A Wilderness of Trouble Leading to a Canaan of Comfort, Part 3 – Title page

A Wilderness of Trouble Leading to a Canaan of Comfort · Part 3 – Title page

p. 104III. —I will ſpeak unto her Heart. Containing the third General of the Text, viz. The firſt infuſion for Apprehenſion, or actual excitation of Sanctifying Grace.

In which Promiſe is preſented to your view,

1. The ſubject of this Evangelical Work, and that is the [Heart]. Inſtruments work directly upon the outward Man only, he hath his ſeat in Heaven that works upon the Heart. This is as Fire among the Elements, that doth aſſimulate every thing to it ſelf; or as the Primum Mobile to the inferiour World, which carries all the inferiour Orbs with it; the firſt Mover, or great Wheel in a Clock, once moved, moves with it all the reſt; the Tongue, Eyes, Hands, Feet, all move to the motion of the Heart, and when God hath once fram'd the Soul to his Diſcipline, by the miniſtry of the Law, then he takes the Heart to be a fit hearer, and ſpeaks unto it.

2. The manner of Exccution, [I will ſpeak unto, or above]. Two things may be conceived as promiſed herein:

Firſt, To ſpeak comfortably, to a ſolitary; p. 105diſconſolate Soul. So much doth the Hebraiſm every-where import. Comfort ye my People, ſpeak comfortably to Jeruſalem, Iſa. 40.1. The words are originally as here, foreign, Speak to the Heart of Jeruſalem, (i. e.) ſpeak things grateful to her; comfort, raiſe up, chear; as both the Syriack, and Chaldee Paraphraſe do take it. As it was with the Jews, when God gave the Law to Iſrael by Moſes, they heard the Thunder, and ſaw the Lightning, but neither heard nor ſaw God; ſo it is in this preparative work of Faith, Men ſee the bright purity of the Law, they hear many Woes and Curſes denounced, but God in Chriſt they neither hear nor ſee, till he further enlighten them, and raiſe them up by ſpeaking to their Hearts.

Secondly, To ſpeak Victoriouſly; above all the ſtrength of that natural reſiſtability which is in every untamed and unſanctified Heart. In few words, it is thus much, I will chear and change her. Whence Miniſters are fitly called Comforters, 1 Theſſ. 2.11. and the Goſpel, a Peace-offering, a word of Comfort and Reconciliation. How the Lord works this, whether as a Moral Perſuader only, by propoſing Objects; or as a Phyſical Agent, determining the Intellect, changing the Will, and ordering the whole Buſineſs both for efficacy and event? How the Will of Man hath it ſelf towards the Grace of God in the p. 110act of Converſion, hath been, and is the great queſtion of the Chriſtian World. Divines of all ſorts are beating about it, ſome to defend, others to bolt out the Truth: Pelagians with the Jeſuits on one hand, are for the ſtrength of Nature, and liberty of the Will, to accept or refuſe the Voice of God: The Primitive Fathers, from Auguſtine downwards, with moſt Proteſtants, and the Dominican Friars on the other hand, are more for the Glory of God's Free-grace, Who worketh both to will and to do of his own good Pleaſure. Here will be nothing interpoſed in order to any determination of this Controverſie; only the ſtudious, whom it may concern, are referr'd to what is extant,**Chamier. Tom. 3. operum, lib. 3. Cameron. reſponſ. ad Epiſt. docti viri & alibi. Zanch, lib. 5. de Nat. Dei. D. Rivet, comment, in Hoſ. & in diſput. 13. D. Twiſs. in defenſ. Perk. & Vind. gra. and may yield better ſatisfaction. For others who are willing to reſt in plain Truths, and fear to offend by curious enquiries, they may take what follows for anſwer, viz.

Firſt, God ſpeaketh and worketh after a ſecret, if not an unexpreſſible manner: Divine Graces curiouſly and myſteriouſly inſinuate themſelves, and the impreſſions of the Will are extremely nice: Therefore Men ſhould not be raſh in determining, nor over-bold in preſenting to the Eye, what God hath vailed; endeavouring p. 111to make Windows in God's Cloſet, and to unclaſp his ſecret Books. St. Auguſtine's Rule is ſurely ſafe; Praeſtat dubitare de occultis, quam de incertis litigare. And his Counſel is very prudent, viz. Compeſcenda eſt humana temeritas id quod non eſt non quaerat, nè quod eſt inveniat. Contra. Manich. l. 8. c. 1. (i. e.) We muſt bridle our Temerity, and check our Curioſity, leſt we purſue what is not revealed, and find that which is. Let all take heed of ſoaring too high, leſt they be ſcorched, and wading too deep, leſt they be drowned. There are ſome things we may neſcire ſine crimine, not know without blame, but cannot know them ſine diſcrimine, without danger: And in reſpect of theſe, a learned Ignorance is to be preferr'd to an ignorant Learning. Stobaeus reports of Thales, that he gazing on the Stars, fell into a Pit; ſo may all pryers into God's Secrets be ſuffered to fall into the Pit of Error.

Secondly, Man hath certainly loſt his freedom to Good, by his firſt choice of Evil. Seipſum perdit & liberum arbitrium, as St. Auguſtin hath it. Man can move no more of, or by himſelf in Spiritual things eſpecially, without preventing and aſſiſting Grace, than a dead Man can in Naturals naturally**According to the Church of England, as ſhe teacheth, Art. 10., no more than a Worm can fly. And therefore Luth…r, with St. Auguſtin before him, in oppoſition p. 108of the other ſide, thought it was better to ſtyle it ſervum arbitrium, a ſervile rather than a free Will. Though ſome kind of Freedom cannot be denied to be eſſential and unſeparable from the Will. If we conſider this power of Man as in the lower Region, he is not naturally but morally dead, and as a dead Man is not able to produce any Vital Actions, ſo neither can any natural Man produce any Spiritual Action. Quid boni operari poteſt perditus, niſi quantum fuit à perditione liberatus? Victore peccato, amiſſum eſt liberum arbitrium; non niſi ad peccatum valet, ut malè agendo fit damnabilis ancilla. O humana Natura! O Adam! Quando ſanus eris non ſtetiſti, & tuis viribus ſurrexiſti? Ecce dico & ego quod qui ſuperbè ſapiunt, ut ſuae voluntatis viribus tantum exiſtiment eſſe tribuendum, hi non poſſe credere in Chriſtum, &c. Auguſt.

Thirdly, That no Creature, nor created Inſtrument, can reach to work upon the Will; the frame thereof is too high, and the temper divine: God only can change and order it. Which indeed he doth, working upon Man as upon an intelligent Creature, …uaviter flectendo, non violenter torquendo, in a way agreeable to h…s Frame and Conſtitution, without committing a Rape upon any faculty; firſt enlightning the Mind, then effectually and ſweetly perſuading the Will, to yield by ſurrender, and accept of Grace, whereby the whole Man is enabled to co…perate p. 109in the uſe and exerciſe thereof; as will appear in the ſequel; only firſt obſerve the contents of this Promiſe, as it may be drawn out into two Theological Concluſions, viz.

