Apostacies from these beginnings, they have the sentence of condemn••tion in their own hearts, which they bear about with them still, though not alwayes with the same raging and raving clamours; and
this consciousnesse of being cast off by God, and utterly deserted by the spirit of grace, turnes all their love into hatred, and no men in the world prove more bloudy Per∣secuters then they. Truly Beloved, it is not for nothing that we find troubled con∣sciences that are made graciously tender, to complain so often of their own hearts, that they are afraid they have sinned the sin a∣gainst the Holy Ghost; for though every Apo∣stacy from a mans convictions be not that sin, yet every Apostacy from strong and deep workings of the Spirit of Bondage is a great step towards it. And although it be sure, that no man hath committed that sin who can mourn upon supposition that he hath committed it; yet it is no lesse sure, that many who have been before great Mour∣ners under the sense of other sins, may fall into it, and be rendred uncapable of ever mourning for sin any more, but in Hell.
2. A Second Duty incumbent upon such persons, is to labour to reduce again those lost impressions of the Spirit of Bondage. I confesse, it is a very hard matter to recover a spirit of conviction and compunction again, when it is once lost; yet it may be had, the soul being first made deeply sensible (as was before required) of the evil and danger of checking and losing it, and following God in all his Ordinances conscienciously for its recovery. But truly, 'tis a very rare thing, without very extraor∣dinary Grace, for such impressions to be (at least effectually) renewed. As in dange∣rous relapses, nature having made many attempts to cast out her enemy, and failing, is ordinarily so wearyed out, that it is an extreme difficult thing to apply any Physick strong enough to conquer the disease, and yet not too strong for nature to manage; and therefore it requires the more labor with our hearts to effect.
Object. If thou object; But Sir, these remedies are in vain prescribed to me, who, if I could do these things, should have no need to complain of the disease, seeing the very cure consists in being able to apply such means to effect it. If I could be sensible of this sin, and be humbled deeply for it, and wait upon means as I ought, my heart would be no longer such as you speak of; I complain of an hard heart, and an impe∣nitent heart, and you seem to bid me get a penitent heart, that I may get a penitent heart. And this seems absurd.
Answ. 1. It may be, this very case seri∣ously taken into consideration, will affect the heart when no other thing will. And we find it by the experience of Gods called ones, that they find nothing more usual, then to be most sensible of their own hard∣nesse and insensiblenesse. And 'tis so, be∣cause hardnesse of heart is not only a sin but a judgment. Now sense of judgment may bring sense of sin. I advise thee therefore to be sensible of it as a judgment, that thou maist be made sensible of it in time as a sin.
2 To one in thy condition this is the great and master sin, and by consequence, the most dangerous wound of thy soul, and therefore 'tis most sutable and likely to be successeful, to begin the work of sorrow and humiliation at that sin. As in a complica∣tion of many Diseases in a Patient, the Phy∣sician
thinks it most proper to apply himself to the Master-Distemper primarily and principally, and the rest will abate with it, they being but Symptomati∣cal.
3. When I bid thee labour for a spirit deeply affected with this sinne, and to en∣deavor to reduce thy selfe to thy former con∣victions thereby, I purposely prescribe this course; Because I know if thou canst attaine an heart sensible of its own resistance to the Spirit of grace, &c. thou art so farre recovered. And this advantage is peculiar to this condition, that to be affected with it, is to be recovered out of it. And this is a great encouragement to labour for this frame of spirit. As one sin begets another, so humi∣liation for one, will beget humiliation for all; for the same tendernesse which renders the heart capable of the impression of godly sorrow for one sin, renders it as penetrable by others.
4. When I bid thee labour to recover thy former tendernesse, I mean not, as if I would have thee reduce thy selfe thereunto by a power in thy selfe, but by addressing thy selfe to God by im∣portunate prayer, to take away that resistance, hardness, and impenitency of thy heart, which so frequently repulseth the Spirit of God, and rejecteth its own sal∣vation. Go to God▪ and say, Lord, I have an hard heart, an heart that cannot repent;
(according to promise) give me an heart of flesh, &c.
Obj. But I have a great deal of joy and peace, and the course you advise to, will put all out of order again.
Ans. 1. I have told thee before, that tis bet∣ter to break an unsound peace of conscience here, then to continue it all our lives, till Death and Hell breake it whether wee will or no. Especially, seeing,
2. The breaking of this false peace is a way to recover a true and sound peace. Then wee are towards a peace with God, when we fall out with our selves and our sins. When we combine against his enemies, in that work he is engaged to assist us, and if we be once absolutely broken from them, and engaged to the destruction of them, ipso facto, we become his confederates.
Obj. But I have had a great name for Re∣ligion, and have borne my selfe high upon my comfortable attainements and enjoyments, and I cannot bring my selfe to be willing to take the shame of a confession, that I have beene beguiled my selfe, and deluded o∣thers.
Answ. Therefore tis likely thy acknow∣ledgements will do thee more good, as (on the other side) thy example in going on in so delusive a way, will do far more hurt. Peters dissimulation drew many to dissemble also. Gal. 2. When eminent professors, professe glorious discoveryes in a way of de∣fiance
to Ministery and Ordinances, no won∣der if divers, minorum Gentium, (ambition being natural to men) will either affirm the same things, that they may not seeme infe∣riour to them; or else be apt to believe such things attainable. Thus I remember in Erasmus there is a story of a Popish Appari∣tion, which when one had confidently affirm∣ed that he saw, divers others in the company would needs professe to see it too. So do deluded souls strengthen one another til the juggle of Satan be discovered.
2. Here is thy glory and Gods put in the balance, and it is a great trial of thy sincerity to see which thou wilt take. My sonne, give glory to God, saith Joshua to Achan; and so I to thee, Friend give glory to God: Let the pride of thy heart be abased, and thy high looks be brought low, that the Lord alone may be exal∣ted. Isa. 2. 17.
3. This is the way to thy own greater esteem. Humble thy selfe, and the Lord will exalt thee in due time. Hereby wilt thou give to those that are truly godly a firme proofe of thy sincerity, and such a return to them will speak more then thy stay among them possi∣bly would have done.
4. If God do not bring thee thus low now, he will hereafter. What is temporary shame, and contempt to everlasting shame and contempt?
Obj. But God may save mee without this way, and I may be converted without
the return of the spirit of Bondage.
Answ. 1. No question, by his royal pre∣rogative he may do, (that which no earthly Prince may) act above, and contrary to his owne prescribed rules when he pleaseth. But
2. Tis unlikely that he will, and tis un∣usually that he doth renew any man that is an Apostate from former convictions, without deeep humiliations. And indeed, if he should, this would encourage convinced sinners to cast off their cords, and break the bonds of the spirit at their pleasure. These are grie∣vous affronts to God himselfe, and tis reason that he should have reparations from us at our return to him. Now the only repara∣tion in this kinde, is deep sense, and hum∣ble, selfe-condemning acknowledgment of our sin
Object. YEa, But if this be so, possibly it may be as much for Gods honor to reject me if I do really submit my self to my old Master, and reduce my soul under the Spirits Bondage again; so that here is a
greater discouragement. I fear God wil not receive so desperate an Apostate as I have been, though I could be humbled never so much.
