A Wilderness of Trouble Leading to a Canaan of Comfort, Part 2

A Wilderness of Trouble Leading to a Canaan of Comfort · Part 2

p. 32II. The Preparation of the Soul for Grace I will allure her into the Wilderneſs.

And herein are two things remarkable.

1. The legal work of the Spirit, in breaking the Heart of Stone, and drawing it under ſound Humiliation. Lactabo eam, I will entice her; ſo Rivet. Inclinabo eam, I will encline or bend her to my Mind, ſaith Zanchy. Reddam eam flexibilem mihi, I will bring her pliant to my hand; ſo Calvin. Ego ſeducens eam, ire faciam deſertum; ſo Arius Montanus▪ Seeing others have done ſo to her hurt, I will ſeduce her for good. I will allure, and bring her into a Wilderneſs, [of ſaving Trouble, and wholeſom fear,]: So our laſt Tranſlation rendreth it. The very Name of Noah's eldeſt Son by birth, to whom this Promiſe was firſt revealed, doth explain this Phraſe, and illuſtrate this Work. Gen. 9.27. God ſhall enlarge Japhet, &c. foreign ſeductus pellectus, perſuaſus. Which may be, and is often taken in the worſer part; yet the Context here, and in Geneſis, enforceth us to take it in the beſt ſence only. I will ſeduce, allure, perſuade her for good. As the Devil, and his Inſtruments, had ſeduced her to hurt, ſo the Lord in tender mercy and pity would p. 33ſeduce another way for her good. Even as Lovers uſe to improve all their Art and Skill to perſuade and obtain the good Will of thoſe whom they love and affect to marry: So the Lord being in love with his People, and deſiring to marry them to himſelf, in and by his Son for ever, ſpeaks thus in the Lovers Dialect, I will allure her, and cauſe her to do what ſhe would not, that afterwards ſhe may do what ſhe ſhould. Others, I find, who judg it more ſound to derive Japheth from foreign, which ſignifies dilatare, to enlarge, to open the Heart, and affect it with Joy. Which doubtleſs may be admitted as a Conſequent of the former, both ſerving to ſet forth this preparative Work, as a neceſſary diſpoſition preceding Converſion. For as Faith is the Condition of the Covenant, ſo is this Preparation the Condition of Faith. No Faith ordinarily without it in Truth, although many have Faith without it in regard of Senſe. The thing may be done truly, and yet not obſerved diſtinctly.

2. A ſecond thing to be noted here, is the State and Condition of all ſuch as are under this preparative Work of the Law. They are ſaid to be in the Wilderneſs, foreign quaſi locus à ſermone remotus; a remote Place, far from Company, from Conference, and from human Comforts, where ſhe ſhould meet with none to quench the Motions of the Spirit, none to dawb with untempered Mortar, no Egyptian p. 34Reed to reſt upon, none to complain unto, or to ſeek Comfort from, but the Lord alone. Into ſuch a place or condition the Lord would bring her, as that none ſhould hinder his Work any longer. So that by foreign, or Wilderneſs, here is not to be underſtood a Cell or a Monaſtery, as Aquinas glanceth, [2. 2dae q. 188. art. 8.] nor a deſert Place, properly called a Wilderneſs, but rather the State and Condition of the Parties to be converted; foreign, as a Wilderneſs, ſo Hierom; foreign, into the Wilderneſs, ſo a latter Edition of the Septuagint, more agreeable to the Original; importing three things, viz.

1. A turning of thoſe to be converted out of all the deceitful Holds of Nature, wherein Men uſually ſhelter themſelves againſt the Power of the Word of God. The ready way (we know) to take the Hare, is by driving her from her Coverts and Burroughs, wherein ſhe doth uſe to hide her ſelf from the Dogs that purſue her: ſo here.

2. A preſentation to the eye of the Underſtanding, of many ſpiritual Dangers, as ſo many roaring Cannons on every ſide, wherewith a Chriſtleſs Perſon is environed; ſo that he, who thought all to be well with him before, while he remained ſecurely aſleep in the ſtate of Nature, now ſeeth all to be quite naught, and out of order He dreamed he was rich, happy, and wanted nothing; but being awake, he ſeeth himſelf poor, miſerable, p. 35and naked. Alas for wo! Within him he hears Conſcience telling him the truth; above him he beholds God offended, frowning, and turning his loving Countenance from him; beneath him he ſeeth and feeleth Hell opening her Mouth to receive him, having deſerved, as he now judgeth, the loweſt Room, the darkeſt Corner, and the fierceſt Flames there; about him trouble and fear is on every ſide. He is weary of Life, becauſe of Sin; and yet afraid to die, becauſe of the account; alone he is tempted and terrified, and in company he is defiled or grieved. What to do, or whither to go, he knoweth not. This is a Wilderneſs indeed. As it is with a wounded Hart, who feeling the Shaft, runs from the Woods to the Plain, and from thence to the Woods again, but finds no eaſe at all, Haeret lateri laethalis arundo, the deadly Shaft ſticks faſt in his ſide. Or as it was with the ancient Hebrews, when they were▪ led by Moſes and Aaron from Egyptian Bondage, into the pleaſing Liberty of fruitful Canaan, but through a vaſt Wilderneſs, full of Troubles, Conflicts, Trials: So it is with the Woman, the Church, and every Member thereof, out of Chriſt, but coming on towards him, they begin to ſee their Sins, they hear the terrible Threats of the Law, they fear the Wrath of God, as a juſt Judg; they run up and down, here for advice, and there for comfort, like Men afrighted to diſtraction, (for ſo the blind World p. 36judgeth them) and cannot be comforted, till the Lord ſpeak unto their Hearts.

3. It imports variety of Afflictions, following upon the former Efficacy, and Diſcovery of the Law. And theſe are both poſitive and privative, ſometimes one, and ſometimes both, as need requires.

Privatively, the Lord deals with Men, when he deprives them of Sacrifices, Sacraments, of Wealth, Honour, Food, Houſe, Friends, or Liberty, and the like; to purſue and follow them with Infamy, Poverty, Impriſonment, or Captivity; and all to humble, and make them pliant to his Hand for their good. [He made Jeſhurun look with lean Cheeks, that he might leave kicking, and learn Righteouſneſs.] I will take away the bravery of thy tinkling Ornaments, and inſtead of a ſweet ſmell, there ſhall be a ſtink; inſtead of a Girdle, a Rent; and Baldneſs inſtead of well-ſet Hair, &c. Crux ſalutare remediun eſt ad tollendam cordis duritiem, non naturâ ſuâ, &c. i. e. The Croſs is a wholſom Medicine to humble and ſoften the hard Heart, not in it ſelf, (as the Pool of Bethſaida did not at any time give healing, but when the Angel deſcended into it) but by a Spiritual Power, uſing that Inſtrument to bow us.

Now ſtand, and lay all theſe together, then you may ſay, This is the Wilderneſs, or, thus is a Soul prepared for Chriſt. The whole p. 37may be compriſed in one Theſis or Theological Concluſion, Viz. Doct. That it is Chriſt alone, who in the uſe of means, brings his choſen Ones into ſuch Trouble for their good.

In which Propoſition are to be obſerved, the Author, Subject, Means, and End.

Firſt; The Author, foreign Ego, I, even I, the firſt and the laſt, with whom the new Covenant was eſtabliſhed, having power to offer Grace in Promiſes; I that have ſatisfied Juſtice, and overcome all the Enemies of Mankind; I, that do prevail, and am accepted in a real tender of my own Merits to the Father in behalf of my Church: It is I, even Jeſus Chriſt, that will do it. He it was that ſpoke to the Patriarchs, and by the Prophets; he it was, that made known the ſecret Will, and good pleaſure of God to Man; he it is, who made the Body, and prepares the Soul, to erect a Spiritual Frame and Government in the Heart; ſupporting the bruiſed Reed, and blowing the ſmoaking Flax, till he turn the one into a brazen Pillar, and the other into a triumphant Flame. foreign I, conſiderable, either as God ſimply, or Man really and truly, or as Mediator, God and Man jointly.

As God, ſo he is a principle Efficient in this Work. His Names, whereby he is deſcribed p. 38in both Teſtaments, do ſay ſo much, viz. foreign All which do ſignify Being independent, Authority, Strength, and All-ſufficiency, for his undertaken Charge▪ foreign; two Greek Names, much magnified by Damaſcen and Aquinas; the one being a Name of Nature, and ſignifieth abſolute and perfect Being, even the chiefeſt Good; the other being a Name of Authority and Power, imports the extent of Divine Providence, compaſſing, diſpoſing, and working all in all. See for this purpoſe, eſpecially two places of Scripture, Exod. 34.6. And the Lord paſſed before him, and proclaimed, foreign The Lord, the Lord merciful. Rev. 1.8. foreign, &c. I am Alpha and Omega, the beginning and the ending, ſaith the Lord, &c.

As Man, ſo he is the principal Inſtrument, by and through his Humanity to convey Life into all his Members, once called effectually, and united, Joh. 1.14, 16. The Word was made Fleſh, and dwelt among us, &c. Full of Grace and Truth. And, Of his Fulneſs we receive Grace for Grace. Joh. 5.21, 26. As the Father raiſeth up the Dead, and quickneth them; even ſo the Son quickneth whom he will, &c.

As God-Man, the Mediator, ſo he is the Meritorious Cauſe, procuring and preſerving Life for and in all his. How, and why this ſhould be appropriated to the Son, when as there is but one Nature, and ſo one Principle p. 39of Action, common to all the Perſons in that ſacred and ever bleſſed Trinity, is ſomewhat difficult to believe, but more hard to conceive and expreſs: poſſibly the following Reaſons may give ſome light unto it. Thus it is,

1. Becauſe ſuch was the Will of God, according to his infinite Wiſdom ſo to order it, that the ſecond Perſon only ſhould undertake the Office of Mediation, fulfil the Law, ſatisfy Juſtice, and diſpenſe Grace.

2. Becauſe it is a mixt Work, neither ſimply Opus ad extra, wholly outward, for ſo it is common, the Father and the Holy Ghoſt do cooperate with the Son in this Diſpenſation; nor altogether Opus ad intra, an inward Work, for then there were no doubt nor ſcruple: but it might be perſonal, limited to any of the three, as it was in the Incarnation, all the three Perſons were Joint-workers in a preparative Inchoation, yet in the end and complement of it, we ſee it was terminated in and upon the Perſon of the Son. The Divine Nature was incarnate, as relatively contracted (with due reverence and ſubmiſſion be it ſpoken) to a certain manner of ſubſiſtence in the Perſon of the Son. Quomodo tota Filii foreign ſit incarnata, non tamen Pater, cùm ſint una foreign, credo, licet ad exprimendum non intelligo, Zanch. So it is in the Diſpenſation of Grace, the thing is willed, and the Subject prepared by a Joint Work of all the Perſons in Trinity, but the execution of that purpoſe, and the actual p. 40fruition of Grace, is in and by the Son; firſt elected to that Hypoſtatical Union between the two Natures, to the Office of Mediation, then given as Head unto the Church, whence Life and Motion is derived to his Myſtical Body, elect in and after him.

