The Morning Exercise Methodized, Sermon 10
MANS IMPOTENCY TO Help himſelf out of that miſery.
ROM. 5.6.
For when we were yet without ſtrength, in due time Chriſt dyed for the ungodly.
IN this Chapter there are two parts; in the firſt the Apoſtle layes down the comfortable fruits and priviledges of a juſtified eſtate; in the ſecond he argues the firmneſſe of theſe comforts, becauſe they are ſo rich that they are ſcarce credible, and hardly received. The firmneſſe and ſoundneſſe of theſe comforts the Apoſtle repreſenteth by a double compariſon. 1. By comparing Chr ſt with Chriſt; and 2. Chriſt with Adam. Chriſt with Chriſt, or one benefit that we have by him with another, from the Text to ver. 12. then Christ with Adam; the ſecond Adam with the firſt, to the end of the Chapter.
In comparing Chriſt with Chriſt, three conſiderations do occur.
1. The efficacy of his love towards us before juſtification, with the efficacy of his love towards us after juſtification; the argument ſtandeth thus; if Chriſt had a love to us when ſinners, and his love prevailed with him to die for us, much more may we expect his love when made friends; if when we were in ſin and miſery, ſhiftleſs, and helpleſs, Chriſt had the heart to die for us, and to take us with all our faults; will he caſt us off after we are justified and accepted with God in him? this love of Chriſt is aſſerted in the 6. verſe, amplified in the 7. and 8. verſes; and the concluſion is inferred verſe 9. much more then being now juſtified by his blood, we ſhall be ſaved from wrath through him.
The ſecond Compariſon is of the efficacy of the death of Chriſt, and the efficacy of the life of Chriſt; 'tis abſurd to think that Chriſt riſing from the dead, and living in heaven, ſhould not be as powerful to ſave, and bring us to God, as Chriſt dying was to reconcile us to him.
The third Compariſon is the privative mercy, or being ſaved from hell, with the poſitive mercy, or obtaining a title to heaven. Verſe 11. and not only ſo, but we joy in God, as having now received the atonement.
2. For the compariſon between Chriſt and Adam, the ſum of it is, that Chriſt is more able to ſave, than Adam to deſtroy; and therefore juſtified perſons need to fear nothing. As Adam was a publick perſon, and root of man-kinde, ſo is Chriſt a publick perſon; for Adam was*The figure of him that was to come. Rom. 5. foreign. Adam was a publick perſon, but a finite perſon, having no intrinſick value in himſelf, and only was all us by divine inſtitution; but Chriſt beſides the inſtitution of God, was an infinite perſon; and therefore there is a foreign, a much more upon Chriſt; his ſacred vertue exceedeth that curſed influence of Adam in many particulars, amply ſet down in the latter end of the Chapter by the Apoſtle.
The words begin the firſt Compariſon. In them,
1. The condition wherein we are by nature, is ſet forth by two notions, ungodly, and without ſtrength; the one noteth we have no worth to move God to help us, for we were ungodly; the other, that we have no power to help our ſelves, for we were without ſtrength; we were without ſtrength, and ſo need help; ungodly, and ſo refuſed help.
2. The means of our recovery, Chriſt died for us.
3. The ſ aſonableneſſe of our redemption, in due time.
For the firſt notion whereby our natural eſtate is expreſſed [ungodly] I ſhall paſs it by; the next notion [without ſtrength] will yield us this point:
That man faln, is deſtitute of all power and means of riſing again, or helping himſelf out of that miſery into which he hath plunged himſelf by ſin.
This will appeare if you conſider his condition with reſpect to the Law, or with reſpect to the Gospel, and thoſe terms of grace which God offers in Chriſt; the former more properly falls under the conſideration of this place; but becauſe of the method of this exerciſe, you expect the diſcuſſion of the latter alſo, I ſhall take occaſion from hence to ſpeak of that.
