The application of redemption by the effectual work of the word, and spirit of Christ, for the bringing home of lost sinners to God ... by that faithful and known servant of Christ, Mr. Thomas Hooker ...

The Application of Redemption, by the effectual work of the Word and Spirit of Christ, for the bringing home of lost Sinners to God.

〈◊〉〈◊〉 Introduction to the Work.

1 PETER, 1. 18, 19.

〈◊〉〈◊〉 asmuch as you know that you were not Redeemed with Corruptible things, as Silver and Gold, but with the Precious blood of Christ, &c.

AMongst all the heavenly Truths of the Gospel, which the 〈◊〉〈◊〉 Christ hath Revealed and Commended to His Church, out of his holy Word, there is none more precious, then that wherein the Application of the rich Redemption purchased by him, is 〈◊〉〈◊〉, and made good to the hearts, of those who 〈◊〉〈◊〉 to the Election of his grace; as giving a 〈◊〉〈◊〉

to all the rest of the Doctrine taught & learned, 〈◊〉〈◊〉 putting the Soul into possession of all those treasure grace, which were only promised on Gods part, 〈◊〉〈◊〉 hope apprehended by the Sinner before: In a word that which gives life to the fainting heart, in the 〈◊〉〈◊〉 of Gods free grace.

For what availes it the hungry to hear of fat 〈◊〉〈◊〉 choice wines, and rare 〈◊〉〈◊〉, and not to know 〈◊〉〈◊〉 come at them? What profits it the condemned 〈◊〉〈◊〉 factor to hear tell of a Pardon, and the Party 〈◊〉〈◊〉 give it, if yet he be ignorant, what way he should 〈◊〉〈◊〉 procure it, for his own deliverance? So here, 〈◊〉〈◊〉 vailes it the forlorn Sinner, sitting down under 〈◊〉〈◊〉 tence of Condemnation, and fainting away for 〈◊〉〈◊〉 and forgivness, to hear of the rich mercy of a 〈◊〉〈◊〉 sufficiency of the merits of a Christ, and the 〈◊〉〈◊〉 demption provided by both; and yet see no way to tain them or the deliverance of his Soul by them? 〈◊〉〈◊〉 knowledge of the mercy adds rather to the 〈◊〉〈◊〉 his misery and distress, to think there is so much 〈◊〉〈◊〉 to be had, and he hath so much need, and yet 〈◊〉〈◊〉 liends no way to get it, no well grounded hope 〈◊〉〈◊〉 tain it.

The truths themselves which properly 〈◊〉〈◊〉 this place of Divinity, and lay forth the 〈◊〉〈◊〉 Gods grace, and the work of his Spirit in the Soul, wonderful, for secrecie, sweetness, and power 〈◊〉〈◊〉 as they ever have and do at this day exercise the 〈◊〉〈◊〉 able judgments that are or ever were; so were 〈◊〉〈◊〉 be handled by a head and heart fully fitted to 〈◊〉〈◊〉 good a matter, and expressed by a tongue as the 〈◊〉〈◊〉 a ready Writer, (as the Psalmist speaks) I 〈◊〉〈◊〉 would appear that, as the difficulty is great, so the fit would be equal, and the comfort unmatchable 〈◊〉〈◊〉 would issue from the open discovery of those 〈◊〉〈◊〉 ries.

For my self (being privy to my own weakness) it 〈◊〉〈◊〉 suffice in a familiar manner to accommodate my 〈◊〉〈◊〉 (though it may be somwhat rudely) to the 〈◊〉〈◊〉 of the meanest: and in the manner of my 〈◊〉〈◊〉, in order to that end, attend the Method 〈◊〉〈◊〉:

First, By a short and familiar description we shall [ 1] 〈◊〉〈◊〉 what that Work is which we purpose to 〈◊〉〈◊〉.

Secondly, We shall chuse such Texts, in which all [ 2] 〈◊〉〈◊〉 divine truths contained in the descriptions are 〈◊〉〈◊〉; that so we may go no 〈◊〉〈◊〉 than we have 〈◊〉〈◊〉 Oracles of God (his good Word) to go before us; either shall we meddle with every particular which 〈◊〉〈◊〉 several Texts will offer to our Consideration, but 〈◊〉〈◊〉 handle such as concern our purpose.

Lastly, We shall knit the whole frame together by [ 3] 〈◊〉〈◊〉 joynts and sinews of distributions and divisions, 〈◊〉〈◊〉 such as are attentive may never be at a loss, nor yet 〈◊〉〈◊〉 or mistake the Lord, but that it may be well seen 〈◊〉〈◊〉 David hath it) How the Lord goes in his 〈◊〉〈◊〉, where the prints and footsteps of God be, in 〈◊〉〈◊〉 proceeding with the Soul in this great Work.

To press on to our 〈◊〉〈◊〉 purpose: Know then 〈◊〉〈◊〉 must, after Adam by his Fall and Apostacy, had 〈◊〉〈◊〉 away from God, and that gracious estate in 〈◊〉〈◊〉 he was Created according to his Image; having 〈◊〉〈◊〉 undone himself and his posterity, being all 〈◊〉〈◊〉 Children of wrath, under the Curse of the Law, 〈◊〉〈◊〉 they could not avoid being just, nor bear being 〈◊〉〈◊〉, as issuing from the infinite displeasure of an 〈◊〉〈◊〉 God: whose Law they had broken, and 〈◊〉〈◊〉 the Seal of the Covenant under their feet. 〈◊〉〈◊〉 the recovery of him and any of his out of this 〈◊〉〈◊〉 condition, two things were requisite to be done 〈◊〉〈◊〉 to Gods righteous dispensation in the way of Providence.

First, There must be a Redemption 〈◊〉〈◊〉 the death and obedience of Christ, that Gods 〈◊〉〈◊〉 [ 1] and holiness which were wronged might be 〈◊〉〈◊〉

Secondly, There must be an Application of [ 2] Redemption unto the Souls of such for whom 〈◊〉〈◊〉 paid, that so they might have the good and 〈◊〉〈◊〉 that, which Christ had performed and God 〈◊〉〈◊〉 in their behalf; and both these must be done for 〈◊〉〈◊〉 Sons of Adam, who ever shall see 〈◊〉〈◊〉 face 〈◊〉〈◊〉 grace or glory. For such is that help 〈◊〉〈◊〉 condition 〈◊〉〈◊〉, 〈◊〉〈◊〉 which Adam had brought 〈◊〉〈◊〉 〈◊〉〈◊〉 his 〈◊〉〈◊〉, that as he hath no 〈◊〉〈◊〉 of own to do any 〈◊〉〈◊〉 that may redeem himself 〈◊〉〈◊〉 his 〈◊〉〈◊〉; 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 of his own 〈◊〉〈◊〉 ply that to himself 〈◊〉〈◊〉 is 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, further 〈◊〉〈◊〉 he is fitted by the preventing grace of Christ 〈◊〉〈◊〉 In the Former of these we have the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 〈◊〉〈◊〉 open before us; In the Latter; we come to Possession of them: The Former shews the 〈◊〉〈◊〉 this Second the Appropriation of it unto such, such only unto whom God hath intended it, 〈◊〉〈◊〉 whom it hath been made by Christ. 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 Head and 〈◊〉〈◊〉 of 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 the 〈◊〉〈◊〉 Sweet of the 〈◊〉〈◊〉, 〈◊〉〈◊〉 we 〈◊〉〈◊〉 (〈◊〉〈◊〉 helping) 〈◊〉〈◊〉 little to pursue in the 〈◊〉〈◊〉 Exercise, as long as the Lord is pleased to give 〈◊〉〈◊〉 liberty. To begin then with a Description of Doctrine of Application, it may be this, in brief.

Application is that special part of our 〈◊〉〈◊〉 very from our lost Condition, 〈◊〉〈◊〉 that Spiritual Good which. Christ 〈◊〉〈◊〉 Purchased for Us, is made Ours; for His, is made Theirs.

To omit the further Consideration of the first part the Description, as that which contains the common 〈◊〉〈◊〉 of this part, as in reference and cohaerence with 〈◊〉〈◊〉 other: That wherein the Pith lies, and which 〈◊〉〈◊〉 our purpose may be resolved into these Two 〈◊〉〈◊〉 and Observations.

First, That Christ hath Purchased all Spiri∣tual Good for His.

Secondly, All that Spiritual Good that Christ hath Purchased for his, he doth undoubted∣ly put Them into the Possession of it, and make it Theirs.

For the First of these the Doctrine is, That Christ hath Purchased all Spiritual good for His:* 1.1 〈◊〉〈◊〉 be Three Particulars to be attended for the 〈◊〉〈◊〉 of this Point.

• 1 What this Spiritual Good is.
• 2 Why Christ Purchased it, and How.
• 3 For Whom.

This Spiritual Good intended, is the heap of Grace [ 1] 〈◊〉〈◊〉 Happiness, with all those sweet Fruits and 〈◊〉〈◊〉 which are either in preparation to it, or 〈◊〉〈◊〉 upon it; the whole Estate, and Portion, and Patrimony of a Christian, the Riches & Revenues of 〈◊〉〈◊〉 Gospel, what is in Hand, what is in Hope, what 〈◊〉〈◊〉 Possession, what in Expectation, the whole Mass 〈◊〉〈◊〉 Inventory of those Everlasting Treasuries which 〈◊〉〈◊〉 stored up from all Eternity for the welfare of His. David thus discovers it, Psal. 31. 19. Oh! How 〈◊〉〈◊〉 is that Goodness which thou hast wrought for Them, and laid up for Them, and laid out for Them 〈◊〉〈◊〉 trust in thee before the Sons of men! So the Apostle also, Ephes. 1. 7. In whom we have Re∣demption through his Blood, the forgivness of sins, according to the riches of his grace wherein he hath abounded towards us.

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I would not, I should not, in a way of orderly pro∣ceeding descend to Particulars, for that were to 〈◊〉〈◊〉 things out of place; I am now only in the general Do∣ctrine, which lies open in a Community for the 〈◊〉〈◊〉 of it to all that comes after, and therefore nothing proper to this place but that which carries that Com∣munity with it; The Severals I shal reserve to their particular places: Only thus much we may say 〈◊〉〈◊〉 the further manifestation, All that Spiritual Good we lost, all that we do want or can need, all that 〈◊〉〈◊〉 can desire, all that we can receive for our everlasting welfare, this is that plentiful Redemption which 〈◊〉〈◊〉 meant here, Psal. 130. 7.

Why is it said that Christ hath Purchased 〈◊〉〈◊〉 [ 2] Good? Because there is a Price laid down for it, 〈◊〉〈◊〉 that of equal worth, and of valuable consideration 〈◊〉〈◊〉 that which is desired and obtained, and that in a righ∣teous way of just proceeding; and the Price that 〈◊〉〈◊〉 laid down is expresly named in the Text to be the 〈◊〉〈◊〉 Blood of Jesus: You were Redeemed (saies 〈◊〉〈◊〉 Apostle) not with Silver and Gold, (these were 〈◊〉〈◊〉 too mean quality, and too base a condition, being 〈◊〉〈◊〉 and tramitory things, and therefore no 〈◊〉〈◊〉 answerable to those everlasting, and spiritual, and 〈◊〉〈◊〉 good things we look for) but with the 〈◊〉〈◊〉 Blood of Christ, which is of endless infinite and 〈◊〉〈◊〉 virtue and efficacy, and in which the Lord rests 〈◊〉〈◊〉, this is a full Purchase.

For any Power by strong hand to wrest away 〈◊〉〈◊〉 sinner from under the Almighty hand of God it 〈◊〉〈◊〉 impossible, for Justice to lay aside it self and not 〈◊〉〈◊〉 〈◊〉〈◊〉 have her 〈◊〉〈◊〉 righted in a righreous way was 〈◊〉〈◊〉; therefore that Gods Justice might 〈◊〉〈◊〉, and our good procured, there was necessity 〈◊〉〈◊〉 an equal price should be laid down for it, and 〈◊〉〈◊〉 was the blood of Christ. In a word, The 〈◊〉〈◊〉

〈◊〉〈◊〉 Obedience of Christ was the full Purchase; The 〈◊〉〈◊〉 out of Justice is bound to manifest the Glory of 〈◊〉〈◊〉, because that is to give every one his own; and 〈◊〉〈◊〉 must require satisfaction where any breach 〈◊〉〈◊〉 been made by any transgression and swerving 〈◊〉〈◊〉 the righteous Will of God. While therefore 〈◊〉〈◊〉 Savior by his Death satisfied the breach of the 〈◊〉〈◊〉, and for all the sins that ever any of His should 〈◊〉〈◊〉 guilty of; and by his Obedience fulfilled all 〈◊〉〈◊〉, and perfectly pleased God: He fully 〈◊〉〈◊〉, by way of purchase and compleat payment made 〈◊〉〈◊〉 Divine Justice, the removal of all that evil we 〈◊〉〈◊〉 deserved, and the enjoyment of all that good we 〈◊〉〈◊〉, and could desire; and that by a valuable 〈◊〉〈◊〉 tendered into the hands of Divine Justice in 〈◊〉〈◊〉 behalf.

Thus we are said 1 Cor. 6. 20. to be bought with a 〈◊〉〈◊〉. And Job 33. 24. the Lord is said to set free the 〈◊〉〈◊〉 through the righteousness of his Son, he 〈◊〉〈◊〉, Deliver him because I have found a Ransom. 〈◊〉〈◊〉 the Ransom and Payment is tendered to divine 〈◊〉〈◊〉, for to it the Soul stands Prisoner; As the 〈◊〉〈◊〉 is the King's Prisoner not the Jaylors, so the 〈◊〉〈◊〉 stands bound to divine Justice, and is God's 〈◊〉〈◊〉, he is neither the prisoner of Satan (who is 〈◊〉〈◊〉 Jaylor) nor of Sin (which is the Prison properly) 〈◊〉〈◊〉 so far as they receive Commission from 〈◊〉〈◊〉 〈◊〉〈◊〉 to require Satisfaction in her behalf. And 〈◊〉〈◊〉 when Justice is satisfied neither of them have right 〈◊〉〈◊〉 power to retain the Soul.

Therefore the Scripture stiles them redeemed from 〈◊〉〈◊〉 earth, Rev. 14. 3. And He gave himself that he 〈◊〉〈◊〉 deliver us from this present 〈◊〉〈◊〉 world, Gal. 1. 4 〈◊〉〈◊〉 again, Rev. 5. 9. He was slain and 〈◊〉〈◊〉 bought us 〈◊〉〈◊〉 his blood unto God the Father. So that by way of Purchase he hath bought us from our selves, that is,

Redeemed us from the tyranny, authority, and 〈◊〉〈◊〉 veraignty of our own lusts unto which we were 〈◊〉〈◊〉 bondage, 1 Cor. 7. 23. He hath bought us 〈◊〉〈◊〉 price from being the servants of men: that is, 〈◊〉〈◊〉 the slavery and servitude of mens humors and 〈◊〉〈◊〉 When the Law is satisfied, the Dungeon and 〈◊〉〈◊〉 can detain the Prisoner no longer.

Thus, However it is out of free mercy and 〈◊〉〈◊〉 grace that Redemption is given to us, (for its out 〈◊〉〈◊〉 mercy that Christ is given, that he gave his life, 〈◊〉〈◊〉 both are bestowed upon us and not upon the world) yet in regard of the Lord Jesus 〈◊〉〈◊〉, and the 〈◊〉〈◊〉 payment he hath laid down out of his own 〈◊〉〈◊〉 cost and charges, his own blood, its justice, it 〈◊〉〈◊〉 be bestowed upon him, and by justice it may be chal∣lenged as that which he hath 〈◊〉〈◊〉 in a 〈◊〉〈◊〉 proceeding.

Instruction. We may here see, how great and 〈◊〉〈◊〉* 1.2 a work it is, to obtain the least Spiritual Good that appertains to the everlasting welfare of our souls, were it but the giult of the least sin that should be re∣moved, were it but the power of the least 〈◊〉〈◊〉 that should be brought under, one smile of Gods coun∣tenance, and one blessed look of his face and favor to∣ward a poor wtetch, were it but a saving and a heaven∣ly thought of a mans mind, the least spiritual motion or stir of our hearts in any sincere affection to the Lord: It is not all the Policy or Parts of men that can procure it, not all the power of created Nature in hea∣ven or earth that can accomplish it, not all the 〈◊〉〈◊〉 of Pearls, mynes of Gold and Silver in the 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 that can purchase this; no, if it were 〈◊〉〈◊〉 from a vain Conversation, from a Tradition, from a Delusion, you must be redeemed from it by the 〈◊〉〈◊〉 blood of Christ: So the text. God wil not 〈◊〉〈◊〉 any good of the Covenant of Grace, but he 〈◊〉〈◊〉

well paid for it, and it comes at such a rate that all 〈◊〉〈◊〉 and all Creatures are not able to reach the 〈◊〉〈◊〉, Psal. 49. 8. The Redemption of the Soul is 〈◊〉〈◊〉, it ceaseth for ever: Men and Angels must 〈◊〉〈◊〉 it alone, only the Lord Jesus the God of glory in 〈◊〉〈◊〉 all the treasures of Grace are hid, he is able to 〈◊〉〈◊〉 the purchase, and it hath cost him sweetly 〈◊〉〈◊〉 full dear, no less than his very heart blood.

Reproof. It checks a double Practice.* 1.3

First of those that have interest in this purchase and [ 1] 〈◊〉〈◊〉 want the Exercise, of that heavenly skill, or care, 〈◊〉〈◊〉 confidence, or all, to improve it for their best 〈◊〉〈◊〉.

They sit down appaled and 〈◊〉〈◊〉 with the 〈◊〉〈◊〉 〈◊〉〈◊〉 their sins so 〈◊〉〈◊〉, so loathsom, with the 〈◊〉〈◊〉 of Gods holiness, and 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 as that they dare not beleeve it, dare 〈◊〉〈◊〉 think it, that either the pardon of their sins, 〈◊〉〈◊〉 〈◊〉〈◊〉 their persons, 〈◊〉〈◊〉 the least look of Gods love 〈◊〉〈◊〉 be vouchsafed to them. Another while they sit 〈◊〉〈◊〉 discouraged under the pressure and pursuit of 〈◊〉〈◊〉 〈◊〉〈◊〉 and policy, the violence and strength of 〈◊〉〈◊〉 own corruptions, their sins live and are mighty, 〈◊〉〈◊〉 therefore they conclude they can never overcome: They stagger again in the assurance of Gods love, and 〈◊〉〈◊〉 they dare not say but they would be Christs, and 〈◊〉〈◊〉 his Death and 〈◊〉〈◊〉 shed is theirs, they will not 〈◊〉〈◊〉 away that. Why? Have you laid down the pur∣chase? Take possession then into your hand: Have you tendered the payment? Take the Commodity, 〈◊〉〈◊〉 is your own; nay, your due. Say, Lord, I and all 〈◊〉〈◊〉 I have, and all I can do are worthless and vile, I am 〈◊〉〈◊〉 base sinful creature, that need all spiritual good and comfort, and yet deserve nothing but the contrary; But here is the precious Blood of thy Son which thou 〈◊〉〈◊〉 〈◊〉〈◊〉 upon me, it is a full purchase every way

answerable to thy justice, this precious blood is 〈◊〉〈◊〉 of precious Faith, precious Peace, 〈◊〉〈◊〉 Grace, its pardoning, purging, pacifying blood; 〈◊〉〈◊〉 beseech thee therefore, though I be a sinful 〈◊〉〈◊〉 Creature, through the blood of Jesus pitty me; though polluted and loathsom through the 〈◊〉〈◊〉 of the blood of Jesus clense me. So the 〈◊〉〈◊〉, Let us draw neer with a true heart, in full 〈◊〉〈◊〉 of Faith, having our hearts sprinkled from an 〈◊〉〈◊〉 Conscience, and our bodies washed with pure water, Heb. 10. 22. Eye the worth of this Blood above all our unworthiness; the Holiness of this above all the unholiness of our hearts and lives. He that knowes 〈◊〉〈◊〉 what the purchase will come, and hath the sum in sight and under his hand, he can lay it down upon the 〈◊〉〈◊〉, pay it, take it, here is one there's the other.

So Paul, Rom. 8. 34. Who shall lay any thing 〈◊〉〈◊〉 the charge of Gods elect? it is Christ that 〈◊〉〈◊〉 died: Here's the Blood of Jesus which thou art well pleased with, hast accepted of, therefore Lord give me my due, that comfort, that peace, that wisdom, that assurance, which I stand in need of. So again, Gall. 6. 14. 〈◊〉〈◊〉 be it from me that I should rejoyce in any thing 〈◊〉〈◊〉 in the Cross of Christ: He rejoyced in nothing but this, therefore far be it from him, that he should 〈◊〉〈◊〉 rejoyce in this.

It crusheth the confidence, and dasheth the 〈◊〉〈◊〉 [ 2] and delusions of presumptuous wretches, who out of a brazen-faced kind of boldness, will be scrambling for their own comfort, catching at grace, and mercy, and peace, when it belongs not to them: True, say they, our sins, persons, conditions, are such and so vile, but the Lord is gracious and merciful, and therefore they doubt not but to be accepted and saved, and conclude that peace and happiness is theirs; they take the good, but tender no purchase; lay hold upon their comfort,

〈◊〉〈◊〉 never lay down the payment; A way that God 〈◊〉〈◊〉 appointed, a course that justice never permits, 〈◊〉〈◊〉, mercy it self will not allow; There's no precious 〈◊〉〈◊〉 without precious blood, No Redemption from 〈◊〉〈◊〉 blood and filth in which we lie by reason of our 〈◊〉〈◊〉 evils (when I saw thee in thy blood, I said, 〈◊〉〈◊〉) but only by the blood of Jesus. So the Apostle 〈◊〉〈◊〉. 9. 22. The Book, the People, the Tabernacle, 〈◊〉〈◊〉 Vessels, the Ministery, all things by the Law was 〈◊〉〈◊〉 with blood, and without shedding of blood 〈◊〉〈◊〉 no remission, No entring into the Holy of 〈◊〉〈◊〉 but by the blood of Jesus: Mercy it self through 〈◊〉〈◊〉 vertue of the blood of Christ is communicated, 〈◊〉〈◊〉 it self through the vertue of the blood of Christ 〈◊〉〈◊〉; unless therefore thou canst bring the 〈◊〉〈◊〉, the payment, the blood of Jesus with thee, 〈◊〉〈◊〉 dream to receive any good at the hands of the 〈◊〉〈◊〉.

3. For Whom.

This is the Third Particular to be considered in [ 3] 〈◊〉〈◊〉 the former point, viz. The Parties for whom 〈◊〉〈◊〉 Purchase is made: The Doctrine tels us, Christ 〈◊〉〈◊〉 purchased all Spiritual Good FOR HIS: 〈◊〉〈◊〉 we are to attend.

• 1 What is that Formalis ratio, that special respect 〈◊〉〈◊〉 which they come to be considered as ha∣ving part in Christs merits.
• 2 The meaning of that Particle, what it imports, to purchase FOR HIS.

To the First 〈◊〉〈◊〉 Answer plainly, That this Purchase [ 1] 〈◊〉〈◊〉 obtained, this precious blood of Christ was shed 〈◊〉〈◊〉 Sinners, BUT NOT AS SIN∣NERS. Its true, Rom. 5. 6. That Christ died 〈◊〉〈◊〉 the ungodly: That is, When they are such, and 〈◊〉〈◊〉 they are such (vers. 8. While we were yet Sin∣ners

Christ died for us) but not 〈◊〉〈◊〉 such, That is 〈◊〉〈◊〉 the special respect unto which the death of Christ 〈◊〉〈◊〉 appropriated in a peculiar and proper manner. 〈◊〉〈◊〉 an old rule, A 〈◊〉〈◊〉 ad omne, That which agreed firstly to a thing under such a respect; agrees to all 〈◊〉〈◊〉 have that respect, and therefore if our Savior should die for sinners as sinners, then he should die for all sin∣ners, and therefore for al men, because all are 〈◊〉〈◊〉 When our Savior professed. Matth. 9. 13. He 〈◊〉〈◊〉 not to call the righteous, but sinners to 〈◊〉〈◊〉, i. e. there is none righteous; all men being sinners, 〈◊〉〈◊〉 such sinners as are secure and carnally confident 〈◊〉〈◊〉 their own righteousness, Christ came not to call them; Though then this respect is not to be excluded, 〈◊〉〈◊〉 there is somthing more to be added, 1 Tim. 1. 15. Christ came to save sinners, of whom I am 〈◊〉〈◊〉 (saies Paul:) Such sinners as are, or shall be 〈◊〉〈◊〉 sensible of their sins in a right manner, being lost 〈◊〉〈◊〉 point of pardon, and grace and peace, such sinners Christ came to save.

Besides, However Christ died for none but the E∣lect, and none but they shall receive any benefit 〈◊〉〈◊〉 Christ, yet I take it, Election is not that special re∣spect that Christ looked at in his death and sufferings, it is not low enough, it lies not level to that 〈◊〉〈◊〉 which Christ and his have one towards another.

But Christ died for a sinner who is of the seed of the Covenant, and shall beleeve, qua peccator 〈◊〉〈◊〉, and therefore I do not exclude the respect of sin, 〈◊〉〈◊〉 require that with an Addition, Cum peccator sed 〈◊〉〈◊〉 crediturus, as may appear in this expression. As Adam being a common person and root of all man∣kind, and in their room, he sinned for himself and all his, that is, all those that were to proceed of him by natural generation, so that if there were any 〈◊〉〈◊〉 should not have been begotten of him, as they 〈◊〉〈◊〉

not of his nature, no more should they be 〈◊〉〈◊〉 or his fault: So it is with the second Adam, 〈◊〉〈◊〉 a common root suffered and obeyed for all his, 〈◊〉〈◊〉 is, all those that should come of him and be 〈◊〉〈◊〉 by spiritual generation, so that if there were any 〈◊〉〈◊〉 did not partake of his spirit in effectual Vocation 〈◊〉〈◊〉 Faith, neither should they have benefit by his 〈◊〉〈◊〉, so that if the Lord should in his Election 〈◊〉〈◊〉 and create thousands of men 〈◊〉〈◊〉 in holiness, 〈◊〉〈◊〉 so save them by a Covenant of works in yielding 〈◊〉〈◊〉 obedience, they should never be partakers of 〈◊〉〈◊〉 death and obedience of Christ, or have the vertue 〈◊〉〈◊〉 applied to them though Elect.

A sinner then under the Covenant of Grace, the 〈◊〉〈◊〉 of the Covenant for whom he undertakes to make him selfdenying and beleeving, and so one of the po∣sterity of Christ, for him Christ dies, and this I chuse 〈◊〉〈◊〉 than that consideration of Elect as Elect, for these Reasons.

• 1. Because the merits and mediation of our Savior [ 1] seem to challenge (in Scripture) some special re∣spect in the party to himself and put a new kind of relation and consideration upon him. Now, to be Elect, is before or without any such respect: God Electing of his, out of his meer good will and pleasure, not looking to our sin or Savior, Eph. 5. 23. Christ is the Savior of his Body, vers. 25. Christ loved the Church and gave himself for it, that is the called & beleeving; and this is the reason Paul and the rest of the Saints 〈◊〉〈◊〉 themselves into the company of Be∣leevers; He gave himself 〈◊〉〈◊〉 us, Tit. 2. 14. John, 17. 20. I pray not for the world, but for those that shall beleeve on me.
• 2. In what relation Christ looks at his as the Head [ 2] of the Covenant, in the same he looks at his in the work of Redemption and purchase, for that he per∣forms

• as head. But as he is head of the Covenant, 〈◊〉〈◊〉 looks at his as Members called by him, and to be 〈◊〉〈◊〉 ted to him: Therefore in that relation he laid 〈◊〉〈◊〉 his life and blood for them.
• 3. By this means we may perceive a more easie pas∣sage [ 3] for the execution of Gods Judgments and 〈◊〉〈◊〉 and a fitter way to stop the mouths of many, 〈◊〉〈◊〉 would fain load the truth with many absurdities: 〈◊〉〈◊〉

Hence men are made justly faulty and guilty 〈◊〉〈◊〉 their own death in not beleeving nor relying upon Mediator thus graciously offered in the second 〈◊〉〈◊〉 nant, through their own corruption and hardness 〈◊〉〈◊〉 heart neglecting their Savior: Though it be as impos∣sible to beleeve as to fulfil the Law, yet because 〈◊〉〈◊〉 comes through their own original sin, whereby 〈◊〉〈◊〉 refuse beleef in the one as obedience to the other, they are punished for both.

Hence also that cavil is crossed whereby they 〈◊〉〈◊〉 load our Doctrine of special Redemption with 〈◊〉〈◊〉; In vain it is (say they) to perswade a Re∣probate to beleeve, for if he could attain it, he is 〈◊〉〈◊〉 come within the compass of a person rightly qualified for Redemption, for he is not elected: Now Election is the Lords work only, and not mans, no not in inno∣cency, and therefore in vain to labor for it, when 〈◊〉〈◊〉 was and is impossible to attain it. Whereas this gloss is hence plainly confuted; For if Christ died for al that shal beleeve in him, whosoever shall or will beleeve in him, shall not spend his labor in vain: If he say, he cannot beleeve: Answ. The fault is his own, let him but lie under the stroke of the 〈◊〉〈◊〉 〈◊〉〈◊〉 resistance, and he shall receive it.

FOR HIS: The meaning of that Particle is 〈◊〉〈◊〉 [ 2] Two things.

• 1. In their room, in their stead, 2 Sam. 18. last, Would God I had died for thee: Rom. 5. 7, 8. Christ

• 〈◊〉〈◊〉 for us: we being sinners should have died and suffered our selves; but Christ did this for us, he died in our room.
• 2. For their good: He died for us to redeem and save us, to make us partakers of that his obedience and suffering for our good and benefit: Coloss. 1. 24. I rejoyce in my sufferings for you (saies Paul) he suffered for their good, comfort, and encouragement: And thus Christ layed down his life for his sheep, Joh. 10. 11. that they might have life and salvation there∣by. It's true in both, the second issues from the first, the first is the ground of the second.

The Reasons of the Doctrine come now to be scanned.

Christ died and merited either for his, and the faith∣ful* 1.4 only; or for all indifferently. If for all; then 〈◊〉〈◊〉 shed his blood, suffered the pains of the first and the second death, and performed whatever was due unto Divine Justice in the behalf of the unfaithful; and such which are and shal be damned, and that in their stead as their surety; for that's the meaning of those phrases, He laid down his life for his sheep, Joh. 10. 11. He gave himself for his Church, Eph. 5. 25. that is, he suffered and performed all in their room as their surety, Heb. 7. 22. And that he must be their surety, and in their stead perform all, may appear di∣vers waies.

• 1 For as the first Adam was a common person and head of the first Covenant, and did covenant with God for himself and his, so that what he performed or fai∣led in, they were all subject unto the same condition, and should in the same manner partake thereof: So the Lord Christ the second Adam, he is the head of the second Covenant of Grace, and therefore engaged

• himself unto God the Father, as a common pledg for himself and his posterity that shall come of 〈◊〉〈◊〉.
• 2 What the Lord Christ 〈◊〉〈◊〉 and performed that the Law exacted, and the Father required of him even when he endured the direful indignation of God the Father, and bore the sierceness of his fury seizing upon him: But the Father could neither in Equity exact these punishments, or in Justice 〈◊〉〈◊〉 them up∣on him for any desert of his own, for any thing he had that was evil, or any thing he did commit which 〈◊〉〈◊〉 contrary to his righteous Will, and holy Rule of the Law: Being wholly 〈◊〉〈◊〉 from all sin, he should be freed from all plagues and death, which is the 〈◊〉〈◊〉 of sin: where there is no 〈◊〉〈◊〉, no sorrow, no 〈◊〉〈◊〉 can be: His punishments which he endured, and God exacted (for there was nothing done, but accor∣ding* 1.5 to his counsel) were for sin, therefore for 〈◊〉〈◊〉 sins imputed to him, therefore he was surety in 〈◊〉〈◊〉 room, therefore if he suffereed for all, he had the 〈◊〉〈◊〉 of all imputed, and so was surety in the place or all.
• 3 Lastly, The necessity of this consequence 〈◊〉〈◊〉 appears: For whom the Lord Christ is not 〈◊〉〈◊〉 for them there is no salvation to be expected: for 〈◊〉〈◊〉 it be conceived that our Savior should willingly en∣dure* 1.6 such torments, though never required of God (which is false, for he had a command to lay down his life) or, that he should have done it meerly of his own pleasure, not undertaking for any, not tendering of it in any mans name or stead; he could require no∣thing at the hands of God the Father, and God the Father might in Justice deny him or any other any re∣compence; For if a man will freely give so much mo∣ney out of his own liberal 〈◊〉〈◊〉, though it coun∣tervail a debt due unto me, yet being tendered in no mans name, I am not bound to cancel any mans bond, or remit his debt: the Answer is, It was not paid for

• ... 〈◊〉〈◊〉. It's then cleer, if Christ died for all the wicked, 〈◊〉〈◊〉 he suffered and died as a Surety in their room and 〈◊〉〈◊〉.

〈◊〉〈◊〉 that he did not: For if he paid all as their 〈◊〉〈◊〉, then God in Justice cannot exact the payment 〈◊〉〈◊〉 r hands, nor inflict the plagues upon their 〈◊〉〈◊〉. require two payments for one debt; to punish the 〈◊〉〈◊〉 and Surety for the same offence, that Justice Christ should be satisfied in the behalf of all (this 〈◊〉〈◊〉 beloved Son in whom I am 〈◊〉〈◊〉) and* 1.7 〈◊〉〈◊〉 that satisfaction should again be required, Justice 〈◊〉〈◊〉, yea, common sence abhors. The damned and 〈◊〉〈◊〉 are now paying the debt in Hell, 〈◊〉〈◊〉 God in Justice requires it, therefore his Justice 〈◊〉〈◊〉 not satisfied, therefore Christ did not satisfie for 〈◊〉〈◊〉.

〈◊〉〈◊〉 God the Father intended the benefit and 〈◊〉〈◊〉* 1.8 of all by the death and blood-shed of Christ, and 〈◊〉〈◊〉 also undertook and discharged it for that end, 〈◊〉〈◊〉 that seriously and throughly, then the Lord Jesus 〈◊〉〈◊〉 use those means which might be most useful and 〈◊〉〈◊〉 to attain it; then he would pray for them 〈◊〉〈◊〉 his sufferings which he did intend for their good, 〈◊〉〈◊〉 be made available thereunto, for that is an 〈◊〉〈◊〉 and ever speeding means. But Christ professeth 〈◊〉〈◊〉, nor would not pray for the world, John, 17. 9. 〈◊〉〈◊〉 for them, I pray not for the world; and the 〈◊〉〈◊〉 proves it, for what Christ praies for, that he 〈◊〉〈◊〉, John, 11. 22. 42. I know that thou hearest me 〈◊〉〈◊〉: but this is not obtained, therefore was 〈◊〉〈◊〉 desired, therefore not intended by Christ, 〈◊〉〈◊〉 for this end our Savior did not lay down his life, undertake his sufferings: For what he suffered, that he intended, his own end was most serious in own intention; that he intended, he desired; that he 〈◊〉〈◊〉, he obtained: that he obtained not, he desired

not, and that he intended not, therefore for that 〈◊〉〈◊〉 he did not suffer.

If it be said, He did pray for those that 〈◊〉〈◊〉* 1.9 him, and yet many of those were not saved, nor 〈◊〉〈◊〉 prayers heard, Luke, 23. 34. Father, forgive 〈◊〉〈◊〉 they know not what they do.

His Crucifiérs were of two sorts: 1 〈◊〉〈◊〉* 1.10 Scribes and Pharisees; most of these knew what 〈◊〉〈◊〉 did, for they sinned the fin against the Holy 〈◊〉〈◊〉 Mat. 12. 24. to 33. 2 Other poor ignorant 〈◊〉〈◊〉 who were swayed by the sinful example of 〈◊〉〈◊〉 Governors, and like the blind followed the blind 〈◊〉〈◊〉 they fell into the ditch, shed that blood that 〈◊〉〈◊〉 them; they were the cause of his death, that was 〈◊〉〈◊〉 means to bring them to life and happiness, 1 Cor. 〈◊〉〈◊〉 8. Had they known it, they would not have 〈◊〉〈◊〉 the Lord of Glory. Now many of those shared in 〈◊〉〈◊〉 blessing of our Saviors prayer, Acts, 2. 37. 〈◊〉〈◊〉 assuredly that you have crucified the Lord of 〈◊〉〈◊〉 they heard, and were pricked in their hearts, 〈◊〉〈◊〉 the word, and the remission of their sins, 〈◊〉〈◊〉 were added to the Church. They pierced the 〈◊〉〈◊〉 of Christ to take away his blood, Christ pierced 〈◊〉〈◊〉 hearts to take away their sins; Christs prayers 〈◊〉〈◊〉 much more than Peters preaching; they 〈◊〉〈◊〉 his destruction and death, and he then wrought 〈◊〉〈◊〉 salvation: He sent his prayers to Heaven, 〈◊〉〈◊〉* 1.11 forgive them, the Lord sent down his grace, and 〈◊〉〈◊〉 obtained the remission of Their sins.

If Christ died, and by his death merited 〈◊〉〈◊〉* 1.12 for all, why then are not all saved? for the 〈◊〉〈◊〉 God is satisfied, that will not hinder their 〈◊〉〈◊〉 sin and Satan are subdued and vanquished by his 〈◊〉〈◊〉 and they cannot hinder it, Heb. 2. 15. By 〈◊〉〈◊〉 destroyed him that had the power of death, that 〈◊〉〈◊〉 the Devil, and delivered them who through the 〈◊〉〈◊〉

〈◊〉〈◊〉 death were all their lives long subject unto 〈◊〉〈◊〉. Those for whom Christ died, their salvation 〈◊〉〈◊〉 be frustrate, nor they deprived of it; God will 〈◊〉〈◊〉, sin and Satan cannot hinder it: but all are not 〈◊〉〈◊〉, therefore for all salvation is not merited by the 〈◊〉〈◊〉 of Christ.

The old shift and pretended plea of the Papists and* 1.13 〈◊〉〈◊〉 to put by the dint of this Argument is this; 〈◊〉〈◊〉 is (say they) a broad and wide difference to be 〈◊〉〈◊〉 between the merits of Christ, and the application 〈◊〉〈◊〉, the death of Christ is sufficient, quoad 〈◊〉〈◊〉, non quoad applicationem; it's available 〈◊〉〈◊〉 obtain salvation for all men, but that the good and 〈◊〉〈◊〉 which is obtained is not applied, the 〈◊〉〈◊〉 of that is in mens unbeleef: As in a Medicine 〈◊〉〈◊〉 and prepared and appointed to cure, but some 〈◊〉〈◊〉 not take it: As a ransom to deliver, but some will 〈◊〉〈◊〉 receive it.

The Reply is this: That this pretence is in truth a* 1.14 〈◊〉〈◊〉 of words, but reacheth not the main strength 〈◊〉〈◊〉 force of the Argument alleaged, which stands still 〈◊〉〈◊〉, as it shall thus appear: for I demand, If [ 1] 〈◊〉〈◊〉 hath fully purchased salvation, what hinders 〈◊〉〈◊〉 it is not applied? They will say (and they must 〈◊〉〈◊〉, for they can say no other) their infidelity is that 〈◊〉〈◊〉 hinders, they will not trust in a Christ, or come 〈◊〉〈◊〉 him that they may be saved. But the sting and 〈◊〉〈◊〉 of the Argument prevented this cavil before it 〈◊〉〈◊〉 to be pleaded, so that this comes too late: for it 〈◊〉〈◊〉 said, 〈◊〉〈◊〉 Christ be a perfect Savior, and hath 〈◊〉〈◊〉 salvation for his, at the hand of Divine Justice, 〈◊〉〈◊〉 God in Justice will not hinder, Sin and Satan 〈◊〉〈◊〉 hinder: When the Law is satisfied, the prisoner 〈◊〉〈◊〉 be released; Christ came for this end, and he 〈◊〉〈◊〉 the end he came for, He saves his people from* 1.15 〈◊〉〈◊〉 sins; Then from all sin original actual, then

from infidelity, they are saved from that, and 〈◊〉〈◊〉* 1.16 that cannot hinder.

Besides, if Christ be no otherwise a Savior than only [ 2] to merit so much for them, and to offer so much 〈◊〉〈◊〉 unto them, that they may receive it if they w ll, and re∣fuse it if they list, then the execution of Gods 〈◊〉〈◊〉, our Saviors Purpose in Dying, and the Fruit and Suc∣cess of his Death, is lastly resolved into the 〈◊〉〈◊〉 man, and meerly depends thereupon; so that if 〈◊〉〈◊〉 men would, our Savior might have died in vain, 〈◊〉〈◊〉 prayed in vain, and no man ever attained 〈◊〉〈◊〉 thereby, if they would, and as they may (and mought according to this Doctrine of Devils) resist the 〈◊〉〈◊〉 of the blood of Christ and his Spirit, and their 〈◊〉〈◊〉 Salvation purchased for them by Christ.

So that the Seed of the Woman did not break the Serpents head, Gen. 3. 15. It was not certain that 〈◊〉〈◊〉 Savior should see his Seed, Isa. 53. 10. Our Savior Christ was mistaken, when he said, I have other 〈◊〉〈◊〉* 1.17 those also I must bring, they shall 〈◊〉〈◊〉 my voice: they might reply, But we may chuse, and Christ must 〈◊〉〈◊〉 us leave.

It hence follows, That our Savior Christ is not so [ 3] able to save as Adam to destroy; Its not in the Will of Adams Posterity to stop the guilt and filth of his 〈◊〉〈◊〉 to seiz upon them to their condemnation, but the first Adam will undoubtedly pollute and condemn all those that he Covenanted for; and 〈◊〉〈◊〉 the second A∣dam cannot save ánd sanctifie all that he 〈◊〉〈◊〉 for, contrary to the triumph of the Apostle, Rom. 5. 15. If through the offence of one, many be dead: much more the grace of God, and the gift by grace, which is by one man Jesus Christ, hath abounded unto ma∣ny.

It hence follows, Christ hath purchased a right to all [ 4] Spiritual good, but not the Communication and Pos∣session

thereof undoubtedly to be bestowed, contrary 〈◊〉〈◊〉 Job. 17. 19. For their sakes I sanctifie my self that 〈◊〉〈◊〉 also may be sanctified, Eph. 1. 3.

Lastly, How deeply injurious and dishonorable is [ 5] 〈◊〉〈◊〉 this to our blessed Saviour? How derogatory to 〈◊〉〈◊〉 Wisdom to purpose that he can never accomplish? How cross to his power, that he should aim at that by 〈◊〉〈◊〉 Death, which either Satan or mans corruption 〈◊〉〈◊〉 be more able to cross than he to effect? Nay, How senseless and unreasonable is it that Gods justice 〈◊〉〈◊〉 hinder this work, and yet sin should, when all 〈◊〉〈◊〉 strength that sin hath is indeed from the Law (the 〈◊〉〈◊〉 of sin is the Law) 1 Cor. 15. 56. from that Commission which Divine Justice puts into its 〈◊〉〈◊〉?

If Christ Merited and Purchased Redemption for* 1.18 All, then he Wills and intends seriously that all should 〈◊〉〈◊〉 saved, then he will afford the means to attain it, for 〈◊〉〈◊〉 end and the means (the end in intention, and the 〈◊〉〈◊〉 in execution) go both together, and none in 〈◊〉〈◊〉 sever them, much less will the Lord, who is 〈◊〉〈◊〉 Author of all wisdom, Rom. 10. 17. Faith comes 〈◊〉〈◊〉 Hearing, and Hearing by the Word of God.

But Sense and Experience of all men of all ages makes it beyond question, That God gives not the means of Salvation to All, Psal. 147. 19. He hath gi∣ven his word unto Israel, he hath not dealt so with 〈◊〉〈◊〉 Nation: Paul makes it the priviledge of 〈◊〉〈◊〉 Jew, to them was committed the Oracles of God, Rom. 3. 2. They alone Called, they alone in 〈◊〉〈◊〉, they alone honored with all the Priviledges of all* 1.19 Gods Ordinances. Yea, the Lord neglected the 〈◊〉〈◊〉 condition of the Gentiles in former ages, he* 1.20 〈◊〉〈◊〉 not after them, cared not for them, nay, they 〈◊〉〈◊〉 without God, without Christ, without Hope,

a far off, not within the ken and call of Salvation. 〈◊〉〈◊〉 such is the condition of many Nations of the 〈◊〉〈◊〉 at this day, who have not so much as any means of 〈◊〉〈◊〉 granted unto them, nor any sound of the Go∣spel of Christ amongst them: Now, do any in 〈◊〉〈◊〉 prepare Physick for the good of another, and yet 〈◊〉〈◊〉 Patient never have it, never hear of it?

The Answer which is here made by Papists and 〈◊〉〈◊〉* 1.21 is this, That though God doth not afford equal external means of Calling, yet he calls all, 〈◊〉〈◊〉 therefore they make a double kind of Calling. 1 〈◊〉〈◊〉 diately by the Law. 2 Immediately by the 〈◊〉〈◊〉 Not that the Law can cause Faith in Christ 〈◊〉〈◊〉 but only in way of preparation by these degrees, 〈◊〉〈◊〉 Lord hath left the work of the Law and the 〈◊〉〈◊〉 of his Image in the nature of man, and withal hath 〈◊〉〈◊〉 forded him so much, and so many helps out of 〈◊〉〈◊〉 creatures to manifest his goodness and majesty to 〈◊〉〈◊〉 that if he use this stock well, he out of his bounty 〈◊〉〈◊〉 afford him the Gospel and other saving means to 〈◊〉〈◊〉 him to Faith and so to Happiness, and to this 〈◊〉〈◊〉 that place is usually alleadged, Rom. 1. 19, 20. 〈◊〉〈◊〉 which may be known of God is manifest in them, 〈◊〉〈◊〉 If they use this light of Nature well, God will 〈◊〉〈◊〉 them the light of Grace; when they abuse that 〈◊〉〈◊〉 have, its just with God to with-hold what they 〈◊〉〈◊〉 and to take away that he gave.

To this I Reply: The Ground of the 〈◊〉〈◊〉* 1.22 1 False. 2 Vain.

False, Because it crosseth that Liberty which 〈◊〉〈◊〉 [ 1] Lord challengeth and useth in the dispensation of 〈◊〉〈◊〉 means of Salvation, without any respect to the 〈◊〉〈◊〉 use of the gifts of Nature; The Lord chose a 〈◊〉〈◊〉 to himself of the weakest and the worst, (Deut. 7. Deut. 9. 5. 6. The Lord set his love upon thee,

〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, for thou art a stiff necked 〈◊〉〈◊〉* 1.23 he set up a partition wall between them and 〈◊〉〈◊〉 meerly out of his own good pleasure: whereas 〈◊〉〈◊〉 to this Opinion had the Gentiles used their 〈◊〉〈◊〉 well, they might have pulled down the partition 〈◊〉〈◊〉.

2 Its contrary to that experience we have of Gods 〈◊〉〈◊〉 in the sending of the means that many times 〈◊〉〈◊〉 who abuse them most they enjoy them, those who 〈◊〉〈◊〉 have used them 〈◊〉〈◊〉 they want them, Matt. 1. 21. 〈◊〉〈◊〉 to thee Corazin, Wo to thee 〈◊〉〈◊〉, 〈◊〉〈◊〉 the great works been done in Sodom ànd 〈◊〉〈◊〉 which have been done in thee, they would 〈◊〉〈◊〉 repented in sackcloth and ashes.

As its a false, so its a vain Conceit: Because no man [ 2] 〈◊〉〈◊〉 ever have the means of grace vouchsafed upon 〈◊〉〈◊〉 condition, in that no man ever did, or in truth will 〈◊〉〈◊〉 the Condition: for then are these Gifts used 〈◊〉〈◊〉 when they attain their end, they then attain their 〈◊〉〈◊〉 when they are used in a right order and 〈◊〉〈◊〉 to God and his Glory (Rom. 1. 21.) so as to 〈◊〉〈◊〉 God as God, but no natural man did, or ever will 〈◊〉〈◊〉 this.

Instruction. From the Doctrine delivered we may 〈◊〉〈◊〉 to Answer some Cases of Conscience which 〈◊〉〈◊〉* 1.24 our Spiritual Estates, and Comforts.

First Case of Conscience.

Whether a man can challenge any interest in any* 1.25 Spiritual Good in Christ, or can bring in any proof 〈◊〉〈◊〉 himself of any Spiritual Good received or 〈◊〉〈◊〉 to him from Christ before he beleeve?

By no means: It is a conceit cross to the Covenant* 1.26 of God, the Scriptures of Truth, the grace of God in Christ, and unto the 〈◊〉〈◊〉 of that plentiful and great Redemption which our Savior Christ hath wrought

for his. For God never decreed any good, 〈◊〉〈◊〉 ver intended any good but for beleeving Sinners, 〈◊〉〈◊〉 suffered and performed all that he did only for 〈◊〉〈◊〉 sinners as be the seed of the Covenant, and shall be 〈◊〉〈◊〉 gotren of him by spiritual regeneration, 1 Pet. 1. 3, 4* 1.27 He hath begotten us again to a lively hope, to an 〈◊〉〈◊〉 heritance immortal that fades not away, and 〈◊〉〈◊〉 serves us through faith unto salvation: The 〈◊〉〈◊〉 must be begotten and born, before he can be Heir 〈◊〉〈◊〉 the 〈◊〉〈◊〉 〈◊〉〈◊〉: So here.

The Doctrine formerly delivered doth 〈◊〉〈◊〉 dash this Imagination and 〈◊〉〈◊〉: If Christ 〈◊〉〈◊〉 sed all for Beleevers as 〈◊〉〈◊〉, then they must be such 〈◊〉〈◊〉 fore they can challenge and take this Purchase as 〈◊〉〈◊〉 own, it is the Condition that Christ requires 〈◊〉〈◊〉 which he communicates all that saving and 〈◊〉〈◊〉 good. Take these Arguments for the further 〈◊〉〈◊〉 of this Truth.

The First is taken from 1 Joh. 5. 12. He that 〈◊〉〈◊〉* 1.28 the Son hath life, in him are hid all the treasures 〈◊〉〈◊〉 Wisdom and Knowledg, yea of Grace and 〈◊〉〈◊〉 and therefore it is said, 〈◊〉〈◊〉 Father 〈◊〉〈◊〉 given 〈◊〉〈◊〉 us eternal life, and that life is in his Son, v. 11. 〈◊〉〈◊〉 is the Fountain of all blessings that hath them, the 〈◊〉〈◊〉 that communicates them; The Spirit 〈◊〉〈◊〉 all of God to the Saints, but the Spirit takes all 〈◊〉〈◊〉 the Son before he so doth, Joh. 16. 14, 15. He is 〈◊〉〈◊〉 accomplishment of all promises in him, they are 〈◊〉〈◊〉 and Amen: 2 Cor. 1. 20. All Promises, all 〈◊〉〈◊〉, all Life is in Christ: Therefore He must be had 〈◊〉〈◊〉 they can be enjoyed. But there is no enjoying of 〈◊〉〈◊〉 but by Faith, 1 Joh. 12. To as many as 〈◊〉〈◊〉 〈◊〉〈◊〉 he gave power to be the Sons of God, to as many as 〈◊〉〈◊〉 on his name: We have him not before we 〈◊〉〈◊〉 him, we receive him not before we beleeve in 〈◊〉〈◊〉 upon this condition God gives his Son, John 3. 16.

God so loved the World that he gave his only begotten Son, that as many as beleeved in him should not perish but have everlasting life: God gives him to none but such as beleeve, God gives Salvation by him to none but by this means: Joh. 17. 3. This is eternal life to know thee the only true God and Jesus Christ whom thou bast sent: This is the knowledg of Faith, and it is said to be life, because it is the only means to bring and de∣rive life from God in Christ to us: So that

They who alone have Christ, they only have life.

But Beleevers only have Christ.

Therefore they only have title unto life.

Those only have title to Life and Salvation who are* 1.29 under the compass of the Covenant of Grace: For there are but Two Covenants under which all men are, 〈◊〉〈◊〉 the Covenant of Works, or the Covenant of Grace: Rom. 6. 14. Sin shall not have dominion over you, because ye are not under the law, but under grace; Gal. 3. 17. the law which was 430 years after, can∣not make the Covenant of God in Christ of none effect.

The Covenant of Works was, Do and live: The Covenant of Grace, Beleeve and live. Adam had the stock in his own hand, and might of himself by Grace received, have wrought out his own Salvation: All the fall'n Sons of Adam must receive it from 〈◊〉〈◊〉, because they have it not of themselves.

But (I assume) no man can be under the Covenant of Grace that is not under the Condition of Faith, for 〈◊〉〈◊〉 is that only which brings him into it, and estates him 〈◊〉〈◊〉 it; and therefore Gal. 3. 9, 20. this is made the pro∣per difference and indeed the full description of 〈◊〉〈◊〉 in these estates, they which be of Faith are 〈◊〉〈◊〉

with faithful Abraham: They which are in 〈◊〉〈◊〉 Covenant of Grace are said to be such as are of 〈◊〉〈◊〉 of the stock and linage and generation of Faith, 〈◊〉〈◊〉 〈◊〉〈◊〉 wrought by the Spirit and Word the Soul 〈◊〉〈◊〉 〈◊〉〈◊〉 unto Christ thereby, and so hath its 〈◊〉〈◊〉 birch and Being by Faith, Faith giving subsistance 〈◊〉〈◊〉 him as he is a Christian: But vers. 10. They that 〈◊〉〈◊〉 of the Works of the law (that is, those that are 〈◊〉〈◊〉 the power of the breach of it by Adam, they) are 〈◊〉〈◊〉 the Curse, they act by the power of the breach 〈◊〉〈◊〉 the Covenant of Works, and therefore are under 〈◊〉〈◊〉 just judgments of God denounced against such as 〈◊〉〈◊〉 and die therein. Hence then I Reason,

They who are not under the Condition of 〈◊〉〈◊〉 Covenant of Grace, they cannot be assu∣red groundedly of their good estate.

But they who are not Beleevers are not under 〈◊〉〈◊〉 Compass and Condition of the 〈◊〉〈◊〉 of Grace.

And therefore they cannot be assured of 〈◊〉〈◊〉 good estates.

They who are really and in truth in the state 〈◊〉〈◊〉* 1.30 Condemnation, they cannot have any grounded evi∣dence of their Salvation and Comfort therefrom: be∣cause these two are opposite one to another professed∣ly contrary one against the other, and therefore can 〈◊〉〈◊〉 more possibly agree together, then to be darkness 〈◊〉〈◊〉 light, to be in Hell and Heaven together. But he 〈◊〉〈◊〉 is without the grace of Faith, he is Condemned al∣ready: he is now under the Sentence and Doom 〈◊〉〈◊〉 utter Condemnation, 〈◊〉〈◊〉. 3. 18. He is cast in all 〈◊〉〈◊〉 Courts in Heaven and Earth, the Law condemns 〈◊〉〈◊〉 because he doth not Do it, the Gospel condemns 〈◊〉〈◊〉 because he doth not Beleeve it, he cannot satisfie 〈◊〉〈◊〉

〈◊〉〈◊〉, nor yet comes up to the Condition of the 〈◊〉〈◊〉: Therefore Faith is said to be counted for 〈◊〉〈◊〉, Rom. 4. 9. and Rom. 3. 30. It is one God 〈◊〉〈◊〉 justifies the Circumcision by Faith, and the 〈◊〉〈◊〉 through Faith: It is the common way, 〈◊〉〈◊〉 indeed the only way whereby Justification is 〈◊〉〈◊〉 to all the Sons of men who shall ever be made 〈◊〉〈◊〉 thereof: This is the 〈◊〉〈◊〉-going link of Pauls 〈◊〉〈◊〉, Rom. 8. 30. Whom he called, them he justisied, 〈◊〉〈◊〉 whom he justified them he glorified: Its as 〈◊〉〈◊〉 to be Justified before we be Called, as it is for 〈◊〉〈◊〉 man to be 〈◊〉〈◊〉 before he be Justified: and this 〈◊〉〈◊〉 Calling out of World Sin and Self unto God in Christ, undoubtedly includes the Work of 〈◊〉〈◊〉 in it, and ever leaves spiritual and saving 〈◊〉〈◊〉 and qualifications upon the Soul. Hence 〈◊〉〈◊〉

He that is really under the state of Condemnati∣on, cannot challenge any interest in eter∣nal life, or have any evidence that his e∣state is good.

But he that Beleeves not is Condemned already; Called he is not, Justified he cannot be in this Condition.

Therefore he can Challenge no Interest in, nor hath any grounded Assurance of Eternal Life.

A Second Case of Conscience.

Whether the Spirit of God doth not, or may not by* 1.31 a special and immediate revelation, witness some spiri∣tual good (as pardon of Sin, Adoption, Justisicati∣on) to a man before he doth Beleeve? Its true, a man himself cannot by discourse make it good to him∣self, or to another, unless he have Faith: But may not the Spirit of God witness to him without and be∣fore Faith?

The Answer is Negative: The Reasons 〈◊〉〈◊〉* 1.32 Two.

That which is a Falshood, and an Error, 〈◊〉〈◊〉* 1.33 the Covenant of Grace, the Spirit of God never 〈◊〉〈◊〉 nor will, nor can testifie that: For he is the Spirit truth, he cannot be deceived himself, he will not 〈◊〉〈◊〉 ceive us, he is the Spirit of God he cannot lye (1 〈◊〉〈◊〉 he cannot tell it, much less give approbation or 〈◊〉〈◊〉 〈◊〉〈◊〉 thereunto. But the former 〈◊〉〈◊〉 made appear undeniable, That it is a Falshood and an 〈◊〉〈◊〉 to say any man living hath right to or can challenge 〈◊〉〈◊〉 spiritual good in Christ before he doth Beleeve: 〈◊〉〈◊〉 is no such thing to be found in the Word of 〈◊〉〈◊〉 Therefore the Spirit will never testifie that.

To affirm that the Spirit should say to any 〈◊〉〈◊〉 that he is in a state of Grace, when he is in a state 〈◊〉〈◊〉 Sin, that he is justified when he is Condemned, 〈◊〉〈◊〉 little less than Blasphemy.

If the Spirit doth reveal a mans good Estate to 〈◊〉〈◊〉* 1.34 it is for this purpose that he may know it, and he 〈◊〉〈◊〉 inable him to receive that intimation that he may dis∣cern it; else the one of these Two will follow, 〈◊〉〈◊〉 Spirit should reveal this for no end, if no good 〈◊〉〈◊〉 got by it; or else not attain his end if the party 〈◊〉〈◊〉 not be able to understand what it doth reveal; If 〈◊〉〈◊〉 former, he should not be a wise Worker; If the 〈◊〉〈◊〉 he was not a powerful Worker: But know and un∣derstand this Testimony the Soul cannot, by any po∣wer either of Nature, or Corruption, 1 Cor. 2. 14 The natural man receives not the things of the spirit of God, neither can he know them because they 〈◊〉〈◊〉 spiritually discerned: Nay, Rom. 8. 7. The 〈◊〉〈◊〉 of the flesh is not subject unto the law, therefore 〈◊〉〈◊〉 unto the Lord, nor his Spirit.