2dly. Here is the Subject to be obſerved, whereon this Work paſſeth, Her. No one particular Perſon is here meant, but a ſelect Company to be gathered from divers Families, Countries, Kingdoms, [tho here more reſtrictly, as limited to the People of the Jews,] and ſo to be knit into one Body. The Church malignant, the Whore of Babylon, Rev. 17.1, 3. called Antichriſt, is called and compared to a Woman, [a Whoriſh Woman, for ſeeming Beauty, Bravery, Su…tilty, and Impudency,] not any one, but a Company, that exceed in Wickedneſs, and increaſe in it. So the Church Militant, the Spouſe of Chriſt, is likened to a Woman, for flexibility and fertility, not any one ſingle Perſon, but a choſen Company, gathered together in one; [ Ʋna Eccleſia, quia ex una Fide, per unum Spiritum naſcitur. Epiphan.] ſome of all ſorts, Men, Women, Jews, Gentiles, Greeks, Barbarians; not all of any ſort; Choice admits not of Univerſality. The ſingular Number here and elſewhere uſed, imports a Paucity, or at leaſt a Singularity of Perſons. Quare hunc trahit & non illum, noli judicare, ſi non vis errare. S. Aug. in Joh. p. 41Cauſa occulta eſſe poteſt, injuſta eſſe non poteſt. Ibid. Epiſt. 59. ad Paulin. Choice was made of Her, not for the Multitude, much leſs for any Merit. See her Condition, Ezek. 16. and her Behaviour before, in the former part of the Chapter. The Promiſe was of his own free Grace and good Will, without any merit of preceding Will or Work in her. Works of Nature might be foreſeen, either as future or poſſible, but could not of congruity merit his Favour, being ſo evil. Works of Grace could not be foreſeen, becauſe they were not, nor could be indeed, till Grace were firſt beſtowed. Good Works are an Effect, no moving Cauſe, much leſs meritorious for the procuring of Grace. About this freedom and particularity of Choice, in electing to the End, and predeſtinating to the Means, moſt of the Fathers downwards from Auguſtine, and among the founder ſort of School Divines, Lumbard, Aquinas, and many of the Dominicans, do ſtrike in with the Divines of our Reformed Church.

3dly. Here is the Means, whereby [foreign] I will allure; or whereinto, foreign the Wilderneſs: Becauſe I have known her, I will allure her into the Wilderneſs. Whoſoever is ordained to the End, is alſo pre-ordained to the Means. The Lord can do it without Means, but commonly he doth it by ſuch, as ſuit beſt with that Nature whereupon he is about to work. Mans will is naturally free from Co-action, p. 42therefore the Lord compelleth none but gently allureth all by degrees, of unwilling making them willing.

1. By illumination of the Ʋnderſtanding Things unknown have no motive Faculty As no Good wrapp'd up in Darkneſs, excite deſire; ſo no Evil ſwathed up in Ignorance ſtrikes trouble or ſorrow.

2. By an effectual perſuaſion of the Will, and then by an Infuſion of renewing Grace Faith is his Work and Gift, both for preparation of the Subject, the beginning of Grace and for the increaſe and conſummation of the exerciſe thereof, Phil. 1.29. Heb. 12.2. God worketh all in Man, to will what he ſhould do, and then to do what he willeth, according to his own good pleaſure; but not as upon Stocks or Stones; theſe are moved without knowledg, as uncapable of Conſent, reaſonable Creatures not ſo; they conſent and approve, they know, they will, they love wha… God worketh in them. I will make, [ther… is God's firſt work] that they ſhall walk in my Statutes, [there is Mans after Co-operation. Without me ye can do nothing: And, Wha… haſt thou, O Man, that thou haſt not received? A place which St. Cyprian uſually urged to exclude all boaſting on Mans behalf; and whereby St. Auguſtine was brought to retract what he had wrote before, of Faith in us, and from us. Means muſt be uſed, but the Work is aſcribed to an higher Power.

p. 43More diſtinctly know, that Means are of two ſorts, either principal, or inſtrumental. The principal are either more principal, as Chriſt, in and by whom the Church hath all, and without whom nothing; or leſs principal, as the Benefits which flow from Chriſt, ſuch are, Adoption by the communication of his Filiation, Juſtification by his Grace, and Sanctification by his Spirit. The inſtrumental Means are either preparative, in and by the Law; or effective, in and by the Goſpel: of which more hereafter.

4thly. Here is to be conſidered the End whereunto all this is directed; and that is twofold, either laſt, or next. The laſt End is the Glory of his rich Grace, in the glorification of his Spouſe, the Church; the next End is the preſent Good of the Perſons to be converted; being thus under preparation for Regeneration. As it is with a Goldſmith, that would make a Cup for uſe, or a Ring for Ornament; his Oar is hard, and full of droſs, therefore he caſteth it into the Fire, to ſoften and refine it; this done, he formeth and faſhioneth it according to his Will. Gregory applieth this Similitude thus: We are the Gold, hard, and full of filth; this World is the Shop, Troubles are the Fire, God the Workman; let us learn how to ſuffer, he knoweth beſt how to prepare and fit us for his Service. As skilful Phyſicians hunt away p. 44the Lethargy, by caſting the Body into ſome degrees of a Fever, to dry up that adventitious Moiſture, which elſe would quench natural Heat, and bring in Death; ſo the Lord brings his Children into Spiritual Diſtreſs, to prevent Eternal Death, and everlaſting Torture in the burning Lake. Or, as it is with a tender Mother, who clothes her Breaſt with Gall or Wormwood, to wean the Child in its Affections, and gain it to eat ſtronger Meat; ſo and no otherwiſe is it with the Lord in this Work; he weaneth them from the Dugs of the World, and leadeth them into the Wilderneſs, that he might bring them into the poſſeſſion of Canaan. Now no trouble for the preſent ſeemeth joyous, but grievous; nevertheleſs afterward it yeeldeth the peaceable Fruit of Righteouſneſs to them that are exerciſed therein, enabling them to ſay, it was good for us that we were afflicted and broken, that we might rejoice in more ſtrength. This the Lord only can do. God ſhall perſuade Japhet. No finite power can work ſo upon the Spirit, much leſs upon a weak fearful Man, and yet ſuſtain him under hope. The Spirit of a Man may help againſt Man, and againſt his own Infirmities; but when he cometh to grapple with the Almighty, when he is brought into the Wilderneſs to anſwer God charging him with his Debt, a terrified, burthened, and wounded Conſcience, who elſe can ſupport? Prov. 18.14.

p. 45For the further opening of the Point, and conſequently of this preparative Work to the capacity of the meaner ſort, three things ſhall be here inſiſted on, viz. That it hath been ſo, bow it is effected, and wherefore. In which we ſhall find what Sampſon did in the Lions Belly, many Honey combs of Spiritual Honey.

1. This hath been, and is the Method obſerved ordinarily in the Diſpenſation of Grace, though a diverſity may be granted as to the meaſure of it. Look as in Muſic, all the Strings of the Inſtrument are touched with the ſame hand, yet not with a like ſtroke; ſo here. And the Lord is the Agent: for Man being once turned from Life, and dead in Sin, cannot bring himſelf into any of this wholſom Pain, much leſs out of it; no, no, it is the Lord that in great Love doth both theſe for him. Our firſt Parents had a legal Sermon made to them, before they had any Promiſe applied, Gen. 3.16. Hagar was brought into a Wilderneſs, [real to her, typical to others,] before ſhe was fully wrought upon in Faith to ſay, I have ſeen him that ſeeth me, Gen. 16.13. God begins the Work▪ and ſeeth his, before they ſee or ſeek him. Manaſſes was ſent into Captivity, he was put in Priſon, and fettered in Irons (the beſt Ornaments he ever wore) before his Mountain could be brought low. In ſuch a proud Heart the Devil keeps his hold a long time; ſuch ruſty Locks will not eaſily p. 46open. Now he is as weary of his Sins, as he is of his Chains. As a Phyſician deals with Perſons diſtracted, and out of their wits; he commands that they be kept in the dark, to be bound in fetters, to have miſerable and hard Fare, that by all they may be brought to their Underſtanding: Thus God dealeth with ſome Sinners, that are turned mad, and grown out of their right Reaſon by their Wickedneſs, that he may recover them, he binds them in Chains, brings them low, that at length they may conſider of their Condition, and be healed. Paul had both a Voice and Light to guide him into this Wilderneſs, before the Lord would ſpeak unto his Heart, and tell him what he ſhould do. And thoſe of whom mention is made, Acts 2.37.16.30. with many other ſuch of our own obſervation, were brought into great diſtreſs, through fear and deſire; fear of Sin, deſire of God's Love and Favour, not able to reſiſt any where; Men and Brethren, what ſhall we do? Comforts they refuſe, Threatnings they apply with hand and heart, witty and ready they are to hurt themſelves; as if their vital and animal Spirits were ſtopp'd in their Paſſage by ſome Diſeaſe, they are often near ſinking; ſuch affinity and agreement there is between the Mind and the Body. Obſerve ſuch troubled Spirits, you may, to look heavily, ſigh deeply, as if the Heart would break, and at laſt to cry out, Wo and alas! if this and that be ſo, as I fear it p. 47is, and do believe, how can I be ſaved? If the ſpots of a Leopard can be wiped out, if the hue of an Indian can be changed, if a Camel can go through the eye of a Needle; then may I be cleanſed, renewed, and ſaved. But Lord, how can that be? is there any Balm, any Blood, any Mercy, for ſuch an one as I? Tell me, O my Friends, ſpeak thou Man of God, was there ever ſuch an one read or heard of? a preſumptuous Sinner, a beaſtly Wretch, a cloſe Lover of Wickedneſs, an Hater of Holineſs? To look upon, I am afraid of my ſelf; what ſhall I do? whither ſhall I fly? ſay, do not you loath me, and bluſh to behold and hear me? was there ever ſuch an one as I accepted?

This is that narrow Way, that leads many to Life; that great Strait, whereinto the right dearly beloved of the Lord are often brought, to learn, how that is poſſible to God, which is impoſſible with Men. As the Woman by God's appointment is to bring forth in pangs and travail; ſo muſt the Heart of Man ordinarily labour, till Chriſt be formed in it.

2. How and after what manner doth the Lord effect this?

It is either by removing Impediments, or by preſenting to the Eye of the Conſcience,

(1.) The many deceitful Grounds there are, whereon Men naturally reſt, and boaſt of, p. 48as if their Eſtate at worſt were well enough▪ And till theſe deceitful Props be removed, they will not in earneſt ſeek after Chriſt, much leſs accept him, to reſt upon him. Theſe the Lord removes, by ſhewing unto Men their weakneſs and inſufficiency to yeeld them any comfort. And they are either inward, or outward: Inward, as Knowledg without Love, Invention without Judgment, and a Memory without any practical delight in the Notions retained, [all which a Man may have, and yet be no better than a Devil,] the ſufficiency of Baptiſmal Regeneration, without any care or thought to perform Conditions. Theſe being without the power of Godlineſs, are only as a dead Corps ſtrewed and adorned with Flowers, as a gouty Foot covered with a Crimſon Shoo, or a Statue of Earth and Dirt, with ſome glorious colouring, and old Sepulchers, with new painting over them. The Lord convinceth them, that this Ark is not ſure enough to keep them in the deluge of many Waters, yea, that all things without Grace will prove an Aggravation of their Condemnation. As in ſome Countries, when their Malefactor… were to be burn'd in the Fire, they poured Oil and Pitch to encreaſe their Torments; ſo will every Privilege make Hell the hotter for ſuch as theſe. In the day when the fiery Trial ſhall be, all their painting will melt away. Outward, as Riches, Honour, Health, Learning, meer Civility, p. 49and Formality, all commendable in their kind, but not ſufficient. Theſe Men may have, and yet come ſhort of Grace and Life in Glory. Few rich Men ſhall be ſaved, 1 Cor. 1.26. Corpulent Birds ſeldom fly high. Theſe many things cumber them: And, If your Righteouſneſs exceed not the Righteouſneſs of the Scribes and Phariſees, you cannot enter into the Kingdom of God. The beſt of theſe are but Weeds in God's Garden, Tares in his Wheat, Chaff in his Floor. Therefore the Lord doth wiſely and timely remove theſe Impediments.

(2.) He preſenteth Sin, and the Conſequents thereof, in their true Colours, pulleth off the Skin of that Viper, waſhes off the paint, and ſhews its Face in full deformity. And this he doth ordinarily four ways, viz.

