A Wilderness of Trouble Leading to a Canaan of Comfort, Part 1

A Wilderness of Trouble Leading to a Canaan of Comfort · Part 1

p. 5I. The Certainty of the Work here intended: [I will allure her, and I will ſpeak to her].

The Lord is ſerious in his Offer of Grace, and infallible in working it at one time or other, for the Converſion of all thoſe in Covenant with him. Though it be full of difficulty, yet it is certain for ſucceſs. It is difficult, therefore the Lord undertakes it, when no other means is able to do it; and certainly it ſhall be done in his time and way. Therefore he promiſeth and annexeth certain binding Particles, the more to aſſure it in our apprehenſion, foreign Therefore, behold, which Particles are diverſly conſtrued by divers great Divines, not unskilful in the holy Tongue, cauſing ſome obſcurity about the meaning, but more touching the Connection of theſe with the former words; what dependance they have, and what Grammatical Conſtruction they may admit. Some take and underſtand them here caſually only, as if their profaneneſs and ſtubborneſs in Idolatry, had been the moving cauſe to this Evangelical Work; but then it would follow, Let us ſin, that Grace may abound. Which Devils Logic the Apoſtle confuteth, Rom. 6. Others take them p. 6illatively, thus: Seeing ſhe is grown to that height of Wickedneſs, ſo vile and ſo proud, that there is no hope nor poſſibility of her thinking or willing by any ſtrength of her own to return, therefore I will make her mindful and willing to come home: [O the never enough adored Depth of God's free Grace and ſuper-abundant Love to his People!] I will heal them, and lead them alſo, and reſtore Comforts unto them. This cannot be miſliked. Only a third ſort may be adjoined, viz. of thoſe who take them adverſatively alſo, denoting the Order in any buſineſs, as foreign in Greek, and poſtea in Latin; and then the meaning is, as if the Lord had ſaid, Seeing the former means doth it not, I will aſſay another; I will add my Spirit to her Affliction, and to corporal Rods I will bring in ſpiritual Troubles, to the Law, the Goſpel; which ſhall not fail of my propoſed end. Therefore, behold, in the laſt place, I will undertake to do it verily, truly, undoubtedly.

Here are ſeveral uſeful Doctrines ariſing, worthy obſervation. Viz. Doct. 1. That the Lord can and doth turn great Sinners into eminent Saints.

