A Heaven or Hell Upon Earth, Table of contents (5 of 6)

A Heaven or Hell Upon Earth · Table of contents (5 of 6)

p. 2015. Thou in Particular muſt give Account of thy ſelf unto this Judge. All muſt appear before the Judgement ſeat of Chriſt, and that All includes thee. Every one of us muſt give account of himſelf to God, Rom. 14. 12. And Oh ſecure ſinner, if all muſt be judged according to their Works, begin now to tremble that thy works have been all ſo bad; what kind of Sentence is likely to be paſt upon thee? Is thy Worldlineſs, and Uncleanneſs, and neglect of God and Chriſt and Duty; and thy ſtupidneſs of Conſcience, notwithſtanding all this, likely to be rewarded with Heaven? No, no, that which is thy due (and thy due ſhall be given thee) is everlaſting Deſtruction from the preſence of the Lord, and from the glory of his Power.

10. Take ſome encouragement, that 'tis not too late to awake as yet, though Conſcience hitherto has ſlept ſecurely. Thy Glaſſe is not yet run, thy Sun is not yet ſet, thy Day is not yet ended; there may be poſſibly an Inch of thy Span of time remaining; Oh ſleep no longer, but up and be doing thy main buſineſs. p. 202When the ſhip was drowning the Marriners come to Jonah, with a juſt rebuke, What meaneſt thou O ſleeper? Jon. 1. 6. When Souls are ſinking, and when ſinners are damning, there is much more reaſon to ſay to Conſcience, what meaneſt Oh Sleeper! Awake before it be quite too late. Call upon God to awaken you throughly; he can make the ſleepy, nay, the dead to hear his voice: Joh. 5. 25. Verily, verily, I ſay unto you, the hour is coming, and now is, when the dead ſhall hear the Voice of the Son of God, and they that hear ſhall live. So much be ſpoken (and Lord make what has been ſpoken Effectual!) to awaken ſecure Conſciences.

In the ſecond place I am to ſhew how wounded and awakened Conſciences, may be Cured and Comforted. And here it will be needfull firſt to ſhew you ſome miſtakes about trouble of Conſcience, which are very common; Secondly to diſcover when Conſcience is troubled after a right manner; Thirdly how Comfort is to be applied in that trouble.

For the firſt of theſe, namely, the miſtakes about trouble of Conſcience; they are theſe following.

1. That is not right trouble of Conſcience which is onelyonly the product of, and laſts no longer than Affliction. When Pharoah was under the ſmart of the Rod, he cryed out I have ſinned; but this was not real trouble for ſin, for as ſoon as ever the Rod is taken off, Pharoah is as reſolved to ſin as ever. The mettal while the Fire burns, is Liquid, and you may caſt it into any form; but take away the Fire, and it becomes hard as ever. Such kind of mettall are many hearts, while in the Furnace of Affliction, how melted and tender p. 203do they ſeem; but when taken out of that Furnace, then they quickly cool and become perhaps more obdurate than before. Who would have thought (though ſo indeed it was) that the Iſraelites, who when God ſlew them, did ſeek him, and returned and enquired early after him, and remembred that he was their Redeemer and their Rock; ſhould all this while onelyonly flatter him with their Lips, and that their Hearts ſhould not be right with him nor ſtedfaſt in his Covenant?

2. That is not right trouble of Conſcience which is onelyonly ſorrow after the world: (*)(*)Triſtitia mundi eſt quum propter terrenas afflictiones animos deſpondent & luctu opprimuntur; triſtitia autem ſecundum Deum quae Deum reſpicit, dum unicam miſeriam ducunt excidiſſe à Dei gratiâ; ac timore judicii ejus perculſi, peccata ſua lugent. Calvin.this kind of ſorrow is ſo far from having a promiſe of life made to it, that the Apoſtle affirms, it works death, 2 Cor. 7. 10. There is a great ſorrow in thy Heart, and it appears in thy very looks, but what is the cauſe of it? If hard times trouble thee, but an hard Heart is no affliction; if croſſes and loſſes in the World perplex thee, but the loſſe of thy Soul, is not at all feared, neither is there any care taken to prevent it; if thy poverty in the World do grieve thee, but thou doſt not ſorrow at all becauſe deſtitute of the true Riches, how canſt thou call any of this a right trouble? The Iſraelites did weep and Howl, but the cauſe was, they wanted Corn and Wine, and ſo they had but theſe things in Plenty, they could be well contented to live without God, Hoſ. 7. 13, 14. Every penſive ſinner is not penitent, p. 204nor fit to be comforted; their very penſiveneſs is a very great ſin, as long as ſin is not, but only worldly croſſes the cauſe of it.

3. That is not right trouble of Conſcience, where there is onelyonly a ſlaviſh fear of puniſhment, but love to ſin does ſtill remain in ſtrength. Where there is ſlaviſh fear and no more, there is an hatred of God, and a ſecret wiſh to get from under his Power, the ſlave you know hates his Maſter, and wiſhes he might be at liberty, and never ſee or ſerve him more: there is alſo an hatred of the Commands of God, and a repining and murmuring at the ſtrictneſs of them. Sin is dear as ever, & a grief there is becauſe of thoſe threats which terrifie and hinder the free commiſſion of it. If ſuch a Soul might have its wiſh, It ſhould not be Oh that I might be turned to God▪ and that my wayes were directed to keep his Statutes! but it ſhould be, Oh that I might have liberty to do as I liſt, and that there were no ſuch thing as the Word and Will of God to be obſerved! where ſuch a Spirit is (which the Heart-ſearching God perfectly underſtands) abſtaining from the outward act of ſin, ſignifies not much. The Merchant in a Storm cannot be ſaid to hate his goods, becauſe he flings them overboard, he is ſorry becauſe driven to ſuch a ſtrait: and when he comes aſhore wiſhes as much for his goods as ever.

4. That is not right trouble of Conſcience, which Sinners being impatient under, do fly for Comfort to the Creatures. If thou art indeed wounded, the ſame hand that gave the wound muſt bind it up, I wound, and I heal, ſays God. Deut. 32. 39. If ſenſual delights, if Sports and Paſtimes, if carnal Company, if immerſing thy ſelf in worldly buſineſs can divert, and p. 205by degrees chaſe away thy trouble, 'tis a ſign 'twas never true. Right ſorrow is not aſſwaged but by Spiritual means. 'Twas a wiſe courſe and reſolution of thoſe, Hoſ. 6. 1. Come let us return unto the Lord for he hath torn, and he will heal us: he hath ſmitten and he will bind us up.

5. That is not right trouble of Conſcience, where there is an utter deſpair of Mercy. Cain was troubled, and ſo was Judas, and the trouble of both (eſpecially of the latter) was unconceivably great, but deſpair ſpoyl'd it. I grant indeed that ſouls truly penitent may have Temptations, and very ſtrong ones to deſpair, but there is an unſeen hand in their greateſt Terrors and Dejections, which keeps them from being ſwallowed up in that gulph quite, though ſometimes they are upon the brink of it. Cranmer in his laſt Prayer cryes out, I have ſinned more than Tongue is able to expreſs, but ſhall I deſpair? God forbid. Thou art a Gracious Lord, and thy Mercy does thruſt away none who ask for a Remedy of ſin, and comfort in their miſery. Deſpair does thwart the deſign of the Goſpel which is to extoll the Riches of Divine Grace, as ſuper abounding, where ſin has moſt abounded; and to ſet forth Chriſt as a Saviour to the uttermoſt.

When the Spirit does give a ſight of ſin, he opens a door of hope, and lets in a beam of Light, whereby p. 206(e) In Coelum terramque pluſquam fando exprimi poſſit, offendi; Deſperabo igitur? Abſit. Tu …lemen… naturâ Deus cujus neminem averſatur miſericordia, qui abs te peccati remedium, ac ſolatium miſeriae & aerumnarum petit. Mel. Adamus, in vitâ Cranmeri.the poſſibility of Mercy is diſcovered. The trembling Gaoler, did not ſay, I am ſure I ſhall be damned, but what ſhall I do that I may be ſaved? Act. 16. 30. this very inquiry ſhews that ſome poſſibility of Salvation was conceived. Satan indeed endeavours to ſhut the door of hope, and to overwhelm the Soul, but he is not to be harkned to Satan put it into the Heart of Judas to betray Chriſt, and afterwards he put it into his Heart to deſpair, and how effectual was his deſpair to his deſtruction. By no means therefore entertain deſpairing thoughts, for they come from Hell and lead thither.

6. That is not right trouble of Conſcience which is onelyonly the effect of prevailing Melancholy. This humour prevails exceedingly at this day, and thoſe who never had experience of it cannot imagine the torment that is in it. Burton ſpeaks feelingly, No torture of Body like unto it; strappadoes, hot Irons, Phalaris Bulls are not comparable. All Fears, Griefs, Suſpitions, Diſcontents, as ſo many ſmall brooks are ſwallowed up and drown'd in this Euripus, this Iriſh Sea, this Ocean of miſery. This is the Quinteſſence of humane Adverſity: all other Diſeaſes whatſoever are but flea-bitings to Melancholy in extent, 'tis the pith of them all. A Melancholy man is that true Prometheus, which is bound to Caucaſus, the true Tityus, whoſe Bowells are ſtill devoured by a Ʋulture, for he is fed upon by Anxieties and Griping cares continually. But though Melancholy be ſo tormenting, it very much differs from trouble of Conſcience, and is not ſo intollerable. You will ask me how Melancholy and Spiritual trouble differ? before I tell you how, I would lay down two things.

p. 2071. 'Tis an Argument of an Ignorant and Profane Spirit, to ſay, that all trouble of Conſcience is nothing elſe but Melancholy. Such who are of this mind, do make a mock of ſin, and of the Convictions of the Spirit, and of the terrors of the Lord, and ſlight the great Phyſitian of Souls: for if all trouble be from Humours in the Body, other Phyſitians may ſerve the turn.

2. Melancholy and trouble of Conſcience are ſometimes joyned together; and they may be mutually the Occaſion of each others increaſe. If the Conſcience be wounded, and the Body Diſtempered with this black Humour at the ſame time, Satan has the greater Advantage. The ſoul will not eaſily admit of Comfort, but is more inclined to meditate terror; and the wounds of Conſcience will be the more ſmarting, and longer before Cured.

I ſhall now ſhew the difference between trouble of Conſcience and Melancholy, in theſe particulars:

1. In Melancholy the Body may plainly be perceived to be out of Order; either no ſleep at all, or a perpetual drouſineſs, the Spleen ſwelled or pained, a ſourneſs in the ſtomach, and a Cloud ſeems to dwell in the Brain. But trouble of Conſcience may be, and is found in thoſe who are of the moſt excellent Conſtitution, and even in the time of the firmeſt Health. The Goalor, 'tis very likely, had a ſtrong Body, and no Diſtemper that we read of upon him; yet his Conſcience is wounded, and how ſollicitous is he to eſcape Hell!