Firſt, That it is the Heart which is chiefly wrought upon, in the work of Converſion. Call it the Heart, the Will, or the inner Man, or what elſe; it is that within us, which no Inſtrument nor finite Power can reach unto: And herein this differeth from the former Work; the Ʋnderſtanding was chiefly touched in that, the Will in this; which is attended as a King, with all the reſt of the inferiour Faculties and Senſes. A good Will is the good Tree, that maketh the Fruit good; and a bad Will is the bad Tree, that maketh the Fruit bad. As all the evil or good of a Tree cometh from the Root, ſo doth all the evil or good of a Man come from his Will; and till this be ſanctified, till this be renewed, nothing can be good in him. The Eyes may look, the Tongue may talk, and the Feet may in Men's apprehenſions be moving towards Heaven, and yet the Heart all the while may be bent Hell-ward: As Men rowing in a Boat, look one way, but drive a contrary Courſe, and intend another way: The outward Man may be ſeemingly Converted, without any ſaving change in the inward, but the inner Man cannot be long without the other; as the Candle in the Lanthorn will appear by its own Light; and as the Diamond, or rich p. 106Jewel, will caſt a ſparkling Luſtre, ſooner or later before the Eyes of others. Therefore our Gracious Lord and Wiſe Phyſician, takes the ſureſt and ſoundeſt way to work a perfect Cure. Give him the Heart, and the reſt will quickly follow. It is the Heart that is hard; by ſpeaking to it, he ſoftens it; it is the Heart that is unclean, by ſpeaking to it, he ſanctifieth it; it is the Heart that is poor, by ſpeaking he doth inrich it; it is the Heart that is diſtreſſed, with fears and doubts, by ſpeaking unto, he comforteth and confirmeth it; it is the Heart that is moſt out of order, by ſpeaking to, he brings it into a ſpiritual frame. Ezek. 36.25, 26. Then will I ſprinkle clean Water upon you, and you ſhall be clean.— A new Heart will I give you, and a new Spirit will I put within you, &c.

Thus the truth of this Point ſhineth with its own Luſtre. We will paſs from it with the reſolution of a Caſe here to be propounded, viz. All this I believe, may ſome Perſon ſay, but how may I diſcern when my Heart is thus wrought upon?

Anſw. 1. When it is tender; not in the preſent act or exerciſe of Hearing only, but after, while you meditate on your Sins, as David did, Pſal. 51. Againſt thee, thee only have I ſinned. He doth even drown himſelf in Tears: Or, upon God's Mercies in Chriſt, upon any relation of the Churches diſtreſs, at Home or Abroad, not only as they p. 107are Men, but as they are Members of Chriſt; both being melting Conſiderations; and nothing can bring the Heart to this temper, but the fulfilling of this promiſe.

2. When it cloſeth with God's Precepts and Promiſes together; deſirous to do the one, as delighted to believe the other. Where true Converſion is wrought, the Will is maſter'd, of unwilling is made willing; and ready to chuſe what it once abhorred. Lord, what wilt thou have me to do? Now the Heart makes a ſtand at nothing, objecteth nothing, it is as willing to a word of Command, as to a word of Promiſe; to the Work, as to the Reward. It is all over yielding, and ſubmitting. Which is all that ſhall be ſaid here, to the Caſe propounded; becauſe occaſion will be offer'd to ſpeak more fully to it ſhortly, in the amplification of this Point.

Doct. 2. A ſecond Concluſion from this Promiſe is this, viz. That it is one and the ſame Hand which woundeth and healeth, which caſteth down and raiſeth up: Which brings into the Wilderneſs, and after ſpeaks unto the Heart. [I will allure, and I will ſpeak]. As the ruſt of Achilles his Sword only, cured the Wounds which it made. Pſal. 34.18. The Lord is nigh to them that are of a broken Heart, and ſaveth ſuch as are of a contrite Spirit. He breaks the Veſſel, and then pours out the Oyl of Salvation into it. Hoſ. 6.1. He hath torn, and he will heal us; he hath ſmitten, p. 112and he will bind us up. The Hand of God even when it ſtrikes, drops Balſam; his very Rods are bound up in Silk and ſoftneſs, and beforehand dipt in Balm. He wounds that he may heal, and in wounding healeth. What the Poet's Fable concerning Telephus his Spear, is here truly verified: Ʋna eademque manus vulnus opemque tulit. The ſame holy Hand that wounded us, muſt cure us. Rom. 9.16. So then it is not of him that willeth, or of him that runneth, but of God that ſheweth Mercy. 2 Cor. 1.4. The Lord of all Comfort, who comforteth us in all our Tribulation. — Jeſus Chriſt brings the Soul into ſaving Trouble, and then ſheds abroad into the Heart the comforts of Sanctifying Grace: He is alway ready at hand, always good and kind to Man, but then eſpecially when Man ſtands in moſt need of him; as all the Saints have found and teſtified. Manaſſes in Priſon; Hagar in the Wilderneſs; Daniel in the Lions Den; and they in the fiery Furnace. Job, David, Hezekiah, in great diſtreſs and anguiſh of Spirit. When the Bottle is dipped under Water, he ſaveth it from drowning: The more grievous their Oppreſſion, the more gracious hath been his Redemption.

And the reaſon hereof is good:

Firſt, Becauſe none elſe can do it: Not Men or Angels, much leſs the Gilded Toys of the World, or all that exteriour Luſtre p. 113which charmeth the Eyes of ſo many, eſteemed by a troubled Mind but as a Cloud in painting, a petty vapour of Water, or as Chaff driven of the Wind. The Jews have a ſaying common among them, viz. It is he that openeth our Heart in his Law, (i. e.) By his Spirit he enableth the Heart to underſtand, and effect Spiritual things; it is a branch of his Prerogative. Luke 24.45. He opened their Ʋnderſtandings; by removing Impediments, by breathing into them the Holy Ghoſt, and beſtowing further Functional Graces: As S. Ambroſe expounds and explains that Text by ſome paſſages of S. Paul, 1 Cor. 12.8, 9. God toucheth the Heart, as the Muſician doth the ſtrings of his Inſtrument, and it ſoundeth what he pleaſeth.