He turns a Wilderneſs into a River. As in ſeveral Changes in the World, Stars fall from the Firmament, to be changed into Dunghils; ſo here, the Dunghils of the Earth▪ mount up p. 7to Heaven, to be metamorphoſed into Stars. So much he promiſeth to do; and it is uſual with him to advance them higheſt in his favour, who have been leaſt eſteemed in the World. Not many wiſe Men after the fleſh, not many mighty, not many noble; but God hath choſen the fooliſh things of the World to confound the wiſe, 1 Cor. 1.26, 27. Chriſt's Diſciples were not fetch'd from among the Roman Conquerors; no Auguſtus, or Alexander, or high noble Blood of the Earth gave denomination to their Pedigree; neither took they their Riſe from among the Jewiſh Rabbins. They were not ſeaſoned with Athenian Eloquence, nor beautified with any gay and ſplendid matters of this World. They were obſcured with Poverty, and ſhadowed with meanneſs, in reſpect of Name and Gifts, of a poor contemptible Trade, even Fiſhermen, called from catching of Fiſh, to lay out for Souls. The Lord cutteth out his Mercuries of the moſt unlikely pieces of Timber, he will have his Temple built of rough and unpoliſh'd Stones. When Jeruſalem was in ſuch miſery, that ſhe could not help her ſelf, no more than a poor Infant, and for others they would not, Ezek. 16.5. No eye pitied her, to do any thing for her, or to have any compaſſion upon her; Then I paſſed by (ſaith the Lord,) and looked upon thee, &c. Lo here, Heaven ſmiled upon Hell! An old broken Inſtrument is tuned, and made melodious; tho it be the ſame p. 8String, yet it is quite otherwiſe tuned. Hath not God choſen the Poor of this World? Jam. 2.5. He hides Treaſure under the Bark and Mantle of mean Perſons, baſe and abject in appearance. The loſt Sheep, and ſick Men, as they have moſt need, both in truth, and in their own apprehenſion, ſo have they moſt benefit by the Phyſician. Did not our Saviour tell the Prieſts and Elders among the Jews, that notwithſtanding all their Traditions and Ceremonies, Publicans and Harlots would believe ſooner, and enter the Kingdom of Heaven before them? Mat. 21.31. And that many ſhould come from the Eaſt and Weſt, to ſit down with Abraham, Iſaac, and Jacob, in the Kingdom of Heaven; when the Children of the Kingdom (who had ſo good conceit of themſelves, as if out of danger,) ſhould be caſt into utter Darkneſs? Manaſſes did evil in the ſight of the Lord, like the abominations of the Heathen; he built the high Places and ſtrange Altars, he obſerved Times, 2 Chron. 33.3, 4, 5, 6. Yet the Lord brought him home at length through this Wilderneſs into Canaan. Mary Magdalen was a None-ſuch of uncleanneſs, ſhe was poſſeſs'd with ſeven Devils; yet Chriſt caſt them out, and of a Den of Devils made her a Temple for the Holy Spirit to dwell in. St. Paul was a Blaſphemer, a Perſecutor, mounted in his way to Damaſcus, to hale the poor Chriſtians to Priſon; but the Lord had choſen him, and now changes the Serpent into a white p. 9Rod. St. Auſtin was greatly infected with the Sin of his Country, which was as contagious for Chaſtity, as the North Wind for Plants; for a great Writer, ſpeaking of Afric, ſaith it was a Country of Loves, and that it was as ſtrange a Man ſhould be an African, and not be an African; as to be an African, and not to be laſcivious. He had a Soul as it were of Sulphur, ſo much was it diſpoſed to take fire, that he haſtened to throw himſelf into the midſt of Flames. In ſhort, he fell into the Snares he deſired, and was involved in wonderful Labyrinths, where the end of one ſinful Paſſion was the beginning of another. But behold here an admirable ſport of Providence, way-laying and contriving the Salvation of this great Soul, who became a rare Spectacle, and worthy the conſideration of noble Spirits; for of an earthen Pot he is made a Veſſel of Gold.

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

Aretius ſpeaks of a certain Man in his time, (it is no feigned Story, ſaith he, for I ſaw the Man with my own eyes) who was a vile deſperate Sinner, a Drunkard, Swearer, wanton, &c. and ſo continued for many p. 10years; but at length God brought him into the Wilderneſs, where he laid down the flowery Crowns which he bare on his Head, his Drunkenneſs, and unthrifty Riots, and enkindled with zeal to God, lived holily, and died comfortably.

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

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

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

Of his Power, effecting this in ſome without any ordinary means, as he dealt with Abraham and Paul; in others by weak and unlikely means, as by the Miniſtry of poor Fiſher-men, preaching the Croſs: [The great God out of ſmall Acorns brings up huge Oaks, and uſually hangs great weights on little Wires, whereby he ſets out to the view of p. 11all the ſplendor of his Omnipotent Agency.] And in a third ſort, he doth it againſt all ordinary means; as when he occaſions Converſion by ſome Sin, Affliction, or Perſecution: as the curious Alchymiſt doth by his Skill extract Gold and Silver out of baſer Metals; and as the wiſe Phyſician correcteth poyſonful Ingredients, and maketh them Medicinal.