2. In Melancholy there is great Confuſion; no rational account can be given of trouble. The Soul is p. 208like one in the dark, or that is blind-fold, and is exceedingly buffeted, but knows neither the Hand nor the Inſtrument from whence his ſmart comes. But a troubled Conſcience can eaſily aſſign a cauſe of its trouble. Ask the Apoſtle Paul the reaſon of his trouble, he will Anſwer, I was a Blaſphemer, and a Perſecutor, and Injurious. Demand of the Corinthians, what Afflicted them? They will Anſwer, they had been Fornicators, Idolaters, Adulterers, Effeminate, Abuſers of themſelves with Mankind, &c. 1 Cor. 6. 9. Troubled ſouls do underſtand their Guilt and Plagues.

3. In Melancholy the great thing deſired is eaſe and quiet, that the horrible darkneſs may be diſpelled, and the former ſerenity may return. But in right trouble of Conſcience, not onelyonly Peace, but Peace upon a good ground is longed for; the preſent trouble is preferred before ſecurity in wickedneſs, that was formerly. Ay, and Grace as well as Peace is begged. Troubled David does not onelyonly cry out, Reſtore unto me the Joy of thy Salvation, and make me to hear Joy and Gladneſs, that the bones which thou haſt broken may Rejoyce; but alſo, Create in me a clean Heart, O God, and renew aright Spirit within me, Pſ. 51. 8, 10, 12.

4. In Melancholy, Trouble does often come by Fits, when Fumes aſcend unto the Head (which by the heat of them may ſometimes be perceived) and do diſorder the Fancy and Imagination: (f)(f)Melancholia est imaginationis depravatio à phantaſmate-melancholico exorta quo detentus, uni cogitationi abſque ſurore & ſebre cum tristitiâ & metu inhaeret. Ejus origo dependet à certâ quidam Spirituum animalium diſpoſitione ex humoris melancholici permiſſione producta, ad quam ſequitur phantaſma tenebricoſum dictum, quod intellectus postea objecta obverſans, hoc delirium & animi angorem excitat.then there p. 209is ſome ſtinging and perplexing thought which renders Life and all the enjoyments of it bitter and uncomfortable. But trouble of Conſcience is more without intermiſſion; it does not depend upon the ebbing or flowing of any Humour in the Body. Load is laid on by the Spirit of God, and the burthen preſſes continually untill the Comforter take it off. The Pſalmiſt ſays, that his ſore ran in the Night, and ceaſed not, Pſal. 77. 2. So Pſal. 38. 6. I am troubled, I am bowed down greatly, I go mourning all the day long.

5. Melancholy makes a Man to fear every thing almoſt, though there be no juſt ground of fear. VVhen he goes to Bed he fears he ſhall die in his ſleep, and not Live till Morning: Though in never ſo good a Trade, he fears that God will blaſt him in his Eſtate, and that he ſhall fall into extream poverty. Melancholy perſons are tortured with a fear of being Diſtracted, and running ſtark Mad many times; and then they think what a ſad ſpectacle they ſhall be when they are in Bedlam; and if Profeſſors, how much Religion will be Reproached upon their Account. Many times they fear the appearing of the Devil in ſome terrible ſhape, and that thereby they ſhall be frighted out of their wits. 'Tis ordinary for them to have ſad fore-boding thoughts of ill to themſelves; as that ſome grievous Calamity is not far off from them, or theirs, and that their lives will be very ſhort, and within a little while they ſhall be in another VVorld. They can hardly hear of any that have Hang'd or Drown'd themſelves, but they fear (g)(g)Quos malè habet hic morbus, triſtes ſunt & ſolitarii, formiduloſi, & pertinaces, phantaſias quaſdam ſibi faciunt quae nec ſunt, nec eſſe poſſunt, falſa multa imaginantur, timent non metuenda, ſine cauſâ moerent animumque macerant.they ſhall do the like one time or other. I p. 210might ſpend a whole day in naming the fears of theſe ſorrowful ſouls. And if Fear have Torment, as the Apoſtle ſpeaks, 1 John 4. 18. How tormenting is Melancholy that is ſo full of Fear!

But a troubled Conſcience eyes and fears the Wrath of an Almighty God, and that principally, Pſal. 88. 7. Thy wrath lieth hard upon me, and thou haſt afflicted me with all thy waves, Selah. And v. 16, 17. Thy fierce wrath goeth over me, thy terrors have cut me off, they came round about me daily like water, they compaſſed me about together. 'Tis not Poverty, Diſgrace, Death that is ſo much dreaded, but a Jealous, and highly provoked God is terrible: and therefore when the Lord promiſes to revive ſuch Conſciences, he ſays, he will ceaſe to be Angry, and to contend, Iſa. 57. 16. For I will not contend for ever, neither will I be always wrath, leſt the Spirit fail before me and the Souls which I have made.

6. In Melancholy there are ſtrange hurryings in the Heart; 'tis ſnatched and carried away, and ſome amazing thoughts are upon a ſudden injected about Spiritual things; but there is no Scripture-ground alledged for them Some under this Diſtemper will cry out, they are meer Hypocrites; and as if they had look'd into the black Book of Gods Reprobation, will peremptorily ſay, their Names have been written there from everlaſting. Others will cry out, that the day of Grace is paſt and gone, and that God has ſworn concerning them in his wrath, that they ſhall never enter into his Reſt. Now, as the God of Heaven does walk upon the Wings of the Wind, ſo Satan, the God of this World, does walk upon theſe Melancholick winds, mixes himſelf with them, and terrifies the Soul with the fear of Damnation. And oh with p. 211what aſtoniſhment does a poor Melancholick Creature think of being damned everlaſtingly! Many times Satan tells them, that the longer they Live, they will but fill the Vial fuller of wrath, and but add more fewel to that Fire, which muſt be their Portion for ever, and hereupon follow temptations to ſelf-murther; and upon all convenient Occaſions, when they are alone, by Water, or ſee a Rope, or a Knife, Do it, Do it, is violently urged in upon them. But if you ask theſe Melancholy ſouls, why they conclude themſelves Hypocrites and Reprobates; not one Scripture can they produce to prove it.

VVhereas on the other ſide, in trouble of Conſcience the Conviction is plainly grounded on the word of God. The awakened VVorldling hears his Covetouſneſs called Idolatry; the awakened VVhore-monger perceives evidently that no unclean Perſon ſhall inherit the Kingdom of God. The awakened Swearer reads that his Oaths will make him fall into condemnation: They believe thoſe threats, and know that they are guilty, therefore they are Afflicted, and look out after a Remedy, and cry to be turned from their Iniquities, and Reconciled unto God.

7. In Melancholy, Druggs are profitable; gentle Remedies (for violent are by no means to be uſed) (h)(h)foreign. Hippocrates. Aphor.may be bleſſed to give eaſe. But as for trouble of Conſcience, Hei mihi quod nullis dolor eſt Medicabilis Herbis; Alas, no Herbs can here at all avail. The whole Colledge of Phyſitians would be here at a loſs. VVhen the Italian Doctors came to Viſit Spira in his diſtreſs, He ſpake theſe words: Alas, poor Men, how p. 212far wide are you? Do you think that this Diſeaſe is to be Cured by Potions? Believe me, there must be another manner of Medicine: It is neither Plaiſters nor Drugs that can help a fainting Soul, caſt down with the ſenſe of ſin, and the wrath of God. 'Tis onelyonly Chriſt that muſt be the Phyſitian, and the Goſpel the Soul-Antidote. But here I muſt add, that where the trouble is mixt, partly from Melancholy and partly from a wounded Conſcience, proper Phyſick, (and eſpecially a wellordered Diet and Exerciſe) muſt be uſed for the one, as the blood of Chriſt is the alone ſutable Remedy for the other.

8. Melancholy alone never alienates the Heart from ſin. Several that Labour under this diſtemper, in their lucid intervals will be as vain as any; nay, ſometimes they have ſtrange and ſtrong inclinations to Uncleanneſs, and too much yield unto them; they will moſt Prodigally miſpend their time, which is much more precious than Gold that periſhes, and exceedingly give way to ſenſuality, and the pretence is their Melancholy. VVhen in their doleful fits they have been afraid of Hell, and have concluded they ſhould be damned as certainly as either Cain or Judas; yet when that fit of Melancholy is over, how will they yield unto Temptation! they are as proud as before, as paſſionate and worldly as ever, and none of this troubles them. This Malady alſo does mightily indiſpoſe them to Duty, it makes the Heart like a ſtock or ſtone: Indeed this blockiſhneſs, where there is Grace, is a burthen; but in others not ſo. Duty onelyonly is a Burthen, not their indiſpoſition to it.

But now trouble of Conſcience, if right, helps much to break that League between the Soul and Corruptions; it cauſes great tenderneſs and fear of ſin, p. 213and very much incites to Prayer and other Holy Duties which God has Commanded, and wherein Communion with him is to be enjoyed. 'Twas ſaid of Perſecuting Saul, as ſoon as the Lord had ſtruck him to the ground, and he was prickt in his heart Behold he Prayeth, Acts 9. 11. When the Waters, that is, troubles, came into David's Soul, when he was ſinking in the deep Mire, where there was no ſtanding, how earneſtly does he cry out, Save me, O God! Nay, he did cry till his Throat was dryed, and though his eyes failed, yet he waited for the Lord, Pſal. 69. 1, 2, 3.

Having thus ſpoken of the miſtakes about trouble of Conſcience;

I am in the Second place to diſcover, when Conſcience is troubled after a right manner, ſo as that it may be proper to apply Comfort from the Goſpel. This right trouble I ſhall ſet forth in theſe particulars:

1. Some ſpecial ſin, perhaps, more hainous than Ordinary, is uſually at firſt Diſcovered, and charged home by the Spirit upon the Conſcience. The Apoſtle Paul, before his Converſion, was Riding to Damaſcus, but the Lord met him in the way, and the firſt ſin he was charged with, was that of Perſecuting the Church of Chriſt, Acts 9. 3, 4. As he journied, and came near Damaſcus, ſuddenly their ſhined round about him a Light from Heaven, and he fell to the Earth, and heard a Voice, ſaying unto him, Saul, Saul, why Perſecuteſt thou me? Thoſe Jews that were awakened by Peter's Sermon, were charged with taking Chriſt, and Crucifying, and ſlaying him with wicked hands, Acts 2. 23. Thus the Woman of Samaria, who had had five Husbands, is told of her Living in Whoredome p. 214with a man that was not her Husband, John 4. 18. Thus commonly the work begins; ſome more groſſe ſin, as lying, ſwearing, drunkenneſs, ſelf-pollution, or the like is diſcovered, and that is like a dart ſhot in the Conſcience; cauſing a great deal of trouble and cannot eaſily be ſhaken off.(i)(i)Haeret lateri lethalis arundo. Virgil. Ae…ead. 4.

