A vvilderness of trouble leading to a Canaan of comfort, or, The method and manner of God's dealing with the heirs of heaven in the ministry of the Word wherein is shewed how the Lord brings them into this trouble, supporteth them under it, and delivereth them out of it, so that none finally miscarry / by W. Crompton ...

I. The Certainty of the Work here inten∣ded: [I will allure her, and I will speak to her].

The Lord is serious in his Offer of Grace, and infallible in working it at one time or other, for the Conversion of all those in Covenant with him. Though it be full of difficulty, yet it is certain for success. It is difficult, therefore the Lord undertakes it, when no other means is able to do it; and certainly it shall be done in his time and way. Therefore he promiseth and annexeth cer∣tain binding Particles, the more to assure it in our apprehension, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Therefore, be∣hold, which Particles are diversly construed by divers great Divines, not unskilful in the holy Tongue, causing some obscurity about the meaning, but more touching the Connection of these with the former words; what dependance they have, and what Grammatical Constructi∣on they may admit. Some take and under∣stand them here casually only, as if their pro∣faneness and stubborness in Idolatry, had been the moving cause to this Evangelical Work; but then it would follow, Let us sin, that Grace may abound. Which Devils Logic the A∣postle confuteth, Rom. 6. Others take them

illatively, thus: Seeing she is grown to that height of Wickedness, so vile and so proud, that there is no hope nor possibility of her thinking or willing by any strength of her own to return, therefore I will make her mindful and willing to come home: [O the ne∣ver enough adored Depth of God's free Grace and super-abundant Love to his People!] I will heal them, and lead them also, and restore Comforts unto them. This cannot be misli∣ked. Only a third sort may be adjoined, viz. of those who take them adversatively also, deno∣ting the Order in any business, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek, and postea in Latin; and then the meaning is, as if the Lord had said, Seeing the former means doth it not, I will assay another; I will add my Spirit to her Afflicti∣on, and to corporal Rods I will bring in spiri∣tual Troubles, to the Law, the Gospel; which shall not fail of my proposed end. Therefore, behold, in the last place, I will undertake to do it verily, truly, undoubtedly.

Here are several useful Doctrines arising, worthy observation. Viz.

Doct. 1. That the Lord can and doth turn great Sinners into eminent Saints.

He turns a Wilderness into a River. As in several Changes in the World, Stars fall from the Firmament, to be changed into Dunghils; so here, the Dunghils of the Earth▪ mount up

to Heaven, to be metamorphosed into Stars. So much he promiseth to do; and it is usual with him to advance them highest in his fa∣vour, who have been least esteemed in the World. Not many wise Men after the flesh, not many mighty, not many noble; but God hath chosen the foolish things of the World to confound the wise, 1 Cor. 1.26, 27. Christ's Disciples were not fetch'd from among the Roman Conquerors; no Augustus, or Alexander, or high noble Blood of the Earth gave denomina∣tion to their Pedigree; neither took they their Rise from among the Jewish Rabbins. They were not seasoned with Athenian Eloquence, nor beautified with any gay and splendid matters of this World. They were obscured with Poverty, and shadowed with meanness, in respect of Name and Gifts, of a poor con∣temptible Trade, even Fishermen, called from catching of Fish, to lay out for Souls. The Lord cutteth out his Mercuries of the most un∣likely pieces of Timber, he will have his Tem∣ple built of rough and unpolish'd Stones. When Jerusalem was in such misery, that she could not help her self, no more than a poor Infant, and for others they would not, Ezek. 16.5. No eye pitied her, to do any thing for her, or to have any compassion upon her; Then I passed by (saith the Lord,) and looked upon thee, &c. Lo here, Heaven smiled upon Hell! An old broken Instrument is tuned, and made melodious; tho it be the same