Secondly, He hath Undertaken and Promiſed it; by Himſelf to our Firſt Parents, and by his Prophets unto the Church in every Age ſucceſſively. It is the ſum and end of the New Covenant, to accept thoſe who deny themſelves, to raiſe up them that are caſt down, to inrich thoſe that are poor in Spirit, and to ſpeak comfortably to thoſe, who will not be comforted any other way. He brings them into this Wilderneſs for this end, that he may ſpeak, and not ſpeak in vain unto them. Till then, commonly Man is like an untamed Heifer, or wild Aſſes Colt, that runs and revels here and there, that breaks all Bonds, and will hear no Advice: When p. 114Sin is diſcovered, and Conſcience awakened, one ſyllable of the Goſpel, one word of Comfort, is as good News out of a far Country. In every natural Man there is a three-fold Bar, hindering the entrance of Spiritual Light and Life; Ignorance in the underſtanding; it is covered with Ignorance, as the Deep was at firſt with Darkneſs, there is a very Chaos: Hardneſs in the Heart, like that of Nabal's, which became like a Stone; and a malitious pravity in the Will, which is like a noiſom Sepulchre; ſo that as ſuch, he can neither underſtand, receive, nor affect this Supernatural Work, till the Lord hath removed them by his Spirit, Cooperating with the Law and Goſpel. It is ſaid of Lydia, that the Lord opened her Heart, i. e. effectually called her, as Calvin ſaith: He gave her Divine Light and Grace; without which ſpecial Concurrence of his, Paul's labour had been fruitleſs. In effect, it is all one with this, I will ſpeak unto her Heart, (i. e.) I will ſpeak Friendly, Plainly, and Effectually▪

Conceive this Evangelical Work to go on in this Order;

Firſt, The Lord revealeth himſelf to ſuch a Heart, ſo dejected and troubled, as a Wiſe and Loving Father, not willing nor ſuffering any ſuch to periſh: As St. Ambroſe told Monica, Filius, tantaram lachrimarum, &c. A Son of ſo many Tears (as ſhe ſhed for her Auguſtine) cannot periſh. Now theſe brought p. 115by a Voice into the Wilderneſs, are all Sons of Sorrow, many Tears are ſhed by them (as a living Fountain ſends forth plentiful Streams) and often many Tears are ſhed for them, therefore they cannot Periſh. And this the Lord doth in three degrees.

1. He makes it evident, that there is a poſſibility of Eaſe, Purity, and Peace: And to that end, he brings many preſidents to their Mind, of old, hard, ruſty Hearts, renewed, ſoftned and opened: For they are recorded in Scriptures for that purpoſe. Paul ſaith, he obtained Mercy for this cauſe, 1 Tim. 1.16. For a pattern to them which ſhould hereafter believe. The Lord ſpeaks to ſome as bad as might be; compared to Sodom and Gomorrah, Iſa. 1.9. Yet in the 18. ver. there is, Come let us reaſon together, though your ſins be as Scarlet, &c. Others are beſpatter'd with Idolatrous filthineſs; yet, I will cleanſe you from all your filthineſs, is God's Promiſe, Ezek. 36.25. Beſides many others with the Apoſtles black Roll, 1 Cor. 6.10, 11. Such were ſome of you, but ye are waſhed and ſanctified. Theſe and the like Inſtances are here brought to mind, as evidences of Divine Favour, and incouragements to Faith.

2. He diſcovereth Chriſt, and acquaints them with the New-Covenant, as the only Remedy, to make up the breach of the Firſt-conditions. Behold, ſaith the Lord, my Son, a Lamb ſlain from the beginning, to take away p. 116the Sins of the World. Behold him in Union with your Nature, and in Unction to the Office of Mediatorſhip. Behold him in his Obedience, Active and Paſſive, aſſuming the Crime and Curſe of your Nature, undergoing the penalty, and fulfilling the Precept of the Law in his own Perſon, but in your ſtead and room. Behold him in his Meritorious Viatory Office, by way of Purchaſe and Conqueſt; as alſo in his Applicatory-Interceſſion for all burdened Souls; who ſeeing you are truly weary of Sin, behold the Mediator by a real tender of his own Merits, prevailing for you among the reſt.

3. He offereth Chriſt unto all ſuch, upon condition of Faith and Repentance, to the performance of which Condition he enableth in his Offer: So that they will to do, what they are required; ſaying often with grief and fear, O that we could Repent and Believe! O that we could take the Lord's offer! &c. Although Actual Faith be not yet in the Heart, as ſome are of Opinion [tho Mr. Perkins judgeth the contrary], yet it is very near, and ſhall infallibly follow. Hagar had her Eyes opened to ſee the Well, before ſhe went to it, and ſtooped down to take and taſte it. Faith comes in by exerciſe, to manifeſt it ſelf by certain ſteps and degrees. And let all thoſe who find themſelves paſt any of them, thankfully acknowledg God's Work, and be humbly conſtant p. 117in the uſe of Means, for the Lord will ſpeak again: Phil. 1.6. He which hath begun a good Work in you, will perform it, &c. And pray, as Luther wonted to do, Confirm, O Lord, in us what thou haſt wrought, and perfect the Work that thou haſt begun in us to thy Glory. As Queen Elizabeth prayed, Look upon the Wounds of thine Hands, and diſpiſe not the Work of thine Hands; thou haſt written me down in the Book of Preſervation with thine own Hand, O read thine own Hand-writing, and ſave me!

Secondly, He openeth the Heart towards himſelf, and that in three Degrees:

1. He perſuadeth it of the truth of thoſe Paſſages formerly revealed and diſcovered, and that the Lord doth ſeriouſly intend them to all in this condition.

2. He raiſeth up in it an earneſt longing after them, as the only good to be deſired, with which they may be happy, and without them they muſt be everlaſtingly miſerable. The wiſe Spiritual Merchant, having once found this Treaſure, hideth it, and makes haſte for joy that there is ſome poſſibility of enjoying it; he ſelleth all that he hath, and reſolveth to purchaſe it, whatever he pay, whatever the conditions be. As the hunted Hart longs after the running Stream; ſo theſe Men do now cry out, Give us Chriſt, or elſe we die! They Hear, Reade, Faſt, and Confer; O they will part with all, they will p. 118do any thing for Chriſt: A Sight, a Touch, a Taſte of him is more worth than the World.

3. After many Conflicts, Doubts, and Fears, the Heart is wrought upon, not only willing to receive Chriſt, for ſo it was before, but actually to caſt it ſelf upon Chriſt, to reſt on him, and to reſign it ſelf wholly to his diſpoſe: [O the ſweet Repoſe which a fainting Soul finds in a Promiſe rightly applied, after a ſtorm of Spiritual Trouble!] The Heart is ever with him, the Eye is alway upon him, and the Tongue is delighted often to mention him. Sweet Jeſus, haſt thou done and ſuffered ſo much for me? Was thy Heart pierced, was thy Head bowed, was thy Body nailed to the Croſs for my Redemption? How unworthy am I, ſuch a wretched Creature, ſuch a rebellious Prodigal, ſuch an impure lump of Sin, to hear of ſuch Mercy, much more to taſte thereof? But ſeeing it was thy great Love to do it, and thy Bounty to prevent me by offering it, 'tis my duty to receive it, with all readineſs of Mind, and thankfulneſs of Heart: Tho thou ſhould'ſt kill me, yet will I truſt in thee; tho thou ſhould'ſt after caſt me into Hell, by me merited, yet would I come unto thee: Lo, Lord Jeſus, lo, a dumb, deaf, and lame Leper before thee! if thou wilt, thou canſt make me clean and whole; and if thou wilt not, (none elſe can do it) I reſolve to ſink at thy Feet, and if it were p. 119poſſible, to periſh in thine Arms.