If it be beyond Nature or Corruption, then it 〈◊〉〈◊〉 be Grace that must help a man to discern it, and 〈◊〉〈◊〉

〈◊〉〈◊〉 must be a qualification, and the first 〈◊〉〈◊〉 of this k nd of saving knowledge must be an 〈◊〉〈◊〉 unto Faith, if not Faith it self. Fides est ex 〈◊〉〈◊〉 notitia. This is eternal life to know thee the 〈◊〉〈◊〉 true God, Joh. 17. 3.

Two Inferences from the former Cases of Conscience, thus Resolved.

These Two Cases being thus cleered, (1 That an 〈◊〉〈◊〉 hath no right to any spiritual Good in* 1.35 〈◊〉〈◊〉: And, 2 That the spirit of God doth never 〈◊〉〈◊〉 known this to such a Soul) Hence its cleer: 〈◊〉〈◊〉 manner and order that men have devised to make own the mind of God to a man, and to give comfort the Soul in distress, being cross to these truths now 〈◊〉〈◊〉, is an Erroneous and False way: As for 〈◊〉〈◊〉, You being in distress about your Sins, and 〈◊〉〈◊〉 under the Spirit of Bondage, you must first lay 〈◊〉〈◊〉 in the bottom, lay him in the foundation, Christ 〈◊〉〈◊〉 first be yours, and so united to you, and your 〈◊〉〈◊〉 forgiven by him, before you have any Faith or 〈◊〉〈◊〉 qualification wrought in you; This Opinion 〈◊〉〈◊〉 sayes, That Christ may be united to the Soul, and 〈◊〉〈◊〉 be Justified and Adopted before he have any 〈◊〉〈◊〉; it is a dangerous Opinion, a desperate 〈◊〉〈◊〉; that I may say no worse of it. Mark what 〈◊〉〈◊〉, here's the plot of all prophaness, the ground of loosness and famalism: A man may have Christ 〈◊〉〈◊〉 be Justified and Adopted while he is without 〈◊〉〈◊〉, and therefore while he is under the power of Sins and the Spirit of God may witness this; And 〈◊〉〈◊〉 though a man fall into any Sin, or live in any sin 〈◊〉〈◊〉 it be, he may have recourse to this 〈◊〉〈◊〉, this witness of the Spirit, and thats enough; If

a man say, Prove it: Are you in a state of Grace? Is Christ yours? Prove it then. Prove it? (say they) that I cannot do, but the Spirit witnesses this to me: Ay, but prove this witness of the Spirit, that it is from God according to his Word: They will be forced to confess, I cannot prove it neither to my self, nor to another, only thus, I must beleeve it, and you must beleeve me: I was in trouble and distress about my Sins, and then there was a voyce from Heaven, the spi∣rit did witness to me, That Christ was mine, and my Sins were pardoned, &c. This is a Spirit of Delusi∣on, the Devil is there; Whatever the Spirit of God sayes, it is that which the Scriptures say: There∣fore if you have a testimony which is not to be found in the Scripture, nor can be proved and made good by the Scripture, it is the testimony of the Devil, not 〈◊〉〈◊〉 the Spirit of God: for the Spirit of God, and the Word of God, ever go together; therefore if you say you Have a witness of the Spirit, and the Word say, No: I'le say, It is a Delusion.* 1.36

Secondly; Hence it follows also: There are 〈◊〉〈◊〉 Promises wherein any saving good is Revealed or Evi∣denced to the Soul, but either they are such 〈◊〉〈◊〉 God promiseth to work the Condition, or suppose the Condition already wrought: either 〈◊〉〈◊〉 mentioning a qualification, or necessarily implying 〈◊〉〈◊〉 including the same, out of other places to be collected where the same is professedly handled.

All spiritual good (Redemption, Justification, Salvation) purchased by Christ, were intended only for them that do beleeve; therefore there is no Pro∣mise in the Scripture, but doth evidence this.

Sometimes you have the Covenant laid down in 〈◊〉〈◊〉 lump (as it were) in a brief Expression, as in a 〈◊〉〈◊〉 sum comprehending all the whole frame, and then 〈◊〉〈◊〉 several actions in their distinct order and manner 〈◊〉〈◊〉

Gods working are to be attended and conceived, as though they had been more fully, and in the several branches set forth unto us: Take a tast of some few, Gen. 3. 5. The seed of the Woman shall break the Ser∣pents head: The head of Satan, implys Three things,* 1.37 Policy, Power, and Poyson: To break this head is to crush and confound all these: The Policy and and Power of Satan is overthrown in the work of vo∣cation, when the Soul is turned from darkness to light, from the power of Satan to God: the venom and poy∣son of Satan is taken away; partly in the 〈◊〉〈◊〉 and punishment which is done away in Justification, part∣ly in the stain and pollution of sin, which is removed in Sanctification; All these Christ doth in 〈◊〉〈◊〉 hearts of all his, and some of these all the Saints of God must have evidence of before they can gain evidence that they are within the compass of this Covenant. Thus the Apostle John disputes, 1 Joh. 3. 3. to 5. Every one that hath this hope purifieth himself as Christ 〈◊〉〈◊〉 pure: Why? For sin is the transgression of the law, and Christ was manifested to take away our sins: therefore (vers. 6.) whosoever abideth in him sinneth not: Christ came to take away sin, and therefore he that abideth in Christ cannot abide in sin; and vers. 8. The Son of God was manifested to destroy the works of the Devil.

So again, Jerem. 31. 33. I will be their God, and they shall be my people: Zach. 13. last, I will say it is my people, and they shall say thou art the Lord our God: Here again is the sum of the Covenant com∣prised, and all the particulars with the manner of the work included and presupposed, as the Apostle once for all expounds these and the like passages, 2 Cor. 6. 16. I will be their God and they shall be my people, wherefore come out from among 〈◊〉〈◊〉, and be ye se∣parate and touch no unclean thing, and I will re∣ceive

you, and will be a father to you, and ye 〈◊〉〈◊〉 be my sons and daughters saith the Lord 〈◊〉〈◊〉. If they touch no unclean thing, but be separate 〈◊〉〈◊〉 Sin, Self, and the Creature, and so come out of 〈◊〉〈◊〉 these in preparation, and come to him in effectual vocation, then he will be a father to them in his Christ, and make them his Children in Adoption, and then he will write his laws in their hearts, and renew them to that Holiness which in Adam they lost, and so enable them to walk in his wayes. And therefore when the Lord promiseth by the 〈◊〉〈◊〉 Isa. 43. 25 I am he that blotteth out thy transgressions for my own names sake, and will not remember 〈◊〉〈◊〉 sins: that is, I do justifie thee freely when I have made thee to beleeve by my free grace; For it cannot be conceived that the Lord would pass the Sentence of Absolution upon her while she remained in the 〈◊〉〈◊〉 of Unbelief: For then that of the Apostle should fail, Its one God that justifies the Jews by Faith, and the Gentiles through Faith, Rom. 3. 30. Therefore look the 20 and 21 vers. of this Chapt. (for we must not have one place justle against another) and there you shall 〈◊〉〈◊〉 it is said, I will do this and that for my People, my Chosen, which are Beleevers, and of them and unto them it is said, vers. 25. I will blot out thy sins for my own sake: The resolving of these Cases, and information of these Doubts, infers undeniably thus much, That there is no Absolute Promise that either gives or maintains assurance of our good estate, but such only wherein God engageth 〈◊〉〈◊〉 to work the Condition, or else doth of necessity imply it wrought.

It will be said, That the Covenant of Grace is free,* 1.38 and issues out of the free Mercy of God in Christ, and therefore the Lord hath not in it any respect, to any thing we have or do.

Its all confessed, and yet there is no prejudice at* 1.39 〈◊〉〈◊〉 accrews to the Cause in hand.

Free Grace is the Fountain of all: It makes the [ 1] 〈◊〉〈◊〉, it works the Condition, it maintains the 〈◊〉〈◊〉 which is wrought: Ephes. 2. 8. By Grace 〈◊〉〈◊〉 ye saved, through Faith.

And though God both require and work the 〈◊〉〈◊〉 [ 2] (Eph. 2. 8. Faith is the Gift of God) Yet it not for our Faith, or for the worth of any Grace 〈◊〉〈◊〉 is in us, that we have life and salvation but by 〈◊〉〈◊〉, and those, as means and wayes by Grace 〈◊〉〈◊〉 and provided to give life. 〈◊〉〈◊〉 is of 〈◊〉〈◊〉 Grace, doth it not therefore require 〈◊〉〈◊〉 in 〈◊〉〈◊〉 Party that is Justified, nor yet suppose him to be 〈◊〉〈◊〉? The Apostle openly contradicts such a 〈◊〉〈◊〉, Rom. 8. 30. Whom he called, them he justified: 〈◊〉〈◊〉 is also of Free Grace, and yet doth it 〈◊〉〈◊〉 suppose Sanctification and Holiness in the Party 〈◊〉〈◊〉 must possess it? Without Holiness no man shall 〈◊〉〈◊〉 the Lord, Heb. 12. 14. As my Glorification doth 〈◊〉〈◊〉 hinder the freedom of my Justification because it 〈◊〉〈◊〉 before it, so my Justification doth not hinder the 〈◊〉〈◊〉 of my Vocation because Vocation goes 〈◊〉〈◊〉 it, but only shewes the order and manner of Gods 〈◊〉〈◊〉.

Third Case of Conscience.* 1.40

Though a man can have no Right to any Spiritual [ 3] 〈◊〉〈◊〉 in Christ without Faith, and though the 〈◊〉〈◊〉 never witnesseth this without, or before Faith; 〈◊〉〈◊〉, when Faith is there, when some gracious 〈◊〉〈◊〉 is wrought, may not, doth not the Spirit 〈◊〉〈◊〉 a mans good estate without any respect to 〈◊〉〈◊〉, or any gracious Qualification existent in the 〈◊〉〈◊〉?

I Answer: So marvelous, secret, and unsearchable* 1.41

are the Dispensations of the Spirit unto the Soul 〈◊〉〈◊〉 as the wind blows where it 〈◊〉〈◊〉, thou hearest 〈◊〉〈◊〉* 1.42 sound of it, thou knowest not whence it comes 〈◊〉〈◊〉 whither it goes: So it is here; The hidden 〈◊〉〈◊〉 ousness of the manner of the Spirits work in the 〈◊〉〈◊〉 of it, is so hard to discern, that to make any ap∣proach so as to discover the way of God, and to un∣dermine an Error entrenching thereabout, by 〈◊〉〈◊〉 of Reason, is more than ordinarily 〈◊〉〈◊〉 and therefore for our better proceeding in Answer 〈◊〉〈◊〉 this Question, I shall Endeavor to do these 〈◊〉〈◊〉 Things.

• 1 State the Question, and open it in the 〈◊〉〈◊〉 thereof.
• 2 Give in such Arguments as we conceive 〈◊〉〈◊〉 plainest Evidence with them to settle 〈◊〉〈◊〉 Truth.
• 3 Answer some such Objections as are of grea∣test weight.

For the right 〈◊〉〈◊〉 of the Question, in 〈◊〉〈◊〉 [ 1] to the Case propounded, I lay down this Conclusion The Spirit of God never gives in immediate 〈◊〉〈◊〉 of any right we have to, or that we are made 〈◊〉〈◊〉 of any benesit from Christ without respect 〈◊〉〈◊〉 some Qualification, gracious Disposition, or Condi∣tion in the Soul.

There are Three Particulars to be Opened for the right understanding of this Conclusion.

First, What is meant by Evidence? Answer. 〈◊〉〈◊〉 [ 1] light of 〈◊〉〈◊〉 let in on Gods part, and 〈◊〉〈◊〉 on ours, whereby either we have, or may have, 〈◊〉〈◊〉 true and never failing ground of right discerning, 〈◊〉〈◊〉 what is so manifested and apprehended; so that Evi∣dence 〈◊〉〈◊〉,

First, That God by his Spirit manifests his 〈◊〉〈◊〉 and our Good, and that we either do, or may 〈◊〉〈◊〉

it for our Comfort; For its the aim of the 〈◊〉〈◊〉 to understand this Evidence with Application 〈◊〉〈◊〉 the truth to our own particular estate. For we 〈◊〉〈◊〉 not now what the Word is in it self, or what 〈◊〉〈◊〉 Spirit doth in the ordinary dispensation thereof, 〈◊〉〈◊〉 that is light in it self, and makes all things 〈◊〉〈◊〉 indifferently at all times, Eph. 5. 13. but here we 〈◊〉〈◊〉 this Discovery and Manifestation of the Mind 〈◊〉〈◊〉 God as it comes home to our Particular that 〈◊〉〈◊〉 〈◊〉〈◊〉 and hearts may be settled: As Luke 24. 32. He opened the Scriptures, vers. 45. He opened their 〈◊〉〈◊〉 that they might understand the 〈◊〉〈◊〉: and so the truth was more cleer and their sight 〈◊〉〈◊〉 cleer, 1 Cor. 2. 12. He hath given us his spirit 〈◊〉〈◊〉 we may know the things that are freely given to 〈◊〉〈◊〉 of God: 1 Joh. 5. 20. He hath given us an 〈◊〉〈◊〉, that we may know that we know him.

Secondly, This right discerning on our part is not 〈◊〉〈◊〉 a certain knowledge, or science of that good 〈◊〉〈◊〉 is thus witnessed to us, but an assurance of Faith, whereby the heart embraceth it as true to it, 〈◊〉〈◊〉 good for it: The one of these is a help to the 〈◊〉〈◊〉, sanctisied reason, or reason exercised about 〈◊〉〈◊〉 truths, is an instrument appointed by God in the and of his Spirit, to beget this act of Faith; for 〈◊〉〈◊〉 exercised about the Word and Work of the 〈◊〉〈◊〉, it brings in the light of the truth as a mighty 〈◊〉〈◊〉 with more strength and plainness to the heart, 〈◊〉〈◊〉 draws out this act of divine Faith, whereby it 〈◊〉〈◊〉 this as a truth of God. For look what the 〈◊〉〈◊〉 of another man may do in the use of the Word 〈◊〉〈◊〉 Ordinance, that my Reason used in such a manner 〈◊〉〈◊〉 to God may do. But another man by the 〈◊〉〈◊〉 of Reason or strength of Argument out of the 〈◊〉〈◊〉 may convince my Conscience, nay settle and 〈◊〉〈◊〉 my heart, in assurance of a truth which for∣merly

I saw not, and therefore it is said, Acts 14. 22. they confirmed the souls of the Disciples, exhorting them, &c.

True it is the Grace and Habit of Faith is presu∣med, and was wrought before by the 〈◊〉〈◊〉 power of the Spirit which raised Christ from the dead; 〈◊〉〈◊〉 being wrought, the truths of God under the exercise of 〈◊〉〈◊〉 Reason, will not only settle our judge∣ment in knowing, but our assurance of Faith in 〈◊〉〈◊〉 firmly beleeving and embracing; for first truths 〈◊〉〈◊〉 to the understanding to be judged, before they be 〈◊〉〈◊〉 up and presented to the heart to be beleeved Psal. 9. 10. They that know thy name will trust in 〈◊〉〈◊〉 This is eternal life to know thee, Joh. 17. 3. 〈◊〉〈◊〉 2 Pet. 1. 3. Through the knowledge of our Lord 〈◊〉〈◊〉 Savior: For a blind hood-winkt Faith is the 〈◊〉〈◊〉 of Apostates and Papists, of Deceivers and 〈◊〉〈◊〉 but not the Faith of Gods Elect.

Secondly, This Evidence, is laid out according 〈◊〉〈◊〉 [ 2] its proper object according to which it looks in 〈◊〉〈◊〉 place, and in this Dispute: Namely, 1 Its 〈◊〉〈◊〉 aright to what spiritual benefit we shall have, Or, 〈◊〉〈◊〉 the possession or partaking of what we do enjoy 〈◊〉〈◊〉 Christ, and these are rather some spiritual priviledge or blessings received and manifested by our 〈◊〉〈◊〉 tions, than the Qualifications themselves, as the 〈◊〉〈◊〉 terms of the Question do undeniably determine.

Hence its plain (according to the Opinion of 〈◊〉〈◊〉 that hold the 〈◊〉〈◊〉 of the Question 〈◊〉〈◊〉 ed) It is not touching the 〈◊〉〈◊〉 of Faith in 〈◊〉〈◊〉 Soul, because this Evidence in the Question, 〈◊〉〈◊〉 Faith wrought; Again, its not touching any 〈◊〉〈◊〉 〈◊〉〈◊〉 on or Qualification of Grace to be wrought in 〈◊〉〈◊〉 Soul, For I take 〈◊〉〈◊〉 to be an everlasting truth.

The 〈◊〉〈◊〉 never doth give, nor can there be any vidence that God will work the first Condition

Grace, or the first Grace in the Soul before it be 〈◊〉〈◊〉, for as we heard Evidence carries Two things 〈◊〉〈◊〉 it, 1 God reveals his Will to, or work upon the 〈◊〉〈◊〉. 2 There is both Science issuing from that 〈◊〉〈◊〉 wisdom that hath been set up in the mind, and 〈◊〉〈◊〉 of Faith, which embraceth that truth and 〈◊〉〈◊〉 〈◊〉〈◊〉 firmly, being so cleerly and firmly assented 〈◊〉〈◊〉: Hence it follows necessarily, and 〈◊〉〈◊〉,

That which presupposeth the first Grace wrought 〈◊〉〈◊〉 the Soul, and is an effect of that, that cannot be 〈◊〉〈◊〉 before the first Grace be wrought; but Evidence 〈◊〉〈◊〉 presupposeth spiritual science and assurance 〈◊〉〈◊〉 Faith; therefore it cannot be before the first Grace, 〈◊〉〈◊〉 before Faith be wrought 〈◊〉〈◊〉 the Soul: Hence that 〈◊〉〈◊〉 the Apostle, 1 Cor. 2. last. Who knows the mind 〈◊〉〈◊〉 the Lord, but we have the mind of Christ, because 〈◊〉〈◊〉 have the Spirit of Christ, and that cannot be had without Faith, Gal. 3. 14. That we may receive the Promise of the spirit through Faith.

Those Promises then, which imply the working of 〈◊〉〈◊〉 Condition of the Covenant, or the first Grace, do 〈◊〉〈◊〉 Three things: 1 What God alone can do as 〈◊〉〈◊〉 to his peculiar Prerogative. 2 What 〈◊〉〈◊〉 will do for his; that is, Such as shall come of his Son Christ the second Adam, 3 What the means 〈◊〉〈◊〉 manner is by which he will do it. As,

The seed of the Woman shall break the Serpents* 1.43 〈◊〉〈◊〉: I will take away the heart of stone, and give 〈◊〉〈◊〉 an heart of flesh, &c. That is, I alone can do* 1.44 〈◊〉〈◊〉, and I will do it for those that are the Seed of the Covenant (for still such Promises have an eye to the Covenant of the Church and the Faithful 〈◊〉〈◊〉 it, as, 〈◊〉〈◊〉 will Circumcise thy heart, and the heart of thy seed,* 1.45 &c. And by the manifestation of the Fulness and Freeness of this Mercy of mine I will work it. There

is an irresistable light which the Lord lets into 〈◊〉〈◊〉 mind at the first call, which makes way for Faith and is a direct act of Knowledge which turns the 〈◊〉〈◊〉 of the Soul to look to that fulness of power and 〈◊〉〈◊〉 of mercy, by which the heart is drawn to 〈◊〉〈◊〉 but the reflect act of evidence by which we are assu∣red of what God hath done to us and for us, 〈◊〉〈◊〉 whereby we see that we do see, is after this, and im∣plyes the thing done before we see it.

The issue is, The object of this Evidence (we now speak of) is not gracious Qualifications wrought 〈◊〉〈◊〉 to be wrought, but our right to or possession of 〈◊〉〈◊〉 Priviledges, as thou art my Son, thy 〈◊〉〈◊〉 〈◊〉〈◊〉 accepted, thy sins are pardoned. But how 〈◊〉〈◊〉 shouldest be brought to these, or have thy heart fra∣med to receive these, that is not attended at all; the spiritual Priviledges which we have or hope 〈◊〉〈◊〉, mainly attended in this work of Evidence, are Par∣don and Forgiveness in our Justification, our Adop∣tion, and Acceptation to be Sons, and the Reconci∣liation of our Persons to the Lord, and our happi∣ness 〈◊〉〈◊〉: These are the spiritual Benefits which are here considered, and about which the 〈◊〉〈◊〉 is meant.

The Third term to be opeend in the Question is, [ 3] Immediate Evidence without respect to Faith or any saving Qualification] Its called, Immediate, in this Dispute, not because it is without the word or not by means of the Word, for to deny that would be too loathsom 〈◊〉〈◊〉, but immediat in respect of 〈◊〉〈◊〉 condition going before out of which it might 〈◊〉〈◊〉 For however the Question propounded, grants 〈◊〉〈◊〉 Faith and Grace is there, yet the Evidence must be had without eying or attending any thing of a Qua∣lification; I 〈◊〉〈◊〉 a double Pretence which 〈◊〉〈◊〉 this kind of Curiosity.

First a fear least they should prejudice the freeness [ 1] Grace, if any Condition or Qualification in any 〈◊〉〈◊〉 should be attended:

• 1 A Conceit directly and expresly contrary to 〈◊〉〈◊〉 very letter of the Text and intendment of the 〈◊〉〈◊〉, Rom. 4. 16. Therefore it is of Faith, that it might* 1.46 by Grace: and if the being of Faith in the relying 〈◊〉〈◊〉 Christ in the act of it do not hinder free Grace, 〈◊〉〈◊〉 less will the seeing of it.
• 2 Besides if a 〈◊〉〈◊〉 attended would 〈◊〉〈◊〉 free Grace, then the Covenant of the Gospel 〈◊〉〈◊〉 not attend, and by name expresly require 〈◊〉〈◊〉, or else it should not be a Covenant of 〈◊〉〈◊〉.
• 3 Its Free Grace, that makes and works the 〈◊〉〈◊〉, and when its wrought there is nothing given 〈◊〉〈◊〉 it, or the Party who beleeves, for his Faith, but 〈◊〉〈◊〉 its an Empty hand to take all from Christ for 〈◊〉〈◊〉 both the Party and it self in its imperfections 〈◊〉〈◊〉 pardoned.

A Second Pretence is, That I cannot know 〈◊〉〈◊〉 [ 2] my Faith and Grace be good, before I know 〈◊〉〈◊〉 my estate be good: Where these Two things 〈◊〉〈◊〉 plain;

• 1 A man may be in a good estate in Nature before 〈◊〉〈◊〉.
• 2 A man may know that he is so, without the 〈◊〉〈◊〉 or seeing of Faith or Grace.

The Revelation comes and sayes, Thou art a Son 〈◊〉〈◊〉 God, thy sins are pardoned; and if you once get 〈◊〉〈◊〉 a Revelation, though your Faith and Grace be 〈◊〉〈◊〉 you may repair hither, this will serve; be∣fore you do know this, you can never know the 〈◊〉〈◊〉 of your Grace and Faith. And in truth, I sus∣pect here is the Mysterie of this Opinion, the very Hinge upon which all the rest turn. And therefore

though in words they will say, This Evidence cannot be before Faith; that is, In time, yet in Nature it may be; though this Evidence and Faith are coexi∣sting, and coappearing together in time, they exist and appear together, yet this Evidence may be be∣fore Faith in Nature; An Opinion which is despe∣rately dangerous. For,

That which contradicts the Gospel is false: 〈◊〉〈◊〉 to say a man may be in a good estate before Faith, contradicts the Gospel. He upon whom the wrath 〈◊〉〈◊〉 God 〈◊〉〈◊〉, he is not in a good estate: but he that beleeves not, the wrath of God remains upon him, Joh. 3. 36. He that is not within the state of the Co∣venant of Grace, he cannot know himself in a good estate; but without Faith no man is in the estate of the Covenant of Grace: For they only who are of Faith, are within that Covenant, Gal. 3. 9.

As my Election is, so is the Evidence of my Con∣solation;* 1.47 but my Election is without any Eye to Works.

If 〈◊〉〈◊〉 be the meaning, As my Election is of 〈◊〉〈◊〉* 1.48 〈◊〉〈◊〉, so also is my 〈◊〉〈◊〉 and the Evidence thereof, of free Grace; it is true. But if this be the meaning, 〈◊〉〈◊〉 as Election depends upon no Means, nor Works, no more doth the Evidence of my Con∣solation, its very false: It amounts to this, If the Decree of God be independent, then is the Execution; then which nothing is more contrary to Scripture and common Experience: 1 Pet. 1. 9. Receiving the End of your Faith, the salvation of your souls: Rom. 〈◊〉〈◊〉 13. Filled with joy and peace in Beleeving. In a word, We are Justified and Saved freely; and yet both by Faith: and yet we are not Elected by Faith.

Gather up the meaning of the Question briefly.

• 1 〈◊〉〈◊〉 Evidence is meant, The Spirit witnessing, and I 〈◊〉〈◊〉: This discerning is by

• Science of Knowledge, and Assurance of Faith, the one helps the other.
• 2 It is concerning these Spiritual Priviledges, Justification, Adoption, Reconciliation, Glorification. It cannot be touching the working of Faith or any Qualification to be wrought, because it is without respect to any Qualification, and must in their apprehension Evidence none. Nay there can be no Evidence (that is) neither sci∣ence of spiritual Wisdom, or assurance of Faith, that God will work the first Condition of Grace. Because they are Effects of the first Grace and presuppose it.
• 3 Lastly, This Evidence is immediate not in regard of the Word according to which it is dispensed; but in regard of any Qua∣lification which is neither expressed on Gods part, nor attended on my part, though it may be there.

Now we see the plain meaning of the Question: I affirm it to be an Erroneous and dangerous Assertion: and therefore do Oppose this a∣gainst it. Viz.

The Spirit of God never gives such an immediate Evidence of Spiritual Priviledges without a re∣spect to a Qualification.

The Arguments now follow.

The First is taken from the nature of this Work:* 1.49 his work of Evidencing is a work of Application, 〈◊〉〈◊〉 to be referred, and according to that to be 〈◊〉〈◊〉, for the Priviledges themselves Justification, Adoption, &c. carry the marks of Distinction and 〈◊〉〈◊〉 from the World, and do appertain only

to such as the Lord hath taken for his own, Deut. 〈◊〉〈◊〉 last, Who is like unto thee O Israel, a people 〈◊〉〈◊〉 by the Lord? And in this regard they are called 〈◊〉〈◊〉 peculiar, taken in from the Common of the 〈◊〉〈◊〉 Acts 26. 18. He turns them from Satan to God, and then they receive forgiveness of sins and 〈◊〉〈◊〉 among them that are sanctified by Faith in him: When the Soul is called, and turned to God, 〈◊〉〈◊〉 there is an Application of all spiritual good.

Hence the Reason follows thus:

No work of Application is without respect to a Qualification; but Evidencing is a work of Applica∣tion: without an act of Receiving there is no Appli∣cation, for the applying of any thing to another, e∣ver in common sense, implyes some to whom it must be applyed, and who must receive it; But 〈◊〉〈◊〉 〈◊〉〈◊〉 to a Qualification there is no act of receiving 〈◊〉〈◊〉 Priviledges, therefore without respect to a 〈◊〉〈◊〉, there is no application of them: If the very act of Receiving be performed by a Qualificati∣on, then without respect to this, there is no Recei∣ving: But the very act of Receiving is done by a Qualification, 1 Cor. 2. 14. The Natural man re∣ceives not the things of the spirit of God, therefore there must be more than Nature. Joh. 1. 12. To. 〈◊〉〈◊〉 many as Received him he gave this Power and Pri∣viledge to be the Sons of God, even to as many as be∣leeve on his name; Receiving and Beleeving are all one. Thus then, Without a Qualification of Faith, there is no Receiving; and without Receiving respe∣cted, there is no applying of any Priviledges; 〈◊〉〈◊〉 without applying, no Evidencing; therefore 〈◊〉〈◊〉 respect to a Qualification there is no Evidence 〈◊〉〈◊〉 by the Spirit, nor enjoyed by the Soul.* 1.50

If the Spirit of God give immediate Evidence of these Priviledges without respect to the Condition

〈◊〉〈◊〉 Qualification, 〈◊〉〈◊〉 it gives in Evidence 〈◊〉〈◊〉 the Word.

But the Spirit never Evidenceth without the Word 〈◊〉〈◊〉. 14. 26. When the Comforter is come he will teach 〈◊〉〈◊〉 all things, and bring to your remembrance 〈◊〉〈◊〉 I have said unto you: but he will teach 〈◊〉〈◊〉, nor evidence nothing else but what Christ hath 〈◊〉〈◊〉 in his Word. If there be no Word but the Word 〈◊〉〈◊〉 a Conditional Promise by which the having of 〈◊〉〈◊〉 Priviledges of Justification and Adoption is 〈◊〉〈◊〉: Then the Spirit witnesseth without a 〈◊〉〈◊〉 if it evidence without respect to a 〈◊〉〈◊〉. But there is no Word, but that of a 〈◊〉〈◊〉 Promise (viz. wherein the Condition is either 〈◊〉〈◊〉 or understood) wherein our Justification 〈◊〉〈◊〉 Adoption is Evidenced. Mark 16. 16. the 〈◊〉〈◊〉 〈◊〉〈◊〉 the Gospel is cleer, He that beleeveth shall be 〈◊〉〈◊〉. As it is Rom. 3. 30. God is one and the same, 〈◊〉〈◊〉 the manner of Justification is one and the same, 〈◊〉〈◊〉 never justifies any but by Faith; and 〈◊〉〈◊〉 〈◊〉〈◊〉 certain there is no Promise in the Scripture but 〈◊〉〈◊〉 it doth express or imply a Condition. Isa. 43. 〈◊〉〈◊〉. I will blot out thy sins sor my names sake; Here 〈◊〉〈◊〉 no Qualifications, you'l say, whereas if you 〈◊〉〈◊〉 but look into some Verses of the Chapter going 〈◊〉〈◊〉, as vers. 20. he speaks to his People, His 〈◊〉〈◊〉, these are said 〈◊〉〈◊〉. 21. to be such as he had 〈◊〉〈◊〉 for himself: and vers. 22. he calls them Jacob 〈◊〉〈◊〉 Israel; that is, The Israel of God (as the Apostle 〈◊〉〈◊〉 them, Gal. 6. 16.) true beleevers. Hos. 14. 4. I 〈◊〉〈◊〉 love them freely; therefore here's no 〈◊〉〈◊〉 because none expressed? But mark the 1, 2, and 〈◊〉〈◊〉 verses, you shall find who those are that the Lord 〈◊〉〈◊〉 freely, such as having fall'n by their iniquitie, Return to the Lord, saying, Take away all iniquity, 〈◊〉〈◊〉 shall not save us, in thee the fatherless sind

mercy: that is, Those that have such Qualifications as these, they are the Persons whom the Lord 〈◊〉〈◊〉 freely. It is impossible it should be 〈◊〉〈◊〉 Rom. 4. 23. As Abraham was justified so must we but he was justified by Faith, and therefore there 〈◊〉〈◊〉 no Promise revealing Justification or Adoption, but either it doth expres or imply this condition of 〈◊〉〈◊〉.

When the Spirit doth Evidence my Justification* 1.51 or Salvation out of the Word, it doth it one or these Two wayes; Either by the Application of some ge∣neral Promise in which each Particular, and so my∣self as a particular am included; Or 〈◊〉〈◊〉 there 〈◊〉〈◊〉 some special Word appointed, appropriated to me alone, and is spoken to none but me; as Isa. 45. 〈◊〉〈◊〉. Thus saith the Lord to his anointed to Cyrus, &c. None was here intended but Cyrus. This second, 〈◊〉〈◊〉 a Familistical Dream, and forceth men to Revelati∣ons without the Word; because there is no such ex∣pression to be found in the Word, 〈◊〉〈◊〉 therefore sober-minded men who have their senses about them dare not entertain it, perceiving indeed (as the 〈◊〉〈◊〉 is) that such a Conceit is little better than a Frenzy: The first way then of Evidencing must needs be ta∣ken. Whence I Reason,

Whatever is testified to the Soul by way of Ap∣plication of the General to the Particular, or by way of Collection of the Particular from the Ge∣neral, that is ever done with respect to a Condition. As it thus appears by Induction, the Evidence must needs run in this manner. Either

All men are Justified, but thou art a man, there∣fore thou art justified. Or,

All Sinners are justified, but thou art a sinner, therefore thou art justisied. Or,

All Self-denying beleeving sinners are justified, but thou art such a one, therefore thou art justified.

The Two First here are false; only this Third 〈◊〉〈◊〉 last is true, and that carries a Qualification 〈◊〉〈◊〉 it. If a man fly to Election, and say,

All the Elect are justified, that's false. Or thus, 〈◊〉〈◊〉 the Elect shall be called and justified, that is no 〈◊〉〈◊〉 of Evidencing neither, for (as was shewed 〈◊〉〈◊〉) there can be no Evidence (i. e. Science and 〈◊〉〈◊〉 of Faith) of the working of the first 〈◊〉〈◊〉 before it be wrought: therefore there is no 〈◊〉〈◊〉 way but the applying of a General, including a 〈◊〉〈◊〉 to my self in particular; as, All that 〈◊〉〈◊〉 (as Abraham) are justified; but I am one 〈◊〉〈◊〉 them. This is good.

To make the Spirit testifie a falshood, and my* 1.52 〈◊〉〈◊〉 to receive it, is unlawful: to charge untruth 〈◊〉〈◊〉 the Spirit is blasphemous; to bring my self into 〈◊〉〈◊〉 by-path, that is erroneous. But to make the 〈◊〉〈◊〉 testifie that Pardon and Adoption belongs to any 〈◊〉〈◊〉 falls upon any subject, without respect to a 〈◊〉〈◊〉, is to make the Spirit testifie a falshood: 〈◊〉〈◊〉 it is to make it testifie cross to a rule of Truth which the Spirit of God hath given in the Word. For the Rule of Truth is plain, Rom. 8. 30. Whom 〈◊〉〈◊〉 called, them he justified; and them, he glorified. Therefore to say the Spirit will witness to one 〈◊〉〈◊〉 〈◊〉〈◊〉 not called, is to make him witness against 〈◊〉〈◊〉 Rule, Joh. 1. 12. To them that receive him, he gave 〈◊〉〈◊〉 to be the Sons of God: Its a staple Rule. Therefore no man is a Son before he receive Christ, therefore to make the Spirit to witness to a man 〈◊〉〈◊〉 〈◊〉〈◊〉 is a Son of God when he hath not received Christ, would make him speak Cross to this Word of Truth.

Look how the Covenant of Grace testifies a mans* 1.53 good estate, and the interest he hath to any spiritual good in Christ, so the spirit of Grace doth 〈◊〉〈◊〉 it;

fo the Spirit of Grace, and the Covenant of 〈◊〉〈◊〉 go hand in hand; and otherwise how could it 〈◊〉〈◊〉 true, That the Gospel should be sufficient to make 〈◊〉〈◊〉 man perfect and compleat in the spiritual 〈◊〉〈◊〉 of his Soul, as well as in those things, which 〈◊〉〈◊〉 mainly and meerly Essential to eternal life, 2 〈◊〉〈◊〉 3. 16. And here is the limits and bounds of that com∣fort the Spirit is sent to bring, its confined 〈◊〉〈◊〉 this compass, Joh. 14. 26. I will send the 〈◊〉〈◊〉, and he shall bring all things to your remembrance, whatsoever I have said unto you: when he comes 〈◊〉〈◊〉 a Comforter, when that is the main scope of 〈◊〉〈◊〉 Commission to make known all the grounds of Com∣fort to the Saints, and to let in the good of them in∣to their Souls when he remembers them of all 〈◊〉〈◊〉 and teacheth all things appertaining thereunto, 〈◊〉〈◊〉 ads no more, but recals what Christ hath said: Be∣sides that testimony which is beyond the Gospel should not be tryed by the Gospel, for that which 〈◊〉〈◊〉 beyond the measure, cannot be measured by it: 〈◊〉〈◊〉 Gospel is the Rule of our Faith and of our Comfort, and if this testimony was beyond the reach of the Gospel, it could never be judged by it: This would not only set open a Gap to all Delusions, but break down the banks, that the sea of all sottish Imagina∣tions may break in upon the mind and apprehensions of a man, and carry them away with mighty violence without controul.

But the Covenant of Grace doth 〈◊〉〈◊〉 our inte∣rest in these Priviledges, ever with an eye and respect to some spiritual 〈◊〉〈◊〉. It is the tenure of the Gospel according to the very letter, and naked terms of it, Mark. 16. 16. Go preach the Gospel, 〈◊〉〈◊〉 that beleevs shall be saved, they, and they only, and none but they, therefore it follows he that 〈◊〉〈◊〉 not shall be 〈◊〉〈◊〉: Jer. 31. 33. This is the 〈◊〉〈◊〉

that I will make with the house of Israel, I will 〈◊〉〈◊〉 my laws in their hearts, and in their inward 〈◊〉〈◊〉 will I put them. Look to the Covenant as made 〈◊〉〈◊〉 Adam, Gen. 3. 15. as renewed with Abraham, He beleeved and it was counted for righteousness, Gen. 15. 6. And so it is in the whole frame of the 〈◊〉〈◊〉, still the Covenant of Grace gives witness to 〈◊〉〈◊〉 mans good estate with respect to Faith, therefore 〈◊〉〈◊〉 the Spirit of Grace doth testifie also.

If God the Father intended these Priviledges 〈◊〉〈◊〉* 1.54 to such under such a respect or Condition, Christ 〈◊〉〈◊〉 all these benefits for such alone, and the 〈◊〉〈◊〉 applyed them only unto such, then the 〈◊〉〈◊〉 witnesseth the Possession of those spiritual 〈◊〉〈◊〉 unto such only. Because the witnessing of 〈◊〉〈◊〉 Spirit is of equal extent with Gods intent in 〈◊〉〈◊〉 these, with Christs intent and purpose in 〈◊〉〈◊〉 these with its own work in applying 〈◊〉〈◊〉. Whatever respect makes a thing an adequat 〈◊〉〈◊〉 of a work in such a kind, all works of that 〈◊〉〈◊〉 are ever applyed to that thing under that 〈◊〉〈◊〉. The King gives a Charter in His Royal Grant 〈◊〉〈◊〉 such who are Free-men of such a Corporation, 〈◊〉〈◊〉 that bought it Purchased only for such, there is 〈◊〉〈◊〉 ground in true right and reason why they should 〈◊〉〈◊〉 bestowed upon any but such; nor can any apply Priviledge aright unless he do apply it with an eye 〈◊〉〈◊〉 such a Condition that must stear the whol course 〈◊〉〈◊〉 a righteous proceeding in that kind. That which 〈◊〉〈◊〉 the Formalis ratio of the subject in Application 〈◊〉〈◊〉 must needs be attended in every work of 〈◊〉〈◊〉 either of Comfort or Priviledge if 〈◊〉〈◊〉 the Rule aright. But it hath appeared in brief 〈◊〉〈◊〉, That such who shall be the seed of the 〈◊〉〈◊〉 to them God the Father intended these 〈◊〉〈◊〉 Priviledges, Joh. 3. 16. God so loved the world that

he gave his only Son, that whosoever should 〈◊〉〈◊〉 in him should not perish but have eternal life: 〈◊〉〈◊〉 them as such Christ Purchased these. Joh. 17. 〈◊〉〈◊〉 I pray not for the World, but for them that shall 〈◊〉〈◊〉. And so the Spirit applyes, as when Paul 〈◊〉〈◊〉 appointed to 〈◊〉〈◊〉 the Gentiles, this was his 〈◊〉〈◊〉, He was to turn men from Satan to God, that 〈◊〉〈◊〉 they might receive remission of sins and 〈◊〉〈◊〉 So the Spirit by the Ministry of the Word makes 〈◊〉〈◊〉 of these Priviledges, and never otherwise and therefore never gives other witness.

Upon what ground the Evidence of Science 〈◊〉〈◊〉* 1.55 Knowledg of my Justification and Adoption 〈◊〉〈◊〉 according to truth, upon that ground ariseth my 〈◊〉〈◊〉 of Faith; for both these (I told you in 〈◊〉〈◊〉 Explication) were included, and must be 〈◊〉〈◊〉 in the work of Evidence; and its as 〈◊〉〈◊〉 out of the Principles of right Reason, and Experi∣ence, and Scriptures also: that alone which my 〈◊〉〈◊〉 judgeth, my 〈◊〉〈◊〉 embraceth: there is nothing 〈◊〉〈◊〉 come to the Wil, but by the Understanding: what 〈◊〉〈◊〉 Eye sees not, the Heart affects not. No light come into this Room, but by this Window: Look there∣fore, what the Understanding apprehends, and 〈◊〉〈◊〉 it apprehends it, so is it presented to the Heart, 〈◊〉〈◊〉 so by the Heart is it entertained, Joh. 4. 10. 〈◊〉〈◊〉 thou known thou wouldst have asked him water, 〈◊〉〈◊〉 he would have given thee water of life: So the 〈◊〉〈◊〉, Joh. 4. 42. Now we beleeve, because 〈◊〉〈◊〉 have heard him, and know that this is the 〈◊〉〈◊〉 of the World: this is cleer.

But now, My Knowledge and Science if true 〈◊〉〈◊〉 sound, it ever issues out of the Concurrence and 〈◊〉〈◊〉 together in my Apprehension, of a 〈◊〉〈◊〉 Qualification 〈◊〉〈◊〉 the Priviledges, and 〈◊〉〈◊〉 Priviledges received thereby: For its a ruled 〈◊〉〈◊〉

〈◊〉〈◊〉 the common Course of Reason, That Knowledge 〈◊〉〈◊〉 Science, (that is) sound judgment of a truth, ever issues out of a simple term, or one thing as one, 〈◊〉〈◊〉 it self 〈◊〉〈◊〉.

Instance: I express in word, or attend in my 〈◊〉〈◊〉, Pardon; (that word or term) Adoption 〈◊〉〈◊〉 〈◊〉〈◊〉: take them several and asunder: Here 〈◊〉〈◊〉 no Judgment can be 〈◊〉〈◊〉, nor can any that hear, 〈◊〉〈◊〉 or conclude 〈◊〉〈◊〉 the having or not 〈◊〉〈◊〉 of any of these. So again, Sin, Faith, 〈◊〉〈◊〉: I cannot judge what these are, or in whom 〈◊〉〈◊〉 are, there is neither Knowledge, nor 〈◊〉〈◊〉, nor Comfort comes hence. But dispose and 〈◊〉〈◊〉 them together; As,

[An Unbeleever is Pardoned:] I judge this 〈◊〉〈◊〉 now, because 〈◊〉〈◊〉 things are joyned together 〈◊〉〈◊〉 natures agree not, and the expression is not as 〈◊〉〈◊〉 things be, 〈◊〉〈◊〉 i s a false Proposition, or 〈◊〉〈◊〉 cross to the Scripture, He that beleeves not 〈◊〉〈◊〉 condemned, Joh. 3. 18. [A Beleever is 〈◊〉〈◊〉:] The 〈◊〉〈◊〉 Answers the nature of the 〈◊〉〈◊〉, and 〈◊〉〈◊〉 truth a d meaning of the 〈◊〉〈◊〉, and therefore its true: I so judge it, and so 〈◊〉〈◊〉 it, and so only, if I either know it aright, or 〈◊〉〈◊〉 it aright. And (mark) this knowledge issues 〈◊〉〈◊〉 the right apprehension of both parts as they 〈◊〉〈◊〉 together, which 〈◊〉〈◊〉 be but only by a 〈◊〉〈◊〉 Qualification.

The Sum then is, If the right and true Knowledge of the Application of any spiritual Priviledges 〈◊〉〈◊〉 from the attendance of the 〈◊〉〈◊〉 subject and quality with which it is disposed, then my Evidence and Assurance must arise so too.

But so my Knowledge ariseth, therefore so my Assurance must arise also.

The like you may say, (and it will be seasonable

and exceeding useful to consider it) No 〈◊〉〈◊〉 or witness can be attended without the thing 〈◊〉〈◊〉, and that according to the mind of the 〈◊〉〈◊〉 or 〈◊〉〈◊〉; you must take one with another to make up an Evidence: to look upon those simple expressions; Pardon, Mercy, Redemption, and run away with them, and the sweetness in them, and 〈◊〉〈◊〉 look at the right disposition of them according to the witness of the Spirit, and mind of the testi∣fier, its not possible to have either sound Faith or 〈◊〉〈◊〉 in this way, because I cannot have true Knowledge thus,

Thou Unbeleever, Uncalled, Art Pardoned. 〈◊〉〈◊〉 false: Before thou knowest the right disposition 〈◊〉〈◊〉 these together, thou canst not pass a right Judg∣ment, or have a right Evidence, Christ came to 〈◊〉〈◊〉 sinners, beleeving, humbled sinners: That is true.

To come to an End, Hold these Principles in the Severals, and so you shall be able to see the frame 〈◊〉〈◊〉 the 〈◊〉〈◊〉 how it lies.

• 1 None but Parties Qualified, viz. 〈◊〉〈◊〉, are the subjects of these 〈◊〉〈◊〉, Joh. 3. 16. Joh. 3. last.
• 2 The Spirit never witnesseth these 〈◊〉〈◊〉 but according to this meaning: He al∣wayes means those who are 〈◊〉〈◊〉 true sub∣jects of these Priviledges, and 〈◊〉〈◊〉 only; according to the meaning of the Word.
• 3 We cannot know the Testimony of the Spirit-unless we know it according to 〈◊〉〈◊〉 meaning.

Therefore we must of necessity know the qua∣lification of the Person Receiving as 〈◊〉〈◊〉 as the Priviledge and Blessing Received: I

must know my self [a Beleever] as well as [Justified, Adopted] because this is the meaning of the Word and Spirit.

This may suffice for Arguments to confirm the truth propounded: We shall now remove a stumbling stone or two out of the way: and omitting all others, I shall only Answer Two Objections which carry either 〈◊〉〈◊〉 or see∣ming probability with them.

From that of 1 Joh. 5. 7, 8. There be three that* 1.56 〈◊〉〈◊〉 record in heaven, the Father, the Word, and 〈◊〉〈◊〉 Spirit, and these three are one: And there are 〈◊〉〈◊〉 that bear witness in Earth, the Spirit, Water, and Blood, and these three agree in one.

Here (say some) are several sorts of 〈◊〉〈◊〉, one distinct from another, one before another, and one more excellent than the other, and therefore 〈◊〉〈◊〉 one may be without respect to the other, the wit∣ness of the Spirit without attending either Water or Blood, either Sanctification or any saving Work.

If there were no Doubt moved, no Question* 1.57 Controverted, by way of any seeming Collection from the place, the very Mysterious depths of the 〈◊〉〈◊〉 herein delivered drives all Interpreters to a stand, and puts the most Judicious beyond their thoughts: so that there is more 〈◊〉〈◊〉 to 〈◊〉〈◊〉 the mind of God in the words, then to make Answer to the Objection hence collected: We will 〈◊〉〈◊〉 Shortly open the meaning of the Words. 2 Then 〈◊〉〈◊〉 what may be truly Collected from them; and 〈◊〉〈◊〉 it will appear that the Objection fetched from 〈◊〉〈◊〉 will find no footing in this place.

The scope of the Apostle in vers. 4, 5. is, That 〈◊〉〈◊〉 Christ is the Son of God, and that Faith which 〈◊〉〈◊〉 the world, must look to him, and rest 〈◊〉〈◊〉 him.

This he 〈◊〉〈◊〉 to me to prove and explicate in both the parts of it in vers. 6. And secondly amply∣fieth it in the following 7. and 8. verses. His proof is taken from 〈◊〉〈◊〉 type of his Priestly-Office, the truth whereof he accomplished in the great Work of Redemption.

He that comes by water and blood, he is the son of God: But Jesus Christ came by water and blood. His comming implys, 1 His Fathers Sending, 2 〈◊〉〈◊〉 Own Undertaking that great Work of our Recovery not only by Water, as the Levites who were washed, Numb. 8. 6. 7. but by Blood also as the Priests, Levit. 8. 6. 22, 23, 24. By [Water] I conceive is meant, The Holiness of his Nature, in which he was Conceived, and for which end he was overshad owed by the Spi∣rit. By Blood is meant that Expiation and Satis∣faction he made to the Law of God by shedding his Blood: So that He, that had all that, and 〈◊〉〈◊〉 all that, which was shadowed by the Priests, He is that Jesus the son of God for 〈◊〉〈◊〉.

And the Spirit bears witness, because the Spirit is Truth] This seems to me, to be the fairest sense, and to be preferred before all that I can see brought. By Spirit] in the First place is meant Gods 〈◊〉〈◊〉 the Holy Ghost. By Spirit] in the Second place I do think 〈◊〉〈◊〉 is meant: For so you shall find the word used, 2 Cor. 4. 13. Having the same Spirit of Faith. So that the Spirit of God comming from the Father and the Son would testifie by the aspertion of this Water and Blood that my Faith is true, when it assures my heart that this Jesus is the Son of God.

2 He amplifies this proof by bringing in the num∣ber of witnesses, and the manner of their witnessing: For their number they are Six; The Father sending; The Son coming; The Spirit certifying, in this 〈◊〉〈◊〉

manner of working they are distinct, and herein ap∣pear to be distinct witnesses; and this their witness is from Heaven, signifying where they are, and from whence they express their witness: The Father speaks from Heaven, This is my beloved Son, in whom I am well pleased, Mat. 3. last: The Son professeth so, of∣ten of himself, That he came out of the bosom of the Father, John, 1. 18. John, 3. 13. No man can ascend to Heaven, but the Son of man, who came down from Heaven: John, 6. 38. I came down from Heaven, not to do my own will, but the will of him that sent 〈◊〉〈◊〉: Lastly, in Mat. 3. last, The Spirit of God de∣scended down upon him in the likeness of a Dove: these speak from Heaven, and their expressions are 〈◊〉〈◊〉 in the word without us whether we beleeve or no. Three again speak and witness from Earth, for Christ dwels in us here on Earth: the Spirit, Water, and Blood: There is no doubt but by Water is meant Sanctification; by Blood, Justification; all the Question lies upon the third, What is meant by Spi∣rit? Under correction, I take it, It's meant of Faith: for (besides that 2 Tim. 1. 7. all graces are called the Spirit, we have received the Spirit of Power, of Love, and of a sound mind) this is expresly so named 2 Cor. 4. 13. we having the same Spirit of Faith: this is most safe, and most sutable to the a∣nalogy of Faith, and the intendment of the Text.

There are but Three great Works unto which all the rest may be referred, Vocation, Justification, Sanctification: all these in us give in witness and e∣vîdence, That Jesus the Savior of the World, must be the Son of God, sent of him, who sends also his Spirit into our hearts, to work thus in us, and by these works to evidence to us, Himself, and his Office.

The Truths then which according to the right meaning of the words, may hence be colle∣cted, are these:

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There be six Witnesses. [ 1]

Three of these witness from Heaven, and their [ 2] Testimony is left in the word without us. The o∣ther three from Earth, from the operation of the work of Grace, and these are within us.

Al these agree in this as the thing winessed: 〈◊〉〈◊〉 [ 3] Jesus the Saviour of his People is the Son of God.

The witness of those from Heaven is greater than [ 4] that which is on Earth.

But touching the witnessing of my good 〈◊〉〈◊〉 without respect to a gracius disposition or qualifica∣tion, there is not a syllable in the Text that sounds that way, or carries any appearance to that pur∣pose.

If every Work of Grace, or the truth of a graci∣ous* 1.58 qualification be witnessed by the Spirit, and is lastly resolved therinto, So that I Beleeve the work of Grace in me to be true, because the Spirit witnes∣seth it, then I must have an absolute ground to Be∣leeve the Spirit.

I wil open this Phrase: [the witness of the Spi∣rit* 1.59 on an absolute ground] Either its meant 〈◊〉〈◊〉 the witness of the Spirit is attended without any re∣spect to a work that is witnessed, then its false and absurd, that I should discern the witness of the Spi∣rit without any respect to the thing witnessed 〈◊〉〈◊〉 made known to me by it: for (as hath been 〈◊〉〈◊〉 before) witness and the thing witnessed go both together.

Or its meant thus: That when I have received the witness of the Spirit to my self, then I 〈◊〉〈◊〉 prove it upon an absolute ground.

Hath Christ purchased al spiritual good for His,* 1.60 for Beleevers? Hence then we may see the 〈◊〉〈◊〉 of the faithful, and the priviledg of those that 〈◊〉〈◊〉, above all people upon earth: To you the

Father intended al the treasuries of grace and glory: in your stead Christ suffered, performed all that the Law required and Justice exacted; for you it is, he hath purchased al that good that you need, doth not that please you? al you can desire doth not that quiet you? nay all that you can receive through al eternitie doth not that satisfie? There is none like unto you, never the like was done for any as for you: It was Moses Collection, and cau∣sed his wonderment in the Consideration thereof, Deut. 33. 29. When he had recounted, the won∣derful Preservations the Lord had wrought, Privi∣ledges he honoured them with and bestowed upon them, he breaks forth into these expressions: Bles∣sed art thou O Israel, who is like unto the O People! Saved by the Lord. That was in the Type & Resem∣blance only, but here is the Truth and Substance of Shadowes those Shadowes, Accomplished in the Purchase of Christ, or his faithful ones who are: Saved, not from the Oppression of a Pharaoh, but from the Power of Darkness, and Dominion of the Divel, not delivered from the house of Bondage but from the bottome of Hell: Blessed are ye, O ye belee∣ving Souls, your Excellencie is incomparble, your Privilidges are inconceivable. Who is like unto you O People! thus blessed and saved by the Lord. The Wicked are not, the World is not, it is not so with them they have the Gleanings, you have the Har∣vest, they may have Rivers of Oyl, but you the Ri∣vers* 1.61 of Pleasures at the right hand of the Lord: Nay, now while you are in this World, Al is yours, All* 1.62 that the Obedience of Christ could procure , Al that the Blood (the precious Blood) of Christ could* 1.63 Purchase, precious Grace and Peace, precious Com∣fort and Assurance, precious Holiness and Glory, Excellent things are not only spoken of you, but

done for you, you blessed Beleeving Soules. Hence it is when Moses would plead the Priviledges of the Saints, he stands upon terms of comparison 〈◊〉〈◊〉 challengeth al the World to shew the like Eminency of Gods love upon Earth, again Deut. 4, 33 34 35 36 37. Did ever People partake of such Good as 〈◊〉〈◊〉 Purchased for you? hath God essayed to go and take 〈◊〉〈◊〉 himself a Nation from among the Nations shal I say by Tempations, Signs, and Wonders to bring 〈◊〉〈◊〉 out of Egipt? No no: it was not from the house of Bondage, from the tyranny of Pharaoh nor from Death and Miseries outward, but from the bottom of Hel the tyranny of Sin, the power of the Devil from everlasting Death and Condemnation; 〈◊〉〈◊〉 this (not by making Water become Blood, but) by making Happiness to become Misery, God to become Man, and Life it self (Christ Jesus the 〈◊〉〈◊〉 of Life) to die, that he might restore thee to Life and Glory: Go therefore ye blessed Beleeving Ser∣vants of the Lord go on comfortably, and the bles∣sing of Heaven go with you, know your Priviledges and be for ever quieted and contented 〈◊〉〈◊〉. Fret not you at the prosperity of the Wicked be 〈◊〉〈◊〉 troubled at their Pomp, since your portion is far 〈◊〉〈◊〉, and of incomparable Excellencie: When the* 1.64 Father had entertained his prodigal Son after 〈◊〉〈◊〉 return with a Gold Ring, change of 〈◊〉〈◊〉 and 〈◊〉〈◊〉 fatted Calfe, the elder Son began to mutter 〈◊〉〈◊〉 〈◊〉〈◊〉 shew his 〈◊〉〈◊〉, the answer was reasonable 〈◊〉〈◊〉 exceeding satisfactory, Son, thou art ever with 〈◊〉〈◊〉 and all that I have is thine, Luke 15. 31. So here Suffer the Dogs to gnaw the bones, and 〈◊〉〈◊〉 to have their scraps, let 〈◊〉〈◊〉 have the Gold Ring to adorne them and the fatted Calfe to feed and 〈◊〉〈◊〉 upon, but know, (al you Beleevers) al that is 〈◊〉〈◊〉 Earth, al that is in Heaven; al that the Father 〈◊〉〈◊〉,

that 〈◊〉〈◊〉 hath; al the Mercy of a Father, the edemption of a Jesus, the Consolations of the 〈◊〉〈◊〉, al these are yours, you cannot have more, you 〈◊〉〈◊〉 be better: me thinks you should not be, I 〈◊〉〈◊〉 almost said you cannot, but be for ever 〈◊〉〈◊〉 and Contented.

And now, al you that sit by, and here of al this: 〈◊〉〈◊〉 thinks your hearts should sink within you, 〈◊〉〈◊〉 that never knew what it was to be Humbled, 〈◊〉〈◊〉 to be Called, and to Beleeve in Christ: 〈◊〉〈◊〉, al is gone before you; Beleevers have al; 〈◊〉〈◊〉 therefore, and arise to follow hard after 〈◊〉〈◊〉 Lord that you also may be Humbled, that you 〈◊〉〈◊〉 may be Called. and Comforted and for ever 〈◊〉〈◊〉 by Jesus Christ. This wil be the plague of* 1.65 〈◊〉〈◊〉 damned in Hell. They shal see Abraham, and 〈◊〉〈◊〉 and Jacob, and all the Saints of God in Heaven, 〈◊〉〈◊〉 themselves cast out, You shal see al those poor 〈◊〉〈◊〉 whom you have known in the Townes and 〈◊〉〈◊〉 where you have lived, you wil see them go to Heaven, and your selves cast out; O therefore 〈◊〉〈◊〉 you would give God no rest nor your owne 〈◊〉〈◊〉 no quiet, til you have got a beleeving heart; Why have Beleevers al this? have they Christ and 〈◊〉〈◊〉 and Pardon and Peace and Glory and 〈◊〉〈◊〉 and all? say, Lord why not I a Beleever too? 〈◊〉〈◊〉 I see no reason but you may, God affords you 〈◊〉〈◊〉, and you may be wrought upon by the Means 〈◊〉〈◊〉 ought I know, therefore seek earnestly to the 〈◊〉〈◊〉 that you also may be brought in amongst the 〈◊〉〈◊〉 of Beleevers, for whom al this good is Pur∣chased by Jesus Christ.* 1.66

The Doctrine delivered dasheth that dream, and 〈◊〉〈◊〉 that false opinion, wherewith many car∣nal hearted men are easily and willingly taken 〈◊〉〈◊〉, who fondly perswade themselves, that Christ died

for al: and Purchased both Grace and Glory mankind indifferently, for Cain as wel as Abell, Esau as wel as Jacob, for Judas as wel as Peter, that al that spiritual good that any of the Saints ver share in, it was al intended to them, al 〈◊〉〈◊〉 sed for them al provided for their good; but the out of the perversness of their own wills, 〈◊〉〈◊〉 that Physick that would have cured them, 〈◊〉〈◊〉 upon the blood of the Covenant that was shed 〈◊〉〈◊〉 their Redemption; A conceit cross to the 〈◊〉〈◊〉 formerly delivered and thereby confuted and 〈◊〉〈◊〉 demned: but an opinion it is which 〈◊〉〈◊〉 derogates from the Justice of God, the 〈◊〉〈◊〉 of the Lord Jesus: the glory of his Free 〈◊〉〈◊〉 which is Childrens bread, and appoynted ouly 〈◊〉〈◊〉 peculiar kindness for his own People; & yet by 〈◊〉〈◊〉 erroneous imagination is prostituted under the 〈◊〉〈◊〉 of a company of prophane beasts.