Answ. 1. True, it may be much for Cau∣tion to others to take heed of affronting, resisting, quenching the Spirit of grace, that hee should let thy Conscience loose up∣on thee in damning terrours here, and send thee to hel with them upon thy spirit to be thy companions to eternity. But
2. That thou acknowledgest the Justice of God herein, gives good hope of thee. To accept of the punishment of our iniquity, and to acquit God, is one good sign of the truth and soundnesse of humiliation. When a man is humbled as low as hell, takes it for his portion, and deserved too; sure, God useth not to be deaf to such an acknowledg∣ment as this. The Judg at the Bench is ne∣ver more inclined to mercy, then when an Offendor takes his guilt on him, and acquits the Bench, and the Jury, and confesseth his condemnation is, and execution will be just.
3. (We may possibly offend in bringing down God to the line of men in this case;) and therefore there are Promises of accep∣tance to such as thou art, Hos. 14. 4. Jer. 3. 22. Though thou canst not go to God up∣on meer grounds of probability, yet thou maist upon his own Promises and Engage∣ments.
Object. But possibly I have sinned against the Holy Ghost.
Answ. 1. Every sin against the Holy Ghost is not the sin against the Holy Ghost, the emphatical sin against the Holy Ghost. Eve∣ry Apostasie is not that sin; then Peter had sinn'd unpardonably, and Cranmer, and di∣vers others in the late times, that have re∣canted the Truth, and have returned a∣gaine to their stedfastnesse, and dyed for it.
Every wilful sin against convictions is not that sin; then had David (no doubt) in his plotted murder and adultery sinned a∣gainst the Holy Ghost, in this unpardona∣ble way. So had Abraham in denying his wife, and Peter also in denying his Master; sure they knew such acts were sins. That sin is all these, but you must add to make up the full nature of it, that it must be a total Apostacy against full light, ending in a ma∣licious persecution of the knowne Truth and wayes of holinesse. The Pharisees were such Persecutors, and Reproachers of the Doctrine and Works of Christ, as coming from Satan, (which by the miracles that accompanied him, they could not but in their consciences believe came from God,) and therefore Christ chargeth them justly with that sin▪ Malice there must be; for perse∣cution out of ignorance, in Pauls example, is pardonable, 1 Tim. 1. 17, 18. And in an heat of passion one godly man hath persecu∣ted
another. So Asa, 2 Chron. 16. 10.
Lastly, That thou hast not sinned that sin, is clear, in that thou art affraid of it, and that fear is thy greatest grief and burthen, &c. That sinne carries with it an heart that cannot repent, a seared conscience. Howe∣ver, look on thy present condition as very dangerous, although not desperate. Penal hardnesse of heart, and the fore-mentioned attendants of it, are a rode way to it. Time∣ly caution may prevent thy falling so far. Please not thy selfe in such sins, with this conceit, that yet thou hast not sinned the sin against the Holy Ghost, and therefore mayst yet go on in them with hope of mercy. Pre∣sumptuous sinnes are the ushers to the great transgression, Psalm 19. 13. (as we render the word.)
HEre is also an Exhortation to such as are under this condition.
1. Be patient under the present hand of the Spirit. A man will bear a great trouble patiently, when he can see likelyhood of a
good issue in it. A sick man is contented to be made sicker for healths sake. Finis confert amabilitatem mediis, say the School∣men; and a man that hath a gangrened arm or legge will endure the sawing it off wil∣lingly to save the whole body. Troubles of conscience are grievous troubles. But so long as they are in the hand of the spirit as instrumental means to facilitate conversion, how patiently shouldest thou undergo them? If they were to thy eternal confusion, pati∣ence were meet, partly as to a punishment deserved, and of thy own choice, partly as to a condition, which repining at it may augment, but never remedy. How much more when these troubles are converting, sa∣ving troubles, or are used by the spirit to that end! The good ground brought forth its fruit with patience, Luke 8. 15. And if e∣ver thou wilt see fruit of thy soul troubles, thou must stay the time,
2. Keep up hope under all discourage∣ments. I know a thousand discouragements are ready upon every occasion to beat thee off thy hold and hopes. And against them set those promises, which Scripture is every where full of to persons in thy conditi∣on, together with the examples of others re∣corded there, and to these add thy own ex∣perience, both in the persons of others, and thine own. Think how many such sad souls in all ages Gods Spirit hath conducted through the wildernesse, and caused them
to rest in the full assurance and undoubted evidence of his love. Read over the sad com∣plaints of David in his convictions and soul troubles, and how God at last compassed him about with songs of deliverance, set in joynt all his broken bones, and bestowed on him the joy of his salvation. Nay, how many of those Saints that you dayly do or may converse withall, can speak no lesse from their own experience? Thou art under a con∣dition of hope, whiles thou art under this work; it is the method of the Spirit in con∣version (as was before shewed.) It is with thee, as with the people, Ezra 10. 2. though thy case be sad, yet now God hath affected thy heart with thy sinne and misery, and made thee confesse and bewail thy sinnes be∣fore him: now there is hope in Israel concer∣ning this, as Shechaniah saith, after the hu∣miliation of the people for their strange wives, in the preceding Chapter. Thou art yet a prisoner, but a prisoner of hope, Zech. 9. 12. See what advice and encouragement the Church from her own experience gives. Lam. 3. 26, 27, 28, &c. It is good for a man to hope for the salvation of the Lord; why so? See verse 31, 32. For the Lord will not cast off for * 1.64 ever, but though he cause grief, yet will hee have compassion according to the multitude of his tender mercies. O, saith the soul, what is my strength, that I should hope (as Job 6. 11.) a∣las, the Lord hath cast me off for ever. I see my present agony and distresse of spirit, that he
intends to break all my bones, and send me * 1.65 to hell with all my bones broken on the wheele of his displeasure. The more I cry, * 1.66 the more deaf he seems to be unto my prayer, * 1.67 he hath brought me into darknesse, and made my skin old, he hath builded against me, fortified * 1.68 his kingdome against all my attempts, by a resolution that I shall not enter into his rest: he hath compassed me with gall and travel, hee * 1.69 hath set me in dark places, he hath hedged me a∣bout, and made my chain heavie, he shuts out my prayer, he is a bear and a lion unto me, he hath pulled me in pieces, and set me as a mark for the arrow: he hath caused the arrow of his quiver to enter into my reins, he hath ••illed me with bittern•…•…s and made me drunken with wormwood▪ he hath b••oken my teeth with gra∣vel stones, he hath covered me with ashes; and this hath been of so long continuance upon mee, that I have forgotten prosperity, I can * 1.70 scarce remember that ever I had a better day. And therefore it is no wonder, if I conclude, that my strength and my hope is perished from the Lord. Oh, (saith the Church) this was * 1.71 my very case, when I remembred my affliction, * 1.72 the wormwood and the gall, I even said as thou dost. But I withall considered, that though my case were bad, yet it might have been worse; sure God hath shewn me some mercy in that I live. It is of the mercies 〈◊〉〈◊〉 the Lord * 1.73 &c. Therefore have I hope, and therefore I * 1.74 conclude, that though the Lord cause grief, yet he will have compassion, &c. Read that Chap∣ter
ter all over, I have given but a draught of it, and therein see thy case and thy cure. As to thy own experiences, urge his preservati∣on of thee, and support thus long, and plead for its continuance.
Obj. But how can I hope? Hope pro∣ceeds from faith, and I cannot believe, for I am yet, you tell me, in a state of Na∣ture, till by these troubles God converts me.