String, yet it is quite otherwise tuned. Hath not God chosen the Poor of this World? Jam. 2.5. He hides Treasure under the Bark and Mantle of mean Persons, base and abject in appea∣rance. The lost Sheep, and sick Men, as they have most need, both in truth, and in their own apprehension, so have they most benefit by the Physician. Did not our Savi∣our tell the Priests and Elders among the Jews, that notwithstanding all their Traditi∣ons and Ceremonies, Publicans and Harlots would believe sooner, and enter the Kingdom of Heaven before them? Mat. 21.31. And that many should come from the East and West, to sit down with Abraham, Isaac, and Jacob, in the Kingdom of Heaven; when the Children of the Kingdom (who had so good conceit of them∣selves, as if out of danger,) should be cast into utter Darkness? Manasses did evil in the sight of the Lord, like the abominations of the Heathen; he built the high Places and strange Altars, he observed Times, 2 Chron. 33.3, 4, 5, 6. Yet the Lord brought him home at length through this Wilderness into Canaan. Mary Magdalen was a None-such of uncleanness, she was pos∣sess'd with seven Devils; yet Christ cast them out, and of a Den of Devils made her a Tem∣ple for the Holy Spirit to dwell in. St. Paul was a Blasphemer, a Persecutor, mounted in his way to Damascus, to hale the poor Christi∣ans to Prison; but the Lord had chosen him, and now changes the Serpent into a white

Rod. St. Austin was greatly infected with the Sin of his Country, which was as conta∣gious for Chastity, as the North Wind for Plants; for a great Writer, speaking of Afric, saith it was a Country of Loves, and that it was as strange a Man should be an African, and not be an African; as to be an African, and not to be lascivious. He had a Soul as it were of Sulphur, so much was it disposed to take fire, that he hastened to throw himself into the midst of Flames. In short, he fell into the Snares he desired, and was involved in wonderful Labyrinths, where the end of one sinful Passion was the beginning of ano∣ther. But behold here an admirable sport of Providence, way-laying and contriving the Salvation of this great Soul, who became a rare Spectacle, and worthy the consideration of noble Spirits; for of an earthen Pot he is made a Vessel of Gold.

Luther (in whose Conversion the Divine Power was most resplendent) of a mad Monk, as he called himself, was made a zealous Protestant. Basilides was sometimes a cruel Executioner of Christians, that afterwards was called, and died for the Testimony of Jesus.

Aretius speaks of a certain Man in his time, (it is no feigned Story, saith he, for I saw the Man with my own eyes) who was a vile desperate Sinner, a Drunkard, Swearer, wanton, &c. and so continued for many

years; but at length God brought him into the Wilderness, where he laid down the flow∣ery Crowns which he bare on his Head, his Drunkenness, and unthrifty Riots, and en∣kindled with zeal to God, lived holily, and died comfortably.

Not to mention others, who converted from a dissolute, prophane Conversation, found Mercy, and became eminent Instruments in the Church of God. Few experienced Christians, Divines especially, but can add Instances of their own Observation, how strangely the Lord hath turned Men from Wantonness to Chastity, from Drunkenness to Sobriety, from common Swearing to fear an Oath; even then when they were running in a violent and deligthful motion towards Hell.

Now, why the Lord suffers his own to run out so far before he reclaim them, we may with reverence and submission conceive it is,

First, for the declaration of his own Good∣ness, both in regard of his wonderful Power, and absolute Freedom.

Of his Power, effecting this in some with∣out any ordinary means, as he dealt with Abraham and Paul; in others by weak and unlikely means, as by the Ministry of poor Fisher-men, preaching the Cross: [The great God out of small Acorns brings up huge Oaks, and usually hangs great weights on little Wires, whereby he sets out to the view of

all the splendor of his Omnipotent Agency.] And in a third sort, he doth it against all or∣dinary means; as when he occasions Con∣version by some Sin, Affliction, or Persecuti∣on: as the curious Alchymist doth by his Skill extract Gold and Silver out of baser Metals; and as the wise Physician correcteth poysonful Ingredients, and maketh them Medicinal.