This universalitie of Redemption, makes way 〈◊〉〈◊〉 universalitie of Corruption: and these sensual 〈◊〉〈◊〉 deceiving men make the gate of Mercy and 〈◊〉〈◊〉 so wide, that so they find room not only 〈◊〉〈◊〉 themselves, but to carry their sins to Heaven 〈◊〉〈◊〉 them also. But such shal one day find by 〈◊〉〈◊〉 experience they befooled themselves, and fel 〈◊〉〈◊〉 of their hopes and expectations, when they 〈◊〉〈◊〉 know to their terrour, that the Lord Jesus was 〈◊〉〈◊〉 so lavish of his blood as to spil it in vain, 〈◊〉〈◊〉 he should miss of his end or they of their good 〈◊〉〈◊〉 whom it was shed: though they ery never so 〈◊〉〈◊〉 knock never so hard, Lord Lord open 〈◊〉〈◊〉 〈◊〉〈◊〉 they 〈◊〉〈◊〉 have no other answer but that, 〈◊〉〈◊〉 from 〈◊〉〈◊〉* 1.67 know you not 〈◊〉〈◊〉 workers of iniquitie. Math. 7. 23. I never prayed for you, I never dyed for you. 〈◊〉〈◊〉 is that which will sink the hearts and dash the 〈◊〉〈◊〉 of al unbeleeving self deceiving Creatures: Is there

〈◊〉〈◊〉 rich Grace, plentiful Redemption, abundant 〈◊〉〈◊〉, Merits unvaluable in the Lord Jesus? True, 〈◊〉〈◊〉 that's thy misery, thou shalt see it, but never be 〈◊〉〈◊〉 partaker thereof. Thou shalt not tast of those 〈◊〉〈◊〉 dainties the Lord hath provided for his 〈◊〉〈◊〉* 1.68 as long as thou remainest in that unbeleeving 〈◊〉〈◊〉; thy doom is set, thy sentence is past. 〈◊〉〈◊〉 3. 18. He that beleeves not is condemned already, is cast in al the Coutrs of Heaven and Earth, the 〈◊〉〈◊〉 cannot the Gospel wil not save thee; a body 〈◊〉〈◊〉 appeal from Justice to Mercy, but if Mercy 〈◊〉〈◊〉 him, who shal comfort, who can releeve 〈◊〉〈◊〉? what ever he doth where ever he is the wrath God abides upon him, thou art not within the 〈◊〉〈◊〉 of Mercy nor the compass of that Redemption 〈◊〉〈◊〉 Lord hath wrought. Nay that thou mayest see 〈◊〉〈◊〉 thou art, and what to hold to; the Lord 〈◊〉〈◊〉 hath sealed up thy destruction by a sollem oath 〈◊〉〈◊〉 can never be repealed; He hath sworne he that 〈◊〉〈◊〉 beleeves shal never enter into his rest. Heb. 3. 〈◊〉〈◊〉. That which God saies barely he many times 〈◊〉〈◊〉, so the first Covenant Do and live, a man may 〈◊〉〈◊〉 do himself and yet live, but he that wil not 〈◊〉〈◊〉, God swears (and his oath is unchangable) 〈◊〉〈◊〉 he shal never enter into life. That a man may 〈◊〉〈◊〉 with reverence God himself cannot save a man 〈◊〉〈◊〉 never shal Beleeve, because he cannot deny 〈◊〉〈◊〉 and his oath. Rest thou mayest in thy vain 〈◊〉〈◊〉 in thy carnal confidence, sit down secure in 〈◊〉〈◊〉 self-pleasing humor, but thou shalt never enter to Gods rest of Pardon Peace Comfort and 〈◊〉〈◊〉: but shalt be in a restless fear and dread, 〈◊〉〈◊〉 and discouragement which wil pursue the 〈◊〉〈◊〉 endless disquiet, and the powers of Heaven 〈◊〉〈◊〉 a fford thee releif in this condition if thou 〈◊〉〈◊〉 herein. There is no peace (saith God) to the 〈◊〉〈◊〉. Isay. 57. last,

But if this be so: and you pale in the precious 〈◊〉〈◊〉* 1.69 demption of Christ, into such a narrow 〈◊〉〈◊〉 you wil straiten it, and the comforts of sinners 〈◊〉〈◊〉 much: and extend as much mercy to Devils 〈◊〉〈◊〉 Unbeleevers: for by this means you make the 〈◊〉〈◊〉 probates in as desperate a condition as the 〈◊〉〈◊〉 themselves, being wholly voyd of al help and 〈◊〉〈◊〉 of Salvation, either in themselves or any 〈◊〉〈◊〉 they cannot save themselves and the Lord wil 〈◊〉〈◊〉 save them. A Blasphemous Cavil.

I Answer: The consequent part of the reason* 1.70 unsound and blasphemously false as shal appear 〈◊〉〈◊〉 sundry Considerations.

The merits of our Saviour, and the compleat 〈◊〉〈◊〉 [ 1] ture of his sufferings, is made up, or issues out two principles, without either of which there new had been any satisfaction to divine Justice. 〈◊〉〈◊〉 Divinity cannot suffer, the Humanitie canot 〈◊〉〈◊〉 without blood there is no Redemption: Justice 〈◊〉〈◊〉 quireth death, and unless it be the death of 〈◊〉〈◊〉 that is God there is neither value nor vertue 〈◊〉〈◊〉 to the infinite wrong done, and therefore 〈◊〉〈◊〉 satisfaction. In that nature therefore the Lord 〈◊〉〈◊〉 offended in that he must he satisfied; for the 〈◊〉〈◊〉 of Angels may be annihilated but die or be 〈◊〉〈◊〉 ved they cannot, therefore the nature of man 〈◊〉〈◊〉 assumed, therefore Redemption and Purchase 〈◊〉〈◊〉 longs to that nature, because sufficient 〈◊〉〈◊〉 was only tendred for that.

Hence al that Beleeve of this nature may be 〈◊〉〈◊〉 [ 1] ved; there is not an impssibilitie in the nature 〈◊〉〈◊〉 the thing.

To many Persons of this nature God afford [ 3] means, so that if they wil but submit to the 〈◊〉〈◊〉 and be content to receive Grace they shal not 〈◊〉〈◊〉

and that Adam could do and we in him.

The Gospel doth not require a Man should 〈◊〉〈◊〉 [ 4] of his own power, but that he should be 〈◊〉〈◊〉 and content to be made able to Beleeve and 〈◊〉〈◊〉 of that Grace he is called unto.

But the fallen Angels differ in al these regards.

For theirs being the sin against the Holy Ghost [ 1] 〈◊〉〈◊〉 Lord provided no remedy for them. For Christ no case took upon him the nature of Angells. Heb, 2 〈◊〉〈◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in no wise, it was in no case comely or 〈◊〉〈◊〉 enient.

Their nature not assumed, for them no 〈◊〉〈◊〉 [ 2] was made, as the Apostle disputes purposely, 〈◊〉〈◊〉. 2. 11 12. &c. And therefore no possibility they 〈◊〉〈◊〉 receive any good by Christ if possibly they 〈◊〉〈◊〉 Beleeve.

Therfore the Lord neither provides nor offers any [ 3] 〈◊〉〈◊〉 to convert them; so that there is a broad and 〈◊〉〈◊〉 difference in al these.

That which is only true in the objection is this, at the wicked being dead in sins and trespasses, it no more possible for them to help themselves by 〈◊〉〈◊〉 own power ont of this condition, than it's 〈◊〉〈◊〉 for a Devil, For with Man there is no 〈◊〉〈◊〉, no more than there is with Devils: and 〈◊〉〈◊〉 negation admits no degrees in regard of the 〈◊〉〈◊〉 of their nature. But the riches of Gods 〈◊〉〈◊〉 on His part in taking our nature entering into 〈◊〉〈◊〉 with His in it, providing means, and 〈◊〉〈◊〉 with Men for their good by the Covenant, and 〈◊〉〈◊〉 no more but the bare receiving of that 〈◊〉〈◊〉, al these shew great ods.

But Christs merit is infinite, and of infinite 〈◊〉〈◊〉,* 1.71 therefore is able to save al Angels and al Men, it not?

The consequence of the reason is false, which wil* 1.72

appear by the right understanding how Christs 〈◊〉〈◊〉 rits are infinite, and how the sufficiencie of 〈◊〉〈◊〉 can reach all.

Christs merits are said to be infinite, then, 〈◊〉〈◊〉 [ 1] ther properly in regard of the Person of the 〈◊〉〈◊〉 head whence that virtue comes; or in regard of 〈◊〉〈◊〉 Persons to whom it is applyed as that it should 〈◊〉〈◊〉 infinite Creatures: and this is very improper and 〈◊〉〈◊〉.

The merit of him who is an infinit God, and of 〈◊〉〈◊〉 [ 2] finit vertue, is not sufficient for infinite 〈◊〉〈◊〉 for then had he taken any nature he had been a 〈◊〉〈◊〉 ficient Saviour which the Apostle contradicts. 〈◊〉〈◊〉 2. 11, 12.

Then had he suffered any outward evil as 〈◊〉〈◊〉 cution, the spilling of some drops of his blood 〈◊〉〈◊〉 would have sufficed, for that had been the 〈◊〉〈◊〉 of a partie who is infinit, and yet justice 〈◊〉〈◊〉 that which requires not only payment from an 〈◊〉〈◊〉 nit Person, but in the same kind and nature also, 〈◊〉〈◊〉 that upon such conditions as the Covenant 〈◊〉〈◊〉 red, before agreed and now exacted.

Merits from such an infinit Person performed 〈◊〉〈◊〉 [ 3] such a kind and nature have an infinit vertue to 〈◊〉〈◊〉 swer an infinit justice, for al such for whom such Person shal undertake. And according to this 〈◊〉〈◊〉 pass it must be conceived that Christs death is 〈◊〉〈◊〉 cient for all; else the phrase wil not bear a rigid 〈◊〉〈◊〉.

That which I would leave to your thoughts 〈◊〉〈◊〉 be expressed in two things thus,

• 1. Christs death is sufficient to save al 〈◊〉〈◊〉 they shall Beleeve.
• 2. It's not sufficient to save one Man 〈◊〉〈◊〉 〈◊〉〈◊〉 Beleeve.

Its sufficient to save al if they Beleeve; and 〈◊〉〈◊〉

〈◊〉〈◊〉 to be the meaning of that phrase which is 〈◊〉〈◊〉 amongst judicious writers, That if God had 〈◊〉〈◊〉, and Christ intended to save many 〈◊〉〈◊〉 more, he needed not nor intruth should have 〈◊〉〈◊〉 any other or any more punishment: so 〈◊〉〈◊〉 he must have suffered for the substance of the 〈◊〉〈◊〉 and second death to save one sinner; and no 〈◊〉〈◊〉 he needed to have suffered if he should save al 〈◊〉〈◊〉 World, or another World of Men. The ground 〈◊〉〈◊〉 is this, Because our Saviour being the head the second Covenant as Adam of the first, a 〈◊〉〈◊〉 Person in the room of al such whose persons he 〈◊〉〈◊〉; His merits, the very same individual 〈◊〉〈◊〉, death and obedience are apylyed and do 〈◊〉〈◊〉 appertain unto al, as Paul had al, so Adam, 〈◊〉〈◊〉, Noah, had al, and the same death and 〈◊〉〈◊〉 belongs to any other Beleever as wel as to 〈◊〉〈◊〉. For as Adams actual sin was equally imputed 〈◊〉〈◊〉 al, his original equally convayed: So Christs 〈◊〉〈◊〉 and righteousness to al His. Adam must 〈◊〉〈◊〉 sin before he can condemne one, and if 〈◊〉〈◊〉 it condemnes many thousands as wel as one. Christ dies to save one, and no more to save 〈◊〉〈◊〉 thousands. For the sufficiencie of our 〈◊〉〈◊〉 〈◊〉〈◊〉 must be 〈◊〉〈◊〉 as we do the sufficiencie of 〈◊〉〈◊〉 cause, which is ever considered according to 〈◊〉〈◊〉 end at which it looks, and for which it 〈◊〉〈◊〉, 〈◊〉〈◊〉 that it doth not exceed: it is not to be attended 〈◊〉〈◊〉 to the thing in which it doth appear: 〈◊〉〈◊〉 end of our Saviours sufferings and merits was save his seed, and such for which he had 〈◊〉〈◊〉 and should beleeve whether never so many never so few, but for al that come within that 〈◊〉〈◊〉. As a ful tide or stream is sufficient 〈◊〉〈◊〉 〈◊〉〈◊〉 al Vessels that come upon it & yet not 〈◊〉〈◊〉 to carry one Vessel that is not 〈◊〉〈◊〉: So here:

The Ocean of Gods love and Sea of Redemption 〈◊〉〈◊〉 Christ is sufficient to carry and convay al that 〈◊〉〈◊〉 unto eternal Salvation, but not sufficient 〈◊〉〈◊〉 save one that doth not Beleeve. And therefore 〈◊〉〈◊〉 any Orthodox Divine the meaning of this 〈◊〉〈◊〉 Sufficient for all Is the sufficiencie of Christs 〈◊〉〈◊〉 in the room of al? Is the sufficiencie of 〈◊〉〈◊〉 death intended and performed for the spiritual 〈◊〉〈◊〉 of al? they wil al renounce both the sences: 〈◊〉〈◊〉 what reason they wil put upon these words 〈◊〉〈◊〉 than that I have now expressed, I cannot tel: 〈◊〉〈◊〉 only looking at the internal virtue of Christs 〈◊〉〈◊〉 with this condition, there is value enough in it 〈◊〉〈◊〉 save al that come within this condition of 〈◊〉〈◊〉 ving: As the sin of the first Adam was sufficient 〈◊〉〈◊〉 infect Milions of Worlds, if they should 〈◊〉〈◊〉 of him by natural generation, and yet not 〈◊〉〈◊〉 to infect one if he did not so proceed.

But why then are Reprobates commanded 〈◊〉〈◊〉 〈◊〉〈◊〉* 1.73 leeve, and punished for not Beleeving? 〈◊〉〈◊〉 which any is bound to Beleeve that is a truth, 〈◊〉〈◊〉 each Reprobate that hears the Gospel 〈◊〉〈◊〉 〈◊〉〈◊〉 to Beleeve that Christ dyed for him: 〈◊〉〈◊〉 〈◊〉〈◊〉 that is a truth.

This is an old deceit, which hath much 〈◊〉〈◊〉* 1.74 the World and wherein the enemies of Gods 〈◊〉〈◊〉 have seemed to triumph: and yet in truth it 〈◊〉〈◊〉 fallacie, a false form of reasoning. But to let 〈◊〉〈◊〉 pass, we shal examin whether the 〈◊〉〈◊〉 of it 〈◊〉〈◊〉 true.

The first part [That which any is bound to 〈◊〉〈◊〉 is true] may admit many sences.

A man is bound to Beleeve upon a 〈◊〉〈◊〉 ground: Either 1. Of Charitie, Or 2. Of 〈◊〉〈◊〉 taintie, I am bound sometimes to Beleeve that 〈◊〉〈◊〉 Charity which in it self is not, and in the issue 〈◊〉〈◊〉

〈◊〉〈◊〉 true: But upon Certainty things revealed and 〈◊〉〈◊〉: here I am bound to Beleeve nothing but 〈◊〉〈◊〉 is a truth.

Again, another sence is this: The object upon 〈◊〉〈◊〉 my faith is placed is a truth or true 〈◊〉〈◊〉.

But to the second part: That Christ dyed for me: [ 2] 〈◊〉〈◊〉, the Pronoune is in place of a Noune, for me 〈◊〉〈◊〉 Reprobate. And then it is a falshood, Its not 〈◊〉〈◊〉 in any Gospel that I know, nor required in 〈◊〉〈◊〉 Scripture of God, that I should beleeve this for 〈◊〉〈◊〉 truth, that Christ dyed for Reprobates.

If it be replyed, that therefore a Reprobate is 〈◊〉〈◊〉 bound to Beleeve.

I Answer, the consequence hath no colour of 〈◊〉〈◊〉: I am not bound to beleeve this falshood 〈◊〉〈◊〉 I am not bound to Beleeve. The command to 〈◊〉〈◊〉 carries two things with it, First that I must 〈◊〉〈◊〉 al means appointed by God to get faith, 〈◊〉〈◊〉 when I have got it I must put forth the act 〈◊〉〈◊〉 in resting upon and receiving from the Lord what 〈◊〉〈◊〉 need. The sum is: Because a Reprobate is bound 〈◊〉〈◊〉 use al means appointed by God to get Faith, and 〈◊〉〈◊〉 he hath got it, he is bound also to exercise 〈◊〉〈◊〉 faith by resting upon Christ, therfore he is 〈◊〉〈◊〉 also to Beleeve this proposition that Christ 〈◊〉〈◊〉 for Reprobates: this consequence is cross to 〈◊〉〈◊〉 and in truth to common sence.

What ever therefore can be said to the contrary, 〈◊〉〈◊〉 it is that unbeleif makes a man uncapable of 〈◊〉〈◊〉 of the spiritual good which Christ hath 〈◊〉〈◊〉 and is willing to communicate unto His. So the 〈◊〉〈◊〉 determins this cause Jer. 17. 5, 6. Cursed 〈◊〉〈◊〉 the Man that trusteth in the arm of flesh, and 〈◊〉〈◊〉 heart 〈◊〉〈◊〉 from the living God: he shall be 〈◊〉〈◊〉 the heath in the Wilderness he shal never see when

good comes. Art thou such a one? set thy heart at 〈◊〉〈◊〉 then; There is mercie enough, saving good 〈◊〉〈◊〉 in Christ, and its comming to this and that 〈◊〉〈◊〉 thy Neighbour, thy Child, thy Servant who 〈◊〉〈◊〉, they shal have it, they shal partake in it, 〈◊〉〈◊〉 thou shalt never see it, never share in it, Rom. 〈◊〉〈◊〉 32. Its that which the Apostle describes the con∣dition of such Men by, They are shut up under 〈◊〉〈◊〉, so that there's no way for any means to 〈◊〉〈◊〉 upon them, to come at them, or to do good 〈◊〉〈◊〉 them: al the passages are not only stopped but 〈◊〉〈◊〉 tercepted by the power of Satan and infidelity 〈◊〉〈◊〉 the Soul: the soul being shut up under that, 〈◊〉〈◊〉 shuts out the power of the Word, it works not, 〈◊〉〈◊〉 motions of the spirit they perswade not, al 〈◊〉〈◊〉 al judgments, al ordinances, al means, they 〈◊〉〈◊〉 not come at the Soul, and therfore its not 〈◊〉〈◊〉 that any spiritual good either Pardon or Peace 〈◊〉〈◊〉 or Comfort should ever come in.

Exhortation. 1 To provoke our hearts to 〈◊〉〈◊〉* 1.75 Faith: 2 How to carry our selves when we 〈◊〉〈◊〉 it.

First this should whet our desires and provoke 〈◊〉〈◊〉 endeavours. since there is al good Purchased 〈◊〉〈◊〉 Christ, and al for those that 〈◊〉〈◊〉 Beleeve; 〈◊〉〈◊〉 would not now be a Beleever? above al our 〈◊〉〈◊〉 get Faith since we are sure to gain so much by 〈◊〉〈◊〉 be the time, trouble, or prayers, pains what 〈◊〉〈◊〉 wil be, its worth our labour though it cost 〈◊〉〈◊〉 so much in the getting, it wil quit cost when 〈◊〉〈◊〉 we have it, first or last you wil find it.

It was said when the Jews prospered and 〈◊〉〈◊〉 led in the time of Mordecai, they had joy and 〈◊〉〈◊〉 ness and a good day and many became Jewes; 〈◊〉〈◊〉* 1.76 would undergo the same condition that 〈◊〉〈◊〉 might have the same comforts. And its an 〈◊〉〈◊〉

〈◊〉〈◊〉 which nature hath left upon the minds and hearts 〈◊〉〈◊〉 all Men, the places which have Priviledges Profits 〈◊〉〈◊〉 Endowments annexed to them carry the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 Men after them, good is the Loadstone of a Mans 〈◊〉〈◊〉 and labour, and where most of that appears, our 〈◊〉〈◊〉 go thither with most earnestness and 〈◊〉〈◊〉. So you know, how the Chief Captain spake 〈◊〉〈◊〉 Paul concerning the Roman Liberties, with a* 1.77 〈◊〉〈◊〉 sum obtained 〈◊〉〈◊〉 this freedome, that deliverance 〈◊〉〈◊〉 this fredome, they were little, not the dust of the 〈◊〉〈◊〉 if they be compared with freedome from Hell 〈◊〉〈◊〉 Death, Sin and Guilt; and with those 〈◊〉〈◊〉 unconceivable benefits of Grace and Glory; hast 〈◊〉〈◊〉 but Faith, thou hast interest in all these; 〈◊〉〈◊〉 give no sleep to thy eyes nor flumber to thy 〈◊〉〈◊〉, give God no rest, nor thy own Soul no quiet, get 〈◊〉〈◊〉 though it be with a great sum, great diligence, 〈◊〉〈◊〉 endeavours, vehement desires, leave not before 〈◊〉〈◊〉 hast it, and then be sure to keep it thine 〈◊〉〈◊〉 welfare lies upon it.

Each Man hath his aime, and there he is eager, but 〈◊〉〈◊〉 others look at what they like, labour thou for this; 〈◊〉〈◊〉 the coverous Man have the World, the loose Man 〈◊〉〈◊〉 Pleasures, and the ambitious Man his Honours, 〈◊〉〈◊〉 do thou say, Lord give me Faith. If thy 〈◊〉〈◊〉 heart conceive it wil cost the setting on, the loss of 〈◊〉〈◊〉 eye or a hand, some darling content that must be 〈◊〉〈◊〉 and cast away before thou canst come to it; 〈◊〉〈◊〉 thy self, and help thy soul over all these 〈◊〉〈◊〉 difficulties, with the dayly eying of that 〈◊〉〈◊〉 〈◊〉〈◊〉 that is to be had in Christ, whom thou shalt have 〈◊〉〈◊〉 Faith. As Hamor and Shechom his son 〈◊〉〈◊〉 and prevailed with the Shechemites to cut off the 〈◊〉〈◊〉 of their flesh, (though it carryed an 〈◊〉〈◊〉* 1.78 of harshness and difficulty,) upon this plea, 〈◊〉〈◊〉 nor their Cattle their Substance and every

Beast of theirs be ours; only let us consent to them in this, and they hearkened to him, though it was hard. Gen. 34, 23. So deal thou with thy own soul, shall not the blood and Merits of Jesus, shall not that Pardon and acceptance he hath procured, that great Redemption he hath wrought, the Glory he hath 〈◊〉〈◊〉 be ours? shall not every grace of Christ be ours to sanctifie and adorne us? every Comfort and those Joyes unspeakable and glorious be ours tore∣fresh our hearts? only consent O my soul to Beleeve: 〈◊〉〈◊〉 be thou wilt say, this work is 〈◊〉〈◊〉, passing thy power, and beyond thy strength, true, be it never 〈◊〉〈◊〉 hard to thee and not possible, yet it is not hard to him who hath hardness at command, he hath done it for o∣thers, who can tel but he may do it for thee? only let others experience provoke thee and their success en∣courage thee to seek for it. As 〈◊〉〈◊〉 did for the bles∣sing when he knew it was in his Fathers hand to give, and that Jacob had received it, see how he presseth on* 1.79 with earnestness and tears, that he might not go away empty, O my Father saies he blesse me also. So lay thou, Lord I know thou hast done it for others, I know thou canst do it for me, such proud ones have been humbled, such unbeleeving ones have been con∣verted, setled, comforted and for ever saved; O bless me also, convert me also, call me effectually, and cause me also to Beleeve.

That which was the command of Christ to that man in Mark. 5. 36. Is the exhortation to thee, only be∣leeve, let this be the pearle in thy eye and pursuit; thou seest how comfortable it would be to have those scores of thine quit, thy sins pardoned, & thy heart set∣led in peace, only Beleeve and it's done, thou survey∣est the great Redemption that Christ hath Purchased, the Kingdome immortall undefiled and that fadeth 〈◊〉〈◊〉 away, 〈◊〉〈◊〉 the Lord hath prepared for His: only

Beleeve and it's thine; thou findest the power the plague of those noysom distempers and hellish tempra∣tions which unfit thee for any work, make thee wearish in it, nay weary of thy life, only Beleeve in Christ, and they are conquered and for ever subdued.

〈◊〉〈◊〉 thus: Were there an engine of that use and strength that were it but skilfully handled it would performe al things which otherwise were impossible to be accomplished: there need no reasons to press, no ar∣guments to perswade men to get it: I can do nothing without it, I can do every thing if I have it; So it is with Faith, Mark 9. 23. All things are possible 〈◊〉〈◊〉 〈◊〉〈◊〉 that beleeves, thou thinkest that the wrath of God is so fierce, his justice so strict, they can 〈◊〉〈◊〉 〈◊〉〈◊〉 suffered it is not possible they should be undergone, corruption is so strong, discouragements so great, It's 〈◊〉〈◊〉 possible to overcome; but Faith saith, nay, to that; All things are possible to him that can beleeve, because he hath Christ to whom all things are possible 〈◊〉〈◊〉 therefore as blind Bartimaeus said touching his sight (Mark 10. 48, 51.) say thou touching thy Faith, 〈◊〉〈◊〉 the Lord should put that question to thee, What 〈◊〉〈◊〉 thou have? say, O Lord that I may beleeve, that I may receive the grace of Faith, whereby I may 〈◊〉〈◊〉 able to receive Christ and all Spirituall good in 〈◊〉〈◊〉.

The second part of the Exhortation; Is to provoke [ 2] 〈◊〉〈◊〉 how we should carry our selves towards Christ when we have Faith, Christ hath Purchased all for His, how should they be to him? what should they 〈◊〉〈◊〉 for him then? why truly they should lay out 〈◊〉〈◊〉 and all they have received for him, who hath 〈◊〉〈◊〉 so much for them; and our Saviour seems to 〈◊〉〈◊〉 a prerogative royall and that in a kind of peculiar 〈◊〉〈◊〉 in our services as touching the order in which 〈◊〉〈◊〉 should be tendered, 1 Cor. 2. 18. All are yours,

〈◊〉〈◊〉 you are 〈◊〉〈◊〉 and Christ is Gods: all 〈◊〉〈◊〉 〈◊〉〈◊〉 through Christ to us, all from us by Christ 〈◊〉〈◊〉 〈◊〉〈◊〉 returned again to God. And the duty is double.

1. Have all at his command; 2. Lay out all to his prayse.

• 1. First have al at his command, all the graces, all the abilities we have received, all the blessings of this 〈◊〉〈◊〉 we do possess, they should all be laid up, and re∣served for the Lords use that they may 〈◊〉〈◊〉 hand in 〈◊〉〈◊〉 to 〈◊〉〈◊〉 his good pleasure when ever he 〈◊〉〈◊〉 call for them. As the spowse Cant. 7. last. At our gates are all manner of pleasant fruits new and 〈◊〉〈◊〉 which I have laid up for thee O my beloved. 〈◊〉〈◊〉 the Lords propriety upon them, and 〈◊〉〈◊〉 his Image and superscription upon them, as they in 〈◊〉〈◊〉 〈◊〉〈◊〉, 44. 5. One shall say I am the Lords &c. So 〈◊〉〈◊〉 〈◊〉〈◊〉 the Lords and these graces, these abilities, 〈◊〉〈◊〉 liberties, these conveniences they are all the Lords. So Christ he assumed our nature, took upon him the 〈◊〉〈◊〉 of a servant he did all and suffered all, and 〈◊〉〈◊〉 gives the reason and shews the aime at which he looked in all that he did: John, 17. 19. For their 〈◊〉〈◊〉 I sanctifie my self: So do thou say, I have all, I do all I get these I keep these good things 〈◊〉〈◊〉 Christs sake that I may more and 〈◊〉〈◊〉 〈◊〉〈◊〉 to him without de∣straction.* 1.80
• 2. As we should lay up all for him, so we should lay out all for his praise, when ever 〈◊〉〈◊〉 occasion 〈◊〉〈◊〉 〈◊〉〈◊〉, any 〈◊〉〈◊〉 〈◊〉〈◊〉 it, that we may 〈◊〉〈◊〉 2 Cor. 5. 15. So the 〈◊〉〈◊〉 we live no more 〈◊〉〈◊〉 selves, labour 〈◊〉〈◊〉 for 〈◊〉〈◊〉 〈◊〉〈◊〉 but live only to 〈◊〉〈◊〉 who hath 〈◊〉〈◊〉 all Spirituall good for Us.

BOOK II.

Matt. 1. 21.

He shall save His People from their Sins.

APPlication was the Second Part of Mans Recovery, whereby all that Good which Christ hath purchased for His, is made Theirs. The Sum of this Description we resolved into Two Divine Truths, which take up the Nature of it.

• 1 First, Christ hath purchased all Spiritual Good for His. That we have finished.
• 2 The Second now follows, for which we have 〈◊〉〈◊〉 these words; in which we shall attend only so 〈◊〉〈◊〉 as serves our purpose in hand.

Christ puts all His into the Possession of all that* 1.81 Good He hath Purchased for Them: So much the 〈◊〉〈◊〉 letter of the Text sounds. Salvation we know 〈◊〉〈◊〉 the substance and marrow of all that Good which we have or hope for, here, or in another world; it 〈◊〉〈◊〉 the removal and absence of all evil, that might 〈◊〉〈◊〉 the presence and confluence of all such 〈◊〉〈◊〉, which either we want or desire, or can receive to make us happy; they are all comprised in this word Salvation: And this our Savior 〈◊〉〈◊〉 purchased, not to lay it up, and to keep it by him; but to lay it out in the behalf of his, not alone to provide it, but to be∣stow it actually upon them. It is his Name; it was his Office, and he doth the work, he doth 〈◊〉〈◊〉, actually

save his People from their sins. 1 Cor. 1. 30. 〈◊〉〈◊〉 is said to be made of God to us (not only so in 〈◊〉〈◊〉, and the sight of God, but he is made to us) wisdome, Righteousnes, Sanctisication and Redemption; and therfore the Apostle gives thanks to God who 〈◊〉〈◊〉 blessed us with al Spirituall blessings in hea∣venly places in Christ Eph. 1. 3. So that all the treasuries of all kinds of blessings withall advantages are by Christ Communicated to his. Hence the Prophet sets out the Particular inventory of those speciall favours which the Lord doles out unto all 〈◊〉〈◊〉 servants and followers to suit them in their occasions and necessities Isay. 61. 1. 2. the Lord hath 〈◊〉〈◊〉 me to preach good tidings to bind up the broken hearted, to proclayme libertie to the 〈◊〉〈◊〉 the opening of the prison to those that are in bonds to give them the oyl of joy and Gladness for the spirit of 〈◊〉〈◊〉, that they may be clothed with the gar∣ments of praise. He not only hath made a 〈◊〉〈◊〉 of gladness but he puts it on and cloathes all his servants* 1.82 with it, In a word hence it is Christ is said to be a perfect Redeemer to save to the utermost not only to offer Salvation and redemption, to present it be∣fore them but to make it good to their hearts and consciences to their everlasting comforts. There are two branches of the Doctrine, the explication of them severally will shew the breadth of this truth.

• 1. The extent of this Application or the parties who do partake of ir; (Theirs Or Ours) nam∣ly, all such for whom these good things were purchased.
• 2. The manner how they come to be made parta∣kers herof the Description told us (it was made theirs) the Doctrine, (they are put into the possession of them)* 1.83

First, Touching the Largness and breadth of this [ 1]

Application, its here to be attended according to the purchase by way of paritie and proportion; Redemp∣tion and Application are of equall extent. Christ purchaseth for his, and Christ applyeth unto his, and to his only; al they have this; but only they have this 〈◊〉〈◊〉 of those that ever Christ purchased grace and life 〈◊〉〈◊〉, shall 〈◊〉〈◊〉 of it, and none but those shall be made possessors of it: both these goe hand in hand: Those, 〈◊〉〈◊〉 those, and those only for whom Christ 〈◊〉〈◊〉 this, to them, and to all them, and only to them Christ applyes this: This is the paritie and proportion and equall extent of these two Redemption and Ap∣plication.

See this made good by some few Arguments.* 1.84

Look we at the manner of the three persons wor∣king, that will give in Evidence unto this truth: this worke of application is attributed in a speciall manner to the spirit, because his manner of working doth ther∣in Specially appear, he works from the father and the Son, and this is the last work. The Father as the Will Determines it, the Son as the wisdom of the Fa∣ther he disposeth of this work, the holy Ghost as the power of the Almighty Consummates the action.

For whom the Father appointed this redemption for them Christ purchased it, to them the Spirit applies it; If the Spirit should not apply it to all for whom Christ purchased it that might argue want of power, if to any other but such that might argue want of tuth.

Application of the purchase is the end of purchasing* 1.85 for therefore redemption was purchased for those for whom Christ had undertaken it: that as they needed it & he intended it for their good so they might partake of it for their everlasting good and benefit. thus the current of the Scripture runnes as a mightie stream, 1 Pet. 3. 18. for Christ also once suffered for sin, the just for the unjust, that he might bring us to God.

Titus. 2 14. He gaue himselfe for us that he 〈◊〉〈◊〉 redeeme us from all iniquity, and purifie unto him∣selfe a peculiar people zealous of good workes, 〈◊〉〈◊〉 1. 4. who gaue himself for our Sinnes that he might redeem us from this present evill world: I add 〈◊〉〈◊〉 more but that John. 17. 19. for their sakes I 〈◊〉〈◊〉 my selfe, that is, he prepared himselfe on 〈◊〉〈◊〉 for his death and 〈◊〉〈◊〉, that by virtue therof they also might have their corruptions subdued, and their hearts purified by the truth: and hence it is, the 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 of Grace containes not only the mani∣festation of Gods mind and counsell, touching what is done for us, but what he will worke in us, and 〈◊〉〈◊〉 to us by the power of his grace, Ezek. 36. 26. 〈◊〉〈◊〉* 1.86 will Power clean water upon you and clense 〈◊〉〈◊〉 from all your filthines, a new spirit I will give you, and a new heart will I work in you, and Jer. 31. 33. I will write my lawes in their hearts, and 〈◊〉〈◊〉 my spirit in their inward parts, and therfore 〈◊〉〈◊〉 lives forever to Save Perfectly all that come unto 〈◊〉〈◊〉 by him Heb. 7. 25. Iftherfore this be the end of 〈◊〉〈◊〉 Purchase that it might be made good upon the souls 〈◊〉〈◊〉 his children, either Christ must misse of his 〈◊〉〈◊〉 and not have his end, or els they must of 〈◊〉〈◊〉 have all this good which the Father intended to 〈◊〉〈◊〉 and Christ purchased in their behalf, aud for 〈◊〉〈◊〉 Speciall benefit.

〈◊〉〈◊〉 the 〈◊〉〈◊〉 of Salvation by the death and 〈◊〉〈◊〉* 1.87 〈◊〉〈◊〉 of 〈◊〉〈◊〉 be 〈◊〉〈◊〉 than the Application therof so that Christ should die for manie that shall 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 by his death it would exceedingly 〈◊〉〈◊〉 〈◊〉〈◊〉 the vertue of the merits of Christ, and the 〈◊〉〈◊〉 〈◊〉〈◊〉 the worke of our redemption, for then it 〈◊〉〈◊〉 follow.

The Sufferings and obedience of our Savior 〈◊〉〈◊〉 〈◊〉〈◊〉 of lesse vertue and 〈◊〉〈◊〉 to save men than the 〈◊〉〈◊〉

〈◊〉〈◊〉 guilt of Adams transgression was to condemne 〈◊〉〈◊〉: For Adam did not onely purchas the curse and 〈◊〉〈◊〉 by the breach of Covenant, but convey it 〈◊〉〈◊〉 that Certainly to all his posteritie, so the Apostle; 〈◊〉〈◊〉. 2. 3. wee were Children of wrath by nature 〈◊〉〈◊〉 well as others. All in whose room Adam 〈◊〉〈◊〉 and so sinned, all they had his sin imputed 〈◊〉〈◊〉 〈◊〉〈◊〉 inflicted without fail; But if Christ fully 〈◊〉〈◊〉 life and blessing for those in whose stead 〈◊〉〈◊〉 〈◊〉〈◊〉 as a Suretie, but Leaves the Application of it 〈◊〉〈◊〉 〈◊〉〈◊〉 Libertie of their owne wills, his merits should 〈◊〉〈◊〉 of 〈◊〉〈◊〉 power and efficacie for the recoverie and 〈◊〉〈◊〉 of his, than Adams sin was for the 〈◊〉〈◊〉 of his 〈◊〉〈◊〉. Which the 〈◊〉〈◊〉 〈◊〉〈◊〉 [] 〈◊〉〈◊〉 〈◊〉〈◊〉 and that in this point wherin he makes Adam a tipe of Christ 〈◊〉〈◊〉. 5. 14. 21. For if through 〈◊〉〈◊〉 offence of one many be dead, nay death raigned 〈◊〉〈◊〉 Adam to 〈◊〉〈◊〉, and that ovr Children also 〈◊〉〈◊〉 sinned not after the similitude of him, much 〈◊〉〈◊〉 〈◊〉〈◊〉 Grace of God and the free Gift by Grace 〈◊〉〈◊〉 unto many to 〈◊〉〈◊〉 and life that 〈◊〉〈◊〉 Sin Raigned unto death So Grace might raigne 〈◊〉〈◊〉 Eternal life by Jesus Christ our Lord.

Confutation: Learn wee in wariness and 〈◊〉〈◊〉* 1.88 to hold this wholsome word of truth, this 〈◊〉〈◊〉 which is according to 〈◊〉〈◊〉, wherby 〈◊〉〈◊〉 may be fensed and have our hearts 〈◊〉〈◊〉 〈◊〉〈◊〉 many dangerous errors; wherby the vain 〈◊〉〈◊〉 〈◊〉〈◊〉 the carnal hearts of the sinful sons of men are easily 〈◊〉〈◊〉 and taken aside; all which will vanish away 〈◊〉〈◊〉 the evidence of this truth 〈◊〉〈◊〉 the smoke 〈◊〉〈◊〉 〈◊〉〈◊〉 wind, and the Snow before the Sun; And 〈◊〉〈◊〉 we should with more care attend to 〈◊〉〈◊〉 〈◊〉〈◊〉 [] Delivered because wee shall have so much use of it 〈◊〉〈◊〉 〈◊〉〈◊〉 dayes when the Clouds of Errors have 〈◊〉〈◊〉 the world. As men doe when the plague or

some infectious Disease begins to Spread, if there 〈◊〉〈◊〉 some choyce antidotes which are of Speciall 〈◊〉〈◊〉 and virtue to preserve against such malignant 〈◊〉〈◊〉 each man will be sure to have it alwayes in his 〈◊〉〈◊〉 ever readie in his hand: Such is this Saving truth 〈◊〉〈◊〉 once taken in and rightly understood and 〈◊〉〈◊〉 will fortify both mind and heart from the infection 〈◊〉〈◊〉 such false opinions which are exceding prejudicial 〈◊〉〈◊〉 Gods free Grace, and the comfort and peace of 〈◊〉〈◊〉 own souls.

Hold this truth then Redemption and Applyca∣tion are of equal extent. For whom Christ 〈◊〉〈◊〉 to them Christ applyes.

First then: Hence that vain conceit falls to the [ 1] Ground as Dagon before the Ark, that devised distin∣ction wherby Satan and his instruments have darkned the power and 〈◊〉〈◊〉 of Christs death viz. that Christ died for all in point of Impetration but not 〈◊〉〈◊〉 Application; that is: he Purchased Redemption for all, but the Application is not unto all, the 〈◊〉〈◊〉 he layed down, but the application in 〈◊〉〈◊〉 he left to themselves and their owne free wills in the last reso∣lution. As though God in Justice should exact a payment and that to the full of the Suretie and never let it redound to the benefit of the partie.

As though our Saviour should so fail in wisdom as to lay down his blood a full price for the redemp∣tion and reconciliation of men: when he well forelaw they would not or could not get any good therby; in a word, this device is dashed from hence: If for whomsoever Christ purchased, to them it is applyed the Impetration and Application are of equall extent.

Hence again it follows by undeniable Evidence, [] That Christ died not for all: For if he died only for those to whom the Vertue of his death is applied, then he died only for some, because the 〈◊〉〈◊〉 of his

〈◊〉〈◊〉 is not applied to all: some only shall be 〈◊〉〈◊〉 saved by his Death, therefore he died but for 〈◊〉〈◊〉: Application is not to all, therefore 〈◊〉〈◊〉 was not for all.

Hence again it's cleer: The Application of Mercy [ 3] 〈◊〉〈◊〉 Grace purchased, depends not upon mans will, 〈◊〉〈◊〉 then our Savior had died at uncertainties, and it 〈◊〉〈◊〉 been in the power and pleasure of man, to have 〈◊〉〈◊〉 frustrate the death of our Savior, and the end of 〈◊〉〈◊〉 Redemption purchased thereby: For Christ 〈◊〉〈◊〉 it should be applied, and therefore purchased 〈◊〉〈◊〉; and the will of man would cross the will of our 〈◊〉〈◊〉, and say it shall not be applied, which is indeed 〈◊〉〈◊〉 confound Heaven and Earth, and pervert the whol 〈◊〉〈◊〉 of our Savior in bringing back lost man 〈◊〉〈◊〉 God, to make Gods saving Grace serve mens 〈◊〉〈◊〉 and humors, and the success of the death of the 〈◊〉〈◊〉 Jesus to depend upon the sinful distempers of 〈◊〉〈◊〉 hearts of men. Nay, hence the Vertue of Christs 〈◊〉〈◊〉 should be lastly resolved into, and wholly 〈◊〉〈◊〉 upon the will of man, though he intended to 〈◊〉〈◊〉, yet they might chuse, and so Christ might have 〈◊〉〈◊〉 his blood in vain.

We may hence see the reason of that miraculous* 1.89 Dispensation of the Lord Jesus in the work of his Grace upon the sinful 〈◊〉〈◊〉 of men, whose salvation 〈◊〉〈◊〉 hath 〈◊〉〈◊〉 in his everlasting Counsel and 〈◊〉〈◊〉 which he made with his Father: here lies the 〈◊〉〈◊〉 of the wonderful mysteriousness of that 〈◊〉〈◊〉; That it prevails most powerfully for the good 〈◊〉〈◊〉 sinners when they do most of all oppose it: when 〈◊〉〈◊〉 seem to be 〈◊〉〈◊〉 in their wretched courses, 〈◊〉〈◊〉 down in their sinful distempers, and furthest 〈◊〉〈◊〉 from the waies and hopes of life, intrenched 〈◊〉〈◊〉 dayly custom and long continuance in the strong 〈◊〉〈◊〉 of their prevailing corruptions and lusts of their

〈◊〉〈◊〉 and lives: when there is many times no 〈◊〉〈◊〉 bility, nay, not appearance of any possibility in 〈◊〉〈◊〉 that ever they should receive any spiritual good, 〈◊〉〈◊〉 being so opposite against it; and yet suddenly, 〈◊〉〈◊〉 unexpectedly, and that by very weak means (〈◊〉〈◊〉 times) the Lord Christ most effectually applies 〈◊〉〈◊〉 Word and Work of his Grace to their souls. 〈◊〉〈◊〉 we to sit down in silence, and look at the 〈◊〉〈◊〉 power of the purchase of Jesus, the precious 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 blood of Jesus, which, though 〈◊〉〈◊〉 and unseen to the eye of the world, yet in its 〈◊〉〈◊〉 will undoubtedly accomplish the end intended. 〈◊〉〈◊〉 very man should observe it, and say, such a poor 〈◊〉〈◊〉 wretched creature, that out 〈◊〉〈◊〉 God and his 〈◊〉〈◊〉 and all the means of his own good, that then the 〈◊〉〈◊〉 should meet with him, and stop him, and turn 〈◊〉〈◊〉 and call him home to himself; O the Vertue of 〈◊〉〈◊〉 Blood of Jesus! the power whereof nothing can 〈◊〉〈◊〉 pose, the efficacy and success whereof nothing 〈◊〉〈◊〉 hinder; he hath purchased the good of this 〈◊〉〈◊〉 creature, and therefore nor Hell, nor Sin, nor 〈◊〉〈◊〉 nor 〈◊〉〈◊〉 can ever prejudice it. It's the 〈◊〉〈◊〉 which our Savior usually gives of the powerful, 〈◊〉〈◊〉 wonderful communication of himself to sinners, 〈◊〉〈◊〉 in that 17. chapter of John, 〈◊〉〈◊〉. 2. That he 〈◊〉〈◊〉 give 〈◊〉〈◊〉 life to as many as thou hast given 〈◊〉〈◊〉 vers. 6. I have manifested thy Name to those 〈◊〉〈◊〉 thou hast given me: 〈◊〉〈◊〉. 8. I have given unto 〈◊〉〈◊〉 thy words, and they have received them: and 〈◊〉〈◊〉 12. Those that thou 〈◊〉〈◊〉 me I have 〈◊〉〈◊〉, and 〈◊〉〈◊〉 of them 〈◊〉〈◊〉 lost: i. e. Those whom the Father 〈◊〉〈◊〉 mended to the care and keeping of Christ (as if 〈◊〉〈◊〉 should say I will have all these to be 〈◊〉〈◊〉 and 〈◊〉〈◊〉 fied) our saviour he undertakes to purchase and 〈◊〉〈◊〉 fect redemption for them, and it therfore 〈◊〉〈◊〉 he gives them his word and gives them 〈◊〉〈◊〉 to 〈◊〉〈◊〉

he will not loose them and they cannot 〈◊〉〈◊〉 〈◊〉〈◊〉 they are given into the hands of Christ, nor* 1.90 〈◊〉〈◊〉, nor temptations, nor Delusions shall ever 〈◊〉〈◊〉 to take them out of his hand. Upon this 〈◊〉〈◊〉 it is our 〈◊〉〈◊〉 puts the necessitie of the 〈◊〉〈◊〉 of sinners that belong to him. John 10. 16 〈◊〉〈◊〉 other sheep, which are not of this 〈◊〉〈◊〉 (not 〈◊〉〈◊〉 called yet 〈◊〉〈◊〉 up in the 〈◊〉〈◊〉 〈◊〉〈◊〉 of mercy when the Lord Jesus undertooke for 〈◊〉〈◊〉) them also I must bring and they shall hear my 〈◊〉〈◊〉. And let it be observed by any whom the 〈◊〉〈◊〉 hath effectually brought home to himself if 〈◊〉〈◊〉 Look into their first 〈◊〉〈◊〉 in all the dealings of 〈◊〉〈◊〉 Lord the 〈◊〉〈◊〉 of him self in the wayes of 〈◊〉〈◊〉 ordinances 〈◊〉〈◊〉 〈◊〉〈◊〉 towards them 〈◊〉〈◊〉 shall generally and easily observe some impressions 〈◊〉〈◊〉 power of the prayer and the vertue 〈◊〉〈◊〉 the blood 〈◊〉〈◊〉 purchase of Jesus, by all judgments corrections, 〈◊〉〈◊〉 〈◊〉〈◊〉 their faylings or performances what 〈◊〉〈◊〉 good or 〈◊〉〈◊〉 hath 〈◊〉〈◊〉 them what ever good or 〈◊〉〈◊〉 hath been done by them: the Lord hath either 〈◊〉〈◊〉 or restrayned, reformed convinced quickned to 〈◊〉〈◊〉 endeavours, and overwrought all, and never left 〈◊〉〈◊〉 till the stroke was struck indeed to the full.

Hence 〈◊〉〈◊〉 a Saint of God can say that the Lord 〈◊〉〈◊〉 been 〈◊〉〈◊〉 with him from the time of his 〈◊〉〈◊〉, and all along in the places where he lived 〈◊〉〈◊〉 strange horrors and strokes of conscience, 〈◊〉〈◊〉 strange sins that he fell into 〈◊〉〈◊〉 and then 〈◊〉〈◊〉 〈◊〉〈◊〉 and 〈◊〉〈◊〉 for them, Grace 〈◊〉〈◊〉 wrought yet thats true, but its working, the 〈◊〉〈◊〉 〈◊〉〈◊〉 of the blood of Christ is now at 〈◊〉〈◊〉, and will never leave the Soul for which Christ 〈◊〉〈◊〉 〈◊〉〈◊〉 there be a full and effectuall application of 〈◊〉〈◊〉 saving good: see all this and in a holy 〈◊〉〈◊〉 〈◊〉〈◊〉 wonder at the 〈◊〉〈◊〉 and 〈◊〉〈◊〉 of the 〈◊〉〈◊〉

of Jesus Christ.

To direct the hearts of distressed and 〈◊〉〈◊〉* 1.91 sinners, how to demean themselves in the work 〈◊〉〈◊〉 Application for their own succour and relief; look 〈◊〉〈◊〉 to this purchas and blood of Christ if ever you 〈◊〉〈◊〉 have the work goe forward.

When some times the means of Grace are 〈◊〉〈◊〉 and leave some sad impressions and remembrances 〈◊〉〈◊〉 their owne conditions upon them, what they are 〈◊〉〈◊〉 what they should be how far short they fail of 〈◊〉〈◊〉 which the Lord requires, the rule and their 〈◊〉〈◊〉 Comforts may justly call for at their hands; 〈◊〉〈◊〉 their consciences are struggling within them, 〈◊〉〈◊〉 present them with Direfull apprehensions of the 〈◊〉〈◊〉 of their sins and the punishments which they 〈◊〉〈◊〉 diserved; when they feel the Lord also striving 〈◊〉〈◊〉 them by the Convictions of his spirit, and the 〈◊〉〈◊〉 expression of his heavie Displeasure by reason of the sins, and yet are at a stall and a stand in their 〈◊〉〈◊〉 spirits, they can make no worke of it, forward 〈◊〉〈◊〉 cannot goe, and backward they dare not goe, 〈◊〉〈◊〉 they have that cannot repent, they cannot part 〈◊〉〈◊〉 their sins, nor give way and welcome to the 〈◊〉〈◊〉 tie of the truth that might worke upon them, nor 〈◊〉〈◊〉 power of the promises of the gospell which might 〈◊〉〈◊〉 their soules to the Lord Jesus: and here the 〈◊〉〈◊〉 may stand long. And it's hard but one time or 〈◊〉〈◊〉 God meets with every man that lives under the 〈◊〉〈◊〉 there are many knocks that men have in their 〈◊〉〈◊〉 that all the town knows not of: I must not do 〈◊〉〈◊〉 nor be thus, I must either be another man or a 〈◊〉〈◊〉 man, and then the man is at a set backward he 〈◊〉〈◊〉 not forward he will not. What will you doe now O Looke to the power of the blood and purchase 〈◊〉〈◊〉 Christ that is the effectuall meanes to attaine this 〈◊〉〈◊〉 it never fails to bring application with it as suits 〈◊〉〈◊〉

〈◊〉〈◊〉 good pleasure of the Lord: no 〈◊〉〈◊〉 but this can 〈◊〉〈◊〉 it and this never fails to attain this end, 〈◊〉〈◊〉 let the eye of thy soul look thither still. Doe not 〈◊〉〈◊〉 trouble thy selfe, to pry into Gods counsells, 〈◊〉〈◊〉 suffer thy self to be bewildred in such curious 〈◊〉〈◊〉 as to search the depths of Gods everlasting 〈◊〉〈◊〉 whether thou wert elected or no: thou wilt 〈◊〉〈◊〉 thy selfe there because that way is unlawfull 〈◊〉〈◊〉 thou medlest with that which belongeth not to 〈◊〉〈◊〉 Secret things belong to God. But this is 〈◊〉〈◊〉* 1.92 that as the blood of Christ hath purchased all good 〈◊〉〈◊〉 the end of this purchase is the application of it which 〈◊〉〈◊〉 will never fayle to attain; Thou wilt say, O that I 〈◊〉〈◊〉 that the blood of Christ had purchased for me; 〈◊〉〈◊〉 with that; for thou shalt never have the work of grace or the knowledg of grace but by the vertue of this blood therfore you must look to this to worke 〈◊〉〈◊〉, if you would have both. What God will do 〈◊〉〈◊〉 that to him, this is the means he hath appoynted 〈◊〉〈◊〉 the attainment of this end, therfore look thou to that As the Leaper said to our Saviour if thou wilt* 1.93 〈◊〉〈◊〉 canst make mee clean, here onely cleansing 〈◊〉〈◊〉 is to be had thither he looks, there he waits and Submits, that's his Dutie, whether God will give it or no that's in the libertie of his owne free will, that 〈◊〉〈◊〉 Leaves to him, So do thou; whether God will do 〈◊〉〈◊〉 for thee or no, that's his prerogative, if he give thee nothing he ows thee nothing, but that Christ hath purchased it for this end, and that I should expect it from hence thats his will and my dutie.

Wee have doné with the extent of this application* 1.94 to whom it appertaines, we are now to enquire into the second branch of the Doctrine.

2. The manner how it's wrought.

The principle saith thus. It's made theirs] the

Doctrine thus. They are put into possession of all sa∣ving good by Christ.] Here three things are implyed.

• 1 They cannot make it their own 〈◊〉〈◊〉 they cannot put themselves into possession.
• 2 The manner and order how this is done.
• 3 The cause that doth it.

Of these we shall speak in their order.

1. It is not in any Mans power to make 〈◊〉〈◊〉 of any Spirituall good which Christ 〈◊〉〈◊〉 Purchased, to himself; for if he could, he 〈◊〉〈◊〉 do it some of these wayes.

Either by force we must take it, rush by 〈◊〉〈◊〉 into the right and possession of the Lord Jesus, 〈◊〉〈◊〉 wrest by strong hand everlasting happiness from 〈◊〉〈◊〉 whether he will or no. But that's impossible, 〈◊〉〈◊〉 what is the clay to the Potter? So the Prophet ex* 1.95 presseth the difference; the interogation shewes 〈◊〉〈◊〉 impossibilitie of the opposition: they may 〈◊〉〈◊〉* 1.96 with his will but they cannot cross it, 〈◊〉〈◊〉 the 〈◊〉〈◊〉 Who hath resisted his will? and therefore the Lord 〈◊〉〈◊〉* 1.97 the Vineyard determines it by his absolute good 〈◊〉〈◊〉 sure, Mat. 20. 14, 15. I will give to this last 〈◊〉〈◊〉 thee, may I not do what I will with my own?

As by force we cannot take it, So by justice we 〈◊〉〈◊〉 [ 2] not challenge it, or claim any interest therein for 〈◊〉〈◊〉 thing we have or do. Nothing we have can 〈◊〉〈◊〉 it, nothing we can do can deserve it at the hands 〈◊〉〈◊〉 Christ. For the conclusion is firm, When we 〈◊〉〈◊〉 done all we can we are 〈◊〉〈◊〉 Servants 〈◊〉〈◊〉 have done no more than we should. Luke 17. 〈◊〉〈◊〉 Nay we do much that we should not do, Psal. 〈◊〉〈◊〉

3. If 〈◊〉〈◊〉 shouldest strictly mark what is done 〈◊〉〈◊〉 misse Lord who could abide it.

Wee of our selves are not capable of this, 〈◊〉〈◊〉 [ 3] provided and freely offred to us. John 1. 5. 〈◊〉〈◊〉 〈◊〉〈◊〉 shined in 〈◊〉〈◊〉 〈◊〉〈◊〉 the darkness 〈◊〉〈◊〉

ded it not. John 14. 17. I will send the Spirit whom the World cannot receive. 1 Cor. 2. 14. The na∣turall man receiveth not the things of the Spirit, nei∣ther can he receive them. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and ther∣fore* 1.98 our Saviour complaìns that his word found no place in them, all the room was taken up already, as our Saviour when he came into the World, so when 〈◊〉〈◊〉 comes into mens hearts; yea if a naturall man might 〈◊〉〈◊〉 Heaven for the taking, if it were put into his hand 〈◊〉〈◊〉 were not able to hold it. So the young man when he 〈◊〉〈◊〉 as free an offer and as fair terms as ever were 〈◊〉〈◊〉 to any, Go and sell all that thou hast, come 〈◊〉〈◊〉* 1.99 me and thou shalt have treasure in Heaven, it 〈◊〉〈◊〉 said he went away sorrowfull, he would none of the Kingdome of Heaven upon those terms, he neither 〈◊〉〈◊〉 nor could receive it.

A man would not be made capable, he would not 〈◊〉〈◊〉 God enable him to receive that grace which being [ 4] 〈◊〉〈◊〉 would take away those distempers which do 〈◊〉〈◊〉 take place in him. Hence comes al those quarrels, 〈◊〉〈◊〉 that contention between the heart and the word, 〈◊〉〈◊〉 men are not able to bear or hear the blessed truth 〈◊〉〈◊〉 God, that it should reveal or remove their 〈◊〉〈◊〉 from them, The soul saith to the word as he did: 〈◊〉〈◊〉 thou found me O mine enemy? The carnall* 1.100 〈◊〉〈◊〉 is not subject to the Law of God nor indeed can 〈◊〉〈◊〉. Rom. 8. 7. So Augustine consessed, that when 〈◊〉〈◊〉 prayed against his lusts, he secretly wished that 〈◊〉〈◊〉 would not hear his prayer.