Answ. 'Tis true of the grace of hope, that it proceeds from faith in order of nature, and is a fruit of conversion, 1 Pet. 1. 3. and till conversion we cannot rejoyce in hope of the glory of God. But there is another hope, that is not always gracious, (though possibly sometimes grace may be seminally in it, and may first appear by it, as the first act of faith may appear in such an act of hope as this. True, I am a condemned creature, but there are such and such free offers of Christ, and promises of mercy to sinners indefinitely, and why not to me?) yet I say, this hope is not always gracious, because it is common to presumptuous as well as repenting sinners, and is the very ground on which they presume. This hope I shall for distinctions sake call a moral or rational hope, because it is gathered from the general promises of Scripture, in a rational way, as also, because it is but a gene∣ral, probable hope, that is accompanied on∣ly with opinion and not faith, though it may ground faith as to its act of reliance upon
Christ and the promise of mercy in him where the Spirit of God pleaseth to infuse faith in such a rational way, as divers times he doth. Whereas the hope that flows from faith is a spiritual and infused hope, and is not so much the apprehending a possibility, as expecting a certainty of fulfilling the pro∣mise to me in particular, arising (I mean in the acts of it, not in the habit or seed of it, for that is infused in the first vital act of re∣liance upon Christ, which unites to Christ, and so justifies:) arising I say, from the parti∣cular evidence of my justification by faith, and so from an act of assurance, and is high∣er or lower like it. Distinguish thus. The one is a kind of negative hope, the other a positive. The one saith, I am not excluded; the other saith, I am included. Its language is, Why not I?
Now 'tis the former hope, that rational, moral hope, I advise thee to keep alive in thy soul. Let no power of corruption, no strength of temptation, no length or grievousnesse of thy soul troubles, no false conclusions from Gods decree of reprobation▪ &c. drive thee out of a firm assent to this proposition, that though thy case be sad, yet it is not desperate; God hath invited such as thou art, hath of∣fered Christ and grace freely to thee among others, and therefore thou art by no posi∣tive declared act of Gods excluded more then any other. It is a great support that a soul in this case gets by such an argument
as this is. For although grace do not al∣ways attend or accompany this hope, yet the Spirit of God doth use it as it doth all o∣ther preparatory works, to dispose the soul for grace. Nay, I know not, but that if the soul follow this moral hope with a con∣stant use of all means, and ordinances, and in them resolve to cast himselfe upon Christ to be saved by him in his own way, and up∣on his own terms, why this hope may not be the immediate ground, if not the vehicle or chariot of the very first act of justifying faith. Wherefore,
3ly. Let this hope produce waiting. Think not that thou art presently cast off by God, because he doth not presently (as to thy sense) answer thy desires. There is a great deal of impatience usually in troubled spirits. And there is reason why such souls should be subject to that failing. For the wound of the spirit is an intolerable wound, Prov. 18. 14. And nothing is more grie∣vous to a man in intolerable pain and an∣guish, then delays: Hear me speedily, saith David, else shall I be like unto them that goe down into the pit, Psalm 143. 7. and when God hides long, he apprehends it will be for ever, Psalm 13. 1. But we must labour a∣gainst this corruption, and endeavour to bring our souls to a contentednesse to wait for Gods salvation, as long as he thinks fit to exercise and discipline us in that conditi∣on.
The Scripture abounds in exhortations, promises and examples, pressing home this duty upon us. The place, Lam. 3. 26. re∣quires not only hope, but waiting; [the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 siluit] a quiet, silent waiting, free from clamorous complaints against God, mur∣muring at his delays, and desperate expressi∣ons of despondency of Spirit. And we have a great encouragement hereunto, if we con∣sider,
(1.) That this time of delay is Gods wait∣ing time, as well as ours. Is. 30. 18. The Lord therefore waits that he may be gracious: and indeed, he hath waited upon us many years before he could prevail with us to give him the hearing of any his gracious invitati∣ons; and do we now think it much to wait on him till he hear us? Besides.
2. Saving grace is a thing worth the waiting for. Thou hast heard often, and prayed often, thou saist, and yet seest no fruit of it, thou hast obtained neither grace nor peace, conversion nor comfort; remem∣ber what the Apostle saith, Jam. 5. 7. (though with relation to another fruit, i. e. the fruit of external sufferings; yet the force of his argument is no lesse herein also) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lengthen out the patience into long suffering. Behold, your husbandman, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lengthens out his hope; though the seed come not up after the first rain, yet he expects another shower, it is not ripe as soon as it growes up; it may bee a
wet seed time, but it may be a dry summer, and so the hazard is not over; therefore ha∣ving had a wet seede time, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he expects 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the latter raine too to perfect the harvest: so thou hast sown in teares, God hath blest the seed of the word so far to thee; expect the perfecting his work in thee; it may be thy continued troubles are the latter raine, tis well when God fol∣lowes thee with such showers, keeps the ground (thy heart) tender; feare not, man, this makes for the improvement of it to a joyful harvest. They that sow in tears, shall, though long first, yet at last, reape in joy. Ps. 126. 5. And their precious seed will yeild sheaves at the last.
Obj. But I cannot wait, I have such an impatient, fretful spirit, and I have so long waited to so little purpose, that I am even quite wearied. Though my spirit be willing, yet my flesh is weak.
Answ. (1) Tis no lesse a duty, because thou canst not do it.
(2.) Pray against this distemper. Lord, I have an evil, impatient, overhasty heart, that must be relieved presently, or it will be gon from thy doore. Lord, give mee an heart willing to stay thy leisure. Indeed, the things I would have, are precious, necessary; my endeavors have been frequent, my Prayers urgent, and importunate, and therefore my froward spirit seems to take it ill to be so long disappointed in its expectation. Lord give me a waiting, de∣pending, enduring Spirit.
(3) Fetch in strength from a promise to this purpose. There are abundance of promi∣ses made of and to waiting. Of it, see in special, Psa. 27. ult. Waite on the Lord, and be of good courage, &c. But what if I cannot? He shall strengthen thy heart, fortifie thy heart against all temptations to wearinesse and im∣patience. See also Isa. 40. 29, 30, 31. Tis a very full promise. So promises to waiting, Isa. 30. 18. Blessed—all that wait for him. Chap. 49. 23. They shall not be ashamed that wait for him.
(4.) Yet wait in the use of means. Such as;
1. The word. God having appointed the word as the means, will have us attend it. The word must be waited on for grace. It is the word of grace, Act. 20. 32. and the Apostle saith, that there is no grace to be had (i. e. ordina∣rily) without it; and that not only the word read, but the word heard, and that not from every one that can talke of Scripture, but from a lawfull Preacher. Rom. 10. 14. See the connexion between calling, and preach∣ing, and hearing, and faith. See Joh. 17. 17. And the promise that Wisdom makes, is to those that wait at her gates and the posts of her doors, and constantly do so: He that waiteth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 day by day, ie. upon all oppor∣tunities, Pro. 8. 34, 35. And the word must be waited on for peace too. Tis the Gospel of peace too, as follows (loco dicto) Rom. 10. 15. and that in the mouth of Preachers. And Eph. 6. 15. And Isa. 57. 19. I create the fruit of the lips, peace.
2 Prayer. Ezek. 36, 37. I will yet be en∣quired of, &c. and Acts. 9. 11. The same spirit is a spirit of grace, and supplication, * 1.75 Zech. 12. 10.
Obj. But why shall I pray? My prayers, whiles I am out of Christ, are an abomination to the Lord: and I sin whiles I pray.