1. With respect to the Law; that will be underſtood by a view of that Scripture that expreſſeth the tenour of the Law; Gal. 3.10. Curſed is every one that continueth not in all the words of this Law to do them; where is conſiderable,
1. The duty is exacts.
2. The penalty it inflicts.
3. The operation that both theſe have upon the faln creature.
1. The duty it exacts; an innocent nature that is preſuppoſed for the perſon muſt continue; it doth not ſay Now being; the ſentence of the Law, doth not ſuppoſe man as lapſed and faln, or as having already broken with God, but as in a good and ſound eſtate; and then universal, perpetual, perfect obedience is indispenceably required; he muſt continue in all things with all the heart, and that continually; if he fails in one point, he is gone; this is perſonally exacted of all men, as long as they abide under Adams Covenant; he that doth them ſhall live in them, and the ſould that ſinnes ſhall dye. Now if God ſhould call us to an account, for the moſt inoffenſive day that ever we paſſed over, what would become of us? Pſal. 130.3. If thu ſhouldeſt mark iniquities, O Lord, who could *That is, rectas in curia, be able to make a bold defence.ſtand? better never born, than to be liable to that judgement, when the Law ſhall take the ſinner by the throat, and ſay, Pay me that thou owest; what ſhall he poor wretch do? ſo that here we are without ſtrength, altogether unable to come up to the obedience of the Law of works. Rom. 8.3. The Law can make nothing perfect, becauſe 'tis become weak through our fleſh; to faln man it eſtabliſheth a courſe of puniſhing ſin, not of taking away ſin; we may increaſe the debt, but we cannot leſſen it; if our obedience were exact for the future, (let us ſuppoſe it) yet the paying of new debts doth not quit old ſcores; they that could not keep themſelves when intire and innocent, cannot recover themſelves when loſt and faln.
2. The penalty it inflicts, Curſed is every one; how curſed? curſed in all that he hath, Deut. 28.15, 16, 17, 18. All his enjoyments become a ſnare, and temporal comforts do but harden him, and prepare him for a greater miſery. Curſed in all that he doth; his prayer is turned into ſin; his hearing, the ſavour of death unto death; all his toyle and labour in outward ſervice is to no purpoſe. Prov. 21.27. The ſacrifice of the wicked is abomination, how much more when he bringeth it with a wicked mind? At the beſt 'tis but an abomination, God will not accept an offering at his hands, much more when 'tis pulluted with ſinful and evil aimes; but this is not all; he is curſed for evermore, the Law bindeth him over body and ſoul to everlaſting torments, and in time he ſhall hear that dreadful ſentence, Matth. 25.41. Go ye curſed into everlasting fire prepared for the Divel and his Angels; there is but the ſlender thread of a fraile life that hinders the execution of this ſentence upon him; a ſinner ſtands upon the very brink of hell, and ever and anon is ready to be caſt in, where he ſhall eternally lie under the wrath of God; ſo that here we are without ſtrength, becauſe we cannot ſatisfie the juſtice of God for one ſin, but are alwayes ſatisfying, and can never be ſaid to have ſatisfied; like a poor man that pays a debt of a thouſand pounds by a farthing a week.
3. Conſider how this works with him; an exaction of duty under ſo ſevere a penalty, doth either terrifie, or stupifie the conſcience; he that eſcapeth the one, ſuffereth the other; or elſe thirdly, doth irritate corruption; or fourthly, obtrude us upon a ſottiſh despaire, ſo as to give over all endeavours and hope of ſalvation.
Firſt, Sometimes it terrifieth, that's eaſily done; the conſcience of a ſinner is a ſore place; they are all their life time ſubject to bondage, Hebr. 2.14. There is a hidden fear in the heart of a wicked man not alwayes felt, but ſoon awakened, either by a ſound conviction from the Word, or ſome ſore judgment, or by the agonies of death, or ſerious thoughts of the world to come; Foelix trembled when Paul did but mention Gods judgment, Acts 24.25. the Priſoner makes the Judge tremble; a ſinner is afraid to think of his condition; if God do but a little break in upon his heart, do what he can, he lies under the bondage of a wounded spirit, and where ever he goes (like the Divels) he carrieth his own hell about with him.
Secondly, If it terrifieth not the conſcience, it ſtupifieth the conſcience, that they grow ſenſleſſe of their miſery, paſt feeling, Epheſ. 4.19. and that's a dangerous Criſis and eſtate of ſoul, when once a man comes to that, and goeth like a fool to the correction of the ſtocks.
Thirdly, it irritateth their inbred corruption. Rom. 7.9. The Commandment came, that is, in full conviction and power, and ſin revived, and I dyed; the more we underſtand of the neceſſity of our ſubjection to God, the more oppoſite is the ſoul to him; as a Damm makes a River or ſtrong ſtreame the more violent, or as a Bullock at the first yoking becometh the more unruly.