2. After one ſin is diſcovered and Conſcience begins to be perplexed, innumerable other tranſgreſſions are brought to remembrance. Juſt as when a debtor is arreſted by one Creditor, all the others are ready to come upon him. The Eye of Conſcience being truly opened to ſee one ſin, preſently is able to diſcern thouſands. David after his being awakened by the Prophet Nathan, looks firſt upon his filthineſs and blood guiltineſs, but a great many other ſins alſo ſtared him in the Face. Therefore as a man beſet by all together, he cryes out for the pardon of all, Pſal. 51. 9. Hide thy face from my ſins, blot out all my Tranſgreſſions, Oh how did his iniquities ſwarm about him and ſting him, when he ſaid, Pſal. 40. 12. Innumerable evils have compaſſed me about, my iniquities have taken hold upon me that I am not able to look up, they are more than the hairs of my Head therefore my Heart faileth me.

3. Where right trouble of Conſcience is, the impure ſtreams are traced up to the fountain, and the Corruption of Nature is acknowledged and bewailed. Contrite David lookt thus farr, Pſal. 51. 5. Behold I was ſhapen in iniquity, and in ſin did my Mother conceive me. And the Apoſtle Paul took notice of that evil which was preſent with him, which was ſo great an impediment p. 215unto his doing of good, Rom. 7. How can we be rightly humbled till this Corruption of Nature be ſeen? but when we perceive that Satan is not principally to be blamed for our wickedneſſes, but our own ſelves, and that what does defile us does not come from below, but from within, this will make us to be filled with the greater ſelf abhorrency. Every man is Tempted, ſays the Apoſtle James, when he is drawn away of his own Luſt and inticed, chap. 1. 14. Evil Thoughts, Adulteries, Murthers and ſuch like Abominations, Chriſt tells us, proceed out of our own Hearts, Math. 15. 19. Oh this does exceedingly afflict the Soul which is rightly troubled; that all thoſe thouſands of ſins which have been committed, are but the offspring of a corrupted Heart and Nature, and not one is to be laid at any other door.

4. The Conſcience when rightly troubled is convinced of that ſin of Ʋnbelief, and the great Evil that is in it. 'Tis the work of the Spirit to convince the World of Sin and Unbelief is eſpecially diſcovered, John 16. 8, 9. When the Comforter is come he will reprove the World of Sin, of Righteouſneſs, and of Judgment; of Sin becauſe they Believe not on Me. Not believing in Chriſt is a great ſin in it ſelf, and it binds all the ſinners other iniquities faſt upon him, (k)(k)Hoc peccatum (non crediderunt in me) quaſi ſolum ſit praecaeteris poſuit, quia hoc manente caetera detinentur, & hoc diſcedente caetera remittuntur. Auguſtin. Tract. 95. in Johan. pag. mihi 474. Tom. 9.for there is no other way to receive Remiſſion of ſins, but by Believing in the Lord Jeſus. Him only hath God ſet forth to be a propitiation through faith in his blood, Rom. 3. 25. 'Tis a p. 216damning thing to tranſgreſſe the Law; but to be deaf to the Goſpel, and to reject Chriſt is a great deal worſe, for this is to ſin againſt a Remedy, and to ſlight an offer of Life and Peace. How Glorious is God in his dear Son! how does his Wiſdome, and Power, and Grace, and Love, and Righteouſneſs, and Truth ſhine forth in him! now notwithſtanding all this to be offended at Chriſt, not to Reverence the Son, not to receive him though he offers benefits of ineſtimable value, this muſt needs encreaſe guilt, and heighten wrath exceedingly. If a Prince ſhould, after his ſubjects had played the Rebels, and he had them at his Mercy; offer a pardon to them, and they ſhould refuſe it and chuſe rather to continue rebels ſtill; their not accepting the Princes Clemency, would incenſe him more to their deſtruction, than their forgoing Rebellion. We are ready to pity Tantalus, (l) who as Homer ſayes was thus puniſhed; he ſtood in a lake with Water up to his chin, but when ever he ſtoopt to quench his thirſt with the water, it preſently ſunk away from him. Brave Fruit alſo is ſaid to grow juſt over his Head, but when he ſtretched out his hand to take it, the Wind did carry it away from him. But now let us ſuppoſe that the water might have been drunk, and Tantalus would not have ſtoopt a little for it, and that Fruit might have been eaten, but though it grew within his reach, he would not have been at the pains to have ſtretched forth his hand to pluckt it: Who would have pitied p. 217(i) foreign foreign, foreign— foreign, &c. foreign, foreign. Homer. Odyſ. 11. pag. mihi 321.Tantalus then? every one would have blamed his folly in not taking what was brought ſo neer to him. This is the caſe of the Unbeliever, the Word is nigh him, Rom. 10. 8. Chriſt is nigh him, the Bread and Water of life is brought to his very mouth, but he will taſte of neither, though he ſo much needs both, and may have both freely.

The Conſcience therefore is troubled for unbelief, for the ſinners rejecting Chriſt in times paſt, that when ſuch great Salvation was offered, it ſhould be neglected; and that the Lord Jeſus ſhould ſtand ſo long and knock ſo often at the door, but it was kept ſhut and barr'd againſt him. Oh 'twere juſt ſayes the ſinner, for Chriſt to go away, and never to give ſo much as one knock at my Heart again, and, now I ſee my Need of his Salvation, utterly to deny that Salvation to me.

5. When the Conſcience is rightly troubled. The Anger of the Lord, and the Curſe of his Law are a very great burthen. Sin has been committed, Commands Holy, Juſt and Good have been tranſgreſſed, and Chriſt who alone can appeaſe Divine Anger, ſatifie for tranſgreſſion, and Mediate a Peace, has been contemned; well therefore may the Sinner be afraid. How great and how fierce is this wrath of the Almighty! there is never a ſingle ſin but makes the ſinner liable to the Curſe of the Law, and how Curſed a wretch, do iniquities ten thouſand times ten thouſand, many times told, render him? every tranſgreſſion makes the Lord Angry, to how great an height then is that anger by Millions of tranſgreſſions raiſed! The awakened ſinner ſees the Lord whetting his glittering Sword, and his hand taking hold of vengeance, hereupon fear does come upon him, and pain as of a Woman p. 218in travel. How ſcalding are the Drops of the Lords wrath, what then are the full ſhowers? If God run upon any like a Gyant they muſt needs be broken with breach upon breach.

I dare not ſay that the anger of the Lord does lye alike heavy upon all awakened Conſciences and truly humbled Souls, nor that theſe terrors of Soul are equal in all that are brought home to Chriſt. Though all humbled ſinners are made with Ephraim to bemoan themſelves, yet ſome are made to bemoan themſelves much longer, and much louder than others. Levi taken from the Receipt of Cuſtom, and Lydia, felt not that we read of, ſuch Agonies and Terrors of Conſcience as Perſecuting Saul, and the trembling Gaoler. All the veſſels of Mercy are not of the ſame temper, and that which cannot abide the Fire, 'tis ſufficient that, as under the Old Law, it paſſe through the Water, Numb. 31, 23. As to theſe Legal terrors I would ſay theſe five things.

1. Theſe terrors in themſelves are a puniſhment, and therefore not to be deſired in ſo great a degree, we are not to be fond of them, though when they are upon us, we muſt deſire ſupport under them, and that they may proſper unto the end whereunto they are appointed, namely, to wean us from our luſts, and drive us out of our ſelves, unto the Lord Jeſus.

2. Theſe Terrors being a Puniſhment, ſurely are not ſaving Grace. Reprobates have had them in a great meaſure. O Judas! thou hadſt an Hell upon Earth by Reaſon of legal Horror, before thou wenteſt to thy appointed place: and 'tis poſſible to exceed in regard of theſe. Therefore the Apoſtle takes care in reference to the inceſtuous Corinthian, that he ſhould not be p. 219ſwallowed up with over much ſorrow, 2 Cor. 2. 7.

3. Barely from theſe Terrors of the Law, none can conclude that they ſhall certainly be joined to the Lord Jeſus. They are not alwayes fore-runners of Faith, but ſometimes they iſſue in deſpair, and ſometimes they wear off, and ſinners become more hardened and confirmed in their wickedneſs. Thus it was with Pharaoh notwithſtanding all his trouble and fear at ſome times of the Lords anger.

4. Thoſe that complain for want of theſe legal Terrors are really under them in a more remiſſe degree, for thoſe who are perplexed with doubts and fears about their Eternal ſtate, and think becauſe they never were ſufficiently troubled, that they never yet cloſed with Chriſt, what are theſe afraid of but Gods anger, and his Curſe which by ſin has been deſerved?

5. Do not go about to direct or Counſell the Spirit of the Lord. If he bring thee home by a more gentle way, & give thee a ſight of thy Remedy as ſoon almoſt as of thy ſin & miſery thou haſt the more cauſe to be thankful, but withal to be the more vigilant and watchful; for if wrath has not lain ſo hard upon thee, thou wilt be the more ſubject to make bold with ſin afterward, and art not likely to be ſo fearful to incurre Divine diſpleaſure for the future.

6. Where the Conſcience is rightly troubled, the ſinner is filled with grief and ſhame becauſe of 'its iniquities. God complains of the Children of Iſrael, that they were Impudent and hard hearted. Ezek. 3. 7. But the troubled Soul is confounded before God, the humbled ſinner thinks thus, that if the World did know p. 220all the ſins which he has been guilty of, he ſhould be ready to wiſh himſelf out of the World, but Gods knowledge ſignifies more than if All Creatures were acquainted with his abominations. I do not wonder at that expreſſion, Jer. 3. ult. We lye down in our own ſhame, and our confuſion covereth us. How foul does ſin make us! how unlike to God! how monſtrouſly to reſemble the unclean Spirit! what high and horrible ingratitude is there in ſin! is this the requital for all the Lords goodneſs? is this the return for millions of mercies? ſhame upon this grows great, and ſorrow goes hand in hand with it. We read that a voice was heard upon the high places, weeping and ſupplication of the Children of Iſrael, for they have perverted their way, and they have forgotten the Lord their God, Jer. 3. 21. Behold O Lord, ſayes the Church, for I am in diſtreſſe, my bowels are troubled, my heart is turned within me; why what ails her? I have grievouſly rebelled, this made her ſighes many, and her Heart faint, Lam. 2. 20, 22. Sin does beſt deſerve ſorrow becauſe 'tis ſo great an evil, and there is ſuch encouragement in Scripture here to ſpend our grief. And the troubled Soul gives ſin the greateſt ſhare; and is ſorry after all, that 'tis ſo little ſorry. Heark to one of our Engliſh Poets.††Herbert pag. 158. Grief.