Thirdly, The Lord ſpeaks again to this ſame Heart, thus far wrought upon [three times he ſpake unto Samuel, before he knew what and to whom to anſwer], and the end and effect of it is three-fold:

1. By the power of his Word, he turneth out the old Inhabitant, [for intus exiſtens probibet alienum] Satan, who did reign there by Sin, and brings another into poſſeſſion, even Chriſt, by his Spirit and Graces.

2. He changeth the natural Diſpoſition of the Heart, truly for Parts, though not perfectly for Degrees: There is no part but is beſpangled with Grace. As Air in reſpect of Light, ſo is the Heart in reſpect of Grace; of a double he makes one ſingle; a hard and ſtony Heart he ſofteneth: Underſtand not this of any Natural, Moral, or Legal yielding (all which are preſuppoſed) but of an Evangelical ſoftneſs; a tenderneſs following upon ſerious deliberation and conſideration of God's infinite Love, Chriſt's bitter Sufferings, and the odious nature of Sin: And laſtly, Of an impure, deceitful, hypocritical Heart, he makes an honeſt, clean, ſincere Heart. Ego non ſum ego; It is not what it was: Such power and healing Vertue there is in the Word of God.

3. By his Divine Breath and Power, this Marriage between Chriſt and the Soul is conſummate, the Spiritual Bond apprehended, p. 120and the Myſtical Union manifeſted; as it followeth in this very Chapter; I will betroth thee unto me for ever; yea, I will betroth thee unto me in Righteouſneſs, Judgment, Loving-kindneſs, and in Mercies: (i. e.) In him, in whom Mercy and Juſtice meet, and are reconciled; I will do it truly and firmly, ſo that all his Benefits ſhall be made over by way of Joynture or Dower; thy Poverty and Deformity ſhall be accounted his, his Riches and Beauty thine. This is that the Lord ſpeaks to the Heart finally, for this he allured her into the Wilderneſs, that he might win her to himſelf; and thus is this Work finiſhed.

The manner of Converſion, as for the preſent we apprehend it to be ordinary, thus far concluded, and briefly in the Heads only unfolded; we may for further ſatisfaction, light and benefit require.

Queſt. Firſt, When is the Lord ſaid to ſpeak unto the Heart?

Anſw. I anſwer, 1. When he overcomes the natural hardneſs of the Heart, and begins to let out that Spiritual Impoſtume, or maſs of Impurity, which lieth hid in every one by Nature. This is a Work to which neither Men or Angels are able to ſet their Hands. The Heart-maker is the only Heart-breaker; and he alone that knows the Heart can purifie or purge it. When Rocks are turn'd into ſtreams of Water, and the Mountains p. 121melt like Wax, and clods of Earth are made like Stars of Heaven, ſurely then God putteth forth his Power; then he ſpeaketh to the Heart.

2. When he raiſeth any comfort in diſtreſſed Minds, by cloſing with them in ſome promiſes of Pardon, or power over Sin: This is the Voice of God; for he only can prepare a Door of Hope in every Valley of Trouble, provide Manna in the Wilderneſs, Water in every dry Rock, and Light in every Dungeon. There is no precious Electuary for ſick Souls, but by his Preſcription and Adminiſtration.

3. When he anſwereth the deſire of the Heart, againſt ſuch and ſuch a Sin, or in a timely ſupply of ſuch a Grace, either in truth where it is not, or for degrees where it was in a little meaſure before. All Grace is originally from Heaven, it comes from above, James 3.17. (i. e.) from God; the firſt and ſecond, preventing and aſſiſting. God bids the Soul to mortifie ſuch a Luſt, and the Soul complains, as Jehoſhaphat, 2 Chron. 20.12. I have no might againſt this great Army; then the Lord comes in with Auxiliary Forces, and his Grace hath been ſufficient. God bids him to pray for ſuch a Mercy, and he finds himſelf very unfit; his Heart at firſt was dead and flat, but on a ſudden, he is carried above his own ſtrength, his Tears drop, his Love flames: God hath then ſpoken, p. 122then he came in with aſſiſting Grace. If the Heart burn in Prayer, God hath ſtruck the Fire; the Spirit hath been tuning the Heart, therefore it maketh ſweet melody.

4. When there is a cloſe concurrence, and an orderly ſubordination between God's Word and the Heart: When the Word is not only delivered to the Heart, but the Heart alſo is deliver'd up unto the Word. By the cloſing of theſe two, our Wills are wholly taken up in God's Will: So that the Heart ever ſaith after, as Chriſt did, not my Will, in any thing, but thy Will be done in all, O Lord! This is one reaſon alledged by St. Auguſtin, why he would have all ſorts to reade the Scriptures, and frequently to hear them, Quia in illis loquitur Deus ad Cor indoctorum atque doctorum: Becauſe therein God ſpeaks unto the Heart of the Learned and Unlearned. [Aug. Epiſt. 3. ad Voluſ.]

Queſt. Secondly, It may be further demanded, How a Man may know, when and whether the Lord hath, or doth ſpeak unto his Heart?

Anſw. Firſt, By an awful dread, which fills the Heart when God hath ſpoken unto it. Joſiah trembled at the Voice of God in his Law: And that is a teſtimony of God's ſpeaking to him. But thus it is with every Creature that hears the Voice of God; the Devils tremble, and Men quake; and as the Worms when it thundreth, wriggle into the corners p. 123of the Earth: ſo for all their lofty looks, though when all is quiet, they may puff up themſelves with a conceit they are more then ordinary; like Caligula, who thought himſelf a God, imitating Joves Thunder: But when the True God gave forth his Voice from Heaven, he that before was ſo high, was now as low in ſpirit, running under his Bed, or into any Bench-hole for preſervation. So let the Lord but ariſe to ſpeak, the talleſt Cedar, the higheſt Tower, the loftieſt Spirit of Godleſs Men can dare it no longer, but will think the holes of the Rocks, and Caves of the Earth, to be their beſt ſhelter. Yea, even the inanimate Creatures ſhew the impreſſions of his powerful Voice. The Sea flies, the Mountains skip, the Earth trembleth, and the whole Creation ſhaketh at the Voice of God. Therefore,

Secondly, It may be known by love and longing after him. As it was with Eliſha, after Elijah had ſaluted him, he was preſently inflamed, as if a ſpark of Fire had fallen down upon him, ſo that he would unſeparably follow him. Thou, O my Soul, art Eliſha, God is Elijah; if he once ſpeak unto thee, thou wilt follow him crying, My Lord, and my God! O lift up the light of thy Countenance upon me! When ſhall I come and appear before the preſence of God? All the days …f my appointed time will I wait. Such drawing Vertue is in the Word of Chriſt; it is as p. 124an Ointment poured forth, therefore the Virgins love him. Love is the Whet-ſtone of Love; and the Love of Chriſt in ſpeaking to his People, conſtraineth them to love him, 2 Cor. 5.14.