Or Fourthly, It breedeth a ſottiſh deſpaire. Jer. 18.12. There is no hope, therefore we will walk after our own devices, and do every one according to the evil imaginations of our own heart; 'tis to no purpoſe to ſpeak to us, or ſtrive further about us; (as if they had ſaid) there is no hope, and therefore we will live as we liſt without any further care of turning to God; this is the worſt kinde of deſpaire, when a man is*Pſal. 81.12. given up to his own hearts luſt, and runneth headlong in the way of deſtruction without hope of returning; there is more hope of them that are under despairing fears, or a terrified conſcience, than there is of thoſe which are under deſpairing reſolutions, or a ſtupid and ſottiſh obſtinacy: thus as to the Law man is helpleſſe.
2. Conſider man as to terms of grace offered in the Gospel; he is ſtill without ſtrength, not only in a damnable condition by the Law, but without grace, unable to accept the Gospel; this will appear by two conſiderations.
1. By thoſe emphatical terms of Scripture by which the Caſe and Cure of man is ſet forth.
2. By thoſe poſitive aſſertions whereby all power is denied to man to convert himſelf to God, or to do any thing that is spiritually good.
1. Thoſe emphatical expreſſions which repreſent
His Caſe.
His Cure.
1. His Caſe; the Scripture ſets forth mans condition thus, that he is born in ſin, Pſal. 51.5. and things natural are not eaſily altered; greedy of ſin, Job 16.15. He drinketh in iniquity like water; it noteth a vehement propenſion; as greedy to ſin, as a thirſty man to drink; thirſt is the moſt implacable appetite, hunger is far better born; but this you will ſay is but now and then in a great temptation, or vehement paſſion; no, Gen. 6.5. Every imagination of the thought of his heart is evil, only evil, and that continually; by how many aggravating and increaſing circumſtances is mans ſin there ſet forth! there is in him a Mint alwayes at work, his minde coyning evil thoughts, his heart evil deſires, and carnal motions, and his memory is the cloſet and ſtore houſe wherein they are kept. But may not a man be reclaimed, is not this his bondage and trouble? no, his heart is a heart of stone, Ezek. 36.26. that is, inflexible, inſenſible; when God uſeth the Word, ſome common motions of his Spirit, ſome rouzing providences, yet all in vain; for mans heart is deceitful above all things, and desperately wicked, Jer. 17.9. inventing ſhifts and excuſes to avoid God, and to cheat it ſelf of its own happineſſe. But is not the New Teſtament more favourable than the Old? or is not man grown better, ſince there was ſo much grace diſcovered! I anſwer, No; there is a perfect harmony between the Teſtaments; there you will finde man repreſented as a childe of wrath by nature, Epheſ. 2.3. even the Elect as well as others, to be a ſervant of ſin, Rom. 6.17. Never ſuch an imperious Maſter, never ſuch a willing ſervant; ſin never leaveth commanding, and we love the work; you will finde him again expreſſed as one averſe from God, alienated from his life, Epheſ. 4.18. 'Tis a melancholy thought to a carnal heart to think of the life of God, as an enemy to the Law, Rom. 8.7. One that neither can, nor will pleaſe God; as blind, and knoweth not what to do, 2 Pet. 1.9. and this blindneſſe ſpiritual, is worſe than bodily; a man that is blind in body, ſeeketh for a fit guide, as Elymas when he was ſtricken blinde, ſought about for one to lead him by the hand, Acts 13.11. as weak and without ſtrength here in the Text, yea, ſtark dead in trespaſſes and ſins, Epheſ. 2.5. yea, worſe than dead; a dead man doth no more hurt, his evil dieth with him; but there is a life of reſiſtance and rebellion againſt God that goes along with this death in ſin. Now put all this together, and you may ſpell out mans miſery, what a wretched impotent creature he is in his natural eſtate; the Scripture does not ſpeak this by glances or ſhort touches; neither is it an Hyperbole uſed once or twice, but every where, where it profeſſedly ſpeaks of this matter; certainly man contributeth little to his own converſion; he cannot hunger and thirſt after Chriſt, that drinks in iniquity like water; there is nothing in nature to carry him to grace, who is altogether ſinful; if the Scripture had only ſaid that man had accuſtomed himſelf to ſin, and was not born in ſin; that man were ſomewhat prone to iniquity, and not greedy of it; and did often think evil, and not continually; that man were ſomewhat obſtinate, and not a ſtone, an adamant; if the Scripture had only ſaid that men were indifferent to God, and not a profeſſed enemy; if a captive of ſin, and not a ſervant; if only weak, and not dead; if only a neuter, and not a rebel; then there might be ſomething in man, and the work of converſion not ſo difficult, but the Scripture ſaith the quite contrary.