Answ. Upon this account the Divel drives off many from grace and Christ. But consider,
1. It is a greater sin to neglect it. It is the worst thing that can be said of any man, that he restraineth prayer before the Lord, Job 15. 4. Tis joyned with casting away the feare of God. i. e. with professed Atheisme and prophanenesse. See Jer. 10. 25. Heathens and families that call not upon Gods name are put together. Prayer is sin to thee but by accident, vitio personae; but to neglect it, is a sin in its selfe.
2. The Lord requires even such persons to pray, Act. 8. 22.
3. The spirit of grace and supplication is usually powred out in the performance of that duty. Luke 11. 13.
3. Conference. The great reason why Persons goe heated, and warmed from ser∣mons, and within a few minutes become key-cold againe, is the want of this holy help. How did our hearts burne within us, say the Disciples, Luke 24. 32. when hee talked with us?
4. Meditation. Beasts that chewed the
cud were the only cleane beasts, because they best turned their food into nourishment. Tis a special advantage that a man hath in memory, seeing it is that bag whence a man * 1.76 by meditation fetcheth back truths and chewes on them: see Psal. 40. 3.
5 Seek in them conversion, rather then comfort, and grace then peace. The reason of this advice is that which I have before told you, That grace is offered, and we are invited to receive it without any qualification, but our want of it.
But peace and comfort presuppose grace. Rom. 5. 1. Reall, and actual peace, by which wee are made of enemies (as we were born) friends to God; and apparent, or apprehended peace, peace in the conscience, the evidence whereof is joy and comfort, are the fruits of justification. Besides, if we desire peace principally, and not grace, we give a great advantage to Satan to delude us with a false peace without grace, as hee doth many a thousand.
We often fail in this, we are earnest for Pardon and peace, but not so importunate for Grace.
6. Follow those meanes most constantly which
(1.) (Caeteris paribus) are appointed to thee. I think not that persons are bound ab∣solutely to their own Pastor. He may be un∣able, he may be unwilling to imploy his ta∣lent to a mans advantage. But if godly, a∣ble,
and laborious, my constant attendance is to be on his labours. Certainely my con∣stant meales should be at home.
2 If free, those that are most scar•…•…h The Word that converts, it is described by the Apostle, Heb. 4. 12. 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Word that hath life in it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Active and full of spirits, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. more cutting, beyond a double comparison. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, penetra∣ting (as Aqua fortis) not the ear, but the heart, joynts and marrow, Partes minimas & interiores; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a critical word, they that are Criticks, are accurate observers of every tittle. Those thou shalt know by the rising of thy carnall heart against them. For there is no congruity between the carnal heart of a man that naturally loves its ease, & a spiritual row∣zing Ministry, that will search out all its hid∣den corruptions; therefore suspect thy heart here, and cross it.
7. Observe, and take special notice of e∣very step of proficiency which thou makest towards heaven, and acknowledg it with thankfulnesse. Our sense of wants should not (although (through our corruption) most commonly it do) exclude the sense of mercies. Thou wantest (at least in thy ap∣prehension) grace and Christ, or it may be, but the evidence and assurance of these; now thou perpetually art on the complaining hand, and when thou comest into Gods presence, he hears nothing from thee but these complaints, and all that thou conver∣sest
with can have nothing else from thee but querulous language, and it may be, mur∣muring discourses concerning the sadnesse of thy condition and present wants. But here is not a word of acknowledgment of what thou hast. Thou never goest to God, and acknowledgest that it is a great mercy he hath made thee see the sinfulnesse and misery of thy present condition, and affected thy heart with it. Now certainly this were a more likely way to speed.
8. Labour to keep your hearts warm, by keeping those things most fresh upon your spirits by constant meditation, which most affect you. Thou goest home warm from a Sermon, affected (it may be) deeply with thy own condition by nature, or (it may be) convinced of the exceeding sinfulnesse of some Master sin or other; when thou com∣est home, that this may be effectual to thy conversion, dwell upon those passages in thy thoughts, and when they are ready to dye, recover them again by fresh recollecti∣on, desiring God to fix them upon thy spirit till they have done their work. And this puts a special force into the Word, which it would utterly lose, if these thoughts by worldly diversions should be buryed as soon as thou art gone from the Publick As∣sembly.
And at other times whiles this work is upon thee thou maist do well to take up thoughts on these Heads, which may
be matter for meditation in such a conditi∣on.
1 The sinfulnesse of sin under all its ag∣gravations, and the sad condition of a person under it. Here thou maist think what a sad Apostacy from the perfection of mans na∣ture and being, sin hath brought into the world; how black an image of Satan it hath drawn upon the soul, what an holy and righ∣teous Law it is against, what a just condem∣nation it hath subjected thee unto. And here thoughts of hel and the eternal wrath of God under all its affecting circumstances, may bee considered in relation to thy case.
2 Your own particular sins, and their height∣ning circumstances. How much more vile thou art then others, and thy sins more great then those of others; what by means, and mercies, and judgments, and convi∣ctions, and education, and vowes, and co∣venants of forsaking them, by Apostacies and backslidings into them, after a tempo∣rary desertion of them, by being ac∣cessary or Author to the sinnes of o∣thers, &c.
3 The necessity of returnings to God. That (therefore) in the way thou art in, thou art running with all speed to the chambers of death, if thou dye the next mo∣ment, hell must receive thee, and heaven be for ever shut against thee. That thou hast no way to escape, but by a speedy return to
God, and taking up a new course, Matth. 5. 25.
4 The impotency, hardnesse, deceitful∣nesse of your own heart. That although thou see so much need of getting into another condition, entring into another way, yet it is not in thy power so to do; and if it were, thou hast such an heart as would dissemble with God and thee, and put him and thee off with shewes and colours in stead of real fruits of grace; or if it could bring forth such, yet they cannot justifie, and are frail and un∣certain.
5 The excellency of Christ in his grace, and in his righteousnesse. That (therefore) God hath appointed a way in which thy sins may be pardoned, and thy nature renewed by the righteousnesse and grace of another, That all that thou seest wanting in thy self, Christ is abundantly able to supply. That there is (therefore) that in Christ, for which he deserves to be valued above all the world, for grace and peace.
6 The riches and freenesse of Gospel Pro∣mises, in which Christ is communicated; e∣specially those that we call absolute Promises of the first grace. That to persons so lost in themselves, there is an abundant fountain of Grace opened in Christ. That God in∣vites all such persons to come to him, and if they want wherewithal to procure Christ, that he hath promised that too, even the
Spirit, Zech. 12. 10. Luke 11. 13. Faith, Phil. 1. 29. A new heart, Ezek 36. 26
(9) TAke heed your particular callings prove not a snare to you. That may be two wayes,
1] By wholly neglecting of them. For hereby a soul is exposed to a million of tem∣ptations, whereunto a moderate prosecution of the affairs of a mans calling might prove a considerable diversion. 'Tis true, I would have every soul upon the first smiting of his heart to set apart some time for a seri∣ous meditation upon it, till he hath stated his condition, and (by Gods assistance beg∣ged in Prayer) gained a clear sight of his estate, brought his heart under such fixed impressions, as will stick upon him through all his other imployments. After which he may go about the works of his calling moderately, and take set times out of it, to begin where he left last, so carrying on that work, yet not neglecting the other.
As a Tradesman takes time to state his Ac∣counts, and when so, falls to his Imploy∣ment again; and having brought his Accounts into method, he can again find where he left.