Thirdly, By thoſe Evangelical Effects formerly mentioned. When God ſpeaks unto a poor grieved Heart, as the Father unto his Prodigal Son, Luke 15.20, &c. The Heart is raiſed to admire God in all his Attributes and Ways, and is raviſht with deſire of his Glory. What ſhall I …nder, for ſo much undeſerved favour? I will take the Cup of Salvation, and call upon the Name of the Lord! I will dwell in the Houſe of the Lord, to behold the fair Beauty of the Lord for ever.

Fourthly, By that ſpeedy reply which the Heart returns unto God, Speak on Lord, for thy Servant heareth, and thy Face will I ſeek, Pſal. 27.8. The Heart doth eccho out as it were an anſwer to the Voice of God; as Jer. 3.22. the Lord ſpeaks, Return ye Backſliding Children, and I will heal your Backſlidings: They readily anſwer, Behold, we come unto thee, for thou art our God! Every gracious Perſon hath the duplicate of God's Law in his Heart, and is willingly caſt into the mould of his Word. When Men have their Ears only ſpoken unto in it, at the beſt they do but dwell on Duties, and place the ſum of their Religion in a bare outward profeſſion; but when God hath once ſpoken unto the p. 125Heart, then they look more into the ſubſtance of Religion.

Queſt. Thirdly, If it be demanded, What a Man ſhould do, when the Lord hath, or doth ſpeak unto the Heart?

Anſw. I anſwer; With all readineſs and humble reverence the Heart muſt ſpeak unto the Lord again. So much is expected, and good Manners will teach a Man ſo much; to ſpeak when he is ſpoken unto, eſpecially by ſuch a Superiour. Now, the language of the Heart conſiſts in two things, viz. Receiving, and Returning: In receiving what the Lord offers, by a flexible yielding unto the Work and Word of God; and by a concurrence both of conſent in reſpect of his Promiſes, and of obedience in regard of his Commands. In returning, Praiſe, Prayer, and all hearty ſervice: Praiſe, for that God is pleaſed to take notice of you, ſo mean, ſo vile. Great Men are thought to grace their Inferiours, if they vouchſafe to ſpeak unto them; I am ſure it is ſo here; by ſpeaking to us, the Lord doth exceedingly honour us: foreign, ſaith Chryſoſtom, God's condeſcention is incomparable; he ſpeaks to his People, as a Man would ſpeak to his Friend; thus he graceth them inwardly, outwardly, and ſo maketh them gracious and amiable in the Eyes of Men. Prayer, that as he hath begun, ſo he would finiſh the Work, till the Heart be throughly p. 126moulded into a ſpiritual temper of Flexibility and Purity, according to his own Heart.

Ʋſe 1. From hence the Erroneous Opinions, and Irregular Practices of all thoſe are juſtly to be taxed and reproved;

Firſt, Who aſcribe this Work either to inward power and ſtrength of nature, or to ſome outward means, as if Man could ſpeak unto the Heart, or the matter of a Sacrament did contain to convey Grace by the work wrought. Pelagians, old and new, go the firſt way; Papiſts, with their followers, the latter way: Both joyning to derogate from the glory of his Grace, who aſcribeth this work unto himſelf; I will ſpeak unto the Heart. Theſe Men do undertake to ſail without the Stars, and labour without the Sun. They ſet Dagon before the Ark, equalize the Creature with the Creator. If this were true, then St. Paul miſtook to ſay, Not I, but the Grace of God in me; and, it is God that giveth the increaſe. Gratia non eſt gratia ullo modo, niſi ſit gratuita omni modo, is St. Auſtins rule. Let them with their Wit and Learning, endeavour to ſet up the Idol of Free-will, and ſtrength of Nature; let us with the ſacred Scriptures, labour to ſet up the Free-Grace of God, who worketh in us both to will and to do, of his own good Pleaſure.

Secondly, Who being in the Wilderneſs of p. 127Spiritual Diſtreſs, will not ſtay till the Lord ſpeak unto them, but make haſte to drink Water out of any Puddle, to ſnap up Carnal Eaſe, from Worldly Jollity, in Eating, Drinking, Gaming, and other Paſtimes, to drive away ſuch Melancholy Dumps: Some by buſie Imployments, as Cain thought to do: Others by Muſick, as Saul; a third ſort by variety of Fleſh-pleaſing-Company: [Being herein not much unlike to many weak and craſie Patients, that are ready to fancy any new Medicine they hear of, and to tamper with that, rather than to expect a Recovery, through a courſe of Phyſick preſcribed by the Phyſician]: All which, you may be ſure, will ſay as the Scribes and Phariſees did to Judas, What is that to us, ſee thou to it: Either they will caſt you off deſperately; ſaying, Now you are mad, this you have got by reading and hearing ſo many Sermons; or elſe, they will ſlight it with Gallio, and care for none of theſe things: Or at leaſt they will quench all [a killing pity too common], by daubing with untempered Mortar: So that one day you will ſay out of woful experience, Miſerable Comforters are ye all, Phyſicians of no value, good for nothing. Seek not to them, reſt not on them, it is God only in and through Chriſt, who ſpeaks peace unto his Saints; in this caſe, hear only what he ſaith.