And as of his Power, so of his absolute Free∣dom, to do what he will with his own, dis∣pensing his Grace, both when, to whom, and how he will; passing by the Great, Rich, Learned, (Stars of the first magnitude, or the greatest Letters of the Alphabet,) and civil Formalists of the World, to pitch on poor, mean, and ignorant Wretches. Where Sin hath abounded, Grace doth super-abound. Surgunt indocti, & rapiunt Coelum &c as Au∣gustin speaks; the Kingdom of Heaven suffers violence from the poor lost Sheep; while others puffed up with their conceited Riches, of Knowledg and Holiness, dreaming of Self-sufficiency, are kept out, and thrust down into Hell. If he should do otherwise, and call on∣ly those, in whose Policy and Life could be seen some outward Goodness to shine forth, Men would believe what some cannot forbear to say▪ that it is the work of Men that obli∣ges God to call them; and if in rigour they be not worthy of this Favour, they merit it at least in a seemliness of Equity and Congruity,

as they speak of it in the Schools of Rome. And therefore further, we may conceive it is to pro∣claim the Freeness of his Grace; no natural Abi∣lities can merit it, nor any Sin hinder the be∣stowing of it. The Wind bloweth where it listeth▪ Nos solemus eligere digniores, at Deus ut osten∣dat suam electionem non ex nostris meritis, sed ex solâ sua gratiâ fieri, solitus est indigniores eligere, Zanch. i. e. Men chuse the most worthy, but the Lord chuseth the most unworthy; to shew that his Choice is not grounded on our Merits, but on his own free Grace.

Secondly; It is for the Instruction of the Church. And so,

1. That no Flesh should glory in his Pre∣sence, but that the Glory might be wholly ascribed to the Lord, whose only work it must needs be acknowledged in such Libertines. There is nothing to merit, nor any prevent∣ing Abilities stirring, to share with the Lord in this Work. And indeed the Lord's power is most manifest in reclaiming such wild Prodi∣gals, in washing such Blackmoors, & changing such Leopards. Digitus Dei! All that see and hear, may wonder and say, It is the Finger of God; or (as Protogenes said of a curious Line, which he saw drawn in a Paint∣er's Shop, None but Apelles could draw this,) none but God could do this. It is a Work worthy of none, but of him who can do what he will, and will do what he hath purposed. This is indeed the great Miracle of the World,

to change Lions into Lambs, Sinks into Fountains, Thorns into Roses. Mercy is never so resplendent as over Misery. The Ice of Winter makes the Beauty of the Spring; Darkness contributes to the Lustre of Light; nor is the Sun more bright, than after an E∣clipse: Thus Grace, which is the Splendor of Eternal Light, makes it self to be seen in more triumph, where it hath subdued most Iniquity. And Praise will be more fully as∣cribed to him, by such as could deserve no favour, both occasionally and practically. Occasionally, in regard of others, who are stir∣red up thereby to admire his Power, to mag∣nify his Love, and to hope for acceptance upon their unfeigned submission: And practi∣cally, in respect of themselves, who are com∣monly more humble and thankful, zealous and watchful ever after.

Observe such as have drank deep of the de∣ceitful Cup of Rebellion and Prodigality, and after come to taste of the bitter Potion of sound Humiliation, and say, whether you do not find them of an excellent temper? Paul being made sensible of himself, as the greatest of Sinners, how passionatly doth he break forth to admire the Love and Mercy of God! I was a Blasphemer, a Persecutor, and injurious; but by the Grace of God I am what I am. And this Grace bestowed upon me was not in vain, but I laboured more abundantly, &c. Where you see his diligence in redeeming the Time, and ascri∣bing

his Change wholly to the Grace of God.

2. That none in the Church should despair, especially among those in whom the Offer of Mercy hath stirred up any desire after Grace▪ This Reason is rendred by the Apostle, 1 Tim. 1.16. For this cause I obtained Mercy, that in me first Jesus Christ might shew forth all Long-suffering, for a Pattern to them which should after believe on him to Life everlasting. He that seem∣ed to be an Epitome, an Abridgment of all Wickedness, obtained Mercy for this cause, that Jesus Christ might shew forth all Long-suffering, i. e. evidence by full demonstration, so that all might see, and say, There is Mer∣cy with Christ that he may be feared, yea, Mercy rejoycing over Judgment. Though your. Sins be in number like a Cloud, and for quality, like Crimson or Scarlet; Yet come, let us reason together, saith the Lord, and I will make them white as Snow or Wooll: Yea, they shall be as tho they had never been. Sin is finite in respect of matter, but Divine Mercy is infinite. The Consideration of this Dis∣proportion should be a powerful Loadstone to draw Sinners to Repentance; it should be as a Cork to the Net, to keep the Heart from sinking into despair; it should be an Antidote to keep that Poison from entring, or at least, from lodging in the Heart. If Manasses, Saul, Mary Magdalen, and some of the adulterous drunken Corinthians, were remembred in