2. The Cure; certainly to remedy ſo great an evil requires an Almighty power, and the al-ſufficiency of grace; therefore 'tis good to ſee how converſion is deſcribed in Scripture; ſometimes by enlightning the minde, Epheſ. 1.18. and the eyes of your underſtandings being enlightned, &c. Man the wiſeſt creature on this ſide heaven, is ſtark blinde in the things of God; though he hath the light of nature, and can put on the spectacles of Art, and dreſſe his notions of divine things by the glaſſe of the Word, yet ere the cure is wrought, ſomething muſt be done upon the faculty; the eyes of our underſtandings muſt be enlightned, as well as the object revealed; I but this infuſion of light is not all; the Scripture ſpeaks of opening the heart. Acts 16.14. He opened the heart of Lydia; God doth not only knock at the heart, but open it; he knocks many times by the outward means, but findes no entrance; yea, as one that would open a door, he tries key after key, till he hath tried all the keys in the bunch; ſo does God uſe means after means, but till he*Cant. 5.4, 5. putteth his fingers upon the handles of the lock, the door is not opened to him; well then the mind muſt be enlightned, and the heart opened; if theſe words are not emphatical enough, you will finde converſi…n expreſſed by regeneration. Joh. 3.3. Except a man be born again, &c. Mark, we muſt not only be reformed, but regenerated. Now becauſe generation is an ordinary work of nature, and often falls out in the courſe of ſecond cauſes, therefore 'tis expreſſed by the Metaphor of reſurrection, Epheſ. 2.5. But that which hath been, may be againe; therefore 'tis called a Creation, Eph. 2.10. we are foreign his workmanſhip, 2 Cor. 4.6. 2 Cor. 5.17. Pſal. 51.10. yea, further 'tis expreſſed by victory, 1 Joh. 4.4. or the beating and binding the ſtrong man, by one that is ſtronger than he. Luk. 11.21, 22. by bringing into Captivity every proud thought, 2 Cor. 10.5. All theſe expreſſions doth the Scripture uſe, to ſet out the myſtery of grace; one expreſſion may not enough be heeded, and therefore are many types and figures of it uſed, that what is w…nting in one notion, may be ſupplied by another; as let us gather them up a little, there muſt be not only light in the mind, but the heart muſt be moved, and that not a little stirred, but changed, faſhioned anew, born again; and becauſe generation ſuppoſeth a previous diſpoſition in the matter, not only is it called regeneration, but the term reſurrection is uſed, in which the matter is wholly unprepared; but yet becauſe ſtill here is matter to work upon, therefore 'tis called Creation, which was a making all things out of nothing; God works faith, where there is no faith; and repentance, where was no repentance; and calls the things that are not, as though they were; but now becauſe ſin makes us worſe than nothing; and as in Creation, as there was nothing to help, ſo there was nothing to reſiſt and hinder; therefore 'tis expreſſed by victory, implying the oppoſition of Gods work, and the reſiſtance that there is in the heart of man, till it be over-powered by grace.
2. The next proof is from thoſe aſſertions, whereby all power is denied to man to convert himſelf to God, or to do any thing that is ſpiritually good; as when 'tis ſaid he cannot know, 1 Cor. 2.14. he cannot believe, Joh. 6.44. he cannot obey, Rom. 8.7. nay to inſtance in ſingle acts, he cannot think a good thought of himſelf, 2 Cor. 3.5. he cannot ſpeak a good word, Mat. 12.34. How can ye, being evil, speak good things? he cannot do any thing, John 15.5. He doth not ſay, nihil magnum, but, nihil; not no great thing, but without me ye can do nothing. Well then, when man can neither know, nor believe, nor obey, nor think, nor speak, nor do any thing without grace; ſurely man is without ſtrength, wholly impotent and unable to turn himſelf to God.