Thirdly, A third ſort to be blamed are p. 128ſuch, as are converted outwardly in Profeſſion only, [the Lord make them ſound!] Pictures without Life, Clouds without Water, Sodoms Apples, fair only to ſee to: The outward Man is ſpoken unto, and convinced ſo far as to perform Duties; the Ear is ſpoken unto ſo far as to hear often; the Tongue is ſpoken unto ſo far as to diſcourſe well; but the Heart is not ſpoken unto; all the devotion of theſe Men is in Hearing and Cenſuring, they come to arraign the Miniſter at the Bar of their own Judgment, and to judge that Word, by which they muſt be judged at the laſt Day; they come to debate the Man, not the Doctrine, to cenſure the Preacher, not to practiſe the Sermon: Like Merchant's Coopers, they taſte much Wine, but deal for none; their Hearts are not changed; the ſame Luſts lodg there as before; reſtrained only; they are hard and impure as ever; the virtue of Chriſt's Death and Life is not yet applied to ſuch, they are yet deſtitute of Grace, whatever their profeſſion be: Nay, you and your Profeſſion are but like the curſed Fig-tree, that bare Leaves and no Fruit. God hath not ſpoken to your Hearts, neither did you ever ſpeak in your Hearts to God. Many Prayers you may haply ſay over, and yet never pray; for Prayer is an offering up of the Heart, or Will to God by Chriſt.

p. 129Ʋſe 2. The ſecond Ʋſe will direct to Duty, which concerneth either Miniſter or People. Miniſters muſt learn to ſpeak unto the Heart, as near as poſſible they can; becauſe God doth ſo, whoſe Ambaſſadors they are. Like Marks-men, though they cannot ſhoot ſo as to ſtrike, yet they muſt aim at this Mark, their Arrows muſt be ſharpened for this purpoſe; though like the Arrows of Jonathan, ſome fall ſhort of, others go beſides the Mark, yet ſome or other being guided by a Supreme Power, may pierce the Hearts of the King's Enemies, whereby the People ſhall fall under him. Thoſe Miniſters ſpeak beſt, who ſtrive to profit more than to pleaſe; and ſo muſt all they that deſire to do good in that relation, they muſt preach to the Conſcience, to the Quick: As King James of famous Memory, ſaid of a Reverend Biſhop of this Land, This Man Preaches as if Death were at my Back: So ſhould every Miniſter do: Preach as if Death, Judgment, and Hell, were even at Mens Backs: Bring the point as near as may be, home to the hearers Door; that is, plainly, particularly, earneſtly; otherwiſe, they preach as a Man that ſhoots his Arrows at randon, and hits not the Mark; it is as if the Miniſter ſhould lay his Sermon on his Cuſhion, and never dart it into the Peoples Boſoms. If People do not feel your Points at their Backs, Spears in their Sides, and Swords in their Bellies, they will p. 130feel nothing, it will be loſt labour. You that are People and Hearers, may learn,

1. To bring your Hearts with you to God's Ordinances: [How many heartleſs Sermons have ſome heard and made!] Elſe you bring nothing for God to ſpeak unto; and it is no more than if you ſent your Clothes ſtuft with Straw: Yea, upon the matter you deny his Preſence and Office. Men that are his Meſſengers ſpeak unto the Ears, and preſent things from their Lord unto the Eyes of the Body, and thoſe parts you leave not at Home; for what ſhould we do at Church (you will ſay) without our Ears and Eyes? But I ſay, What make you there without your Hearts? God is there who ſpeaks unto the Heart, as Men unto the Ear: If that be away, it is all one as if you were abſent: Nay, you aggravate your Sin, and provoke him more by your heartleſs preſence; in preferring Men, whom you vouchſafe to hear, unto God, whom you will not hear; but highly diſhonour him, by offering a dead Carkaſs in his Temple, an unreaſonable ſervice, in ſuch cold Devotion: All ſuch are Abominable; they put a Cheat upon God, and mock the moſt High: They come full Mouth'd, but empty Hearted; offer a Caſe without the Jewel, a Gilded Cup and no Wine in it. To ſuch God will ſay, Who required theſe things at your hands, thus to tread my Courts? My Sons, give me your p. 131Hearts, or you give me nothing: As Joſeph ſaid to his Brethren concerning Benjamin, Gen. 43.3. ſo God ſaith of the Heart, Ye ſhall not ſee my Face without it. Bring your Family and Bibles to Church, but eſpecially your Hearts, which are moſt out of order, and there the Lord will begin his Work. Joyn with the Congregation Hand and Heart, offer them both to God in earneſt Prayer, and attentive Hearing; wait and ſay, When Lord, how long, Holy, and True! Accept what thou calleſt for, and ſpeak one word to my poor Heart among the reſt, before I go, that the Bones which thou haſt broken, may rejoyce.

2. To labour moſt about the Heart; the Heart in the Body, and the heart of Religion; yea, and to prize good Men [who by their good Fruits, teſtifie to others the goodneſs of their Hearts, as the good Fruit doth the good Tree]; becauſe the Lord hath ſpoken to them. No Relick comparable, no image can be a more lively remembrancer. If David did ſo admire Man as Man, how then ought we to admire and reverence Man as united to Chriſt, ſhining with his Image, adorn'd with his Beams, clothed with his Righteouſneſs, and entitled to an everlaſting Kingdom. Many as Beautiful, ſome as rich in Apparel, are very powerful to draw and dazzle the Eyes of weak Beholders: but for Beauty and Honour, none are comparable to gracious Hearts; they now partake of p. 132Angelical Splendor, and hereafter ſhall exceed the Sun in brightneſs, [Acts 6. ult. Mat. 13.43. Phil. 3. ult.]. But, Who is ſufficient for theſe things? ſufficiently qualified to ſet forth to the Life, the Beauty and Brightneſs of Chriſt myſtical? He had need of a refined Nature, of ſublimated Thoughts, of a Quill taken from the Wing of a Seraphin, and to ſoar aloft, free from the preſſure of terrene mixtures, in heavenly Contemplation. Who can reade, or ſeriouſly think of this myſtery of Mercy, without a readier expreſſion of joy mixt with tears, than their conceits in words? What a Man, a ſinful Man, weltering in Blood, full of Sores and Ulcers, fitter to be loathed than loved; for ſuch a one, Poor, Blind, Miſerable, and Naked, to be married to a Prince, ſuch a Prince, the Heir of Heaven and Earth? Who can believe our report? or believing it, not love ſuch an one? To whom will the Arm of the Lord reveal this, but to humbled Souls, that are meaneſt in their own apprehenſions? Such ſhall underſtand this ſecret, and partake in it, to ſit on Thrones as crowned Kings and Queens for evermore!