And as of his Power, ſo of his abſolute Freedom, to do what he will with his own, diſpenſing his Grace, both when, to whom, and how he will; paſſing by the Great, Rich, Learned, (Stars of the firſt magnitude, or the greateſt Letters of the Alphabet,) and civil Formaliſts of the World, to pitch on poor, mean, and ignorant Wretches. Where Sin hath abounded, Grace doth ſuper-abound. Surgunt indocti, & rapiunt Coelum &c as Auguſtin ſpeaks; the Kingdom of Heaven ſuffers violence from the poor loſt Sheep; while others puffed up with their conceited Riches, of Knowledg and Holineſs, dreaming of Self-ſufficiency, are kept out, and thruſt down into Hell. If he ſhould do otherwiſe, and call only thoſe, in whoſe Policy and Life could be ſeen ſome outward Goodneſs to ſhine forth, Men would believe what ſome cannot forbear to ſay▪ that it is the work of Men that obliges God to call them; and if in rigour they be not worthy of this Favour, they merit it at leaſt in a ſeemlineſs of Equity and Congruity, p. 12as they ſpeak of it in the Schools of Rome. And therefore further, we may conceive it is to proclaim the Freeneſs of his Grace; no natural Abilities can merit it, nor any Sin hinder the beſtowing of it. The Wind bloweth where it liſteth▪ Nos ſolemus eligere digniores, at Deus ut oſtendat ſuam electionem non ex noſtris meritis, ſed ex ſolâ ſua gratiâ fieri, ſolitus eſt indigniores eligere, Zanch. i. e. Men chuſe the moſt worthy, but the Lord chuſeth the moſt unworthy; to ſhew that his Choice is not grounded on our Merits, but on his own free Grace.

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

1. That no Fleſh ſhould glory in his Preſence, but that the Glory might be wholly aſcribed to the Lord, whoſe only work it muſt needs be acknowledged in ſuch Libertines. There is nothing to merit, nor any preventing Abilities ſtirring, to ſhare with the Lord in this Work. And indeed the Lord's power is moſt manifeſt in reclaiming ſuch wild Prodigals, in waſhing ſuch Blackmoors, & changing ſuch Leopards. Digitus Dei! All that ſee and hear, may wonder and ſay, It is the Finger of God; or (as Protogenes ſaid of a curious Line, which he ſaw drawn in a Painter's Shop, None but Apelles could draw this,) none but God could do this. It is a Work worthy of none, but of him who can do what he will, and will do what he hath purpoſed. This is indeed the great Miracle of the World, p. 13to change Lions into Lambs, Sinks into Fountains, Thorns into Roſes. Mercy is never ſo reſplendent as over Miſery. The Ice of Winter makes the Beauty of the Spring; Darkneſs contributes to the Luſtre of Light; nor is the Sun more bright, than after an Eclipſe: Thus Grace, which is the Splendor of Eternal Light, makes it ſelf to be ſeen in more triumph, where it hath ſubdued moſt Iniquity. And Praiſe will be more fully aſcribed to him, by ſuch as could deſerve no favour, both occaſionally and practically. Occaſionally, in regard of others, who are ſtirred up thereby to admire his Power, to magnify his Love, and to hope for acceptance upon their unfeigned ſubmiſſion: And practically, in reſpect of themſelves, who are commonly more humble and thankful, zealous and watchful ever after.

Obſerve ſuch as have drank deep of the deceitful Cup of Rebellion and Prodigality, and after come to taſte of the bitter Potion of ſound Humiliation, and ſay, whether you do not find them of an excellent temper? Paul being made ſenſible of himſelf, as the greateſt of Sinners, how paſſionatly doth he break forth to admire the Love and Mercy of God! I was a Blaſphemer, a Perſecutor, and injurious; but by the Grace of God I am what I am. And this Grace beſtowed upon me was not in vain, but I laboured more abundantly, &c. Where you ſee his diligence in redeeming the Time, and aſcribing p. 14his Change wholly to the Grace of God.