[1.] By corporal Calamities, and temporal Rods, occaſionally opening that Eye which Proſperity and Security had faſt cloſed. As in Joſeph's Brethren, and the Prodigal Son, we have an Inſtance. The former (Gen. 42.21.) declare the force of Conſcience, and fruit of Affliction. Old Sins are brought to a new reckoning. We are very guilty concerning our Brother, in that we ſaw the Anguiſh of his Soul, when he beſought us, and we would not hear, therefore is this Evil come upon us. The latter came to himſelf, when he was under want; his Affliction, like Eye-bright Water, p. 50had a ſtrange and great Influence on his bedulled Sight; now he reſolves to go to his Father. Yea, many now living can ſay, I doubt not, It is good for them that they have been afflicted. They had been undone, had they not been undone; that they might go weeping towards Heaven, while others go laughing towards Hell. Poverty may be ſo ordered, as to prove a Preparative to Spiritual Riches: Impriſonment antecedent to Evangelical Liberty. Sickneſs and weakneſs of Body often tendeth to the ſtrength and health of the Inner Man. This brings to mind that Story in Bromiardus concerning an Apprentice that had ſerved an hard Maſter, by whom he had been ſore beaten. Theſe Blows the Lord had made a means of the Man's Converſion. Whereupon lying on his Death-bed, and his Maſter ſtanding by, he catched hold faſt on his hands, and kiſſed them, ſaying, Hae manus perduxerunt me ad Paradiſum, Theſe hands have helped to bring me to Paradiſe.

And Beza tells us of himſelf, that God was pleaſed to lay the Foundation of his Spiritual Health, in a violent Sickneſs which befell him at Paris. Morbus iſte verae Sanitatis principium, Ep. praefix. Confeſs. What is it, that God cannot make the Channel to bring in the Ship, the Ciſtern-pipes to convey the Water, whoſe Spring is in Heaven? Ezekiel's Wheels ſhall move, if the Spirit drive them, and the Pool of Betheſda communicate Health; if the p. 51Angel deſcend, and ſtir the Waters. Bleſſed is the Man whom thou correcteſt and teacheſt.

[2.] By Spiritual Combats, raiſed by the Spirit of Bondage, between Fear and Deſire, Hope and Diſtruſt; continued and encreaſed by the unregenerate Will going one way, and the Light of natural Conſcience going another way; ſo that their very Conſtitution is in diſcord; there is no more agreement than between Fire and Water; by reaſon of which the Soul is brought into great Anguiſh, much Fear, becauſe of Sin, and the great Danger it apprehends as the Conſequents of both: theſe Conflicts being like the Oppoſition of Planets in the Superiour Orb, fore-runners of great Evils.

[3.] Uſually it is by the Miniſtry of the Law, [that School-maſter, whoſe Laſh makes Sinners Backs to ſmart,] whereby the Lord awakeneth Conſcience indeed, and ſtriketh terror into the Hearts of his Choſen, caſting them down very low to Self-denial; he breaks their ſtony Hearts in pieces, convincing Men as Tranſgreſſors, telling them that they are the Men, even Men of Death; this they have done, and that they deſerve, diſcovering millions of Sins more than they ever dreamed of, quickning Sin in the Conſcience, and putting a Weapon into its hand to kill the Sinner under his Guilt. For this is properly the Office of the Law to detect and convince Men of ſuch and ſuch Sins, to paſs ſentence p. 52againſt them for thoſe Sins, and to follow them ſo convicted, with a thundring noiſe from place to place, hedging and hemming them in on every ſide, that they can neither get out, nor be quiet any where, till they humble themſelves and fall down before the Lord's Mercy-Seat.

Fourthly, We may not exclude from this Preparative Work, a branch of the Goſpel, which the Lord makes uſe of, for the completing this Preparation; by it, as by beams and heat from a Fire far off, to ſoften and melt thoſe broken pieces, that ſo the Heart being ready to fall aſunder, and grieving more kindly than it can do under mere Legal Terrors, may readily and delightfully admit of Spiritual Infuſions, and be the more ſpeedily brought into a new Mould. And this the Goſpel doth,

Firſt, By unvailing unto ſuch diſtreſſed Minds, the holy and pure Nature of God himſelf [which the Law diſcovereth only as he is a Creature, the Goſpel further, as he is a Father] his patience and loving kindneſs in Chriſt, his rich Mercy, great Love, Free-Grace, thoſe Spiritual Beams by which the Divine Nature ſhines forth upon us. Saul, Saul, why perſecuteſt thou me? One, that is ſo holy and harmleſs; one that hath done ſo much for thee; one that doth ſo entirely love thee, and deſire thy good; Haſt thou none to ſin againſt but thy Saviour? None to abuſe p. 53but thy Friend? None to kick againſt but the Bowels of Love? Did not I ſuffer enough upon the Croſs? Muſt I needs ſuffer more? This ſtruck the Nail on the Head, this made his Eyes to water, his Heart to melt; with this kind ſalutation, Saul's hard Heart was ſoftned and made pliable to a further work.

Secondly, By diſcovering the ſinfulneſs of Sin; that it is not only fearful, as the Law ſaith, but filthy alſo; not only evil, but the greateſt evil; whence once diſrobed of that pleaſing and deceitful ſhining Skin, patcht up of the ſhreds of Pleaſure, Profit, and Carnal Content, it is apprehended as oppoſit to the greateſt Good, and conſequently more to be hated and avoided than Hell: There is no Hell without Sin, nor any Heaven with Sin: Hell is Penal, but Sin is a Criminal evil: The evil of pain is contrary to the good of a finite being only, while the evil of fault is oppoſite to an infinite purity. Both theſe, namely, the Law and the Goſpel, being thus amplified, preſt and applied to the ſinners Soul, ſo that he can find no ſtarting hole to evade, no corner to run into, no gap open to get out of this Wilderneſs; by this time, it comes to paſs, that he finds a combuſtion in his Breſt, a fire kindled in his Bones, ſuch new trouble as he never felt: now Hope appears, anon Deſpair; at one time Fear, another time Love cometh into the Soul, like flaſhes of Lightning, both followed with Tears p. 54and Complaints; he may be often heard to ſigh, and ſometime to beat the Breſt, and ſay, O Lord, that I could repent! O that I could believe! O that I had a ſoft tender Heart! That my Head were Waters, and mine Eyes a fountain of Tears, that I might weep Day and Night: Help me, O my Friends, for the terrours of the Almighty oppreſs me, he makes me inherit the ſins of my youth, ſo that I am ready to ſink. Help me, O my God, to do what thou commandeſt, command what thou wilt, and thou ſhalt not command in vain. Make me a Man after thy own Heart; give me, O give, if not a Fountain, yet a Stream; if not a Stream, yet ſome few drops of penitent Tears, to eaſe a burdned Heart, and to prepare a loathſom Soul for the more precious ſtreams of Chriſt's Blood.

And yet, as if all this were not enough, behold and ſee, there ſteppeth up another Witneſs more, againſt this terrified Creature: And that is, a reflecting power of the Soul, called Conſcience, which joyneth with the Law and Goſpel in their Sentence, and meeting him alone, as flying from both the former, and hoping ſomewhere to eſcape, aſſaults the poor Soul, and concludes to this effect: Nay, whither now? Think not to ſhift off all, hope not to carry all away, as Sampſon did the Gates; go not about to hide it, do not deny or extenuate it; for all this is true which thou haſt heard, from the Law p. 55and Goſpel. O wretched Creature! thus and thus hath God walked towards thee, in Juſtice, in Mercy, in Power, in Patience and Bounty, he ſent Chriſt with healing in his Wings, to heal and do thee good; and yet thus and thus rebelliouſly and ungratefully haſt thou walked towards him; thou haſt put away Salvation, bolted out thy Phyſician: What wilt thou ſay? Whither wilt thou go? Nay, nay, think not of pleading, dream not of flying, much leſs of any hiding, except thou wilt contract farther guilt, and a greater burden on thy ſelf, which is heavy enough already: Down proud Heart, down with it lower than thy Knees, cloath thy ſelf in Sack-cloth and Aſhes, put a Rope about thy Neck, as Benhadads Servants did, confeſs thy faults humbly, aggravate thy folly ingenuouſly, and then thou mayſt hope to hear the voice of Mercy; there is no way to flie from him, but by falling down before him; Blood-letting is a cure of Bleeding. To cloſe and get in, is the only way to avoid the blow.

Thirdly, Why the Lord thus brings his Children into the Wilderneſs?

Anſw. All God's Actions are ordered by infinite Wiſdom, therefore ſome reaſon may always be rendred of his Will: In caſe we apprehend it not, we muſt acknowledg the weakneſs of our own Capacities and ſubſcribe it, without enquiring after any Reaſon, p. 56becauſe we know it is his Will: Yet in this buſineſs, ſomething may be ſaid as probable, and with due reverence.

He doth it, Firſt, To divorce the Heart from Sin, and to break that Love-knot between the Heart and Sin in every Natural Man; which ordinarily is not done without ſome throws of this Spiritual Trouble. While Men run up and down in the ſeeming pleaſant fields of Liberty, ſin is ſweet and fair unto them, ſo far from fear that they are in love with it. Who ever ſaw a covetous Ʋſurer troubled in mind when he is telling his Money, and reckoning up his Bonds and Bills? An Adulterer mourning with his Miſtreſs in his Arms? Belſhazzar indeed was taken and troubled among his Cups, and ſo are ſome Drunkards; but that was an extraordinary judgment. While Men are Drunk with Pleaſures, and beſotted with delightful Objects, commonly they are not ſenſible of any danger, but being once brought into the Wilderneſs of fear and ſolitary Silence, they have leaſure to conſider, and ability to diſcern, that Sin is treacherous as a Jeſuit, bitter as Gall, Ugly, more ugly than the Devil: And then they loath and fly it, then they cry out, Lord, what wouldſt thou have us to do? When before, they would not be ruled, nor perſuaded by any reaſon. The Jews will not part with their Idols, till they bring them into Captivity; nor Sampſon with Dalilah, till p. 57ſhe betray him into the hands of the Philiſtines; then away Idols, and let Dalilah be burned alone; Sampſon repenteth. The Viper beaten, caſteth up her Poyſon. The Traytor on the Rack, will confeſs and forſake all. The burnt Child dreads the fire; and the Wormwood upon the Breſt, weans the Child from it.

Secondly, It is to humble the Soul, and cauſe her to ſet a right Eſtimate upon Chriſt, hitherto undervalued. Chriſt would not be ſo ſweet, if Sin were not ſo bitter. The Man upon whom the Law hath not paſſed Sentence, will not ſay Gramercy for a Pardon. Beſides, it is neceſſity that endears any thing to us. Extremity of pain, makes us to prize a little eaſe; and extremity of want, to admire a little plenty. Darius being vanquiſhed by Alexander, and in flight being in extremity of Thirſt, drank Water out of a Puddle, mingled with much Blood of ſlain Souldiers, and ſaid, It was the ſweeteſt Drink that ever he taſted in his Life. The Prodigal that diſregarded all the Dainties of his Father's Houſe, did highly value the Servants Bread there, when he was reduced to feed upon Husks in the Wilderneſs. As it is with a weary Swimmer floating in the reſtleſs Sea, ready to ſink every moment, how welcome is a bough to him, when as if he had been upon the ſhoar, he would not have regarded it. So it is with ſuch a wearied Man brought p. 58into the Wilderneſs of great diſtreſs and danger, he is ſo humble and gentle, that a Child may lead him: He cried out, and looked about him, but few hear, none can help him. O how welcome then is the Thought, the Sight, the Preſence of Chriſt, that Tree of Life! He will part with all, Sins, Goods, Liberty, Life, or any thing, if he may but touch the hem of his Garment. Only then, and to all ſuch he is a Jeſus indeed.