O who will give me tears? Come all you ſprings,

Dwell in my head and eyes; come Clouds and rain:

My grief hath need of all the watry things,

That Nature hath produc'd. Let every vein

p. 221Suck up a River to ſupply mine eyes,

My weary weeping eyes too dry for me,

Ʋnleſs they get new conduits, new ſupplies

To bear them out, and with my ſtate agree.

What are two ſhallow fords, two little ſpouts

Of a leſs World? The greater is but ſmall,

A narrow Cupboard for my griefs and doubts,

Which want proviſion in the midſt of all.

Verſes, ye are too fine a thing, too wiſe

For my rough ſorrows: ceaſe, be dumb and mute,

Give up your feet and run into mine eyes,

And keep your meaſures for ſome Lovers lute,

Whoſe grief allows him Muſick and a rhyme:

For mine excludes both meaſure, tune, and time:

Alas, my God!

7. Where Conſcience is rightly troubled, the ſinner accuſes and condemns himſelf. He holds up his Hand at Gods Bar, and crys Guilty of his own accord; Satan my hold his Tongue, for one that's troubled in Spirit is forward enough to be his own Accuſer. We ſay commonly in Humane Courts of Judicature, Nemo tenetur accuſare ſeipſum. No Man is bound to accuſe himſelf. But 'tis otherwiſe in the Court of Conſcience: Here 'tis a known Rule, Accuſe thy ſelf, and confeſs thy Crime, that thou mayſt be pardoned, 1 John 1. 9. If we confeſs our ſins, he is Faithful and Juſt to forgive us our ſins, and to cleanſe us from all unrighteouſneſs. How large have broken hearts been in acknowledging their Offences, and the aggravations of them; they have not ſpared to ſpeak, and to tell all they knew againſt themſelves; they have called themſelves Rebellious, Revolters, VVicked, Fooliſh, p. 222Ignorant Beaſts before God; all this has ſhewed how they have diſliked and abhorred themſelves.

And as they have accuſed, ſo they have been forward to paſs a Judgment, and to condemn themſelves. VVhen the Jews Crucified Chriſt, they accuſed him, cryed out againſt him, as a Deceiver, and condemned him to that Ignominious Death. Troubled ſouls deal thus with the Fleſh, and its Luſts and Affections: They accuſe the Fleſh, as being enmity againſt God; they cry out, that they have been deceived by the Fleſh, and they condemn the Luſts of it to be Crucified and ſlain; and further ſay, becauſe the Fleſh has been pleaſed and ſerved, they themſelves deſerve to be everlaſtingly condemned. In the greateſt ſeverities they cry out, the Lord is Righteous; nay, if he ſhould inflict the Vengeance of eternal flames upon them, they grant his ways would be but very equal.

8. VVhere Conſcience is rightly troubled, the ſinner deſpairs in himſelf. 'Tis a great ſin to deſpair of Mercy and Salvation; but to deſpair of ſaving our ſelves by any ſtrength or worth of our own, this is but needful. The awakened Conſcience ſees that our own wiſdom is inſufficient to guide us in the way Everlaſting; that our own Righteouſneſs has innumerable defects in it, and dares not lean upon it. VVhen Daniel had done his very beſt, he dares not truſt in it, Chap. 9. 18. We do not preſent our Supplications before thee for our Righteouſneſſes, but for thy great Mercies; as if he ſhould ſay, our Righteouſneſſes are imperfect and ſmall, they are not the ground of our hope; but our expectation is from thy great Mercies. 'Tis a true p. 223ſaying of Luther, (m)(m)Nunquam tantum operum poteſt inveni…i, ut conſcientiam reddar pacatam, ſed ſemper deſiderat plura; imò in illis ipſis quae ſecit, peccata invenit. Luther. in Epist. ad Gal. c. 4.Gal 4That Conſcience can never be ſatisfied with our own VVorks and Righteouſneſs, for it ſtill deſires and wants more, and finds a great deal amiſs in what has been done already. If we were to be Juſtified by our own VVorks, an enlightned and troubled Conſcience would be like the Horſe-leaches Daughter, and ſtill cry, Give, Give, and could never be ſatisfied.

The ſinner that is truly troubled, deſpairs alſo in his own Srength as well as VViſdom and Righteouſneſs: He ſees that he has no Power to believe, & that he cannot come to the Lord Jeſus, unleſs drawn to him by the Father. He cannot beget himſelf, in a Spiritual ſence, no more than he was able to do it in a Natural. Fletcher does well ſet forth this in theſe Verſes.††Chriſts victory, pag. 50.

Who is it ſees not that he nothing is

But he that nothing ſees? What weaker breast

Since Adam's Armour fail'd, dares warrant his;

That made by God of all the Creatures beſt,

Strait made himſelf the worſt of all the reſt.

If any Strength we have, it is to ill;

But all the good is Gods, both Power and Will.

The dead man cannot riſe, though he himſelf may kill.

9. VVhere Conſcience is rightly troubled, this trouble does begin to eſtrange and wean the heart from ſin. p. 224The ſinner ſees evidently that he has been groſſely miſtaken in his Luſts, and wofully deceived by them. They promiſed him pleaſure, but have paid him in Gall and VVormwood; they promiſed him profit, but have undone him; he has none of the true and enduring Riches, and his Soul is in great danger of being loſt for ever; hereupon he is not ſo fond of them as before: His Love abates, and begins to be turned into averſation and Hatred. He ſays, I have ſinned, and perverted that which is right, and it has not profited me, Job. 33. 27. nay, inſteed of profiting, it has been exceedingly Miſchievous; and now ſin begins to be lookt upon with an ill eye. VVhen Ephraim perceived that his Idols could not help him, nay, provoked the Lord unto Jealouſie and Anger againſt him, he flings them away to the Bats and to the Moles, as things unworthy to be VVorſhipt, or ſo much as look on; and ſays, What have I to do any more with Idols? Hoſ. 14. 8. Then trouble does work kindly when ſin it ſelf is diſliked, and the ſoul with an indignation and deteſtation crys out, what have I to do any more with ſo great an evil?

10. When Conſcience is rightly troubled, the ſinner is very inquiſitive to underſtand what he muſt do to be ſaved. Thus the Gaoler, Acts 16. 29, 30. came trembling, and fell down before Paul and Silas, and brought them out, and ſaid, Sirs, what muſt I do to be ſaved? So Acts 2. 37. Now, when they heard this, they were prickt in their heart, and ſaid unto Peter and the reſt of the Apoſtles, Men and Brethren, what ſhall we do? And Saul, as ſoon as throughly awakened, is at the ſame enquiry, Acts 9. 6. And he trembling and aſtoniſhed, ſaid, Lord, what wilt thou have me to do? The Queſtion is no longer, Who will ſhew p. 225us any of the Worlds good? The Queſtion is no longer, What ſhall we eat, or what ſhall we drink, or wherewith ſhall we be cloathed? But the main enquiry is, What courſe muſt be taken to have ſin covered? Gods anger removed, the immortal and precious Soul ſaved? That is, delivered from everlaſting burnings, and brought to an incorruptible Inheritance. Theſe are the chief Matters which all ſhould mind, and truly they who think it not worth the while to enquire about Salvation, 'tis a ſign they have not ſet ſo much as one ſtep in the way to it, but all their days their feet have been going down to Death and Hell.

11. VVhere Conſcience is rightly troubled, the ſinners heart will conſent to any Conditions and terms of Peace and Reconciliation with God. There is a Beam of Spiritual Light which ſhines into his Soul, ſo that he ſees all things after another manner to what he did formerly. He ſees God to be another kind of Foe and Friend than heretofore he thought him, and Chriſt to be a better Lord and Maſter than heretofore he did imagine. He comes to God, and ſays, Lord, be Merciful, be my Father, and let the Lord Jeſus become a Saviour to me; and write down what Articles thou pleaſest, I will ſubſcribe them, onelyonly help me to do it with my very Heart. VVhen he hears that Command, Caſt away every Tranſgreſſion, he preſently crys out, Lord, let not any Iniquity have the dominion over me. VVhen he hears that all the Precepts of the Lord are to be kept diligently, he crys out, Oh that my ways were directed to keep thy Statutes. VVhen he hears of the Neceſſity of Converſion, he crys out, Turn thou me, O Lord, and I ſhall be turned. VVhen he hears what 'twill coſt to be Chriſt's Diſciple, and how he muſt deny himſelf, and take up his Croſs, he p. 262cryes out, Oh, let me never be Offended, but count all things loſs, that I may win Chriſt. The Chimes do not more preſently follow the Clock, than the truly humbled Soul does upon its underſtanding the will of God, deſire to ſubmit unto it. 'Tis willing to do any thing, to be any thing, to bear any thing, to forbear any thing, ſo the favour of God, and an Intereſt in the Lord Jeſus may be Obtained. Thus you ſee when Conſcience is troubled after a right manner.

In the next place, I am to direct, How troubled and afflicted Conſciences are to be Comforted. And before I begin, I have need to cry out, The Lord give me the Tongue of the Learned, that I may know how to ſpeak a word in Seaſon to him that is weary! Iſa. 50. 4. O you Afflicted Souls, that are toſſed in a Tempeſt! your Affliction is of all the deepeſt, the Tempeſt that you are in does beat moſt hard upon you. You have not to deal with an Arm of Fleſh, nor onelyonly with the Powers of Darkneſs, but the Lord himſelf has bruiſed you. Now, for your Relief, I am to bring forth the ſweeteſt Comforts of the Goſpel; I am to Preach unto you the unſearchable Riches of Chriſt: I am to tell you of Love that has Height, and Length, and Depth, and Breadth, and paſſes Knowledge. I am to diſplay the Mercy of God, which is great towards humbled ſinners as the Heaven is high above the Earth. But more particularly, I would lay theſe following things before you.

1. This trouble of Conſcience that you are under, is really the work of the Spirit, the Comforter. Even under Conviction, and while in diſtreſs of Soul, you are really in a Comforters hand. There is a great deal p. 227of difference between the wounds of an Enemy and the lancings of a Chirurgeon; the latter are the better born, becauſe in order unto a perfect Cure, and Eaſe, and Health. Three things are here to be Obſerved.

1. Theſe Convictions of the Spirit are a great mercy. The Children of Men would all of them lye ſtill, and at laſt die in their wickedneſs, if the Spirit did not awaken ſome of them. 'Tis a kindneſs to be told of our danger while 'tis poſſible to get out of it. You groan and complain becauſe of your Guilt; you fear the wrath of God, and deſire his loving kindneſs. I may ſay truly, you are highly favoured, for how many round about you fearleſly provoke the dreadful God to his Face, and turn to their wicked courſe, as the horſe ruſheth into the Battel. Now ſin is a burthen, your condition is much better than when you made light of it, and ſaw no harm like to follow upon it. 'Tis good for us to ſee the avenger of blood purſuing us, as long as the City of Refuge is open to receive and ſhelter us from that avenger.