It dasheth the vain imagination of a company of 〈◊〉〈◊〉* 1.101 ignorant creatures whom Satan carries 〈◊〉〈◊〉 down to Hell, by a false conceit of their 〈◊〉〈◊〉 to compass and contrive their own spirituall 〈◊〉〈◊〉 according to their own humor; They put 〈◊〉〈◊〉 opportunities, slight al offers of life and means 〈◊〉〈◊〉 grace, proceed fearlesly in the pursuit of any 〈◊〉〈◊〉;

what ever best suits their own carnal 〈◊〉〈◊〉, presu∣ming vainly of their own power to help, as they list and like best, when and 〈◊〉〈◊〉 they will. Tell them of the 〈◊〉〈◊〉 of the work, shortness of their time, un∣certainty of their lives; how 〈◊〉〈◊〉 and irreco∣verable their hazard and loss will be, and therefore they should 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 and take gree∣dily each opportunity that is presented unto them. They 〈◊〉〈◊〉 their retreat hither, and here they 〈◊〉〈◊〉 themselves, against all fears that might surprize, ter∣rors that might take hold upon them, threatnings of the 〈◊〉〈◊〉 which might shake their hearts in their 〈◊〉〈◊〉 〈◊〉〈◊〉. They have found a nearer way and 〈◊〉〈◊〉 would not put themselves to unnecessary 〈◊〉〈◊〉 though they begin late they can do 〈◊〉〈◊〉 with 〈◊〉〈◊〉 〈◊〉〈◊〉 bour, and much 〈◊〉〈◊〉 and yet do it well; what 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 out his dayes in melancholly 〈◊〉〈◊〉 sink his heart in sadness and discouragement, 〈◊〉〈◊〉 his 〈◊〉〈◊〉 of her present content and delight, and 〈◊〉〈◊〉 themselves more miserable than they need when 〈◊〉〈◊〉 years grow on, and their eyes grow dim, 〈◊〉〈◊〉 〈◊〉〈◊〉 strength 〈◊〉〈◊〉 them, then they will cry 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 seek pardon, and repent of their 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 of Christ, and then 〈◊〉〈◊〉 is 〈◊〉〈◊〉. 〈◊〉〈◊〉 thus they conceive 〈◊〉〈◊〉 is 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 either to 〈◊〉〈◊〉 mercy or 〈◊〉〈◊〉 〈◊〉〈◊〉, to 〈◊〉〈◊〉 or take eternal 〈◊〉〈◊〉 〈◊〉〈◊〉 Salvation as they list. True they cannot 〈◊〉〈◊〉 〈◊〉〈◊〉 nor are they able to purchase it, but 〈◊〉〈◊〉 hath 〈◊〉〈◊〉 rited eternal Life and God so freely 〈◊〉〈◊〉 it to 〈◊〉〈◊〉 man that wil, they put it beyond 〈◊〉〈◊〉 peradventures 〈◊〉〈◊〉 make no doubt of it, but to make 〈◊〉〈◊〉 their own as 〈◊〉〈◊〉 〈◊〉〈◊〉, And by this selfdeceiying 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 men suddenly drop down to destruction, 〈◊〉〈◊〉 they do indeed 〈◊〉〈◊〉 where they are and what 〈◊〉〈◊〉 do.

But, what a desperate folly is this? so to 〈◊〉〈◊〉

mans soul, as to put the weight of eternal Life and Salvation, and al the hopes thou hast meerly upon 〈◊〉〈◊〉, so that according to the course thou hast plotted it's utterly impossible thou shouldest 〈◊〉〈◊〉 of any good For;

First thou knowest not whether thou shalt live, it is 〈◊〉〈◊〉 in thy hand to maintaine thy own natural life; for [ 1] 〈◊〉〈◊〉 what is our life? a bubble, a flower, a shaddow, 〈◊〉〈◊〉 bubble breaks, and the flower fades, and the 〈◊〉〈◊〉 〈◊〉〈◊〉 away, thou art not certain thou shalt live til 〈◊〉〈◊〉 evening, or if thou doest, how doest thou know 〈◊〉〈◊〉 shalt have ability to seek to the Lord for mercy? 〈◊〉〈◊〉 thy brain is grown weak not able to remember or 〈◊〉〈◊〉 the things belonging to thy peace, and when 〈◊〉〈◊〉 is grown 〈◊〉〈◊〉 weak it's not able to grapple with 〈◊〉〈◊〉 〈◊〉〈◊〉, when the daies of sorrow and sickness are 〈◊〉〈◊〉 upon thee, and thou sayest I have no pleasure in 〈◊〉〈◊〉.

Imagine, God give thee life, and thou have ability [ 2] 〈◊〉〈◊〉 nature about thee, yet who knows, whether ever God wil give thee a heart to look for mercy. Luke 23. 〈◊〉〈◊〉. 〈◊〉〈◊〉 is said one of the Theeves reviled Christ, when 〈◊〉〈◊〉 was to die he fell a railing afresh upon our Saviour 〈◊〉〈◊〉, saying, if thou be the Christ save thy self 〈◊〉〈◊〉 us; One would have thought the place of 〈◊〉〈◊〉, and the gastly looks of Death now presented 〈◊〉〈◊〉 his eyes, might have put other words into his 〈◊〉〈◊〉, other thoughts into his mind, but he could 〈◊〉〈◊〉 leave his life than his blasphemy. So a 〈◊〉〈◊〉 going to dye, a Minister coming to him stirred 〈◊〉〈◊〉 up to cry to the Lord and to look to Heaven for 〈◊〉〈◊〉, he professed, (though he was then going to 〈◊〉〈◊〉 Gallows) that he would not do it, O saies he I 〈◊〉〈◊〉 rejected counsell in my life, and I cannot take 〈◊〉〈◊〉 at my death.

If yet the rack of conscience doth constraine thee to∣wards [ 3]

thy latter end to vent out those hideous appre∣hensions of Gods displeasure, and thy own misery, and therefore thou art now restless in seeking for mer∣cy, it shall be al in vain and without 〈◊〉〈◊〉. John. 8. 21. The rebellious Jewes who disdained Christ and al his counsels, and refused his mercy when it was ten∣dered to them at their dores, Christ saies to them, You shall seek me but you shall not find me, but shall dye in your sins, you lived in them, and you shall dye in them, though you leave your lives your sins wil not leave you, they shall rot with you in your graves and rise with you to judgment, and go with you to Hell, whither I go ye cannot come, therefore you cannot come to Christ and Grace, for if they might do so, they might come to Heaven; It was one part of the folly of the foolish Virgins. To sleep away their time and never sought to get oyl into their Lamps untill it* 1.102 was too late, and then they cryed to their fellows 〈◊〉〈◊〉 us some of your 〈◊〉〈◊〉 for our Lamps are gone out, some of that faith and repentance which formerly they con∣ceived they could find at every shop, but they had lit∣tle enough for themselves, and therefore bid them go into the Citie and buy, but al was in vain, they missed of their oyl and missed of their entrance also into the Bridegrooms Chamber: Thou art one of these deluded creatures, thou thinkest either thou canst make oyl or buy oyl when thou list, thou wilt find too late that thou doest egregiously befool thy self, when though thou knockest never so hard cryest never so loud thou shalt find no acceptance, nor gain any entertainment from the Lord. Nay our Saviour that he might crush such 〈◊〉〈◊〉 conceits he 〈◊〉〈◊〉 down the conclusion peremp∣torie that it might for ever silence such imaginations, after the young man had the offer of eternal life, and trampled it under seet, and our Saviour had told them it was easier for a Camell to go through the eye of 〈◊〉〈◊〉

needle, than for a rich man to enter in at the Kingdom of Heaven, they replyed, Who then can be saved? He answered plainly, and beyond all question, Mat. 19. 26. With men it is impossible; if all the Angels in Heaven would come to help, if all the Ministers on Earth should labor to perswade, it would be impossi∣ble that of thy self thou shouldest entertain the offers of Grace. If thou supportest thy heart and thy hopes also upon this, what thou purposest, what thou inten∣dest to do, know, it is impossible that ever thou shoul∣dest be good, or partake of any Spiritual good for thy 〈◊〉〈◊〉 welfare. It's not in thy power to live, to have 〈◊〉〈◊〉 ability to seek, or a heart, if able, or success in seeking; nay, it is impossible thou shouldest be made partaker of any Spiritual Good, if thou wilt go no o∣ther way to gain interest therein.

Ground of Tryal and Examination, whether ever* 1.103 we had any saving and Spiritual Good applyed unto us in a right manner; In our temporal Estates in Civil Proceedings amongst men, it's not enough to lay claim to Lands and Inheritances, unless by a Legal course they be conveyed and setled upon us, otherwise a man may be unsettled and shaked out of all before he be a∣ware. It is so in our Spiritual Estate: Those high and happy Priviledges which Christ hath purchased, 〈◊〉〈◊〉 great Salvation he hath wrought and tenders also in the Gospel; it's not enough to claim it, and catch at the comforts and benefits that come thereby, unless they be conveyed and settled upon us in a Gospel way, otherwise the Devil may sink our hearts, and shake all our hopes, when we least suspect it. Thou sayest, the Pardon that Christ hath purchased, the Holiness that he hath promised to bestow upon His, that Grace and Life, that rich Mercy and plentiful Redemption which he hath revealed so fully, so freely tendered to His; thou sayest it's thine; I say, How camest thou

by it? How camest thou to be made possessor of it? Thou wilt hapily Answer, Though long it was be∣fore I either knew or considered what Sin or 〈◊〉〈◊〉 meant, yet the Lord at last by the Ministry of the Word, and the Work of the Spirit, made me see the 〈◊〉〈◊〉 of my heart and life, the terrors of my conscience were like a continued wrack night and day, and the wound thereof was so dreadful, that I found it beyond the skil 〈◊〉〈◊〉 power of means to do me good until the Lord Christ and his abundant Mercy, and rich Redemption which he had wrought was proclaimed, and there I heard and found there was no Name under Heaven whereby I might be saved, but only the Name* 1.104 of Jesus, and so I took the Promises of the Gospel, cast my self upon Christ, and hung upon free Mercy for the supply of all that good I desired and wanted.

You take Christ? you hang upon free Mercy? but how came you by the power which did enable you so to do? You say, you took the Promises, but who gave them you, or gave you a hand to lay hold upon them? True, Mercy is free and sufficient, the Promi∣ses are precious and saving, but if they never come to be thine but as thou by thine own power didst make them thy own, certainly thou wilt in the issue fall short of them, and of thy own comfort and all.

Unless he who provided and gave thee Promises, do provide and give thee a heart 〈◊〉〈◊〉 to take them, thou wilt never take possession of them; unless Christ com∣prehend thee, thou wilt never apprehend him, Phil. 3. 11. Thou art utterly mistaken if thou dost not find Application beyond thy strength as well as Redemp∣tion: This mistake in imagining that we can make the Application, ariseth especially upon a double ground, which is most dangerous and least discerned.

First, When from the general offer of the freeness [ 1] and fulness of that superabundant mercy that is in

Christ, and invitation thereunto from the Lord with 〈◊〉〈◊〉 instant and overbearing importunity and 〈◊〉〈◊〉* 1.105 of compassion, Oh that there 〈◊〉〈◊〉 such hearts in 〈◊〉〈◊〉; turn ye, why will ye die? As I live saith the* 1.106 Lord, I desire not the death of a sinner: the heart 〈◊〉〈◊〉 to be tickled and affected at the goodness of the 〈◊〉〈◊〉, as being beyond its expectation, that there is 〈◊〉〈◊〉 a possibility of relief and succor, and therefore 〈◊〉〈◊〉 at it, out of a misguided apprehension, that it lies 〈◊〉〈◊〉 common for all comers, not looking for any special 〈◊〉〈◊〉 the soul must have before it come to share 〈◊〉〈◊〉.

This was the wound of the stony ground Hearers,* 1.107 〈◊〉〈◊〉 received the Word with joy, and yet had no root: Christ Jesus came into the world to save sinners; Oh that's a word for ever to be received, Scarlet sinners may be pardoned, the heart is tickled with it, and so catcheth at it, meerly out of their own 〈◊〉〈◊〉: This 〈◊〉〈◊〉 false Application, and this I take to be the cause of the blind presumption of the unwelcome guest; Mat. 22. 12. Friend, how camest thou in hither, not 〈◊〉〈◊〉 thy Wedding Garment? He heard of the 〈◊〉〈◊〉 provided, and that the Lord kept open doors, and therefore he adventured to croud in amongst the company, therefore our Savior challengeth him, How camest thou in? If Coming here, was 〈◊〉〈◊〉, why should he be blamed? whether was not the wound therefore in a disorderly manner of beleeving and co∣ming? He came in his own strength, and did not look to Christ to give him a heart to beleeve, it answers not the guise and wear at this Wedding, which is that the Lord must as well guide us in our coming and or∣der that, as well as order the dainties he prepares, and 〈◊〉〈◊〉 us unto.

The Second Ground of mistake in our Application, [ 2] When out of common illumination set up in the mind,

terror and astonishment let in upon the 〈◊〉〈◊〉, to∣gether with notice and conviction, it's only in Christ that must and can do us good. Out of these common insightnings, and legal terrors, the soul is stirred (out of a natural 〈◊〉〈◊〉 to procure it's own safety) to catch at that comfort and supply, whereby it may succor and releeve it self out of these pressures which are too heavy for it.

Now as long as those fears and the noyse of those direful threatnings of the Lord continue in the view of the soul, and as long as it doth not discern its own falsness in this imagined and self-deceiving application, out of self love to self ends, all that while in a blind kind of boldness it may pretend to hang upon Christ and free mercy.

But when either the legal stroke ceaseth that he feels not a need of the balsom, or that he fails of his end, and this groundles application (which is nothing els but a presumption,) fails, then al this work falls to the ground, and his hopes and heart fails him and all, he will then say, I applyed mercy to my 〈◊〉〈◊〉, but God never did; I catcht at a promise and Christ, but God never gave him to me; And this is the cause why thou∣sands 〈◊〉〈◊〉 short when it comes to a dead lift, their con∣version, the promises and mercy they have laid hold upon come to nothing, the truth is they took a Christ but God never applyed him to them: O Applicati∣on is a wonderful work!

Thus Esau who despised the birthright and bles∣sing* 1.108 indeed, yet out of self love for self ends he seeks the blessing with tears, but not with a faith of Appli∣cation,* 1.109 a faith of Gods operation.

For the root of faith is in the Lord Christ issuing from the work of his spirit, and therefore he must ap∣ply himself to us, before we can apply him to our own hearts. As the beams of the Sun must come down to

the waters, before it can draw up the water in clouds and vapors: So here, The Root of this Application being in Christ when we cannot keep our selves, yet he keeps us by the power of God through Faith unto Salvation, he keeps us, and keeps our faith: I have prayed (said Christ to Peter) that thy faith fail not; he keeps us to a Kingdom, and keeps a King∣dom for us, he puts us into possession, and none can put us out.

Hence we may observe the madness of the 〈◊〉〈◊〉 hearts of men, which transports them beyond all the bounds of reason, carries them against the Principles of Nature and common Sense; which makes them not only miserable, but unwilling to be made happy. Was there ever any sick man that was not content to be healed, and any in prison and pressures that was not willing to be delivered? any helpless that was not desirous to be eased and succored by another? yet this is the hellish and unreasonable venom of a distempered and sinful heart, that loves its poyson, delights in its bolts and prison, destitute of all Spiri∣tual good, hath neither hope nor help in its self to get or receive any, can do no good for it self, and yet is unwilling that God should do any good fot it, or make it capable of receiving any; famish they do, and would not have meat provided that might sustein them; perish they do, and yet would not have the power of the Word work kindly and effectually up∣on them for their safety and deliverance, it's not a sickness only, but a Spiritual madness; if men car∣ry themselves so when they are sick, we say, it is a Frenzy: thus Isay, 30. 10, 11. They say to the Seers, see not; to the Prophets, prophesie not, 〈◊〉〈◊〉 not, counsel not, but cause the holy one of Israel to cease from us: This is the temper of every Natural man in this world.

This serves to justifie the equal and righteous pro∣ceedings* 1.110 of the Lord in the utter 〈◊〉〈◊〉 and destructi∣on of the ungodly, and the Enemies of his Grace; at the great day of Judgment when they shall be full of their 〈◊〉〈◊〉, and full of their plagues, cast out of the presence of the Lord, or the least expression of any gracious 〈◊〉〈◊〉 attribute of God, nor bounty to pity them, nor patience to bear with them, but they lie under the power of their sins, and the infinite dis∣pleasure of the Almighty. This is that will stop all mouths, and answer all cavils, they have no more but what they would have, they want nothing but what they were weary of. You would be proud and stub∣born, and rebellious, and you shall be so; you shall have your belly full of your abominations, and now you have your wills; you were weary of the Word that would reveal your sins, convince your conscien∣ces, subdue your corruptions, the truth was your on∣ly trouble, you were troubled with Counsels, Re∣proofs, 〈◊〉〈◊〉, Ministers, that you could not have your full swing in your sins; God will ease you of that trouble; you shall never see the face of a Saint that may counsel you, never hear the voyce of a Mi∣nister to reprove you, never have the Word to work upon you; you have said to the Almighty, 〈◊〉〈◊〉* 1.111 away from us, we desire not the knowledg of thy 〈◊〉〈◊〉; now you have your desires. They that 〈◊〉〈◊〉 me, love death, Prov. 8. last: you have what you lo∣ved, you could not help your selves (you say) but you would not have the Lord make you capable of a∣ny help. Thus every mouth is stopped, and the Lord justified out of the Consciences and Confessions of the wicked themselves.

2 How this good is made ours.

For the manner and order of putting us into 〈◊〉〈◊〉 of all this good it will appear in Four Particulars.

The Soul is made capable of all that Spiritual good [ 1] and those Precious blessings which 〈◊〉〈◊〉 to 〈◊〉〈◊〉; 〈◊〉〈◊〉 is and must be first room made for the 〈◊〉〈◊〉 of these or els there is no Possibilitie to 〈◊〉〈◊〉 of these, a man cannot be in heaven and hell at 〈◊〉〈◊〉 happy and miserable at the same time, be 〈◊〉〈◊〉 or that which opposeth and distroies this good 〈◊〉〈◊〉 yet share 〈◊〉〈◊〉. First then the Lord Christ makes the Soul Capable, As in all Corporations who have their Priviledges and Immunities by Charter 〈◊〉〈◊〉 to certaine persons under such terms and con∣ditions, as that he must be bound prentise, and serve 〈◊〉〈◊〉 long, he that comes not under such conditions he is not capable of such priviledges, so here: John. 3. 27. No man can receiv any thing except it be given him from 〈◊〉〈◊〉, that is not only the thing but the receiving of it must be given unto him; Math. 13. 11. To you it is given to know the Misteries of the kingdome, but to others it was not so, for in hearing they should bear and not Perceive, seeing they should See and not under∣stand their eyes were blinded and their hearts were hardened, and so they were uncapable of any good, Coloss. 1. 12. Giving thanks unto the Father who hath made 〈◊〉〈◊〉 meet to be partakers of the 〈◊〉〈◊〉 of the Saints as who should say, they were not fit nor meet before they were made so.

As he makes them capable of this: 10 he giues them [ 2] a right and title therunto which they may for 〈◊〉〈◊〉 hould and for ever maintaine their Possession by 1. John 5. 12. he that hath the Son hath life, first we must have aright unto Christ, and then to all that is in him, In him are hid all the treasuries of wisdome

and holiness: if once a man have a right in the 〈◊〉〈◊〉 all the mettal Gould and Silver is his that is there, 〈◊〉〈◊〉 may digg bouldly and take freely, it is his own; buy once the Ground, then all the springs that runne 〈◊〉〈◊〉 all the trees that growe there, and all provision 〈◊〉〈◊〉 arise thence are his. Christ is the mine of mercy, and 〈◊〉〈◊〉 Oar of Grace, and Salvation, the well-spring of 〈◊〉〈◊〉 and happiness, all the promises are 〈◊〉〈◊〉 and A∣men in him, in him accomplished, by him perfor∣med this is Gods manner, first he gives his Son and with him all things, thats his order in giving and it should be ours in receiving; It's Satans policy to make the Saints be at a loss when they look for par∣don and grace, and peace and comfort, within them∣selves and then to Christ, and so 〈◊〉〈◊〉 his labor and Lookes in vaine, but wee should Looke up to Christ the author and finisher of our Faith Heb. 12. 〈◊〉〈◊〉 God hath blessed us with al Spiritual blessings, but it is in Christ Eph. 1. 3. In him these blessings are con∣tained by him dispensed, and from him received. And therfore the Apostle issues all here, This is the wit∣ness of the Father touching his Son he hath given us eternall life, and this life is in his Son, 1. John, 5. 11. this is the Tenure of the Saints which they hould in Capite.

The Soul then stands Seized of, and actually e∣stated [ 3] in al these spiritual good things of Jesus Christ he is really admitted into all these priviledges that he may enjoy them, and unto 〈◊〉〈◊〉 benefit of them as his due, he hath not onely jus ad rem but jus in re, Rom. 8. 32. If he hath given us his Son, how shall he not but with him give us all things else, he is the heire who hath all, have him and have all; when the indentures are Sealed then there is Deliverie of the Land, and the Emolument therof comes to him from that Day forward, So here the rents and Re∣venues

of the Gospel come in to us when once we have Christ, 1 Cor. 1. 30. He is made of God unto us, Wisdom, Righteousness, Sanctification, and Re∣demption; if once he be made ours, all in him will be made ours also; 1 John, 16. Of his Fulness, we all receive Grace for Grace.

The soul hath now liberty to 〈◊〉〈◊〉 and improve [ 4] Christ, and al he is, and hath, and doth for our Spiritu∣al Advancement, and so to live upon our own, our Re∣venues, and comings in from Jesus Christ, Gal. 2. 19. That I now live it is by the faith of Jesus, Phil 4. 13. I can do all things through Christ that streng∣thens me; he hath provisions about him to live com∣fortably and contentedly in all conditions; I can be rich, and I can be poor; I can abound, and I can be a∣based: Mens Patrimonies and Possessions may help them to be rich, but to learn them how to be poor they will not, nay, rather indispose them; and God would have us not only live Christianly, but comfor∣tably, Heb. 6. 17, 18. He hath sworn that he will bless us in his Christ, that by two immutable things we might have strong consolation; nay, To grow up in him in all things, Eph. 4. 15, 16. that we may grow rich in peace and comfort, and assurance, in grace and holiness, and all the good things of Jesus Christ.

And this is the Order of Application: He first makes us capable of, then gives us a right unto, then estates us in, and lastly gives us the use and improve∣ment of all Spiritual Good in Christ. Thus it's made Ours.

This should make us see and affect our hearts with* 1.112 a holy admiration at the riches of Gods mercy and* 1.113 freeness of the Covenant of Grace in Christ, who pre∣vents his with Blessings of goodness, and that in the midst of their undeservings, when out of the stub∣bornness

and crossness of our hearts we oppose his Truth and Holiness, he doth us good when we nei∣ther will, nor desire our own good.

He not only provides a gift, but a hand to take 〈◊〉〈◊〉, he requires the condition which is exceeding reasona∣ble, and works 〈◊〉〈◊〉 the condition he requires, ten∣ders us mercy which we could not have conceived, and that's not all, but gives a heart to entertain it, that 〈◊〉〈◊〉 Christian might be and breath in mercy.

When Adam though adorned with all 〈◊〉〈◊〉 that was compatible 〈◊〉〈◊〉 a creature in his condition, ha∣ving the stock left in 〈◊〉〈◊〉 hand, he undid himself 〈◊〉〈◊〉 his Posterity, being left to the mutability of his 〈◊〉〈◊〉 will, though holy and righteous, how suddenly 〈◊〉〈◊〉 irrecoverably becomes he miserable: But this is 〈◊〉〈◊〉 incomparable excellency of the Covenant of Grace the Lord not only makes provision for lost man (〈◊〉〈◊〉 though it was no smal favor, yet it would never 〈◊〉〈◊〉 done him good) therefore he made it his also. 〈◊〉〈◊〉 dam should have had all conveyed to him by a 〈◊〉〈◊〉 of Justice, by his own improvement and obedience and hence he lost what he had and hoped for. It 〈◊〉〈◊〉 just God should require service from Adam, it 〈◊〉〈◊〉 just he should give him grace to do it (for else 〈◊〉〈◊〉 should have required 〈◊〉〈◊〉 from his Crea∣ture, which had been contrary to the wisdom and ho∣liness 〈◊〉〈◊〉 the Creator) It was also just that when 〈◊〉〈◊〉 had done what was commanded and covenanted 〈◊〉〈◊〉 him for (〈◊〉〈◊〉 was just 〈◊〉〈◊〉 say) that then he should ac∣cept of work and reward it, for to him that worketh wages is due of debt, Rom. 4. 4. but it's 〈◊〉〈◊〉 in 〈◊〉〈◊〉 of the Covenant of the Gospel. All 〈◊〉〈◊〉 meerly and only out 〈◊〉〈◊〉 the Covenant of Gods free fa∣vor; when we lost and forfeited all we had, and 〈◊〉〈◊〉 ourselves for what we needed, and were unwilling out of the wretched and hellish distemp̄ers of our 〈◊〉〈◊〉

〈◊〉〈◊〉, either to have any thing, or to be made capabl of 〈◊〉〈◊〉 thing, that grace might appear to be grace indeed, 〈◊〉〈◊〉 doth 〈◊〉〈◊〉 for our good, not only beyond our desert 〈◊〉〈◊〉 what we have besides Hell, is mercy) but beyond 〈◊〉〈◊〉 desire.

That thou mayest forever each day that passeth 〈◊〉〈◊〉 thy head, remember it to the Lord, and leave 〈◊〉〈◊〉 upon record in thy own Conscience; say, Hadst 〈◊〉〈◊〉 (blessed Lord) given me the desire of my 〈◊〉〈◊〉, and left me to my own will, its certain I had 〈◊〉〈◊〉 in Hell long before this day, when in the days 〈◊〉〈◊〉 my folly and times of my ignorance, when out 〈◊〉〈◊〉 the desperat wretchedness of my rebellious 〈◊〉〈◊〉, I was running riot in the wayes of 〈◊〉〈◊〉, When I said to the Seers, See not; and to the* 1.114 Prophets, Prophesie not, to Christians, to 〈◊〉〈◊〉, to Governors, Admonish not, Counsel not, 〈◊〉〈◊〉 not, Stop me not in the pursuit of sin, The* 1.115 〈◊〉〈◊〉 was I took hold of deceit and refused to return, 〈◊〉〈◊〉, resolved in the secret purpose of my own soul* 1.116 would none of thee, I would not have that Word 〈◊〉〈◊〉 thine reveal or remove my corruptions, I would 〈◊〉〈◊〉 of thy Grace that might humble me and purge 〈◊〉〈◊〉, none of that Mercy of thine that might pardon 〈◊〉〈◊〉, none of that Redemption of thine that might 〈◊〉〈◊〉, 〈◊〉〈◊〉 thou then 〈◊〉〈◊〉 me at my word, and 〈◊〉〈◊〉 me what I wished, and sealed up my 〈◊〉〈◊〉, saying, 〈◊〉〈◊〉 thou for ever filthy, forever 〈◊〉〈◊〉, and for ever miserable, thou wouldest neither 〈◊〉〈◊〉 holy nor happy, thou shalt have thy will, sin 〈◊〉〈◊〉 〈◊〉〈◊〉, and take thy Portion with Devils, 〈◊〉〈◊〉, it had been just with thee, and I justly 〈◊〉〈◊〉.

But to bear with all my baseness, to put up all 〈◊〉〈◊〉 wrongs and provocations, to strive with me 〈◊〉〈◊〉 good when I took up Arms against thee, 〈◊〉〈◊〉

strove against my own good; nay, when I 〈◊〉〈◊〉 Mercy, and then to take away that resistance, and to cause me to take Mercy, and make it mine, when 〈◊〉〈◊〉 us dall the skil I could to hinder my own salvation, Oh! the height, the depth, the length, the 〈◊〉〈◊〉 of this Mercy!

It was Gods expression of his own kindness to∣wards the 〈◊〉〈◊〉, Ezek. 16. 4. 6. In the day of 〈◊〉〈◊〉 Nativity I saw thee in thy blood, and then I said 〈◊〉〈◊〉, Consider but thy self and thine own ways, and thou wilt sind it thy Condition, and therefore take up thy stand again here in admiration; when there was no means to help me, no man to pitty me, and I had not a heart to pity my self; when I lay w. ltring in my blood, wallowing in my sin, when I said 〈◊〉〈◊〉 would die, then thou beheldest me and said, Live 〈◊〉〈◊〉 poor Creature, Live: Oh that Mercy! for ever to be adored, Come down yee 〈◊〉〈◊〉 Angels from Hea∣ven, and magnifie that Mercy through eternity; 〈◊〉〈◊〉 would 〈◊〉〈◊〉 perished in despight of Mercy, and the Lord made me take Mercy in despight of my heart.

Train up thy self thus, and dyet thy soul with 〈◊〉〈◊〉 daily admiration of this rich Mercy of the Lord, 〈◊〉〈◊〉 with 〈◊〉〈◊〉 daily bread; its Mercy that gives, Mercy that conti ues, Mercy that perfects al spiritual good for thee 〈◊〉〈◊〉 in thee, and will do so to all 〈◊〉〈◊〉 〈◊〉〈◊〉 As they in the rearing of the frame of the 〈◊〉〈◊〉 Temple, All the people cryed, Grace, grace, grace, Zach. 4. 7. when it was not power nor policy, for the whole Nation was poor and despicable, wholly 〈◊〉〈◊〉 and unable to begin or to carry on such a 〈◊〉〈◊〉 Grace then laid the foundation, and Grace never left until it added the topstone; so here, It was meer Grace that provided salvation, that 〈◊〉〈◊〉 it, offered it; made thee able to receive it; therefore

thou shouldest walk in the wonderment of this Grace and Mercy, all thy life long.

Hence also is matter of Humiliation and daily* 1.117 Self-denyal while we live in this World, which may help to pull down our proud hearts, and Peacock∣feathers, and lay us low in our thoughts, in the ap∣prehension of our own vileness and baseness, 〈◊〉〈◊〉 own weakness and unworthiness: When we feel our hearts to be puffed up with the vain apprehension of our own worth, parts or performances, what we are, and what we do; look we back to our first be∣ginnings & 〈◊〉〈◊〉 aright of our own wretchedness, and nothingness, yea, worse than nothing, in that we not only wanted all good, but we had it within us to op∣pose all good, and that will cause us to sit down in silence, abased for ever; when empty Bladders are grown unto too great bulk and bigness, to prick them is the readiest way to lessen them; when our empty and vain minds swel, with big thoughts, and high over∣weening conceit of our own worth, learn we to stab and pierce our hearts with the righteous judgment of our own natural vileness, which will (or at least may) let out that frothy haughtiness that lifts us up beyond our measure, tell thy heart and commune with thy conscience, and say, It is not my good Nature that I am not roaring amongst the wretches of the world in the road and broad way of ruine and destruction, that I am not wallowing n all manner of sin with the worst of men, it's not my good nature, no thank to any thing that I have, that I am not upon the chain with Malefactors, or in the dungeon with Witches, for what ever Hell hath, it is in this heart of mine natural∣ly, a Cain here, a Judas here, nay, a Devil here.

The time was (O that with an abased heart I may ever think of that time) I never looked after the spi∣ritual good of my soul, whether I had a soul or no,

what would become of me and it, was the least of my care, the farthest end of my thoughts, nay, loth I was to hear of, or know these things when they were 〈◊〉〈◊〉, unwilling to receive them, or give way to them when they were offered; how did I stop mine Ears, shut mine Eyes, harden my heart? what waies, means, and devices did I use and invent to shut 〈◊〉〈◊〉 the light of the truth, and to stop the passage and power of the Word, that it might not convince me, that it might not reform me, might not recal me 〈◊〉〈◊〉 my 〈◊〉〈◊〉 how often have I secretly wished that either the Word were taken out of the place, or 〈◊〉〈◊〉 from 〈◊〉〈◊〉, that it might not trouble me in my sinful distempers, and when 〈◊〉〈◊〉 had least good I had most ease, and took greatest con∣tent; Oh that such a vile wretch should thus live, and yet live! to be thus sinful! Oh that I might for ever be abased for it. As in sores, when the proud 〈◊〉〈◊〉 en∣creaseth, there is no way but a Corrosive to eat 〈◊〉〈◊〉 down: This consideration of our own 〈◊〉〈◊〉, may be like this Corrosive to eat down the pride of our hearts. Thus Paul frequently in the remembrance of his former wretchedness, bleeds kindly and 〈◊〉〈◊〉 in the abasement of his spirit, he mentions not his A∣postleship which might exalt him, but presently he remembers his 〈◊〉〈◊〉 which might abase him, 1 Tim. 1. 12. I thank Christ Jesus our Lord who hath enabled me for that he counted me faithful, and put me to the Ministry, who was before a 〈◊〉〈◊〉, 〈◊〉〈◊〉 and injurious, vers. 13. Hence again he observes it was Gods way that he might not be exalted* 1.118 above measure, to buffet him with the sence and as∣saults of his own weaknesses, 2 Cor. 12. 7. and thus far he did glory in, and take pleasure in his 〈◊〉〈◊〉, not to have them, but to use the consideration of them as a wholsom Corrosive to pull down those proud swellings: As a man somtimes takes pleasure

〈◊〉〈◊〉 the pouder of Scorpions, or Mercury Water, because 〈◊〉〈◊〉 a Medicine against some poysonful humors; and 〈◊〉〈◊〉 he directs, Eph. 2. 11, 12. Remember that you were dead in sins and trespasses, Gentiles in the flesh, without God, without Christ, without hope: If a man conceit that his make or mettal is better than o∣ther mens, Let him look into the Pit whence he was* 1.119 digged, the Rock out of which he was hewen, he wil 〈◊〉〈◊〉 see cause to conclude he was as hard, as stubborn, 〈◊〉〈◊〉 proud as any other, as unteachable, as unframable 〈◊〉〈◊〉 any other: And here that Question hath place, What hast thou that thou hast not received? yea, 〈◊〉〈◊〉 degree lower, How camest thou to be able to 〈◊〉〈◊〉 it? stake down thy heart in this Determination, 〈◊〉〈◊〉 answer, I have received nothing further than 〈◊〉〈◊〉 hath enabled me, and I have nothing unless he 〈◊〉〈◊〉 it, I do nothing unless he quicken me to the 〈◊〉〈◊〉 of it; the remembrance of 〈◊〉〈◊〉 plagues of 〈◊〉〈◊〉 heart and nature should 〈◊〉〈◊〉 me for ever to be 〈◊〉〈◊〉, I am what I am by mercy, let that have the 〈◊〉〈◊〉 of all, which is the worker of all the good I 〈◊〉〈◊〉; as men pul away the steps and stool from 〈◊〉〈◊〉 a man if he stand too high, so 〈◊〉〈◊〉 should pul away 〈◊〉〈◊〉 swelling conceits which lift us up in our own 〈◊〉〈◊〉; It's not I, but the Grace of God in me;* 1.120 〈◊〉〈◊〉 I any power to be humbled, to beleeve, to be 〈◊〉〈◊〉? No, it's not I, but Free Grace, that is the 〈◊〉〈◊〉 and Worker of all, let Grace therefore have 〈◊〉〈◊〉 honor and praise of all.

Here is matter of cordial refreshing to support the* 1.121 〈◊〉〈◊〉 of sinners, from sinking into desperate 〈◊〉〈◊〉, when they see the weakness of their own 〈◊〉〈◊〉, not able to reach this work, the stifness of 〈◊〉〈◊〉 own wills, as ready and resolute to oppose it and 〈◊〉〈◊〉 of both, an utter impossibilitie to attain it, or any 〈◊〉〈◊〉 good unto themselves, their hearts and hopes

cannot but fail so far as they look to themselves; but when they look to this, that as it is beyond their own po wer, so it is not their own work, this may be some sup∣port, It is in 〈◊〉〈◊〉 hand & must proceed from his po∣wer, who can do what he wil in Heaven and Earth and in thy heart also, therefore repare hither and rest thy fainting spirit here.

In regard of a mans weakness, the well is deep and [ 1] thou hast nothing to draw withal, the work of apply∣cation is spiritual and mystical, the eye is dim and thy understanding shallow, not able to search into such mysteries, thou canst not discern neither the way, nor the work, how wilt thou be ever able then to attain it? remember thou canst not make thy self able, but thou must be made able to know it and to receive it, its in his hand, and its his work who is able to do it, Jer. 24. 7. I will give them a heart to know me, hither our Saviour resolves this work and rests himself here Mat. 11. 25. I thank thee Father Lord of Heaven and Earth, that thou hast hid these things from the wise of the world and revealed them unto Babes even so Father, for so it pleaseth thee. And it's Gods pro∣mise, Isay, 42. 16. The hlind shall see and the deaf shall hear. It's his ordinary proceeding, He calleth the foolish and things that are not, to bring to nought things that are. 1 Cor. 1. 28. Therefore thou shoul∣dest press God with his own promises, mind him that this is his prerogative, say, Lord it is not in man to* 1.122 direct 〈◊〉〈◊〉, to humble himself, to convert himself, but it is with thee, and its thy promise to give me a heart to know thee, thou callest things that are not,* 1.123 I am not wise nor humble nor holy, I am not able to know thee let me be known of thee that so I may come to the knowledg of thee.

But happily thy stifness is more and worse and more [ 2] dangerous than thy weakness, though thy mind be en∣lightned

cavils removed the truth made clear, thy 〈◊〉〈◊〉 settled, what should be done; but Oh! the 〈◊〉〈◊〉 stifness of this wayward will, that hath 〈◊〉〈◊〉 al promises and distrusted them, al threatnings 〈◊〉〈◊〉 slighted them; so that the distressed sinner wil 〈◊〉〈◊〉, I have a heart that cannot repent or beleeve, that 〈◊〉〈◊〉 receive grace, that cannot give way to the po∣wer of Gods ordinances or make choise of any good, 〈◊〉〈◊〉 that I am even weary of my heart and of my life 〈◊〉〈◊〉: Yet, God can pluck away this unteachableness 〈◊〉〈◊〉 thy heart though thou canst not take away thy 〈◊〉〈◊〉 from it; Of his own good will he hath begotten 〈◊〉〈◊〉 Jam. 1. 18. Its not in the wil of Satan nor in thy own will to hinder it if God wil do it, it's his work he hath challenged it to himself, and hath engaged himself do it for al His, I will take away the heart of stone, Ezek. 36. 26. Say thou, Lord I cannot do it, and 〈◊〉〈◊〉 truth I should not do it, for that were to arrogate more than I should, and to press into the priviledg of the Almighty I only wait upon thee and bring my heart to thee, that thou wouldest bring me to thy self, 〈◊〉〈◊〉 the Leaper said Mat. 8. 3. If thou wilt thou canst make me clean, I have neither wil nor power, I can 〈◊〉〈◊〉 do it nor receive it, but thou canst do both for me and work both in me; It was the ground of 〈◊〉〈◊〉 which the Lord gave to his people in buil∣ding the material Temple, when they looked at the greatness of the work, and their many oppositions, Zach. 4. 7. Who art thou O great mountain thou shalt become a plain, difficulties are compared to mountains, when a man sees a mountain lye before him, he thinks it is inaccessible, and impossible for him to go over it, so when a man sees the pride and stubborness and rebellion of his own spirit, he thinks 〈◊〉〈◊〉 is impossible for him to subdue these, but if the Lord wil he can say unto it, who art thou O great mountain?

and though it be mountainous pride and stifness and corruption yet he can make it become a plain, when he wil humble thy heart and set up the power of 〈◊〉〈◊〉 grace within thee; As when the Angel came to 〈◊〉〈◊〉 Peter the Iron Gate was opened, so though al the 〈◊〉〈◊〉 we can take cannot pul the iron Gate off a proud heart off the hinges, yet when the Lord wil come the iron Gate wil give way of it's own accord.

Here wee have also a rule of Direction, shewing the* 1.124 right and the ready way how to 〈◊〉〈◊〉 forward the great work of 〈◊〉〈◊〉 on our souls when ever the Lord is striving with us in the ministery of the Gospell; look how God offers Christ and al spirituall good in him so we should attend his mind, and so receive it.

The Directions here for quickning our hearts and enlightning our minds are three.

First look to Christ; first make sure of him, as he [ 1] in whom all our good is laid up, 〈◊〉〈◊〉 is Gods order in dispensing, it should be ours in receiving: He first* 1.125 gives his Son and all things with him, We first re∣ceive his Son, and al spiritual good through him; The* 1.126 wise Merchant bought the field, and being po sessed of that, the Pearl that was hid therein was 〈◊〉〈◊〉; Christ is the heir of all, and if we have him we have all, They said it 〈◊〉〈◊〉, this is the heir come let's 〈◊〉〈◊〉 〈◊〉〈◊〉 and the inheritance shall be ours, Matt. 21. 38. But this we may and should say 〈◊〉〈◊〉, this is the heir come let's love him, let's possess him and then al the inheri∣tance of grace & glory shal be ours; The woman looks first at the man, and then she well knows, if she have him, his means is hers also she cannot want it, if he have it; So it is here, Christ Jesus is the head and 〈◊〉〈◊〉 of his Church al the great things of life & grace & glory are al in his hand, in his having, and his giving, once have Christ & have all, therfore eye a Savior look to him and make sure of him above all.

Look at all graces as either they lead to Christ or [ 2] 〈◊〉〈◊〉 from Christ, els they wil loose their life and sweet, and we shal loose the comfort of them, unless we look at them thus, either as they bring us to Christ by the power of his spirit, or as they come from Christ by his spirit inhabiting in us; As there be seve∣rall wayes that lead to the goale or mark at which men 〈◊〉〈◊〉, and they look no further at them, nor are refre∣shed by them, then as they point out a path or lead 〈◊〉〈◊〉 way to the mark, where their prize and profit is; Christ is the mark al graces are such as either com from him or lead to him, and further then they attain that they and we miss both our end and good, Phil. 3. 13. 14. This one thing I do, I press forward after the 〈◊〉〈◊〉 the price of the high calling of God in Christ Jesus, still we should look at him, that we may have 〈◊〉〈◊〉, and enjoy him this should be the mark we 〈◊〉〈◊〉 aim at the goale we should run for, look at 〈◊〉〈◊〉 duties as they are means to bring us to him, and to 〈◊〉〈◊〉 saving good from him, say to the great work 〈◊〉〈◊〉 contrition humiliation vocation whence come you, whither go you? they will all say, to bring you to 〈◊〉〈◊〉, 〈◊〉〈◊〉 so look at them so attend to them. Again, sanctification holiness obedience whence come you? why from Jesus Christ, here they all center; 〈◊〉〈◊〉 alwaies the way to Zion, the way to Christ, 〈◊〉〈◊〉 to come to him how to receive spiritual good from him; whom seek you? A Christ: why are you 〈◊〉〈◊〉? why pray you? and why weep you? It is 〈◊〉〈◊〉 a Christ, thus if we make Jesus Christ the center of all graces and duties, then they wil become truly 〈◊〉〈◊〉, and truly comfortable to our own souls.

When we would have our graces either encreased or [ 3] 〈◊〉〈◊〉, we must not look to our own graces or go 〈◊〉〈◊〉 in the power of them, that either we may get 〈◊〉〈◊〉 or do more, but look to Christ the Author and

finisher of our 〈◊〉〈◊〉 and leave our hearts and graces with him; the Wheel drives the Mill, but the Stream drives the Wheel, the Sail carries the Ship, but no longer than the Wind carries the Sail. So 〈◊〉〈◊〉 is here, Ephe. 6. 10. Be strong in the Lord and the power of his might, els there is neither power nor might 〈◊〉〈◊〉 strength to be had from our own graces or abilities in the time of need, They that wait upon the Lord shall renew their strength as the Eagle, they shal 〈◊〉〈◊〉 changes of strength, renewed resolution, courage and constancie in a Christian course, whereas the stron∣gest without so doing wil grow weak and feeble.

Exhortation, All the faithfull are hence to be Ex∣horted,* 1.127 to know their duty, and to deal with these Spiritual good things, as men use to do with their Possessions, Christ hath made them yours, now you may, you should, you ought to use them as your own, There is never a humbled beleeving Soul but Christ hath put him into possession of al Spirituall good, as if he should say, Christ and Wisdom* 1.128 and Justification, and Sanctification and Redemp∣tion, in him and with him and from him these are all yours; go your waies then and use these as good 〈◊〉〈◊〉 are wont to do with their 〈◊〉〈◊〉, and look what a man would do when he is come into his pos∣session, so do thou with all that good that Christ hath made thine.

The care of good Husbands about that which 〈◊〉〈◊〉 their's discovers it's self in three things.

Men that are prudent wil see their estates setled, [ 1] clear up their right to their possessions by course of Law, and when they have got their Evidences which are sound and good, they keep them as sure: In a word, this is each mans care that hath but an ordinary compass of providence, he keeps the Evidence of his

〈◊〉〈◊〉 in Readiness and Safety.

1 In Safety, tender and choice he is in this, above 〈◊〉〈◊〉 things else in the 〈◊〉〈◊〉, why his whol estate lies 〈◊〉〈◊〉 it, it's al he hath to shew; and he wil not leave 〈◊〉〈◊〉 at six and sevens cast them in a blind corner, so 〈◊〉〈◊〉 dust and silth may blur them, or the moth 〈◊〉〈◊〉 them, or children rear them, No: If there be 〈◊〉〈◊〉 Box fitter than another, one Lock or Chest surer 〈◊〉〈◊〉 another, there he laies them and locks them 〈◊〉〈◊〉.

2 Not only in Safety but in Readiness, he doth 〈◊〉〈◊〉 content himself to say, I am sure they are safe, 〈◊〉〈◊〉 I cannot find them,. I have forgot where I left 〈◊〉〈◊〉, and laid them, No: They are never to seek, 〈◊〉〈◊〉 can find them in the dark and 〈◊〉〈◊〉 them 〈◊〉〈◊〉, and which is more, though a man cannot read a 〈◊〉〈◊〉 yet if he be a prudent man he can 〈◊〉〈◊〉 tell upon what tenure he holds them, how they were con∣vayed to him how estated upon him, that if he be forced to try it by Law he can maintain his own, why do you do so now (I speak to Beleevers) God hath put you into possession of all spiritual good, once in Christ then you are Justisied, Adopted, 〈◊〉〈◊〉, Glorifyed, why do this then, make these sure, and keep these sure 〈◊〉〈◊〉 your own comfort.

First make sure your Evidence for Christ and all saving good in him: 2 Cor. 13. 5. Examine your selves prove your selves whether you be in the Faith or no, know ye not that Christ is in you, except you be to be reproved, as who should say, this is that all 〈◊〉〈◊〉 to try to & find out, & you too or els you are to blame: you should try it make it good to your selves in all Courts, by the Law, and by the Gospell, by the tenure of the Prophets and Promises, and by all the truths of God in the whol word of God: you ought to do thus and wise men will do so, Gal. 6. 4.

Let every man prove his own work; for if a man 〈◊〉〈◊〉 but seem to himself to be something when indeed he 〈◊〉〈◊〉 nothing, he seems only to be called, and to be humb∣led, and to beleeve in Christ when it is not so indeed, your hearts and hopes and expectations wil deceive you at last, therefore prove it, make it clear, get E∣vidence undeniable of it, then you may rejoyce and be comforted, you may go triumphing to your 〈◊〉〈◊〉 and so to Heaven: But what a misery is this, that many men, after many years profession, and when sickness and death comes upon them somtimes 〈◊〉〈◊〉 they are ready to go out of the World, and yet, they have nothing to say or shew for Heaven; therefore do not rest until you have made sure your Evidence for Heaven and Happiness, that you may be able to say I am sure Christ and al Saving good is mine.

Secondly, when you have made sure your Evi∣dence, then keep it sure, maintain it and keep it by you for ever, let not Satan, nor Temptations, 〈◊〉〈◊〉 Corruptions, nor Discouragements, nor carnal rea∣son, take away your Evidence from you, but that you may have them to use when you have need of them.

〈◊〉〈◊〉 is such a Childish heedlesness that a man should ever be at a loss for his Spiritual estate; As though one should live in his Possessions, and if he go but a mile out of the Town, and the day grow soggie, he cannot tel where he is though he be upon his own ground; when a man should be able to 〈◊〉〈◊〉 and sind his Evidences at midnight, as Paul 2 Tim. 1. 12. I know whom I have trusted, so Job when it was 〈◊〉〈◊〉 with him in his Temptations and Desertions he could then say, Job 19. 25. I know that my Redee∣mer liveth, He is a Redeemer and he is mine, and though I am a dying man, yet He lives. And as a good woman said when Satan troubled her house, I was here

〈◊〉〈◊〉 the Devil came, I had possession first, and I 〈◊〉〈◊〉 be here when he is gone; So a Christian should 〈◊〉〈◊〉, Christ 〈◊〉〈◊〉 put me into possession of al Saving 〈◊〉〈◊〉, and therefore though the Devil come and 〈◊〉〈◊〉 me 〈◊〉〈◊〉 his I emptations, yet he shall not put me 〈◊〉〈◊〉, I wil hold my Evidence and keep my possession 〈◊〉〈◊〉 with standing all.

By a holy and blessed kind of boldness you should [ 2] 〈◊〉〈◊〉 and use al those good things of the Gospell 〈◊〉〈◊〉 Christ hath Purchased and Estated upon you, 〈◊〉〈◊〉 are your own, and you may be bold with your 〈◊〉〈◊〉; What ever Legacie is past over o an Heir, 〈◊〉〈◊〉 he sees the Inventory of al Lands and Goods, 〈◊〉〈◊〉 and Revenues, annexed by name to the Wil, 〈◊〉〈◊〉 doth not trouble 〈◊〉〈◊〉 to take these, and use 〈◊〉〈◊〉; if any say take heed what you do, why he 〈◊〉〈◊〉 it, and is able to bring the Inventory where 〈◊〉〈◊〉 is named, therefore he useth them and wil do so. 〈◊〉〈◊〉 now, 〈◊〉〈◊〉 lies the skill of a Christian, look 〈◊〉〈◊〉 the Gospell (that 〈◊〉〈◊〉 the wil of Christ) look into 〈◊〉〈◊〉 Inventory of al the Promises, and al the good 〈◊〉〈◊〉 of God contained in them, you shal sind that 〈◊〉〈◊〉 Mentions you, and 〈◊〉〈◊〉 you in particular, in 〈◊〉〈◊〉 the Riches and Revenues of the Gospell, therefore 〈◊〉〈◊〉 should take them use them as your own, they are 〈◊〉〈◊〉 in the Testament of 〈◊〉〈◊〉 & bequeathed 〈◊〉〈◊〉 you, when you read what God hath done for Zion, 〈◊〉〈◊〉. 48. In those glorious 〈◊〉〈◊〉, 〈◊〉〈◊〉, Deliverances, Mercies 〈◊〉〈◊〉 to his 〈◊〉〈◊〉 in former times, mark how the Psalmist 〈◊〉〈◊〉, and so every Beleever may and should 〈◊〉〈◊〉, as in the last vers. This God is our God: He 〈◊〉〈◊〉 my God, al his Attributes, his Wisdom, his 〈◊〉〈◊〉, his Love, his Mercy are mine, he wil quicken 〈◊〉〈◊〉 and comfort me and save me as wel as he hath 〈◊〉〈◊〉 his People in former times, David thus makes

use of his portion in God here, and so should we 〈◊〉〈◊〉 after David.

The Lord had said unto Joshua, I will never 〈◊〉〈◊〉 thee nor forsake thee, Josh. 1. 5. The Apostle in 〈◊〉〈◊〉 13. 5. Shews how every Christian should apply 〈◊〉〈◊〉 to himself; implying that what ever Promise a 〈◊〉〈◊〉 leever reads and meets withal in the Gospell, he 〈◊〉〈◊〉 and should 〈◊〉〈◊〉 it to himself, and say, this Faith fulness and 〈◊〉〈◊〉 〈◊〉〈◊〉 the Lord is mine, he wil 〈◊〉〈◊〉 more leave me nor forsake me, than he did Joshua 〈◊〉〈◊〉 than he hath done any or his Servants in former 〈◊〉〈◊〉 And so al that Power which was expressed in 〈◊〉〈◊〉 Conversion of Paul, al that Mercy which was 〈◊〉〈◊〉 towards Manasseh in humbling him so mightily, 〈◊〉〈◊〉 pardoning him so garciously, al that is mine; 〈◊〉〈◊〉 not you such Children as to suffer Satan to 〈◊〉〈◊〉 you of your own comforts, or to attend what 〈◊〉〈◊〉 reasonings may cast in, to fear you from 〈◊〉〈◊〉 your own, even al the Spiritual good which 〈◊〉〈◊〉 Christ hath Purchased for you and giveu to you.

It's the part of a good husband to grow rich out 〈◊〉〈◊〉 [ 3] his Revenues and 〈◊〉〈◊〉, especially if many 〈◊〉〈◊〉 great that appertain to him: To make both 〈◊〉〈◊〉 meet at years end, to make but one of one, and 〈◊〉〈◊〉 from hand to mouth, and yet born to so fair an E∣state, and 〈◊〉〈◊〉 of so many goodly Mannors, 〈◊〉〈◊〉 wonder at it, that having so much, he should make so little of it; Alas (say they) he is no Husband he will never do good of it, he doth not follow 〈◊〉〈◊〉 business. So to have such great, and rich, and 〈◊〉〈◊〉 Promises, and to be such poor Christians, 〈◊〉〈◊〉 have so plentiful Redemption, and so mean, and un∣der consolation, it's a sign you do not improve the riches of the Gospel, you play the ill husbands with your Possessions; Then shall we know if we follow onto know the Lord, Hos. 6. 2. then shal you know

what it is to be effectually called, what it is to have assurance of Gods Love, if you follow on to know the Lord; Hence the Apostle exhorts, Work out 〈◊〉〈◊〉 salvation with fear and trembling. Do not 〈◊〉〈◊〉 bungling at it now and then, but work it out throughly, and then you shall have according to your hearts desire.

3. The Causes of Application.

Having done with the Manner how this Applica∣tion is wrought, we are now to enquire the Causes of it, which are wholly without our Selves, being that we are not only unable to receive any Spiritual 〈◊〉〈◊〉, but professedly 〈◊〉〈◊〉 therunto and to any thing that might take away that 〈◊〉〈◊〉; If then the question be what be the Causes of Application? I will Sum up the Answer in this 〈◊〉〈◊〉.

God himself by his allmightie power is the Princi∣pal Cause, and only those means so far as he is Pleased to appoint them and use them are the instrumental Causes of this work.

There are Three particulars to be Distinctly ob∣served and considered in this Conclusion.

• 1 God himself is the Principal Cause of this work of Application.
• 2 That power by which he works in Applica∣tion is an Allmightie Power.
• 3 Those means that the Lord appoints and uses are the Instrumental Causes of it.

I begin with the First of these.

God himself is the Principal Cause of 〈◊〉〈◊〉: [ 1] That is, It is God the Father in Christ by the Holy Ghost, who doth bring us into the Possession of all Spiritual Good: For the old Rule is here to be attended; all the 〈◊〉〈◊〉 of the Trinity, which are without upon the Creature are common to all

the Persons, yet that the manner of working of each of them may more easily appear, we will 〈◊〉〈◊〉 〈◊〉〈◊〉,

God the Father: who is First in Order of Wo∣king, [ 1] and who was directly offended; yet 〈◊〉〈◊〉 now appeased, and having received a ful 〈◊〉〈◊〉 for Satisfaction unto his Justice; He because he 〈◊〉〈◊〉 〈◊〉〈◊〉, must make them Partakers of 〈◊〉〈◊〉 good things, and put them into 〈◊〉〈◊〉 thereof, which were Purchased in their behalf: And hence it is, that all the Works of Application are attributed unto the Father: As, 1 The Work of Vocation, 1 〈◊〉〈◊〉. 5. 10. The God of all grace, who hath called us into his eternal glory by Christ Jesus: which is meant of God the Father, as appears by the Opposition. 2 〈◊〉〈◊〉 Justifie, 〈◊〉〈◊〉. 8. 33. It is. God that justifies, Who shall condemn? It 〈◊〉〈◊〉 Christ that died, which is also meant of God the Father; 〈◊〉〈◊〉 God is there di∣stinguished from 〈◊〉〈◊〉. 3 To Reconcile, 2 Cor. 〈◊〉〈◊〉. 19. God was in Christ reconciling the world to him∣self, by not 〈◊〉〈◊〉 their trespasses unto them: 4 To Adopt, Ephes. 1. 5. Having 〈◊〉〈◊〉 us to the Adoption of Children by Jesus Christ to himself. 5 To Sanctifie, 1 Cor. 1. 30. He hath made Christ to be Sanctification unto us: And, 1 Thess. 5. 23. 〈◊〉〈◊〉 he that 〈◊〉〈◊〉 us throughout, in soul, body, and 〈◊〉〈◊〉: And this is the cause why Grace, Mercy, and Peace, (〈◊〉〈◊〉 very 〈◊〉〈◊〉 of Pauls Salutation) is sou∣sually wished from God the Father, and from the Lord Jesus Christ; partly because God the Father is the fountain in the 〈◊〉〈◊〉, and first in this Work; and partly because the 〈◊〉〈◊〉 of a 〈◊〉〈◊〉 is ne∣ver quieted until God the Father (being the Party directly offended) 〈◊〉〈◊〉 the Assurance of his Favor under the Acquittance of his Spirit.

The Lord Jesus hath also a special hand in this

Application, and that in a double respect,

1 As he is the second Person of the Trinity, the Wisdom of the Father to whom the dispensation of the great work of our Salvation was committed,

But, 2 and especially, (which most concerns our purpose) our Savior Christ is said to make al Spiri∣tual Good ours, As Mediator, God and Man; the Head of the Second Covenant from whom the in∣fluence of 〈◊〉〈◊〉 and special Virtue is derived unto al the Members, as the Root from whom the Sap of 〈◊〉〈◊〉 Grace issues unto all his Branches; He was 〈◊〉〈◊〉 Typed out by Zerubabel, in the building of the 〈◊〉〈◊〉 Temple, He layes both thefirst, & the last stone.* 1.129

More particularly the immediate dispensation of this Work as it comes from our Savior, proceeds from his Exaltation, or Resurrection, (because that is the first step wherin that Exaltation is expressed and dis∣covered to us.)

When I say the immediate dispensation of this Work, the meaning is, That though the Lord Jesus is the Author, yet that of Christ, or that in Christ, that in Christ whence the 〈◊〉〈◊〉 nextly issues is his 〈◊〉〈◊〉; The Lord Christ in the vertue of his Death and Merits, Purchaseth al Good: in the ver∣tue of his Resurrection he 〈◊〉〈◊〉 and actu∣ally conveys all this Spiritual Good to His: This Work of Application falls off from thence nextly and immediately: As the Whole man is said to See, but by his Eye; to Affect or Desire, by his Heart; to Go, by his Foot; and to Speak, by his Tongue: So we say of the Actions of our Savior, He takes away the guilt of our Sins, but that is by his Death or 〈◊〉〈◊〉 Obedience, in vertue whereof our Offen∣ces committed are satisfied for: It is through him that we are Conformable to the Holy Law of God, but that is by the Holiness of his Nature and his

active Obedience: In the One, we Answer the I∣mage of God; in the Other, the Will of God. So from Christ it is we die to sin, but that is by 〈◊〉〈◊〉 Death of Christ, Rom. 6. 6. So here, by the same Christ it is that the Application of all Spiritual good is made to us, but its done by 〈◊〉〈◊〉 of his 〈◊〉〈◊〉: I take that to be the sense of the Spirit 〈◊〉〈◊〉 that known place a little to be weighed, Rom. 4. 25. Who was delivered to death for our offences, 〈◊〉〈◊〉 was raised again for our Justification: that is, 〈◊〉〈◊〉 was delivered to Death as a Sacrifice to 〈◊〉〈◊〉 〈◊〉〈◊〉 our Sin; so the word sin is taken, Isa. 53. last, and Levit. 7. 7. we read of a sin offering; that is, A Sa∣crisice Expiatory to take away the guilt of our Sin And he was raised again for our Justification: 〈◊〉〈◊〉 is, To apply this Purchase for our Justification, 〈◊〉〈◊〉 that the perfect Righteousness of Christ might 〈◊〉〈◊〉 imputed to us.