But here is an Objection; If it be ſo, how can theſe things ſtand with the mercy of God, as the Creatour of man kind, to require the debt of him that is not able to pay? with the Juſtice of God as the Judge of the world, to puniſh him with eternal death, for the neglect of that which he could not performe? or with the wiſdome of the ſupreme law-giver, to exhort him by promiſes which hath no power, to do what he is exhorted unto?
I anſwer to the firſt; God doth not loſe his right, though man hath loſt his power; their impotency doth not diſſolve their obligation; a drunken ſervant is a ſervant, and 'tis againſt all reaſon the Maſter ſhould loſe his right to command by the ſervants default; a Prodigal debtour that hath nothing to pay, yet is liable to be ſued for the debt without any injuſtice; God contracted with us in Adam; and that obedience he requireth is not only due by Covenant, but by Law; not only by poſitive Law, and contract, but by immutable right; 'tis harſh men think to ſuffer for Adams fault, to which they were not conſcious, and actually conſenting; but every man will finde an Adam in his own heart; the old man is there, waſting away the few remaines of natural light and ſtrength; and ſhall not God challenge the debt of obedience from a debtour that is both proud and prodigal? we are proud; for when we are miſerable, we think our ſelves happy; and when we are poor, we think our ſelves rich; and when we are blind, we conceit our ſelves very ſeeing; and when we are naked, we think our ſelves well clad, Rev. 3.17. and therefore God may admoniſh us of our duty, and demand his right, if for no other reaſon, but to ſhew us our impotency, and that we may not pretend that we were not call'd upon for what we owe; and as man is proud, ſo he is Prodigal; we ſpend what is left, and throw away thoſe relicks of conſcience, and moral inclinations, which eſcaped out of the ruines of the fall.
2. As to the ſecond, How God can with justice puniſh him for the neglect of what he could not do?
I anſwer, our natural impotency is voluntary. We muſt not conſider man only as impotent to good, but as delighting in evil, and loving it with all his heart; as man cannot, ſo he will not come to God, John 5.40. our impotency lies in our obſtinacy, and ſo man is left without excuſe; we refuſe the grace that is offered to us, and by continuing in ſin, increaſe our bondage, our inveterate cuſtomes turning to another nature.
3. As to the laſt, how God can exhort and perſwade us.
For anſwer, ſuppoſe we ſhould ſay, This is only for the elects ſake, who certainly are the called according to purpoſe, Rom. 8.28. whereas others are called obiter, by the by; and as they live intermingled with them; if the elect did dwell alone, and were a diſtinct community by themſelves, the objection were plauſible; but they are hidden amongſt others, and therefore the Reprobate have the like favour in the external means with them; the world ſtandeth for the elects ſake, yet the Sun doth not ſhine upon them alone, nor the ſhowres fall upon their fields alone; or let me illuſtrate it thus, The ſun ſhineth, though blind men ſee it not; the raine falls upon the Rocks and Mountains, as well as the fruitful Ʋalleys; ſo are exhortations of duty promiſcuouſly rendred to good and bad; this might be anſwer enough: but that which I rather ſay, is, that theſe exhortations have their uſe, for they carry their own bleſſing with them, to them to whom God means them for good; the word has a miniſterial ſubſerviency to the power of God; as when Chriſt ſaid, Lazarus come forth, it raiſed him out of his grave; as for others that are not converted by them, 'tis for their conviction, and to bridle their fierceneſſe, and a means to civilize them, and keep them from growing worſe, whereby many temporal bleſſings do accrue to them; as Pagan Rome flouriſhed in all manner of vertue and ſucceſſe, as long as moral precepts were in force; but of this more in the next objection.
2. Objection. If man be ſo altogether without ſtrength, why do ye preſſe him to the uſe of means?
I anſwer, though man cannot change himſelf, yet he is to uſe the means; and that for ſeveral reaſons.
1. That we may practically ſee our own weakneſſe. Men think the work of grace is eaſie, till they put themſelves upon a trial; the lameneſſe of the arme is found in exerciſe; apply thy heart to understanding, then cry for knowledge, Prov. 2.2, 3. Whoſoever ſets himſelf in good earneſt to get any grace, will be forced to cry for it before he hath done; we never ſeek ſtrength at Gods hands in ſo feeling a manner, till our experience convince us of our weakneſſe; when a man goes to lift up a piece of timber heavy, above his ſtrength, he is forced to call in help.