2] By over eager following them. Mat. 13. 22. The cares of the world choak the Word. The Divel, when a soul sets all its power on work to hunt him out, runs like a hare among a flock of sheep; and so puzles the pursuing soul, and divers it. A man in such a condition, if his necessary imployments cannot be carryed on by o∣ther hands, may and must follow them, yet he must take heed that his whole heart ne∣ver be let out in them; stil must the impres∣sions of the Spirit of God run as a black thread through the whole web of his busi∣nesse, that when he hath gained time from his business to think on it more seriously, he miss not his heart.
10. Avoid all cooling company, and choose those whose affections are warmest, and their zeal hottest, provided they be sound in the faith. This I have touched upon before (as also most of the rest in a sort) and therefore shall be but brief in it. When you are convinced, possibly your com∣pany before conviction was meerly worldly, possibly vicious, drunken, dissolute, now fly the very occasions of conversing with them, and seek, cleave to, and esteem only the company of the strictest. These will be sure
to help you out in the managing of your troubles, will give advice, pray with, and for you, &c. See Act. 2. 40.
11. Keep no considerable passages of your present condition secret. O that I could per∣swade people, when the Word works any impressions upon their consciences, present∣ly to let the same, or some other, but most chiefly, the same Minister that made the wound know it, and so afterwards give him an account of the carrying on or obstructi∣ons of the work in all considerable par∣ticulars. How seasonably might he ad∣vise, preach, pray; and how sutably apply him∣self to them?
12. Take special care of sincerity and up∣rightness of heart in all your progresse this way. The heart oftentimes in such a con∣dition is afraid to appear as bad as it is, and therefore though for ease men will discover something of their condition to a Minister or godly friend, yet it hath ever and anon an aptnesse and disposednesse to prevaricate and mince, &c. O be sure that you deal candidly and clearly in such businesses. And take heed lest when you begin to find a change in your selves, you be tempted to * 1.77 be willing to appear to Gods Ministers or people better then you are, that you may get them to speak peace to you, or esteeme you the more, &c.
13 As you find improvements and enlarge∣ments, labour to keep your hearts humble. It
may be, when you have confessed your sins to God, and wept bitterly, and prayed fer∣vently, &c. you may find a kind of quiet be∣gotten in your heart thereby; your wounds do not ake and smart as before, and you have an interval in your trouble, are prettily well pacified; but whence is it? is it not hence? Now you think you are in a faire way, sure God will look on you now, &c. and therefore you rise well pacified for the present. Take heed of this snare: Rather when you have so done, labor to rise with the lowest thoughts of what you have done, & as long as you find such a thought in you, never leave till you have prayed it downe. God cannot but be offended at such thoughts as these. And this is one of the greatest blocks in the way of saving grace that can be. God resisteth the proud, and giveth grace to the humble, James 4. 6. 1 Pet. 5. 5. I am confident this is the very thing that undoes many thousand souls under such workings of spirit. God sees they begin to tye him to their performances, and therefore God leaves them to themselves, and they either go away presuming they have gotten what they sought, and so all the work dies in a form of godlinesse, or else if God save them, he lets them so cool again, that they see the former heat was meerly from him, and makes them beg hard for one of those meltings a∣gain ere they can attain it. Rather on the other side, Humble your selves under the
mighty hand of God, and he will exalt you in due time, 1 Pet. 5. 6. Your own time may be an undue time. You never arise with honour from your knees, till God say to you, Arise.
HEnce also we ground a fourth Exhor∣tation to those that are altogether un∣acquainted with this work. Labor for it in or∣der to conversion.
Object. What can we do towards this work? 'Tis the work of Gods spirit, and he bloweth where, and when he listeth, John 3.
Answ. (1) True; and yet there are Or∣dinances and duties, that are vehicula Spiritus, the chariots of the Spirit; although the Spi∣rit may choose whether hee will use these Chariots or no. As Jacob, when Joseph sent him the Chariots from Egypt (that was the way, if ever he hoped to conveigh his old Father thither;) but yet he might have cho∣sen whether he would have used them or no. So when the Spirit comes in••o the hearts of
People, it is by the Chariots of Ordinances and duties. But yet the spirit is a free agent. The saylor spreds his sayles to receive the wind▪ because he can make no Voyage with∣out it; But yet whether the wind wil fill them (at least so as to further his Voyage) he cannot assure himself. When thou wait∣est upon the spirit in his Ordinances, thou dost, as it were, spred thy sailes, if the Spi∣rit fill them, thou wilt make a good Voyage; if not, thy endeavours are nothing. Yet, as the saylor knowes he cannot command the wind, so he knows he must not therefore neglect to have his sayles in a readinesse to receive it when it blows: so it concerns thee to take care, that although the Spirit be not necessarily tied to Ordinances, yet thou do not therefore neglect attending them. Though the Spirit doe not alwayes come in that way, yet when he comes he will come in that way ordinarily? 'Tis a known story, and the Application of it is no lesse vulgar, of the poor man that waited at the pool of Bethesda, the water was the instrument, the Angel stirring it the cause of their healing. Had not the Angel come and stirred the water, they had waited in vain; but had they not waited there, the Angel would not have stirred the water, John 5. 3.
When God hath appointed means of con∣viction and conversion, it is a tempting of God to look for it in any way else with a neglect of those means. 'Tis a sad thing
when people are of Naamans spirit (till hee was better advised) are not Abanah and Pharphar rivers of Damascus, better then all the waters of Israel? may I not wash in them and bee cleane? 2 King▪ 5. 12. No, foolish man, those Rivers are unsanctified Rivers, they are not set apart by God for that use, and therfore they wil do thee no good; so many thousand souls cry now adaies, why should we attend upon the word of God in publick, & that from the mouth of a Minister (though some will scarce owne them now by that name) may I not as well profit, and be con∣verted by an honest tradesman in a private house?
I answer positively, no; for God having appointed means, and called men to be pub∣lick officers to dispense them for thy good, God will not go out of his way to meete thee: such irregular wayes, are heaven-cur∣sed, heaven-blasted waies, God hath threat∣ned it long agoe. Jer. 23. 22, 32. when Pro∣phets run upon their owne errands, and pre∣tend the Lord sent them, there is a curse upon them, they shall do no good, they shall not profit this people at all, saith the Lord. And find mee any one separated society in the world, that slights and tramples upon publick ordinances; where there is any sound conversion to Jesus Christ, or any building up▪ in holinesse, humility, self-denial, &c. or where the most that is gotten is not er∣rour, and loosenesse, and that in some
knowne, remarkable way; and I professe, I shall repent of, and lay aside much of my zeale and eagernesse of spirit against those wayes, and you will doe very much to∣wards making mee a Proselite. But I dare confidently affirme that there is no such society to be found, which is not so bran∣ded by God. And therefore, Friends, if ever you will have your hearts wrought upon, let publick ordinances be precious in your eyes.
(2) You can commend your selves and your condition (before) to God in Pray∣er, that God will make the waters of the san∣ctuary healing waters to you, that he will give your souls a special and particular visit in an ordinance, that he will not suffer your fleece to be dry, when others round about you are wet, that he will open your eyes, that you may see wonders out of his Law, Psal. 119 18. and open your hearts, that you may feel them too, that you may not be dead hear∣ers, or bare hearers; that the Law may not be a meer representing glasse, to shew you the black-moors skin, and leopards spots; but an operating glasse, working your very hearts and soules to loath and abhor them, and fly to the fountaine opened in the Gospel, for sin and uncleannesse, to wash them out. The reason why the word wounds so few, is this, People seldome or never lift up such a prayer as this before they come, and therefore tis no wonder if they come and goe stones and
blocks, and a convert (even when the Gos∣pel is abundantly dispensed) bee as rare as a black Swan; that Gods Ministers, and those of the richest annointings every where com∣plaine that they have laboured in vaine, and spent their strength for nought, Isa. 49. 4. in comparison to what successe there hath beene formerly to the labours of others.