2. That none in the Church ſhould deſpair, eſpecially among thoſe in whom the Offer of Mercy hath ſtirred up any deſire after Grace▪ This Reaſon is rendred by the Apoſtle, 1 Tim. 1.16. For this cauſe I obtained Mercy, that in me firſt Jeſus Chriſt might ſhew forth all Long-ſuffering, for a Pattern to them which ſhould after believe on him to Life everlaſting. He that ſeemed to be an Epitome, an Abridgment of all Wickedneſs, obtained Mercy for this cauſe, that Jeſus Chriſt might ſhew forth all Long-ſuffering, i. e. evidence by full demonſtration, ſo that all might ſee, and ſay, There is Mercy with Chriſt that he may be feared, yea, Mercy rejoycing over Judgment. Though your. Sins be in number like a Cloud, and for quality, like Crimſon or Scarlet; Yet come, let us reaſon together, ſaith the Lord, and I will make them white as Snow or Wooll: Yea, they ſhall be as tho they had never been. Sin is finite in reſpect of matter, but Divine Mercy is infinite. The Conſideration of this Diſproportion ſhould be a powerful Loadſtone to draw Sinners to Repentance; it ſhould be as a Cork to the Net, to keep the Heart from ſinking into deſpair; it ſhould be an Antidote to keep that Poiſon from entring, or at leaſt, from lodging in the Heart. If Manaſſes, Saul, Mary Magdalen, and ſome of the adulterous drunken Corinthians, were remembred in p. 15Mercy, converted, ſanctified, and ſaved, why ſhould any deſpair? When Man hath withſtood his Good, and the Gates of Hell have prevailed a long time, even then the Lord's hand hath done it for many, bleſſed be his Name. We had never heard of theſe Examples, had it not been for our encouragement. With this let the penitent Heart be encouraged. [God can turn noiſom Dunghil into a Mine of Gold Brands of Hell into lightſom Stars in hi… Firmament, Slaves of Doemons into Angels]. But without preſumption, leſt abuſed Mercy give place to rejecting Fury, and the Lord ſay, Becauſe I have called, and ye refuſed, I have ſtretched out mine hand, and no Man regarded: Therefore now, tho you call upon me, I will not anſwer; and tho you ſeek me early, you ſhall not find me.

3. That the Hearts of all reaſonable Creatures, capable of ſuch a Myſtery, might be enlarged to rejoyce in God for his Goodneſs, and to praiſe him, who by plucking ſuch Brands out of the Fire, doth manifeſt ſuch Love and Power, to free and defend his choſen Ones from the devouring Mouth of the roaring Lion: The loſt Sheep being found, the wild Prodigal returned, firſt home to himſelf, and after to his Father, occaſion Joy in the Families; to teach us what we ſhould do upon the Converſion of any prophane Perſon, Son, Daughter, Servant, or Neighbour. Was he once proud, and is he now p. 16humble? Was he once intemperate, and is he now ſober? was he dead in Sin, and is he now alive through Grace? It is moſt ſingular Mercy, rich Love, it is meet we ſhould be merry. The Lord hath, doth, and will deliver, that the Church may be encouraged, Satan enraged by the loſs of his Prey, and the Name of Chriſt glorified and magnified ſo much the more.

A ſecond Doctrine to be noted by the way, is this: Viz. Doct. 2. That the Lord often uſeth variety of means to attain one end.

Many Meſſengers to call home his ſtraying Servants unto him. Sickneſs of Body, with variety of Afflictions, ſometimes depriving them of good things, ſometimes laying heavy Rods upon them. He uſeth Fire and Steel to cure thoſe Mad-men, rather than comply with their Malady, to render it incurable. His own Word he ſends, both in Threa…nings to terrify, and Promiſes to allure; and the Spirit followeth upon both, to make them effectual. Some of theſe means prepare the Subject, others work the Cure; the ſecond beginning where the firſt leaveth; all ſo knit and ordered, that they make up but one integral mean to produce ſuch an end. It is the Lord's Patience and Wiſdom ſo to deal p. 17with froward Man, no want of power; he could do it by few and weak means; as great Ships are turned by a ſmall Helm, and as ſome ſay, ſtopped by a very little Remora, yea, without any; but it is Man's frowardneſs that requires this variety of means. To bring home, and keep the Jews, his firſt beloved People, in Order and Safety, he planted a Vineyard, fenced it, and gathered out the Stones, Iſa. 5.2. He hewed them by his Prophets, ſending them early and late. Hoſea 6.4. He laid his Hand upon them, ſo that the Head was ſick, and the whole Heart faint, Iſa. 1.6. Concluding, when none of theſe prevailed, O Ephraim, what ſhall I do unto thee? O Judah, how ſhall I perſuade thee? Hoſ. 6.4. Which is as if God ſhould ſay, I have done mine utmoſt, and more than you can challenge from me. And the like expoſtulary Expreſſions of complaint are to be found in many other places. And this the Lord doth:

Reaſ. 1. To ſet forth the Riches of his Mercy, and Greatneſs of his Love, not willing that Men ſhould periſh, but rather return and live, Ezek. 33.11. 2 Pet. 3.9. God might have dealt with us as with the Angels, who were the eldeſt Off-ſpring of his Love, the pureſt production of that Supreme Light: no Mercy interpoſed to avert or ſuſpend their Judgment, but they were immediatly expell'd the Divine Preſence, and left p. 18without remedy; Heb. 8.16. To which of them hath he appointed a Word of Reconciliation? And again, He took not upon him the Nature of Angels. But, O Goodneſs Divine! he made ſudden way for our recovery; high Mountains were levell'd, and great Depths fill'd up, that we might arrive at Happineſs. He had Bowels only melting over loſt Man. As it is with a tender-hearted Father towards his weak and ſick Child; he deſires the continuance of his Life, and if it were in his power, with ſome of his own Blood to give him health; he looks and ſighs, he weeps and complains, O my Son, what ſhall I do for thee? To the opinion of one, he adds the Conſultation of many Phyſicians; he makes uſe of this Receipt, and applies that Remedy, and all to try what may do him good. Thus, but in a more tranſcendent manner (removing Paſſion and Imperfection, Ignorance and Weakneſs found in Man) conceive of God. Is Ephraim my dear Son? Is he a pleaſant Child? Jer. 31.20. Since I ſpake againſt him, I do earneſtly remember him, my Bowels are troubled for him, I will ſurely have mercy upon him. And, Why will ye die, ye Houſe of Iſrael? And again, O Jeruſalem, Jeruſalem, how often would I have gathered thee? &c.

Reaſ. 2. It is to leave all without excuſe. Men ſhall have nothing to ſay, but juſtify God when he ſpeaketh. Judg I pray you between me and my Vineyard, Iſa. 5.3, 4. What p. 19could I have done more to my Vineyard, than I have done? Where the Lord clears himſelf from all Objections and Repinings whatſoever. And it is, as if the Lord had ſaid, What fault can be found in me, after ſo much care and waiting? Or, as ſome render it better, What is now more to be done in ſo deſperate a caſe? but what he anſwers in ver. 5. but to take away the Hedg, &c. Nothing can be alledged as an Error in him, unleſs that he hath done ſo much as he had done, as good Authors paraphraſe that Text.

Reaſ. 3. To inſtruct his Ambaſſadours, how they ſhould carry themſelves towards a proud, ignorant, gainſaying People; to try all means, to uſe all lawful ways, and to become all things to all Men, if it may be poſſible to ſave ſome, that they may gain them, 1 Cor. 9.21. A Metaphor taken from Merchants, who are never weary of taking Money. It is their Duty, if the Lord be ſo patient and diligent, be inſtant in ſeaſon and out of ſeaſon; i. e. tho it be to their Loſs in other things, as Calvin and Eſtius have it; and tho the People on the worſer ſide ſhould think it unſeaſonable, like Snow in Harveſt; yet be doing, as often as there is any opportunity or hope of doing good. Miniſters muſt be frequent and reſolute, now to thunder in the Threatnings of the Law, and then to ſhine upon troubled Minds in the Promiſes of the Goſpel. It is their Duty to be reſident and diligent among p. 20their People, ſo that they may feed them with Alms, good Example, and wholſome Doctrine. Yea, and laſt of all, to add Patience to their Pains. Learn of the Husbandman, after ploughing, ſowing, harrowing, guttering, weeding, &c. he waits for Heaven's Dew and Sun: ſo muſt Miniſters, meekly inſtructing thoſe which oppoſe themſelves, if God peradventure will give them Repentance, [by any means, at any time] to the acknowledging of the Truth.

Caution.