2. The uſe of the means we owe to God, as well as the change of the heart; we lie under a moral obligation to uſe them; God that hath required faith and converſion, hath required prayer, hearing, reading, meditating; and we are bound to obey, though we know not what good will come of it; as*Heb. 11.8. Abraham obeyed God, not knowing whither he went; and Peter, when there was little hope, ſaith, Luke 5.5. Howbeit, at thy command, &c. our great rule is, We are to do what he commandeth, and let God do what he will.
3. To leſsen our guilt; for when men do not uſe the means, they have no excuſe, 'tis plaine lazineſſe, and want of will, not want of power; when we will not ſo much as try to come out of our condition, we love our bondage, and ſhut the door upon our ſelves; or as that phraſe is, Acts 13.46. judge our ſelves unworthy of eternal life; paſſe ſentence upon our own ſouls; 'tis a ſign you care not whether God ſhew you mercy yea or no, for you will not ſo much as beſtow a thought upon it; and ſo come under the cenſure of wicked and ſloathful ſervants, Mat. 25.26.
4. There is encouragement in the uſe of means, many wayes.
1. If we do not ſomething, we ſhall gr…w worſe; ſtanding pools are apt to putrifie; man is of an active nature, either growing better or worſe; when we do not improve nature, we deprave it; Jude 10. They corrupt themſelves in what they know naturally; voluntary neglects, draw on penal hardneſse, and ſo your impotency is increaſed; there is this benefit of uſing meanes; it prevents much ſinne and hardneſſe of heart; 'tis like the embalming of a dead body; it keeps it from ſtinking, though it does not reſtore life.
2. Without the uſe of means they can never hope for any thing. Rom. 10.14. How ſhall they believe without a Preacher? If ever I meet with God, with Chriſt, it muſt be in this way*John 5.3, 4, 5; 'tis good to lie at the Pool, as the poor man did who was unable to get in when the Angel ſtirred the waters; marriage is inſtituted for the propagation of mankinde; yet the ſoul is of God only: no man abſtaineth from marriage becauſe he cannot beget a reaſonable ſoul; ſo grace is of God; but hearing, reading, praying, are the inſtituted meanes, and we muſt not abſtaine from theſe means, becauſe grace is not of our ſelves, but of God.
3. It may be God will meet with us; 'tis the ordinary practice of his free grace ſo to do, and its good to make tryal upon a common hope. Acts 8.22. Pray if it be poſſible, &c. There is a great uncertainty; yet pray; 'tis Gods uſual way to meet with them that ſeek him. Luke 11.8. For his importunities ſake; foreign, for his*And ſo fitly expreſſing our reſtleſsneſſe in the uſe of means. impdence, God is not engaged, but who knows what importunity may do? he may, and he may not give grace, but uſually he doth; 'tis Gods uſual way to bleſs mans induſtry, and yet all they that labour have not an abſolute certainty of ſucceſſe; who would forbear ploughing becauſe in one year of ten there may happen a dearth or a lean harveſt? Act, God may come in (for uſually he doth) with his influence and bleſſing.
Let me now give you ſome reaſons why God permits this weakneſſe and want of ſtrength to lie upon the falne creature.
1. To exalt the freeneſs, and power of his grace; firſt, the freeneſſe of his grace, for God hath ſhut up all under the curſe, that there may be no way of eſcape but by his mercy; their eternal ruine and damnation is elſe certain and inevitable. Rom. 11.32. God hath concluded them all under unbelief, that he might have mercy upon all; foreign, that's the word, the ſtate of unbelief is there compared to a priſon; made ſure and faſt with iron bars and bolts, and by Gods permiſſion man hath ſhut up himſelf▪ in ſuch a priſon, that mercy alone might open the door to him; Jew and Gentile lies faſt bound with a chaine that can be Looſened by no hands but Gods; ſo Gal. 3.22. The Scripture hath concluded all under ſin, that the promiſes by faith might be given to them that believe; 'tis the ſame word and notion, we may mourn and ſigh through the grates of the flaming priſon, but can never get out till God look upon us in mercy thorough Chriſt: And ſo alſo the power of his grace, in reſcuing us out of this miſery; 'tis a mighty power that works in them that believe, Epheſ. 1.19. When we conſider it, we may wonder at it that ever ſuch a change ſhould be wrought in us that are ſo carnal, ſo obſtinate. 1 Pet. 2.9. Wo hath called us out of darkneſs into his marvellous light; 'tis indeed marvellous that ever we ſhould get out of the priſon of ſinne; more miraculous than Peters getting out of priſon, having ſo many chaines and doores, and keepers upon him, Acts 12.