2. Theſe convictions are in order unto Conſolation. Comfort is that which is proper and ſuitable to the Mourners; and reſt unto the weary and heavy laden. To go by Hell gates to Heaven is not to go at all out of the way. The Lord does bring Souls within the Suburbs of Hell ſometimes, that they may be the more afraid of ſin all their dayes, that they may value peace of Conſcience at an higher rate, and adore the Grace of God in catching them as fire brands out of the burning; Jonah cryed unto the Lord out of the Belly of Hell, and when his Soul fainted within him, Chap. 2. 3, 7. And ſurely his being heard and helped p. 228did the more affect him. Oh, do not think much to Sow in Tears, as long as the promiſe is, you ſhall Reap in Joy, Pſal. 126. 5.

3. It may marvellouſly ſupport you under your trouble, that you do Judge and Condemn your ſelves. The Apoſtle expreſly ſays, that ſuch ſhall not be Judged, that is, condemned with the World, 1 Cor. 11. 31. They that accuſe themſelves, invalidate Satans accuſations againſt them; and they that condemn themſelves go the way to prevent Gods condemning them. He will not throw into Hell thoſe who are continually ſentencing themſelves thither, and ſee no poſſibility of Help but in Rich and Free Grace; and who, as they Judge themſelves for paſt ſins, are deſirous alſo for the future to be kept from Offending.

2. For the Relief of a troubled Conſcience, take Notice of the love of God towards the World, in ſending Chriſt into it. God ſo loved the World, that he gave his onelyonly Begotten Son, that whoſoever believes in him ſhould not periſh, John 3. 16. See alſo 1 John 4. 10. Herein is Love, not that we loved God, but that he loved us, and ſent his Son to be the Propitiation for our ſins. This Love of God towards the World is Matter of great Encouragement if it be rightly improved: It ſhews how great a kindneſs God has for Mankind; He has contrived a way for their Redemption and Salvation, he has provided a Mediator for them, which he did not do for the Angels that fell from him, Heb. 2. 16. He took not on him the Nature of Angels, or he took not hold on the Angels, foreign, but he took on him the Seed of Abraham. Whatever Chriſt did for Mans Salvation, 'twas the will of God he ſhould do it. The whole work of Redemption is called p. 229a doing of the will of God, Heb. 10. 7. Sacrifices and Offerings being inſufficient to take away ſin: Then ſaid I, lo, I come; in the Volume of thy Book it is written of me to do thy Will, O God. Nay, the Father is ſaid to Love Chriſt upon this Account; partly, becauſe he laid down his Life to ſave Men from Eternal Death, John 10. 17. Becauſe I lay down my Life, therefore doth my Father Love me. Now, you know Chriſt's Life was given, that it might be a Ranſom for many.

All this ſhews the good will of God towards Man, and how ready he is that Man ſhould be brought near unto him, and enjoy him, and be eternally happy in that enjoyment. This Amor Benevolentiae, this Love of good will in God, and deſire after Man's welfare, was taken notice of by the Angels, and they are brought in Admiring and Magnifying the Lord, when Chriſt a Saviour was Born into the VVorld, Luke 2. 13, 14. Suddenly there was a Multitude of the Heavenly Hoſt Praiſing God, and ſaying, Glory to God in the higheſt, on Earth Peace, Good will towards Men. Let all this encourage drooping Spirits, and baniſh thoſe thoughts of God which Satan is apt to inject, and which are utterly unworthy of his Love and kindneſs towards Man.

3. Study that great Myſtery of Godlineſs, God manifeſt in the Fleſh. Eye the Incarnation of the Son of God, John 1. 14. The Word was made Fleſh, and dwelt among us, and we beheld his Glory, the Glory as of the onelyonly begotten of the Father full of Grace and Truth. God is the Fountain of Grace, but being made Man, Man has acceſs into that Fountain: and the Son of God ſhews himſelf to be truly the Redeemer p. 230and (n)(n)Christus Apoſtolis inde agnitus eſt pro Filio Dei, quod complementum omnium quae ad ſpirituale Dei regnum pertinent, in ſe haberet, denique quod in omnibus vere ſe praeſtiterit Redemptorem & Meſſiam, quae maxime inſignis est nota quâ diſcerni ab aliis omnibus debuit. Calv. in Johan. c. 1.Meſſiah, becauſe he is abundantly, nay, infinitely able to furniſh with all Grace, whoſoever come to him. 'Twas (o)(o)Magnum hoc myſterium, Verbum caro factum pro paucis aut levibus noxis editum orbi non fuit. Mel. Adamus in vitâ Cranmeri.Cranmer's Comfort in his laſt Prayer, that this great Myſtery, God manifeſt in the Fleſh, was not onelyonly for a few, or light Offences. The greateſt of Tranſgreſſors may from hence be Encouraged, both the God-head and Manhood of Chriſt are to be eyed, and truly it may be very reviving to contemplate both.

1. The Godhead of Chriſt. And if he be God, how ſafely may he be truſted in? The Apoſtle tells us, that by Him were all things Created that are in Heaven and in Earth; Viſible and Inviſible, whether they be Thrones or Dominions, or Principalities or Powers, all things were made by him, and for him, Col. 1. 16. He is ſaid alſo, to uphold all things by the Word of his Power, Heb. 1. 3. ſurely then his hand is not ſhortned, that it cannot ſave. Chriſt is affirmed to be over all God Bleſſed for ever, Rom. 9. 5. Let not any imagine, that he is onelyonly God by Office, for he is alſo ſtyled the true God and Eternal Life, 1 John 5. 20. And if the Scripture ſay, that he is the true God, let not any Corrupt mind be ſo bold, as to aſſert that he is God improperly ſo called. Untill we look as high as p. 231the God-head of our Lord Jeſus, we cannot find whereon our Faith may reſt, nor wherewith our Conſciences may be ſatisfied.

In Scripture, God and Blood, Jehovah and Righteouſneſs are joyned together. God is ſaid to have Purchaſed the Church with his own foreignBlood, Acts 20. 28. And Jer. 23. 6. This is the Name whereby Chriſt is called, Jehovah, or, the Lord our Righteouſneſs. As his blood could not have been ſhed, if he had not been Man, ſo the ſhedding of it would not have been ſufficient for the Redemption and Purchaſing of the Church if he had not been God. Becauſe he is God, therefore his Righteouſneſs being imputed unto ſinners is ſufficient for their Juſtification, though they have none of their own that is worth naming. The Apoſtle Magnifies the Goſpel, becauſe therein the Righteouſneſs of God is Revealed from Fairh to Faith, Rom. 1. 17. 'Tis called the Righteouſneſs of God, not onelyonly becauſe God the Father does accept of it as perfect and ſufficient, but becauſe 'tis the Righteouſneſs of Chriſt, who is truly God as well as Man, and from whoſe Deity is derived ſuch a value and vertue unto his Sufferings and Obedience. Surely the more we view the God-head of our Lord Jeſus, the firmer will be our recumbence upon him, and the leſs ſhall we be afraid of the Enemies of our Salvation, ſince he can ſo eaſily ſubdue them.

2. The Manhood of Chriſt, as well as his Godhead muſt be eyed. How often in the Goſpel is he called the Son of man, Luke 19. 10. The Son of Man is come to ſeek and to ſave that which was loſt. The Son of man muſt be lifted up that he might draw all men to him, John 12: 32, 34. The Apoſtle tells us p. 232there is but one Mediator between God and men, the Man Chriſt Jeſus, 1 Tim. 2. 5. By taking our Nature upon him he is become neer a kin to us, and is not aſhamed to call us Brethren, Heb. 2. 11, 12. Both he that ſanctifieth and they that are ſanctified are all of one. Chriſt who ſanctifieth, hath the ſame humane nature with Beleivers who are ſanctified, for which cauſe he is not aſhamed to call them Brethren, ſaying I will declare thy Name unto my Brethren, in the midſt of the Church will I ſing praiſe unto thee. With what boldneſs may the Children of men come to the Lord Jeſus, who was in all things made like them, that he might be a Merciful and Faithful High Prieſt in things pertaining to God, to make reconciliation for the ſins of the people, Heb. 2. 17. Ruth emboldned her ſelf to ſpeak unto Boaz, Spread thy skirt over thine handmaid for thou art a neer kinſman, Ruth. 3. 9. Our Lord Jeſus is neer a kin to us, it belongs to him to redeem both us and our loſt Inheritance; we may with confidence deſire him to ſpread his skirt over us, and to betroth us unto himſelf for ever.

4. For the comforting of a troubled Conſcience, take notice of that compleat ſatisfaction that Chriſt has made unto Divine Juſtice, by offering up of himſelf upon the croſſe for ſin. Behold the Lamb of God ſlain, and taking away the ſin of the world. Three things are much to be ſtudied by thoſe that are wounded in their ſpirits. Chriſts ſuffering of Death his overcoming of Death; and his ſeconding his ſufferings with his perpetual interceſſion.

1. His ſuffering of Death. The Apoſtle takes much notice of the perſon who died, he was altogether innocent; he died indeed for the unjuſt, but himſelf p. 233was juſt and righteous. The penitent Thief ſpake Truth upon the Croſſe, when he rebuked his fellow, ſaying, Doſt not thou fear God ſeeing thou art in ſame condemnation, and we indeed juſtly, for we receive the reward of our deeds, but this man hath done nothing amiſſe, Luk. 23. 40, 41. Therefore he is likened unto a Lamb without blemiſh and without ſpot. He was made ſin indeed, and a Curſe for us; but he had no ſin of his own, whereby the leaſt Curſe or Puniſhment could be deſerved. Chriſt was innocent; and Oh! how high and great a Perſon was he? He being in the form of God, and thinking it no robbery to be equal with God, yet humbled himſelf in the form of a Servant, and became obedient to Death, even the Death of Croſſe. Phil. 2. 6, 7, 8. And ſince he that was the Mighty God did thus humble and abaſe himſelf, there is no ſin ſo great but his humiliation may make ſatisfaction for it.

I do not wonder that the Apoſtle ſpeaks ſo highly concerning the knowledge of Chriſt Crucified. Here is the ground of mans Comfort and Salvation. When I behold the Son of God who has the ſame Eſſence, Power, Glory, and Eternity with the Father, ſtooping ſo low as to become Man: when I behold him not only a Man, but a Man of Sorrows and acquainted with grief all his days; and read that at laſt he was wounded and bruiſed, and ſlain for ſin, I may be ſatisfied that here is enough ſuffered to ſatisfie the juſtice of God to the full. Sin indeed did riſe high becauſe committed againſt God, and it has been heightned by many agrravations; but the Son of God, did ſtoop low when he became Man, and ſtill was more and more abaſed till he came to the loweſt degree of his humiliation; beſides his ſufferings were aggravated, p. 234for he knew before hand all that was to come upon him, John 18. 4. He knew all the bitter ingredients and dregs of wrath that were in that Cup which he was to drink off to the very bottom; and in the midſt of his ſufferings his Father hides his face which made them ſo much the greater. Oh who can conceive the weight that lay upon our Lord, when all the iniquities of his whole Church lay upon him at once, and being under all deſerted, did roar out My God, My God, why haſt thou forſaken me?