Mercy, converted, sanctified, and saved, why should any despair? When Man hath with∣stood his Good, and the Gates of Hell have prevailed a long time, even then the Lord's hand hath done it for many, blessed be his Name. We had never heard of these Ex∣amples, had it not been for our encourage∣ment. With this let the penitent Heart be encouraged. [God can turn noisom Dung∣hil into a Mine of Gold Brands of Hell into lightsom Stars in hi•• Firmament, Slaves of Doemons into Angels]. But without pre∣sumption, lest abused Mercy give place to re∣jecting Fury, and the Lord say, Because I have called, and ye refused, I have stretched out mine hand, and no Man regarded: Therefore now, tho you call upon me, I will not answer; and tho you seek me early, you shall not find me.

3. That the Hearts of all reasonable Crea∣tures, capable of such a Mystery, might be enlarged to rejoyce in God for his Goodness, and to praise him, who by plucking such Brands out of the Fire, doth manifest such Love and Power, to free and defend his cho∣sen Ones from the devouring Mouth of the roaring Lion: The lost Sheep being found, the wild Prodigal returned, first home to him∣self, and after to his Father, occasion Joy in the Families; to teach us what we should do upon the Conversion of any prophane Person, Son, Daughter, Servant, or Neigh∣bour. Was he once proud, and is he now

humble? Was he once intemperate, and is he now sober? was he dead in Sin, and is he now alive through Grace? It is most singular Mercy, rich Love, it is meet we should be merry. The Lord hath, doth, and will deliver, that the Church may be encou∣raged, Satan enraged by the loss of his Prey, and the Name of Christ glorified and mag∣nified so much the more.

A second Doctrine to be noted by the way, is this: Viz.

Doct. 2. That the Lord often useth variety of means to attain one end.

Many Messengers to call home his straying Servants unto him. Sickness of Body, with variety of Afflictions, sometimes depriving them of good things, sometimes laying hea∣vy Rods upon them. He useth Fire and Steel to cure those Mad-men, rather than com∣ply with their Malady, to render it incurable. His own Word he sends, both in Threa••nings to terrify, and Promises to allure; and the Spirit followeth upon both, to make them effectual. Some of these means prepare the Subject, others work the Cure; the second beginning where the first leaveth; all so knit and ordered, that they make up but one in∣tegral mean to produce such an end. It is the Lord's Patience and Wisdom so to deal

with froward Man, no want of power; he could do it by few and weak means; as great Ships are turned by a small Helm, and as some say, stopped by a very little Remora, yea, without any; but it is Man's froward∣ness that requires this variety of means. To bring home, and keep the Jews, his first be∣loved People, in Order and Safety, he planted a Vineyard, fenced it, and gathered out the Stones, Isa. 5.2. He hewed them by his Prophets, sending them early and late. Hosea 6.4. He laid his Hand upon them, so that the Head was sick, and the whole Heart faint, Isa. 1.6. Concluding, when none of these pre∣vailed, O Ephraim, what shall I do unto thee? O Judah, how shall I persuade thee? Hos. 6.4. Which is as if God should say, I have done mine utmost, and more than you can chal∣lenge from me. And the like expostulary Expressions of complaint are to be found in many other places. And this the Lord doth:

Reas. 1. To set forth the Riches of his Mercy, and Greatness of his Love, not wil∣ling that Men should perish, but rather return and live, Ezek. 33.11. 2 Pet. 3.9. God might have dealt with us as with the Angels, who were the eldest Off-spring of his Love, the purest production of that Supreme Light: no Mercy interposed to avert or sus∣pend their Judgment, but they were immedi∣atly expell'd the Divine Presence, and left