Yet firſt, Let none hereupon preſume to live in Sin, and to miſ-ſpend younger years vainly, upon this Ground. See what will follow, if you ſo do. Either you may be cut off even for that Sin of Preſumption, & periſh, before you come to be converted. As Mil… Crotoniates, who was tearing aſunder the Stock of an Oak, his Strength failed him, and the Stock cloſing, was held ſo faſt by the hands, that he became a Prey to the Beaſts of the Field: So may all the Abuſers of Mercy become a Prey to the Juſtice of God, that will rend and tear them in pieces, ere they are aware of it. If God's to day be too ſoon for thy Repentance, thy to morrow may be too late for his Acceptance. It is ſaid by ſome, and juſtly feared by others, that many are now in Hell, who had ſuch confuſed purpoſes and hopes, that they would and ſhould be converted, but the time was not yet come; their p. 21Fancies were fill'd with fair Promiſes, while they ſuffered their Hearts to be carried away with the current of their unmortified Concupiſcence. Or, if not ſo, yet the longer you go on in Sin, by ſo much the heavier, painful, and difficult, will your turning be▪ Old Sins, like an old Oak, are hardly to be removed. Can a Man be born again when he is old? Where Satan pleads Antiquity, he uſually pleads Propriety. And 'tis well known, the longer the Poiſon ſtayeth in the Stomach the more mortal it is. As a Diſeaſe, the longer it groweth, the harder will the Cure be; or as it is in a Journey, the further we go out of the way, the more Toil and Time will be required ere we get in again. Rejoice, O young Man, and play the Prodigal; yet know, for all this, God will bring thee to Judgment. Then thou muſt turn again by weeping Croſs, or n…ver enter Heaven. Old Sinners are rare Converts. Grace is ſeldom grafted on ſuch withered Stocks. Who can expect Water from a drained River? The common Proverb is true, As is a Man's Life, ſo is his Death; a wicked Life, a curſed Death.

2. Let no Man judg his Brother, touching his final Eſtate. What he is at preſent, you may ſay; but what he will be, you cannot. Mount not into God's Chair; judg nothing before the time. It is the Office of Angels to ſever Sheep from the Goats, the Tares from the Wheat. Thoſe that undertake peremptorily p. 22to determine of Mens final Eſtates, they know not what Spirit they are of; with the Sons of Zebedee, they take too much upon them; with the Sons of Levi, they underſtand not what they ſay, or whereof they affirm, with thoſe Impoſtors in Timothy. Indeed, it is a kind of Apoſtacy and Rebellion againſt God's Providence, to judg without calling God to be a Preſident into our Council. As was intimated before; we may judg the Tree by its Fruit, leaving the final Doom to the Searcher of all Hearts: cenſure him for the preſent to be God's Enemy, and in a moſt wretched Eſtate; but leave him under the charitable Influence of Heaven. Suppoſe thy Neighbour be now wild, he may hereafter be tamed; he is now unclean, hereafter he may be waſhed, as the Corinthians were; he is now intemperate, he may be ſober; there is Blood and Merit enough in Chriſt. Of great Sinners the Lord hath and can make great Saints, to be ſo much the more zealous for God in his Service, as they have been deſperately mad and furious in the ſervice of their own Luſts. Let all Men in hope attend upon all Means conſtantly; if one Means work not, another may; if it work not now, it may anon. Who knoweth what a day may bring forth? Neglect no Means, delay no Duty, and ſtill remember to crave God's bleſſing upon all. For as it followeth in a third Obſervation, p. 23Doct. 3. No ſecondary Means can avail to work Grace, without a concurrence of the firſt Cauſe.

Means are uſed for the reducing of Iſrael, Prophets were ſent, and divers Rods laid upon them; yet the Lord addeth, I will allure her. Without his helping hand there is no ſucceſs to be expected. Means cannot turn or encline themſelves to our help, unleſs God turn, encline, and command them. If God do not act and uſe them, the Inſtruments can do nothing. It was not the Clay and the Spittle that cured the blind Man, but Chriſt's anointing his eyes with them. What Muſic can the Organ Pipes make without breath? Paul may plant, and Apollos may water; but God giveth the increaſe. The reaſon is, becauſe they are not natural Agents, working by inherent Virtue, but ordained thereunto, and qualified by an higher hand. He that choſe them, maketh them effectual. According as God is pleaſed to work, or not to work; ſo they prove Aſſiſtances, or not Aſſiſtances to us. All the means in the World, in themſelves conſidered, are but as a Mill, which grinds not the Corn, unleſs the Wind come to it; or like a Dial, on which if the Sun ſhine, it may direct us, but if the Sun lies under a Cloud, it is of no preſent uſe to us: So if God hold off from the means, if he breath not upon p. 24them, and caſt not a lively Influence into them, they can do nothing for us. Means are not abſolute Lords of their own Operations, but ſubordinate Agents, and depend upon God, as for being, ſo for operation or reſtraint. As a Maſter, that puts a rich Cabinet of Jewels into his Servant's Chamber, but keepeth the Key himſelf; none of the Jewels can be given out, but by his will and appointment: In like manner, God hath put an aptneſs in the means to do us good, yet himſelf keeps the Key, to give out according to to his good pleaſure. Ʋnde tanta virtus Aquae, ut Corpus tangat, & Cor abluat, niſi faciente Verbo? Whence hath Water ſuch power, by touching the Body to waſh the Heart, but from the Word? Aug.