Ʋſe 3. Laſtly, What tranſcending Comfort doth this Truth and Text afford to all troubled Minds? Such I mean as have been ſtayed by Divine Power when they were running towards Hell, in all ſorts of Vanity p. 133and Prodigality, and had been there ere this, had not God in Chriſt been more merciful to them, than they were careful about their own ſafety. If the King ſhould vouchſafe to ſpeak to a mean Perſon before many, what an honour would it be? what raviſhing thoughts would ariſe, and what applauſe would it procure? How much more ſhould it be ſo here, when the King of Kings ſpeaks, and that unto the Heart of a forlorn Creature, comfortably? I have heard thy Prayer, I have ſeen thy Tears; behold, I will heal thee, &c. ſo the Lord ſpake unto the Heart of Hezekiah, 2 Kings 20.5. Thy Prayers and thine Alms, are come up for a memorial before God, &c. ſo the Lord ſpake unto the Heart of Cornelius, Acts 10.4. And how often did our bleſſed Lord, and compaſſionate Saviour Jeſus Chriſt, raiſe up diſconſolate Souls with ſuch words as theſe; Son, be of good chear, thy Sins be forgiven thee. Daughter, great is thy Faith, go in peace, thy Faith hath made thee whole. Yea, all the precious Promiſes are ſuch Cordials. See Prov. 28.13. Who ſo confeſſeth and forſaketh his Sins, ſhall find Mercy. Job 33.27, 28. He looketh upon Man, and if any ſay I have ſinned and perverted that which is right, and it profiteth me not; he will deliver his Soul from going into the Pit, &c. Iſa. 1.18. Come now, let us reaſon together, ſaith the Lord; though your Sins be as Scarlet, they ſhall be as white as Snow, &c. p. 134Chap. 55. ver. 7. Let the Wicked forſake his way, and the Righteous Man his thoughts, and let him return unto the Lord, and he will have Mercy upon him; and to our God, for he will abundantly pardon. Mich. 7.19. He will turn again, he will have compaſſion upon us; he will ſubdue our Iniquities, and caſt all their Sins into the bottom of the Sea. Hoſ. 14.4, 5. I will heal their Back-ſlidings, I will love them freely. Mal. 4.2. To them that fear my Name, ſhall the Son of Righteouſneſs ariſe with healing in his Wings. Mat. 11.28. Come unto me all ye that are weary and heavy laden, and I will give you reſt. Rom. 8.1. Now therefore there is no Condemnation to them that are in Chriſt, &c. 1 John 1.9. Rev. 21.6. So almoſt in every Book of that holy Volume, may be found ſuch Stars of Light, ſuch pieces of Treaſure, ſuch Bezar-ſtones, to keep ſick Souls from fainting under their Sins and Sorrows; Promiſes, wherein the Lord ſpeaks ſomething to the Hearts of believing Penitents to this effect; The Seed of the Woman ſhall bruiſe the Serpent's Head. Whatſoever Chriſt did or ſuffered, was for you; by his ſatisfaction God is reconciled to you, all your Sins are pardoned, and your Souls ſhall be ſaved. This is to ſpeak to the Heart of a poor Sinner. Now as ſome Artificers after long poring upon a piece of Black Work, and finding a dimneſs in their Eyes, are wont to refreſh themſelves with the beholding the Verdure p. 135of Meadows, or luſtre of Emeralds; ſo let poor Penitents, wearied and heavy laden with the conſideration of their Sins, for their refreſhment make uſe of thoſe Goſpel-Cordials, the Promiſes; they will be chearing to the Eye of Faith.

But 'tis ſufficiently known, that thoſe to whom this Comfort belongs, are moſt ready to put it from them, as none of their Portion. The troubled Spirit makes Darts of every thing it can, to fight againſt Reaſon, and kill it ſelf, not ſuſpecting its own Poyſon. The concluſion therefore of this ſubject ſhall endeavour to prevent that miſchief, by propoſing and anſwering ſome Caſes, which may contain the complaints of ſuch troubled Spirits.

Object. 1. My Sins have been ſo many and great, that I fear to apply any Promiſe.

Anſw. Nay, therefore you ſhould be the more ready and willing to apply this; Lord, come unto me, for I am a ſinful Man, and have moſt need of help! Save me, Lord, or I periſh! Greater Sins ſhould haſten all to the Mercy Seat; the greater Wounds to the Phyſician. [No Man flies his Counſel becauſe his Cauſe is great and intricate, but plies him the more]. Eſpecially while you conſider the extent of his Power and Love who ſpeaketh. His Power paſſeth the nature and number of your Sins whatever they be. Chriſt is a great Saviour. He is called a p. 136Mighty Saviour, and the Salvation in him is called Great Salvation, and the Redemption in him Great Redemption. 1 John 2.1. If any Man ſin, we have an Advocate with the Father, Jeſus Chriſt the Righteous. And for his Love, that extends to all ſorts of Penitents; to Manaſſes, Mary Magdalen; to the Romans and Corinthians; to foul Sinners, griping Oppreſſors, ſharp Perſecutors, Sinners in the higheſt form. 1 John 2.2. And he is the Propitiation for our Sins, &c. In the Levitical Law, there were Sacrifices for all ſorts of Sins; and what did they prefigure, but the ample efficacy in Chriſt's Death, which was an Atonement for Sins of all kinds; and was as the daily Sacrifice, for the Expiation of the continued and augmented number of Tranſgreſſions. Even where Sin hath abounded, there Grace hath after much more abounded. So if you conſider the nature of thoſe Promiſes made unto diſtreſſed Souls, both for Conſtitution and Condition: For Conſtitution, they are abſolutely free; no Foreign Power to enforce them from him that made them, nor any Natural Abilities in Man to reſerve them: And for Condition, they are Evangelical, bringing with them what they require of you. Be of good comfort when he calleth you; fear not, refuſe not to receive what he offereth: Say rather, Speak Lord, and ſpeak home, for thy Servant deſireth to hear.

p. 137Object. 2. But alas, it is pleaded, my Cor…ptions have been and are ſtrong, and abomina…, that I know not what to do.

Anſw. The ſenſe of Sin's ſtrength, is no … hopeful ſymptom, nor prejudice to Faith. …f all tempers, the hardned is moſt dange…us; and Sin hath the greateſt ſtrength, …here there is the leaſt ſenſe. When a Pati…t is deadly ſick, he ſaith, and thinks he is …ell, and feels no pain; but when he is re…vering, he is full of ſenſe, and complains …s Head is weak, his Stomach ſick, his Bones …me, all is amiſs, every thing is too hard … him. There is more hope of one ſenſible …nner, than of a thouſand preſumptuous …rdned Wretches. Senſe of Sin doth ever … before ſenſe of Chriſt. Beſides, the pow… of God's Voice will weaken them, and …e Efficacy of his Spirit, mortifie and ſub…e them. Here it may be ſaid, as it was of …thage, a little before it was taken, Mori…ium beſtiarum violentiores eſſe morſus; dying …aſts bite moſt cruelly, dying Sins trouble …d oppoſe the Soul moſt ſtoutly. Sanctifi…tion follows Faith, and preſuppoſeth our …ion to Chriſt. You may not ſtand ſafely … this pretence, that you will labour to get …me power over your Corruptions, and then …u will hearken to what God will ſpeak …to your Hearts; but firſt hearken, and …ctory will follow by degrees, and that ne…ſſarily upon this ground, viz. The Principle p. 138whence Grace cometh, the Stock out o… which this fair Flower groweth, is ſtronge… than the Principle, and Root, whence Corruption, that ſtinking Weed, floweth; bein… joyned, the weaker muſt yield in the end▪ Only do you reſiſt it and complain often about it in private prayer to Chriſt, and b… aſſur'd, that he who hath broken the Serpent… Head for you, will alſo bruiſe it in you.