without remedy; Heb. 8.16. To which of them hath he appointed a Word of Reconciliation? And again, He took not upon him the Nature of Angels. But, O Goodness Divine! he made sudden way for our recovery; high Moun∣tains were levell'd, and great Depths fill'd up, that we might arrive at Happiness. He had Bowels only melting over lost Man. As it is with a tender-hearted Father towards his weak and sick Child; he desires the conti∣nuance of his Life, and if it were in his power, with some of his own Blood to give him health; he looks and sighs, he weeps and complains, O my Son, what shall I do for thee? To the opinion of one, he adds the Consulta∣tion of many Physicians; he makes use of this Receipt, and applies that Remedy, and all to try what may do him good. Thus, but in a more transcendent manner (removing Passion and Imperfection, Ignorance and Weakness found in Man) conceive of God. Is Ephraim my dear Son? Is he a pleasant Child? Jer. 31.20. Since I spake against him, I do ear∣nestly remember him, my Bowels are troubled for him, I will surely have mercy upon him. And, Why will ye die, ye House of Israel? And again, O Jerusalem, Jerusalem, how often would I have gathered thee? &c.

Reas. 2. It is to leave all without excuse. Men shall have nothing to say, but justify God when he speaketh. Judg I pray you be∣tween me and my Vineyard, Isa. 5.3, 4. What

could I have done more to my Vineyard, than I have done? Where the Lord clears him∣self from all Objections and Repinings what∣soever. And it is, as if the Lord had said, What fault can be found in me, after so much care and waiting? Or, as some render it bet∣ter, What is now more to be done in so desperate a case? but what he answers in ver. 5. but to take away the Hedg, &c. Nothing can be al∣ledged as an Error in him, unless that he hath done so much as he had done, as good Authors paraphrase that Text.

Reas. 3. To instruct his Ambassadours, how they should carry themselves towards a proud, ignorant, gainsaying People; to try all means, to use all lawful ways, and to become all things to all Men, if it may be possible to save some, that they may gain them, 1 Cor. 9.21. A Metaphor taken from Merchants, who are never weary of taking Money. It is their Duty, if the Lord be so patient and diligent, be instant in season and out of season; i. e. tho it be to their Loss in other things, as Calvin and Estius have it; and tho the People on the worser side should think it unseasonable, like Snow in Harvest; yet be doing, as often as there is any opportunity or hope of doing good. Ministers must be frequent and reso∣lute, now to thunder in the Threatnings of the Law, and then to shine upon troubled Minds in the Promises of the Gospel. It is their Duty to be resident and diligent among

their People, so that they may feed them with Alms, good Example, and wholsome Doc∣trine. Yea, and last of all, to add Patience to their Pains. Learn of the Husbandman, after ploughing, sowing, harrowing, gut∣tering, weeding, &c. he waits for Heaven's Dew and Sun: so must Ministers, meekly in∣structing those which oppose themselves, if God peradventure will give them Repentance, [by any means, at any time] to the acknow∣ledging of the Truth.

Caution.

Yet first, Let none hereupon presume to live in Sin, and to mis-spend younger years vainly, upon this Ground. See what will follow, if you so do. Either you may be cut off even for that Sin of Presumption, & perish, before you come to be converted. As Mil•• Crotoniates, who was tearing asunder the Stock of an Oak, his Strength failed him, and the Stock closing, was held so fast by the hands, that he became a Prey to the Beasts of the Field: So may all the Abusers of Mercy be∣come a Prey to the Justice of God, that will rend and tear them in pieces, ere they are aware of it. If God's to day be too soon for thy Repentance, thy to morrow may be too late for his Acceptance. It is said by some, and justly feared by others, that many are now in Hell, who had such confused purposes and hopes, that they would and should be con∣verted, but the time was not yet come; their

Fancies were fill'd with fair Promises, while they suffered their Hearts to be carried away with the current of their unmortified Concu∣piscence. Or, if not so, yet the longer you go on in Sin, by so much the heavier, pain∣ful, and difficult, will your turning be▪ Old Sins, like an old Oak, are hardly to be re∣moved. Can a Man be born again when he is old? Where Satan pleads Antiquity, he usu∣ally pleads Propriety. And 'tis well known, the longer the Poison stayeth in the Stomach the more mortal it is. As a Disease, the longer it groweth, the harder will the Cure be; or as it is in a Journey, the further we go out of the way, the more Toil and Time will be required ere we get in again. Rejoice, O young Man, and play the Prodigal; yet know, for all this, God will bring thee to Judgment. Then thou must turn again by weeping Cross, or n••ver enter Heaven. Old Sinners are rare Converts. Grace is seldom grafted on such withered Stocks. Who can expect Water from a drained River? The common Pro∣verb is true, As is a Man's Life, so is his Death; a wicked Life, a cursed Death.