Thirdly, It is, that they may be the better ever after. More zealous and ſerviceable to God, who hath ſome great Work (commonly) for ſuch to do, and therefore their preparation is anſwerable. A high Building muſt have a low Foundation. Luther obſerved of himſelf, that when God was about to ſet him upon any ſpecial Service, he either laid ſome fit of Sickneſs upon him before-hand, or turned Satan looſe upon him. For he was much exerciſed and beaten from his tender years with Spiritual Conflicts; as Melancthon teſtifieth in his Life. And this was in all likelihood to fit him for the great Work, the Lord had cut out unto him. There is no whole Heart to the broken: None ſo ſound to hold Grace, as that; and the more it is broken, the more it contains. A Paradox in Nature, but not in Grace. Beſides, they are hereby made more compaſſionate, and helpful unto others. Hence it was that God gave Luther ſuch a Grace, that in his Sermons, p. 59all that heard him, thought every one, his own Temptations had been toucht and noted by him; and when ſignification thereof was made to him by his Friends, and being demanded how it could be? anſwered, Mine own Temptation and Experience are the cauſe thereof. As a Phyſician that trieth the virtue of ſome ſovereign compoſition upon his own Body, he is the better able to Cure another with that Receipt. It is a great invitation to Mercy, to ſee one in the ſame condition that we our ſelves have been in: As he ſaid, Haud ignara mali, miſeris ſuccurrere diſco. As a Woman that hath had a Child can more pity ſuch as are in Travel, becauſe ſhe hath ſuffered the like pain. When Chriſtians by their own experience know the Way, like old Travellers, they can lead others, and bring them into, and guide them through this Spiritual Trouble, ſaying; Thus and thus were I brought in, and ſo came I off; this courſe I took, and this ſucceſs I found, &c. Experienced Learners, are the beſt Teachers.

Theſe are ſome of many Reaſons which might be given, of the Lord's proceeding in this manner towards his People. The Sum of all is, for their good. He caſteth them down very low, that he might lift them up the higher, he leads them through a Wilderneſs, to convey them into Canaan: As hereafter will appear. So much by way p. 60of Doctrine. The Application follows, which is a principal part of this Diſcourſe. And

Ʋſe 1. It condemneth ſuch firſt, as are frequently in the Wilderneſs of Sin, and wanton Prodigality, but never in the Wilderneſs of ſorrow and ſaving Fear; much under Worldly, but never under Spiritual Trouble. How far are ſuch from Grace, who have not paſt this Preparation? How far from Chriſt, from Comfort, from true Happineſs? As far as the Eaſt is from the Weſt, Darkneſs from Light, Belial from Chriſt, in point of Communion. Such have cauſe to fear, that Sin ſits like a Queen in her Regency, that the ſtrong Man keeps Poſſeſſion, and that they are ſlaves to Satan, ſubjects of the Kingdom of Darkneſs. A Man may have ſome Trouble and yet not be Converted, but he cannot be Converted without ſome Trouble. The Heart cannot be broken for Sin, without the ſight of Sin. The Sun looketh upon the Earth, thence draweth up Vapours, and diſtilleth them down again; ſo doth the Sun of the Underſtanding, which till it be Convicted, the Heart cannot be Compuncted. Sight of Sin muſt neceſſarily precede ſorrow for Sin. An Infant in the Womb cries not, becauſe it ſeeth not; but as ſoon as it comes into the Light, ſets up its note. The blind Eye and the hard Heart go together, as unſeparable Companions. Men will never loath themſelves, till there be a p. 61remembring of their ways and doings that have not been good, Ezek. 36.31.

Queſt. It may be demanded, who are they, and how they are kept out?

Anſw. Who they are that were never yet in this Wilderneſs, may eaſily be known by what hath been ſpoken already, in the deſcription of this preparative Work; let any one bring himſelf, and compare his preſent eſtate with it, and the truth will readily be diſcovered; eſpecially if he conſider, and impartially anſwer to ſuch like demands.

1. Whether he doth not retain in his Heart the love of ſome Sin, which either he knoweth, or might know to be a Sin: Though he do many things, yet hath he not an Herodias that he will not part with. Though, with the Vintner, he pull down the Buſh, yet hath he not as much Heart to his Sin as ever? Though he pull down the Shop-window [reform outward Sins] yet doth he not follow his Trade within door? Doth he not ſit brooding upon his Sin? It is hypocritical repentance, when Men leave ſome Sins only, and not others alſo: They can part with ſome kind of Corruptions, [it may be they are angry with them] but then there are others of which it may be ſaid, as was of Goliah's Sword, none like to that. For as Repentance takes revenge upon every Sin, ſo more eſpecially upon that the Sinner took moſt delight in: As Cranmer, who ſubſcribed with p. 62his right Hand, what was againſt his Conſcience, afterward with revenge put that firſt into the Flame; ſo doth the truly humbled Soul, take revenge on that Sin by which he hath moſt diſhonoured God. In a word, ſuch actions of the Soul which admit of private reſervations and indulgences, and are not general, as to this matter, will be found a Meteor of the Brain, not an affection of the Heart.

2. Whether the injoyments of the World are not more precious in his eſteem, than the Love and Favour of God? For this is certain, the Man that hath been under this Preparative Work, cannot but prefer the apprehenſions of God's Love to all the World. Therefore David prayed that God would remember him with the Favour which he beareth to his People, Pſal. 16.4, 5. this he accounted his chiefeſt good. And Luther proteſted, he would not be put off with the things of this Life, Left-hand Bleſſings. To whom may be added that Noble Italian Marqueſs, who accounted not that Man worthy the name of a Chriſtian, who preferred not one Day's communion with God, to all the ſplendour of the whole Earth. Now anſwer to this demand; How ſtand your affections to Chriſt, and other things below him? Are they to Chriſt as a Spark, to other things as a Flame? The Unregenerate Man's joy is diffuſed to Earthly things, but limited to p. 63Spiritual things. Say, are you not more chearful in Sinning, than in the performance of holy Duties? As it is with thoſe Fiſhes that breed your Orient Pearls; thoſe Pearls are the torment of the Fiſh, but when they are put upon a Man, they are an Ornament to him; ſo thoſe Sins which are the Diſeaſe, the Burden, the Sorrow of a good Man, are they not a matter of delight to you?

3. Whether he doth not reſt upon ſomewhat [Creature, or Action] more than upon Chriſt, or doth not prize ſomething above him, or equal with him? As Auguſtine ſaid, That Marcellina hung Chriſt's Picture, and the Picture of Pythagoras together; Doſt not thou, O Man, ſet Chriſt and the World, or Chriſt and thy Duties together? A Man may magnifie Chriſt as willing to have him in the end, but part with nothing for him in the mean while; he may prize his Blood, but not his Grace; his Promiſes, but not his Precepts, Jeſus, but not Chriſt. If thine own Conſcience anſwer Affirmatively, it is an evident ſign thou haſt never been in this Wilderneſs.

Queſt. But how are they kept out, ſeeing there is ſo much means to drive them into it? many Sons of Thunder, who heartily long after their Peoples ſafety, how are they hindred?

Anſw. I conceive it is from theſe and the like Reaſons:

p. 64Firſt, By the Multitude, who run ſo merrily in the broad-way of Carnal Pleaſures, and draw multitudes after them. How ordinary is it for Men to follow a multitude to do evil? Few conſider that the way to Heaven is a narrow Way, and that they ſhould be wiſe with a few. Few are of the mind of Liberius, an Othodox Biſhop of the Second Primitive Times, who when he was preſt by the Emperour Conſtantius, to forſake the Truth, and vote for Arrianiſm, by this Argument, Art thou wiſer than all the World? Very honeſtly replied, The Truth is no whit prejudiced by my aloneneſs in ſtanding out; for of old there were but three that withſtood the wicked Edict of the King of Babel. Moſt are of this Principle, It is ſafe to do as the moſt do. Like dead Fiſh, they ſwim down the Stream, whitherſoever it runs; or like Water that takes the figure of the Veſſel into which it is caſt. They ſet their Dyal by the Town-Clock, not by the Sun. The Voice of the People is with them the Voice of God: They infer that way to be trueſt, which is the largeſt.

Secondly, By delay, and putting off ſerious thoughts about Death and their Account, being afraid to hear of, much more to dive into their Eſtate, leſt they ſhould find that which would trouble them. The Cup is in the Sack. Thus the ſtory goes of Galba, who having received a very great ſum of Money p. 65from the ſtate of Rome, and not being able to give account for it, took more care to avoid giving account than to do it. Thus Men keep their Conſciences from conſidering their Conditions, becauſe it is ſo bad with them. Like bad Debtors, who are loth to come to account, leſt they ſhould find their Eſtates low. Or as Hereticks, that are Lucifugae Scripturarum, ſuch Owls that cannot abide the Day; they are afraid of diſcovering their Conditions, and ſo content themſelves in generals, deceiving their own Souls.

Thirdly, By fair promiſes of future amendment; the thing they will do but in their own time, as if the Clock of Mercy would ſtrike at their beck. Like thoſe ſpoken of, Hag. 1.2. The time is not yet come.

(1.) The time of rebuilding the Second Temple; it might be done hereafter: Such is the guife of graceleſs Men, to future and fool away their Salvation; hereafter may be time enough, and what need of ſuch haſte to build the Spiritual Temple: In ſpace comes Grace, ſay they; God is more merciful than ſo, At what time ſoever a ſinner repents, God will put away all his Wickedneſs; and thus they ſtand trifling with God and their own Souls, being always about to do that, which if not done, they are undone for ever. Fools and blind Men! As our Saviour calls the Phariſees, Mat. 23.17. Hence it is, when they are preſt to a ſpeedy meeting of God by Repentance, p. 66they anſwer as Antipater, King of Macedon did, when one preſented him a Book treating of Happineſs, foreign, I am not at leaſure: Or as Archias the Theban, when warn'd of a Conſpiracy againſt him, caſt the Letters by, ſaying, In craſtinum ſeria, and was ſlain ere the Morrow came: So theſe Men will amend hereafter, when they have neither Time nor Grace to command: They promiſe a time of Healing, but a time of Terrour and Torment may come. Jer. 14.19. Et jam ex Jeſu factus eſt damnator, ſalutem conſequi non poſſum; as Father John ſaid, when exhorted to believe in Chriſt Jeſus, and to lay hold on his Merits▪ Cham. Epiſt. Jeſuit. pag. 124.

Fourthly, Others are kept off from a conſideration of the troubleſomneſs of the Way, and lothneſs to leave their Sins. Luther ſaid, while he was leaven'd with Popiſh Principles of Contritions and their Penance, there was not a more bitter word in all the Scripture than Repent; but when he underſtood the Goſpel, nothing was more precious and welcom. Thus while the Duties of Religion are looked upon as clothed with Irkſomneſs, and burdenſome Men are ready to reject them; ſaying, O the Way of the Wilderneſs is tedious! They will not crucifie the Fleſh, cut off the Right-hand, and pull out the Right-eye; Men will do any thing to avoid it. The Jews would bring multitudes of p. 67Sacrifices, kill many Bullocks and Rams, rather than any one Luſt; they would Sacrifice their Firſt-born, when they would not leave their ſins. It is an Hell to Unregenerate Men. Haſen Mullerus reports of one Franciſcus Turrianus, who wrote againſt the Auguſtine's Confeſſion, but upon ſome Conviction, wiſhed he had never read it, nor the Anſwer of Anthony Sadeel, againſt him; for it had made him ſomewhat doubtful what to hold, or which way to go, and concludeth thus: God's Word promiſeth me comfort, if I forſake Rome. Sed ego ſenex hinc exire non poſſum: But I am old, and cannot depart hence. He could not ſubmit to the Trouble, as for the Comforts of Heaven, to depart from Rome. So, many Men are wedded to their Sins, they can upon no terms part with them. They love not Trouble. Chriſtianus eſt perpetua Naturae violentia: Chriſtianity is a perpetual violence againſt Nature; and therefore few are brought to it. Theſe and many other ſhifts, Natural Men have to hide themſelves from the Light and Stroke of the Word, ſo that they are not broken, benefited and brought by it into this Wilderneſs.