Hence it may be concluded,

1. That all Means muſt be uſed. We have God himſelf for a Pattern: he could enlighten us without the Sun, and afford Fruit without the Earth; but he will have his creatures operate; and ſo we are commanded to ſerve Divine Providence, and to leave the Iſſue to him. Man goes not to Heaven, as the Ship moves in the Tide, whether the Maſter ſleeps or wakes. We muſt with the skilful Mariner, have our Eyes on the Stars, and our Hands on the Stern. Provided ſtill, that the right means be uſed, hearing of the Word preached, Receipt of the Sacraments, Meditation, and Prayer, that the Lord would be p. 25pleaſed graciouſly to add his Influence, that thereby Grace may be begun, and ſtrengthned in the ſeveral Acts thereof; becauſe the Lord will not work by any means but ſuch as are of his own appointment. Naaman muſt be cleanſed by waſhing in Jordan, a River in Iſrael; not in Abana or Parphar, Rivers in Damaſcus. Now the forementioned means are of the Lord's appointment, as may be read in Iſa. 55.3. Rom. 10.17. 2 Tim. 2.7. Jam. 1.5. And as you muſt uſe the right, ſo you muſt be careful to uſe them as Means, that is,

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

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

1. Diligently, both in regard of frequency of Action, and fervency of Spirit; as Men are diligent in ſuch matters whereby their Lives might be preſerved. To this is the Promiſe made, Ask, ſeek, knock. Such a diligent Hand maketh rich. Be ſtedfaſt, unmoveable, always abounding in the Work of the Lord. Therefore David prays, Quicken us, O Lord, that we may call upon thy Name, Pſal. 80.18. Therefore we have Line upon Line, Precept upon Precept, to provoke our diligence. A Neglect, or careleſs uſe of the means, is little better in the ſight of God, than contempt of p. 26the means, yea, of Himſelf. He that deſpiſeth you, deſpiſeth me.

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

3. Entirely; ſubmitting to all means o… Salvation, even thoſe which to human Reaſon ſeem weak and mean, yea, contrary to ou… p. 27proud Capacities, and the bent of our Affections. He that will be ſaved, muſt deny his own Will, crucify his own Affections, captivate his own Imaginations, reſign up his own Deſire and Pleaſure, give up his Heart as a Blank, that God may write down what he ſhall pleaſe. Man muſt not be Funambulus Virtutum, to uſe Tertullian's Phraſe, go in a narrow Tract of Obedience, pick and chuſe what he will do, and what not; follow God only in ſuch Duties as will ſuit with himſelf, and no further. There muſt be an illimited Reſolution for all the ways of Salvation. To ſlight any, is to ſlight the Author.

4. It muſt be ſincerely and conſtantly uſed in obedience to God's command, leaving the Lord free for time and meaſure. Confine not the Holy one, no not in your thoughts or deſire. Limit him not to time or means, [Deus non alligat gratiam Sacramentis] further than he is pleaſed to confine and limit himſelf. It was a bold carriage of Popilius, the Roman Ambaſſador, towards Antiochus, when he drew a Circle round about him, and bad him give anſwer ere he ſtirred out of it, for he would be put off no longer. Men are more bold than welcom to God, who dare to ſet him bounds, where he hath left himſelf free. Learn to wait for him; you ſhall reap, if you faint not. Attend in the Morning, and abſent not thy ſelf at evening; thou knoweſt not whether this, or that, or both may proſper. Leave p. 28not off, becauſe thou prevaileſt not at once or twice; He that endureth to the end, ſhall be ſaved. Importunity prevails at length, no Oratory like to it.