3. Thou canst set thy selfe in a grave, reverend, and attentive positure of body in the Congregation; stir thy selfe up when thou art sleepy and dull, with the thoughts of the greatnesse, glory, and Majestie of him with whom thou hast to doe. For this is but the same moral preparation, that you would bring to the hearing of an earthly great man. Thus had Cornelius and all his family set themselves in a readinesse for Peters Sermon, Act. 10. 24, 25, 33. And we see how effectual it was upon them, ver. 44. whiles Peter yet spake, the Holy Ghost fell on all them which heard. True, the Spirit of God can, and doth often times meet with such as come on purpose to scoff at a Minister and his Do∣ctrine; and such as have come to catch a Mi∣nister in malice, God hath caught them ere their departure in mercy: And therfore even from this ground I wish with my soul, that I could but prevaile with people to heare the word, (even the bitterest enemies) for who knows, but God may spread nets for them at that very time? Saul was a spreading his nets to take the Saints at Damascus, and at the
same time God caught him. True, Paul was not at an ordinance, but that so much more aggravates the miraculousnesse of Gods mer∣cy in his conversion. But sundry examples God hath made in ordinances of this kind; * 1.78 yet lest God should hereby give encourage∣ment to men in such insolent acts of rebelli∣on, God hath not made any promise to any such hearers; nay, hee expresly threatens them, Ezek. 33. 30, 31. Son of man, saith he, the people are speaking against thee still, by the wall, and in the doors of the houses, &c. Come say they, and let us hear the word of the Lord, (i. e. in a scoff) come let us go hear a preach∣ment to day, &c. (for my part, I am not so skilled in their language as to be able to re∣peat it at large.) They sit before thee as my peo∣ple, and they hear thy words, but they wil not do them. Now the next words are read very vari∣ously (as you may see in the Margin of your Bibles) with their mouth they shew much love; but the Hebrew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (so shir gnaga∣bim afterward, a song of loves) * 1.79 their mouths are full of scurrilous laughter, as at a filthy song, &c. These were more modest then di∣vers of ours, for it seemes they did this but in corners (ut supra;) but wee meete with those that can scarce refraine such carriage in a Congregation. But what saith God to them? see v. 33. When these things come to passe (i. e. the truths they set so light by) then they shal know, (i. e. by sad experience) that there was a Prophet among them: and see
what things those are in the preceding part of the Chapter. God doth usually prepare people to receive a preacher, before he doth them good by the word, see Gal 4. 14. Re∣verend attendance upon the Word is certain∣ly a great meanes to fit the heart for serious impressions from it. As in any affaires of weight, there is nothing that is more apt to impresse serious thoughts, then the re∣verence which we beare to the managers of them. Thence all affaires of justice are dis∣pensed in such a way of solemnity, as may stir up reverend thoughts in those present: this is the use of scarlet Robes, and Halberts, and Trumpets, and standing uncovered in civill Courts.
4. 'Tis in thy power to call in such strag∣ling thoughts, as carry thy heart away from the businesse in hand. For certainly, I have power of mine owne thoughts, and I can command them, if I have many businesses, off from one to the attendance of another; and if I have one of more serious importance then all the rest, I can fix them upon that. And when the heart is fixed on a businesse, it is most likely to be affected. Transient ob∣jects are quickly forgotten, but objects that are long in our eye, which we take a through view of, remain longer: Now I shal easi∣ly grant here, that a natural man cannot by his longest dwelling upon such a subject, af∣fect his owne heart; but I say still, that hee may thereby put himselfe into a positure
of soule as is most likely to be affected. The very reason why he T people but now spoken of, Ezek. 33, 32 did not make benefit of the word, was because their hearts were after their covetousness whilst they sate before the Lord. Gather in your stragling thoughts at such a time, with considerations of this nature, that tis God speakes; that the things he speakes are of nearest concernment to you, that you heare them now, and perhaps may heare them no more, this opportunity may be the last; or it may bee, however, this the last time that you may heare such a Sermon, so close, so particular; that if man thy e∣qual, much more thy better, spake to thee a thing that concerned thee far lesse, nay not at all, thou wouldst in good manners hear and mind what he said.
5 Minding what is thus preached; it is very hard, if thy memory (without much adoe with it) will not carry away somthing of what thou hast heard; if not, I am sure, to most it is an easie thing to helpe memory with their pens. And truly friends, let mee tell you this, if you were now at the barre to be tryed for your lives, you would, if you di∣strusted your memories, have your note book by you, and write down all material passa∣ges; and if you could not your selfe, you would desire some friend to helpe you; and should you not take like care when the word of God is passing judgment upon your souls? I confesse, that if wee watch not over our
hearts, much of the life and power of a Ser∣mon may be lost at present to a man, but that evil is not necessary here; a man neede not take every word, but only what most con∣concerns or affects him, and hee may be affe∣cted in hearing, without being prejudiced in writing what he hears. Friends, I feare few families among us, for want of putting themselves to this paine, hear (as they ••hould) for afterwards. Now a truth laid ••p in memory, may perhaps worke after∣••ard when a man is minded of it againe; although a man go away at present, and fol∣low his sinful courses. As pills may be ta∣ken over-night, and a man may sleepe well upon them, and all night think nothing of them, but when hee awakes in the morning they then will worke. Yea, Sermons ••penned (if they be not as ordinarily) writ∣ten only to serve the turne for a formal re∣pet••tion at home, and never looked on afterward, may many years after they are preached, do thee good.
6. Tis in thy power before thou comest, when thou art there, and when thou depar∣test thence, to lift up a Petition to God, that hee will handle his owne hammer with his owne hand, make the word mighty through God, to break down strong holds, and over∣throw whatever within thy heart opposeth his own glory and thy salvation. Tis no hard matter when a word is spoken that suites thee, to lift up an Ejaculation, Lord
set home this word. Lord, thine own word needs thine own blessing, and special appli∣cation to make it effectuall. Lord fasten this nayle, and clinch it firmely in my heart.
7. 'Tis in thy power when ••hou comest home to sit downe and meditate seriously up∣on what thou hast heard; to repeat this word in thy family, and confer of it with others, and to apply it occasionally to others: the word that thou dost another good by, may do thee good too. For all these acts are con∣stantly performed by rational men in worldly affaires, and certainly the change of the ob∣ject doth not take from mee the power of my owne act upon it, so long as both act and object are still suitable each to other; now although the spiritual nature of the word be not sutable to a carnal and unsan∣ctified apprehension, yet the sound of it, and its Grammatical and common sense is, and I require no more of thee in these acts, then may make use of these, as far as they may be improved in a serious way, as thou wouldest confer, and discourse with a Lawyer about thy estate, or a Physician about thy health.
8. 'Tis in thy power to endeavour to im∣prove this word in a rational way. As sup∣pose it speaks conviction of sinne, to exercise such an act of application as this, this is my sin; if of judgment, to exercise such an act as this, this is my case: if dire∣ction or motive, to apply it thus, why should not I doe thus, and thus, as I am directed, and
exhorted? Heart, what have you to say why I should not follow this counsel that is given me? This is called communing with a mans owne heart, Ps. 4. 4. and enquiring what have I done? Jer. 8. 6.