And because this Consideration is of more 〈◊〉〈◊〉 ordinary Consequence, and fits the discovery of 〈◊〉〈◊〉 truth: The next Cause being the Conduit to 〈◊〉〈◊〉 vey all knowledge; we shall a little clear it, out 〈◊〉〈◊〉 the place 〈◊〉〈◊〉, and the full Sense will 〈◊〉〈◊〉 〈◊〉〈◊〉 up in this Order:

• 1 Christs Resurrection is not our Justifi∣cation.
• 2 Nor yet doth it only serve to declar it.
• 3 Therefore it remains, 〈◊〉〈◊〉 it must 〈◊〉〈◊〉 to apply Christs Merits to us.

First, Christs Resurrection is not our 〈◊〉〈◊〉; [ 1] that is, It is no part of that Payment by 〈◊〉〈◊〉 whereof we are pronounced Just: It An∣swers for nothing on our part to Divine Justice

The Law required it not, it was no part of the Com∣mand, nor any 〈◊〉〈◊〉 of God to enjoyn any man to 〈◊〉〈◊〉 again: neither did our sin call for it at our hand 〈◊〉〈◊〉 point of Satisfaction, for the terms of the Curse 〈◊〉〈◊〉 thus, The day thou eatest there of thou shalt die 〈◊〉〈◊〉 death, Gen. 2. 19. That only 〈◊〉〈◊〉 Answers the Law and divine Justice, for that only we are Justified: 〈◊〉〈◊〉 Resurrection Answers not the Law nor yet 〈◊〉〈◊〉 thing of divine Justice; for that which the Law never required, by that it never can be Answered: But 〈◊〉〈◊〉 Law requires a man, either to do that he may live, 〈◊〉〈◊〉 to die if he sin; but it never requires him to rise 〈◊〉〈◊〉, that's no part of the Command, or the Curse, or 〈◊〉〈◊〉: Therefore the Resurrection of Christ 〈◊〉〈◊〉 no part of Payment which is imputed, or for which 〈◊〉〈◊〉 are Justified: We owed Two things, Doing, 〈◊〉〈◊〉 Dying; these answer the whole Debt, the Law, 〈◊〉〈◊〉 Justice of God.

Though the Resurrection of Christ be no part os [ 2] 〈◊〉〈◊〉, yet it serves for more than a naked 〈◊〉〈◊〉 of our Justification: All Interpreters agree in 〈◊〉〈◊〉, that it serves to declare our Justification; but I 〈◊〉〈◊〉 there is somthing more in it. So the Apostle 〈◊〉〈◊〉, 1 Cor. 15. 17. and he makes it one of those 〈◊〉〈◊〉, wherby he urgeth them that deny the 〈◊〉〈◊〉, If Christ be not risen, your faith is vain, 〈◊〉〈◊〉 are yet in your sins: Whereas if this 〈◊〉〈◊〉 may stand, That the Resurrection is barely a 〈◊〉〈◊〉 of Justification, a man might shew Pauls 〈◊〉〈◊〉 to be a weak one: For, it doth not follow, 〈◊〉〈◊〉 a mans Faith might find success without it, 〈◊〉〈◊〉 the Resurrection of Christ doth not give a being 〈◊〉〈◊〉 Justification, but only declare it; as they say: 〈◊〉〈◊〉 the Text says, If Christ be not Risen, you are yet 〈◊〉〈◊〉 your Sins; yet in the gall of bitterness, and bonds 〈◊〉〈◊〉 iniquity; your sins are not pardoned, not subdued.

Therefore (if it be no part of the Payment 〈◊〉〈◊〉 which we are justified, and yet more than a bare de∣claration [ 3] of it; then (there can be no other given) 〈◊〉〈◊〉 must apply that for which we are Justified: it is an 〈◊〉〈◊〉 powerful cause to make Application of 〈◊〉〈◊〉 Merits of Christ to us for which and through which 〈◊〉〈◊〉 stand Justified in the sight of God.

Not only the text is clear 〈◊〉〈◊〉 it, but the nature 〈◊〉〈◊〉* 1.130 Application cals for it in a special manner, For by the 〈◊〉〈◊〉 of man we are lyable to a double evil: 1 〈◊〉〈◊〉 the revenging Justice of God. 2 To the 〈◊〉〈◊〉 and Power 〈◊〉〈◊〉, Satan, and Death. For when a 〈◊〉〈◊〉 had 〈◊〉〈◊〉 himself into the hands of divine Ju∣stice, it was 〈◊〉〈◊〉 righteous with the Lord to 〈◊〉〈◊〉 up the Soul to the Authority and Vassallage of 〈◊〉〈◊〉 and Satan: Now therefore when our Savior Christ by his Death and Obedience answered divine Justice and so took away the first evil; it was then 〈◊〉〈◊〉 with the Lord to free lost-man (through Christ) from the Second evil, the Authority and Tyranny 〈◊〉〈◊〉 Sin: Mark that place, Act. 2. 24. Whom God 〈◊〉〈◊〉 〈◊〉〈◊〉 up, having 〈◊〉〈◊〉 the sorrows of death, 〈◊〉〈◊〉 it was 〈◊〉〈◊〉 〈◊〉〈◊〉 he should be 〈◊〉〈◊〉 of it. 〈◊〉〈◊〉 cannot be meant of being holden by the bonds 〈◊〉〈◊〉 death, as if 〈◊〉〈◊〉 were bound to 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 of God when he was in the 〈◊〉〈◊〉; for he that 〈◊〉〈◊〉 satisfied the 〈◊〉〈◊〉 of God could not stand bound to it any 〈◊〉〈◊〉; but when 〈◊〉〈◊〉 had suffered for 〈◊〉〈◊〉 〈◊〉〈◊〉 in the Garden and on the 〈◊〉〈◊〉, he had then fully satisfied; for the Law of God required no more 〈◊〉〈◊〉 Doing, and Dying; so that Christ might have 〈◊〉〈◊〉 again as soon as 〈◊〉〈◊〉 he was laid in the Grave, but 〈◊〉〈◊〉 he lay so long was for another reason.

But the 〈◊〉〈◊〉 here is, How he can be said to be 〈◊〉〈◊〉 from the pains and sorrows of Death when 〈◊〉〈◊〉 Body was in the Earth, and his Soul in Heaven

〈◊〉〈◊〉 say from a sorrowful and painful Death; I 〈◊〉〈◊〉 that is true: Yet under favor I would say thus 〈◊〉〈◊〉 more, It was a kind of pain and grief to the man Christ Jesus (as to any 〈◊〉〈◊〉) that his Body was in 〈◊〉〈◊〉 Grave when his Soul was in Heaven which did 〈◊〉〈◊〉 to be united together; the keeping of these two 〈◊〉〈◊〉 is a 〈◊〉〈◊〉 to them, they are 〈◊〉〈◊〉 friends made to be together, the Souls of the Saints now 〈◊〉〈◊〉 in Heaven 〈◊〉〈◊〉 to have their bodies 〈◊〉〈◊〉 〈◊〉〈◊〉: Now then, when Christ had fully satissied 〈◊〉〈◊〉 Justice, and removed the displeasure of God, it 〈◊〉〈◊〉 not possible he could be held by the sorrows of 〈◊〉〈◊〉; it was not 〈◊〉〈◊〉 that his Body and Soul 〈◊〉〈◊〉 be held asunder then. To clear it yet more 〈◊〉〈◊〉; 〈◊〉〈◊〉 may be considered in a double regard.

As it is a punishment, the 〈◊〉〈◊〉 whereos may 〈◊〉〈◊〉 Justice. 2 As it is a part of that Tyranny 〈◊〉〈◊〉 Satan by sin doth exercise upon a man; It is 〈◊〉〈◊〉 Death and Obedience of 〈◊〉〈◊〉 takes away the 〈◊〉〈◊〉 of Death in the 〈◊〉〈◊〉 sense; but it is he 〈◊〉〈◊〉 of Christ that takes away the power and 〈◊〉〈◊〉 of Death in the Second sense: Again 〈◊〉〈◊〉 that Sin also hath a double 〈◊〉〈◊〉.

• 1 As an Aberration or Transgression of the Law 〈◊〉〈◊〉 with the guilt and punishment that follows 〈◊〉〈◊〉 it.
• 2 As part of the Tyranny that Satan exerciseth over the Soul, there 〈◊〉〈◊〉 a hellish authority that 〈◊〉〈◊〉 exerciseth over the Soul by reason of Sin: Sin 〈◊〉〈◊〉 the first sense our Savior Christ had imputed to 〈◊〉〈◊〉, the guilt of our Sins was charged upon him and the punishments of Sin was suffered by him, by which means he answered Gods Justice, and so came to justifie us: 〈◊〉〈◊〉 the tyranny and authority which Sin and Satan doth exercise over the Soul, that 〈◊〉〈◊〉 away by the Resurrection of Christ.

This being laid for a ground it is alwaies required at the Sureties hand, not only to pay the Debt for the Debtor, but to bring the Debtor out of Prison in despight of the malice of 〈◊〉〈◊〉 Jaylor, and strength of the Prison; When therefore Christ who is our Surety had laid and paid a ful price for our Surety to God the Father, and had fully answered that Debt which we stand bound unto by reason of our offence, so that now Justice was wel pleased with us, and the Anger of the Lord appeased towards us; yet now, the soul is in Prison under the power of Sin and dominion of Satan, therefore it is requisite that God the Father having taken a payment must let the pri∣soner go free, and the Lord Jesus must undertake al∣so to Redeem the soul from the power of Sin, and dominion of Satan, though they be never so strong, therefore God the Father raised up his Son Jesus Christ and together with him he raised us also. The soul by reason of sin comes to be forfeited to the divine Justice of God, to be a Prisoner to revenging Justice, (for the Malefactor is the Kings Prisoner not the Jay∣lors,) now Christ by his death satisfying Justice, he frees the soul from the authority of revenging Justice, but when the soul comes to be fetched out of Prison, though Gods Justice be satisfied, yet Sin and Satan keeps the soul in Prison and wil not let it go, unless by strong hand, therefore Jesus Christ by an Almigh∣ty power raiseth up himself from the dead, and by the power of his Resurrection he rescues the soul from the power of Sin and Satan; when Justice is sa∣tisfied the Lord Jesus saies, I have satisfied for that soul, therefore Satan and Sin let him go; they say, we wil not let him go, and they try al conclusions to hold him fast; Now the Resurrection of Christ steps in, and the Lord Jesus being raised from the dead by a strong hand, he breaks the Prison which is Sin, and

〈◊〉〈◊〉 the soul from the power of Satan who is the 〈◊〉〈◊〉, and in 〈◊〉〈◊〉 of them both he takes the soul 〈◊〉〈◊〉 them, and then puts it into the 〈◊〉〈◊〉 of al 〈◊〉〈◊〉 good,

So that now the Authority of Sin and Satan is 〈◊〉〈◊〉 away which hindred the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 〈◊〉〈◊〉 good things; and 〈◊〉〈◊〉 is done by the 〈◊〉〈◊〉 of Jesus Christ.

Hence it is that al special works of Grace 〈◊〉〈◊〉 in the communication of saving good to the soul, 〈◊〉〈◊〉 are all given to the 〈◊〉〈◊〉 of Christ.

1 Our Effectual Calling, Eph. 1. 19. the work 〈◊〉〈◊〉 〈◊〉〈◊〉 is there expressed on this manner, That ye 〈◊〉〈◊〉 know what is the exceeding greatness of his 〈◊〉〈◊〉 〈◊〉〈◊〉 to us-ward, who 〈◊〉〈◊〉 according to 〈◊〉〈◊〉 working of his mighty power; 〈◊〉〈◊〉 whence 〈◊〉〈◊〉 all this? it is shewed in the next verse, ver. 20. 〈◊〉〈◊〉 he wrought in Christ when he raised him 〈◊〉〈◊〉 the dead, and set him at his own right hand, &c. 〈◊〉〈◊〉 the same Power whereby God the Father raised Christ, and whereby Christ raised himself, by he 〈◊〉〈◊〉 same Power the Lord Jesus works the heart to 〈◊〉〈◊〉.

2 Justification is attributed to the Resurrection 〈◊〉〈◊〉 Christ; besides that place, 〈◊〉〈◊〉. 4. last (〈◊〉〈◊〉 and opened before) the Apostle in 1 Pet. 3. 21. 〈◊〉〈◊〉 〈◊〉〈◊〉 Baptism saves us (not the putting away 〈◊〉〈◊〉 the filth of the flesh, but the answer of a good 〈◊〉〈◊〉 towards God) by the Resurrection of Jesus Christ: That is, not the outward act of Baptism, 〈◊〉〈◊〉 Christ fignified by it, the answer or demand of 〈◊〉〈◊〉 good conscience is an effect of the Application 〈◊〉〈◊〉 〈◊〉〈◊〉 Blood of Christ to the soul, for when the soul is 〈◊〉〈◊〉, a good conscience saies, I 〈◊〉〈◊〉 〈◊〉〈◊〉 sins are 〈◊〉〈◊〉, my person accepted; Conscience owns 〈◊〉〈◊〉 challengeth this, but whence comes this? the

Apostle here tels us, by the Resurrection of Jesus Christ: That is, the Resurrection of Christ is the special means whereby way is made 〈◊〉〈◊〉 the 〈◊〉〈◊〉 of the dea h and obedience 〈◊〉〈◊〉 Jesus Christ, to the soul, and by 〈◊〉〈◊〉 whereof the 〈◊〉〈◊〉 comes to be justified.

3 Hence again we are said to 〈◊〉〈◊〉 adopted by the Resurrection of Christ, 1 Pet. 1. 3. He hath 〈◊〉〈◊〉 us again to a lively hope by the Resurrection of Christ, from the dead.

4. Hence also Sanctification is commonly, constant∣ly attributed to the Resurrection of Christ, Rom. 6. 4, 5, 6, 7, 8.

The reason of all these expressions is, because the Resurrection of Christ is the chief cause to make 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 Application of all Spiritual Good to the soul, and therefore we are called, justified, adopted, 〈◊〉〈◊〉 by 〈◊〉〈◊〉 of his Resurrection.

And there is a 〈◊〉〈◊〉 of 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 Explication from this 〈◊〉〈◊〉 ground, Matt. 28. 18. when 〈◊〉〈◊〉 〈◊〉〈◊〉 from the dead, he said, All 〈◊〉〈◊〉 Heaven and Earth is given unto me; he received 〈◊〉〈◊〉 power at his Resurrection: by his death and obedi∣ence, he had purchased all the binding and condem∣ning Power of Divine Justice, and all the power of Mercy, nay, power over all Blessings and Mercies, and Creatures, they all became his: But when he rose again, he then received all power over Hell, and Sin, and Death; whereby he is able to vanquish these E∣nemies of our Salvation, and to rescue the Soul for which he hath died from the hands of all these, because he hath 〈◊〉〈◊〉 〈◊〉〈◊〉 power over al things in Heaven and Earth, 〈◊〉〈◊〉 dispose of them for his own glorious ends. 〈◊〉〈◊〉 again, Revel. 1. 18. Christ being 〈◊〉〈◊〉 〈◊〉〈◊〉 the dead, is said to have the Keys of Hell and Death; that is, he hath a Sovereign Authority

〈◊〉〈◊〉 dispose of Hell and Death, to deliver his Servants 〈◊〉〈◊〉 Hell and Death; and therefore also he hath 〈◊〉〈◊〉 to dispense Grace as he will, and how he will; 〈◊〉〈◊〉 hence it is also that the communication of Grace 〈◊〉〈◊〉 been from the beginning, and shall be to the end 〈◊〉〈◊〉 the World; and 〈◊〉〈◊〉 〈◊〉〈◊〉 there was a larger 〈◊〉〈◊〉 of the Spirit after the Resurrection of Christ than 〈◊〉〈◊〉, 〈◊〉〈◊〉, 7. 39. The holy Ghost was not yet 〈◊〉〈◊〉, because fesus was not yet glorified; the Spirit 〈◊〉〈◊〉 given 〈◊〉〈◊〉, but the 〈◊〉〈◊〉, and abundance, and 〈◊〉〈◊〉 of the Spirit was not given till after Christs 〈◊〉〈◊〉; for all that was given to all Churches, 〈◊〉〈◊〉 all 〈◊〉〈◊〉, from the beginning of the World, was 〈◊〉〈◊〉 vertue 〈◊〉〈◊〉 Christs Resurrection; but now the 〈◊〉〈◊〉 it 〈◊〉〈◊〉, there was a greater measure of the Spirit 〈◊〉〈◊〉, and when Christ 〈◊〉〈◊〉 to Heaven, then was 〈◊〉〈◊〉 larger measure than before, and when the Jews shall 〈◊〉〈◊〉 called, there shall be a greater measure still.

Hence also Christ having 〈◊〉〈◊〉 Hell, and Sin, 〈◊〉〈◊〉 Death, by his 〈◊〉〈◊〉 he is armed with all Authority to send out 〈◊〉〈◊〉 to his Churches, and 〈◊〉〈◊〉 Presence and 〈◊〉〈◊〉 to go along with them, Eph. 48. 11, 12. When he ascended up on high, he led Captivity captive, and gave gifts unto men; he gave Apostles, Pastors, and Teachers, &c. Christs 〈◊〉〈◊〉 is one degree of his Exaltation, and the fullest 〈◊〉〈◊〉 largest expression of his Kingly Authority to pro∣vide 〈◊〉〈◊〉, and to come along with them is from 〈◊〉〈◊〉: so that here you have as it were a Key to open several Scriptures.

The Frame of this Truth may be discerned in these Particulars:

The Lord Jesus as the second Adam, the Head of [ 1] the Covenant of Grace, hath all Spiritual Good in himself, and from him it must be communicated to al the Faithful as his 〈◊〉〈◊〉.

That he may communicate al Spiritual Good to his [ 2] he must be able to crush all that power that shall 〈◊〉〈◊〉 the communication of this Good, for if 〈◊〉〈◊〉 were any power more able to oppose, than he to com∣municate, the work might be hindred.

If he must crush all that oppose, then he must have [ 3] a conquering Sovereign Power over all the Power of Hell, and Sin, and Death; for unless he had a Sove∣reign prevailing Power over all opposing Power, he might be conquered and hindred as well as they deli∣vered.

Therefore he must have that Power that must raise [ 4] 〈◊〉〈◊〉 from 〈◊〉〈◊〉 hour and power of darkness, Luk. 22. 53. Christ when he was to die, said, this is your hour, and the power of darkness. God the Father gave leave unto, and left him in the hands of Sin and Satan, and they did what they could do to hinder the Work of Redemption by Jesus Christ, and Christ felt it, and professed it, that all the Power of Hell, and Sin, and 〈◊〉〈◊〉, was let loose upon him, and they brought him down to his grave, and there they would have kept him: But the Lord Jesus by the Power of his 〈◊〉〈◊〉 raised up himself from the power of darkness (under which in some sort he then was) and raising up himself, with himself he raised up us 〈◊〉〈◊〉; for as he suffered as our 〈◊〉〈◊〉, so he rose again as our Sure∣ty, and so we were raised with him.

Therefore when Christ will come and make Appli∣cation [ 5] of all Spiritual Good to any soul, he doth it by the Vertue and Power of his Resurrection.

When the hard heart resists the Power of the Word, and saies all Threatnings, all Promises, all Comman∣dements shal not prevail with me, and when Sin and Satan 〈◊〉〈◊〉 themselves to the uttermost to keep the soul still in the Gall of bitterness, in the bonds of ini∣quity, the Lord Christ comes from Heaven, and shews

〈◊〉〈◊〉 Power 〈◊〉〈◊〉 his Resurrection, give way Sin, give 〈◊〉〈◊〉 Satan, that soul is mine, and they all give way, 〈◊〉〈◊〉 thence comes the prevailing vertue of the Word 〈◊〉〈◊〉 the soul for its effectual 〈◊〉〈◊〉 home to God. 〈◊〉〈◊〉 you 〈◊〉〈◊〉 the Frame of this Truth.

The Lord Jesus by the Power of his God-head, did 〈◊〉〈◊〉 up himself from under the Power of Sin and 〈◊〉〈◊〉, and Death; 〈◊〉〈◊〉 he had a Sovereign 〈◊〉〈◊〉 Power over Sin and Satan, therefore he is able 〈◊〉〈◊〉 conquer and to 〈◊〉〈◊〉 Sin and Satan where ever 〈◊〉〈◊〉 meets them.

The Spirit of God also hath a hand in this great [ 3] Work of Application, and indeed it is in a special 〈◊〉〈◊〉 attributed to him; not because all the three 〈◊〉〈◊〉 do not joyntly work throughout in all the works of Application (for according to the received 〈◊〉〈◊〉 of Divines) all the Works of God upon the Creature are common to all the three Persons of the Trinity) but because the manner of the Spirits work 〈◊〉〈◊〉 principally appear here: There are but three 〈◊〉〈◊〉 Works in the World, Creation, Redemption, and Application, which are given to the three Persons of the srinity according to the special manner of their working; Creation is given to the Father, that's the first Work, and therefore given to the first Person; Redemption is given to the Son, that's the second Work, and therefore given to the second Person; Application of that Redemption is the third and last Work, and therefore is in a peculiar manner attribu∣ted to the third Person, the Holy Ghost.

Conceive it thus: A Malefactor that hath commit∣ted high Treason against his Prince, and being taken, he is imprisoned in the strongest Hold, the deepest Dungeon, without hope of release; imagine a man comes and satisfies the wrath of the King, and answers the Law, so that the King saies upon satisfaction gi∣ven,

the Law is fully answered, no wrong is done: If he shall so do, the King is bound, not only to be 〈◊〉〈◊〉 in 〈◊〉〈◊〉 of himself, and the wrong done to 〈◊〉〈◊〉 and his Law, but he is also bound to give his 〈◊〉〈◊〉 Hand, Authority, and Commission to him that paid for the Prisoner, that he may go and fetch the Priso∣ner from the Dungeon, and 〈◊〉〈◊〉 him away with him; Imagine that the Jaylor grows sturdy and stiff, he 〈◊〉〈◊〉 the Prisoner is prositable to him, therfore he 〈◊〉〈◊〉 and saies the Prisoner shall not depart; now he that hath Authority from the King must be able to break the Prison doors, and then to slay the Jaylor, and by force to deliver the Prisoner from the bondage he was in. Thus it is here; every sinner is a Prisoner to Di∣vine Justice, Sin is the Prison, and the Devil is the Jay∣lor that holds him in bondage by reason of the power of Sin, and by vertue of Commission from Divine Ju∣stice; Christ Jesus hath come and payed our debts, satisfied Divine Justice, and answered the Law; that God the Father hath professed, This is my beloved* 1.131 Son, in whom I am well pleased, the Law is perfor∣med, my anger fully appeased, and my mercy procu∣red; therefore all those sinners for whom thou hast died and obeyed, shall be redeemed from the power of Sin, and authority of Satan; and now God the Father gives him a full Commission to 〈◊〉〈◊〉 those sinners from the hands of sin and Satan: But now, when Christ comes for the soul, Satan and sin refuse, they will not let the sinner go; therfore Christ by the ver∣tue of his Resurrection, and by the power of his Spi∣rit, he doth rescue the soul, whether sin and Satan, and a mans heart will or no, he will have the soul, and humble him, and call him, and justisie him, and 〈◊〉〈◊〉 him, and glorifie him, and then deliver him up to his Father at the great day.

Direction: How to help the souls of poor Sinners* 1.132

that are under the work of Application, either 〈◊〉〈◊〉 in it or in Preparation to it, here is Direction to you al, in the greatest streights whatsoever.

When the Lord gives intimation to sinners, that they are not in the right way, and he begins to be 〈◊〉〈◊〉 with them, and our Savior Christ comes as the High Sheriff when he would put a man into Possessi∣on of his Land, that is Possessed by those that have no right to it: The High Sheriff comes with his Compa∣ny and knocks at the door, now al that are within come and make resistance and labor to keep him out as much as they can; So when our Savior Christ comes and saies to a desperate rebellious sinner, that soul of thine was never made for Sin or Satan, but thou must come and shouldest come out of thy sins, and come to me, saies Christ; when the Word is thus 〈◊〉〈◊〉 with Life and power, now the soul is in an uproar, now the soul resists this Work, he makes al the doors and bolts fast, and he that comes in he dies upon it; But the Lord presses in stil upon the soul, he must he wil conquer and subdue it to himself; now the sinner sees nothing but Hel, and Death, and Dam∣nation before it, die he must and that for ever if he stand out: and now he sees he should yeild and sub∣mit, he sees now the body of death that hangs upon him, the power of his lusts that prevails with him, and he finds his heart shut up under unbeleef, under the chaines of pride and vainglory and earthliminded∣ness; and the Devil presents impossibilities to his view; canst thou think that ever those sins of thine should be pardoned, or that ever that soul of thine should be de∣livered from under the power of them; Now (Bre∣thren) here the soul's at a stand, above al, the stif∣ness and stubborness of a mans own wil, no Threat∣nings, no Mercies, no Afflictions, no offers of Grace can prevail, but a man wil have his sins though the

Devil have his soul, he finds his heart so 〈◊〉〈◊〉, he must have his sin and his wil though he 〈◊〉〈◊〉 for it. Ay, now what wil you do? The Cause 〈◊〉〈◊〉 this work of Application is 〈◊〉〈◊〉 of your self in Christ Therefore send your thoughts and keep your 〈◊〉〈◊〉 upon the Resurrection of Christ, set your eye, keep your eye there for ever; see a passage or two from Scripture here. Rev. 1. 18. I was dead, but 〈◊〉〈◊〉 am alive, and I live for evermore, and I have the Keyes Hell 〈◊〉〈◊〉 Death saies Christ: Thou art 〈◊〉〈◊〉 Prisoner of Hell 〈◊〉〈◊〉 up in the chains of pride and infidelitie, and the Devil keeps thee under Lock 〈◊〉〈◊〉 Key as it were, and thou doest shut out the means 〈◊〉〈◊〉 Grace.

Why behold Jesus Christ who dyed and hath 〈◊〉〈◊〉 againe, he hath the Keys of Hell and Death, 〈◊〉〈◊〉 when thou doest say, good Lord is it 〈◊〉〈◊〉 that 〈◊〉〈◊〉 this proud heart of mine should have any good, that ever these sins of mine should be pardoned or sub∣dued. O look now to the Resurrection of the Lord Jesus, beseech him that only can do it, that hath a commanding power over Hel and Sin and the Devil, beseech him that lives for ever, that opens and no man shuts, that he would open thy heart and 〈◊〉〈◊〉 thy soul from Sin and Satan; cry, Lord here's a proud heart, a dead heart, and an unbeleeving heart, O let that power of thine unlock my heart and 〈◊〉〈◊〉 me of al the evils of my Sins, and possess me of al the good things of Jesus Christ: therefore have an eye stil to the Resurrection of Christ.

But you wil 〈◊〉〈◊〉, It is not possible, it is that Jesus that I have sinned against, resisted, despised, and the hour and power of darkness is upon my soul, Legions of Devils dwels here, prevailing over me and drawing me to sin, Ay (Brethren,) yet Christ by the power of his 〈◊〉〈◊〉 can do it for you, Acts, 2. 24.

It was not possible that he should be held by the bonds of death; when our Savior Christ was dying upon the Cross having the guilt of the sins of al the Elect upon him, al the Devils in Hel came about him then, but it was not possible that he should be overcome by them; therefore look thou up to him and say, Blessed Lord 〈◊〉〈◊〉 thou that wast once under the power of darkness but it was not possible thou couldest be held by it, O behold and see and have mercy, I am under the po∣wer of darkness, under the power of sin and Satan, and I cannot get loose, yet if thou wilt please to open the Prison doors and to bring me forth, if thou wilt open my heart nothing can shut it. Thus you must have recourse to Jesus Christ as risen from the dead, having al power in his own hands, if indeed you would 〈◊〉〈◊〉 the work of Application to be a saving and a 〈◊〉〈◊〉 work.

You that are brought to Christ, look hither stil; when you find Satan too subtile for you, and 〈◊〉〈◊〉 too strong for you, be sure to keep your eye here, and keep your faith here, look to Christ, and to his death, and to his obedience, But look to his Resurrection also. Col. 2. 12. You are buried with Christ in Baptism, wherin also you are risen with him, through the faith of the operation of God who raised him from the dead. That is our Faith should be 〈◊〉〈◊〉 upon the Resurrection of Christ as that by vertue of which we shal rise with Christ, & get power against our sins; You that have mighty distempers strong corruptions, you must look to 〈◊〉〈◊〉 power that rai∣sed Christ from the dead; this is the skil of faith, like the Apothecary when he knows the Disease, he goes to the right Box, and applies the right Remedy; So here thou hast a dead heart, a vain mind, a heart that canst not apply any saving good to thy self, look not now to the Justice of God; that wil condem

thee; but look to the operation of a God that 〈◊〉〈◊〉 quicken and raise up thy dead heart, as he did 〈◊〉〈◊〉 〈◊〉〈◊〉 Jesus Christ: be 〈◊〉〈◊〉 you set your faith upon 〈◊〉〈◊〉 operation of God which raised Christ from the dead: without this al our Preaching and your Hearing were in vain, as the Apostle 〈◊〉〈◊〉 1 Cor. 15. 14. 〈◊〉〈◊〉 〈◊〉〈◊〉 Ministers on Earth had 〈◊〉〈◊〉 and Preached, and 〈◊〉〈◊〉 and done what they could, if 〈◊〉〈◊〉 had not 〈◊〉〈◊〉 again al had been in vain, we might have flung 〈◊〉〈◊〉 against the wind, the Devils would have laughed 〈◊〉〈◊〉 us al, you Preach and you Pray? as when 〈◊〉〈◊〉 shoot 〈◊〉〈◊〉 shot against a Castle they do but laugh at them for it. So here, If Christ be not risen our Preach∣ing is in vain, and your Faith in vain; You 〈◊〉〈◊〉 for 〈◊〉〈◊〉, and we Preach to commuicate Grace, we would have you quickned and you come for that 〈◊〉〈◊〉, now that that must give success to al is the 〈◊〉〈◊〉 〈◊〉〈◊〉 Christ, or else al is in vain; So likewise 〈◊〉〈◊〉 〈◊〉〈◊〉 one to thee as if Christ had not risen at al, if thou 〈◊〉〈◊〉 not the power of it in thy own soul; O therefore when you come to the Ordinances of God, look up to the Resurrection of 〈◊〉〈◊〉, that the Minister may speak and pray, and that you may hear and attend by the power of the Resurrection of Jesus, that 〈◊〉〈◊〉 〈◊〉〈◊〉 dead heart of thine may find a raising quickning 〈◊〉〈◊〉 from Sin and Death to Grace and 〈◊〉〈◊〉, by the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 〈◊〉〈◊〉.

The Second Proposition.

Having dispatched the First, we come to the Se∣cond [ 2] Proposition 〈◊〉〈◊〉 in the foregoing 〈◊〉〈◊〉, concerning the 〈◊〉〈◊〉 of Application: 〈◊〉〈◊〉:

That, that power by which the Lord 〈◊〉〈◊〉 〈◊〉〈◊〉 Ap∣plication is an Almighty power.

This work of Application looks to God as the Au∣thor 〈◊〉〈◊〉 it, not in regard of any common 〈◊〉〈◊〉 〈◊〉〈◊〉

providence, whereby he leadeth out the act of every Creatues abilitity to it's end in al the several kinds 〈◊〉〈◊〉: Acts, 17. 28. In him we live and move: The strong man faints if God withdraw, the weak is strong if God assist: Nor yet in regard of that 〈◊〉〈◊〉 which the Lord vouchsafēth to the work of grace 〈◊〉〈◊〉 wrought; But 〈◊〉〈◊〉 puts forth an Almighty po∣wer upon the soul when he is pleased to bring it home 〈◊〉〈◊〉 himself, the Cause is ordinary, but the Work it 〈◊〉〈◊〉 is extraordinary, there is a mass of Miracles met 〈◊〉〈◊〉 when a sinner is Converted: It was a Miracle when the Blind was made to See, the Dumb to Speak the Deaf to Hear, and the Dead to Live, but in 〈◊〉〈◊〉 al these are met together, the Blind mind is Enlightned, the Dumb mouth is Opened, the Heart 〈◊〉〈◊〉 was shut up under hardness is Opened and 〈◊〉〈◊〉, and the Dead soul is restored to Life again. Mat. 〈◊〉〈◊〉. 5. That power whereby Christ was raised from 〈◊〉〈◊〉 dead is an Almighty power, but that he puts 〈◊〉〈◊〉 〈◊〉〈◊〉 the woking of faith in al that belong to him. Eph. 〈◊〉〈◊〉. 18. His exceeding great power, according to the 〈◊〉〈◊〉 of his mighty power in you that beleeve, as 〈◊〉〈◊〉 wrought in Christ in raising him up from the dead: Hence the working of grace is called a Resurrection. Rev. 20, 6. John, 5. 20. The dead shall hear. 〈◊〉〈◊〉 voice of the Son of God, and they that hear shall 〈◊〉〈◊〉. So again, Eph. 2. 1. 2. You that were dead 〈◊〉〈◊〉 sins and trespasses, hath he quickned.

Look we not only at the Weakness, but the hellish* 1.133 Opposition that a man hath naturally against al good; 〈◊〉〈◊〉 wil appear it must be more than an ordinary power 〈◊〉〈◊〉 gives a being to grace in the soul: let the best ob∣ects be presented, the most perswasive and strongest 〈◊〉〈◊〉 pressed to a man under the power of his sins, 〈◊〉〈◊〉 these wil never prevail with him. Let God come 〈◊〉〈◊〉 Heaven and preach to Cain, Gen. 4. 6. 7. Let

our Savior preach to and weep over Jerusalem, with many tears, O Jerusalem how often would I have gathered thee, Mat. 23. 37. Let Judas live in the Family of Christ, yet if there be no more but an or∣dinary power, Cain wil be Cain, and Judas wil be Judas and go to Hell for all this. For,

1 The Soveraignty of Mans 〈◊〉〈◊〉 Will is such that it exceedeth all created power in Heaven and Earth: Amos, Chap. 4. See what conclusions the Lord there tries upon the rebellious Israelites, I 〈◊〉〈◊〉 given you cleanness of teeth and want of bread, 〈◊〉〈◊〉. 6. I have witholden the rain from you, vers. 7. I 〈◊〉〈◊〉 〈◊〉〈◊〉 you with blasting, vers. 9. I have sent among you the 〈◊〉〈◊〉, and overthrown you as So∣dom, vers. 10. 11. And still this is added at the end of every instance, Yet ye have not returned to me. Rev. 16. 11. They blasphemed the God of Heaven because of their pains and sores, and they repented not; Dan. 9. 13. All this evill is come upon us, yet made we not our prayer &c. The Seventy years Cap∣tivity was ended, but their repentance was to begin: When the Jews had travailed forty years in the Wil∣derness and been spectators of the wonders of God, yet they wanted a heart to turn unto their God, Deut. 29. 4. There is nothing but God that made the Will, that is above the Will, and can bow it, and frame it to the obedience of his own Will.

2 Besides the strength of the corrupt Will, look we at the power of Satan, that hath possession of the soul: Mat. 12. 29. The Devill is said to be as a strong man that keeps the house till a stronger than be comes and binds him, he improves al his policy and power to the utmost to keep the soul under the po∣wer of it's sins, and there is no created policy or po∣wer above that of Satan: He is only subject to the Al∣mighty power of God to be driven out and 〈◊〉〈◊〉

thereby.

Look to the nature of that good which the soul is* 1.134 to be made partaker of, It's a supernatural good, That which eye hath not seen, nor ear heard, nor can it enter into the heart of man, what the Lord hath prepared for those that love him. 1 Cor. 2. 9. (It's meant not only of the things of glory, but the things of grace.)

Now a man is naturally and wholly corrupted and possessed with sin, Jo. 3. 6. That which is born of 〈◊〉〈◊〉 is flesh, that which comes by Generation is but either nature or corruption, Gal. 5. 19. The flesh lusteth against the spirit: Therefore it is beyond the power of the flesh to close with the spirit because contrary thereunto; therefore Paul concludeth it, Rom. 7. 14. The law is spiritual and I am carnal sold under sin; Again, that which must lift up Nature to act above its self, must be something above nature, for nothing can act beyond its own sphere and compass; Trees grow but they have not sence, Beasts have sence but not reason, Devils have 〈◊〉〈◊〉 but they cannot close with God; That that must cause the Dog not to return to his vomit again must change the nature of a Dog into a Lamb: It's beyond the power of darkness to bring light, so 〈◊〉〈◊〉; It must be as the Apostle expresseth it, 2 Cor. 4. 6. God who commanded the light to shine out of dark∣ness, that must shine into our hearts to give the light of the glory of God in the face of Christ. 〈◊〉〈◊〉 is the 〈◊〉〈◊〉 of power, not only to work something out of nothing, but something out of that which is contrary to it; And therefore this work of the Application of Redemption to a lost sinner, is harder than the work of Creation it self, for as the Lord had nothing then to help him, so he had nothing to hinder him in Creating the World; but here the Lord must take 〈◊〉〈◊〉

the heart of stone, he must turn the heart of flint into a heart of flesh, he must cause light to shine out of darkness, and work one contrary out of ano∣ther.

Why then are commands so frequent it Scripture;* 1.135 as, make you a new heart and a new spirit. Ezek. 18. 31. Turn ye, turn ye, why will you die, Ezek. 33. 11. Beleeve in the Lord Jesus and thou shalt be sa∣ved. Acts, 16. 31. If a man have no power to turn himself, to what purpose are these commands, if there be need of an Almighty power to work these, why are they required of us?

• 1 These and the like commands of God in Scrip∣ture,* 1.136 do shew; not what we can do but what we should do; not what our ability is but what our du∣ty is, and what would be acceptable to the Lord if we could perform the same.
• 2 When the Lord gives a command together with the command he gives a power unto al his Elect to e∣nable them to obey the command, as when he com∣manded Lazarus to come forth, Jo. 5. 20.
• 3 When we are commanded to return, to repent and beleeve, the meaning is not that we of our selves, by our selves and our own power should do this, but thus, that we should be content that the Lord should work in us what he requires of us; we should lie un∣der the stroke of the truth, and receive the powerfull impression of the spirit and be content to be made able.

The Third Proposition.

We have heard, 1 That God himself is the Prin∣cipal Cause of Application: and 2 That the Power which he puts forth in this Work is an Almighty Po∣wer.

Now Thirdly, Those means which the Lord is

pleased to appoint, and to use, are the instrumental causes of Application: This meets directly with that vain conceit of the Familists, Doth the Lord do all the Work? it seems then a man may sit still and do nothing, nothing is required of us, there is nothing for us to do. It was a wise speech of one of the Antients, He that created thee without thy self, will not save thee without thy self; know therefore we must, God by his Almighty Power, is the Principal Cause, and those means that he hath appointed are the Instru∣mental Causes. These are:

First, The Word accompanied by the presence [ 1] and operation of the Spirit: Isa. 59. 21. My Word and my Spirit shall never depart away from thee: The word he hath sanctified and promised to accom∣pany for this great Work, and it is the Word of the Gospel mainly which makes this Application for our good; He hath left an Impression of his own 〈◊〉〈◊〉 upon it: It is called the Ministration of the Spirit 〈◊〉〈◊〉 of Life, 2 Cor. 3. 6, 7, 8. but the Law is a killing Letter, it shews a man what he is, and what he 〈◊〉〈◊〉, but the Gospel shews the means which the Lord 〈◊〉〈◊〉 appointed for the revelation and communication 〈◊〉〈◊〉 all Spiritual Good. Again remember this, The Word is but an Instrument or means, and therefore it 〈◊〉〈◊〉 no further than the Lord Christ works with it 〈◊〉〈◊〉 the operation of his Spirit: hence it's called the 〈◊〉〈◊〉 of the Spirit, Eph. 6. 17. and Rom. 1. 16. The Gospel is the Power of God unto Salvation, as 〈◊〉〈◊〉 Lord puts forth his Power in and by the Gospel.

Secondly, It is the Word in the 'Ministry of it, the [ 2] 〈◊〉〈◊〉 published and preached, the Word rightly 〈◊〉〈◊〉 as the Apostle speaks, 2 Tim. 2. 15. that is, 〈◊〉〈◊〉 the Word is rightly opened, and rightly applied, works then more powerfully, because 〈◊〉〈◊〉 〈◊〉〈◊〉 to the Will of the Principal Agent, and accor∣ding

to the weakness of them to whom it is delivered, as the chewing of meat fits it for the Stomach, and ther∣fore it nourisheth more, the pounding of 〈◊〉〈◊〉 makes it smel more: so it is with the Word when o∣pened and applied according to the mind of God, it 〈◊〉〈◊〉 the savor of Life unto Life, 2 Cor. 2. 16. so 〈◊〉〈◊〉 Rom. 10. 17. Faith cometh by hearing of the Word of God: it is not meant that faith comes by hearing of the Word read, for that kind of preaching is 〈◊〉〈◊〉 meant for which a man is sent (〈◊〉〈◊〉. 15. How can they preach, except they be sent?) but for bare reading no man had need to be sent. 2 Cor. 5. 17, 18. God 〈◊〉〈◊〉 in Christ, reconciling the world to himself, and hath committed to us the Word of Reconciliation; that is, the Lord hath delegated the dispensation of his Word (in a way of Explication and Application of it) to 〈◊〉〈◊〉 faithful Ministers. Only here observe Gods Order.

• 1 The Power resideth first in Christ and his Spirit.
• 2 From Christ and his Spirit, it comes to the Word.
• 3 From the Word to the Administration thereof by the Dispensers; where you find most of the Word, and most evidence of the Spirit, there you shall find the work to go on powerfully and successfully for the bringing home of souls to God; It is not all Elo∣quence, 〈◊〉〈◊〉 humane Excellency in the world, but where a man walketh with God in the use of his Ordinances, as when Paul was preaching, God opened the heart of Lydia, Acts, 16. 14. The Word is like a Burning∣Glass; that which burns and heats is not the Glass, but the beams of the Sun that pierceth through the Glass; so it is the Power of Christ in a Promise, in a Command, that makes it pierce to the heart, Gal. 2. 8. He that wrought effectually in Peter to the Mini∣stry of the Circumcision was mighty in me towards the Gentils: alas what is Paul, or Peter, or Apollo (as the Apostle speaks, 1 Cor. 2. 5.) but Ministers by

• whom you beleeve as the Lord gives to every man, 〈◊〉〈◊〉 are 〈◊〉〈◊〉 Instruments which stir no further than the 〈◊〉〈◊〉 will move by them, nor can do no more than the 〈◊〉〈◊〉 will work by them.

Word, Prayer, Preaching, Sacraments; these are 〈◊〉〈◊〉 weak in themselves, yet are they mighty through God, to bring in the souls of men in obedience to the Lord. Thus I have done with the Explication of this general Conclusion (together with the particular Propositions contained in it) that God himself (the Father through Christ by his Spirit) by an Almighty Power is the Principal Cause, and the Ministry of the Word the Instrumental Cause of the Application of all saving good. Let me ad some Uses that flow from 〈◊〉〈◊〉.

Information, in Two things. First, Hence we* 1.137 learn, That the 〈◊〉〈◊〉 of the work of Gods Grace [ 1] upon the souls of his Servants is not done by moral perswasion, that's Pelagianism, and Arminianism; they require no more to the conversion of a sinner, but meer perswasion, the Promises of Grace must be pres∣sed, the excellency and glory of Christ discovered, and that say they is all that is needful, lay but these be∣fore a man, and he hath power to embrace and receive them if he will. It is a false conceit; If that Power that raised up Christ from the dead, must be put forth for the bringing home of a soul to God, then there must be more than moral perswasion, which only stirs up, and draws out that ability that is within us. Men may come dead, and sit so, and return so and be never the better for all the Ordinances and means of Grace, if they have no more than them, Isa. 57. 19. I create the fruit of the Lips peace peace, to him that is neer, and to him that is far off: it is a creating Power that must be put forth, Ministers do speak in vain else.

Hence again, it's certain the work of God in Ap∣plication [ 2] is irresistible: This is the main 〈◊〉〈◊〉 from whence that Error is confuted: That Power 〈◊〉〈◊〉 raised Christ from the dead was irresistible, notwith∣standing all sins, and all Devils, notwithstanding 〈◊〉〈◊〉 hour and power of darkness, yet he 〈◊〉〈◊〉 up himself from the dead, and by the same Almighty 〈◊〉〈◊〉 Power he works faith in our hearts, and quickens 〈◊〉〈◊〉 with Spiritual Life, when we were dead in sins and trespasses, Eph. 2. 1, 2.

It's true, there is nothing but Nature and corrup∣tion in a man, and by vertue of that, a man opposeth and resisteth the work of Grace: yet so to resist as to frustrate the work of God, it is impossible: God were not Almighty, if sin and Satan could hinder his Work.

Tryal of our Conversion: Observe whether the* 1.138 work of Application come from Heaven or no, if so, it leaves the 〈◊〉〈◊〉 of an Almighty Power upon the soul: as Christ said, The Baptism of John, 〈◊〉〈◊〉 it from Heaven, or from man? So I say of Applica∣tion, Is it from Heaven, or from your self? 〈◊〉〈◊〉 is certain, if it be not from the Almighty Power of God it will never bring thee to God neither in this world, nor the world to come: If the soul can say, it was not the power of Men, or Means, or Ordinances; I had all these, I understood all these, and yet was the same man still, I had the old pride and lusts still, they lod∣ged in my bosom, and came out as occasion served as a dog returning to his vomit, till the Lord came from Heaven and broke in mightily upon my heart, and there was no resisting of him.

If you say, Must every one see the working of this* 1.139 Almighty Power in his own soul?

This Work may be really and savingly wrought* 1.140 though the Saints do not generally see and 〈◊〉〈◊〉

〈◊〉〈◊〉, and how there is an impression made upon the 〈◊〉〈◊〉 the Almighty Power of God; even as 〈◊〉〈◊〉 are grown, though it be not observed how.

We see the Power of God in other things.* 1.141

They are Natural and outward, this inward and* 1.142 Spiritual: Take the influences of the Heavens, and 〈◊〉〈◊〉 Minerals and wonderful things that are wrought 〈◊〉〈◊〉, yet there is not one of a thousand that are 〈◊〉〈◊〉 to discern, and discover these: But this Influence of the 〈◊〉〈◊〉 Power of God in the conversion of a 〈◊〉〈◊〉, is far more secret and Spiritual, such as we are 〈◊〉〈◊〉 able to reach. It is the prayer of the Apostle for the Ephesians, Chap. 1. 17, 18. that they might know the working of his mighty Power in working Faith; it is the most mysterious of all the works of God, it shakes the 〈◊〉〈◊〉 of the ablest Divines upon Earth.

Comfort to releeve the hearts of sinners against de∣sperate* 1.143 discouragements, when the floods of iniquity 〈◊〉〈◊〉 in amain upon the soul, the sinner looks to his 〈◊〉〈◊〉, to Gods Ordinances and Providences, and 〈◊〉〈◊〉 the Work of God that should be wrought in him, and 〈◊〉〈◊〉 what ods and disproportion there is between his Soul and that blessed Work that should be in him; why truly this is the only help to a soul in such a case: with man it is impossible, but not with God, for with him all things are possible, Matth. 19. 26. Though there be such a vast disproportion between thy own a∣bility and this Work, that thou shouldest never attain 〈◊〉〈◊〉 if thou wert left to thy self; yet know, that Christ by the Almighty Power of his Spirit is able to do it for thee.

But the soul will say, the truth is, there is not so much disproportion, but there is as much opposition in my soul to the work of Grace; why should God e∣ver give me that mercy which I would not have, and

that Grace which my soul hath so much opposed this is another depth: Why yet know thou, that Gol can overwork all these, and will do so for thee if thou seek unto him; But know this to thy ever lasting ter∣ror, That if thou do 〈◊〉〈◊〉 thus in the hardness and opposition of thy heart against Christ and his Grace, that this Power of the Lord that would convert thee, will put forth it self to confound thee to thine eternal ruine.

Exhortation: Not to defer the time 〈◊〉〈◊〉 Grace, but* 1.144 every soul of us with trembling hearts to attend upon the Lord in the use of means that he may be pleased to work his own good Work in us: It's that the Apostle exhorts unto, Phil. 2. 12. Workout your 〈◊〉〈◊〉 with fear and trembling; and he gives the reason of it, For (saies he) it's God that worketh in you to 〈◊〉〈◊〉 and to do of his own good pleasure; that is, it is in Gods hand to help us, or to forsake us, either 〈◊〉〈◊〉 make the means effectual for our saving good, or else to withdraw his presence and blessing from them, while we do enjoy them.

〈◊〉〈◊〉, Be 〈◊〉〈◊〉 fearful not to slight any Or∣dinance [ 1] God hath appointed, as Naamans 〈◊〉〈◊〉 said to him, Go and try it, he that now counsels you to it, may bless it, and work by it if it please him.

Secondly, Tremblingly fear to fall short of Gods [ 2] Power in an Ordinance, for a man may fall short of God and Christ and Grace, and all good even while he doth enjoy the Ordinances of God, and live under them, therefore say as Elisha did, Where is the Lord God of Eliah? Here is the Word, and here is the Or∣dinance, but where is the Lord God of this Word? the God of Preaching and Praying? It is not in the Mi∣nister, or the means to do good to my soul, but Lord speak thou the word, and it shall work upon my soul, as he said 2 Kings, 4. 29, 30. As the Lord lives, 〈◊〉〈◊〉

will not leave thee till thou go with me; do thou so, when the Lord gives thee means, say, I will not leave the Lord until he make this Counsel, this Word, this Ordinance effectual for my saving good.

Be also tremblingly fearful when the Lord works [ 3] by any Ordinance, lest you should go out from, or with draw your self from the power of it when you find and feel somthing more than Man, and Means, and Ordinances, Oh let it not slip away, the Lord was in that word, do not suffer that stroke to go away, be∣cause God is there; now the Lord is working, be you sure to follow the blow, and give not over wrastiing 〈◊〉〈◊〉 striving with the Lord until he bless you with the 〈◊〉〈◊〉 working of his Word and Spirit, and so ap∣ply unto thy soul all Spiritual Good in Jesus Christ.

BOOK III.

LUK. 1. 17.

To make ready a People prepared for the Lord.

HAving dispatched the Nature of Ap∣plication in the General: The Parts thereof come to be Considered in the next place.

These are Two,

• 1 A Preparation of the Soul for Christ.
• 2 An Implantation of the Soul into Christ.

That so having the Son we may be sure to have* 1.145 life, 1 Joh. 5. 12. possessing him who is the heir of all, we may be possessed of all both Temporal and Spiri∣tual Blessings with him: But before the Soul can be engrafted into the true Vine Christ Jesus, it must be prepared and fitted thereunto by the powerful work of the Spirit of God upon it, being not fit to receive a Christ by Nature, and unable to fit its self thereun∣to, by any liberty of Will, or any sufficiency natural it hath: When then these Two Works are imprinted upon the Soul, the Sinner comes to take full possession of a Savior, and to have all those Spiritual good things

which Christ hath Purchased, applyed unto him: And thus these Two taking up the whole Nature of Ap∣plication, it's manifest they must be the Parts of Ap∣plication, as reason inforceth.

The First, is thus Described: Preparation is a fitting of a sinner for his Being in Christ.

The words of the Text will afford us full ground for the Handling and Discovering of this Truth, To prepare a People fitted for the Lord: Which words make known the main Task that was imposed upon John the Baptist, and that great Work of his Mini∣stery, (being the Forerunner of our Savior Christ) wherewith he was betrus∣ted, and for which he was* 1.146 every way fitted with Gifts and Graces propor∣tionable; Therefore its said in the beginning of the Verse, He shall come in the Spirit and Power of Elias. i. e. He shall have that large measure of gra∣cious and Ministerial Gifts, that special presence and assistance of the Spirit of the Lord accompanying of him, as somtimes Elias had; that so in the corrupt and declining state of the Church, which was now ex∣ceeding great, he might set things in a better frame, build up the Breaches made, taking off those Dissen∣tions, Errors, and Divisions, which had spread over the Body, and eaten into the Bowels of the Church of the Jews like a Gangrene or Cancer. And therefore as it was foretold of him, so it was performed by him Matth. 17. 11. He did restore all things: Namely

such was the lively and over-ruling power of his Mi∣nistery, that he wrought the Hearts of the Children, otherwise 〈◊〉〈◊〉 and rebellious to the wisdom of the just men, that laying aside all carnal wisdom of the 〈◊〉〈◊〉 which was enmity against God, and caused 〈◊〉〈◊〉 and strifes among men, they came to judge 〈◊〉〈◊〉 of things that were excellent, to set the greatest Price and account upon those things which were of greatest worth, the Truth of God, his Will and Wayes, warily to observe the seasons 〈◊〉〈◊〉 these are Dispensed, and Revealed; And so with readiness to attend thereupon, and to entertain those opportunities and means of Grace and Good, whence follows a mutual agreement between the 〈◊〉〈◊〉 〈◊〉〈◊〉, and these their converted Posterity: They long before expected a Savior, 〈◊〉〈◊〉 now fitted 〈◊〉〈◊〉 Receive the Lord Christ their Saviour, now 〈◊〉〈◊〉.

In the Words there be Three divine Truths which 〈◊〉〈◊〉 will take notice of, in which the Pith of the fore∣going Description is expressed.

• 1 All men by Nature are unfit to Receive Christ.
• 2 There must be a Preparation therefore made for that end.
• 3 The Ministery of Elias is the means to do this.

The First of these though proper enough for this 〈◊〉〈◊〉, yet we shall reserve the 〈◊〉〈◊〉 thereof, 〈◊〉〈◊〉 we come to discover the manner of Gods 〈◊〉〈◊〉, in drawing of a sinner to himself, where the 〈◊〉〈◊〉 fastening to his Corruption, and the Lords 〈◊〉〈◊〉 him from it, being handled together, will 〈◊〉〈◊〉 way the one for the other, and give light the 〈◊〉〈◊〉 to the other; we shall therefore defer the further 〈◊〉〈◊〉 of that, till we come to that place:

Proceed we now to open the Second Point; That is,

The Soul must be sitted for Christ before it can re∣ceive* 1.147 Him, or Salvation by Him: This is the Scope of the Place, the Way and Order of the Lords ap∣proach; where there is no Preparation made, there is no Expectation of a Savior to come: Thus it was Prophesied, Mal. 3. 1. 〈◊〉〈◊〉, I will send my Mes∣senger, and he shall Prepare the way before me, and the Lord whom yee seek will suddenly come into his Temple; Thus was it accomplished by the Baptist, to whom the Word of the Lord came, and he came 〈◊〉〈◊〉 in the 〈◊〉〈◊〉 about Jordan, saying, The voyce of one crying in the Wilderness, Prepare yee the way of the Lord, and make his paths streight, Luke, 3. 4. A similitude taken from Earthly 〈◊〉〈◊〉, our Savior he is the King, and he was now to come in his own Person, and in the Ministery of the 〈◊〉〈◊〉, and thereby into the Souls of his People; And 〈◊〉〈◊〉 the Baptist makes Proclamation, Not for their 〈◊〉〈◊〉, so much, as for their Hearts, that the 〈◊〉〈◊〉 〈◊〉〈◊〉 thereof might be dislodged: And the 〈◊〉〈◊〉 fit to entertain the Lord Jesus: And that this was a Spiritual Preparation, the nature of Christs Kingdom 〈◊〉〈◊〉 being 〈◊〉〈◊〉 〈◊〉〈◊〉 world, Joh. 18. 36. And the 〈◊〉〈◊〉 of his Proceeding being professedly 〈◊〉〈◊〉 to the pompe of Earthly Potentates, will evi∣dence 〈◊〉〈◊〉: For, 〈◊〉〈◊〉 shall hear his voyce in 〈◊〉〈◊〉 〈◊〉〈◊〉, Matth. 12. 19. But the Baptists Sermon, who 〈◊〉〈◊〉 knew the 〈◊〉〈◊〉 of his own 〈◊〉〈◊〉, puts it out of doubt: For so he ads, 〈◊〉〈◊〉. 3. 1, 2. Repent 〈◊〉〈◊〉 〈◊〉〈◊〉 kingdom of Heaven is at hand: As the 〈◊〉〈◊〉 〈◊〉〈◊〉 sayes, Prepare yee the way of the Lord: 〈◊〉〈◊〉 〈◊〉〈◊〉 he had said, Repenting is Preparing. And 〈◊〉〈◊〉, 3. 5. Every 'Mountain shall be made low, and 〈◊〉〈◊〉 〈◊〉〈◊〉 thing streight: The sense of which

words that it could not be literal but Spiritual, the accomplishment of them in Experience, is proof most pregnantly undeniable. The Sum is, The Heart is the high way, while the Gospel is Preaching, Christ is coming; the Heart must by Repentance be fitted for Christ, offering himself in that, and then Christ will come by that means thereunto.

In this Preparation (for the Explication of it) we are to attend Three Things.

• 1 Wherein it Consists.
• 2 The manner of the Work.
• 3 The Reasons of it.

For the First of these,

What this Preparation is, or wherein it 〈◊〉〈◊〉. [ 1]

Generally: It is a renouncing of whatsoever might cross the coming and entertaining of our Savior Christ into the Heart: And it is the fitting of the Soul 〈◊〉〈◊〉 Faith, and for being in Christ by Faith: Particularly it shewes it self in Four Things.

The First is the Renouncing the Authority of [ 2] those bosom Corruptions which have Lorded it over the Soul, and kept out the Power of the Gospel from prevailing and taking place in the Heart; That ac∣cursed Union and Combination that hath been long between the Heart and its secret Lusts, which for their naturalness are said to be The old man, Eph. 4. 22. And for their néarness our earthly members, Col. 3. 5. born and bred with us, which make and 〈◊〉〈◊〉 the Corrupt disposition of our Hearts; This Combination must be broken, this League 〈◊〉〈◊〉; else there is no place for the Presence of a 〈◊〉〈◊〉.