Object. 3. Oh but Satan and my own Hear… do condemn, and tell me I am a Caſt-away!

Anſw. In this caſe hearken not what Me… or Angels ſay, much leſs what Satan an… your own deceitful Hearts ſuggeſt; but wha… the Lord ſaith: It is his Prerogative to ſpea… unto the Heart, and your duty to hear him only; before your ſelves, much more befor… Satan. Suppoſe the Devil ſhould tell you tha… all were well, your Sins pardoned, and tha… you ſhould be ſaved, would you believe him for himſelf? I trow not: And for your ſelves you are no competent Judges in this perplexed condition; as the diſtemper'd Pala… is not fit to judg of Meats, or the vitiated eye of an Object: Conſult with experienced Chriſtians, and ſtill keep an Ear open fo… this Voice of God, ſpeaking at all hours o… the Day; I will hearken what the Lord will ſay, for he ſpeaketh peace to his People. But withal, let not his Saints return to folly.

Object. 4. Me-thinks I behold God, not as ſpeaking to my Heart, but as ſtill frowning upon p. 139…, and ſpeaking againſt me, as a Judg for the …ach of his Laws; and after the uſe of much …ans in private and publick, I can feel no …mfort.

Anſw. This is a ſore ſcruple, which vehe…ently beats upon moſt ſenſible Sinners; …ore need therefore to aſſoil it. The an…wer is this, You muſt learn to live and walk … Faith, and not ſo much by Senſe, to be…eve more than you feel. Your comfort is …et more in Promiſes than in Poſſeſſion. Al…ough the Fig-tree ſhould not bloſſom, neither …ruit be on the Vine; though the labour of the …live ſhould fail, and the Fields ſhould yield no …eat, &c. Yet (ſaith the Prophet by Faith) …ould I rejoyce in the Lord, and joy in the God …f my ſalvation; who is my ſtrength, and …ill make my feet like Hinds feet, and make …e to walk upon my high places. Even …ith Abraham, beyond hope to believe under …ope; ſo ſhall you bring much Glory to God.

Now to help forward this Spiritual Appre…enſion and Reſolution,

1. Labour to have your Judgments rightly …nform'd in the manner of Divine Diſpenſa…ion of Grace, what Method and Degrees …he Holy Spirit obſerveth in Converting and Sanctifying the Heart. Ignorance of this is …ollowed with great heavineſs, and much …auſeleſs diſcomfort, of long continuance.

2. Look off your ſelves, and beyond all p. 140means [which are as Guides and Conduits; Guides to lead you to Chriſt, and Conduits to convey Virtue from him unto your Hearts]: Dwell not on the well-doing of Duties, reſt not on the exerciſe of Grace; there is no ſatisfying Merit, no purifying Blood, in all, or any of theſe; that ſo you may look upon the Mediator only [all our Riches and Safety is from without, from this bleſſed Object, conveyed and received by Faith] and through him upon the Father. It is horrible to think on God, and terrible to hear him, much more to ſee him without Chriſt: Guilt dare not look on Majeſty, and Majeſty is moſt terrible in an Enemy and a Judg. I have read of a politick Practice of a Macedonian Courtier, who being baniſht King Philip's preſence, adventured once again to come into the Court, and further, into the King's preſence, with young Alexander in his Arms; as if he ſaid, Let him plead for me; and accordingly for his Wit, he was pardon'd and accepted into Favour. Change the Perſons, and you may make it a Preſident. True it is, you are deſervedly baniſht Heaven, and God frowneth upon you; but come with Chriſt in your Arms, make him your Friend; and then no doubt of acceptance; He hath made us accepted in the Beloved. In Chriſt he is a reconciled God, a tender Father in Jeſus Chriſt; in Chriſt God's Nature is lovely to us, and our Perſons lovely to God.

p. 1413. Meditate often, what it is you have in and with Chriſt, viz. Perfect Righteouſneſs, imputed to Juſtification, and imparted to San…ification. All your Sins remitted freely, your Perſons accepted to Eternal Life. So …hat Men nor Devils, the Gates of Hell ſhall not finally prevail againſt you, either actively to hurt or hinder, or paſſively to withſtand you.

Object. 5. But I find my Heart hard and impure, therefore I fear God hath not ſpoken … it.

Anſw. To find this, and in truth to bewail it, is one ſign of God's ſpeaking to it. God in the ſtill Voice hath diſcovered that …nto you, which undiſcover'd, might have proved your Bane. [The Scum appears not, …ill forced by the heat of the Fire; the impurity of the Heart would lie undiſcern'd were … not for the Fire of God's Word]. Live …ot under the reign of any one Sin; pray for more Sanctity and Softneſs, [remembring thoſe two precious Promiſes, viz. Deut. 30.6. And the Lord thy God will circumciſe thine Heart, — to love the Lord —. Ezek. 36.25, 26. Then will I ſprinkle clean Water upon you, and you ſhall be clean, &c. Wherein God ſpeaks again to perfect what he hath begun], and for more Spiritual enlargement; to be more thankful for this, that the Lord hath vouchſafed to ſingle you out above many others, to allure you into this Wilderneſs, p. 142and to ſpeak unto you: be ſure God's Words and Works ſhall not be left imperfect. Upon the falling of your Eyes towards the Earth in token of Humility, let your Hearts be raiſed towards Heaven, to teſtifie your Spiritual Joy; by ſaying with Mephiboſheth, What is thy Servant, that thou ſhould'ſt look upon ſuch a dead Dog as I am? With Abigail, Behold, let thy Hand-maid be a Servant, to waſh the feet of the Servants of my Lord. With Ruth, Why have I found Grace in thine Eyes, that thou ſhouldeſt take notice of me, ſeeing I am a Stranger? And with Jeſus Chriſt, I thank thee, O Father, Lord of Heaven and Earth, that thou haſt hid theſe things from the Wiſe and Prudent, and haſt revealed them unto Babes; even ſo, O Father, becauſe it was thy good pleaſure!

Queſt. After all this, how may a Man know the truth and ſoundneſs of his Converſion?

Anſw. To this, the following Diſcourſe will offer ſome reſolution; for which purpoſe it is deſignedly adjoyned. Reade and reap Profit! Give Glory to God by Jeſus Chriſt.

In the Mount will the Lord be ſeen.

FINIS.

A CANAAN OF COMFORT; DISCOVERING That a true ſight of Sin is an infallible ſign of Grace:

…rom that Expreſſion of Holy and Penitent David,

Pſal. 51.3.

—My Sin is ever before me.

By W. C.

London, Printed in the Year, 1679.