2. Let no Man judg his Brother, touching his final Estate. What he is at present, you may say; but what he will be, you cannot. Mount not into God's Chair; judg nothing before the time. It is the Office of Angels to sever Sheep from the Goats, the Tares from the Wheat. Those that undertake peremptorily

to determine of Mens final Estates, they know not what Spirit they are of; with the Sons of Zebedee, they take too much upon them; with the Sons of Levi, they understand not what they say, or whereof they affirm, with those Impostors in Timothy. Indeed, it is a kind of Apostacy and Rebellion against God's Providence, to judg without calling God to be a President into our Council. As was in∣timated before; we may judg the Tree by its Fruit, leaving the final Doom to the Searcher of all Hearts: censure him for the present to be God's Enemy, and in a most wretched Estate; but leave him under the charitable Influence of Heaven. Suppose thy Neigh∣bour be now wild, he may hereafter be tamed; he is now unclean, hereafter he may be washed, as the Corinthians were; he is now intemperate, he may be sober; there is Blood and Merit e∣nough in Christ. Of great Sinners the Lord hath and can make great Saints, to be so much the more zealous for God in his Service, as they have been desperately mad and furious in the service of their own Lusts. Let all Men in hope attend upon all Means constant∣ly; if one Means work not, another may; if it work not now, it may anon. Who knoweth what a day may bring forth? Neg∣lect no Means, delay no Duty, and still re∣member to crave God's blessing upon all. For as it followeth in a third Observation,

Doct. 3. No secondary Means can avail to work Grace, without a concurrence of the first Cause.

Means are used for the reducing of Israel, Prophets were sent, and divers Rods laid up∣on them; yet the Lord addeth, I will allure her. Without his helping hand there is no success to be expected. Means cannot turn or encline themselves to our help, unless God turn, encline, and command them. If God do not act and use them, the Instruments can do nothing. It was not the Clay and the Spittle that cured the blind Man, but Christ's anointing his eyes with them. What Music can the Organ Pipes make without breath? Paul may plant, and Apollos may water; but God giveth the increase. The reason is, because they are not natural Agents, working by in∣herent Virtue, but ordained thereunto, and qualified by an higher hand. He that chose them, maketh them effectual. According as God is pleased to work, or not to work; so they prove Assistances, or not Assistances to us. All the means in the World, in them∣selves considered, are but as a Mill, which grinds not the Corn, unless the Wind come to it; or like a Dial, on which if the Sun shine, it may direct us, but if the Sun lies under a Cloud, it is of no present use to us: So if God hold off from the means, if he breath not up∣on

them, and cast not a lively Influence into them, they can do nothing for us. Means are not absolute Lords of their own Ope∣rations, but subordinate Agents, and depend upon God, as for being, so for operation or restraint. As a Master, that puts a rich Cabi∣net of Jewels into his Servant's Chamber, but keepeth the Key himself; none of the Jewels can be given out, but by his will and ap∣pointment: In like manner, God hath put an aptness in the means to do us good, yet him∣self keeps the Key, to give out according to to his good pleasure. Ʋnde tanta virtus Aquae, ut Corpus tangat, & Cor abluat, nisi faciente Verbo? Whence hath Water such power, by touching the Body to wash the Heart, but from the Word? Aug.