2. It may be concluded hence, that we may not reſt on the means. A Man may put his Hand, but not his Heart on them. God commands the one, but forbids the other. Noah's Dove might make uſe of her Wings to fly, but truſted only to the Ark; a Man uſeth his Feet to go over a Bridg, but truſteth to the Bridg for ſafety. Chriſtians may and muſt walk and fly with the Wings of Obedience, but in the mean time they muſt truſt to the Ark, to the Bridg, Chriſt, to carry and lead them over the devouring Sea of Deſtruction; otherwiſe they rob God of his Honour [like Michal, who put an Image in David's room, they put the Means in the room of God] and themſelves of the Help and Comfort. To advance the Means above their place, is a moſt compendious way to render them uſeleſs, to make the River a barren Wilderneſs; as to lay too much weight upon the Pillars raiſed by any Man's hands, is the way to pull the whole Frame upon their Heads: That Stomach will r…main unſatisfied, that feeds on the Diſh inſtead of the Meat. Nothing can avail without God's bleſſing. After all, to him we muſt fly, and on him we muſt wait, till he be pleaſed to beſtow what he offers; and of this p. 29we may be aſſured in his time, becauſe as it follows in the fourth and laſt Obſervation hence: Viz. Doct. 4. That the Lord is earneſt in his Offer of Grace to all under the Means; ſo that if any periſh, it is through their own default.

Behold, I will allure, and I will ſpeak. He meaneth what he ſaith indefinitely, and will do what he meaneth, unleſs Men turn the deaf ear, and through ſtubborn reſiſtance exclude themſelves. As it fares with ſome Perſons, who are wilfully ſet to deſtroy themſelves, notwithſtanding they have many excellent Remedies and Means to the contrary.

This Point will appear two ways.

1. From the truth of the Means deſigned by the Lord for ſuch an end. The Means are for the End, and the End is as truly and more really intended than the Means, if I may ſo ſpeak. Now it is certain and preſuppoſed, that the Lord is earneſt in the Means, therefore much more in the end. A Man may love the End for it ſelf, but the Means are ever choſen and loved for the End. I cannot ſee how it can ſtand with the Wiſdom and Goodneſs of God, to be earneſt in the Means, and not to intend the End; or to offer that to any, which he hath no purpoſe to give. The p. 30Lord never ſaid to the Seed of Jacob, Seek ye my Face in vain. But whoſo doth ſeek him in the uſe of means, ſhall find him.

2. It appears from the qualification of the Means.

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

2. It is followed cloſe with Precepts, enjoining them Conſtancy in the uſe of ſuch means, preſſing Line upon Line, day after day, here a little, and there a little; and divers Promiſes of acceptance and ſucceſs. See thoſe pathetical and affectionate Expreſſions, which hold forth not only his Will, but the ſtrength and height of it in this matter. Ezek. 33.11. As I live, ſaith the Lord; then the Ingemination of it, Turn ye, turn ye, with a vehement expoſtulation, Why will ye die? And in divers other places. Which does aſſure us, that the Lord doth really purpoſe what he p. 31ſpeaks, and is more ready to give, than Man is to accept. We are Ambaſſadors for Chriſt, as if God did beſeech you by us; we pray in Chriſt's ſtead to be reconciled to God. And who can think or ſay, he doth not deſiré our Reconciliation? It is highly injurious to conclude, Deum non ſincerè velle, quod ſe velle dicit, ſub conditione: That God doth not truly and really will what he ſaith and willeth, under the conditions of Faith and Repentance. What Comfort or encouragement is there for a poor Sinner to come home to God, if this fail? In and from whom theſe three Grounds are required.

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

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

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

And ſo much for the firſt thing mentioned in the beginning. The ſecond and third follow, which contain the main Buſineſs intended, and are the Marrow of the Text. Viz.