True, These noysom Distempers will be as Ty∣rants

still, Usurpiug Authority over the Soul, but they are not acknowledged as Lawful 〈◊〉〈◊〉, by the Soul rightly prepared for the Lord: But the sinner rightly fitted, shakes off the yoak and 〈◊〉〈◊〉 from under the 〈◊〉〈◊〉 of these Distempers, 〈◊〉〈◊〉 though he be not able to wage War and to mortifie them, by any power received; 〈◊〉〈◊〉 he withdraws his 〈◊〉〈◊〉 from his Lust, and stands ready, to entertain a de∣liver; This 〈◊〉〈◊〉 Work the 〈◊〉〈◊〉 here 〈◊〉〈◊〉 by the Evangelist, implyes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non 〈◊〉〈◊〉 perfe∣ct onem sonat 〈◊〉〈◊〉 concinnitatem 〈◊〉〈◊〉 ad 〈◊〉〈◊〉 aptantur, saith Calvin in Locum. And the Origi∣nal in the Prophet Isa ah, 40. 3. imports no more: both shewing the same thing, even an utter Empti∣ness that ought to be in the heart: Thus also is this Work 〈◊〉〈◊〉 and set out in the 〈◊〉〈◊〉 there∣of, Every mountain shall 〈◊〉〈◊〉 〈◊〉〈◊〉 low, It is not pa∣ving but levelling, not a bringing in of some 〈◊〉〈◊〉 ability so much which this Preparative stroak 〈◊〉〈◊〉 stamp looks at, (take it strictly (in hoc signo 〈◊〉〈◊〉, as they say) but a removing of all that, out 〈◊〉〈◊〉 the way which might stop or stay our Saviors co∣ming, for 〈◊〉〈◊〉 he Professeth, Matth. 10. 37. He 〈◊〉〈◊〉 loveth Father or Mother more than me, is not 〈◊〉〈◊〉 of me: Not 〈◊〉〈◊〉, that is, Not fit to 〈◊〉〈◊〉 him, or Mercy by him: As we use to say, A fusty Vessel is not worthy of precious Liquor: A dusty Cabinet not worthy to have a Diamond put into it. That is, They are not fit to Receive these, 〈◊〉〈◊〉 the Things will be spoyled, not 〈◊〉〈◊〉 〈◊〉〈◊〉 them.

The Soul is brought to Renounce 〈◊〉〈◊〉 [ 2] might serve to share in the Work and Glory of Free Grace, and so cast some blemish 〈◊〉〈◊〉, or at 〈◊〉〈◊〉 diminish the due worth thereof: which the 〈◊〉〈◊〉 Christ (who doth all to the praise of the Glory 〈◊〉〈◊〉* 1.148

his Grace) will not suffer, and therefore he will have this Coast cleared also before his coming: And the Soul must be emptied, not only of those things, which out of the intr 〈◊〉〈◊〉 Evil of their nature do cross the Nature of Grace, as Sins and Corruptions; but also of all that confidence in any spiritual sufficiency 〈◊〉〈◊〉 〈◊〉〈◊〉, by which, while we would seem to share with him in the Work of our Conversion, and ease 〈◊〉〈◊〉 of some part of the Labor, we do indeed take some part of the Honor from him, concerning which 〈◊〉〈◊〉 hath said, That he will not give his Glory to 〈◊〉〈◊〉, Isa. 42. 8. The Lord Jesus as he will not suffer 〈◊〉〈◊〉 Corruption never so strong to hinder his Work, when he will accomplish it, so neither will he suffer 〈◊〉〈◊〉 of our performances or abilities, be they what 〈◊〉〈◊〉 will, to joyn Purchasers with him in the 〈◊〉〈◊〉 of Grace, as though he were not either able or willing to be the Author and sinisher of our Faith* 1.149 〈◊〉〈◊〉. No, no: We must not ad of ours, but in 〈◊〉〈◊〉 case take all of him, and from him; not bring 〈◊〉〈◊〉 own wisdom with us, but become fools, that we* 1.150 〈◊〉〈◊〉 be wise; and that's the way which God hath 〈◊〉〈◊〉 to gain information, not think to ioyn our 〈◊〉〈◊〉 with Christ, and so become Co-partners with 〈◊〉〈◊〉, (I speak of the first Work of Conversion) to 〈◊〉〈◊〉 our selves Holy, Just, and Wise, but 〈◊〉〈◊〉* 1.151 our selves we must look that he should be made Wisdom, Righteousness, Sanctification, and 〈◊〉〈◊〉 to us.

Hence the Apostle, Phil. 3. 9. professeth he desired 〈◊〉〈◊〉 to be found in Christ, not only as not having his 〈◊〉〈◊〉 sins, but not having his own 〈◊〉〈◊〉, which 〈◊〉〈◊〉 by the Law.

A Real Renouncing of our own worthiness of that [ 3] Grace and Mercy which we need, and without which 〈◊〉〈◊〉 are most miserable; this being one Condition of

the Second Covenant of Grace made in Christ, wher∣by it's differenced from that of the Law made with Adam; Namely, That Holiness and Righteousnes wherewith the Nature of man was beautified in Para∣dice, though it was not so natural as issuing out of* 1.152 the Principles, out of which he was compoun∣ded and made, yet by all Orthodox Divines it is in this sense judged natural* 1.153 in that in Gods wise Pro∣vidence and righteous ap∣pointment, it was due to Nature; It being cross to the wise proceeding of the infinite wise God, to require Obedience from a Crea∣ture if he should not have given ability to the Crea∣ture to perform it: It Arguing weakness and unskil∣fulness at the least, in the Workman to make a thing for an End, and not make it able to attain the End 〈◊〉〈◊〉 which it was made: But in this Second Covenant of the Gospel, it is far otherwise; when we in our first 〈◊〉〈◊〉 had mispent the stock the Lord had bestowed upon us, we were unworthy to be betrusted with any more: and hence it coms to pass when the Lord wil lay hold upon the proud heart of a Sinner and draw him to himself, he sinks his Spirit with the sence of his own wretchedness, so that he sees and confesseth freely that he is undone without Mercy, and yet conceives it's not possible that ever such a worthless worm should partake thereof, acknowledgeth it's just with God to deny to give, nay to offer Grace to him, that hath slighted, rejected, opposed Grace from day to day; He knowes he cannot procure or Purchase Gods fa∣vor, challenge he dare not, without it he concludes he must perish, and yet deserves by his own confessi∣on

he should never obtain it; Dan. 9. 7, 8. O Lord, Righteousness belongs to thee, but unto us confufion of face, nothing but shame and confusion belongs to us, no mercy nor grace, Ezek. 36. 31, 32. They shal loarh themselves in their own eyes; and not for your 〈◊〉〈◊〉 do I these things saith the Lord; be ashamed and confounded, O house of Israel. In a word, then is a man truly worthy that is fit to hear of, and to re∣ceive mercy, when he is rightly, really become 〈◊〉〈◊〉 of his own unworthiness.

The soul now stands ready to side it with Christ for [ 4] him to take possession of it, that though the soul be not able to kill sin, yet it's empty, the Coast is cleer, as when Joab sent to David to come and take the City,* 1.154 so the soul stands ready, that if Jesus Christ would come and take possession of it, and do that for it, which it cannot do it self; this is that that it would have, the soul is content that Christ should do all; as suppose a City that is Garrisoned with Enemies, they cannot get them out themselves, but they are willing that the General should come with his Soldiers and drive them out, and place another Garrison there: so the soul is content that Christ should dispossess whatsoever op∣poseth him, and do whatsoever is pleasing to himself, Isa. 26. 13. O Lord our God, 〈◊〉〈◊〉 Lords besides thee have had Dominion over us, but by thee only will we make mention of thy Name; as if the soul should say, I cannot subdue my sins my self, but let Christ do what is good in his eyes; the soul is content that Christ should work upon it, and do all for it.

The Second Particular to be attended for the Ex∣plication [ 2] of the Point, is to shew the Manner of this Work: and that will also appear in Four things.

The soul of a sinner is meerly patient herein; it's [ 1]

wrought upon him, not wrought by him, by any power he hath inherent in himself; so the phrase and language of Scripture, Jer. 31. 18. Turn me, and I shal be turned: and verse 19. After I was turned I 〈◊〉〈◊〉: that also includes as much, Gal. 4. 9. we know God, 〈◊〉〈◊〉 rather (in this first Work) are known of him.

And therefore it's no work of Sanctification, pro∣perly, and as it's taken in a narrow and strict sense; for the sinner be ng justified by Faith, and having the Spirit of Adoption dwelling in him, hath received a principle of life wherby he comes to be active, Act. 15 9. Having purified their hearts by faith. This only is in way of preparation to fit us for our being in Christ, that I may receive this power; this is to make room for faith and Christ, that having received him, I might be enabled by the power of the Spirit to run right, which is Sanctification: Hence then, go no further than this work: the sinner as yet is not a good Tree, nor can he bring forth good Fruit, but is in way of pre∣paration to be made one; yet this work as it comes from the Spirit, is good and pleasing to God, because the Spirit is a good tree, and is the Author of this, I only am the receiver of it, and therefore it is none of my fruit properly, nor am I said to do any thing to please God by this, because it's done in me, not by me; As it is in the infusion of the Grace of Faith, look at it, as the soul is the subject of the Work, the act it self comes from the Spirit: and as a fruit of the Spirit it is good and accepted of God, yet I cannot properly be said to please God in it, because it is not an act done by me.

Hence those feeble Objections fall to the ground, and are wiped away with a wet finger.

If there be any saving Preparation before the infu∣sion* 1.155 of Faith, then the soul brings forth good fruit, and is a good tree without Faith: And Secondly,

then there is somthing which pleaseth God, and then the soul pleaseth God without Faith.

The Answer is easie, and at hand: These saving* 1.156 Preparations are no acts of mine, therefore not my fruit, nor can I be said to do any thing to please God by them, because they are 〈◊〉〈◊〉 in me, not by me, and the soul may have a good work wrought upon it, and be the receiver of it though not the Author of it; but as they come from the Spirit of God who is holy and blessed, so are they good fruits, and truly pleasing to God.

This Preparative Work imports not so much any gra∣cious habit or spiritual quality which is put into the soul, as a principle by which it is enabled to act that which concerns its everlasting welfare: but its rather an act of the spirit of Christ, whereby it doth fling down those strong holds, dispossess the power of Sa∣tan, and quit the soul from those overpowering and prevailing claims which Satan and Sin 〈◊〉〈◊〉 over it, as to exercise their tyranny and authority upon it; The soul sues out a divorce; now that is to wea∣ken, and wholly to remove the claim of marriage, and authority which the party challenged thereby to act upon the party and overrule her, and yet 〈◊〉〈◊〉 divorce is neither marriage nor matrimonial love, but making room for the right and possession of the spirit by faith; as Hos. 3. 3. Thou shalt not befor another, so I will be for thee. Acts' 26 18. To turn men from darkness, and from the power of Satan. It's a cut∣ting off of the branch that it grow not upon its old root, and receive not sap and influence therefrom. For in the Fall of Man, there was a double work of Sin, First a turning of the soul from God; Then Se∣condly a settling of the soul upon the root of Adams rebellion, by a delivery of it up into the hand and po∣wer of perverted mutability, whence comes a daily

influence, and entercourse of the power of sin, and of Satan by sin, acting of it as he will; now this cutting off the soul by preparation, breaks off the continu∣ance, and growing to the root of 〈◊〉〈◊〉; which being interrupted and intercepted, it cannot act and carry the soul as formerly.

When this Preparation is fully wrought, Faith is [ 3] certainly, and wil undoubtedly be infused, and can∣not be hindered, when (I say) it is compleat and come to its full period in ultimata dispositione: for there is a legal preparation which may befall Repro∣bates, it is a plashing of the soul not a total cutting off the soul from sin, which makes corruption couch more close, but will never kill it, nor is appointed by God for this end, to make way for the form of Faith, but for other ends, (as shall appear in the use of the point.)

But there is also an Evangelical Preparation, wher∣in the Lord intends to fit the soul fully for faith, and its implanting by faith into Christ: and this end he doth never, he can never miss; For there is no Efficient that spends his time & labor in preparing the matter but he will bring in the form, unless either he wanted wisdom in beginning that which he should not perfect, or wanted power in making a preparation for that, he could never bring to perfection, but neither of these can befall the Lord. Mal. 3. 1. When the soul is prepared, then the Lord presently comes into it.

Hence that Cavill is crushed, as being a 〈◊〉〈◊〉* 1.157 meerly coyned to cast a blemish upon this truth, say they who deny this Work, imagin a man in this Pre∣parative Work should die, whither should he go? to Heaven he cannot, 〈◊〉〈◊〉 he hath not life not ha∣ving Christ; to Hell he cannot, because he hath a 〈◊〉〈◊〉 Work wrought upon him.

The Answer is, he is in a state of Salvation Prepa∣ratively,* 1.158 and shall certainly possess it, because he cannot but have faith and be united to Christ, and so saved by him, The like may be said of such as are Justified, what if they should die before they be Sanctified, no impure thing shall see Gods face, the Answer here and there will be alike.

This Preparation makes the sinner give way to [ 4] Christ in all, of himself, and that in al things there is not a corner in the heart, not an affection, no back door, no 〈◊〉〈◊〉 or cunning conveyance in the soul, to be kept from Christ: But it sets open the Door and delivers up the Keys into the hands of Christ. Ei∣ther all, or none at all; not cut, but cut off; the soul is not only changed from her lusts, but divorced fully. In Jer. 3. 10. It is said they turned not to the Lord with all their hearts but fainedly, there is some secret lust reserved in the heart that is the bane of all Hypocrites, but this Preparative Work fet∣cheth off the heart from al secret distempers, there is none reserved, but the soul is willing that the Lord Christ should take away every thing that hinders; A reservation of any lust will not stand with Prepa∣ration; a sad Preparation fetcheth off the whol soul.

Three Reasons why there must be such a Preparation.

First let the Testimony of the Scriptures be heard which will evince it; and Secondly the force of Ar∣gument which will conclude it undeniable.

The Scriptures are pregnant which speak to this point, I shall insist mainly upon three.

John, 5. 44. When our Savior had in the forego∣ing verses discovered the unteachable stifness of the

hard hearted and rebellious Jews, that though they had the Preaching of John the Baptist who was a shi∣ning and a burning light to point out our Savior to them; they saw the works of our Savior daily before their eyes that might convince them; yea, 〈◊〉〈◊〉 the Scriptures the Records of the counsels of God, which might shew them the way to life in Christ and per∣swade their hearts to imbrace it; yet our Savior up∣braids their rebellion to their faces, Ye will not come to me that you might have life, verse 40. But the question might grow what might be the cause of this incorrigible perversness of their spirits, for if another came in his own name they would hear him, but though he came in his Fathers name they would not receive him. verse 43. He answers therefore in vers. 44. How can ye beleeve which receive honor one of another, but seek not the honor that comes from God only? Where these Two things are plain.

1 When the poyse of corruption and the body of death so far prevails, that we seek our selves, and set up our own persons, in the eyes and hearts of others: when we would study to please men, and to seek ap∣plause and approbation from them, and satisfie our selves therein, and so set up our selves in their esteem: our Savior professeth and that peremptorily, how can ye beleeve? that is, it is impossible ye should beleeve, as if he should say, these two are so contra∣ry, as Heaven and Earth one to another, they cannot meet together in one heart; and therefore this is made the first step to Christianity, If any man will be my 〈◊〉〈◊〉 let him deny him self and follow me, Matt. 16. 24. Where there is no denying of a mans self, there can be no following of Christ.

That God should give al to me, work all by me, and take al from me, this is to seek the glory that comes

from God only, this is my honor, when I am willing that God should honor himself upon me and by me.

2 If seeking honor from man and faith cannot stand together, then the sovereignty of this sinfull distemper must be renounced, as cross to Grace and Christ, before we can receive Faith or Christ by Faith.

The like place you have John, 6. 44. Uttered [ 2] and expressed upon the same ground and occasion, and tending to the same end: When the Pharisees de∣spised the Person and quarrelled with the Word of our Savior Christ, Is not this Jesus the Son of Joseph whose Father and Mother we know, how is it that he saith I came down from Heaven? vers. 42. That which they saw not, understood not, that they would not entertain; our Savior shews the reason of this wretched rebellion of heart, No man can come to me unless the Father which hath sent me draw him, unless the Father who hath called our Savior, and committed the great Work of Salvation to him, and sent him to that purpose, by a holy constraint draw the rebellious 〈◊〉〈◊〉 out of himself to Christ, he will not he cannot come unto him; comming is Beleeving; drawing is Preparing; when God the Father lets in his heavy displeasure into the soul of a sinner to force him to seek out to Christ for present relief, there is else no way but perrishing, this is that that causes him to go out to Christ. It is hence plain.

• 1 Unless a man be Drawn there is 〈◊〉〈◊〉 Comming.
• 2 He that is Drawn will certainly 〈◊〉〈◊〉 With∣out Preparing there is no Beleeving, and he that is Prepared, will undoubtedly come and Beleeve.

It's the scope of that 〈◊〉〈◊〉, and the very aim of the [ 3] parrable, No man can enter into a strong mans house before he first bind the strong man, and then 〈◊〉〈◊〉

possession of the house, 12. Matt. 29. The house is the heart the strong man is Satan, who takes pos∣session thereof, and rules in the soul by means of 〈◊〉〈◊〉, the binding of this strong man, is taking away of the over ruling claim, and challenge, that Satan by 〈◊〉〈◊〉 laies to the soul, and by vertue whereof he acts it and carries it to the commission of evill, 〈◊〉〈◊〉 〈◊〉〈◊〉 while our Savior by a superior right of 〈◊〉〈◊〉, by 〈◊〉〈◊〉 pre∣cious blood, laies claim to the soul, this soul is mine: he binds Satans hands, brings to nought and disa∣nulls his claims, and so spoyls him of 〈◊〉〈◊〉 that rule and tyranny he exerciseth in the soul.

It's the meaning of that order appointed by God in the work of Conversion and 〈◊〉〈◊〉 the soul to himself, Acts, 26. 18. To 〈◊〉〈◊〉 them from dark∣ness 〈◊〉〈◊〉 light from the power of 〈◊〉〈◊〉 to God, first from the one, then to the other.

Take also Two Réasons of the Point.

If there be not Preparation before implantation,* 1.159 then the soul is implanted into Christ while it is in the state of Nature, under the command of Sin, and Po∣wer of Satan, and setled in it self; For upon this ground, and by this grant to be implanted into Christ, and to be at the same time unprepared do stand toge∣ther.

But that is utterly impossible as apparantly contra∣dicting the Principles of Reason, for then it should be under the power of sin and Christ at once; in the Kingdom of Light and Darkness together; in Hell and Heaven 〈◊〉〈◊〉 the same time; a Subject to our Savi∣or, and a Subject to his corruption; and so a man might serve two contrary Masters, fully 〈◊〉〈◊〉 to the Verdict of our Savior Christ, You 〈◊〉〈◊〉 serve two Masters, Mat. 6. 24. 〈◊〉〈◊〉 at the same time should be affirmed of the same thing. If it be light, then it's darkness.

The Second Reason is taken from Rom. 11. 24.* 1.160 where the Apostle speaking of the Calling os the Gen∣tiles, speaks thus, If thou wert cut out of the 〈◊〉〈◊〉 Tree, which is wild by Nature, and wert contrary 〈◊〉〈◊〉 Nature grafted into the true Olive Tree: Every sin∣ner is as a branch which grows Naturally upon Adams rebellion, as upon the wild Olive; the true Olive is the Lord Jesus, the Second Adam, and Head of the Covenant of Grace; our calling is our engrafting in∣to Christ the true Olive, our preparation is as it were our cutting of us off, by the knife of the Law.

If cutting in Nature, is and in reason must be before engrafting; then Preparing is before implanting, but cutting is before engrafting in Nature and in Reason, Ergo, preparing is before implanting.

These Scriptures, and these Reasons may suffice to give in Evidence for the settling and establishment of this Truth.

For Application, this Doctrine serves to Instruct, Reprove, Examine, and Exhort.

For our Instruction: Hence we should receive it,* 1.161 and beleeve it for an everlasting Truth, That Christ cannot be united to the soul, while it continues in the state of Nature and Infidelity: The Doctrine former∣ly delivered, and the Reasons alleadged for the proof thereof, do force this Conclusion beyond gainsaying: For if the sinner must be prepared and cut off from his Natural condition, before his Implantation, then while he is in his Natural and corrupt Estate, there can be no union and communion with the Lord Jesus; so the Apostle disputes, 2 Cor. 6. 16. What communion is there between Light and Darkness, Righteousness and Unrighteousness, Christ and Belial? wherefore he saith, Come out from among them, and be ye se∣parate, and touch no unclean thing, and I will be your God. We must come out of our distempers and cor∣ruptions

before Christ will come; if we touch any unclean thing, Christ will not touch us; that is, un∣less we be divorced from all our 〈◊〉〈◊〉, so as not to touch them with the touch of a marriage affection (so the Apostle 1 Cor. 7. 1. It's not good for a man to touch a woman; that is, to be married to her) we must thus be divorced before we can be married.

And we are the rather to have our hearts and judg∣ments established in this Truth, because the contrary Opinion, to wit, That Christ may be united to the soul remaining in the state of Corruption, is a broo∣ding Error, that brings out a whol nest and company of delusions with it, which will pollute and pervert the Judgment, and defile our Practices in our dayly Conversations.

• 1 This maintains the sinner in a careless and re∣morsless security, and fondly perswades, that which is so pleasing to the flesh, that a man may keep his lusts and his Christ, his comfort and his corrup∣tion together than which nothing is more content∣full to a carnall heart: A Christ and a Lust, A Christ and a proud heart; A Christ and a World; A Christ and a peevish Nature; Oh such a Christ pleaseth us well, but such a Christ will never do us good.
• 2 This makes a man bold to adventure upon the commission of the grossest evill, this makes him fear∣less to continue in it, makes him negligent and regard∣less by godly sorrow and saving repentance to recover out of it, he passeth not, he cares not, to take his poy∣son and to drink it in, as his daily dyet; he carries his 〈◊〉〈◊〉 about him and that which will undoubtedly cure him: he may yet maintain union with Christ, and communion with his cursed Lusts.
• 3 This makes a man slight in holy servises, so as neither to put a price upon them, nor to see an ex∣cellencie in them, or iudg aright of the necessity of such

• performances, he becomes sleepy and heartless in what he doth; he is sure of a Christ, that will answer all, and therefore he troubles not himself with holy duties; if he stumble upon the doing of them, so: if he neglect the doing of them, so: he hath a way to help all, he can have a Christ, (he conceives) with∣out these; and therefore he makes no great matter whether he do these or no.
• 4 Nay if he may have union to Christ while he is in his corruption, if so: he is then in a good estate; for he that hath the son 〈◊〉〈◊〉 life, 1 John, 5. 12. Therefore he may have evidence of his good estate without the sight of any saving qualification, because he may have a Christ and so be in a good estate with∣out any saving qualification.

And therefore this Evidence must needs come from an immediate revelation from Heaven; for there is no appearance no manifestation of it on Earth, either in our hearts or lives in what we have or do; and there∣fore then our good estate may be sure unto us by Christ, when we have nothing but sin, and do nothing but commit sin.

And hence because both graces and gracious actions may be wanting in this union to Christ, (because se∣parable from it) thererefore the want of them can∣not infer the deniall of a good estate, nor the pre∣sence of them conclude the certainty of a good estate; because they are not proper and peculiar to such a condition, for then they could not be severed from it, which they may.

And thus, this one Delusion like an Egyptian fog, darkens the whol Heavens, even the bright beams of the Sun of the Gospel, and the everlasting Covenant of Gods free grace; cuts the sinews of sincerity, and eats out the blood and spirits of the power nd presence and life of Grace; and under a pretence of advancing

Christ and Free Grace, destroies his Kingdom, and frustrates the coming of Christ into the World: For he came for this end, 1 John, 3. 8. To destroy the Works of the Devil; the Apostle concludes it, verse 10. as a proof beyond all question or exception, the child of the Devil is manifest in this, He that hates his brother, and works unrighteousness, is the Child of the Devil, and yet upon this grant, and according to this ground, a man may do both these, and yet be united unto Christ, and so be blessed of him.

Look we therefore at these so desperate 〈◊〉〈◊〉, not as Rocks and Sands where men may suffer Ship∣wrack and yet be recovered; but like a devouring Gulf, or Whirl-pool, whereinto whosoever comes, there is no hope nor help to come out; as cutting a man off from the careful and consciencious use of the means appointed by God in the Gospel to recover him: As a Ship that is foundred in the midst of the main Ocean without the sight of any succor, or hope of Relief. Besides then the Arguments formerly alleaged, I shall propound some other to fortifie a∣gainst this so dangerous a Deceit.

Reasons to prove that Christ cannot be u∣nited to the Soul while it is in its Na∣tural Condition, and the state of Un∣beleef.

Taken from John, 14. 17. Christ saies he would* 1.162 send them another Comforter, even the Spirit of Truth whom the world cannot receive: Every man while he is in his corrupt and natural condition, he is one of the World, Eph. 2. 2. When in times pas∣sed ye walked according to the course of this world:

vers. 3. Among whom also we had our Conversations in times past, in the lusts of the flesh; How otherwise could they be called 〈◊〉〈◊〉 of the World, unless they were in it.

They who cannot receive the Spirit, cannot receive the Lord Jesus, nor union to him; but men Natural∣ly cannot receive the Spirit, therefore they must be called out of the World, and from the Power of Sa∣tan, and so be prepared, and then receive Faith, that so they may receive 〈◊〉〈◊〉.

But Conversion being a Creating Work; a Work* 1.163 of Creation needs 〈◊〉〈◊〉 preparation to 〈◊〉〈◊〉, or for it, 〈◊〉〈◊〉 his Word is 〈◊〉〈◊〉; he calls men his people who are not his people, and by calling them so, he makes them to be so.

Preparation is required to the implantation of the* 1.164 〈◊〉〈◊〉 into Christ: not 〈◊〉〈◊〉 regard of God or his work upon us, as though he needed any help to the executi∣on of his holy wil; but in regard of the thing wrought in us; for he working all things according to the* 1.165 counsel of his own will, and the rules of his Infinite Wisdom, he needs not any help, in his work: yet it is 〈◊〉〈◊〉 his perfection and sufficiency to go against the wise Order set down in the Dispensation of his Pro∣vidence for the bringing about of this work; the cau∣ses of a thing do not help God in Working or Crea∣ting, they are necessarily required to make up the thing wrought or created: there is nothing in a blind eye 〈◊〉〈◊〉 may help God to restore it to sight, yet God according to reason must put a power and ability of sight or a 〈◊〉〈◊〉 faculty, before he will, nay indeed can, bring forth seeing: God can turn Water into Wine, but in reason he must destroy the Nature of Water, and then make Wine: for it implies a contra∣diction to say that Water should remain Water, and yet have Wine made out of it: So it is in the soul, he

can change a proud and unbeleeving heart into a 〈◊〉〈◊〉 heart: but he must first destroy the power of unbeleef 〈◊〉〈◊〉 〈◊〉〈◊〉 can bring in faith.

He that is under the power of infidelity and cor∣rupt* 1.166 Nature, he is under the guilt of his sins, and in the state of condemnation, John 3. 18. He that be∣leeves not is condemned already, and vers. 36. The wrath of God abides upon him: But he that is in Christ, to him there is no condemnation, Rom. 8. 1. This is my beloved Son in whom I am well pleased, Matth. 3. last; and for his sake with all that are in him: Now to be in the state of condemnation, and acceptation together; in the state of Life and death; to have the wrath of God abiding, and the good plea∣sure of God resting upon a party at the 〈◊〉〈◊〉 time, 〈◊〉〈◊〉 a perfect contradiction, and so impossibilities in reason.

Where there is nothing but opposition and resi∣stance* 1.167 between two, there can be no union; for all union implies 〈◊〉〈◊〉 and agreement, there must be a mutual accord 〈◊〉〈◊〉 things on both hands, before they can be made one: Amos, 3. 3. Can two walk together except they be agreed? love tends to unity and 〈◊〉〈◊〉 the cause of it, and that ever presupposeth some I keneis.

But 〈◊〉〈◊〉 man remaining in the state of Unbeleef and Corruption is wholly opposite to Christ, and the work of his Spirit: he is wholly Flesh, John, 3. 6. And the flesh lusts against the spirit, and these are 〈◊〉〈◊〉: Gal. 4. 17. the wisdom of the flesh is 〈◊〉〈◊〉 against God, it is not subject, nor can be subject to the Law: so far from closing with the work of the Spirit, as it is not able to bear it. The Scribes and 〈◊〉〈◊〉 rejected the counsel against themselues: i. e. to their own 〈◊〉〈◊〉, Acts, 7. 51. Ye stifnecked and 〈◊〉〈◊〉 hearted, ye have ever resisted the Spirit of the

Lord. Paul did no more than every Natural man would do; Being mad (saies he) I persecuted that way: The way of Christ, and so Christ him∣self.

In a word: It's said of all, and it's true of all, the best of the Saints, take them in their Naturals, ye were darkness, Eph. 5. 10. darkness cannot but op∣pose light. He that is acted wholly by the power of Infidelity, he must resist the work of Faith, and so the receiving of Christ by it.

There are but Two Covenants that ever God made* 1.168 with man touching his everlasting Estate; The Cove∣nant of Works, or of the Law; the Covenan of the Gospel, and so of Grace; and these two Covenants are so opposite that the one 〈◊〉〈◊〉, the other, If it be of Works, it is no more of Grace, else Works were not Works; If it be of Grace, it is no more of 〈◊〉〈◊〉, else Grace were no more Grace, Rom. 11. 6. Hence they are severed as far as blessing and cursing, Gal. 3. 9, 10. So then, they which be of Faith, are blessed with faithful Abraham, For as many as are of the Works of the Law are under the Curse. Now all men by Nature are Members and Heirs of the first Adam, and therefore under his Covenant, and under his Curse, Rom. 7. 5. 8. Whilst we were in the 〈◊〉〈◊〉, the motions of sins which were by the Law did work in our Members to bring forth fruit unto death: Those who are in Christ are under the Covenant of Grace and Life, for he that hath the Son, hath Life: Hence I 〈◊〉〈◊〉,

To be under two contrary Covenants, of Law, and Grace, is impossible, because so a man should be ac∣cursed and blessed at once.

But he that is in his corrupt Condition, and state of Infidelity, he is under the Covenant of Works; he that is in Christ, under the Covenant of Grace.

Hence followeth a Fifth Reason.

Who ever is under Grace, over them sin shall not* 1.169 have Dominion, Rom. 6. 14. Sin shall not have do∣minion over you, for you are not under the Law, but under Grace: 〈◊〉〈◊〉 they who are in their natural condi∣tion, and in the state of Unbeleef, they are under the power and dominion of 〈◊〉〈◊〉; therefore they are not under Grace, nor yet in Christ.

This discovers the folly, and dasheth the fond con∣ceit* 1.170 of many carnal men, who have framed a speedy way to Heaven in their own fancies, through which, yet never any had passage thither; to wit, they fond∣ly imagine they have Christ and Mercy at command, and that they can make a step to Heaven in the tur∣ning of a hand, they 〈◊〉〈◊〉 not make such large provi∣sion or preparation before to tire out themselves, with tedious and heart breaking sorrows, and dayly remorse 〈◊〉〈◊〉 their dayly failings; smal warning will serve 〈◊〉〈◊〉 mens turns: Be it, they love their lusts, and practise them; they harbor continually their noysom distempers in their souls, express 〈◊〉〈◊〉 also in their lives; they crave but the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 few hours before their 〈◊〉〈◊〉, to fit themselves for their departure and happiness, a few forced sighs, faigned and formal confessions of their evils, and howling for pardon, out of the horror of their spirits, now and then customarily adding a Lord have mercy on me, they suppose they have made all even with God; but if they can but get the Sacrament, they conclude all is sure, they must needs go post hast to Heaven; if they can but say they beleeve, Christ must comfort them, cannot but save them. No, no (Brethren) the Word reveals none, our Savior accepts of no such agreement, he comes upon no such terms to bring any comfort with him, unless any man should be so far forsaken of reason and sense, as to imagine the Lord

Jesus would carry the Drunkard and his Cups, the Adulterer and his Harlots also, the riotous Gamester his Cards and Dice, Hawks and Hounds, and all to Heaven together, which is 〈◊〉〈◊〉 and incredible: Oh! these men will one day find, and that to their wo, they cozened their own souls by their own folly: whereas sound 〈◊〉〈◊〉 cost more, the way must be prepared, thy heart loosened, rent and plucked away from thy corruptions, before the Lord Jesus will vouchsafe once to look in upon thee: No Harbenger before, no King follows after, where the heart is not 〈◊〉〈◊〉 for a Savior, there is no hope to 〈◊〉〈◊〉 the pre∣sence of a Savior: It's the condition upon which his coming is promised and can be expected upon any sure ground. It's the order and connexion of things 〈◊〉〈◊〉 〈◊〉〈◊〉 hath set in the work of Grace, Luke, 3. 8. And all flesh shall see the 〈◊〉〈◊〉 of the Lord. The Copulative Particle, And, tells us the sight of Salva∣tion depends upon that which went before; when we see the mountains of Pride, high and lofty imaginati∣ons levelled, crooked perversness of our own spirits taken off, and we made meek and tractable, then there is some hope that Salvation will appear unto us; but if any man will yet rear up mighty Bulwarks, and strong holds of rebellion, and hardness of heart, and* 1.171 maintain those high imaginations, sturdy distempers of pride, security and carnal confidence; he must know whoever he be, that as yet he is not within the ken of mercy, and though he look until his eyes 〈◊〉〈◊〉 in his head, and his heart 〈◊〉〈◊〉 in his body, he 〈◊〉〈◊〉 never come within a true sight of Salvation, much less may he think ever to be made partaker of it; why? con∣fer with thy own conscience; Dost thou think it fit the King should lie in the Truckle-bed under a com∣pany of Traitors? Is it reasonable the Lord 〈◊〉〈◊〉 should be an 〈◊〉〈◊〉 to thy lusts? No certainly, the

gods that thou hast obeyed; by those thou must be saved: thou would have thy lusts, but reject Christ, thou shalt perish with them, but the presence of the Lord Jesus thou canst not enjoy; Let the 〈◊〉〈◊〉 man forsake his way and the unrighteous man 〈◊〉〈◊〉 〈◊〉〈◊〉 and return unto the Lord for he will aboundantly pardon. Isaiah 55. 7.

We have hence a ground of tryal; whereby we* 1.172 may gain certain evidence; whether ever we came the right way to Christ; or that Christ is come or that we have any grounded hope that he will come unto our souls.

If Christ fit the soul, he wil certainly never loose the soul, if he prepare it for 〈◊〉〈◊〉 he will undoubtedly possess it by his spirit and grace.

Our Savior is not either so weak or unwise; so weak; 〈◊〉〈◊〉 at he cannot accomplish his work and inten∣ded end: 〈◊〉〈◊〉 unwise that he will loose his labor or leave his work without success; as though he had mistaken himself, and enterprised that that either he could not or should not accomplish.

This is 〈◊〉〈◊〉 〈◊〉〈◊〉 between Restraining and Pre∣paring Grace; the Lord may restrain a soul for other Ends, but if he 〈◊〉〈◊〉 the soul, it is for Christ, and he will never 〈◊〉〈◊〉 〈◊〉〈◊〉 that End.

There be 〈◊〉〈◊〉 other ends for which the Lord in his 〈◊〉〈◊〉 〈◊〉〈◊〉 sees fit to curb and keep in the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 wicked, and restrain the rage of their 〈◊〉〈◊〉 distempers, why he should take of the edge and keens, and 〈◊〉〈◊〉 the sury and hellish fiercness that 〈◊〉〈◊〉 in 〈◊〉〈◊〉 hearts of wretched and unreasonable men who are 〈◊〉〈◊〉 by Satan according to his will, and ru∣led by him, even the Prince of the Air who is an ene∣my to Gods glory and to mankind.

As first that the Lord might shew his power, and [ 1] that absolute soverainty he hath over the worst men, &

the worst of Creatures those infernal 〈◊〉〈◊〉, and the worst and most violent of all their corruptions, and that he hath the reins of all their violence and rage 〈◊〉〈◊〉 his own hand, and orders it, and their wills and wic∣kedness, not as they please but as he 〈◊〉〈◊〉; and therefore he inlargeth their commission and recals 〈◊〉〈◊〉 [] commission as he pleaseth. And therefore (as Jab speaks of the Sea: Job 38. 11.) He 〈◊〉〈◊〉 the bounds and compass of their course which they shall not pass thus far and no further: So to the Devil he tels 〈◊〉〈◊〉 punctualy how far he shall proceed, he is in thy hand only save his life. Job, 2. 4. Which was a 〈◊〉〈◊〉 to Satan, as though God had said, break this Bottle but do not spill this Wine; thus the Lord 〈◊〉〈◊〉 in Pharoah, when the Israelites were to go out, Exo. 11. 7. There was not a dog moved his tongue, a∣gainst man or beast, that they might know that I am the Lord.

That by this means he might provide for the sub∣sistance [ 2] and continuance of the society of Men, in Churches and Commonwealths: especially the relief and safety of his own Servants, whereas had but wic∣ked men their wills, it's certain there was no being nor breathing nor living for the Saints upon the face of the Earth, the Dragon the Devil in his instruments doth so malignantly pursue the woman that is, the true Church and Children of God Rev. 12. 13. The Lord therefore breaks their teeth, pares their nails, and cuts short their tether 〈◊〉〈◊〉 they cannot do as they would. As Laban said to Jacob Gen. 31. 29. It is in the power of my hand to do thee harm, but the God of thy. Father spake unto me saying, speak unto Jacob neither good nor bad. It is in the wills and power of wicked Men and Devils to do harm to the people of God, but the Lord will not suffer them to act that rage and malice that is in their hearts and so not to do

that hurt which otherwise they could and would. So to Abimelech the Lord whispers his displeasure in the 〈◊〉〈◊〉 Gen. 20. 3. And so restrained him from that which his own heart would have carried him unto.

That he might indeed put his Servants to a more [] narrow search, and to cause them to look to their heart 〈◊〉〈◊〉, and not content themselves, with the lighter strokes of common impressions and 〈◊〉〈◊〉: since many have something like preparation and yet fall short of any saving work, the Saints may be care∣ful to go further and not content themselves with 〈◊〉〈◊〉 Copper and counterfeit appearances, of hearts prepa∣red for a Christ and breachings after him; but to 〈◊〉〈◊〉 themselves as the 〈◊〉〈◊〉 〈◊〉〈◊〉 and walk 〈◊〉〈◊〉 a jealousie and a suspicious fear over 〈◊〉〈◊〉, and return and search and 〈◊〉〈◊〉 & question with them∣selves: Am I no other? No better? 〈◊〉〈◊〉 I as such? Then I shall fall and perish as 〈◊〉〈◊〉. 1 John, 2. 19. Had they been of us 〈◊〉〈◊〉 would never have gone out from us. There must be heresies and that amongst you 〈◊〉〈◊〉 (saith Paul to the Corinths) that they that are sincere hearted may be tryed. 1 Cor. 11. 9. When there is fal e Coyn goes up and down each wise man examines, what he hath, and what he takes.

Now those upon whom legal terrors and these re∣straining strokes are laid for 〈◊〉〈◊〉 and the like ends, in the counsel of the Lord: In the issue the strength of their corruptions (like waters that are stopped) break out with greater violence, the Lord lets loose their distempers upon them: and commonly, these blows leave them at a greater distance from the Lord Christ, than ever before, and many times, a Refor∣mation of a mans own, is but a Preparation for Sin. He that is otherwise cannot be hid. 1 Tim. 5, 25. It had been better for them never to have known the

way of righteousness then after they have known it to turn from the holy commandement, and so to return with the Sow that was washed to wallow 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 again, and with the Dog to his 〈◊〉〈◊〉 〈◊〉〈◊〉. Dogs that lick up their vomit grow more filthy than ever, so such as these, grow the most 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 adversaries to Christ and his Gospel that 〈◊〉〈◊〉 Earth. They seemed to be prepared by God, 〈◊〉〈◊〉 it was (as I say) for other ends, than for Christ and when these ends are attained in Gods secret Counsel, he usually plucks up the stake and lets loose their tether that they may hurry headlnog to everlasting ruine.

But if the Lord do not only curb a sinner, or hack and rough hew him a little by the word, but cut him off, as a branch or scion fit for a savior he will never let him lie and wither. Look then to those sinful lusts, those special and beloved corruptions unto which thy heart hath ben so strongly tyed and linked, and whereby Satan and thy corrupt heart have in∣trenched themselves, and set up as so many strong holds against the Lord Christ, the work of his spirit and power of his truth, as being in league and confe∣deracie with these noysom distempers; Hast thou felt the tyranny and treachery of them, that bondage and bitterness unto which thou art brought, that thou longest, and breathest after relief and deliverance, [ 3] and the comming of a Christ, that thou mayest deli∣ver up thy self and all into his hands, and thou fin∣dest thy soul opposite to that that hath been opposite and cross to Christ: Isay 59. 20. The Redeemer shall come out of Zion who are those? to them that turn from transgression, If the Lord turn thy soul he will Redeem thy soul, and if ever he Redeem thee he will turn thy soul from thy transgressions, he will make a divorce between thy soul and sin; Hast thou found

the strong man bound, those temptations which for∣merly were so sweet thou couldest not 〈◊〉〈◊〉 them, those corruptions which were so natural, that thou couldest not but yeild obedience yea willingly religne up thy self to the authority and right of 〈◊〉〈◊〉 they challenged over thee, and thou wentest as an 〈◊〉〈◊〉 to the slaughter and as a fool to the stocks: But now thy heart is revolted from that right and power these corruptions and temptations had over thee, and thou waitest only for a way of escape, now thou art for a Christ, and he wil be for thee, for such as thou art a∣lone.

And therefore this gives in heavie Evidence against sundry sorts of men, as such who as yet never came in∣to the suburbs of Salvation, never made entrance or preparation towards the enjoyment of Christ, and therefore are far from ever coming to the participation or 〈◊〉〈◊〉 of him.

The first are those which slight this work as a [ 1] matter meerly superfluous; they look at it as an in∣vention of some discouraged, and drooping melan∣cholly persons, a course which out of dark and mis∣guided 〈◊〉〈◊〉 have contrived, but was never requi∣red by the Almighty. These are of two sorts.

1 Such as they who are in a dead sleep of senseless 〈◊〉〈◊〉 conclude their condition good, because they never knew what a good condition meant, and there∣fore conceive they need not be troubled, they should not be altered from it. They observe no Mountains, discern no crooked paths nor see their own sins nor the danger of their own condition, and therefore fondly conceive they need be no better they should be no o∣ther: and if men could be as wel contented with them as they are with themselves, they see no reason but that they might sit down in quiet, without trouble and distraction, and yet I will to Heaven also.

It's a needless and rigid curiosity of some singular humorous men, that require more than needs, that they might be counted more than ordinary, they cry out (as they) Yee take too much upon you, yee sons* 1.173 of Aaron, are not all the Congregation of the Lord holy? they wonder why men should be so troubled for their sins, distressed in the apprehension of their own condition, they count it a blessing they never yet knew what it meant and hope they never shal.

Thou that never sawest thy 〈◊〉〈◊〉 for a Christ, art not yet in a way to be 〈◊〉〈◊〉; thou who never faults the waies which might stop the passage of Christ, thou art never like to mend them upon these terms. This was Laodiceas temper, 〈◊〉〈◊〉. 〈◊〉〈◊〉. 16. Thou sayest thou art rich and wise, and wants nothing, and knowest not that thou art poor, and naked, and mise∣rable, and indeed hast nothing; nay, thou art cut out for confusion, fited and prepared on purpose for an everlasting rejection, Isay, 6. 10. Mark how, when the Lord will prepare a people for utter desolation, and shut them out from sharing in mercy, he sends the Prophet with Commission, Go (saith he) make the ears of this People heavy, their eyes dim, and their hearts fat, that seeing they may see and not under∣stand, hearing they may hear and not perceive, lest they be converted, and I should heal them: as if he should have said, if they never see, if they never be made 〈◊〉〈◊〉 of their sins and selves, they will never be converted, and so never saved: 2 Cor. 4. 3. If our Gospel be hid, it is hid to them that perish: There is not a thought that the King will come on progress when there is no Harbenger to make preparation be∣fore.

2 To this rank of those who slight this way and work of God, are your presumptuous Atheists, when the terrors of the Law are denounced, and the power

of the Truth in the dispensations thereof is planted on 〈◊〉〈◊〉 to make battery against the strong holds of the 〈◊〉〈◊〉 corruptions of mens hearts and lives that they might 〈◊〉〈◊〉 down before 〈◊〉〈◊〉 Christ and 〈◊〉〈◊〉 up all to him. These wretches defeat the power and stroke of the Truth by their 〈◊〉〈◊〉 conceits; It's true (〈◊〉〈◊〉 they) the Lord requires the soul should sue out an everlasting divorce between it self and sin, such emptiness and such underness; It's but a white at which we should aim, not which we can hit; a Co∣py after which we should write, but though it be scri∣bled and blurred it will serve the turn; God requires so much, but he will take less: he threatens, and it's wisdom indeed to affright sinners, and in a Spiritual policy (as Fathers do) terrifie, but he intends not Execution, it's but to awe men, not to condemn men. Let all 〈◊〉〈◊〉 presumptuous Atheists hear, and fear, and tremble at what the Lord hath said in Deut. 29. 19. He that beareth the words of this Curse, and shall bless himself in his heart, saying, I shall have peace though I walk in the stubbornness of my heart to ad drunkenness to thirst. Such a one is a subject prepa∣red on purpose for the everlasting wrath of God, for the Text saies in the next verse, The Lord will not spare that man, but the anger of the Lord will smoke against him, and all the Curses that are writ∣ten in the Book of God shall be upon him, he shall cut him off, and root him out from amongst the number of his People.

Another sort are such, who though they are not [] come to this height of prophaneness 〈◊〉〈◊〉 as to slight this Work, yet they 〈◊〉〈◊〉 another way of coming to a Christ, which is as sure (as they conceive) and much more easie; They catch after Christ and com∣fort in him, before ever there be any breach of league with their lusts, or sad abasement of their hearts be∣fore

the Lord in the sight of their Natural condition. And thus as Travellers when they meet with deep waies, and soul and long lanes that are hardly passa∣ble, they make bold to cut a way for 〈◊〉〈◊〉, and break over the Fence and Hedg to avoid the 〈◊〉〈◊〉 of the travel, so they make a way of their own, not keep the Kings Road. So here, when this way of preparation is too narrow and tedious a passage, they have contrived a narrower course and compass 〈◊〉〈◊〉 their own; They will catch at a Christ, and press on for mercy and to take hold of a Christ, and not come by this coast of breaking the league with 〈◊〉〈◊〉, and renouncing the 〈◊〉〈◊〉 of any 〈◊〉〈◊〉 besides, and in a misguided mistake, they 〈◊〉〈◊〉 they have carried the cause. This was the guise of the stony ground, Matt. 13. 20. He 〈◊〉〈◊〉 received the seed into stony places, the same is he that heareth the Word and im∣mediately with joy receiveth it. They should first have ploughed up the stones, there should have been brokenness of heart; they should have received the Word with sorrow first, and then afterwards with joy; and therefore this sudden and disorderly co∣ming, brings as sudden and shameful departing away; therefore it follows in the 21. verse, Yet hath be not root in himself, but dureth only for awhile, and in the time of temptation falls away. As it is with the corn upon the House top, it flourisheth and fades speedily, but no man fills his hand with it.* 1.174

But would you not have a man to beleeve? is it not a duty which God reveals and commands upon no less hazard than the loss of eternal life? He that beleeves not is condemned already, John, 3. 18. This is the sin of all sins, which the spirit convinceth the world of that they do not beleeve, John, 16. 8. Can a man do so necessary a duty too soon? or hath he al∣lowance to neglect it, and not beleeve at any time?

why? would you not have a man to beleeve at some times, when God commands him to beleeve at all times?* 1.175

No: God forbid: There is no allowance for un∣beleef at any time. It's his duty for ever to 〈◊〉〈◊〉 it, the Ministers duty to exhort unto it, and re∣quire it. Beleeve 〈◊〉〈◊〉 he can: but that he will never be able to do it, to be married to Christ and sin also, to be under the 〈◊〉〈◊〉 of corruption, and 〈◊〉〈◊〉 command of the Lord Jesus; to grow upon two stocks at one and the same time tis not possible. And when the Lord in his word so strictly enjoyns it, and his 〈◊〉〈◊〉 call upon men to beleeve, the aim and intendment of both is, to 〈◊〉〈◊〉 them to use 〈◊〉〈◊〉 means and take that 〈◊〉〈◊〉 whereby they may come and beleeve: First to make room for Faith, before they can receive Faith; first go out of themselves and 〈◊〉〈◊〉 before they can go unto a Savior: and therefore this is not to hinder the work of Beleeving, but to further it, and that unto the utmost according to the mind of God. [ 3]

A Third sort who miss the way to the Lord Jesus, are such who indeed attend 〈◊〉〈◊〉 work in the right place, but spoyl it in the doing; make an entrance but never come to any perfection, yea pervert it 〈◊〉〈◊〉 by their rash and unskilful proceeding: There be some quarrels and babbles raised between the soul and a mans sinful distempers, they begin to be at ods and contention, and therefore upon a push they purpose to part dwellings, because of some hard measure that they find unexpectedly from their beloved lusts: the venom thereof vexeth his spirit, and the sting of those terrors, and the righteous plagues which are now de∣served and so presented before the veiw of the soul, makes him sal out with his corruptions, as having ex∣pected other and more pleasing dealing at theirhands, and that upon their 〈◊〉〈◊〉 and pretences made, but

〈◊〉〈◊〉 he feels the bitterness thereof, and therefore can 〈◊〉〈◊〉 judg of them by his owne sense and experience. and thus the terror and trouble and hart-smart which his sin hath wrought in him, setts him busily and resolutely to the reformation and amendment of it. and in this turn, there may be no Sinne, he Sees or knowes, but in his own apprehension, he would renounce all; no Service or duty but he doth approue and practise all: selfe-terror setts him a worke for 〈◊〉〈◊〉 owne honor or quiet; and pitch him at what nar∣rownes you will he will Come to it. And as the dint of the blow is, and the power and strength of the or∣dinances under which he lives, and the Constant hould∣ing himselfe to the use and excercise of holy duties continue, this may continue long, and cause both Confidence and comfort with it. And this is a dan∣gerous and desperate mistake being a preparatiue for a Child of the law i. e. to a legall reformation, not for the implantation of the soul into Christ: and here millions perish.

When by self terror occasioned by the sting of Sin, the Sinner is set upon reformation, and that with much violence, with a kind of thorownes & stricktnes to procure his owne safetie, selfe loue meeting with terr∣or setts a man upon amendment of himselfe for selfe ends, as his owne salvation and honor. That prepara∣tion which sets a soul upon reformation, so that he attayns his end and ease there, so that there is deep silence about a Christ nor yet sight and sence of the need of him, its certaine, its naught. for it issues only from this principle and when that failes, both his duties and comforts come to an end; This was the guise of that young man, Matth. 19. 20. who could say to our Saviour, I have kept all the commande∣ments from my youth, what lack I yet? he lived in a reformed way and rested there when yet his heart was

not loosened from his 〈◊〉〈◊〉 Corruptions and therfore when he came to the triall he would rather part with 〈◊〉〈◊〉 and heaven and happiness then part with his 〈◊〉〈◊〉. I his was also the frame of those hipocrites, Isay. 50 36. who fasted and afflicted their soules and yet did not loose the bonds of wickedness. A saving pre∣paration though it be not a principle of life yet it makes way and roome for the comming of a Christ that will 〈◊〉〈◊〉 a principle of life into the soul this is the end of it, and if it cease before it come 〈◊〉〈◊〉 it misseth its end.

A fourth sort are such who have weltered long in [ 4] their owne sorrowes and their owne performances, and Services, and 〈◊〉〈◊〉 find (and therfore are forced to 〈◊〉〈◊〉) there is neither power, nor pardon, nor peace there to be had, for their guilt and 〈◊〉〈◊〉, and dis∣tempers remaine as before: and therfore they see all in 〈◊〉〈◊〉 Christ, know they must have it from him and are 〈◊〉〈◊〉 to expect it, therfore they ply him with 〈◊〉〈◊〉 〈◊〉〈◊〉 prayers, yea, are contented that he should doe all for them Only they would 〈◊〉〈◊〉 with him, 〈◊〉〈◊〉 〈◊〉〈◊〉 in this proviso, that he must doe it for them 〈◊〉〈◊〉 〈◊〉〈◊〉 spoke of the Centurion. Luke. 7. 4. he is 〈◊〉〈◊〉 for whom thou shouldst doe this. So they thinke of themselves, since they sorrow and seek and attend upon him according to his will, they cannot 〈◊〉〈◊〉 with patience to think they should misse. These men have not renounced their owne worthyness, and would inded 〈◊〉〈◊〉 in upon the prviledge of the Lord and not make it free; and so not grace.

How shall the soul know it 〈◊〉〈◊〉 thus look to* 1.176 much to its owne worthiness?

I answer in two things. 1. If it 〈◊〉〈◊〉 snarle at Gods* 1.177 dealings, and quarrell with his 〈◊〉〈◊〉, and pri∣vily 〈◊〉〈◊〉 and repine when they see others have more and better then they: I see others have been humbled

and pardoned, and comforted; but I go on still in a disconsolate way: the Saints of God have sought the Lord, and found him gracious to their souls; they have used the means, and found a blessing upon them: but I pray and fast, and use all the means of Grace, and yet I feel no power, receive no profit, nor benefit to my own soul, and there is a secret conceit that God doth them wrong: As she said, If it be so, Why am I thus? Gen. 25. 22.

2. We may know it by a sinking discouragement of heart. When the soul wearied with delayes and differings, and expectation, sits down in a 〈◊〉〈◊〉 condition; because he cannot have what he will, he will cast away what he hath, and conceaves he may be careless of what he might attain. As David said, I shall one day perish by the hand of Saul, 1 Samuel, 27. 1. All men are lyars, Psal. 116. 11. Alas! Iam not fit to Pray or to Hear; I find my heart worse after it, none was ever in such a case as I: better never to use the means, than never to have benefit by them; better never to enjoy the Ordinances and Priviledges of God, than to get no good by them: How now! Better never use the means? It would be better, and best of all, if you were deeply hum∣bled and abased in the sight of your own vileness. As the Apostle saies, What if God will not? What 〈◊〉〈◊〉 he will never pardon your sins or shew mercy to your soul? If he give you nothing, doth he 〈◊〉〈◊〉 you any thing? You think your worthiness is not attended, you secretly think the Lord hath forgot himself, your parts and performances, your 〈◊〉〈◊〉 and prayers, diligence and endeavors, ought upon due, to be remembered and recompenced.

No: Thank your proud heart; you are not pre∣pared for the presence, the peace, the comfort; the coming of a Savior, and therefore you want him. Do

you think your self worthy to be condemned when you think it much to be denyed, deserted, punished, nay, but desayed in the dispensation of Gods good∣ness: He must please your pallat and suit your mind and humor at a beck: No, no, mend your self if you be in so hasty a moode, the Lord will make you know that you are unworthy of mercy: He will not bribe you, nor be beholding to you to wait upon him for his mercy, yea, be thankful to him that you may wait; and wonder that you are not past praying, hearing, and waiting, and all.

A ground of Encouragement to a poor distressed* 1.178 sinner, when Devils assault, 〈◊〉〈◊〉 grow strong, Conscience accuse, and the venome of the vengeance of the Almighty drinks up a mans spirits, so that the sinner knows not how to bear his conditi∣on, nor yet how to help himself out of it: so that he is at his wits end: His Friends pitty him, and the Parents conceave their Child is undone, they never thought to have seen this day: Why so? It is the best day that ever his eyes saw; he is now in Gods way, the Lord now seems to lay hold upon him, and to intend good to him; be not afraid of the work, but be afraid he should miss and spoil in the work∣ing. As in Child-bed, when throws come thick and strong, there is most hope of a speedy and happy delivery, but when her throws leave her, her life leaves her, so it is in the new Birth. Stormy gales at Sea toss a man most, but soonest land him. There∣fore do not so much fear the blow, as be thankful and be willing to follow the blow; nor so much desire to be eased, as not to be deceived; not so much to have the work over, as to have it made good upon thy soul; labor to get into, and keep in that frame pro∣phesied of in all 〈◊〉〈◊〉 Converts, Jer. 50. 4. Going and 〈◊〉〈◊〉 with their faces towards Zion, they shall 〈◊〉〈◊〉 the Lord their God.

Exhortation. Suffer then the Exhortation of* 1.179 the Baptist, the voyce of him that cries in the Wil∣derness to sound in your ears, and to sink into 〈◊〉〈◊〉 hearts; Prepare ye the way of the Lord, make his paths streight. As ever we 〈◊〉〈◊〉 to share in the Me∣rits of our Savior to enjoy him, and his presence and everlasting happiness by him; address we our selves, bestir our souls in the use of all means to 〈◊〉〈◊〉 a Savior, and then we may 〈◊〉〈◊〉 expect him, and we shall not miss of our expectation. There is no lack on his part, he is willing and ready, He that stands and knocks at the door that he may come in:* 1.180 Rev. 3. 20. If the door was open, he would come in without question: If the way was prepated he hath* 1.181 promised to come speedily, and certainly he would not delay his coming. I know this manner of enter∣tainment seems hard to flesh and blood, loath we are to dislodge so many gainful guests, so many special friends, darling pleasures, and sweet contentments, which we have contrived to our selves out of the earthly comforts of this life. Hence many are con∣tent the King would go another way, and secretly wish they had nothing to do with the Lord Jesus; there is so much privy search to be made, so much examination to be used, such a sight of our sins and unworthiness; yea, that which is worst of all to the corrupt hearted, they must vomit up all their sweet morsels, shake hands, and break league with their be∣loved darling delights, which they tender as their lives, they must thrust world, and ease, prosperity, and pompe, credit, and applause by the head and shoulders out of the doors, and turn them going: 〈◊〉〈◊〉 therefore I am afraid, many 〈◊〉〈◊〉 that in se∣cret in their own hearts, which the Devils openly professed, What have we to do with thee Jesus, thou Son of God? art thou come to 〈◊〉〈◊〉 us be∣fore

the time, to deprive us of our profits, to pluck away our pleasures, and to dislodge those sweet lusts that we harbored so long in our bosoms and bowels; learn we then to press some sound Arguments upon our own hearts, that we may perswade and prevaile with them if it be possible, to set about this work which is so necessary.

Consider then, First, Who we be that must 〈◊〉〈◊〉; And Secondly, For whom.

First, Let us consider our selves, a company [ 1] of poor, miserable, sinful, and damned Creatures, sinful dust and ashes, dead dogs. Consider of this and think with thy self, Will the Lord of Heaven come down? will Christ dwell in my heart? will he vouchsafe to look in, yea, to call in (as he goes by) upon such a sinful Creature? And let this move thee to prepare for his coming. We are not worthy (as the Centurion said) that the Lord should come un∣der our 〈◊〉〈◊〉. 1 King. 8. 27. There Solomon saith, Will the Lord indeed dwell on earth? Will he dwel in a house made with hands? As if he should say, Is it possible? Can it be imagined that thou Lord being the great God of heaven, whom the heaven of heavens cannot contain, shouldest once 〈◊〉〈◊〉 to dwell in a house made with hands, in the Temple which I have builded! And what may we say, Is it so? Can it be? Shall it be that God will come and dwell under our roof? that he will come and dwell under our rotten and sinful hearts, that he will dwell in our 〈◊〉〈◊〉 and sinful souls? Why? he will, he hath said it, he hath 〈◊〉〈◊〉 it, he wil perform it; and therefore let us consider our own unworthiness

to receive Christ, as a motive to stir us up to make preparation for Christ; for the baser the place is that should entertain him, the greater the preparati∣on should be. We ought to wonder that the Lord will vouchsafe to come into our sinful souls, and therefore we had need prepare the more for his com∣ming: The Lord hath promised to come into our souls, if we humble them, and make them fitting to entertain his Majesty; therefore sweep your hearts, and clense those rooms, clense every sink, and brush down every cobweb, and make room for Christ; for if thy heart be prepared and divorced from all Corruptions, then Christ will come and take possession of it.