Ʋſe 2. Secondly, This Doctrine condemneth thoſe, that think themſelves to be in this Wilderneſs, before they are indeed, and ſo ſitting down under that miſconceit, never come there: Miſtaking every Sermon-ſick-paſſion, p. 68every ſleight ſight of Sin, every inward Trouble, every Tear, for ſound Contrition and unfeigned Humiliation. Let ſuch conſider [there may be much gliſtering where is no true Gold].

Firſt, How far many have gone, and yet come ſhort. Some, like a Ship, have ſunk in the mouth of the Harbour. Eſau ſought the Bleſſing carefully, and with Tears. Ahab humbled himſelf, even to the renting of his Clothes, and putting on of Sack-cloth. Judas confeſſed his ſin, and made reſtitution, and both, doubtleſs, with abundance of trouble, and yet all came ſhort. It's plain, there were great troubles and fears about Sin, as if ſome excellent and beautiful Child of Grace had been to be born; but after all the troubles, pangs and fears, there came forth a great nothing; they are as loathſome and abominable as before. You have heard of, and known many to cry out in the agony of their Souls, We have ſinned grievouſly, what ſhall we do that we may be ſaved? And yet for all this Cry, this Travel, the Soul brings forth nothing but wind and emptineſs.

Secondly, Others that have entred upon it, but have too quickly withdrawn themſelves again; as Cain and Herod did: The former cried out, My ſins are greater than I can bear; and therefore to eaſe himſelf, builds Cities, and uſeth all means to divert his fear and trouble: The latter, with Felix the Governour, p. 69puts it off to a more convenient time, he will conſider it another Seaſon. So, many among us, when the Miniſter is plain and downright with them, the Word flaſheth in their Faces like Lightning, then they ſee their Sins diſtinctly, and are indeed afraid of Hell; the Voice ſounds ſtill in their Ears, and their Sins like ſo many Furies follow them, till they betake themſelves to ſome diverting imployment or merry Company, to drive away ſuch melancholy dumps, as many uſe to ſpeak; like the wounded Hart, that labours to eat out the Arrow, they labour to put away Sin, that it may not alway be before them, and then all is loſt, as if they had never been there at all: They quench the Fire that was kindled, and bolt out the Light that ſhined on them. Such Tears as t…eſe, are but like the Waters of ſtanding Pools, that breed Toads and other Vermin.

Thirdly, A third ſort may be deep and long in this legal Terrour; ſo that they harden under it, and after a ſort grow proud of it; they can bewail their Sins, and cry out for inward fear and trouble (as if they were truly penitent) and yet live in them all the while; doing that with ſecret delight, which they pretend to fear and hate. O horrible deceit! ſo bleering the Eyes of Men, while they bathe Sin, but are unwilling to drown it: Reſting upon this, That once they were p. 70humbled, and therefore they need not now fear or care.

Fourthly, Another ſort are ſuch, who counterfeit Trouble, and complain of diſtreſs of Mind, when in truth there is no ſuch matter. Like your common Beggars, who uſe to complain of ſuch Griefs and Troubles which they never felt; ſo theſe, they complain and weep, only becauſe they ſee and hear, that ſuch Sorrow is uſual among the Saints, and that ſuch are moſt approved who paſs this way, by the Wilderneſs of Legal Fear, into the Canaan of Evangelical Comforts; and therefore they would be thought to have, what they ſhould have in truth. The Devil is God's Ape, and imitates him in all his Methods and ordinary ways of Grace; that if poſſible by his Deluſions, he may gain ſome into his own Condemnation.

But to clear this a little further, there may be propoſed two Queſtions of moment, viz.

Firſt, How far a wicked Man may go under this Preparative Work, and yet come ſhort of Grace?

Secondly, Wherein, and how far, thoſe which are called according to purpoſe, go beyond all others in this Trouble?

Anſw. To the firſt, may be replied; That they are often brought into this Wilderneſs, at leaſt for ſome Degrees, is certain; how far p. 71only is queſtioned. Therefore to anſwer directly.

Firſt, They may be brought to Illumination of Mind: By the Glaſs of the Law they may ſee what the Law requires, and how far ſhort they come in their Obedience, not without ſome trouble, and it may be great diſquiet: And this not only confuſedly, in Generals, as Pharaoh; but diſtinctly for Particulars, as Ahab and Judas did. Of one it is ſaid, he repented and confeſſed, I have ſinned in betraying Innocent Blood, Mat. 27.3. And for the other, Ahab's Humiliation is ſo great▪ 1 Kings 21.27. that the Lord takes notice of it. See how Ahab humbleth himſelf! And ſo the Iſraelites; How often were they in their Humiliations for ſin? But thoſe Land-floods were dried up again; in ſo much as Gregory compares them to the Graſs-hoppers, which make ſudden Leaps from the Earth, as if they would flie to Heaven, but preſently fall down to the Earth again.

Secondly, They may be and are often brought to Conviction of the Will; that they may have nothing to ſay for themſelves, againſt the Light of Divine Truth, in flaſhes cloſing with the Light of Conſcience. When that unprepared Gueſt, Mat. 22.12. was queſtioned why he preſumed to come without his Wedding Garment; it is ſaid, he was ſpeechleſs; having no excuſe to pretend; he was Self-condemned.

p. 72Thirdly, They may be brought to a conditional Application, ſo as to conclude a poſſibility of ſafety, that they might be freed from Sin, and Sentence of the Law, if they ſhould believe and lay hold on Chriſt. So far is conceived that Herod went, by hearing of the Baptiſt. Yea, more, they may alſo have a fiducial Application and Appropriation of God unto themſelves in particular; and herein may have a great reſemblance of Juſtifying Faith. As Paul ſaid, Who loved me, and gave himſelf for me. So theſe may apply Chriſt to their particular; I thank my Chriſt, my Redeemer, my Saviour, though in preſumption notwithſtanding.

Fourthly, They may go one ſtep further; even to ſome apprehenſion of the Beauty of Grace, and that happineſs following a Spiritual Union with Chriſt: Eſpecially, if they live where the Law and Goſpel are diſtinctly handled, skilfully intermixed, fully applied; ſo as not only to wiſh well, but to reſolve and promiſe a better courſe: As appears from that known and famous Inſtance, Mat. 13.20. where the third kind of hearers are ſaid, to receive the Word with joy: As good News affecteth the hearers about the State and Kingdom, wherein they are much concern'd; ſo may Men be affected in hearing the glad tidings, the gracious Counſels of God to ſave Sinners diſcovered, and yet not regenerated. To which may be added, that difficult p. 73place in the Epiſtle to the Hebrews, Chap. 6. ver. 4, 5. Many Apoſtates have had great meltings, and much ſudden and ſtrong joy. But the Iſſue of all is, they ever daſh on one of theſe two Rocks: Either they Preſume, and ſo are careleſs to go on actually to receive and give themſelves to Chriſt: Or elſe they Deſpair, and ſo are hopeleſs of ever having what they ſee and admire. In all theſe flaſhings, the Truths of God paſs by them, as Water through a Conduit, and leave a Dew, but ſoak not, as Water into the Earth.

Queſt. Secondly, It is demanded, Wherein thoſe which are called according to purpoſe, go beyond all others in this Wilderneſs of Trouble?

Anſw. That it ſhould be ſimply and in all things a common work to thoſe which are outwardly called only, with thoſe which are inwardly called alſo, that good and bad are brought alike into this Wilderneſs, that thoſe which attain Grace, and thoſe which attain none, ſhould be brought to lie under one degree of Legal Preparation is ſtrange to aſſert; ſeeing it is the ſame Spirit under divers names, that firſt prepareth by bringing into the Wilderneſs, as the Spirit of Bondage; and then infuſeth Grace by ſpeaking unto the Heart, as the Spirit of Adoption: As alſo conſidering, it is a promiſe made here in favour of the Church, and to her appropriated. p. 74Yet it will be granted here, to be difficult to ſatisfie any, or to ſhew demonſtratively wherein they differ. Only for the preſent take what may be offered that way, till ſome other by ſearching the Matter, ſhall give more and clearer Light for plainer diſcovery.

Thoſe then, that are ſpecially beloved of God, and whoſe ſafety the Lord doth abſolutely aim at and intend, go beyond all others in this Work in theſe following particulars.

Firſt, In the intent and purpoſe of God; which is not to Civilize, or only to Formalize them, as he deals with many; bringing them into trouble, to tame and keep them in order, for the good of humane Society; but indeed to go through with them, for their ſound Humiliation, and through Sanctification.

Secondly, In the ſucceſs and event; for ſome are only terrified and reſtrained for a time, when others are heartily grieved, even drencht in Sorrow, to be ſavingly renewed after: So that the Spirit of Sanctification doth immediately after manifeſt both Preſence and Power, Victory and Sovereignty. But who doubteth of this? Is there no other way wherein they differ? Yes, and it may be thus, viz. 1. Modo operationis, in the manner of Working. Some are brought in by outward means only, (the Law, Sickneſs, p. 75Croſſes; as the Marble is ſaid to ſweat in foul Weather, but ſtill remains Marble) aſſiſted and followed with the common light and power of Natural Conſcience; others are brought in, not without the Holy Ghoſt, ordering the outward means and their inward ſight, to continue cloſed, till this Supernatural Work be perfected: As the Father by his Love in Electing before they had a Being, except in the Divine Underſtanding, ſo the bleſſed Spirit taketh hold upon them by his Power, ſo ſoon as they have any Being; which hold of his is diverſly manifeſted, both in reſpect of time, means, and manner of Working: Towards ſome at one time, by one means, and after this manner; towards others at another time by ſome other Ordinance, and after another manner: By degrees drawing them into this Wilderneſs, where he diſcovereth their natural Bondage, ſtirreth them to deſire, and directeth them how to attain true Liberty. 2. In duratione & diſparitate diſpoſitionis: In their continuance and diſſimilitude of Diſpoſition, while they are there. Thoſe that are ordained to Life, do continue there commonly longer: Not for intermitted Hours, to be now in and then out, but for Days, Weeks, Months, Years; never wholly off, till they paſs Jordan, and arrive to their heavenly Canaan. Some have been ſenſibly kept there, the moſt time of their Life, and yet come p. 76off well in the end. Beſides, they are more kindled, and deeply affected with an hatred and loathing of all Sin; their affection is more lively and feelingly bent upon Purity, hungring and thirſting after Righteouſneſs; and their hope is ſtronger, that it may be, that it will be better with them. For this is that ſecret Staff, which ſupporteth ſuch Travellers. They deſire pardon, and they hope they ſhall have it; they hunger and thirſt after Righteouſneſs, [which others in this caſe never do] and have ſome hope to be ſatisfied: They long to hear the Voice, and ſee the loving Countenance of Chriſt, and are inwardly upheld with hope of both: Who can tell, ſay they in their Hearts, but that the Lord may be intreated to turn away his fierce Anger, that we periſh not here according to our deſert? It is our ſelf-harming league with Sin, that the Lord goeth about to break; were that done, he would not contend nor be angry for ever: When we ſubmit unto him, he will ſpeak unto us, as he did unto Hagar; however, we muſt truſt in him, although he ſhould kill us with Hunger and Thirſt, in this vaſt and deſolate Wilderneſs of legal Terror and Conviction, where no refreſhing Streams do flow.