9. You can desire and importune the prayers of others in the condition you are in. God may heare such as are his own people for you, when hee will not hear your selves. You wil doe so in temporal plagues. So Pharaoh, Exod. 8. 8. And in special, Simon Magus, Acts 8. 23.
10. It is in my power to check my heart, for those unreasonable prejudices which it hath against the word, and to labour the re∣moval of them. Imean, to endeavor to reason my self out of them. 'Tis true, no total removal of prejudice against the word can be wrought but by grace, it is grace only that kills the enmity of the heart against God; but reason may silence and suppresse them for the time; as a Judge in the Court may command silence at present, but cannot, except hee can cut out the tongues of men, force them to ••ee totally silent, and perpetually: So reason can. It cannot dig up the roots of prejudice, but it may consider the word praescinded and abstracted, 1. From all prejudicate fancies and conceits. If I have prejudice against the preacher, that hee sayes what hee doth out of spleene, &c. why cannot I put my heart upon this issue? But let the mans intentions be what they will, what is it that hee sayes?
&c. So Eliah, though certainly he had a le∣gal prejudice against the raven (if at least I may call that a prejudice, that judged him an unclean bird according to the Law) that brought him food; yet saith Eliah, here is food God, and I have no other law∣full way of supply, if the meat be wholsome, I will eat it. 1 Kings 17. 4. 6. A man is be∣holding to a watchfull enemy.
2. If against his meannesse and contempti∣blenesse of person, want of parts and learning, plainnesse of preaching, &c. Why cannot I in reason consider, The richest mines are in the most barren and mountainous grounds? That 'tis the ordinary garbe of Princes to go clad in bare cloth, which is often more worth then ma∣ny a gallant Courtiers cloth and trimming? That when God does good upon men, and takes them most, his greatest Art is to hide Art? and there is reason for it, because even humane skill loves not to be seen in the outside of every work, and the Artificer loves to shew most of his skill where you would least expect it, &c.
3. If that he is not of thy own way or opinion; Reason may plead for him. For, either thy way and opinion is good, or bad; if good, thou wilt hear what can be said against it, know thy adversaries weapons and play, and so wilt be the better able to guard thy selfe. If bad, 'tis a great mercy to be convinced of it. &c. Yet would I not in all these be misunderstood; For,
1. In all these I so affirm these acts to be
in the power of the creature, as not to ex∣clude the common, and sometimes especial influence of the Spirit upon them to produce them. It is in these actions as in those o∣ther rational acts of ours concerning the af∣fairs of this World, which are in the power of nature to perform, but yet the Spirit of God always in a common, but sometimes in an especial way draws out those acts, so as may be most for Gods glory and our good, so though it be in the power of Nature to go to Church, and sit reverently, and hearken out a Sermon, yet that I go at such a time, and that possibly much against the grain of mine own inclination, that I observe such and such truths, and lay them up, and medi∣tate on them when I come home, &c. more then others, this is the Spirits especial influ∣ence, i. e. by way of gifts, for in all this there may be no grace. It may be of very great use many times to observe, how in our common motions and actions about ordi∣nances, there is many times a particular pro∣vidence ordering, and a particular influence of the Spirit exciting.
2. In all this I imply not any necessity of connexion nor tye between these Acts and Grace. Nor therein do I any way symbo∣lize with the Papists and Arminians, who tell us, that if we use nature well, and doe its utmost, God is bound ex congruo, to give grace. For there is no promise in Scripture that ties God to any meerly natural or mo∣ral
act of ours, but onely to gracious acts; and all those promises which respect any o∣peration of ours, suppose the first grace al∣ready given. And when God therefore makes promises to hearing, reading, pray∣ing, either those acts must be gracious, or else they must be interpreted thus, Do you such duties, follow such means, and if ever I save you, I will meet you onely in that way. I will give as many as belong to the election of grace power to believe &c. through praying, h••ar∣ing, meditation, &c.
And thence it is that those promises are not fulfilled to al that perfrom these actions. Because though God have made such a pro∣mise of giving grace in such a way, yet it runs not in this sense, I will give grace to all that hear, pray, &c. Whereas promises that are made to grace are universal. He is rich to al that call upon him, i. e. graciously, whosoever beleeveth shall not perish, but have everlasting life. Rom. 10. 12. so 3. 16.
Besides, these acts are meer natural acts, splendida peccata, and therefore they can have no moral influence on God.
3. Yet must we note for our encourage∣ment, that although God (in truth) be not bound to any mans endeavours, but is as free to give and deny grace, as he was be∣fore any of them: yet God seldom, if ever, hath been observed to fail any in their expecta∣tions of grace from him, doing, in the way of means, what they by the power of nature
can, and the Spirit of God moves them unto.
So, that no man ever perished under the enjoyment of such means, but he may justly stop his mouth before God, and say, I justly perish, notwithstanding my impotency to do my duty, and Gods decree of not vouch∣safing me sufficient grace for conversion; because I have done lesse towards the attain∣ing it then I could. For who knows, or how knew I, that God would not have given me sufficient grace had I done my utmost, though notwithstanding he was absolutely free to deny me.
BUt me thinks I hear some one object∣ing.
Object. But why must I seek for such con∣viction, and especially labour in Ordinan∣ces and duties to come under the work of a Spirit of bondage? God can if he will, save me in another way. And that you seemed at the entrance into this point to grant, when you call this the ordinary way; and are ten∣der
of denying a possibility of an extraordi∣ry, and different course!
Answ. 1. God can if he will, but God will not do all he can do. God could of stones raise up children to Abraham, but he would not: Christ could have converted the Scribes and Pharisees by a sign from heaven when they asked it, and have sent Dives from hell to convert his brethren, but be∣cause they would not submit to, and were undisposed to profit by the ordinary means, he would not, but calls the first, Tempters of * 1.80 God for desiring an extraordinary signe, when they had ordinary means, search the Scriptures, &c. John. 5. 39. And tells the last, that extraordinary means will not work on men without the grace of God to back them, more then ordinary; and that 'tis unlikely, if God do not blesse the ordinary way unto us that he will the extraordinary. They have Moses and the Prophets (saith A∣braham to Dives in the Parable) if they will not hear them, neither would they believe if * 1.81 one should rise from the dead.
2. What reason hast thou to expect, that God shall go out of his ordinary rode way to meet thee in thy by-paths? Hath God made thee any promise more then to others? Hath he excepted thee by name in those com∣mands in which he hath required attendance on his Ordinances? Hast thou obliged him by any courtesie to take extraordinary pains with thee? If thou canst plead nothing more
then another; then think rather, if God have left thousands to perish without calling them in an extraordinary way, for their con∣tempt of the ordinary, why not me?
3. Take this for a certain rule, God never condescended to do an extraordinary work for the conviction and conversion of those, who out of designe break themselves off from the ordinary, that they may put him to the cost of it.
Indeed 'tis thought by some, that the Jews shall be converted by a signe from heaven, but if so, yet consider they are in such a dis∣persed condition, that they are not capable of means in an ordinary way, and so totally prejudiced against the truth, that they do not out of designe reject that which they are convinced is Gods ordinary way of conver∣sion, to put God to the expence of a mira∣cle, but they really think they are in the true way, and Ordinances profane, and truth errour.
And Lastly, Though signes may occasion their conviction of the truth of Christian Religion, yet without all doubt their saving conversion in and by it, shall be in the or∣dinary way.