A Second Motive that may stir us up to prepare [ 2] for the Lord Jesus, is, To consider who it is that we are to prepare for: Here we have Three Things.

1 Consider the worthiness of the Person, in re∣gard of whom all preparation may seem too little; you are not to entertain an ordinary person, it is not a man, it is not a King, it is not an earthly Monarch, but it is the King of Kings that will come into your souls to comfort them; yea, his holy and blessed Spirit will remain with you for ever: Therefore do all that possible may be done to prepare for his com∣ming and for the entertainment and welcoming of him, when he comes. In Psal. 24. 7. David calls 〈◊〉〈◊〉 his own soul (for so the words are to be ex∣pounded) Lift up your heads O ye gates, and be ye lifted up you everlasting doors, and the King of Glory shall come in. As who should say, Be enlar∣ged, Love, Joy. Hope, Desire, and All that is with∣in me, set open, give way, for the Lord is coming; But who is the Lord? It is the Lord of Hosts, the Lord strong and mighty, the Lord mighty in battel, vers. 8. And with that he knocks again, Lift up

your heads O ye gates, and be ye 〈◊〉〈◊〉 ye everla∣sting doors, for the King of 〈◊〉〈◊〉 shall come 〈◊〉〈◊〉, vers. 9. As if he should say, What! Shall the Lord knock? Shall the King of Glory stand? Open 〈◊〉〈◊〉 and make all preparation: Did David do thus? Why do you do 〈◊〉〈◊〉 then? Christ knocks by Promises, he knocks by Judgements, he knocks by Threats; yea, he speaks this day unto your souls, and labors this day to make way for himself: Make therefore all preparation, let nothing be wanting, that when he comes he may take 〈◊〉〈◊〉 of your souls, and be a God unto you for ever.

2 Consider all that good that Jesus Christ brings with him, and that should move you; for all the good that we need or can desire to make us happy, he will bring with him when he comes to take 〈◊〉〈◊〉 of the Soul: The Lord comes into our Souls not to trouble us and charge us, no, he comes to bring ever∣lasting Salvation and happiness to our Souls; Look what Christ said to 〈◊〉〈◊〉, Luke 19. 5. 8, 9. when he went up into a Sycamore-tree to see him, Make haste and come down Zacheus (saith he) for I must abide with thee in thy house: Zacheus makes no ca∣villing, nor no tarrying, but made haste and came down and received him joyfully: And mark what Christ said unto him, This day Salvation is come to thy house. So likewise it shall be with you, when Christ comes, everlasting Happiness and Salvation comes with him; and therefore if you do not make preparation for him, you refuse Salvation and Hap∣piness that is offered to your Souls by him. Amos 4. 12. when the Lord had sent many Plagues and Judg∣ments upon Jerusalem, he saith, Thus will I do un∣to thee Oh Israel, and because I will do thus unto thee, therefore prepare to meet thy God O Israel: I will do thus unto thee, that is, I will send Mildews,

and Pestilence, and War, and Famine amongst you, I will draw you out with Hooks, and your Posteri∣ty with Fish-hooks: And what followeth? Pre∣pare to meet thy God Oh Israel. If God come against us to plague us, we must prepare to meet him; Rea∣son then with your own Souls; Should the Lord come in Judgement to punish us, if we ought to pre∣pare to meet him, then what preparation ought we to make for his coming, when he shall not come thus in Judgement to condemne us, but in mercy to save us, in his goodness to enrich us, in his compassion to comfort us? Then now if ever, prepare to meet thy God O Israel: Let every heart perswade it self in this particular, Is Christ so gracious and so merciful, doth he send from Heaven unto us, and say he will come in, Behold (saies he) I stand at the door and* 1.182 knock, and if any man will hear my voyce and open unto me, my Father and I will come in, and sup with him: He will come in himself, and bring all the good things of Grace and Glory with him for the e∣verlasting refreshing of our Souls: Why! Where are your hearts in the mean time? Therfore if ever, now prepare to meet the Lord Jesus bringing Salva∣tion with him.

3 Consider again, How the Lord Jesus entreats you, and beseeches you to receive him, he that might command you, and condemne you for refusing; be∣seeches you to entertain him, 2 Cor. 5. 20. We as Am∣bassadors in Christs stead, beseech you that you would be reconciled to God: that is, That you would prepare to meet God willing to be reconciled to you in Christ, and that you would come to his terms.

Consider our Savior Christ hath taken a great journey from Heaven to Earth to save us miserable wretched sinners; conceive you saw those 〈◊〉〈◊〉 of

blood trickling down his cheeks, conceive you saw him upon the Cross, with his hands thrust through with Nayls, and his side pierced with a Spear, endu∣ring the wrath of God for our sins, and behold now he standeth at the door, and saith with the Church, Lam. 1. 22. Is it nothing to you, have you no regard? O you that pass by, behold and see if there be any sor∣row like unto my sorrow, &c. Imagine you heard Christ say, I have suffered these and these things for you, these hands of mine were nayled, this side of mine was pierced, this heart of mine was melted with anguish of Spirit: Imagine you saw Christ stand∣ing and knocking at the door of your hearts, as in∣deed he doth, and say, Hoe all you within there, all you proud hearts, all you covetous and malicious hearts, Have you no regard to a Savior? a Crucified Savior? He that died for you and now laboreth to do good to your Souls, Will not this move you to prepare your hearts for him and let him in? Will you suffer the Lord Jesus to stand knocking, and cal∣ling and weeping, and saying as he said to Jerusalem, Luke 19. 42. Oh that thou hadst known, even thou at least in this thy day, the things belonging to thy peace; but now they are hid from thine eyes. Will you suffer Christ to stand thus, knocking at the door of your hearts and not let him in? Take heed of this, Christ knocks this day at your hearts, if you now give him his last Answer, and shut the door a∣gainst him, it may prove to be the last knocking, you may hap never to see him more.

A plain and powerful Ministerie, is the* 1.183 only Ordinary Means to Prepare the heart soundly for Christ.

Hence it is, when our Savior would have this work done, he prepares a workman fit for it, and furnisheth him with abilities, which might enable him to the discharge thereof; the work is great, and the service difficult, and therefore Elias is fitted with a Spirit suitable with Power answerable unto that purpose for which he was appointed, an Instrument as we say for the nonce. John the Baptist he also inherits these abilities, and that Minister must be an Elias, i. e. must have his Spirit and Power in proportion, if e∣ver this great work of preparation followeth his hand with Comfort and Success; As it was in the Materi∣al, so also is it in the building of this spiritual temple,* 1.184 in which the holy Ghost doth dwell: The Elect of God are like trees of righteousness, the Word is like the Ax, that must be lifted by a skilful and strong arm of a cunning Minister, who like a Spiritual Ar∣tificer must hew and square, and take off the knotty untowardnrss in the Soul before we can come to couch close and settle upon the Lord Christ as the Corner stone: Paul calls the Saints Gods husban∣dry, 1 Cor. 3. 9. A powerful humbling Ministery is like the Plow, to plow up the fallow ground, the* 1.185 thorny sensual hearts of sinful men to receive the immortal seed of the Word of Promise and the Spi∣rit of Christ thereby.

For the Opening of the Point Two Things are

• 1 What is meant by a plain and powerful Mi∣nistery, such as that of Elias.
• 2 How this hath force to effect so great a Work.

The plainness of the Ministery appears, [ 1]

When the Language and Words are such as those of the meanest Capacity have some acquaintance with, and may be able to conceive; when the Prea∣cher* 1.186 〈◊〉〈◊〉 his Speech to the shallow under∣standing of the Simplest Hearer, so far as in him lies,* 1.187 alwayes avoiding the frothy tinkling of quaint and far 〈◊〉〈◊〉 〈◊〉〈◊〉, which take off, and blunt as 〈◊〉〈◊〉 were the edge of the blessed Truth and Word of God: 〈◊〉〈◊〉 the Apostle rejects the wisdom of Words as that which makes the Cross of Christ; that is, The Doctrine of Christ Crucisied, revealed in the Gospel, to lose his proper and powerful effect when it is lo Preached; where let it be observed that it is not only the vanity and emptiness of Words which is here condemned, but even that pompous gaudiness, and elegancy of 〈◊〉〈◊〉, which after an unsuspected manner steals away the mind and affection from the truth, and stayes it with it self, when it should be a means both to convey both Attention and Affection from it self to the truth. He that puts so much Su∣gar into the Potion, that he hinders the strength, and the work of it by such a kind of mixture; though he please the Pallat of the 〈◊〉〈◊〉, yet thereby 〈◊〉〈◊〉* 1.188 wrongs both the Physick, and his Health. So here* 1.189 in Preaching.

For the excellency of Eloquence, and entising words of humane Wisdom which in case were com∣mendable to be used by him who is an Orator, or a Declamor in the School, in the 〈◊〉〈◊〉 becomes ever

Fruitless, and many times hurtful and prejudicial to the saving success of the Gospel: Hence the Apostle makes these as Opposite, 2 Cor. 2. 4. My Speech and my preaching was not with entising words of mans wisdom, but in the demonstration of the Spirit and of Power: taking this for granted, as it appears in 〈◊〉〈◊〉 of the Speech, the pompe of entising words 〈◊〉〈◊〉 〈◊〉〈◊〉 be discovered if we would have the Spirit in the powerful work of it be demonstrated and made to appear, so much sweetness of words as may make way for the 〈◊〉〈◊〉 of the Gospel, may be ad∣mitted, and no more. And as all kind of Curiosity and 〈◊〉〈◊〉 is to be avoided, so all obscure and un∣usual 〈◊〉〈◊〉, dark Sentences and Expressions, strange Languages are much more to be rejected, as opposite even to the end of speaking, much more to plainness of the Preaching of the tuth. Words are appointed by God in his Providence, to be Carriers as it were, by whose help the thoughts of our minds and the savory apprehensions of truth may be com∣municated, and conveyed over to the understanding of others, whereas by mystical and dark Sentences he that comes to hear, can by no means profit, be∣cause he cannot conceive, and so both Hearer and Speaker must needs miss their end, and lose their la∣bor, since the one doth no good in his Speech, be∣cause he so speaks that the other can receive no bene∣fit: He that hath a Pastoral heart must be so affe∣cted in dispensing the Doctrine of Grace, as Paul was in writing, Rom. 1. 7. to all that are, To all that be at Rome, so should he labor to reach out mercy and comfort to every soul in the congregation, by e∣very sentence he delivers, as much as in him lies, whereas mystical cloudy discourses which exceed the capacity and understanding of most in the assem∣bly, its not possible they should work powerfully

upon their Consciences. That which the Mind con∣ceives not, the Heart affects not: Ministers should be, and, if faithful they wil be as nurses to the people, they will prepare milk for the meanest and weakest, and meat for all; but never give dry crust or 〈◊〉〈◊〉 in stead of bread to any; for that was not to feed, but to starve the Child. Hence the Apostle con∣cludes strange Languages in the delivery of the truth, to be a Curse sent of God upon a people, and therefore the Minister that so Communicates the Word, he is the Messenger that brings a Curse to the 〈◊〉〈◊〉, 1 Cor. 14. 21, 22. In the Law it is written, with men of other tongues and other lips, will I speak unto this people, wherefore tongues are fore a sign not to them that believe, but to them that believe not: whereas Prophecying should be in that openness and familiarity of Language, that the un∣beleiving,* 1.190 yea, unlearned should be convinced, and have the secrets of his heart made manifest to his own Conscience, that so he may be truly humbled and acknowledge Gods power and presence in the virtue of his own Ordinance blessed by him, 1 Cor. 14. 24. It was the complaint of God, Job 38. 2. That Counsel was darkened by Words without Knowledg. It was not allowed in Jobs Conference and debate of Questions with his friends, it cannot but be much more condemned in publishing the my∣steries of Life and Salvation to others: Its the scope of the Calling and Work of the Ministery to give the Knowledge of God in the face of Jesus Christ, 2 Cor. 4. 8. To darken Knowledg therefore, is to cross Gods Honor, our own Callings, the Comforts of the People over whom we are set, and to be concealers of Gods Mind, not Interpreters and Revealers of his Will.

〈◊〉〈◊〉 is only one Plea here Objected, that car∣ries* 1.191 any appearance of likelihood with it, gathered out of Eccles. 12. 10. where it is said, The Preacher sought to find out acceptable words, and that that was written, was upright, even words of truth: Was it Solomons Care directed by the Spirit, to stu∣dy pleasing words to affect his Hearers? Should not his practice be a pattern to all to imitate him in like expressions? Dare any affirm but that he did what he ought? And shall any be so careless or presump∣tuous as not to endeavor to follow that course re∣corded with so much Commendation by the Holy Ghost?

I yeild willingly to all the Truths which the Text* 1.192 holds out unto us; but it shall appear that nothing can from thence by just consequence be Collected, that will cross, but rather confirm, and that un∣doubtedly what hath been affirmed before. That the Writings of men should be sound, their Speeches acceptable, is granted; but when are they? how shall they be judged to be such? That's the Doubt: which once Cleered, the Objection will be Answered fully: Words then must be judged acceptable, not by the foolish fancies, corrupt and carnal humors of men, but from the warrant they have from the scri∣pture, and the work they have in the hearts of the Hearers for their good, as the 11. vers. of Eccles. 12. discovers; it being added as it were by way of Ex∣plication, to evidence where that pleasantness of Speech lay, The words of the wise are as Goads and Nails fastened by the Masters of Assemblies which are given by one Shepheard: As though the Prea∣cher should have expressed himself, more freely and fully thus. If any shall ask what these acceptable words formerly mentioned are, and how they may be 〈◊〉〈◊〉, it is easie for any thus to know them

by their working upon the heart: as we judge the goodness and virtue of Phyfick by its working upon the body, or in the stomach: Those words which are as Goads to awaken and spur on the 〈◊〉〈◊〉 and sleepy hearted to the performance of service with greater 〈◊〉〈◊〉 and speed: those that are as 〈◊〉〈◊〉 so to fast on the 〈◊〉〈◊〉 truths of God, upon the Consciences of men, that they are 〈◊〉〈◊〉 〈◊〉〈◊〉 the compass of Gods command as Sheep within the fold.

Lastly, Those words which are endited & 〈◊〉〈◊〉 not by 〈◊〉〈◊〉 wisdom, but by the Spirit of Christ, 1 Cor. 2. 4. who is the only chief Shepheard of his Church, and whose voice should only be heard: such words should be sought out by the speaker, such words 〈◊〉〈◊〉 to be accounted acceptable by those who hear them. Now how far all quaintness and 〈◊〉〈◊〉 of speech is from this warrant of the Lord, or this powerfull work in the hearts of his people, let the sluggish and secure courses, the loose lives and 〈◊〉〈◊〉 of such persons, parishes, places, and congregations, who have, and love such teachers, and such kind of teaching, proclaim and testifie to al the world.

Plainness of Preaching, appears also in the matter [ 2] that is spoken: when sin and sinners are set out in their native and natural colours, and carry their pro∣per names, whereby they may be owned suitable to the loathsomness that is in them, and the danger of those evils which are their undoubted reward: A Spade is a Spade, and a Drunkard is a Drunkard, &c. and if he will have his Sins, he must and shall have 〈◊〉〈◊〉 with them. Its Satans Policy (who painter or tyre-maker like, cozens all the world with colors) to 〈◊〉〈◊〉 and 〈◊〉〈◊〉 the 〈◊〉〈◊〉 wayes of 〈◊〉〈◊〉, and the glorious Graces of the Spirit, with the

soot and dirt of reproaches, and base nick-names: Sincerity, he terms Singularity; 〈◊〉〈◊〉, Puri∣tanism and Hypocrisie; and so ignorant men (who judge the person by the picture) are brought out of love and liking with 〈◊〉〈◊〉 blessed wayes of 〈◊〉〈◊〉 and holiness. Contrariwise, when he would cast a vaile over the ugly and deformed face of Vice, and 〈◊〉〈◊〉 courses he is 〈◊〉〈◊〉 to lay 〈◊〉〈◊〉 false colors of indifferency, 〈◊〉〈◊〉, and pleasure; Drunken∣ness is good fellowship, and neighborhood. Cove∣tousness comes masked under the vizard of 〈◊〉〈◊〉 and moderation: Cowardliness is trimmed and 〈◊〉〈◊〉 up in the 〈◊〉〈◊〉 of discretion, and wariness. If Ministers will not be the Divels Brokers, and follow∣ers; their manner of proceeding must be expresly contrary: When they come to Preach, they must make sin appear truly odious, and 〈◊〉〈◊〉 to the o∣pen 〈◊〉〈◊〉 of all, that all may 〈◊〉〈◊〉 afraid and endeavor to avoid it. Those 〈◊〉〈◊〉 wipes, and 〈◊〉〈◊〉 jerks, and 〈◊〉〈◊〉 at sin, at which the 〈◊〉〈◊〉 prophane 〈◊〉〈◊〉 plea∣sed, but not reformed; are utterly 〈◊〉〈◊〉 and 〈◊〉〈◊〉 the Place, the Person, the Office, of the Messenger of the Lord of Hosts. What A Mini∣ster a Jester! O searful! to make the Pulpit a Stage, to play with 〈◊〉〈◊〉; when he should terrifie the Con∣science for it? The Lord abominates the practice, he that knows and fears the Lord should abhor it with detestation. Thus plainly dealt Elias with Ahab, 1 Kings 18. 18. Its thou and thy Fathers house that have troubled Israel, because ye have forsaken the Commandements of the Lord, and followed Baalim. So also with 〈◊〉〈◊〉, 1 King. 18. 21. How long will you hault between two 〈◊〉〈◊〉? If the Lord be God, follow him; but if Baal, then 〈◊〉〈◊〉 him. As if he should have said, Away with this patching in 〈◊〉〈◊〉, either a Saint or a Devil,

make somthing of it, this is down right dealing. And thus plainly John the Baptist who had the same Spi∣rit dealt with Herod. He doth not beat the Bush, and go behind the door to tell him his faults, and mince the matter with some intimations, but he speaks out, Matth. 14. 4. It is not lawful for thee to have thy Brother Philips Wife: either thou mnst not have that incestuous Harlot, or thou must not have Grace and Glory. Thus again he dealt with the Sadduces and Pharisees when he saw them come to his Baptisms. He saies to them, Matth. 3. 7. Oh ye Generation of Vipers, who hath fore-warned you to flee from the wrath to come. As if he should have said, Egs and Birds, Parents and Posterity, you are a race of venomous, and poysonful wretches: What? A proud Pharisee to listen to the simplici∣ty of the Doctrine of Grace, is it possible? If in sincerity and good earnest, you purpose to embrace the Doctrine of truth, bring forth then fruits wor∣thy of amendment of life, vers. 8.

We have done with the Plainness of the Ministe∣ry, [ 2] we are now to enquire wherein the Power of a Ministery Consists: And that appears in Two Things.

There must be soundness of Argument, and unde∣niable [ 1] Evidence of Reason out of the Word, which is able to command the Conscience; such strength 〈◊〉〈◊〉 truth, which like a mighty stream, may carry an understanding Hearer. When the Apostle was to come amongst the flanting Orators and silken Do∣ctors of Corinth, which so excelled in Eloquence, he brings the tryal of their Ministery unto this touch, 1 Cor. 4. 19, 20. I will know not the speech of them that are 〈◊〉〈◊〉 up, but the power, for the Kingdom of God stands not in word, but in Power. Its not the 〈◊〉〈◊〉 of words, not the sound and tinckling

of a company of fine Sentences, like apifh toyes and rattles, that will commend our Ministery in the ac∣count of God, there is no Kingdom, no Power of the work of the Spirit, the heavenly Majesty of an Ordinance is not seen in such empty shels and shad∣dows: A building with painted walls, and no pil∣lars, would be of little use, and less continuance: A body framed out of Colours, may be a picture of a Bird or Beast, but a living Creature it cannot be, be∣cause it wants the soul and substance which should give life and vertue thereunto. So it is when a mul∣titude of gay Sentences are packed together without the sinnews and substance of convicting Arguments: there may be the picture of a Sermon, but the life and power of Preaching there wil not be in any such expressions.

That a Minister may be Powerful, an inward 〈◊〉〈◊〉 [ 2] heat 〈◊〉〈◊〉 〈◊〉〈◊〉, and holy affection is required, answerable and suitable to the matter, which is to be communicated; and those adde great life and 〈◊〉〈◊〉 to the delivery of the truth. Out of the abun∣dance of the heart the mouth speaks, and a good man out of the good treasure of his heart, brings forth good things, Mat. 12. 35. Where then there is a heart awanting, the chiefest part of Speech, the pith and heart of it is gone; for the several affections out of which the words arise, make an impression, and work alike temper of Spirit in him to whom we ut∣ter and express our selves: Thus we speak from heart to heart, and that is the best way to be in the 〈◊〉〈◊〉 of the Hearer, and the only way to make our words take place and prevail: He that mourns in speaking of sin, makes another 〈◊〉〈◊〉 for sin com∣mitted. An Exhortation that proceeds from the heart, carries a kind of Authority and Commission with it, to make way for it self not to return before

it confer with the heart of him that will give atten∣dance to it. 〈◊〉〈◊〉 Discourses talk only with the 〈◊〉〈◊〉, they go no further, because they 〈◊〉〈◊〉 no deeper then from the understanding of him 〈◊〉〈◊〉 speaks. The Doctrine of the Gospel is like the 〈◊〉〈◊〉 upon the herbs, and the dew upon the grass, 〈◊〉〈◊〉. 32. 2. The strength and stirring of holly affections is like a 〈◊〉〈◊〉 wind or tempest, makes the truth de∣livered to press in with more power and speed, and to soak more deeply, even to the heart root of him 〈◊〉〈◊〉 with 〈◊〉〈◊〉 will receive it.

It may be here enquired for Explication of the [ 2] Point: How a Ministery thus 〈◊〉〈◊〉 and Powerful 〈◊〉〈◊〉 work? Answ. To speak only so much here as concerns the Place, leaving Particulars until we 〈◊〉〈◊〉 of the several Parts of Preparation, know we must, the preparing work of a plain and powerful Ministery stands in Two Things.

It discovers the secrets of Sin, makes known the [ 1] close passages of the Soul to it self, and that in the ugliness thereof: Heb. 4. 11. The Word of God is 〈◊〉〈◊〉 in Operation, sharper than any two edged sword, 〈◊〉〈◊〉 betwixt the Soul and the Spirit, and is a discerner of the thoughts and intents of 〈◊〉〈◊〉 〈◊〉〈◊〉. This was the work that Paul aimed at in the 〈◊〉〈◊〉 of the Gospel, 2 Cor. 4. 4. Pandling the Word of God, not deceitsully, but plainly, by 〈◊〉〈◊〉 of the truth, he commended himself to 〈◊〉〈◊〉 mans Conscience in the sight of God. As though he had said, Speak Oh ye blessed Saints of 〈◊〉〈◊〉, was not Paul in your 〈◊〉〈◊〉? Did he 〈◊〉〈◊〉 every corner of your Consciences? 〈◊〉〈◊〉 you cannot but acknowledge it, your hearts 〈◊〉〈◊〉 〈◊〉〈◊〉 but 〈◊〉〈◊〉 as much.

A 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 the Corruption, [ 2] 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 the 〈◊〉〈◊〉 of luch to whom the

Word is spoken and blessed. The 〈◊〉〈◊〉 Souldiers, the refuse Publicans, all 〈◊〉〈◊〉 and stand 〈◊〉〈◊〉 at the 〈◊〉〈◊〉 of 〈◊〉〈◊〉, Luke 3. 11, 12. they all said, Master, what shall we do? 〈◊〉〈◊〉 a 〈◊〉〈◊〉 at the Bar, 〈◊〉〈◊〉 〈◊〉〈◊〉 (the Judge upon the 〈◊〉〈◊〉) 〈◊〉〈◊〉 〈◊〉〈◊〉. Hence it is, the time of the 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 is called The 〈◊〉〈◊〉 and 〈◊〉〈◊〉 day of the Lord, Mal. 4. 5. 〈◊〉〈◊〉 that of 〈◊〉〈◊〉 〈◊〉〈◊〉, 2 Cor. 10. 5. The weapons 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 (that is, the 〈◊〉〈◊〉 Ministery 〈◊〉〈◊〉 〈◊〉〈◊〉 Word 〈◊〉〈◊〉 〈◊〉〈◊〉 through 〈◊〉〈◊〉, to 〈◊〉〈◊〉 down strong 〈◊〉〈◊〉, 〈◊〉〈◊〉 cast down 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 thought to the Obedience of 〈◊〉〈◊〉.

〈◊〉〈◊〉 our Savior, the Chief Master of the Assemblies, is said to 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 the Scribes, Matt. 7. last. Not to tell a man a 〈◊〉〈◊〉 tale, a toothless, sapless 〈◊〉〈◊〉, so that the hea∣rers 〈◊〉〈◊〉 〈◊〉〈◊〉 are gone, are never stirred, never troubled for their sins, nor quickened onward in O∣bedience: But when the power of the 〈◊〉〈◊〉, the presence and Majesty 〈◊〉〈◊〉 the Lord 〈◊〉〈◊〉, appears in his Ordinances, they then carry 〈◊〉〈◊〉 with them and bear down all before them: 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 lightning, forsakes his hold, and the 〈◊〉〈◊〉 〈◊〉〈◊〉 is forced to give way to the Government of the King of Saints. Strong Physick either Cures or Kills, either takes away the 〈◊〉〈◊〉, or life of the 〈◊〉〈◊〉; so it is with a spiritual and powerful Ministery, it will work one way or other, either it 〈◊〉〈◊〉 〈◊〉〈◊〉 hardens, converts or condemns those that live 〈◊〉〈◊〉 the stroak thereof. For observe we must, 〈◊〉〈◊〉 〈◊〉〈◊〉 Word is but an Instrument in the hand of 〈◊〉〈◊〉, who dispenseth the same 〈◊〉〈◊〉 to his good 〈◊〉〈◊〉, and the counsel of his own Will, working when, and upon whom he will, and what he will by 〈◊〉〈◊〉. The Sword in the hand of him that wields it may as easily

killas defend another, answerable to the affection of him that strikes therewith: It is so with the Word which is the Sword of the Spirit, It is the sa∣vor of life unto life, but then and to those only to whom the Lord will bless the same; and the savor of death unto death, then and unto those when such a 〈◊〉〈◊〉 is denyed.

Such as be Ministers may hence see the Reason, of* 1.193 that little success we find, that little good we do, in the Vineyard of the Lord: Our Pains 〈◊〉〈◊〉 not, our 〈◊〉〈◊〉 〈◊〉〈◊〉 not, with the hearts of men, not one 〈◊〉〈◊〉 levelled, not a crooked piece 〈◊〉〈◊〉, not one poor Soul prepared for a Christ, after 〈◊〉〈◊〉 〈◊〉〈◊〉, quarters, years travelling in the work of the 〈◊〉〈◊〉.

The time was Satan fell like lightning, suddenly, speedily, when the Disciples of Christ as Sons of 〈◊〉〈◊〉, delivered the Gospel in the power and de∣monstration of the Spirit: But now Satan stands up 〈◊〉〈◊〉 full strength, takes up his stand, maintains his 〈◊〉〈◊〉 in the hearts of men, notwithstanding all that 〈◊〉〈◊〉 see done by the most. What is the 〈◊〉〈◊〉? God is as Merciful as ever, his VVord and 〈◊〉〈◊〉 as 〈◊〉〈◊〉 as ever they were: I need 〈◊〉〈◊〉 〈◊〉〈◊〉 as he, Where is the Lord God of Elias? 〈◊〉〈◊〉, 〈◊〉〈◊〉, I must rather ask, Where is the Spirit 〈◊〉〈◊〉 Tower of Elias? We want Power, and Spirit, and then no wonder we do not, nay, upon these 〈◊〉〈◊〉 in reason we shall never prepare a people for the Lord. The Word of God which is the Sword of the Spirit, is as sharp as ever it was, but our hands 〈◊〉〈◊〉 weak, our hearts are feeble, we have no courage, 〈◊〉〈◊〉 power 〈◊〉〈◊〉 follow the blow, against the sturdy 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 of men: We keep these 〈◊〉〈◊〉 〈◊〉〈◊〉 much about us, (condemned by the* 1.194 〈◊〉〈◊〉, 2 〈◊〉〈◊〉. 4. 2.) in the course of our Ministery,

〈◊〉〈◊〉 we are to offend our friends, to displease great ones, to provoke the wicked, and malicious, fear we do, lest their love should be lost, their bounty and kindness taken away, and removed, or else hazard our own earthly comforts, and contents: Its pitty but the tongue of that Minister should cleave to the roof of his mouth, who speaks any thing less than God requires of him; for these base and by respects somtimes Ministers are afraid to speak to the hearts of men, and ashamed to reprove them for those sins which they are not afraid or ashamed to do in the face of the world. Neither do Ministers many times Convince so soundly as they ought, nor gather in those Arguments which may make those 〈◊〉〈◊〉 un∣deniable, and mens Consciences at a stand. Again, they want that holy spiritual affection, which they should deliver Gods Word withal unto his people: And this is the Sum of all, Ministers do not deliver the Word with a heavenly, hearty, violent affecti∣on, they do not speak out of the abundance of their hearts. If they would speak against sin with a ho∣ly indignation, it would make men stand in aw of sin; they talk of it hourly, and say, It is not good to prophane Gods Name, and his Sabboths, and to live an ungodly life, but they do not speak from 〈◊〉〈◊〉 hearts in this kind. A sturdy Messenger if he come to a mans house to speak with him, he will not be put off, he will take no denial, but he will speak with him, if it be possible before he goes away: But send a Child of a Message to a man, if a Servant do but tell him, His Master is not at leisure, or that he may speak with him another time, he will 〈◊〉〈◊〉 be put off, and go away before he 〈◊〉〈◊〉 delivered his Message. So it is with a Minister that 〈◊〉〈◊〉 his Office with a hearty affection. For when a man speaks from his heart in this Case, he will have no

answer, he will not be 〈◊〉〈◊〉 withal, he will take no denial but will have that he came 〈◊〉〈◊〉: If a man should say he is not at leisure to 〈◊〉〈◊〉 with him, or to hear him now, he will speak with him another time, he will not go away with 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 he will tell him, I came to speak with your 〈◊〉〈◊〉, and I will speak with your hearts: He will 〈◊〉〈◊〉 〈◊〉〈◊〉 the people, Tell your hearts ye that love the world 〈◊〉〈◊〉 the 〈◊〉〈◊〉 and pleasures 〈◊〉〈◊〉, (and my heart 〈◊〉〈◊〉 you) did you know the good things that are in Christ 〈◊〉〈◊〉, did you but know what a happy thing it is to have assurance of Gods love, you would never love 〈◊〉〈◊〉 nor delight in wick dness, as you have done before: 〈◊〉〈◊〉 no more 〈◊〉〈◊〉 〈◊〉〈◊〉 things of the world, but for your 〈◊〉〈◊〉. The day is coming when the Hea∣vens shall 〈◊〉〈◊〉 with 〈◊〉〈◊〉, and you shal 〈◊〉〈◊〉 the voyce o the 〈◊〉〈◊〉, saying, A ise ye dead and come to judgement: Where you shall hear that dreadful Sentence, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 all ye workers of 〈◊〉〈◊〉, I know 〈◊〉〈◊〉 not, Matt. 7. 23. Oh this may be your case one day. And we that are Ministers of God do mourn for you, and tell your souls, We must have Sorrow 〈◊〉〈◊〉 you, we came for Hearts, and must have Hearts before we go. And this is the First Use, shewing the Reason why the Ministers or God do so 〈◊〉〈◊〉 good, It is 〈◊〉〈◊〉 〈◊〉〈◊〉 plain and powerful Preaching 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉.

The 〈◊〉〈◊〉 Use 〈◊〉〈◊〉 〈◊〉〈◊〉 us the fearful* 1.195 estate and miserable Condition 〈◊〉〈◊〉 〈◊〉〈◊〉 that lived a long time under a plain and powerful Ministery, and yet their hearts have not been 〈◊〉〈◊〉 and prepared for the Lord 〈◊〉〈◊〉: It is a 〈◊〉〈◊〉 〈◊〉〈◊〉 that the Lord will never bestow any 〈◊〉〈◊〉 Good upon that Soul. He that hath lived under, a powerful Ministery many yeers, and yet is not wrought upon thereby, it cannot certainly be concluded, but it is

greatly to be suspected, That the means of Gracewil never profit that man. Look as it is with the Ma∣ster Carpenter, when he hath turned every piece of Timber, and taken what he will for his turn, he tels them that be under him, Let this be hewed, and that 〈◊〉〈◊〉 framed and made fit for the building: Afterward 〈◊〉〈◊〉 finds one piece broken, and another crackt, and another knotty: Why, what saies he? There is no squaring of these, they are sit for nothing but for burning, they are not fit for any place in the buil∣ding. Oh! take heed, when Gods Ministers have been cutting, and hewing, now exhorting, now per∣swading, now cutting the heart with Reproof, and yet finds here a crackt Heart, and there a stubborn Soul, that will not be squared by the Word, 〈◊〉〈◊〉 than the Lord should say, These will never be fitted and prepared for me, they are fit for 〈◊〉〈◊〉 but the fire. Oh! take heed of it, for he that will not be fitted for Grace, shall be made a 〈◊〉〈◊〉 in Hell for ever. Therefore all you that have lived under a powerful Ministery, and yet are not prepared, go home and reason with your souls, and plead with your own hearts, and say, Lord, Why 〈◊〉〈◊〉 not I yet humbled and prepared? Shall I thus be alwayes un∣der the hacking and hewing of the Word, and never be framed? Such a man, and such a man was stub∣born, and wicked, and prophane, and yet the Lord hath brought him home, and he is become a broken hearted Christian, What shall I think that am not 〈◊〉〈◊〉 and prepared for Christ by all the means that I have had? Alas! thou maiest justly suspect God never intends good to thy soul: It is no absolute conclusion, but it is a great suspition that those that have lived under a plain and powerful Ministery half a dozen yeers or longer, and have got no good, nor profited under the same; I say, It's a shrewd

suspicion, that God will send 〈◊〉〈◊〉 down to Hell: Therefore suspect thy own soul and say, Lord, will Exhortations never prevail? Will Instructions ne∣ver do me good? Will 〈◊〉〈◊〉, and Reproofs 〈◊〉〈◊〉 strik my heart? Why, I have heard Sermons that would have 〈◊〉〈◊〉 the very stones I 〈◊〉〈◊〉 on, that would have moved the eat I sate upon; the very fire of Hell hath flashed in my face, I have seen e∣ven the very plagues 〈◊〉〈◊〉 hell, I have had many Ex∣hortations, Instructions, Admonitions, and Re∣proofs, and as powerful means as may be, which 〈◊〉〈◊〉 never did me any good. The Lord be merciful to such a poor soul, and turn his heart that he may lay hold of Mercy in due time.* 1.196

Exhortation. Is it so, That a plain and power∣ful Ministery is the means of Preparing the soul of a poor 〈◊〉〈◊〉 for the Lord Jesus? Why then, when you hear the Word plainly and powerfully preach∣ed to you, labor that the Word may be so unto you as it is in it self: It is a preparing Word, labor you that it may prepare your hearts to receive Christ: And you that be Hearers, every one labor to save the Soul of another; let the Father speak concerning his Children, and the Husband concerning his Wife and his Family, and the Wife concerning her Hus∣band, Oh when will it once be, when will the time come that my Child may be fitted for the Lord, when will it be that my poor Family, my poor Wife, my poor Husband shall be prepared for the Lord, the Lord grant, that it may be, if not this Sabbath, yet on another; if not this Sermon, then at the next: Labour therefore to give way unto the VVord of God, and suffer your Souls to be wrought upon by it, for the word is powerful to prepare your hearts, but the Minister must hew and square your hearts before they can be prepared for the Lord Jesus, and

you must suffer the words of Exhortation, (as the Apostle sayes) Heb. 13. 22. So likewise suffer the words of Conviction, of Reproof, of Admoniti∣on, and hold and keep your hearts under the Word, that you may be wrought upon thereby. And as when men have set Carpenters a work to build an House, then they come every day, and ask them, How doth the work go on? How doth the building go forward? When you are gone home, do you so reason with your selves, and ask your own hearts how the work of the Lord goes forward in you? Is my heart yet humbled? Am I yet fitted and prepa∣red for Christ? I thank God I find some work and power of the Word, and therefore I hope the Buil∣ding will go forward.

BOOK IV.

2 COR. 6. 2.

As he saith in an acceptable time have I heard thee, in the day of Salvation have I succoured thee.

THe general Doctrine of Preparation being dispatched, Proeced we to a further enquiry of the Particulars under it; And there we have to en∣quire,

The

1 Quality.

2 Parts of this Work.

The Quality of this 〈◊〉〈◊〉 wherein are Com∣prehended those Common Affections which firstly and properly appertain to this Place, and as the 〈◊〉〈◊〉 and Spirits pass through the whole Body of a man; So these general Considerations, convey o∣ver a savor and virtue of such truths as they do con∣tain, to all the Particulars which follow, and 〈◊〉〈◊〉 in reason are to be handled before the rest.

The quality of this Pre∣paration is to be atten∣ded in Two things,

• 1. The Freeness of the Work wrought.
• 2. The Fitness of the time wherein it is Effected.

For the Discovery of both which I have made Choice of this Text, as affording susficient ground for this Discourse; 〈◊〉〈◊〉 he saith in an accept able time, &c. In the handling of which words we shall endeavor Three Things,

• 1 What the Scope of the Text is that so it may appear it naturally fits our purpose and the Point in hand, which comes to be 〈◊〉〈◊〉.
• 2 The Sense and Meaning of the words is to be 〈◊〉〈◊〉 into, and such Truths to be Collected which serve-our turn and intendment.
• 3 We shall pursue the Explication of each of them in their Order.

The Scope of the Text (which I conceive worth [ 1] the while a 〈◊〉〈◊〉 to be attended) will appear, by the Connexion & 〈◊〉〈◊〉 it hath with the fore∣going 〈◊〉〈◊〉, and the dependance of it is to be fetch∣ed 〈◊〉〈◊〉 the 17th 〈◊〉〈◊〉 of the former Chapter; 〈◊〉〈◊〉 from the Consideration of the priviledge and 〈◊〉〈◊〉 they were advanced unto in Christ, the Apostle infers, and calls sor that newness of life, and obedience answerable to that kindness of the Lord, and the condition unto which 〈◊〉〈◊〉 were advanced. 〈◊〉〈◊〉 any man be in Christ, he must be a new 〈◊〉〈◊〉, bebold, old things are past, all things are made new. 2 Cor. 5. 17. And this he shews from the author of this Grace who disposeth of it, God: 2 From the Mediator who hath purchased it, Christ: 3 From the Means appointed to Convey and Communicate it, to such for whom it was ordained; to 〈◊〉〈◊〉, The Ministery of the Apostles, All things are of God who hath reconciled us to himself through Christ Vers. 18. And whereas the Corinthians being hea∣thens might object, True, he hath reconciled you Jews, but what is that to us? He addes in 〈◊〉〈◊〉 19. That God was in Christ reconciling the world (〈◊〉〈◊〉 Beleevers, both of Jews and Gentiles) to himself: and for this cause, and to this end, hath 〈◊〉〈◊〉 the word of Reconciliation to his Apostles for their good, that while they as Ambassadors entreated, God by them did beseech them to be reconciled unto him: And this was done upon susficient warrant, and in a way of righteous proceeding, for Christ who knew no sin, was made sin, even for them 〈◊〉〈◊〉 who should beleeve that they might be made the righteousness of God in him, vers. last. Having thus shewed a full and 〈◊〉〈◊〉 ground for their re∣conciliation, and also of his own Commission for that end: He further presseth it in the first Verse

of 〈◊〉〈◊〉 〈◊〉〈◊〉. If God be thus Gracious, Christs 〈◊〉〈◊〉 〈◊〉〈◊〉, our Commission so Large, We 〈◊〉〈◊〉 as 〈◊〉〈◊〉 together with God, 〈◊〉〈◊〉 you 〈◊〉〈◊〉 you receive not the Grace of God (i. e. the 〈◊〉〈◊〉, that word of Grace that bringeth Salvation to 〈◊〉〈◊〉) in vain, 〈◊〉〈◊〉 receiving benefit by it, and comfort from it to your own Conversion and Salva∣tion. And whereas they might Reply, It is not in our power to receive the spiritual good of this word, nor 〈◊〉〈◊〉 in you that are Apostles to work it, or if both were granted, its not yet the Season, fit∣ter opportunity will be afforded hereafter: To all these the Apostle Answers, in the words of the text. True, the Blessing is the Lords, but the Endeavor 〈◊〉〈◊〉 be Ours: We must Plant and Water, its in Gods Prerogative, and depends upon his good Plea∣sure to give Encrease; however, the Time now fits, the 〈◊〉〈◊〉 are now afforded; and though we cannot Do what we should and ought, yet let us do what we can: and though we have no Power of our selves to Compass our everlasting Comforts, yet we have Gods own VVord and most gracious Promise, That in an acceptable time he will hear us: And that presumes then that we must pray: In the day of Salvation he will help, and by that its taken for granted, we must take pains: and behold now is the day of Salvation, now is the acceptable time: let us therefore now call earnestly upon him for a Bles∣sing, walk painfully in doing our Duty, and let the Lord do what is Good in his own eyes: Evident therefore it is, That the Aim of the words carries us directly unto the first work of God upon the Soul, 〈◊〉〈◊〉 the Prophet Isaiah expresseth in Isaiah 49. 5. 6. 8. That is the acceptable time wherein Jacob must be brought back again to God: Undeniable also it is, That this work of Preparation as the out-Porch and

Entrance which makes way to all the rest is here pointed out Particularly by the Apostle, when he entreats them to 〈◊〉〈◊〉 〈◊〉〈◊〉 VVord 〈◊〉〈◊〉 〈◊〉〈◊〉, signi∣fying the entrance and admittance 〈◊〉〈◊〉 the Lord when in the power of his Ordinances he stands and knocks at the door of the heart, which is then done when the Lord begins to lay hold upon the soul, and to grapple witn the sinner, in awakening and wounding his 〈◊〉〈◊〉 for his 〈◊〉〈◊〉: And lastly be∣yond all Question, 〈◊〉〈◊〉 49 9. 〈◊〉〈◊〉 thou maiest 〈◊〉〈◊〉 〈◊〉〈◊〉, Go forth: The Scope then of the 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 our intended 〈◊〉〈◊〉.

Search we then in the Second Place, the Sense of [ 2] the 〈◊〉〈◊〉, 〈◊〉〈◊〉 so those divine Truths which are there contained, may be Collected by us.

Time.] The word in the Original imports Season, or Opportunity; which is not so much the continuance of days, or months, or yeers; as the Concurrence and meeting together of 〈◊〉〈◊〉 conveni∣ences which may be 〈◊〉〈◊〉 to any work, whereof more anon, when we handle the Point hence Col∣lected.

〈◊〉〈◊〉.] Some Difference there is between the Apostle and the Prophet Isaiah, from whom this Testimony 〈◊〉〈◊〉 taken, but all return to one Sense: The 〈◊〉〈◊〉 in the Old Testament refers it to the VVork 〈◊〉〈◊〉 God, the time of his acceptation, or good VVill: The Apostle in the New Testament applys it to the Time,

A Time accepted.] Yet so as the work of God is* 1.197 〈◊〉〈◊〉 and comprehended under it: In the 〈◊〉〈◊〉 then it intimates Three Things. 1 The time that is appointed. 2 The VVork of Grace put 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 for the Conversion of any soul 3 The 〈◊〉〈◊〉 of all, it depends upon Gods pleasure, when he sees fit to accomplish the Decree of his E∣lection,

to Convert a sinner effectually to himself, and out of his free good will to take him into his 〈◊〉〈◊〉, by calling him out of the world to the know∣ledge of 〈◊〉〈◊〉; and his saving Grace in Christ.

Day of Salvation.] For the more full under∣standing of the Reason of the first word Day, we may enquire the nature and rise of it: In the begin∣ning when the Lord made All, and amongst the rest the living Creatures, he furnished them with powers, and abilities for the performance of their work, he seated and set every one of them in his proper place, as upon a stage for the acting of his part: He set al∣so bounds, and laid forth several periods and di∣stances of time for each purpose: Now the Di∣stinctions of time, i. e. the separation of Light and Darkness, made so many stops as it were in some or which there must be stayed: Thus in Creating eve∣ry Particular; that is added, The Evening and the Morning were the first and second Day, &c. They had their Day of Creation, and their Day of Ope∣ration, so long as they continue that is their Day; for the Day and Night are the Distinction of all this Time here below, and serve as so many stops and stayes, in which each thing is stinted for its be∣ing and VVorking: And hence it may be it is, There is no Day nor Night in Heaven, Rev. 10. 6. neither shall there be any more Time there; that is, Distinction or Measure of Time by Day or Night after the last Judgement, (for that must needs be the meaning of the Text) because in Heaven and Hell, the state of things and so their times are un∣changable: Hence to man His day is his life, 〈◊〉〈◊〉 long as he breaths in the 〈◊〉〈◊〉 and 〈◊〉〈◊〉 this Sun, thats the Time allotted to him to act his part in, to trade for his everlasting State and Condition: Hence a∣gain (to descend yet lower) there is a special pe∣riod,

a stinted time, for every part of this life, and so many courses (as I may term them) and srames of occasions which belong to any; so many seasons and several limits of time hath he allotted to each particular: Thus the wise man, There is a time to gather, and a time to scatter, a time to plant, and a time to pluck up, Eccles. 3. 1. And these 〈◊〉〈◊〉 are cal∣led Days in Scripture: Thus there are Troubles, and Tryals, Visitation, and Grace, which the Lord in the dispensation of his Providence allots to men, and there is a day for each of these, A day of trou∣ble, Psal. 50. 15. A day of Tryal, Heb. 3. 8. A day of Visitation, Luke 19. 42. and a day of Salvation in this sense, as here in the Text.

Salvation.] Presumes alwayes danger and evil, and according to the quality and nature of the one, the other is to be considered, and conceived, here it is spiritually to be understood in the sul sense of it, to wit, from the danger of sin here begun in Prepa∣ration perfected in Glorification after this life: And that Speech by way of Similitude, seems well to in∣terpret this manner of Speech, Heb. 3. 9. The day of temptation, when your Fathers tempted me, i. e. that moment of time when that rebellion was ex∣pressed; so here, That moment or instant wherein the Lord begins to put forth the work of his special Grace, about the Salvation of a sinner, by the means he hath in mercy appointed. And thus the Apostle expounds the word in the Verse following, Behold now is the day of Salvation; he saw it, they could not but perceive it, and all might acknowledg 〈◊〉〈◊〉 much, because the Word of Salvation, Acts 36. 26. viz. The Grace of God, that is, The Gospel given by grace 〈◊〉〈◊〉 bringeth salvation, did now appear, tit. 2. 〈◊〉〈◊〉 So that it may be truly affirmed in a savory sense, This day is Salvation coming to such, to whom the

word of the Gospel is come in the Ministery therof. [ 3]

The Words thus Opened, The Collections which are of special weight and Consideration, are Four. [ 1]

Faithful Ministers ought to be earnest in calling upon God, and faithful 〈◊〉〈◊〉 the improvement of means, for the spiritual good of such to whom they are sent. This is taken 〈◊〉〈◊〉 〈◊〉〈◊〉 in the Text, How shall God 〈◊〉〈◊〉, unless they Call? How shall God Help, unless they Endeavor? [ 2]

They who are thus 〈◊〉〈◊〉, according to Gods Command, they may expect a 〈◊〉〈◊〉 success accor∣ding to Gods Promise: He 〈◊〉〈◊〉, I will Hear, I will Help. Therefore their Prayers shall be An∣swered, their Labors Blessed, for God will not fal∣sifie his Word, nor 〈◊〉〈◊〉 of his 〈◊〉〈◊〉. [ 3]

Its in the meer good pleasure of the Lord to work upon the heart in the Ministery of the Word when he sees fit: It's in the day of Gods acceptation and good Will, that the Prayers of Faithful Ministers are heard, and their Pains made 〈◊〉〈◊〉 for the [ 4] Spiritual good of any.

While life lasts, and the Gospel is continued, that is the particular Season and Period wherein the Lord expresseth his good pleasure to work graci∣ously upon the Souls of His. Its in this Season and day of Salvation he performs his Promise. For as the Lord may take what time he will, so hath he made it known, it is his Will to take this time and season, when he purposeth to fasten upon the Soul of a sinner for his Spiritual good.

To omit the Two Former wholly, the Two Lat∣ter Points we intend only, to trade in, and to en∣treat of. To Begin then with the First,

The Work of God is altogether Free.

* 1.198

It proceeds meerly out of Gods favor and good will, its his acceptation, not ours: Unless he put forth that Almighty hand of his, and take us unto his Grace; its not in our liberty nor ability to take hold of the offer of his Mercy, or to reap any saving benefit therefrom, Rev. 21. 6. To him that thirsts I will give of the water of life freely. Its a gift, and free also, though one thirst, never so earnestly de∣sire it, never so constantly endeavor to attain there∣unto, yet unless the Lord do more out of mercy, than any can procure by any sufficiency, or worth of his own, he will gain nothing: As it was in the Building of the Material Temple, the laying of the bottom stone upon which it was founded, and the adding of the top stone when it was finished, and attained its perfection: the whole multitude with one consent and one voice acknowledged the only Cause thereof, Grace, Grace, Zech. 4. 7. Much more is it true in the rearing up, and erecting of the Spi∣ritual Frame in the Soul, from the first entrance of it in Preparation, till it come to be consummate in Glorification, all comes from the Favor and Free Grace of God.

This Freeness of this Work appears in Three Particulars.

First, Free it was for God whether he would [ 1] provide any other Way and Means of Salvation, whether he would appoint another Covenant, when the first was broken and made void through Adams default. The Lord was not bound to set up Adam again, when by his carelesness and neglect, he had

mispent that stock of Grace he had bestowed upon him. The Lord was not bound to Recover and Re∣deem Adam from the power of Sin and Death, when through his own folly he had cast away himself and posterity: In a word, Free it was to the Father to 〈◊〉〈◊〉 this Covenant, Free to Christ to Undertake it, Free to the Holy Ghost to accomplish it. God gave his Son, Joh. 3. 16. Christ gave himself, Tit. 2. 14. Both gave, and sent the Holy Ghost, as Com∣missioner from them both, to be the finisher of this work, Gal. 4. 6. And if wholly given, then it must be wholly free.

As its Free for God to appoint, so it depends up∣on [ 2] his good pleasure to reveal and make known the means of Grace as seems best to his heavenly Wis∣dom, why it rains upon one City and not upon a∣nother; why the dew of heaven, the Doctrine of his holy 〈◊〉〈◊〉, is sent to one people and not to ano∣ther: That he reared up a wall of Separation be∣tween Jew and Gentile, Ephes. 2. 11. 14. That light is in Goshen, and darkness in all the parts of Aegipt besides, Exod. 10. 22. 23. That to the Jews were committed the Oracles of God, Rom. 3. 1. But he dealt not so with other Nations, neither have they not known his wayes, Psal. 147. last. Why Paul is sent for into Macedonia, and forbidden to go into 〈◊〉〈◊〉, Acts 16. 6, 7, 8, 9. The Apostles char∣ged not to go into the way of the Gentiles, 'Mat. 10. 5, 6. not to enter into the Cities of Samaria, but to the lost sheep of the house of Israel: His own will is the Rule of all this, and there is no other Reason to be rendered.

There were many Widdows in Israel when the 〈◊〉〈◊〉 were shut up three yeers and six months, 〈◊〉〈◊〉 〈◊〉〈◊〉 great 〈◊〉〈◊〉 was through all the Land, but 〈◊〉〈◊〉 of them was Elias sent, save only to that

one Woman, a Widdow of Sarepta, Luke 4. 25. 26. There was many Leapers in Israel, in the time of Elizeus, but none Clensed save only Naaman the Syrian. In a word, All these Blessings are Gods Own, and may he not Do with his Own what he will?

Free Lastly in regard of the work of the Means; [ 3] that ever they prove profitable unto any, or work 〈◊〉〈◊〉 in the hearts of any for their eternal wel∣fare, its only from Gods good pleasure to give good success to some, which he denyes to others: This is the ground which the Evangelist gives of this dif∣ferent Dispensation of a Blessing upon the same Means, Mat. 13. compare 11. with 13, 14. The Scribes and Pharisees in Hearing, they hear and not understand; in Seeing, they see and not per∣ceive: that is, They attend dayly, and yet do not profit; observe dayly, and yet do not prosper in their endeavors; their hearts waxt fat, when others were humbled; their ears made heavy, when others were bored to entertain the truth. And if the cause be enquired, our Savior answers, Verse 11. To you (my Apostles) its given to know the Mysteries of the 'Kingdom, but unto them its not given.

It is beyond the compass of all inferior Causes* 1.199 that can be conceived, That Paul breathing out threatning; against the Church, coming in open field in 〈◊〉〈◊〉, and professed Rebellion against Christ, should have the Lord Jesus revealed to him, and in him; this (I say) is beyond the reach of any cause in Nature, and therefore the Apostle points at a higher hand, It pleased God (saith the text) to re∣veal his Son in me, Gal. 1. 15. And then also when he opposed and fiercely persecuted his Son in his Members, was there at this time, any improvement of natural abilities, or the remainder of the image

left 〈◊〉〈◊〉 man after his fall? was there at this time any 〈◊〉〈◊〉 trading with the Talents of Common Graces, which should move the Lord in way of 〈◊〉〈◊〉, to give 〈◊〉〈◊〉 and spiritual Graces? Was there any 〈◊〉〈◊〉 〈◊〉〈◊〉 fitness now in the Spirit of Said to 〈◊〉〈◊〉 and 〈◊〉〈◊〉 the 〈◊〉〈◊〉 of truth? 〈◊〉〈◊〉 〈◊〉〈◊〉 are groundless dreams of men, meerly cozened and 〈◊〉〈◊〉 with their own carnal devices.

Again, That the great Doctors of the Law who were honored as Guides of others for their Parts and* 1.200 〈◊〉〈◊〉, should despise the Counsel of God against themselves and the 〈◊〉〈◊〉 and Publicans, people of most desparate and for 〈◊〉〈◊〉 courses, should enter∣tain the Baptists Doctrine and Gospel: The reso∣lution of all at last must come to this, The 〈◊〉〈◊〉 of the Lord shall stand, and 〈◊〉〈◊〉 do whatsoever he will: Thither our Savior repairs, and there 〈◊〉〈◊〉 rests, I thank thee O 〈◊〉〈◊〉 Lord of Heaven and Earth, that thou hast hid these things from the 〈◊〉〈◊〉 and prudent, and 〈◊〉〈◊〉 revealed them unto 〈◊〉〈◊〉 and 〈◊〉〈◊〉: Even so, O Father, for so it 〈◊〉〈◊〉 thee, Matth. 11. 25, 26. The issue then is, If it pro∣ceed from Gods free pleasure that Means are 〈◊〉〈◊〉, revealed, blessed, then is there a full freedom 〈◊〉〈◊〉 all; and it must be so for these Reasons,

There is nothing man hath that can Purchase this,* 1.201 Simon Magus 〈◊〉〈◊〉 〈◊〉〈◊〉, and its probable enough 〈◊〉〈◊〉 would nor have stuck at the price, had the 〈◊〉〈◊〉 〈◊〉〈◊〉 never so great, Acts 8. 18, 19. And when 〈◊〉〈◊〉 〈◊〉〈◊〉 that the Holy Ghost was given through 〈◊〉〈◊〉 on of hands, be offered them 'Money to 〈◊〉〈◊〉 〈◊〉〈◊〉 that 〈◊〉〈◊〉: But the Apostle Peter 〈◊〉〈◊〉 with 〈◊〉〈◊〉, Thy Money 〈◊〉〈◊〉 with thee, 〈◊〉〈◊〉 〈◊〉〈◊〉 thou hast thought that the Gift of God may 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 Money 〈◊〉〈◊〉 〈◊〉〈◊〉 and a 〈◊〉〈◊〉 〈◊〉〈◊〉 think such a thing, impossible 〈◊〉〈◊〉 for ever 〈◊〉〈◊〉 〈◊〉〈◊〉

it. Purchases are made by such things as carry some kind of proportionable worth to that which is to be Purchased: But there is nothing that can be com∣pared with wisdom, and the Spirituall Grace in Christ, Prov 3. 15. Much less can be accounted of an answerable Rate and value thereunto.

There is nothing a man can do of himself whereby* 1.202 he may procure and obtain this spiritual good. Rom. 9. 16. It is not in him that Wills, nor in him that Runs: It is not said, in him that goes carelesly a∣bout the work, but it is not in him that improves the best of his abilitie, and that with speed, though he 〈◊〉〈◊〉 in this race, but it is in God only that shews 〈◊〉〈◊〉. If thou shouldest mark, O Lord, what is done a miss, who should abide it? Psal. 103. 3. The best are so far from obtaining favor, by any desert of their doings, that it is well with them they are not consumed by his displeasure for the failing of their best actions.

There is no Promise made to any Natural man* 1.203 whereby he can challenge this at the hands of the Lord: All men by nature are children of 〈◊〉〈◊〉, Eph. 2. 3. Heirs of perdition, if they have their own place its Hell, if they have no more but their own Portion, Confusion and eternal 〈◊〉〈◊〉 is, that they must look for, if they have the fruit of their own tree, the wayes of their own work, its nothing but wo and misery, 〈◊〉〈◊〉 3. 11. All Promises are Yea and Amen in Christ, 2 Cor. 1. 20. made and perfor∣med in him alone, they that are out of Christ there∣fore, what they have besides Hell, is 〈◊〉〈◊〉 Mercy. The Sum then is, It man by nature have nothing to Purchase any Spiritual good, can do nothing to de∣serve it, have no Promise to challenge it, it is freely out of Gods good pleasure that any 〈◊〉〈◊〉 of any share therein.