Now if it be inquired, what the end of Chriſt was in his ſuffering of Death? the anſwer muſt be, 'twas, that he might put away ſin, his Blood was ſhed for the remiſſion of ſin, and to deliver us from that wrath which by ſin was merited. Oh ſweet Scripture, Rom. 5. 8. But God commendeth his love towards us in that whilſt we were yet ſinners Chriſt died for us, much more then being now juſtified by his Blood we ſhall be ſaved from wrath through him. Our Lord was delivered for our offences; he was ſtricken for our iniquities, and 'tis evident that he did undergo to the full whatever was required, and paid the uttermoſt farthing of our debt, for he cryed out upon the croſſe, foreign, It is finiſhed, and then gave up the Ghoſt, Joh. 19. 30.

2. The troubled Conſcience ſhould not only take notice of Chriſts ſuffering Death, but alſo of his overcoming Death in his Reſurrection. The Apoſtle in his triumph of Faith, ſpeaks of the Elect being ſecured from the charge of ſin by the Death of Chriſt, but rather by his Reſurrection, Rom. 8. 33, 34. Who ſhall lay any thing to the charge of Gods Elect? it is God that juſtifieth, who is he that condemneth? it is Chriſt that died; yea, rather that is riſen again. If he had been ſtill p. 235in the grave all our hopes would have been buried with him. If Chriſt be not rais'd your Faith is vain, ye are yet in your ſins, 1 Cor. 15. 17. He was for our debt arreſted as it were, and thrown into the grave, and being come out again we may conclude, that juſtice has no more to demand, and as our Surety he has no more to pay. Chriſt being raiſed from the dead, dieth no more; death hath no more dominion over him, Rom. 6. 9. His Reſurrection ſhews that his dying once was ſufficient.

3. Chriſt ſeconds his ſufferings with continual interceſſion. (p)(p)Porrò hanc interceſſionem carnali ſenſu ne metiamur; non enim cogitandus est ſupplex flexis genibus, manibus expanſis Patrem deprecari: ſed quia apparet ipſe aſſiduè cum morte & reſurrectione ſuâ, quae vice ſunt aeternae interceſſionis, & vivae orationis efficaciam habent ut Patrem nobis concilient atque exorabilem reddant, merito dicitur intercedere. Calvin. in Epiſt. ad Rom. c. 8.Rom 8When he had by himſelf purged our ſins, he ſat down on the right hand of the Majeſty on High, and he ever lives to make interceſſion for us. 'Tis lookt upon as a great matter to have a friend in Court, that may ſpeak a good word for us to an earthly King, but how much more a priviledge is it to have ſuch a friend as the Lord Jeſus is, in the Court of Heaven, ready to back our Prayers with his own interceſſion, which is ever prevalent? but troubled Souls may fear that Chriſt prays not for them, ſince he ſays, I pray for theſe, I pray not for the World, but for thoſe which thou haſt given me, for they are thine, John 17. 9. To this I reply; that Chriſt prays for all that believe in him, Neither pray I for theſe alone, but for all them that ſhall believe on me through their word. Now thoſe troubled p. 236Souls that have no confidence in the Fleſh, but are willing to receive Chriſt as he is offered in the Goſpel, theſe are to be counted among Beleivers in him, and therefore may be encouraged by his interceſſion. Nay the Scripture ſpeaks expreſly, that He made interceſſion for the Tranſgreſſours, Iſa 53. 12. That was one of his petitions upon the Croſſe, Father forgive them for they know not what they do, Luk. 23, 34. and theſe Tranſgreſſours for whom Chriſt interceded, 'tis very likely were thoſe who were charged with murthering of Chriſt, and were prickt in their Hearts, Act. 2. and brought unto true Repentance.

5. For the comforting of an afflicted and troubled Conſcience obſerve, how plainly the Goſpel does affirm that Chriſt is both able and willing to ſave.

1. 'Tis very evident that Chriſt is able to ſave, no guilt ſo great as to exceed the merit of his Blood, his Blood cleanſeth from all ſin, 1 John 1. 7. and that though it be of never ſo deep a dye, Iſa. 1. 18. Though your ſins be as ſcarlet they ſhall be white as Snow though they be red like crimſon they ſhall be as wool. No ſpiritual malady is hujus medici opprobrium, the reproach of this Phyſician. What cures has he wrought, what ſins has he pardon'd! How many that were once heinous tranſgreſſors on Earth before their Converſion, yet notwithſtanding were reconciled and regenerated by his Blood and Spirit, and are now triumphing with him in his Kingdom! Oh you troubled Souls! be encouraged that help is laid upon one that is Mighty, that is able to ſave unto the uttermoſt, thoſe that come unto God by him, Heb. 7. 25. The belief that Chriſt can help will you have an influence upon you. The Leper came to Chriſt upon a perſwaſion that Chriſt could p. 237make him clean, though he had no aſſurance that Chriſt would do it. Lord if thou wilt, thou canſt make me clean, ſays the Leper; Chriſt preſently anſwers, I will be thou clean, and immediately his Leproſie was cleanſed, Mat. 8. 2, 3.

2. 'Tis very evident alſo that Chriſt is willing to ſave, becauſe this is moſt doubted of by troubled Spirits, I ſhall prove it by theſe arguments.

1. He declares himſelf willing to ſave the diſobedient if they would but conſent to their own Salvation. Rom. 10. ult. All the day long have I ſtretched forth my hand to a ſtiff-necked and gain-ſaying people. He ſtretched forth his hand as proffering pardon and life to them, and as being ready to receive them if they had been minded to return. He tells the obſtinate inhabitants of Jeruſalem, that he would often have gathered them, but they would not be gathered, Mat. 23. 37. O Jeruſalem, Jeruſalem, thou that killeſt the Prophets and ſtoneſt them that are ſent unto thee, how often would I have gathered thy Children together as an hen gathereth her Chickens under her wings, and ye would not: and if he be willing to gather the obſtinate, ſurely the penitent he will not refuſe; thoſe that deſire and are willing to fly under his wings for ſhelter.

2. He promiſes that he will give reſt to the heavy laden; that he will in no wiſe caſt out any that come to him. Heark how general the invitation is, Ho every that thirſteth come to the waters; and theſe waters of life may be had without mony and without price, Iſa. 55. 1. They that labour, they that are heavy laden, and all that labour and are heavy laden, are called to come to Chriſt, and he aſſures them they ſhall find reſt to their p. 238Souls, Mat. 11. 28, 29. One ſaid, (q)(q)Mallemus carere ſole, coelo, terrâ, omnibus Elementis, &c. Selneccerus, in Paedag. Chriſtian.We had better want the Sun, the Heavens, the Earth, and all the Elements; yea, and Life it ſelf, than that one ſweet Sentence of our Lord Jeſus, Come unto me all ye that Labour, and are heavy laden, and I will give you reſt.

3. Chriſt was ſent by his Father, and did come himſelf to this very end, that he might ſave. 'Tis certain the Father ſent him to ſave, and that both Jews and Gentiles, Iſa. 49. 6. And he ſaid, 'tis a light thing that thou ſhouldeſt be my Servant to raiſe up the Tribes of Jacob, and to reſtore the preſerved of Iſrael: I will alſo give thee for a Light to the Gentiles, that thou mayſt be my Salvation to the ends of the Earth. Surely our Lord is willing to do that which his Father ſent him on purpoſe that he might do. He himſelf came to this end, that he might ſave; nay, he ſeeks as well as ſaves, which ſhews his willingneſs to ſave indeed. When the Shepherd ſeeks after the loſt Sheep, we conclude him willing to find it, and to bring it home to the Fold: And when the Woman ſeeks after the loſt piece of Silver, we conclude ſhe is willing to get it again. And Chriſt ſeeking after Sinners, and following them with his Meſſengers and Word, and his Spirit which ſtrives with them; certainly he is very willing that thoſe who are dead ſhould be made alive, and who are loſt ſhould be found, and made partakers of his Salvation.

4. All fulneſs dwells in Chriſt on purpoſe that he may impart of it. He charges them that are Rich in p. 239this World to be ready to Diſtribute, and willing to Communicate; and can you think that he is a Niggard of his own Riches? He counſelled even luke-warm Laodicea to come to him for Goldtryed in the Fire, that ſhe might be Rich indeed, as before ſhe was in her own Opinion. He is ready to ſatiate the weary, and to repeniſh every ſorrowful Soul.

5. 'Tis for his Fathers Honour and his own Satisfaction when any are ſaved. Therefore Chriſt is moſt willing to ſave. God is Honoured hereby; the Apoſtle gives us plainly to underſtand that when any obtain Redemption, and forgiveneſs, and are accepted in the Beloved, This is to the praiſe of the Glory of the Grace of God, Eph. 1. 6. So v. 12. That we ſhould be to the praiſe of his Glory, who firſt truſted in Chriſt. 'Tis an Excellent paſſage of Luther, (r)(r)Et ſi ego indignus qui eripiar & ſalver, Tu tamen dignus qui lauderis, glorificeris, ameris in ſaecula; At laudari non poteris, nec miſerecordia glorificatur, niſi ſint quos eripias à morte & ſalves ab inferno. Luther. Tom. 2. 76. a.Though I, Lord, am unwortthy to be delivered and ſaved, yet thou art worthy to be praiſed, and Glorified, and loved for ever; but thus praiſed thou wilt not be, nor thy Mercy Glorified, unleſs there are ſome whom thou doſt ſave and deliver. 'Tis alſo for the ſatisfaction of Chriſt to ſave, Iſa. 53. 11. He ſhall ſee of the travel of his Soul, and be ſatisfied. When a Woman is in ſtrong pain, who can in Reaſon queſtion her willingneſs to be delivered? Surely ſhe is deſirous to ſee of the Travel of her Body, and how joyful is ſhe when a Child is Born into the VVorld? The new Birth, and the Salvation of ſinners, is the Fruit of the Travel of Chriſt's ſoul; ſurely he is p. 240willing to ſee this Fruit. Away, away with unbelieving Doubts! He is willing to ſave, be you but willing to be ſaved, and you ſhall in no wiſe miſs of Salvation.