Hence it may be concluded,

1. That all Means must be used. We have God himself for a Pattern: he could enlighten us without the Sun, and afford Fruit without the Earth; but he will have his creatures ope∣rate; and so we are commanded to serve Di∣vine Providence, and to leave the Issue to him. Man goes not to Heaven, as the Ship moves in the Tide, whether the Master sleeps or wakes. We must with the skilful Mari∣ner, have our Eyes on the Stars, and our Hands on the Stern. Provided still, that the right means be used, hearing of the Word preached, Receipt of the Sacraments, Medi∣tation, and Prayer, that the Lord would be

pleased graciously to add his Influence, that thereby Grace may be begun, and strengthned in the several Acts thereof; because the Lord will not work by any means but such as are of his own appointment. Naaman must be cleansed by washing in Jordan, a River in Is∣rael; not in Abana or Parphar, Rivers in Da∣mascus. Now the forementioned means are of the Lord's appointment, as may be read in Isa. 55.3. Rom. 10.17. 2 Tim. 2.7. Jam. 1.5. And as you must use the right, so you must be careful to use them as Means, that is,

First; Subordinately, with respect to the Lord, upon whose hand and blessing the whole depends.

2dly. Regularly, with respect to those Di∣rections set down in Scripture, which are principally such as follow, viz.

1. Diligently, both in regard of frequency of Action, and fervency of Spirit; as Men are diligent in such matters whereby their Lives might be preserved. To this is the Promise made, Ask, seek, knock. Such a di∣ligent Hand maketh rich. Be stedfast, unmove∣able, always abounding in the Work of the Lord. Therefore David prays, Quicken us, O Lord, that we may call upon thy Name, Psal. 80.18. Therefore we have Line upon Line, Precept upon Precept, to provoke our diligence. A Neglect, or careless use of the means, is little better in the sight of God, than contempt of

the means, yea, of Himself. He that despiseth you, despiseth me.

2. Opportunely, and seasonably. Every one hath his day, there is an acceptable hour, when the Lord will be entreated, while God calls and waits, while Grace is dispensed. Days of Grace have their dates. The Vision is for an appointed time, Hab. 2.3. What the Prophet said of the Prophetical Vision, may be said of other Divine Dispensations. The Means of Grace have their Limits. Prov. 1.24▪ Because I called, and ye resused, &c. Therefore will I laugh at your Calamity, &c. Whoso∣ever steps in when the Angel moves the Wa∣ters, shall be healed. Neglect not any oppor∣tunity, as many do. The Loss of Opportu∣nity is an irrecoverable Loss. Say not, we shall meet with enough hereafter; a day pas•• cannot be recalled. Every thing is beautiful in its season. God takes delays for refusals. Saul lost his Kingdom, by not discerning his Time. Archimedes drew lines so long in the dust, till his City was taken, and the Souldi∣ers brake in upon him, and slew him: So many that have thoughts of Repentance lose their precious Souls by sinful delays Consider the foolish Virgins, and be wise. Let not such a Sun set on Earth, by the Beams o•• which you should walk to Heaven.

3. Entirely; submitting to all means o•• Salvation, even those which to human Reason seem weak and mean, yea, contrary to ou••

proud Capacities, and the bent of our Affecti∣ons. He that will be saved, must deny his own Will, crucify his own Affections, capti∣vate his own Imaginations, resign up his own Desire and Pleasure, give up his Heart as a Blank, that God may write down what he shall please. Man must not be Funambulus Virtutum, to use Tertullian's Phrase, go in a narrow Tract of Obedience, pick and chuse what he will do, and what not; follow God only in such Duties as will suit with himself, and no further. There must be an illimited Resolution for all the ways of Salvation. To slight any, is to slight the Author.

4. It must be sincerely and constantly used in obedience to God's command, leaving the Lord free for time and measure. Confine not the Holy one, no not in your thoughts or de∣sire. Limit him not to time or means, [Deus non alligat gratiam Sacramentis] further than he is pleased to confine and limit himself. It was a bold carriage of Popilius, the Roman Ambassador, towards Antiochus, when he drew a Circle round about him, and bad him give answer ere he stirred out of it, for he would be put off no longer. Men are more bold than welcom to God, who dare to set him bounds, where he hath left himself free. Learn to wait for him; you shall reap, if you faint not. Attend in the Morning, and absent not thy self at evening; thou knowest not whether this, or that, or both may prosper. Leave

not off, because thou prevailest not at once or twice; He that endureth to the end, shall be saved. Importunity prevails at length, no Oratory like to it.