2. To humble the creature throughly by a ſenſe of their own guilt, unworthineſſe and nothingneſs; in our natural ſtate we are ungodly and without ſtrength; why has God permitted it? that every mouth might be ſtopped, and all the world may become guilty before God. Rom. 3.19. foreign, liable to the proceſſe of his revenging juſtice, and ſo to humble us for our inability and obſtinacy that we may go complainingly to God, ſaying, Lord, I am as a Bullock unaccustomed to the yoke. Jer. 31.18. Whoſoever hath paſſed this tryal, doth ſenſibly finde it.
Uſe of all; 1. To the unconverted, to be ſenſible of their condition, and mourn over it to God, acknowledge the debt, confeſſe your impotency, beg pardon and grace, and in an humble ſenſe of your miſery endeavour earneſtly to come out of it. By ſuch Doctrines as theſe, men are either cut at heart, Acts 7.54. or pricked at heart, Acts 2.37. which is the far more kindly work; ſome mens hearts and luſts are exasperated, and they rage and ſtarme when they are warned of their danger by a cloſer application; Oh 'tis better to bemoane your ſelves, than fret againſt the Lord, and yield to a ſottiſh despaire; there is ſome hope when conviction ends in groaning rather than murmuring: And you do not fret againſt the Lords Soveraignty, but complaine to him of the naughtineſſe of your hearts, begging his grace for Chriſts ſake; therefore go and lie at his feet, and ſay, Lord, I have a blinde minde, a froward heart, none more; I ſhall never of my ſelf flie the evil forbidden, performe the good commanded, renounce theſe bewitching lusts, take up ſuch a courſe of ſervice to thy bleſſed Majeſty; O take away this ſtony untractable heart, &c. You are in Priſon, but you are Priſoners of hope if you do ſo.
2. To preſſe the Converted to thankfulneſſe; we were once in ſuch a pitiful caſe till God plucked us as brands out of the burning; we were utterly miſerable and deſtitute of all good. O bleſſed be God that opened the Priſon door, and proclaimed deliverance by Chriſt to poor Captives, and not onelyonly proclaimed it, but wrought it for us; none but an Almighty arme could looſen the Bolts, and ſhut back the many Locks that were upon us. Peter, when the Angel made his Chains fall off, conſidered the matter, Acts 12.12. and went to give thanks among the Saints: Oh when there were ſo many Doors and Bolts upon you, ſuch difficulties and diſadvantages in the way of your converſion; Conſider it, and bleſs God for your eſcape. Bleſſed be the Lord that gave me counſel in my reines, Pſal. 16.7.
3. Let us compaſſionate others that are in this eſtate, poor ſouls in what a ſad condition are they! We have not uſually ſuch a deep ſenſe of their miſery as we ſhould have; Iſrael was to pity strangers, becauſe they were once ſtrangers in the Land of Egypt; we our ſelves have been in the houſe of bondage: O pity poor captive ſouls: Eſpecially doth this concern the Miniſtery; they that do induere perſonam Chriſti, that ſtand in the ſtead of Chriſt, ſhould induere viſcera Christi, put on the bowels of Chriſt. Phil. 1.8. God is my Record how greatly I long after you in the bowels of Christ Jeſus; when we were ungodly, and without ſtrength, Chriſt dyed for ſinners, and wilt not thou labour for them, and employ thy Talent to Edification? Oh if we had more weighty thoughts about the worth and danger of ſouls, we would not do the Lords work ſo ſleepily as uſually we do, but as co-workers with God we would beſeech you with all earneſtneſſe not to receive the grace of God in vain, 2 Cor. 6.1. Every advantage ſhould be taken hold off; as a ſinking, periſhing man, if it be but a bough in the waters catcheth at it, ſo ſhould we preſſe you to improve all cloſer applications and Ministerial helps, and that with compaſſion and tenderneſſe, as having our ſelves been acquainted with the heart of a poor impotent captive ſinner.