6. For the Relieving of a troubled Conſcience, take Notice of the Holy Ghoſt, whoſe Office is to be a Comforter, John 14. 16. I will pray the Father, and he ſhall give you another Comforter, that he may abide with you for ever, even the Spirit of Truth, &c. There is great care taken by our Lord, not onelyonly that his Church may be ſafe, but alſo that ſhe may have Peace and Joy, and Comfort, even in this Vail of tears. Theſe are ſome of the words which he ſpeaks: Peace I leave with you, my Peace I give unto you; I will not leave you comfortleſs, let not your heart be troubled, neither let it be afraid, John 14. 18. 27. and John 15. 11. Theſe things have I ſpoken to you, that my Joy might remain in you, and that you Joy may be full. The Prophets of the Lord are Commanded to ſpeak Comfort to his People, Iſa. 40. 1, 2. Comfort ye, Comfort ye my People, ſaith your God, ſpeak ye comfortably to Jeruſalem, and cry unto her that her warfare is accompliſhed, and her Iniquity is Pardoned. And 'tis the work of the Spirit Powerfully to apply and ſet home theſe Comfortable words, that they may be effectual unto Conſolation. Let humbled Souls Obſerve theſe two things.

1. The Spirit of God, who is a Comforter, is promiſed unto all that ask him. Some of you know what that Natural Affection is which Parents bear to Children: Affections deſcend, Parents love their Children ordinarily better than Children do their Parents. Now, with what readineſs, with how good a will do Earthly p. 241Parents give Bread unto their hungry Children; and Chriſt expreſly ſays, that with much more readineſs will our Heavenly Father give his Holy Spirit unto them that ask him, Luke 11. 13. This Scripture does give ſufficient warrant unto any breathing to go unto God for his Spirit to enlighten, to convince, to renew and change, and at laſt to comfort them with as much confidence, as Children go for Neceſſaries unto the moſt tender Earthly Fathers.

2. Theſe conſolations of the Spirit eſpecially belong unto thoſe who are troubled as you are. The broken Veſſel is fit for the Oyl of Joy and Gladneſs to be poured into it, Iſa. 61. 1, 2. The Spirit of the Lord God is upon me, becauſe the Lord hath Annointed me to Preach good tidings to the Meek; he hath ſent me to bind up the broken-hearted, to Proclaim Liberty to the Captives, and the opening of the Priſon to them that are bound, to Proclaim the Acceptable Year of the Lord, to Comfort all that mourn. The Spirit does delight to comfort them that are caſt down, for theſe will not take up with other Comforts, they prize the Spirits Conſolations, they cry Grace, Grace, when they receive them, and walk humbly and warily afterward, being afraid to loſe ſuch precious things by freſh Trangreſſions.

7. For the Comforting of a troubled Conſcience, Behold and Wonder at Gods condeſcention, in that he does intreat ſinners to be Reconciled, 2 Cor. 5. 20. Now then we are Ambaſſadors for Chriſt, as though God did beſeech you by us, we pray you in Chriſts ſtead be Reconciled unto God. You cannot imagine that He who has been ſo bitterly provoked by you ſhould be ſo ready to forgive you, and ſo willing to be Friends p. 242with you; but you would do well to obſerve, that after the Lord had promiſed Mercy and abundant Pardon to ſinners willing to forſake their evil ways and thoughts, he preſently adds, that his Mercy ſhall be extended to them, though they were not able to conceive it. My thoughts are not your thoughts, neither are your ways my ways, ſaith the Lord. That is, you muſt not meaſure my Mercy by yours, nor think that I am able and willing to put up and forgive no more than you. You are eaſily provoked, but I am ſlow to Anger; you are hardly Reconciled, but I am ready to forgive. I am willing to remit the greateſt wrongs, and to receive the wrong-doers into favour, if they do but ſincerely return to me, and are willing for the future to pleaſe and ſerve me. As the Heavens are high above the Earth, ſo are my ways of Kindneſs and Compaſſion, higher than your ways; and my thoughts than your thoughts, Iſa. 55. 8, 9.

When there is a difference between any, the Inferior commonly intreats the Superiour to be Reconciled; but here the Lord, who is infinitely above us, intreats Us to be Friends, that are infinitely below him. He that does the wrong commonly intreats him whom he has wronged; but here the Lord, who has been Injured and Affronted, and Offended, and can moſt eaſily be Revenged, does intreat them that have done the Injury. He that is at the Mercy of another, commonly intreats him at whoſe Mercy he lies; but here the Lord, who has abſolute Power to do what he will with Offenders, and can Glorifie himſelf in their Eternal Deſtruction, does intreat them to be at Peace, and to Repent, that they may be ſaved. Finally, he that is the depending Perſon commonly does intreat him upon whom he has ſuch dependance: but here the Lord, who has no dependance at all upon ſinners, nor p. 243any need at all of them, does yet intreat them to come to him, who have ſuch intire dependance upon him, that they cannot live or move or be without him, and cannot be happy but in the enjoyment of him. Oh what manner of Grace and Kindneſs is this! and how may drooping ſpirits be revived, and encouraged to hope in ſuch a God: read the parable of the prodigal & ſee him by neceſſity driven home to his Fathers houſe, behold his Father running to him, embracing him though he had ſpent all among Harlots and in Riotous living, and then give a gheſſe how much more willing the Lord is to receive returning ſinners.

8. For the right comforting of a troubled Conſcience, Study well the Covenant of Grace. The Covenant of works is not to be laid hold upon by any of the fallen Children of Adam; this promiſes life indeed but 'tis upon condition of perfect and perpetual conformity both of Heart and Life unto the Law of God. But the Covenant of Grace is vaſtly different from that firſt Covenant. Sinners may lay hold on this new Covenant, and they cannot pleaſe the Lord better than by ſo doing; and therefore chuſing the things that pleaſe him, & talking hold on his Covenant are join'd together, Iſa. 56. 4. If ſinners being convinced of their loſt eſtate by their iniquities, are willing to receive Chriſt to be their Prince and Saviour, and to turn and give themſelves to God; he has ingaged in this Covenant to be their God and Father, to give them Grace and at laſt Glory and in the mean while to withhold no good thing from them. In this Covenant of Grace obſerve theſe four things, all which may be helpful unto your Conſolation.

1. This Covenant is well ordered, 2 Sam. 23. 5. He hath made with me an Everlaſting Covenant ordered p. 244in all things, and ſure this is all my Salvation, this is all my deſire. 'Tis admirably ſuited unto the ſtate and deſires, and wants of thoſe that are taken into Covenant. They have no righteouſneſs or works of their own that they may reſt upon: but here is a perfect Righteouſneſs provided, even the Righteouſneſſe of Chriſt made theirs? as their ſins were made his by imputation. The Apoſtle Paul ſpeaks plainly of the Bleſſedneſs of the man to whom the Lord imputeth Righteouſneſs without works, Rom. 4. 6. and 2 Cor. 5. ult. He hath made him to be ſin for us who knew no ſin, that we might be made the Righteouſneſſe of God in him. As they have no Righteouſneſs, ſo they are ſick of Spiritual Plagues, but in this Covenant God has promiſed to cure them, Iſa. 57. 18. I have ſeen his wayes and will heal him, I will lead him alſo and reſtore comfort unto him and his mourners. They need cleanſing becauſe of their manifold defilements. But God promiſes, that he will ſprinkle clean water upon them and make them clean, and from all their filthineſs, and from all their Idols he will cleanſe them. They are weak and unable to do their duty, and perſevere in wel-doing, but God promiſes to renew their ſtrength, ſo that they ſhall run and not be weary, and walk and not faint, Iſa. 40. ult.

2. This Covenant is ſure. 'Tis confirmed by the Sacraments which are the Seals of this Covenant; 'tis confirmed by the oath of God, Heb. 6. 17. 18. p. 245(s)Quàm impoſſibile eſt ut Chriſtus in ſuâ justitiâ non placeat, tam impoſſibile ut nos fide noſtrâ quâ illi inhae…emus, non placeamus, Luther. Tom. 2 p. 485. a.Wherein God willing more abundantly to ſhew to the Heirs of Promiſe the immutability of his Counſel, confirmed it by an Oath, that by two immutable things, wherein it was impoſſible for God to lye, we might have ſtrong conſolation, who have fled for refuge to lay hold on the hope ſet before us. When God ſwears in his wrath, it may make obſtinate ſinners to Tremble; but when he ſwears in his Love, it may cauſe humble ſinners to Rejoyce. And not only the Oath of God but the Death of Chriſt the Teſtator makes this Covenant ſure. A Teſtament though alterable while men are living, yet 'tis of force when they are dead, Heb. 9. 16, 17. Our Lord Jeſus the Teſtator has undergone Death and has bequeathed unto all broken-hearted ſinners, that come to him and are willing to be wholly His; Pardon, and Grace, and Peace, and Glory; and therefore all this ſhall be ſurely given them.

3. The Covenant is Everlaſting, the things therein promiſed are durable, and that love which humble and believing Souls have an intereſt in, is unchangeable. The Covenant ſhall never fail on Gods part, Iſa. 54. 10. The Mountains ſhall depart and the Hills be removed, but my kindneſs ſhall not depart from thee, nor the Covenant of my Peace be removed, ſaith the Lord, that hath Mercy upon thee. And he has engaged it ſhall not fail on the part of his People, Jer. 32. 40. I will make with them an Everlaſting Covenant that I will not turn away from them to do them good (but how Lord if they fall back and deal treacherouſly?) No, ſayes he, I will put my Fear into their Hearts, that they ſhall not depart from me.

4. The Promiſes of this New Covenant are made good for the Lords own ſake, not for ours, well may p. 246it be called a Covenant of Grace, for whatſoever is given by vertue of it is beſtowed freely. Let free Grace be well ſtudied, and all objections from unworthineſſe will fall to the ground: God never pardon'd any becauſe they did Deſerve a pardon, but all that he has pardon'd, had they been dealt with according to their ſins had been condemned everlaſtingly. O you troubled Conſciences hark how the Lord ſpeaks, Iſa. 43. 24. 25. Thou haſt made me to ſerve with thy ſins and even wearied me with thy iniquities, One would have thought that hereupon God ſhould have ſaid, I will now make thee to groan under my wrath, and my wearied patience ſhall be turned into fiery indignation. Oh no the Lord inſtead of breathing forth anger, abounds with Kindneſs, I even I am he that blotteth out thy tranſgreſſions for my own ſake, and will not remember thy ſins. And as for his own ſake he promiſes to pardon the guilty, ſo alſo to cleanſe and renew the defiled; A new heart will I give you, and a new Spirit will I put within you, I will put within you my own Spirit, and he ſhall cauſe you to walk in my Statutes: I will ſave you from all your Ʋncleanneſſes, Ezek. 36. 26, 27, 28, And then it follows v. 32. Not for your ſakes do I this, ſaith the Lord God, be it known to you, be aſhamed and confounded for your own wayes, O Houſe of Iſrael.