Uſe 2. Secondly, The Ʋſe may be Inſtructive, both to Miniſters and People. Firſt, To Miniſters, that they wiſely endeavour it, to bring their People into and through this p. 77Wilderneſs; by preſenting and preſſing the Law, which is God's Inſtrument to charge Sin upon the Soul, in the true Nature, Root and Fruit thereof; God having imparted ſome of his own Brightneſs and Power unto it, for this end. To know how the Law doth this, may give ſome Light to Miniſters in the uſe thereof: And that may be, 1. By way of Illumination of the Underſtanding, to ſee Sin as it is ſin, which no word nor means in the World can do beſide; becauſe God hath imparted to it the brightneſs of his own Purity, [ſo much as he pleaſed, and thought to be needful for this end] with a ſearching faculty, undeniably to charge Conſcience with all, and every Sin; this ſupernatural ſplendor cloſing with the innate light of Conſcience, proceeding in this manner, viz. Firſt, to diſcover Actual Sins, beginning often with ſome of the moſt hainous; and going on by degrees to the reſt, for number and nature, how many, how foul; and to that end the Law preſenteth to the Soul,

Firſt, With her Soveraignty, for Conſtitution and Commiſſion; being made and ordained by him who is infinite in every Attribute, and hath an abſolute dominion over our Bodies and Spirits, and ſent abroad with a large Commiſſion, to ſhow all Sins unto all ſorts impartially; whether they be high or low, rich or poor, prophane or holy; the Law hath a ſoveraign power, and exerciſeth it p. 78after a regal manner, ſparing none.

Secondly, With her Integrity, and Extent. In this Wilderneſs, the Law ſheweth Conſcience her Spiritual Authority, her Aggravating Faculties, her exact Purity, and that mutual Dependency, one Law, and one Member of the Law hath upon another. Her Spiritual Authority; to go into the inward Rooms, yea, into every corner of thoſe Rooms, and every crevice of thoſe Corners, where Sin lieth hid, and to ſearch and bring out all Sins, great and ſmall, of Omiſſion and Commiſſion. Like a two-edged Sword, it pierceth to the very Marrow, to the very intents of the Hearts. Her Aggravating Faculty, to ſet forth particular Sins to the Eye, as the Glaſs doth the ſpots of the Face, in the moſt odious Colours, that ſo Sin may appear exceeding ſinful. Her Exact Purity, to diſcover ſuch practices of our Life to be ſinful, which we never dreamt of, nor before took notice of, ſo much as to ſuſpect. I had not known Sin, (i. e.) ſome Sins to be Sins, but by the Law; this diſcovers that to be a Mountain, which before the Sinner judged to be a Mote, and that to be Sin, which before he eſteemed Righteouſneſs; and like a Light, expoſed to view thoſe Corruptions which lay hid and unſeen, in their due proportion. Her Mutual Dependency; one Branch doth ſo hang upon another, that whoſoever breaketh one, is guilty of all, p. 79James 2.10. The whole Law is but one Copulative; and this dependance of one Precept with another, and all upon the Law-Maker, [whoſe Authority is violated and contemned in the breach of one, as well as of all] occaſioneth, even one Sin to be ſo infinitly weighty. Secondly, The Law proceeds to diſcover Original Sin, in the Root and Branches; how we participate in the firſt ſinful Act of Adam; how that Guilt is imputed, and how Habitual Corruption is propagated from immediate Parents to all their Poſterity, proceeding from them by an ordinary way of Generation, as Poyſon is carried from the Fountain to the Ciſtern; all herent in the Nature, or redounding on the Perſon, by virtue of the Covenant; and this the Law doth, either by way of Compariſon, or elſe by way of poſitive Deſcription; comparing and preferring it for the evil thereof to Actual Sin, as the Root or Cauſe thereof; Et quod efficit tale, eſt magis tale, is ſaid in Philoſophy, and is true in Divinity: Then deſcribing it either by Names, or Properties: By Names firſt, calling it the Old Man, the Body of Death, (as if Death were nothing without this Sin) a Weight that preſſeth down, &c. By Properties next; and they are eſpecially four, viz. Eminency, Predominancy, Inſenſibility, and Perpetuity. For Eminency, the Law ſaith it is a Tranſcendent Evil, and the worſt of all Evils. Predominancy; p. 80ſtrangely to rule and overſway, like a ſecond Nature, which Men often confeſs, while they ſay, It is their Nature to do this or that, is to be furious, to ſwear and curſe a little now and then, they cannot help it; 'tis their Nature, when indeed it is the corruption of Nature reigning. Inſenſibility, to keep all the parts in a ſleepy peace, that Men are not aware of their danger till they be awakened and brought into this Wilderneſs. Perpetuity; to cleave faſt unto our Nature, even to the end of our Life. While Blood is in our Veins, Sin is in our Nature; like the Jebuſites, this remains as a Thorn in the ſide, in the Fleſh; even when Victory is obtained by Grace, over all Actual Sin in a competent meaſure, that is ſtill living and ſtirring, gathering new Forces, and breaking into Rebellion ever and anon. Thus the Law bringeth Men into the Wilderneſs by the work of Illumination. 2. By the work of Conviction, whereby the Conſcience is brought to this Spiritual aſſent, that the former Teſtimony of the Law is true, both for Crime, Object, and Curſe denounced; and the Perſon to a particular application, both of the Sins to be perſonal, and of the ſentence againſt ſuch Sins and Sinners to be Legal: The ſum of which Work may be compriſed in this practical Syllogiſm, viz. Whoſoever is thus Sinful and Curſed according to the Law, is fully miſerable; p. 81but I (ſaith the aſſuming Conſcience) am thus ſinful and curſed, therefore I am fully miſerable. What ſhall I do, miſerable Man that I am? who ſhall deliver me in this vaſt Wilderneſs? O help, help me for the Lord's ſake, I am ready to faint, to ſink, to die with fear and grief.

The Spirit by the Miniſtry of the Law worketh this diſtinct and ſound Conviction divers ways:

1. By removing all Impediments, which are uſually obſerved to hinder this Conviction. One is natural Deadneſs and penal Hardneſs, cauſed by Love and Cuſtom in ſome one or many Sins, which, while it is interpoſed between the Law and Conſcience, will not ſuffer them to cloſe; and ſo nothing is done till that be in part removed. Another is Spiritual Sloth, which is a prevailing Backwardneſs, and a precipitating Careleſneſs, to conſider what the Law diſcovereth, and concludeth againſt Sin. Men naturally love their eaſe and quiet, they would not be diſturbed. A third is carnal Craft, to pretend Religion, and to perform all outward Duties, and yet all the while to keep Sin in the Heart untouch'd, to remain as habitually and delightfully unclean as ever.

This Soul-deſtroying Subtilty appears, 1. In a readineſs to ſhift off Sin and Reproofs from our ſelves to others. The Miniſter met with ſuch an one to day, there was p. 82a Leſſon for him indeed, &c. 2. In loathing a ſound plain-ſearching Miniſtry, (as ſore Eyes do the Sun) which goes about to anſwer all the Objections of a natural Heart againſt the Goodneſs of Divine Truth. Thus the Law removes Impediments.

2. It worketh Conviction, by applying unto the Soul and Conſcience,

[1.] Gentle Expoſtulations, frequently and movingly here and there; as unto Adam and Gehazi, Gen. 3.9. 2 Kin. 5.26. Tell me, poor Soul, was it not …ven ſo? haſt not thou done thus and thus? went not my Spirit with thee? and was not mine Eye over thee? Confeſs thy Sin, eaſe thy ſelf, and give glory to God. O how loving is the Lord, even in his Terrors and Enditements! In the midſt of Judgment he remembreth Mercy. Tho his Robes be red, they are not without ſome ſtreamings of white; and if he be compelled to pronounce Judgment, as it was ſaid of Auguſtus, he doth it even with Tears in his Eyes.

[2.] Inſtances very pertinent, and thoſe either direct, as Pſal. 50.18. &c. or Parabolical. As Nathan dealt with David, ſo the Lord deals with thoſe whom he intends to reſtrain and renew. You are the Men, ſaith he, that have been ſo much addicted to, and delighted with Idleneſs, Wantonneſs, Luxury, Pride, Covetouſneſs, Slandring, Drunkenneſs, Swearing, Lying, and the like.

p. 83[3.] Threatnings are added where the former avail not. Curſed is every one that doth not all which is written in the Law. He ſhall be purſued with Judgments of divers Natures to one end, ſometimes with proſperity on the right, and anon with adverſity on the left hand; and laſt of all, which is the worſt of all, dying impenitently, he muſt needs be damned. Thus the Lord thundereth in his Law againſt ſome, whom nevertheleſs he intends to ſanctify and ſave; as a Father may threaten and terrify that Child whom he intends to make his Heir. But withal you muſt know, that he doth inwardly and ſecretly ſupport them, that they daſh not upon Preſumption, nor ſink under final Deſpair. So that at length being driven from all their hiding Places, they are brought into this Wilderneſs, and forced freely to take upon themſelves all thoſe Sins diſcovered by the Law, to fall down before God, and to acknowledg their Guilt and Deſert before the Throne of his Majeſty, reſolving there to lie proſtrate till he raiſe them in Mercy. Now ſay they, we ſee, we feel, we know, how true the Word of God is; how faithfully ſuch Miniſters dealt with us, while we ſlighted and laughed them to ſcorn; and how deceitful Sin is, that appears at firſt ſmall, ſweet, and clean, when as it is weighty, bitter, and filthy. They cry, who will take this Dagger out of my Heart? this Mill-ſtone off my Back? p. 84this Fire out of my Loins? this Sting out of my Conſcience? Now the ſeeming ſweetneſ… of Sin is turned to Gall. O Sin! how grievous is thy remembrance? Away ye wicked we will henceforth endeavour to keep th… Commandments of our God. No mor… Swearing, much leſs Perjury, no Drunkenneſs, no more Uncleanneſs. When theſ… knock at the door, the anſwer is, O theſ… are they that coſt us dear at ſuch a time, w… yet feel the ſad Impreſſions of our former Afflictions for them; we find a Pardon no eaſy Enterprize, nor Repentance ſo pleaſing a Potion; we would not for all the World b… under that Anger of God, nor feel one drop of his ſcalding Indignation, which we have perceived for thoſe Offences. Thus the bi… Child dreads the Fire. And this (with ſubmiſſion) is the Courſe that Miniſters muſ… take in opening and preſſing the Law firſ… which is God's Inſtrument effectually to charge the Conſcience with Sin, and to bring a Perſon into this Wilderneſs.

2dly. The People may learn to join with the Lord in his Ambaſſadors, ſo to furthe… this Work of the Law, when and where i… is once begun; and to follow the Lord unde… his Cloud, and after this Fire, into this Wi… derneſs. And that,

1. By a ſerious Meditation of theſe many Impediments, which keep Men out of it, o… hinder them much in the way towards it▪ p. 85when the Lord is about to bring them into it. Eye them, that you may avoid them. For inſtance, to eſteem of the Law as a ſtrange thing, as not appertaining to them, or wherein they are little or nothing concerned; to interpoſe ſome beloved Sin between theſe two Lights of the Law and Conſcience, that they cannot join. This alone hindered Herod's Converſion under John's piercing Miniſtry, the interpoſition of his Herodias cauſed a fearful and final Eclipſe. So likewiſe to go away unthankfully and careleſly from a good Diſcourſe, doth hinder the Work, and quench the Sparks which might have bred a Flame.

2. By frequent Meditation on divers good Subjects moving this way, as

(1.) Upon the Mercies of God beſtowed upon you in particular from time to time. This Courſe the Lord took to humble David, 2 Sam. 12.7, 8, 9. And whoſoever hath tried will ſay, It is a very piercing way to bring the Heart into a through and kindly grief. I have read of one, who reading a Pardon ſent him from the King, fell a weeping, and burſt out into theſe Words, A Pardon hath done that which Death could not do; it hath made my Heart to relent. As the Sugar-Loaf is diſſolved, and weeps it ſelf away, when it is dipp'd in Wine: ſo will Penitents diſſolve, and melt themſelves away in the ſweet ſence of Divine Love, and their neglect or abuſe of it. Without doubt the very p. 86Behaviour of the Prodigal's Father brake his Heart with more thawings and kindly mourning, than ever his former Hardſhip and Miſery did. O this! that ever he ſhould run to meet him! that he ſhould fall upon his Neck, and kiſs him! This kindneſs of his Lips wounded his Heart with the deeper ſence and judging of his own unkindneſs. When the Surface of the Water is glazed with Ice, the Sun-beams diſſolve it: ſuch operation hath the Grace of Chriſt upon frozen Hearts, which are never truly melted into Contrition, but by Evangelical Beams. Surely when a Sinner ſhall conſider the great Love, the ſweeteſt Kindneſs, the freeſt Pardons offered, the choiceſt Mercies beſtowed, his Heart cannot but melt into a River. What, all theſe to and for me, Lord? yea, for thee: What, after ſuch deep Rebellions and Refuſals? yea, after all, and that moſt freely and willingly. Good Lord! how can the Soul but weep and mourn now!