2. It may be concluded hence, that we may not rest on the means. A Man may put his Hand, but not his Heart on them. God commands the one, but forbids the other. Noah's Dove might make use of her Wings to fly, but trusted only to the Ark; a Man useth his Feet to go over a Bridg, but trusteth to the Bridg for safety. Christians may and must walk and fly with the Wings of Obedience, but in the mean time they must trust to the Ark, to the Bridg, Christ, to carry and lead them over the devouring Sea of Destruction; otherwise they rob God of his Honour [like Michal, who put an Image in David's room, they put the Means in the room of God] and themselves of the Help and Comfort. To advance the Means above their place, is a most compendious way to render them useless, to make the River a barren Wilderness; as to lay too much weight upon the Pillars raised by any Man's hands, is the way to pull the whole Frame upon their Heads: That Stomach will r••main unsatisfied, that feeds on the Dish instead of the Meat. Nothing can avail without God's blessing. After all, to him we must fly, and on him we must wait, till he be pleased to bestow what he offers; and of this

we may be assured in his time, because as it follows in the fourth and last Observation hence: Viz.

Doct. 4. That the Lord is earnest in his Offer of Grace to all under the Means; so that if any perish, it is through their own default.

Behold, I will allure, and I will speak. He meaneth what he saith indefinitely, and will do what he meaneth, unless Men turn the deaf ear, and through stubborn resistance ex∣clude themselves. As it fares with some Per∣sons, who are wilfully set to destroy them∣selves, notwithstanding they have many ex∣cellent Remedies and Means to the con∣trary.

This Point will appear two ways.

1. From the truth of the Means designed by the Lord for such an end. The Means are for the End, and the End is as truly and more really intended than the Means, if I may so speak. Now it is certain and presupposed, that the Lord is earnest in the Means, there∣fore much more in the end. A Man may love the End for it self, but the Means are ever chosen and loved for the End. I cannot see how it can stand with the Wisdom and Goodness of God, to be earnest in the Means, and not to intend the End; or to offer that to any, which he hath no purpose to give. The

Lord never said to the Seed of Jacob, Seek ye my Face in vain. But whoso doth seek him in the use of means, shall find him.

2. It appears from the qualification of the Means.

1. It is proportioned to the Nature of a reasonable Creature. The Lord works not upon Men, as on Blocks or Brutes, or on the Stars, who being irrational, and uncapable of acting by any Rule, are therefore acted, and run their Course by the mighty Word of God's Power, they live of the Spirit's Omnipotency, and immediate Acts. But on Men he work∣eth as upon Creatures endued with under∣standing and Will; he enlightneth, allureth, speaketh unto the Heart, and persuadeth by such Arguments and Motives, as cannot be gain∣said. A Sign that the Lord doth really intend what he doth pretend.

2. It is followed close with Precepts, en∣joining them Constancy in the use of such means, pressing Line upon Line, day after day, here a little, and there a little; and divers Promises of acceptance and success. See those pathetical and affectionate Expressi∣ons, which hold forth not only his Will, but the strength and height of it in this matter. Ezek. 33.11. As I live, saith the Lord; then the Ingemination of it, Turn ye, turn ye, with a vehement expostulation, Why will ye die? And in divers other places. Which does assure us, that the Lord doth really purpose what he

speaks, and is more ready to give, than Man is to accept. We are Ambassadors for Christ, as if God did beseech you by us; we pray in Christ's stead to be reconciled to God. And who can think or say, he doth not desiré our Recon∣ciliation? It is highly injurious to conclude, Deum non sincerè velle, quod se velle dicit, sub conditione: That God doth not truly and re∣ally will what he saith and willeth, under the conditions of Faith and Repentance. What Comfort or encouragement is there for a poor Sinner to come home to God, if this fail? In and from whom these three Grounds are required.

1. That he be persuaded of God's love un∣to him, that he willeth indeed his Health and Safety in particular.

2. That the Terms on which he willeth it, are the Conditions of the new Covenant, Faith and Repentance.

3. That an unfeigned submission to God's own Ordinances, is the right and ready way to enable the Soul to perform these Conditions, and so to attain the End. Whoso would be saved, must be well grounded and throughly persuaded of this.

And so much for the first thing mentioned in the beginning. The second and third fol∣low, which contain the main Business inten∣ded, and are the Marrow of the Text. Viz.