9. For the relieving of a troubled Conſcience, heed thoſe encouragements and aſſurances which are given unto ſuch as deſire after Grace and Holineſs. Chriſt pronounces them bleſſed that Hunger and Thirſt, that is, which deſire earneſtly after Righteouſneſs, Mat. 5. 6. God has promiſed to fulfill the deſires of them that fear him. But thoſe under trouble of Spirit are full of Holy deſires; let them not be diſmay'd, all their deſire p. 247is before God, and their groaning is not hid from him. I told you before, that a lazy wiſh after Grace ſignifies nothing where there is ſtronger deſire to continue in ſin, and that deſire keeps a man under the power of ſin and hinders his turning unto God. But this is certainly true, that a true deſire after Grace, does argue Truth of Grace. If you ask me how true deſires after Grace may be known, I ſhall anſwer in theſe particulars.

1. True deſires after ſpiritual things are grounded upon Judgement and Ʋnderſtanding. Davids mind was enlightned to ſee the goodneſs, al ſufficiency, and glory of God, and therefore he cryes out my Soul Thirſteth for God, for the living God, Pſal. 42. 2. Through the precepts of the Lord he got underſtanding, and perceived the Evil of ſin, and upon this followed Hatred of it, which does include a deſire to have it totally ſubdued.

2. True deſires after ſpiritual things are not to be diverted, but do prevail whatever is caſt in the way. Let the World and the God of it make never ſo big offers, all is undervalued in compariſon of the favour of God, and fellowſhip with him, Pſal. 73. 25. Whom have I in Heaven but thee, and there is none on Earth that I deſire beſides thee. All things elſe are counted loſſe, and dung compared with the Lord Jeſus, and the Pearle of price.

3. True deſires are Ʋniverſal, after All kind of Grace. Strength againſt every Corruption is longed for, and 'tis lookt upon as a bleſſed thing to be filled with all the Fruits of Righteouſneſs, which are by p. 248Jeſus Chriſt unto the Glory and Praiſe of God, Phil. 1.

4. True deſires put Souls upon earneſt ſeeking. There will be frequency and fervency in Prayer, a ſerious attendance upon God in his Ordinances, pains will not be grudged, that are taken for the ſecuring of a Soul, for the obtaining ſuch excellent things as the Loving kindneſſe of God, the Grace of his Spirit, and a Kingdom that cannot be moved. One thing have I deſired of the Lord that will I ſeek after, Pſal. 27. 4. I might alſo add that theſe deſires are permanent, not pangs that ſoon wear off; but they do abide: there is alſo grief and pain, becauſe there is ſo little of that which is deſired, ſo little life and ſoftneſs of heart, and purity; and though never ſo much is given, yet they are unſatiable here on Earth. Theſe deſires will be fully ſatisfied with no leſſe than the ſeeing of God face to face above, Pſal. 17. 15. As for me I will behold thy Face in Righteouſneſſe, I ſhall be ſatisfied when I awake with thy likeneſs.

10. For the comforting of an afflicted Conſcience caſt your eyes upon thoſe notorious Sinners (t)(t)Deus non fictos ſed veros peccatores ſalvat, quia non ficta ſed vera eſt ejus miſericordia, Luther. Tom. 2. p. 187. a.which have obtained Mercy. Was Saul an ordinary ſinner, that had been a Blaſphemer? or David that had been guilty of Murther and Adultery? or Solomon that is charged with idolatry? or the Corinthians that abuſed themſelves with mankind, beſides ſeveral other abominations? What Miracles of free Grace are theſe! and p. 249yet it has not done the moſt it can. Let us ſuppoſe a greater ſinner than any mentioned in Scripture, he is not too great for God to forgive, if himſelf is willing to forſake his wickedneſs. The Lord has proclaimed his Name. 34. 6, 7. He is a God Merciful, this may relieve us when ſenſible of our miſery; he is Gracious, this may encourage us againſt our vileneſſe and unworthineſs; he is Long-ſuffering, this may keep us from ſinking into deſpair though 'twas long before we thought of turning to him: He is abundant in Goodneſs and Truth, though we are never ſo empty here is enough to fill us: He keeps Mercy for thouſands, his Treaſures are not exhauſted by former ages, we may go to him and be enriched, he forgives iniquity tranſgreſſion and ſin. Let none then ſay there is no Hope, of what ſorts or ſizes ſoever their ſins be.

But here let me Caution again, that no ſin be ſecretly cheriſhed, for if the cauſe of trouble remain, how can Conſcience be truly Comforted? In good earneſt ſet upon the Mortification of all the Members of the Body of ſin, but eſpecially pluck out the right Eye, and cut off the right Hand. Let not thy Soul ſpare any Luſt, 'twill be more fatal to thee than Saul's ſparing Agag, which coſt him his Kingdom. Herbert does very Ingenuouſly and truly tell us, that Peace of Conſcience is not to be attained, unleſs there be a flight of ſin. The Church, page 117. 118.

Sweet Peace, where doſt thou dwell? I humbly crave,

Let me once know;

I ſought thee in a ſecret Cave,

And ask'd if Peace were there.

A hollow wind did ſeem to anſwer, No:

Go ſeek elſewhere.

p. 250I did; and going did a Rainbow note:

Surely thought I,

This is the Lace of Peaces Coat:

I will ſearch out the matter.

But while I lookt, the Clouds immediatly

Did break and ſcatter.

Then went I to a Garden, and did ſpy

A gallant flower,

The Crown Imperial: Sure, ſaid I,

Peace at the root muſt dwell.

But when I digg'd, I ſaw a Worm devour

What ſhew'd ſo well.

At length I met a rev'rend good old man;

Whom when for Peace

I did demand, he thus began:

There was a Prince of Old

At Salem dwelt, who liv'd with good increaſe

Of Flock and Fold.

He ſweetly liv'd; yet ſweetneſs did not ſave

His Life from Foes.

But after Death, out of his Grave

There ſprang twelve ſtalks of Wheat:

Which many wondring at, got ſome of thoſe

To Plant and Set.

It proſper'd ſtrangely, and did ſoon diſperſe

Through all the Earth,

For they that taſte it, do rehearſe,

That Virtue lies therein;

A ſecret Virtue, bringing Peace and Mirth

By flight of ſin.

p. 251Take of this Grain, which in my Garden grows,

And grows for you;

Make Bread of it: and that repoſe,

And Peace, which every where

VVith ſo much earneſtneſs you do purſue,

Is onelyonly there.

I have laid down ſeveral grounds of Conſolation for troubled Conſciences, it will be needful now to Anſwer ſome Objections they are wont to make againſt all that Comfort which is tendred to them.

Object. 1. Some do cry out, that their ſins are, primae Magnitudinis, of the firſt Magnitude; that guilt which they have contracted is ſo vaſt, and themſelves are ſo inexcuſable in their wickedneſs, that they cannot let it once enter into their thoughts, that ever God ſhould pardon or ſave ſuch provoking wretches and rebels as They have been. They call to remembrance what they have been, and what they have done; their Iniquities which they have committed have been of a very hainous Nature; and as to their Number, what was ſaid concerning Abraham's Seed, may very well be applied here; they have been ſo many as the Stars of the Sky in multitude, and as the Sand which is by the Sea-ſhore innumerable. To ſpeak Truth, the Greatneſs of ſin is the grand Objection againſt Comfort.

Anſw. 1. VVhen the greatneſs of ſin cauſes perplexity, behold how much greater the Mercy of the Lord is. This Mercy is high as Heaven, what canſt thou do? deeper than Hell, what canſt thou know? The meaſure thereof is longer than the Earth, and p. 250broader than the Sea: But yet as great as 'tis, it does not give the leaſt encouragement to preſumption, but againſt deſpair and deſpondency it may be a mighty Antidote. Contemplate the Mercy of God in Chriſt; eye his ſufferings, which were very great; eye the greatneſs of him that ſuffered, and then you will ſee ſin (*)(*)Peccatum est ſicut Magnus Goliah, & omnibus viribus oppugnat Conſcientiam; ſed ſi credas in Dominum Jeſum pro te morruum, ſenties peccatum ſtipulâ levius & infirmius. Luther. Tom. 3. p. 367. b.exceeded by the ſufferings of Chriſt, and the Mercy of God. Hark to the Apoſtle, Rom. 5. 20. Moreover the Law entred that the Offence might abound, but where ſin abounded, Grace did much more abound, that as ſin hath Reigned unto Death, even ſo might Grace Reign through Righteouſneſs unto Eternal Life by Jeſus Christ our Lord. Though Souls are ſenſible never ſo much of the abounding of ſin, Grace does ſuperabound; let Man do as much as he can in a way of wickedneſs, the Lord can out-do him in a way of Grace and Mercy.

That is a notable promiſe, Mic. 7. 19. having ſaid, Who is a God like unto thee, pardoning Iniquity, delighting in Mercy? it follows, thou wilt caſt all their ſin into the depth of the Sea. In the deepeſt part of the Sea, the greateſt Mountains, if they could be caſt in, would be ſwallowed up as well as Mole-hills. Divine Mercy is ſuch a depth, it can cover the greateſt ſins as well as the ſmalleſt; and being once caſt into this depth, they ſhall never riſe again unto the ſinners Condemnation, any more than things caſt into the deepeſt part of the Ocean can ever be fetched up again.

2. In Scripture you may find the greatneſs of ſin uſed p. 251and pleaded as an Argument for the obtaining of Mercy and forgiveneſs. Liſten to the Pſalmiſt, Pſal. 25. 11. For thy Name-ſake, O Lord, pardon my Iniquity, for it is great; this is a ſtrong Argument, for the greater ſin is, the more Glorious is the Lords Name and Grace in paſſing it by. Juſt as 'tis more for a mans Honour to forgive the Debt of a Thouſand pound than of a few pence onelyonly. The Lord is willing to Honour his own Mercy, and ready to forgive much: But he expects that they to whom much is given, ſhould love much, as there is very good reaſon.

Object. 2. Thoſe in trouble of Conſcience do Object, They fear 'tis now too late to come to Chriſt, and turn to God; indeed if they had accepted of invitations in time, it might have been well with them, but now they are afraid the Sun is ſet and will never riſe more; and that the day of Grace is paſt and gone, and that the Night of Darkneſs and Trouble upon their Souls is but the ſore-runner of the blackneſs of darkneſs for ever.

Anſw. 1. Who tells thee that the day of Grace is past? If it be Satan, ſurely ſuch a Liar is not to be believed; beſides he contradicts himſelf, for heretofore he uſed to tell thee, 'twas time enough hereafter to Repent. If it be the ſad ſurmiſe of thine own heart, ſurely ſuch an Ignorant and deceitful heart as thine is not to be credited, as if it were infallible. If God tells thee ſo, then 'tis either in his Word, but thou canſt not ſhew the place where he has ſaid it; or by ſome extraordinary Revelation; but this thou canſt not, if ſober-minded, pretend unto.