(2.) Meditate for that purpoſe upon the Juſtice and Power of God, able to revenge the Quarrel of his Covenant, and to bruiſe all his proud and ſtout Enemies with a Rod of Iron. He is not only a Rock of Refuge to the Godly, but alſo a Rock of Deſtruction to daſh the Impenitent in pieces. The ſtrength of the Rock is ſeen, as in upholding the Houſe that is built upon it; ſo in breaking the Ships that daſh againſt it. The force of Fire is p. 87manifeſted, as in refining the Gold, ſo in conſuming the Droſs. There is none like unto thee, O Lord; thou art great; and thy Name is great; who would not fear thee, thou King of Nations? Jer. 10.6. And, It is a fearful thing to fall into the Hands of the Living God, Heb. 10.31. As a Lion, he tears in pieces the Adverſaries, Pſal. 50.22. There is no ſtanding before him, if his Wrath be kindled, though but a little.

(3.) Meditate upon ſinful Nature, there is both Guilt and Filth, ſuch a Nature which Sighs and Tears may better expreſs than Words. We were in Adam as in a common Root, and he ſinning, we became guilty: Rom. 5.12. In whom all have ſinned. By his Treaſon our Blood is tainted, and this Guilt brings Shame with it, as its Twin, Rom. 6.21. And not only is the Guilt of Adam's Sin imputed, but the Poiſon of his Nature is diſſeminated to us; our Virgin-Nature is defiled, the Heart is ſpotted, 1 Kin. 8.38. How then can the Actions be pure? If the Water be foul in the Well, it cannot be clean in the Bucket. We are all as an unclean thing. Hell it ſelf, which is the ſole Receptacle of Sin and Sinners, is not in ſome reſpect more filthy than Mans Nature. Poor Man is like a Patient under the Phyſician's hands, that hath no ſound part, his Head bruiſed, his Liver ſwelled, his Lungs periſhed, his Blood enflamed, his Feet gangren'd. Thus it is before p. 88Grace comes, Iſa. 1.6. Yea, though your Nature be changed, there are Remainders of this Corruption. The beſt Saint alive, who is taken out of the Grave of Sin, yet ſmells of the Grave-clothes ſtill upon him. As Baſil ſaid of the Roſe, that it was a fair Flower, but it wanted not its Prickles, that might put him in mind of the Curſe the Earth was ſubject unto; ſo in the beſt there are thoſe Remainders and Relicks of Sin, which might cauſe them to mourn and weep before the Lord.

(4.) Meditate on the Lord Jeſus Chriſt, his Suffering, Agony, how ſharp and bitter it was, [if your Heart be as hard as an Adamant, the Blood of this Scape-goat will ſoften it]: It affected his Head, for upon the fore-ſight he began to be amazed, Mark 14.33. It affected his Heart, for he began to droop, to faint, Math. 26.37. See how he was affected in his Soul, (the innocent for the nocent) it was overcaſt with an heavineſs to death; yea, in his Body, he ſweat drops of Blood, Luke 22.44. Meditate on his Sufferings, ſee if they will not move you to ſorrow. The ſight of Caeſar's bloody Robes greatly affected the People of Rome, and edged them to revenge. When St. Auguſtin read the Story of Dido, he could not but weep: And when Julius Caeſar ſaw Pompey's Head, tho his Enemy, he wept, and refuſed at his return to Rome to ride in Triumph for his p. 89Victory. The like did Charles the 5th upon his great Victory over the French King at the Siege of Paris. How much more may the Meditation of Chriſt's Sufferings, who was our Friend, ſuffering for our Sins, melt our Hearts? See him in the Wilderneſs of Suffering, it may bring you into the Wilderneſs of Sorrow.

(5.) Meditate upon the dangerous Conſequence, if you have not Sin charged upon you here in this Life. If you follow not God into this Wilderneſs of Trouble for Sin now, but ſtill cleave to Aegypt, preferring the momentany Pleaſures of Sin to this Manna, be aſſured one of theſe two Evils will follow, either the Lord will break this League and Union between Sin and your Hearts, or elſe he will permit and order that Diſorder, till you attain the fulneſs of Hardneſs and Blindneſs. When Conſcience ſhall be awakened, and Sin charged upon the Soul ſuddenly and fully, both for number and weight, your jovial Meetings, exceſſive Drinkings, and Heatheniſh Quaffings, will have weeping and howling here or hereafter; when it will not be the whole World on Fire, nor the terrible preſence of the Judg, coming with ſhrill-ſounding Trumpets, and Troops of Angels only, nor Hell and all the Devils there, ſhall be ſo fearfully heavy and unſupportable; but Sin ſo deceitfully pleaſing now, appearing then more ugly than Hell, or the fouleſt Fiend p. 90there; committed now by degrees, one after another, ſome this Day, more next, now an Oath, than a Lye, but preſented and preſſed and imputed altogether, even to the ſinking of a Soul. O think of this often, all you in whom the cuſtom of Sinning hath taken away the ſence of Sinning! if any thing, this will help to awaken and bring you into this Wilderneſs.

3. You may help the Work forward, by ſpecial application of what you hear; when the Law is perſonally applied, the legal work upon the matter is ended; and when the Goſpel is believed, the whole is perfected. As it was in the Creation of the World, and in the Conception of Chriſt, [ſo ſoon as ever his bleſſed Virgin-Mother did cloſe by her underſtanding and will with the Word and Meſſage of the Angel, the Hypoſtatical Union was begun in her Womb; as Zanchy following Gregory and Damaſcene, is of opinion] ſo it is in the Regeneration, and Sacramental nutrition of the new Man, he ſaid it was done; no ſooner is the Word applied, but the Work is wrought. Put it not off therefore to others, but ſay, Certainly this is my caſe, I am the Man, that have done ſo and ſo; that have ſuch an Heart, ſo hard, ſo unclean and deceitful, &c. Then hear what threatnings are denounced againſt ſuch Off…nces, then ſee what judgments have been inflicted upon the like Offenders; this p. 91will pluck the Plumes, and allay the Jollity of any Perſon. This is the way to draw proud Minions, and roaring Gallants, out of their Fools Paradiſe, into a World of ſaving trouble, to ſee and bewail their monſtrous Vanities and youthful Folly. And here let all ſuch be adviſed to ſtay, till the Lord be pleaſed to ſpeak unto them, and to bring them as by a Hand of Comfort into Canaan. O pluck not off the Plaſter becauſe it ſmarts; refuſe not the Potion becauſe it is bitter; confine your ſelves to his Rules of Phyſick; break not thoſe Bonds, and caſt not off theſe Cords from you; haſte not out of this Wilderneſs too ſoon, becauſe it is Solitary; the end and iſſue will ſupport Patience; he that believes will not make haſte to apply unſeaſonable Comforts. The Lord will be ſeen in the Mount, and heard in the cool of the Day. The Corroſive muſt eat out Corruption to the bottom, before any healing Salve can well be applied, that ſo there may be a perfect Cure: The Law is that Corroſive, promiſes that healing Oyl; both muſt have their time and place for Working: O let not, let not prepoſterous haſte prevent good ſpeed, be more deſirous to be ready for Comfort, than to have it; and then doubt not but it will be enjoyed time enough.

Ʋſe 3. Thirdly, The uſe may ſerve for Conſolation. This Doctrine, like the Carcaſs of the Lion, which Sampſon found, and p. 92therein a ſwarm of Bees with ſweet Honycombs, yieldeth ſweet Conſolation to ſuch as have been, or at preſent are exerciſed in this uncomfortable condition. No Affliction is for the preſent joyous, but rather greivous: Eſpecially, a wounded Conſcience who can bear? To be alone in a vaſt Wilderneſs, encompaſſed with Sins, with divers and horrid Fears; and which is heavieſt of all, to have the Wrath of the Almighty preſented to a ſolitary Soul, no Friend in ſight, but all apprehended Enemies to him; this is a lamentable Caſe: Yet here is comfort for all this; if the Eye be once opened as Hagar's was, or the Servants of the Prophet, to ſee a Fountain near us opened for Sin and Ʋncleanneſs, to ſee the Mountains covered with armed Souldiers, and Chariots of Fire on our ſide; if we once look up and conſider the end which the Lord propoſeth in ſo doing, it will never after be ſo doleful: he can lead you through the Sea, feed you in the Wilderneſs, and eaſily limit and deſtroy all your Enemies. Nay, in time, he will do it: And if the Lord be on our ſide, we need not fear ten Thouſands homming us in on every ſide.

Many there be in the World to whom this Comfort belongs, who will not take it; and they run into two Extremes; either ſuch who have drunken ſo deep of this Cup of Legal Terror, that they judg themſelves p. 93hated of God, as if none of his Beloved had ever been in that Caſe; when as his own dear Son was ſo far brought into this Wilderneſs, as to cry out, My God, my God, why haſt thou forſaken me? And here it is a merciful Promiſe made unto a beloved People, an ordinary Courſe which he doth take with thoſe that are dear unto him; through many Tribulations to bring them into poſſeſſion of a Kingdom. Let not Satan, nor your own ſlaviſh Fears, ſo far prepoſſeſs you, as to deny audience unto God, when he ſhall be pleaſed to ſpeak unto our Hearts. Or elſe they are ſuch who have had either none or ſo little of it in their apprehenſions, that they deem themſelves ſtill in the State of Nature, becauſe they were never humbled enough, as ſuch and ſuch; they were never in this Wilderneſs, and ſo conſequently never yet in the ready way to Heaven. Therefore they refuſe Chriſt, and all Comfort offered: no Promiſe, they ſay, belongs to them.

To ſuch I would ſay, True it is, that all ordinary Converts are humbled, all are brought into this Wilderneſs, and all taſte more or leſs at one time or other of this Cup of Legal Terrour. The Soul that is ſo prone to Sin muſt be ſtayed, Conſcience muſt be charged with the guilt and weight of Sin, and purſued with deſerved Anger from one place to another, till the Soul be weary of Sin, and the Party oft-times ſo afraid, that he dares p. 94not be alone, and yet finds little eaſe in Company. But then you muſt know withal, that the Lord is a free Agent, he hath not limited himſelf to one degree or meaſure; ſo neither can any Man ſet a ſtint, to ſay, Whoſoever ſhall be ſaved muſt be humbled to this and this degree. God cannot be tract in his goings, none can find out his Footſteps: His ways are paſt finding out; they are like the way of an Eagle in the Air. Beſides, all need it not alike, and he works it diverſly upon moſt, according to the number, nature, and continuance of their Sins, and with reference to that Emploiment he intends them for after; as hath been formerly noted.