This extraordinary signe shall set home the light of the prophesies, and history of Christ crucified, and so be the occasion, not the cause of their conversion. For they shall be convinced of their murthering, and pier∣cing the Lord of glory, and they shall upon
the fight of him mourne. Zech. 12. 10. It is all one as if he should say, they shall bee convinced of sinne, and close with Christ as a Saviour, and their Saviour, and then mourn that they have pierced him.
4. 'Tis contrary to thy principles of com∣mon prudence in other things. The market is the ordinary way to get food, thou wilt not neglect that on this ground: and so phisick of health, &c. Thou wilt not say, I need not go to the market to buy or sell pro∣vision this weeke, thou wilt not open shop, &c. because God can provide for thy selfe and thy family in an extraordinary way. And no man when he is sick will (except in a phrensy) refuse to admit the physician, be∣cause God can cure in a miraculous way, yea and raise the very dead. Why should any man adventure his soul upon those principles upon which he will not hazard his body or estate?
5. When men will not wait upon God in his ordinary way of conversion, it is just with him to give them up to please them∣selves with a false and unsound conversion, under some extraordinary delusive energy of Satan, and to mistake that very extraor∣dinarinesse of delusion, for an extraordinary work of Gods Spirit. 2 Thes. 2. 11, 12.
Object. But if I bring my selfe under such sad and melancholy apprehensions, as accompany a Spirit of Bondage, I fear, lest Gods terrors should even distract me, as He∣man
complains, and we see by experience that many out of such spiritual troubles ar∣rive * 1.82 at downright madnesse at last.
Answ. 1. It is Gods usual way; and the way he puts any man upon he is engaged to protect them in. If our Saviour Christ had a warrant from God, to cast himselfe down from the pinnacle, had there been no other way down, he would not have stood so much upon it, as he did, the promise of angelical protection would have secured him being in his way, which was Gods way. A man may adventure to cast himselfe into Hell it selfe, as Peter leapt into the Sea at Christs command, when God bids him, and yet come off as untouched by the fire and brimstone, as the three children were in the fiery furnace. See Isa 43. 2.
2. If the cure be dangerous, yet the dis∣ease is desperate. Better adventure distracti∣on, then damnation. God can save a distra∣cted man, but he cannot an unconverted man; because he hath no where said the contrary to the former, but he hath to the later.
A man in a gangrene adventures the cut∣ting off of a legge or an arme, and thinks it safer to adventure his life in a way of cure, then under the power of a certainly-mortal disease.
3. The longer thou continuest out of this way, the more art thou endangered here∣unto. The greater weight of sinne thou
contractest by continuance, the greater terrors thou layest up in store against the day of evil; and if the terrours of God be distracting, the fewer, the better.
4 'Tis the ill managery of persons un∣der such terrors, that occasion such distracti∣ons many times, either their owne keeping the Divels and their owne hearts wicked counsel, or indiscreet handling by others, &c.
5 Seldom or never hath it been seen but such distempers as are meerly symptomatical (as Physicians speak) are removed with the removal of the principal Disease, that occa∣sioned them. A frenzie gotten by a fever, departs with it. And so suppose the like pro∣cured by soul troubles, the removal of them in Gods time, will remove it a∣gain.
Quest. But how shall persons under deep troubles be managed, so as such mischief from over-great oppression of spirits may be prevented?
Answ. Hereunto (in a word to conclude this Treatise, especially because much hath been said before, and more will be said in the next point to this purpose.)
1 If thou have a child or other friend un∣der the terrours of God, enquire what was the ground and cause of it, what Ministry such a party hath frequented, whence 'tis like∣ly the wound was received.
2 If the wound were made by a standing
Minister of the neighbourhood, go to him principally and acquaint him with it. He who made the wound is most likely to heal it. If it were made by any other unknown hand, acquaint the next godly and experi∣enced Minister with it, and discover what you observe of that kind in your friends, though perhaps they be unwilling to it them∣selves.
3 Let other Christians be sent for who have been under the same condition, and let them be communicative.
4 And lastly, Keep them from erroneous and unsound company.
But all of these I shall speak more fully in the second Treatise.
Evidentis∣simè duorū Testamen∣torum di∣stinct a sunt tempora; illud enim ad timorem pertinet, novum autem ad charitatem. Aug. in locum.
Vetus Te∣stamentum. Calv. Inst. Gua. in loc.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Oecum. in ••ocum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in locum. Logem pr••∣ponit nud ā, quatenus in eā Deus ne∣biscum ope∣rum respe∣ctu pacisci∣tur.
And Si lex in se conside∣retur, nihil quàm mise∣rae scrvi••u∣ti addicto•• mortis quo∣que borrore constringe∣re homines potest, quia nihil boni promittit nisi sub conditione; mortem quoque edicit in omnes transgressores. Calv. in lo∣cum: A••d non habuerunt sporitum laetitiae & libertatis à lege, sed ad evangelium confugerunt. Id••m, Instit. Gratia adoptionis erat obscuriùs adumbrata▪ & paucioribus concessa. Gualth. in locum.
De uno eo∣demq•…•… Spiritu lo∣quens, di∣versa••i ef∣fect a tribu∣it. Gualth. in locum.
Job. 6. 4.
Psal. 38, 5
Lam. 3. 29
The first Proposition or Thesis.
1 Cor. 5. 5.
Matth. 16. 19.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Hos. 2. 6.
Psal. 51. 8. Isa. 38. 13. Psal. 6. Psal. 31. Psal. 38. 77. Psal. 4.
Psalm 88. 15. Isay 38. 15.
Acts. 16. 24.
2 Cor. 1. 6▪
Eccles. 13. 11
Psal. 2. 3.
Isa. 51. 1.
Matt. 5. 6
Rom. 7. 24
Luke 1. 53.
Psal. 139 23, 24.
Ruth 5. 13.
Job 6. 20.
2d Thesis or Proposition.
Eph. 2. 3.
Rom. 5. 18.
Gal. 3. 10.
Jo. 3. 18.
Jo. 3. 3.
Gal. 3 10.
Rom. 1. 31.
Psal. 70. 21.
Luke 22. 44.
Prov. 26. 1.
Isai. 64. 6
1 Pet. 1. 8
Micah 6. 7
Acts 24. 27.
Matth. 9. 22
2 Chro. 33. 12
Shepherds Sound Belie∣ver.
Prov. 27. 19
Rom. 10. 4
Shepherds Sound Belie∣ver.
Camero in Heb, 6. 4 Neque regeniti sunt isti, neque etiam irregenti: neque verò con∣sequens est ter∣tium genus da∣ri. Quemadmo. dum quod dia∣thesin habet ad virtutem, &c.
2 Pet. 2. 20
Heb. 6. 5, 6.
Persius
Jonah 2. 4.
Mat. 9. 29.
Mat. 9. 2. Ephes. 2. 14. Psal. 35. 3.
Mat. 26, 33.
Prov. 28. 14.
Rom. 7. 12. Psal. ••1. ••.
Agathocles.
1 Sam. 2••. 1.
Psal. 51.
Zach. 12. 10.
Heb. 10. 22.
1 Ki••gs 22
Lam. 3.
ver. 4.
ver. 8.
ver. 4, 6.
ver. 5.
ver. 5. 6. 7. 8. 10. 11. 12. 13. 15. 16.
17.
18.
19.
22.
23. &c. to 32.
Jam. 1. 5.
Vid. infrà N. Octava.
Psal. 51. 6
A more espe∣cial example we have John 7. 32, 45, 46.
They make loves, or jests.
Mat. 16. 1.
Luk. 16. 3
Psal. 8. 15.