A familiar Inſtance may ſerve to bring the meaning hereof to every Capacity. Of Locks ſome are new, and eaſily opened; others old and ruſty, and muſt with violence be broken open; of Stones ſome are harder than others: So of Perſons, ſome are more glued unto, and faſter riveted in Sin, than others. Paul was knock'd down, while Lydia had her Heart gently opened. Zaccheus, a Publican and Extortioner, is not ſtricken from the Tree which he climbs, by any Rays of Divine Majeſty ſhining upon him; but is like ripe Fruit gathered by the Hand, not ſhaken off by the tempeſtuous Winds. If an old Adulterer, or a deboiſt lewd Companion, be once brought into this Wilderneſs, he is dreadfully handled, his foul Sins purſue him like Acteon's p. 95Hounds, Hell-fire ſeems to flie in his Eyes, and he fears ſinking every moment. Such as have taken much delight in Sin, are made for their health to vomit up their ſweet Morſels with much bitterneſs. O my Drunkenneſs, crieth out one in ſuch a place, and with ſuch Company! O my Fornication and Adultery with ſuch and ſuch, ſaith another! Once pleaſant, now bitter as Gall and Wormwood: Wo unto us, that ever we were born, to go on ſo long in Sin, &c. So that by this time all the Town and Country hear and ſpeak of them; ſuch a Change cannot eſcape wonder. Thus the Caſe is difficult with ſome. As a Diſeaſe come to a Paroxiſm is hardly cured: And as where the Enemy is ſtronger, there the Victory is more difficult. Now for others, who have been by careful Parents more reſtrainedly brought up, and religiouſly educated; they may be brought into it ſoftly and by degrees, not knowing when or how; thus far they are come, they hate Sin, all, in all ſorts; they love Grace and good Company, God's favour they prize above all Contentments, loving and cleaving unto Jeſus Chriſt with ſincere Hearts; good Duties they perform, and dare not often omit them in private or in public; and a good Conſcience they deſire to keep towards God and Man; they are the ſame in words and deeds, to the exacteſt of their care and ſincere intention; charitable to the Poor, doing good to all, eſpecially to the Houſhold of Faith. This p. 96they know, but that they were ever in this Wilderneſs, they remember not. Many times, and unto many Perſons, the Lord hideth the violence of this Terror, knowing their weak and tender diſpoſition, and affords them a ſaving Proportion by continuance; it is long upon them that have leaſt, and of ſhorter continuance in them that have moſt: Let none meaſure themſelves by others. A wiſe Phyſician proportioneth his Receit to the Conſtitution of the Patient, elſe he might ſooner kill than cure. Who will ſay, his Potion can do him no good, becauſe he had not ſo many drams as another had, when as his Body would not bear it, neither doth his Diſeaſe require it? The Lord knoweth beſt what he hath to do, and how. Leave it to him, and look rather to the Quality, than to the Quantity; that you be utterly driven out of your ſelves, to reſt effectually on Chriſt, as your Lord and Saviour, and then fear not.

Queſt.

But how may a Man know, whether he have been at any time brought into this Wilderneſs in truth?

Anſw.

By the Manner of working it, and by the Nature of his Sorrow.

p. 971. By the manner of working, as hath been formerly deſcribed. When a Perſon is ſo far humbled by the Law, as that he acknowledgeth both Crime and Curſe, and hath nothing to ſay for himſelf, but to cry out with Tears, I am unclean, I am unclean: When his Plea is an Appeal, and his Suit is deeply ſet and cloſely followed for Mercy and Grace, it is a good ſign.

2. By the nature of this Sorrow and Grief; which if it be only to reſtrain him, it is ſhallow and ſhort; like a Land-flood occaſioned by a Storm, which when it is over, the Flood is gone too: But if it be a preparative to Renovation, then it is deep and laſting; more or leſs during Life; it is a Spring which continually runs. Neither would God have the Wounds of Godly Sorrow to be ſo cloſed up, as not to bleed afreſh upon every good occaſion. And this Godly Sorrow may be diſcerned from all counterfeit daſhes of Hypocritical and Vain-glorious Mourning. Thus:

1. By the diſpoſition and deſire of the Party in whom it is, to keep it ſecret: Although he can reſt no where, nor anſwer himſelf, being in little eaſe; yet is often aſhamed any …hould know it. Hypocriſie loves a Stage to …ct her Part upon; to get Credit from Men, …ather than to glorifie God, Mat. 6.16. But …lle verè dolet qui ſine teſte dolet. He grieves truly that grieves privately. So much is contained p. 98in that Prophecy, Zach. 12.12. The Land ſhall mourn, every Family apart. To ſhew the ſoundneſs of their Sorrow; their ſincerity by their Secreſie. They were ſevered, to ſhew, that they wept not for company; Sed ſpontè & proprio affectu, as Calvin hath it, but of their own accord, and out of pure affection.

2. By the quality of the Confeſſors, which at length after much a-do, he chuſeth to make known his caſe unto; even the moſt Orthodox and Impartial Divines, that excel in Sanctity, Experience and ſoundneſs of Judgment, who he thinks will not flatter him, and dare not deceive him for a World. Judas being troubled, went to the Scribes and Phariſees, and they cared for none of theſe things, but turn him off, with a What is that to us, ſee thou to it: This is all the help and comfort they can afford him. Miſerable Comforters! Phyſicians of no value. The Devil and his Imps love to bring Men into the Briars, and there leave them: As familiar Devils forſake their Witches, when they have once brought them into Fetters. [If you confeſs your ſelves to a Prieſt and not to God, ſaid that Martyr, you ſhall have the reward that Judas had; who confeſſed to a Prieſt, and afterward went and hanged himſelf.] But they that are kindly toucht, with thoſe in the Acts of the Apoſtles, Chap. 2. ver. 37. Haſte to thoſe which wounded them, p. 99even to the Diſciples, ſaying, Men and Brethren, what ſhall we do to be ſaved?

3. By a reſtleſs hatred of Sin, whereſoever ſeen: It is as fearful and odious now, as the Devil was heretofore: His Eye and Hand are toward it, his deſire and endeavour is to have it diſcover'd and kill'd, reſolving to do and ſuffer any thing rather than to ſin; give him any Plague, except the plague of an hard, unclean Heart: He hateth Sin, not only in the publick acts, which might ſhame him; but alſo in ſecret thoughts, which might ſtain and defile him. The vengeance of Sin is not only frightful, but the venom of Sin is diſtaſtful; he fears Corruption, not only as it is a Fire burning, but as it is a Coal that is blacking.

Further, This Work may be known by Fruits and Effects of it. For,

Firſt, If it be right, it is followed with a full and free confeſſion of Sin: The Perſon that is in a Wilderneſs-condition, confeſſeth more than all the World know, or can accuſe him of. As the ſenſible Sick-man, relateth all his Diſtempers to the Phyſician, he reſteth not in generals, but deſcendeth to particulars. How frequent and full is David in confeſſing his Murther and Adultery? What an Hiſtory doth Nehemiah make of Iſrael's Sins, in his Prayer to God? How exact doth Paul deſcribe his Madneſs againſt the Church, his Blaſphemy againſt Chriſt? p. 100And all to this end, that themſelves may be the more aſhamed, and God the more glorified.

Queſt. But may not Wicked, Graceleſs Men make confeſſion of Sin?

Anſw. Yes; for Judas did, and others may alſo: But ſee the difference. He confeſſed to Men, but not to God, and by his confeſſion ſought only to eaſe his Heart: As Drunkards by Vomiting rid their Stomachs. Thus, as Melancthon relates it, Chronico. p. 5. Latomus of Lovain confeſſed, Inter horrendos mugitus ſe contra Conſcientiam adverſatum eſſe veritati: Roaring and crying out, That againſt his Conſcience he had perſecuted the Truth of God. In trouble of Mind all will out. Conſcience, like Sampſon's Wife, will not conceal the Riddle: Like Fulvia, a whoriſh Woman, who declared all the ſecrets of her fooliſh Lover Cneius, a noble Roman. But theſe Confeſſions of Graceleſs Men are not from the concurrence of a judicious active Will, but rather, as the ſparkles forced by the Colliſion of Flints, elicited by the impreſſions of appearing and urging Evils: Like Pharaoh's obedience, forced from Judgments, and nothing elſe; as that of ſome Mariners in a Storm, who in the Calm, turn as wicked as before; and court the return of thoſe Goods they caſt out in a Tempeſtuous ſeaſon, when the Winds are ſilenced. Here is no true brokeneſs of Heart, no love of Holineſs.

p. 101Secondly, It is accompanied with Self-condemnation for Sin. The true penitent hath a County Palatinate within his Boſom, and arraigns and judges himſelf. Abraham crys out, I am but duſt and aſhes: Duſt minds us of Mortality, Aſhes of Fire; as if he had deſerved both. Jacob ſaith, I am leſs than the leaſt of all thy Mercies, Gen. 32.10. The Centurion, I am unworthy thou ſhouldſt come under my Roof. St. Peter, Depart from me, O Lord, for I am a ſinful Man. Biſhop Hooper, in our Martyrologie, Lord, I am Hell, thou art Heaven; I a ſink of Sin, thou a Fount of Grace. This is one chief part of Self-condemnation, to acknowledg that the utmoſt Wrath and Severity of God, is juſtly due to ſuch Sins as we have committed. For tho gracious Perſons by their Sins do not actually become ſubject to the Wrath of God and his Vengeance, yet they meritoriouſly make ſuch Perſons liable to Death; ſo that a true Penitent under the apprehenſions of his Sins, may ſay truly, as the Prodigal did, I am no more worthy to be called thy Son!

Thirdly, The practice and courſe of Sin is ſtayed; no more Swearing, no more wanton Dalliance, no more drunken Meetings. Tho he cannot but ſin, yet he doth not will Sin: It is not his Trade; yea, all the ways and m…ans are cut off, which did, or might provoke, or ſuccour Corruption. As Generals do in beſieging a Town or Caſtle, they deprive p. 102them of all ſuch ways and means, whereby they might provide for themſelves: Or as the Men of Abel dealt with Sheba the Son of Bichri, they cut off his Head, and caſt it over to Joab, that he might depart, 2 Sam. 20.22. So did Zacheus, Luke 19.8. in reſtitution and contribution, he pulled down the tents of Sin: And as Mary Magdalen dealt with her wanton Eyes and whoriſh Locks, ſhe wept Rivers of Tears with the one, and wiped our Saviour's Feet with the other: Loth to have done ſo before. It is uſual with Men that would deſtroy the brood of ſome Beaſts and Birds, they pull down their Neſts, and deſtroy their Dens: So it is with the true Penitent in reſpect of Sin; down with all now, that they would uphold before.

Fourthly, There followeth a great Love to a ſound-ſearching Miniſtry, that will fully ſearch and try the deceitful Heart, and batter the deceitful holds of Sin. Threatnings are welcome, that ſhake the proud, ſtony Heart, and daſh Babels Brats againſt the Wall; I mean the crawling Vermin of noiſome Luſts. O ſtrike, thou Man of God, ſtrike in Chriſt's Name, and ſpare not, burn and cut here; O here is an impure, hard Heart, as ever was harboured in any Breaſt! And then goeth moſt chearfully, moſt thankfully, and beſt contented, when he is ſtruck to the quick: What a bleſſed opportunity p. 103was this, happy that I lived to ſee this day, to hear ſuch a Sermon. If we hate an Enemy, nothing will ſatisfie but his death.

Fifthly, There remains ſtill many fears, and an holy jealouſie, that every Sin he reades or hears of, is his; Maſter is it I? As it is reported of Socrates, that when he walked in the Streets and ſaw any Perſon diſorder'd, would ſay to himſelf, Am I ſuch a one? And as Maſter Bradford did, when he looked into the lewd Lives of others: And ſo do all humble Chriſtians. Nay, commonly, in this caſe he takes all to himſelf; I have been this, and I am thus, and deſerve that: He needs neither Accuſer, nor Judg, but is ready to caſt the firſt ſtone at himſelf.

Thus the intented Convert is brought into the Wilderneſs of Spiritual Trouble, where he yet remains a miſerable Spectacle, in Chains under Bondage, toſſing to and fro, ſighing and looking about, now upon himſelf, where he ſeeth his Chains, but no power to looſe them; then abroad to ſee if there be any near; but there is none to hear or help: Finally, he raiſeth up his Eyes towards Heaven, in ſuch an earneſt, humble, fixed manner, as if he would never leave, till he heard ſome word of comfort; for which here is a Promiſe, which comes in the next place to be handled.