Here then is matter of Thanksgiving to all the* 1.204 〈◊〉〈◊〉 of God who have been made partakers of so 〈◊〉〈◊〉 favor, to wit, Their 〈◊〉〈◊〉 should be filled with his praise, and their 〈◊〉〈◊〉 with a 〈◊〉〈◊〉 ad∣miration of this so 〈◊〉〈◊〉 a mercy, so much un∣deserved, and so 〈◊〉〈◊〉 bestowed notwithstanding: The greater and more free the goodness of the Lord is, the greater should our 〈◊〉〈◊〉 be in the re∣ceiving of it. This made the Prophet stand amazed, Who is a God like unto thee! Micah. 7. 18. Men will see somthing in us to move them, and expect some good from us to perswade them to shew favor, but who is like unto our God? who shews mercy, not because we can deserve it, or have any right to challenge it, not because we can please him, but be∣cause mercy pleaseth him, and he doth it only be∣cause he VVill, now his VVill be done, and blessed he his glorious Name for ever. Go thy way then in secret, thou that hast found this acceptation from the Lord, in sincerity of Soul present thy self as in his presence, and say, Good Lord! Why is it? How comes it? That since many that have lived 〈◊〉〈◊〉 the same Place, dwelt in the same Family, sare in the same Seat, and heard the same Word, are yet in the Gall of Bitterness, in the Bonds of Iniquity, yet in the Kingdom of Darkness, under the Power of their Sins, and like to perish for them for ever: Lord! Lord! VVhy are mine eyes enlightned to know the things belonging to my peace? VVhy my heart touched with any saving remorse for my Sins? That I should have any desires after thee, any long∣ings for thee: Oh its Grace; its thy Free Grace: Otherwise I had never been made partaker of any Spiritual good, nay, I had never known it: Father, VVhat am I that thou shouldest be thus mindful of me? that thou shouldest thus remember me? yea,

mindful of me, when I was not mindful of my self; remembrest me when I had forgotten thy glory, my own soul, and mine own everlasting good: Was not I as blind as ever any, and knew not? as careless as ever any, and respected not? yea, stubborn and stout hearted; gainsaid I not, yea, rejected thy com∣passions so often tendered in the Ministery of the Word, and forced upon me by those heart-breaking Exhortations of thy faithful Ministers, to reveal these Spiritual good things, when out of negligence I did not know them, yea, then to press them upon my Conscience, and by the effectual work of thy Spirit then to prevail with my heart, when at first I did oppose and cast them behind my back; let me for ever return all praise to thy Majesty, out of whose free mercy it is that I have been made parta∣ker of any saving work for the good of my Soul: Yea, I thank thee Father, Lord of Heaven and Earth, that thou hast revealed these things to babes and sucklings, and bid them from the wise and pru∣dent: That the Learned of the world are befooled, and thou hast taught me, a poor ignorant silly wretch; That many noble and honorable are cashiered, and thou hast accepted of a base worm, plucked me out of a smoaky Cottage, out of a Corner of Hell, to receive me into the Kingdom of thy Christ, to bear me in thy own bosom, here wildering up and down in this valley of tears, that thou maiest glorifie me with thy self when all tears shal be wiped away from mine eyes: Oh! it is thy Free, thy Free Mercy, let my Soul for ever bless thee, and walk worthy of thee and it, that I may serve thee with a good, and a glad, and a free heart, as I have received freely from thine own Hand, whatsoever either I have, or Hope for.

Here is also ground of great Encouragement to all* 1.205

distressed and disconsolate 〈◊〉〈◊〉, who labor un∣der the weight of the guilt of their many sins, and sight of their own unworthiness: The right Con∣sideration of the former truths may be as a spiritual Cordial whereby their hearts may be quickned to seek unto the Lord, as their hopes sustained to ex∣pect that succour and supply which may be most seasonable for their Relief: Because, as there is no worth on our parts that can move the Lord, so there is no vileness so great that can hinder him, from do∣ing what good he intends to such undeserving ones as we be. His own good will being the only 〈◊〉〈◊〉 of any saving work he is pleased to put forth upon the hearts of those who appertain to the Election of Grace. This was that which the Lord proclaims, and which he urges upon all drooping and discouraged Spirits, to make them put on more cheerfully in the pursuit of life and happiness, 〈◊〉〈◊〉 55. 1. Oh every one that thirsteth, come to the waters, and he 〈◊〉〈◊〉 hath no money, come buy and eat, yea, come buy wine and milk without money, and without price. Its very remarkable how the Spirit of God labors to remove that which will, and most usually doth hin∣der the fainting hearts of dismaied sinners, in their endeavor after Mercy: They fondly conceit they must come with their cost, they must bring some Spiritual abilities and 〈◊〉〈◊〉 with them, unless they have that money, they are like to miss of their market; they shall not be able to purchase Gods ac∣ceptance, the Graces and Comforts of his Spirit, sig∣nified by Wine and Milk: The Lord therefore that he might wholly dath these dreams, and take off these 〈◊〉〈◊〉 thoughts, he puts it beyond all Question and Doubt by a 〈◊〉〈◊〉 〈◊〉〈◊〉 to the contrary, He that hath no money; that is, No Spiritual 〈◊〉〈◊〉 or worth, let him buy, question

it not; yea, I speak it seriously, and mind what I say, therefore I say again, without money, doubt it not; yea, I 〈◊〉〈◊〉 as I say openly and plainly, with∣out money, or money worth, no in 〈◊〉〈◊〉, no weakness, no unworthiness shall hinder, be not need∣lesly suspicious, I intend not to sell my Graces and Comforts; but to bestow them freely upon such who have an open hand to take them, and an empty heart to carry them away: This was the ground of Encouragement whereby the Prophet emboldned those rebellious Jews to take words and resolution also to themselves, to press in with some hope to speed with the Lord, Hos. 14. 2, 3. Take unto 〈◊〉〈◊〉 words, and say, Receive us graciously: But the Lord might have replyed, You have no worth in your selves, you deserve no favor; therefore its added, with thee the Fatherless find mercy: As if 〈◊〉〈◊〉 should have said, Thou doest not vouchsafe mer∣cy to sinners because of any excellency they have, any friends they can make, any abilities they can bring, but the helpless, friendless, fatherless, orphane souls, such as be destitute of all succour, no eye to pitty, no friend to provide, no strength to support them∣selves, such find mercy with thee; such we are; therefore Lord shew us mercy; If the Dole or Alms was to be bought and purchased, then the 〈◊〉〈◊〉 who had most, and needed least, would 〈◊〉〈◊〉 be possessors of it, but because its only out of the 〈◊〉〈◊〉 to bestow it freely, he thats poor hath never a whit the less, but the more hope to receive it; so it is here in the Dole of Grace, when 〈◊〉〈◊〉 thou con∣siderest the infinite baseness of thy heart on the one side, the incomprehensible worth of mercy on the other, and withal conceivest an utter impossibility ever to attain it, ever to expect it; settle this Con∣clusion in thy heart, as matter of marvelous En∣couragement,

yet mercy is free, others have received it, and why not I Lord? If the multitude of thine 〈◊〉〈◊〉 plead against thee, if Satan be busie to discourage thine heart, and drive thee to despair, Why dost thou? Canst thou? Expect any kind∣ness from the Lord, since thy frailties so many, thy rebellions so great against the offer of his mercy, and the work of his Grace: How utterly unable 〈◊〉〈◊〉 thou to do any thing to procure any Spiritual good? How unfit to receive it? And is it not a folly than to hope for it? Thou hast hence to Reply, Be it I am as base as can be imagined, yet my 〈◊〉〈◊〉 can∣not hinder the work of Gods Love, for its altoge∣ther Free. True, I have nothing to purchase it, Abraham had not; I can do nothing to deserve it, David could not; I have no right to challenge it at the hands of the Lord, nor yet had Paul any thing to plead for him in the like case; and yet all these were made partakers of mercy, and why not I Lord? Put in for thy particular, and plead for thy self, and say, Blessed Lord, thy mercy is not lessened, thy wisdom decayed, thy arm shortned; what thou didst freely for Abraham an Idolater, 〈◊〉〈◊〉 a Rebel, for Paul a Persecutor, do for my poor 〈◊〉〈◊〉 also: my vileness cannot hinder the freeness of thy Compassions.

If it be here Replyed, That this affords small* 1.206 ground of Comfort: for if the Dispensation of Grace depend upon Gods Free Will, he may fail us, as well as help us; he may deny it, as well as give it.

The Answer is, He may give it as well as deny it,* 1.207 and thats Argument enough to sustain our hopes, and to quicken our endeavors, put it then to the adven∣ture: Thus the Prophet Joel pressed the Israelites to 〈◊〉〈◊〉 to God for the removal of a Judgement, and

the Pardon of their Sins, upon this very possibility, Rent your hearts and not your garments, and turn unto the Lord, who knows if he will return and leave a blessing behind him, Joel, 2. 13, 14. Thus the 〈◊〉〈◊〉 Ninivites provoke themselves to im∣portune the God of heaven for the with-holding of the destruction threatned, Let us cry mightily unto God, who can tell, if he will turn and repent: Jonah, 3. 8, 9.

When then thy Spirit sinks under the unsupport∣able pressure of thy sins, and the expectation of the righteous Judgements deserved thereby, here is that which will ad Comfort and Encouragement to look upward to the Lord for refreshing: Who knows but God may? who can tell but God will yet shew mer∣cy, therefore I will yet hope, because no man can tell but I may at last be made partaker there∣of.

Lastly, Those who want and seek for mercy from* 1.208 the Lord in the use of the means which he hath ap∣pointed, they are to be exhorted from the former truth, to arm themselves with patience to stay Gods time, and to 〈◊〉〈◊〉 his pleasure, if it seem good to his Majesty to with-hold this Favour, or delay the work of his Grace: Beggars must not be chusers, we must not be Carvers of Gods kindness, its a Free Gift, and therefore as he may give what he will, so he may give it when it seems most fit to himself. Just cause we have to wait, no reason at all to murmure against him: Hast thou then endeavored after this work of Grace, and canst not attain it? Endeavor still. Hast thou begged it, and yet findest not thy desires answered? Crave still with perseverance: Its good to hope, and to wait also for the Salvation of the Lord, Lam. 3. 26. both must go together, to wait without hope is uncomfortable, and to hope

without patience is unprofitable. We know 〈◊〉〈◊〉 what time God will take, it is our duty and will be our wisdom, and comfort, to attend upon him at all 〈◊〉〈◊〉: Say not then out of the shortness of thy spi∣rit, I have come often, begged much, and 〈◊〉〈◊〉 long at the gate of grace, I find not the work yet done, my heart not yet throughly humbled for my 〈◊〉〈◊〉, 〈◊〉〈◊〉 refreshed with the assurance of Gods Favor: Shall I wait any longer? Oh fearful Pride! Is it come to this? If you be in such haste, you may go to Hell time enough: What not wait? See who will have the worst of it. God can better keep his Compassions, than thou canst want them: And as its fit he should, so its certain he will make thee to know, thou must wait; nay, bless his Name that you may wait for his mercy: The 〈◊〉〈◊〉 of all men that 〈◊〉〈◊〉 breathed have done it: So David, Min eyes fail with looking for thy Salvation, saying, O when wilt thou comfort 〈◊〉〈◊〉? Psal. 119. 82. 123 Its enough we may beg the Grace of God as a 〈◊〉〈◊〉 not command it as a Debt: Labor we then to 〈◊〉〈◊〉, and 〈◊〉〈◊〉 those proud and impatient distemper whereby we repine and quarrel at the 〈◊〉〈◊〉 on of Gods dealings with us, if he answers 〈◊〉〈◊〉 Expectation to the full: Others seek, and the 〈◊〉〈◊〉 hath bestowed, and they, have received a great 〈◊〉〈◊〉 sure of Grace, with little labor, and in a short 〈◊〉〈◊〉 When we have labored long, and 〈◊〉〈◊〉 〈◊〉〈◊〉 and yet the Lord answers not our 〈◊〉〈◊〉, nor 〈◊〉〈◊〉 us that Spiritual Good we need: Learn we now 〈◊〉〈◊〉 〈◊〉〈◊〉 and controul those boystrous 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 Spirits, with that of the Apostle, Who art 〈◊〉〈◊〉 〈◊〉〈◊〉 that reasonest against God? What if 〈◊〉〈◊〉 will not? Rom. 9. 20, 21, 22. What if he will 〈◊〉〈◊〉 ver 〈◊〉〈◊〉 our hearts, never pacifie our Conscience pardon our sins, save our Souls? It is 〈◊〉〈◊〉 his 〈◊〉〈◊〉

〈◊〉〈◊〉, he may do what he will, and therefore he doth us no wrong what ever he does: Fit then it is we should stay his times, who hath all times especi∣ally of Grace and Life in his own hands.

While this life lasts, and the Gospel is* 1.209 continued, that is the particular Season and [ 2] Period wherein the Lord expresseth his good pleasure to work graciously upon the 〈◊〉〈◊〉 of His.

The time of Grace and day of Salvation, is here discovered in the Two Periods of it, which make up the parts of the Doctrine. 1 Grace is only to be gained in this life. 2 While the means of Salva∣tion are continued, thats the Season, which the Lord usually takes to work upon the Souls of those 〈◊〉〈◊〉 belong to him, we shall severally open and prove both 〈◊〉〈◊〉, and after make joynt Application of them.

Preparation and Conversion of the Soul must be [ 1] made in this life, Seek ye the Lord while he may be found, Isaiah, 55. 6. The time of our living is one of Gods whiles, the time of finding Grace and Mer∣cy, if ever we come to share therein? The 〈◊〉〈◊〉 of Jacobs Ladder is here on Earth, though the top of 〈◊〉〈◊〉 unto Heaven? The Lord must dwell with 〈◊〉〈◊〉 here in an humble and contrite heart, Isaiah, 57. 15. 〈◊〉〈◊〉 else we shall never dwell with him in that high and holy place, whither Christ is gone to pre∣pare a mansion for us; Now is the time of 〈◊〉〈◊〉 and gaining Grace, in the other world we shall en∣joy the fruit and sweet of it, here we must get the

conquest if we think to wear the Crown in another world. Reasons are Two.

Because after the parting of the Soul from the bo∣dy,* 1.210 and the dissolution of the whole, Gods peremp∣tory Sentence is passed, and the final doom of the Soul is determined a Sentence never to be revoked, a judgement never to be repealed, and therefore the sinner becomes irrevokably either miserable or happy, Heb. 9. 27. It is appointed for all men once to die, and after death comes judgement. Death and Judgement are coupled immediately one to another: the end of the one, is the entrance of the other; as Death leaves us, so Judgement will find us: Though the full and compleate execution of the Sentence is deferred until the great day of accounts, yet con∣demnation seizeth upon each part as soon as they be severed the one from the other, if they do deserve: The body is imprisoned in the dungeon of the grave, and the Soul (of him 〈◊〉〈◊〉 is wicked) is taken instantly and dragged by the Devils into torment, Luke, 12. 20. This night shall they fetch away 〈◊〉〈◊〉 Soul.

With the Saints contrariwise, Their bodies are laid in the Grave as in a bed of Down, perfumed with the precious Death and Burial of the Body of Christ, the ashes thereof carefully preserved, yea, loved by the Lord: So the Apostle, Rom. 8. last. I am perswaded that neither life nor death is able to separate us from the love of God in Christ Jesus: So that the Lord loves the very dust of the bodies of his Saints in the Grave, and receives their Souls to himself in glory, as soon as Body and Soul are par∣ted one from another (Luke 16. 22. The Soul of Lazarus was by the Angels carried into Abrahams bosome) For at the great day of accounts we must all appear before the judgement seat of Christ, that

every one may receive the things done in his body, according to that he hath done, whether good or 〈◊〉〈◊〉, 2 Cor. 5. 10. The Sentence we see shall not 〈◊〉〈◊〉 according to that men do in Purgatoty, as the Papists dream; but according to that only which they did while they had Being and Breathing in this Natural life.

The Condition of a man after this life is 〈◊〉〈◊〉. [] For as the Godly after this life ended receive perfect Sanctification, and so become wholly 〈◊〉〈◊〉 of the Spirit of God, and thereby fully and unchangeably confirmed in the state of Glory, never more to be pestered or annoyed with the presence of Sin or Misery, Rom. 8. 23. Here in this world we 〈◊〉〈◊〉 but the first fruits of the Spirit; but there 〈◊〉〈◊〉 then the full Harvest.

So contrarily, the Wicked after Death, are 〈◊〉〈◊〉 delivered up to the tyranny and authority os 〈◊〉〈◊〉 Corruptions and there settled, and that 〈◊〉〈◊〉, in a state of rebellion, and become utterly 〈◊〉〈◊〉 of receiving any spiritual Grace, or 〈◊〉〈◊〉 any spiritual Good, but sink down in 〈◊〉〈◊〉 〈◊〉〈◊〉 without hope of either. For those 〈◊〉〈◊〉 Graces whereby the Lord in the time of life 〈◊〉〈◊〉 their distempers and those outward 〈◊〉〈◊〉, Word and Sacraments wholsome Laws and 〈◊〉〈◊〉 Counsels and Examples which formerly 〈◊〉〈◊〉 them from many notorious outrages, are now 〈◊〉〈◊〉 away: Now the Lord plucks up the Hedge, 〈◊〉〈◊〉 pulls down the VVall, takes away all the 〈◊〉〈◊〉 Gifts of his Grace, vouchsafes not one 〈◊〉〈◊〉 of his Spirit, to strive with the Sinner any more, 〈◊〉〈◊〉 one check of Conscience to aw him, not the least 〈◊〉〈◊〉 of any Good to affect him any more; 〈◊〉〈◊〉 〈◊〉〈◊〉 the reins in the neck of the Rebel, and 〈◊〉〈◊〉 〈◊〉〈◊〉 loose upon him to execute the fulness of the

fierceness of his malice, to the uttermost; 〈◊〉〈◊〉 his rage was consined before, he could do no 〈◊〉〈◊〉 than his Commission allowed him, he had the 〈◊〉〈◊〉 of his temptations set; but now he takes full posse∣sion of the Soul after death, and hath free leave 〈◊〉〈◊〉 exercise full dominion over it, as much as he will 〈◊〉〈◊〉 can: Yea, the Lord in his severe, but 〈◊〉〈◊〉 〈◊〉〈◊〉, lets in the Sea of all sinful 〈◊〉〈◊〉 as with a mighty slow and full tide into the 〈◊〉〈◊〉 〈◊〉〈◊〉 heart, to carry him without all controul or stay from ever enjoying either Means or Hopes of 〈◊〉〈◊〉 least expression of Gods presence, for any good 〈◊〉〈◊〉 any kind: There is no heart to pitty the 〈◊〉〈◊〉 Sinner, no Friend to pray for him, no Counsel 〈◊〉〈◊〉 advise, Reproof to stop, no Exhortation to per∣swade any more, from the approving and 〈◊〉〈◊〉 of whatever might dishonor God. In the dayes 〈◊〉〈◊〉 his Life and Vanity, he was weary of all these, be∣cause they hindered him from having his full 〈◊〉〈◊〉 in the wayes of wickedness; Now all these 〈◊〉〈◊〉 Means, as so many banks which kept in the swelling and boystrous rage of his accursed lusts, are all 〈◊〉〈◊〉 down; the bottomless depths of all abominations are opened; the power of all sinfulness, in all 〈◊〉〈◊〉 〈◊〉〈◊〉 thereof, seizeth upon the Soul, and 〈◊〉〈◊〉 and prevails in it to all eternity, without lessening restraint, or alteration: For to imagine that the fire of Purgatory should purifie the Sinner, from any Soul pollution, that a Material thing should 〈◊〉〈◊〉 upon a Spiritual Substance such as the Soul is, yea, a Natural thing work a Supernatural disposition, 〈◊〉〈◊〉 a senseless, and unconceivable Absurdity, not wor∣thy the Consideration; much less any serious endea∣vor to Confute.

The Second Part of the Doctrine is, While the [ 2] Gospel is 〈◊〉〈◊〉, that is the season of Gods ac∣ceptation,

he then puts forth the power of his grace to prepare the heart; so the word implyes in the text, an opportunity of acceptation: It discovers 〈◊〉〈◊〉 〈◊〉〈◊〉 in Three Particulars.

There is fitness of opportunity in regard of the [ 1] cause of the accomplishment of any thing; when there is a concurrence or meeting together of many helps, for the bringing about 〈◊〉〈◊〉 that we desire and would have, for the effecting of any work we in∣tend: Thus we use to say, when we have wind and tide, then is the fittest season to sail; while we have health and strength, is the 〈◊〉〈◊〉 time to set about works of greatest importance, not that the bare con∣tinuance of so many hours, or dayes, or yeers, makes any difference, for they are alwayes the same, in sickness and in health; in youth, and in crazy, and decrepit age, in a still calm, and in a fair gale; but the fitness lies in the causes and means which now are happily afforded unto us, which hereafter we may be deprived of, or not able to improve though we do enjoy them.

Thus then there is a season of Gods acceptation. when he affords means, sends his Messengers of glad 〈◊〉〈◊〉 of Peace, when he sets open the stall of the Gospel before our eyes, cryes his commodities in our 〈◊〉〈◊〉, and proclaims the offer or his rich mercy to all Commers, Ho every one that will, let him come and take freely of the waters of the well of life and live for ever: Now is the Season of Gods gracious working and our receiving, greatest success in his Or∣dinances; this is the Exposition 〈◊〉〈◊〉 the Apostle ads in the following verse, behold now is the accep∣table time, whiles the light shines, whilest Wisdom cryes, and Ministers call, if ever there was opportu∣nity of Conversion and Preparation now is the fittest of all other, for God to work it, for us to endeavor

it; When the fat things are killed, and finest wines drawn and broached, servants sent to invite, and all preparations made ready to the marriage feast, Luke 14. 17. Then is it time to come, to feed, to re∣fresh our selves; behold all is ready, only come, when the door is open, and warning given, behold the bridgroom cometh, then is the nick of opportu∣nity to follow hard after, if we would find entrance into the Bride chamber, 'Matt. 25. 8, 9. But when the Feast is over, and the door shut, we may have time to come and knock, but never shall we find entrance, or acceptance, or welcome, because the season is past.

There is a fitness in reference to the work, which [ 2] the thing now made might have, which hereafter happily could not attain; Thus came Esther to be Queen in a fit time, for Mordecais safety, the suc∣cor and deliverance of the Nation of the Jews; for though she might have possessed the same place, en∣joyed the same Honor, and Royal Preheminence, afterwards; yet it had been too late to have defeated the Policies of Haman, or procured the Preserva∣tion of her People, from the Plots and pursuits of those who were armed for their utter ruine, Esther 4 Thus the Woman of Samaria was then called ef∣fectually by our Savior, John 4. when it was the pat opportunity to commuicate the notice of a Messias, and the work of his Grace to the Samaritans, who were as the regions of Corn, white unto the harvest, and ready to be cut and carried; so were the People ready to hear, attend, and embrace the glad tydings of Redemption through the Lord Jesus.

There is a fitness in regard of the Subject, which [ 3] howsoever it gives no cause nor help to the accom∣plishment of the work now in doing, yet it makes way for the further manifestation of the skill and

goodness of the workman, and holds our the work done to greater admiration. Thus our Savior is said* 1.211 to come and reconcile all things in the fulness of op∣portunities, Ephes. 1. 10. because the Lord Christ came then when things were at the lowest eb, the state of the Church of the Jews in 〈◊〉〈◊〉 extremi∣ty, when the root of David was dry, and the bran∣ches of the stock of David quite withered, Isa. 11. 1 that is, When the Scepter seemed to have departed from the Tribe of Judah, and a Law-giver from between his legs, Gen. 49. 10.

Now however the extremity of this distress was no cause of Deliverance, but rather a hinderance in it self; and though God the Father out of his own power and according to his own good pleasure might have sent his Son sooner, to have redeemed his peo∣ple out of their distresses, yet now the greatness of mi∣sery made them such Subjects, wherein the glory of his rich Grace, might appear in the perfect beauty thereof.

Hence it is many times in the Dispensation of the work of Grace, the Lord takes the Sinner in the low∣est and basest estate, in the most desparate conditi∣on when the distress grows deadly, the case to the eye of man is beyond cure and recovery, that so the soveraign vertue of his saving Grace might be set forth to the wonder of the World, and to the en∣couragement of those who should come to the like streights: Upon this ground it is that the Lord Christ chose that time to convert Paul when he was in the heat of his rage, when his fury was at the height, when breathing out threatnings against the Church, he came armed with authority, and hellish resolution to carry all to Prison, Acts 9. In a word, while Paul proceeds furiously with a 〈◊〉〈◊〉 intention, to oppose Christ to persecute his Mem∣bers,

and in the issue to procure and hasten his own everlasting ruine, then our Savior prevents him and pitties him, and doth him most good, while he strives to do most harm, and to make havock of the Church, the truth, and his soul also: yea, then works his con∣version, when he most seriously endeavors to work his own Confusion of himself, and such as professed the Faith in sincerity; the aim of God in all the A∣postle directed by the Spirit expresseth to be this, 1 Tim. 1. 16. I was a Persecutor, but I obtained* 1.212 Mercy, to the end that the Lord in me might shew all long-suffering to the example of those that should beleeve on his Name. Such a forlorn Sinner at that time was the fittest subject to receive the full print of Gods love and compassion in great Letters, as it were, that he might be a pattern to all 〈◊〉〈◊〉, of the boundless compassions of the Lord. That as Seamen after a dangerous wrack and miraculous de∣liverance, set up a Monument of their Preservation to all that pass that way, to work fear in them to prevent shipwrack, and yet hope of Recovery if they do.

To the like purpose is the Conversion of the A∣postle in this heat of his Rebellion set upon Record in publick view: As though the Lord should say, Look here you forlorn sinners, see a desparate Re∣bel running post-haste to his everlasting ruine, and behold withal the hand of Mercy then stopping of him in his way; Paul persecuting Christ in his Members, Christ then pittying and preserving Paul, the one most kind, when the other is most vile and 〈◊〉〈◊〉: Oh the madness of a deluded Soul 〈◊〉〈◊〉 reason! But Oh the Compassions of a Savi∣or beyond all compare! Be afraid you never proceed to such hellish folly, and yet bless God, That there is such a Savior if you do. These be the Seasons of

Gods acceptation, the first here principally inten∣ded, the rest not excluded, and in these opportuni∣ties thus appointed by God in his Wisdom, accor∣ding to his good will, he doth put forth the work of his Grace, to bring home the Souls of his unto him∣self.

Hence we learn, That a long life is a great bles∣sing* 1.213 in it self, a great temporal blessing as it comes from the Lord. Why? Because all that while a man is in the way: Mercy may meet with him, and he may meet with it: While there is life, there is hope (unless a man have sinned against the holy Ghost) Physitians observe all the while there is strength in Nature, there is hope the Physick may prove profitable; It is much more for the comfort of the Soul, while there is life, there is yet a possibi∣lity: Thy heart is stubborn, and rebellious, and proud; but thou yet livest, and the Lord lives, and his Mercy lives, therefore it may be he may shew mercy to thee: But when a man is dropped down into the grave, and the pit hath shut its mouth upon* 1.214 him, then all his thoughts perish, then with a sad heart he may remember all the helps he had, the op∣portunities [ 4] he had, but never had a heart to get any good by them: Then he reads over all the Sermons he heard, by the flames of Hell; and remembers all the kindnesses of the Lord, and then there is no hope.

You therefore that know your bosom abomina∣tions, you have your back doors, and your base haunts; you know your sins are not pardoned, you have not repented of them; when you are gone home, go your waies, and bless God that you live: For, let me tell you, This is all the hope in the world that yet you are alive, and therefore the Lord may shew Mercy to you; if your dayes were ended, and

you gone down to Hell, then not all the world, nay not Christ, nor the Mercy of God it self could not save you then: therefore look as it was with a Child which was followed by a Bear into a pond, the Child cryed out to the people that were running and came to the ponds sides, Oh help, help; and still as the Bear 〈◊〉〈◊〉 him, first his Arms, than his Legs, and still he cryed out, Oh help, help, yet I am alive, yet I am alive: this is your condition, beleeve it. Not Bears, but Sins and Devils are upon you, they have you in their clutches, tearing and devouring your Souls: Oh look to Heaven, and cry out unto the Lord, and say, Lord, a proud stubborn Creature, but yet I am alive, the Devil is Devouring my soul, but Lord, help me and deliver me, yet I am alive; bless God you are so, and know its all you have to shew for your everlasting welfare. For while there is Life, there is Hope.

Matter of Caution and Advice, to fence our souls* 1.215 and fortifie our selves against that hellish distemper of self-Murther, that our hearts may be carried with hatred of it, and our souls preserved from the com∣mission of it: when partly from discontentments, and partly from terrors of Conscience, men are not able to bear with themselves; but they will run to a Halter or a Knife, they will put an end to their lives that they may put an end to their sorrows; they wil not live, that they may not live thus and thus. Why Consider, Art thou sure of a better life? They will Answer, No, thats my misery, I see all my sins before me, and Hell gaping for me, and the Devils attending to seize upon my Soul, and it makes me weary of my life. Weary of your life! Take heed of that, bless God for your life, and pray for life, and seek to preserve your life what you may, for while your life lasts, you are in the way to Mer∣cy

Dives had so much experience of the torments* 1.216 of Hell, that he sends to those that were alive, Oh take heed of coming hither, you are in a better con∣dition than I, what ever your case be. Learn there∣fore for ever to fear and flie from temptations to self Murther, as that which would put an end to your life, and to put an end to all hopes and possibilities of Mercy from the Lord.

But the main Fruit of the Point, which proper∣ly* 1.217 belongs to this Place, is a Use of Instruction, which ought to be observed and settled upon the Consciences of us all. Doth the Lord then usually accept of the Soul, and do good to it while he pro∣vides and continues the means of Grace? What then remains but we should give all dilligence to at∣tend upon his times, take his means, and improve all to the 〈◊〉〈◊〉 for our Spiritual good. Suffer me here to stay a while, and urge the Collection with an Argument or Two, and yet go no further than the Words, nor take other Reasons than the Text will afford, for it issues amain and with a full sourse from all Particulars mentioned before, the foregoing Truths meeting together, like so many streams, to make this more forcible upon the Conscience, and like a mighty Current, to carry us along to everla∣sting happiness.

It is a Season, and therefore to be Observed; an [ 1] Opportunity, and therefore to be Improved with∣out Delay: We should address our selves present∣ly to this so great a work, Redeem the time, Col. 4. 5. Having opportunity, let us do good to all, Gal. 6. 10 If unto others, much more to our selves: If to their bodies, especially to our own Soul; if to them in Temporal things, than most of all our best good in Eternal blessings is to be attended.

But the Season is not yet come, that Opportuni∣ty

is not yet offered. Answ. 〈◊〉〈◊〉 〈◊〉〈◊〉, the Apostle points at it as at hand, and in view: Behold now: while I am Speaking, and you are Hearing, while the doors of the Sanctuary are yet opened, while we are in the land of the living, behold now is the acceptable time. Oh let us not harden our hearts, nor shut our eyes, 〈◊〉〈◊〉 stop our ears, unto the voice of the Lord, but pursue opportunity present, strike while the iron is hot, 〈◊〉〈◊〉 our Harvest while the heat and Sun-shine is upon us, while wind and tide lasts, sail we cheerfully towards the Haven, the end of our hopes, the Salvation of our Souls. This is the Argument which the Apostle presseth with so much eagerness, as having such apparent evidence in it. That considering the Season, it is high time we should awake from the sleep of security, our sal∣vation is neerer than heretofore, Rom. 3. 11. The Lord now speaks to us as sometimes to the secure Church, Cant. 2. 10. Arise my Love, my Dove, and come away; For lo the winter is gone. the flowers appear, the voice of the Turtle is heard in our land, &c. I may truly say, This Scripture is this day ful∣filled in our ears, wherein the Lord Christ by the Ministery of his Word calls, and that with all in∣stancy, upon every corrupt 〈◊〉〈◊〉-hearted sinner to come to him, to receive the word of his Grace, and the power and comfort thereof upon his soul: Be∣hold the foggy mists of Popery and ignorance are o∣ver, the shaddows of 〈◊〉〈◊〉 are passed away, the flowers grow, and the 〈◊〉〈◊〉 〈◊〉〈◊〉 apace, peace and prosperity, with abundance of outward blessings shoured down upon us, the voyce of the Turtle is heard in our Land, the sound of the Gospel, and the glad tydings of Peace, have been, and yet 〈◊〉〈◊〉 proclaimed in our streets.

Arise, arise, therefore 〈◊〉〈◊〉 secure and dead hearted

Sinners, and come away. Arise ye drunkards, come 〈◊〉〈◊〉 from your Cups and Companies; Arise ye Adulterous wretches, come away from your 〈◊〉〈◊〉 〈◊〉〈◊〉, and beds of dalliance; come to him who 〈◊〉〈◊〉 kindly invites you, who promises to accept you, who is able and willing to save you. Oh! consider opportunities will not last alwayes, we have no 〈◊〉〈◊〉 of them, much less command of them; and who knows whether we shall ever enjoy that which we now neglect? Especially, considering the Lord at the present, vouchsafes all helps to further and perswade us to this Preparation, dealing with us as 〈◊〉〈◊〉 he did with the stubborn-hearted Jews by Ezekiel, who to strike their hearts with an open Conviction that they must go into Captivity, he is injoyned to carry out his stuff, in the most plain manner in their sight, from one place to another, and the end is added: If it be possible (as some translati∣ons reade it) if per adventure (as the propriety of the Hebrew bears it, all to one sense) they may con∣sider it, Ezek. 12. 3. As if he should say, There is some small hope that somthing may procure their welfare, and if it be possible, this plain dealing is like to prevail: A lively picture and resemblance of Gods special bounty to us-ward, who enjoy the means of Grace above many others: The Lord hath seen other Countryes, but he hath settled his abode amongst us; he hath passed by many Congregati∣ons, but he hath lodged with those where he hath set up the Light of his Truth; the Son of 〈◊〉〈◊〉 hath sent abroad his beams to many corners of the Earth, a glimpse of his goodness hath appeared unto many places, but his saving health like the Sun in his full strength, hath stood over our heads as it did once in Gibeon, and the Moon in the valley of Ajalon: Some people have had many means, and many peo∣ple

have had some, but almost all have met toge∣ther to procure our good, and to make up the ful∣ness of opportunities, even the fulness of all fitness, that if it were possible we might consider it, and 〈◊〉〈◊〉 at the last convert and turn unto the Lord. The Birds of the Heaven, the Sinners upon Earth, and the Devils in Hell, know and pursue their 〈◊〉〈◊〉 Opportunities; the one for the comforts of nature,* 1.218 that they may enjoy them; the other for their 〈◊〉〈◊〉,* 1.219 that they may enjoy their lusts, though they perish for it: Ask then (thou sluggard) of the Birds of the* 1.220 Heaven, and they will tell thee; demand of the Beasts of the Field, they will shew thee; nay, 〈◊〉〈◊〉 of the Devils in Hell, and they will testifie how Opportunities ought to be prized, and how 〈◊〉〈◊〉 improve them. Wilt thou be more unreasonable than the Beasts? More careless of thine own 〈◊〉〈◊〉 Comforts, than the Devils be to procure thy own Confusion? Shall the Lord provide all 〈◊〉〈◊〉 for our Good, and shall we neglect both him, and them, and our own everlasting welfare? Wo to our sluggishnes.

Object. True, let this Opportunity 〈◊〉〈◊〉 great, so 〈◊〉〈◊〉 the Continuance of it long, and therefore we may take it hereafter.

Answ. No: Its a Day saith the Text, very short, [ 2] and yet most uncertain. It is but for the day 〈◊〉〈◊〉 this Life, and who knows how soon it may end; there be Skuls of all sorts in Golgotha, Skins of all sorts in the Market; yong and old, aged and 〈◊〉〈◊〉, haste unto the rend: No man yet had a lease of 〈◊〉〈◊〉 Life, which is as Grass, a Flower, a Bubble, and alas! how soon doth this Grass wither, this 〈◊〉〈◊〉 fade, this Bubble break?

And our day being short, so is it almost 〈◊〉〈◊〉, many of us have past our highest point, the best 〈◊〉〈◊〉

〈◊〉〈◊〉 time, our Evening draws on; and behold pale 〈◊〉〈◊〉, and feeble hands, crazy bodies, dangerous 〈◊〉〈◊〉, which are as Har bengers of our dissolution, 〈◊〉〈◊〉 will soon bring us to the house of our age, to 〈◊〉〈◊〉 dust of death; thus is our breath but a shaddow, 〈◊〉〈◊〉 soon passeth away and we are gone: Oh! that we 〈◊〉〈◊〉 wise to consider these things, and because our 〈◊〉〈◊〉 is short, and passeth away, we would take hold 〈◊〉〈◊〉 the opportunity present.

But the yong man Replyes; It is a good thing 〈◊〉〈◊〉 the Eye to behold the Sun, Eccles. 11. 7. To 〈◊〉〈◊〉 this Light, to enjoy the present Pleasures, to 〈◊〉〈◊〉 the Rose while it is in the bud, to gather the 〈◊〉〈◊〉 whilest it is fresh, while time and strength 〈◊〉〈◊〉 take the pleasures of the world and enjoy the 〈◊〉〈◊〉 of my heart; not now to sit moping in a 〈◊〉〈◊〉, go drooping and sorrowing for my sins; when 〈◊〉〈◊〉 hair grows gray, and decrepit age comes on, 〈◊〉〈◊〉 yeers hence, when my Sun grows neer the setting, 〈◊〉〈◊〉 Life begins to decline, and my strength to decay, 〈◊〉〈◊〉 shall than have leisure to talk of holiness, to turn 〈◊〉〈◊〉 a new leaf, and betake my self to my Beads, and 〈◊〉〈◊〉 of Grace; in the mean time these jolly 〈◊〉〈◊〉, speak unto Preparation and Humiliation, as 〈◊〉〈◊〉 somtimes to Paul. Go your way for this 〈◊〉〈◊〉, and when we have a convenient time we will 〈◊〉〈◊〉 for you.

Answ. Thou fool, this night may thy soul be 〈◊〉〈◊〉 from thee, Luke 12. 20. How knowest thou but the Lord may pluck thee out of the land of the living, and send thee packing down to thy own place, give thee thy Portion with Unbeleevers and Despisers of his Grace? and then all thy thoughts perish, thy time is past, and Repentance too late, when the Pit hath shut her mouth upon thee, how fond to think to have leisure to Repent, when

thou wilt not have time to Live?

2 Be it the day of thy Life continue, yet the day of Salvation may be ended; for this is but a minute or moment of that span of time, a point or 〈◊〉〈◊〉 of that opportunity; If the Lord remove his 〈◊〉〈◊〉, take away the light of his Word, dam up the fountain of Grace, and stop the well-springs of Sal∣vation, thou mayest perish for thirst, and live to 〈◊〉〈◊〉 the folly of the neglect of Means, when happily thou shalt not know where they be, nor yet have li∣berty and ability to enjoy them if thou knewest: while therefore the day of our life, and the day 〈◊〉〈◊〉 Salvation (the Mart of Mercy) lasts, both which are but short and uncertain, let us be watchful to ob∣serve, and careful to take all advantages to buy the chiefest and best Commodities, Humiliation and Faith. Especially considering it may be any 〈◊〉〈◊〉 particular day, as our Savior to Jerusalem, Oh that thou hadst known at least in this thy day, Luke 19. 42. When the Word is mighty, and the Spirit speaks powerfully unto thy soul, when the undeniable e∣vidence of the Truth convicteth thy judgement, and the keen threatnings thereof, cuts and lanceth thy corrupt Conscience to the Core, and the Lord raps at the door of thy heart, by the hammer of the law; Oh now follow those motions, and cherish them, make much of a little, and suffer the blessed Ordi∣nance of God to have its full blow upon thy Soul; go aside and consider seriously with thy self, Cer∣tainly the Lord came home this day unto my heart, touched me to the quick, and met with my particu∣lar Corruptions, withstood me to my face, and by the authority of his Truth, like the naked Sword in the hand of the Angel stopped me in my Course, and bad me back again; assuredly this is my part, a Por∣tion carved out in special 〈◊〉〈◊〉 my Soul, this 〈◊〉〈◊〉

is my day of Salvation, in which the 〈◊〉〈◊〉 〈◊〉〈◊〉 to work the good work of his grace 〈◊〉〈◊〉 me: True it may be so, and for ought that thou 〈◊〉〈◊〉 I, or any under heaven know, it is so: Remember 〈◊〉〈◊〉 thou hadst a fair offer, and take heed how 〈◊〉〈◊〉 dost refuse it, lest thou never have the like 〈◊〉〈◊〉. Break therefore through all Oppositions, cast 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, listen to no alurements to the 〈◊〉〈◊〉, 〈◊〉〈◊〉 while 〈◊〉〈◊〉 is called to day harden not thy 〈◊〉〈◊〉: And as Paul to his Company (Acts)* 1.221 〈◊〉〈◊〉 thou never to see their faces more. I know (as one of the 〈◊〉〈◊〉 brings in his sins) our old 〈◊〉〈◊〉 like old 〈◊〉〈◊〉 will threap kindness from 〈◊〉〈◊〉, plead prescription and continuance, we have 〈◊〉〈◊〉 long, taken much sweet Counsel together, 〈◊〉〈◊〉 much delight and content. Give us warning 〈◊〉〈◊〉, before you give us a discharge, let us 〈◊〉〈◊〉 our 〈◊〉〈◊〉 of 〈◊〉〈◊〉 for the while, and hereafter let 〈◊〉〈◊〉 think of amendment: Thus the same Father when 〈◊〉〈◊〉 had often resolved to renounce his bosom 〈◊〉〈◊〉, and the beloved lusts of the flesh, still that sounded in his ears, To morrow, to morrow; as the burden of Satans song, To morrow soon enough, hereafter time enough; thus while he was startling and 〈◊〉〈◊〉 by the terrors of his Conscience, he lulled him, and rocked him a sleep again by delayes, 〈◊〉〈◊〉 at last in a holy kind of violence and indignati∣on of heart, breaks through all, demurs nomore, de∣layes no longer, but cryes out, Why not to day, why not to day Lord? and from that day following God gave him victory. Go thy wayes and do thou like∣wise, stand not haggeling and dallying with the Al∣mighty, set down a resolution like the Laws of the Meads and Persians, never to be revoked; that thou wilt from this 〈◊〉〈◊〉, and ever hereafter, wait upon the 〈◊〉〈◊〉 of grace, and give way to the work therof.

Dispute no more, but determine thus with thy self, Why yet am I here in the land of the Living, yet 〈◊〉〈◊〉 this side the bottomless pit, the Lord still tenders the offers of Salvation, strives still with this sturdy heart of mine, I know not how soon I may be taken from the Means, or the Means from me, or the Bles∣sing of the Lord from us both; while therefore the spirit speaks to my Soul, Seek thou my face; give me a heart to eccho back again, Thy face Lord will I seek this day.

After all this, the heart still sings loath to depart, and the deluded finner lingers after his lust, as Lot after Sodom, and therefore puts in a new Plea on this manner: Imagine the worst, should I put off this fair and kind Call of the Lord? Yet since it is in my power to entertain it hereafter, there is not so much danger though I now refuse it.

Answ. Be it granted, Thy life might be prolonged, the words of the text do most apparantly dash this presumptuous conceit, Its the Season of Gods accep∣tation; Its not in thy power, but depends meerly upon his good Will: We are not the Patrons of the means of Grace, much less of their work, it is not in our Gift; the Sending and Blessing of both issues only from the good pleasure of the Almighty: pro∣long not then, put not off the time, deny not Gods gracious offer, lest thou never have offer again; he that now holds out the golden Scepter of Mercy to receive thee, hath an Iron rod wherwith he can 〈◊〉〈◊〉 thee to nothing, and break thee in pieces like a Pot∣ters vessel: He that hath the Keyes of David, and now sets open the gate of Salvation, he can shut it and no man shall open it any more; and when thou hast stayed too long, and comest too late, thou mayest knock hard with the foolish Virgin, and cry aloud with Esau, and yet receive neither Blessing,

nor Birthright, and its just with God it should be 〈◊〉〈◊〉, that the Word which thou hast dispised, should 〈◊〉〈◊〉 〈◊〉〈◊〉 a dead, or killing Letter, and never work 〈◊〉〈◊〉; the motions of his Spirit which thou hast 〈◊〉〈◊〉, should never stir more with thee. Thus Wisdom threatneth the scorners of her Counsel, Prov. 1. 24. Because I have called and they resused, I 〈◊〉〈◊〉 stretched out my hand, and no man regarded, 〈◊〉〈◊〉 they shall call, but I will not answer; they 〈◊〉〈◊〉 seek me early, but they shall not find me.

Nay, it may be thou shalt not only not find what 〈◊〉〈◊〉 〈◊〉〈◊〉, and that with some eagerness, which is 〈◊〉〈◊〉 state miserable enough, but shalt not have a heart 〈◊〉〈◊〉 much as once to seek for Mercy, as many 〈◊〉〈◊〉 have, and Hypocrites do; and this is a 〈◊〉〈◊〉 next to the damned in Hell, unconceivably 〈◊〉〈◊〉. This was Jerusalems case just as the Lord 〈◊〉〈◊〉 it, Oh that thou hadst known at least in 〈◊〉〈◊〉 thy Day, the things belonging to thy peace, but 〈◊〉〈◊〉 they are hid from thine eyes, Luke 19. 42. Christ 〈◊〉〈◊〉 now weeping over the City, preaching his farewel 〈◊〉〈◊〉 amongst them, yea, now come to die amongst them: the presence of the Means makes the Plague more remarkable, when through Gods just judgment for their contempt of the truth, they have eyes but they are made dim and see not, they have ears but 〈◊〉〈◊〉 heavy and hear not, and hearts made hard even 〈◊〉〈◊〉 the blessed Ministery of the Gospel, and so they understand not; they have all before their eyes, and 〈◊〉〈◊〉 all hid from their eyes: The like Curse the Lord usually pours out upon the hellish despisers of the Doctrine of Grace, deliver them up to blind minds, and seared Consciences, reprobate senses, that they who shut their eyes against the power of Gods Ordi∣nances, should never see nor be 〈◊〉〈◊〉 of, either that or their own misery, which is the 〈◊〉〈◊〉 misery of all.

Yet all this will not content, there is one cavil which the car∣nal [ 4] heart Objects, and its most desperate; Be it, God will 〈◊〉〈◊〉 vouchsafe Means nor Work by them, nor I receive any benefit therefrom, let me live as I list now, let me shift as I can here∣after; if I loose all, the loss is not great. Answ. What! 〈◊〉〈◊〉 great? God forbid that such a Thought should be in any 〈◊〉〈◊〉 Heart, such a Word come out of any mans Mouth. Its no less than Salvation it self, Its 〈◊〉〈◊〉 day of salvation saith the text, 〈◊〉〈◊〉 loss not to be valued, not to be recovered, will never, can 〈◊〉〈◊〉 be repaired again; yea, I appeal to thy own Conscience, and 〈◊〉〈◊〉 thy self in cold blood be thy own judge: Think but seriously 〈◊〉〈◊〉 the Rivers of pleasure which are at Gods right hand, of 〈◊〉〈◊〉* 1.222 Kingdom 〈◊〉〈◊〉 undefiled, and that sadeth not away, 〈◊〉〈◊〉 and consider of that Crown of Glory, that exceeding 〈◊〉〈◊〉* 1.223 weight of glory reserved in the heavens; and weigh but with 〈◊〉〈◊〉* 1.224 self, in thy most retired thoughts, the 〈◊〉〈◊〉 Mercy of a God, the 〈◊〉〈◊〉 Redemption of a Christ, the Comforts of a Spirit 〈◊〉〈◊〉 glorious; imagine you heard that Sentence passed, Come ye Blessed, 〈◊〉〈◊〉 the Kingdom, possess the Crown, en∣joy 〈◊〉〈◊〉 Pleasures, and if thou hast but the heart of a man, let it Answer: Canst thou lose all these, and account the loss little? and yet if the day of Grace be gone once, all these go too; neglect that now, and never think to enjoy these: An Argument able to stay any in the most eager pursuit 〈◊〉〈◊〉 these lying vanities, and to cause him to 〈◊〉〈◊〉, and steer his course another way.

As Elisha said, Is this a time to take 〈◊〉〈◊〉? So when 〈◊〉〈◊〉 consider all Opportunities, and Means, and Mercies, say, Is this a time, to follow the World, and the Profits thereof? to 〈◊〉〈◊〉 our selves with sinful Delights, and forsake Christ, and his Gos∣pel, and Salvation and all: Me thinks Nature would 〈◊〉〈◊〉, Reason would Perswade, It is a Day of Salvation, our Lives, 〈◊〉〈◊〉 Hopes, our Comforts, our Salvation, and All depend upon 〈◊〉〈◊〉. It is the time that God hath bestowed for this end, therefore 〈◊〉〈◊〉 sure to improve this time so, as we may attain this end. In 〈◊〉〈◊〉 word, It is a Day, therefore a Season; and but a Day, 〈◊〉〈◊〉 short; a Day of Gods Accepting; and a Day of Salvation; The Season so Fit, the Time so Short, and the Purchase so Great, what remains then, but we should improve this Time to our utmost, that we may Receive that Spiritual Good from the Lord in it, that he is willing to bestow, and we stand in 〈◊〉〈◊〉 of, for our Comfort here, and our everlasting welfare in another World.

FINIS.

BOOK V.

MATTH. 20. 5, 6, 7.

Again he went out about the sixt and ninth hour, and did likewise. And about the eleventh hour he went out, and found others stan∣ding idle, and saith unto them, why stand ye all the day idle? He saith unto them, Go also into the Vineyard, and whatsoever is right, that ye shall receive.

WE have done with the Season of Salvation in regard of the means, consider we now the time which the Lord takes in regard of the Parties, upon whom it is wrought who do yet enjoy their lives, and the means of Grace: Amongst these the dispensation of the Lord is di∣vers,

dealing as it seems best to his Heavenly Wis∣dom; some he calls, and converts in their yonger, some in their older, but most usual it is to bring home sinners to himself in their riper age.

For the scanning of this Point, we have made choyce of this Parable of the Vineyard: which pre∣sents to us four things at the sirst view.

• 1 The 〈◊〉〈◊〉 of the Vineyard, who owed it.
• 2 The 〈◊〉〈◊〉, who drest it.
• 3 The 〈◊〉〈◊〉, when they were hired.
• 4 The Reward here promised and given for their 〈◊〉〈◊〉. Under the Letter or which words, this 〈◊〉〈◊〉 〈◊〉〈◊〉 is 〈◊〉〈◊〉, 〈◊〉〈◊〉 ought to be conceived.

The 〈◊〉〈◊〉 is the Church, Isai. 5. 7. The Master and Housholder, is the Lord Christ: The 〈◊〉〈◊〉 〈◊〉〈◊〉, are his redeemed ones, whom he cals by the effectual operation of his blessed Spirit in the 〈◊〉〈◊〉 of his Word, to be painful and fruitful in good works as in Christ they are created unto, and* 1.225 〈◊〉〈◊〉 or dained they should walk in. The diversi∣ty of the time of their hiring, shews the difference of the times wherein they are converted, some sooner, and some later, and for the right and ready 〈◊〉〈◊〉 of this Circumstance, let it be remembred that it was the received manner amongst the Jews to divide their Nights into four Watches, and their Daies 〈◊〉〈◊〉 of twelve hours, into four Stations* 1.226 or Portions, designing three hours to each part; so 〈◊〉〈◊〉 from 〈◊〉〈◊〉 to 〈◊〉〈◊〉, was the Third hour; from 〈◊〉〈◊〉 to twelve, the Sixt hour; from twelve to three, 〈◊〉〈◊〉 〈◊〉〈◊〉 hour; from thence to five, the Eleventh 〈◊〉〈◊〉, one hour before the ending of the day.

To apply: The Day is as it were our Life; God 〈◊〉〈◊〉 some of his Servants in the morning of their youth; some at mid-day, in their middle age; some at the eleventh hour, in their aged and declining

time, when their Sun is neer setting, and they draw∣ing on to the end of their daies, not long 〈◊〉〈◊〉 their death, not long before their souls depart out of their bodies, and they depart from the Land of the Li∣ving.

I am not ignorant that some Interpreters run ano∣ther way, and conceive by Laborers, 〈◊〉〈◊〉 only to be understood, whether they be good or bad; and their 〈◊〉〈◊〉, their calling unto that 〈◊〉〈◊〉 in the Church: He that is a Demas and seeks 〈◊〉〈◊〉 World, his penny, his praise, and applause, if 〈◊〉〈◊〉; his profit and wealth, if Covetous, and for that he makes his agreement with the Lord, when first he makes entrance upon the work of the Ministry: When he that is sincere hearted, and seeks the things of Christ, the penny for which he indents, and the hire he would have, is the hearts of poor 〈◊〉〈◊〉, the conversion of souls, and 〈◊〉〈◊〉 of the body of Christ are instead of all the Tythes and 〈◊〉〈◊〉, Li∣vings, and Benesices he desires to look after: though the sence is pleasant and spiritual, yet I do not think it suits with the Scope 〈◊〉〈◊〉 this place, nor here intended by the Spirit. For of those 〈◊〉〈◊〉 Parable must be understood, of whom that conclusion in the last verse of the 19. chapter was spoken, Many that be first shall be last, and many that be last, shall be first: This Parable being inferred for the opening and proving of that, as the first words of the first 〈◊〉〈◊〉 of this 20. chapter, do plainly evidence, For the Kingdom, &c.

But they are without question, the 〈◊〉〈◊〉 only who are there meant, such who have left all for Christs sake, such who shall inherit 〈◊〉〈◊〉 life, vers. 29. alwaies with this proviso, Many that are first called, if they bear up themselves somwhat too much upon their own worth, shall be last rewarded;

they who are last called, if yet they do renounce all confidence in their own excellency and sufficiency, and depend upon the free mercy of God, they shal be amongst the chiefest that shal be recompenced: Fol∣lowing then the sense which the Scope of the Text, and the best Interpreters give; the Point which fits our purpose, and offers it self to consideration with∣out any forcing from the Words, is this:

God calls his Elect at any age, but the* 1.227 most of his, he converts before old age.

He comes at any hour, but once only at the Ele∣venth hour, and that somwhat unexpectedly.

There be two Parts in the Doctrine: we wil han∣dle them severally, that they may be more easily and distinctly conceived.

• 1 The Lord can, and somtimes doth, call at any Age.
• 2 But the most of his, and that most usually, he converts in their riper years.

God calls several of his Servants at sundry times,* 1.228 some yong, some old, some in their tender, some in their riper years, there is no season excepted; he that is the God of all times, can, and will do his own work at any time: Timothy knew the Scriptures from a child, 2 Tim. 3. 15. and drew in the sincere 〈◊〉〈◊〉 of the Word, as Milk from the Breasts of his Mo∣ther, and therefore is said to be nourished up in the wholsom words of Truth, 2 Tim. 1. 5. Obadiah fea∣red God from his youth, 1 Kings, 18. 12, Lydia and the Jaylor in Acts, 16. Paul in Acts, 9. 7. and Zacheus, Luke, 19. 9. it's most propable they were in their middle age, as their places and imployments together with their accustomed experience, and pra∣ctice

therein do 〈◊〉〈◊〉; Paul indeed is called a yong man, Acts, 7. 58. yet his bringing up at the feet of Gamaliel, the largeness and depth of his Lear∣ning and Knowledg in Arts and Tongues, 1 Cor. 14. 18. together with the Commission he was betrusted by the High-Priest, for the persecuting of the Saints, evince undeniably that he must be of ripe years: Abraham was upon his seventy fifth year when God called him, Gen. 12. 5. compared with Josh. 24. 2. Manasseth was converted near upon his death, about sixty yeers of age, 2 Chron. 33. 19. But in the case of old Age, the matter is so difficult, and so unusual, that there are very few examples of old men conver∣ted, recorded in Scripture, as though the Lord had reserved it in his own hand as a special exception, that the Sons of men should not ordinarily expect it. That which is usually observed with some probabili∣ty (besides the pregnant testimony of the Text in hand) is, Amongst the many thousands, who were pricked in their hearts at Peters Sermon, Acts, 2. 36. Amongst all those who came to hear with Cor∣nelius, Acts, 10. 44. It's said, the Holy 〈◊〉〈◊〉 fell upon all that 〈◊〉〈◊〉; it's probable some among such numbers were stricken in years: As for the Thief upon the 〈◊〉〈◊〉, it's most agreeable to good reason by all the leading circumstances in the Text, that he was in his best strength. The Lord takes these times in the dispensation of his Mercy, for a double End.

To shew the freeness of his Grace, that there is no∣thing [ 1] that he respects either in person or place, no excellency that at any time any man hath, no work that at any time any man can do, why he should fit and prepare any for Grace and Christ, or bestow them upon the 〈◊〉〈◊〉 Sons of Adam, and therefore takes every season, that it may appear it is in his

good pleasure to take what season he will. If the work of Grace had been 〈◊〉〈◊〉 to any time of Life, either Youth, 〈◊〉〈◊〉-hood, or Old Age, alone, it would 〈◊〉〈◊〉 been concluded 〈◊〉〈◊〉 carnal grounds, that there was somthing in the Creature, upon con∣dition 〈◊〉〈◊〉 it had been given; either the tender∣ness of the yong ones had moved the Lord to 〈◊〉〈◊〉 them, or the excellency of the parts and abilities of men of riper years, could have procured it: or the policy and experience of the aged could alone have contrived this great work of preparation and conver∣sion unto God: but when the Lord chuseth some out of all 〈◊〉〈◊〉, and pass by others, it's 〈◊〉〈◊〉 evident it's not any thing in the persons years or con∣dition, but meerly in the compassion of the Lord that doth all: This is the 〈◊〉〈◊〉 which the Lord himself renders of his dealing in this kind, when he would suppress the murmuring of some of the La∣borers, 〈◊〉〈◊〉. 20. 14. who 〈◊〉〈◊〉 that they had no more than others, because they had been longer in the Vinyard, and had born more of the burden, and heat of the day than others: The Lord answers, May I not do what I will with mine own?

Again, This God doth to shew his Power, even [ 2] the Omnipotent and All-sufficient work of his 〈◊〉〈◊〉, to whom nothing is hard or impossible, who hath hardness at command, and therefore as he doth 〈◊〉〈◊〉 he will both in Heaven and Earth, Psal. 1 15. 3. 〈◊〉〈◊〉 also in the hearts of his people; when the 〈◊〉〈◊〉 and 〈◊〉〈◊〉 of the little 〈◊〉〈◊〉 〈◊〉〈◊〉 deprive them of this favor, when the boisterous head-strong distempers of yong men cannot hinder; 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 of the aged in their cankered corruptions, cannot 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 Grace and Sal∣vation; but be they never so weak God can 〈◊〉〈◊〉;

be they never so stout, God can bend, be they never so fast rooted in their rebellions, God can, and doth separate betwixt sin and their souls, and reco∣ver them: Behold, this is the Finger of the Almigh∣ty. When the Disease hath entred 〈◊〉〈◊〉 the Bowels, and rotted in the bones of the sick, the Physick then to cure, the Physitian then to recover, that is skill more than ordinary by the confession of all: So here in the soul, to make the Black-more to change his hew, the Leopard his spots, to make a gray hea∣ded sinner, whose corruptions like a canker hath ea∣ten up his heart by dayly custom, to bring him to sound contrition and broken heartedness, therein the outstretched arm of the Lord is expressed in his utmost strength, My Power is made perfect in weakness, saith the Lord, 2 Cor. 12. 9. It's the perfection of Power to prevail over such difficulties. Thus of the First Part; the Second follows.

God doth call most of his, before Old Age. And* 1.229 therefore when he went forth at the Eleventh hour, he reproves them, before he entertains them, Why stand ye here all the day idle? as who should say, You have lost the season of your work, and hope of your reward: the day is over, there is no time for you to labor, and there is no reason that I should ei∣ther hire you or reward you; it's not my usual course nor custom; yet for once go you also into my Vineyard: Therefore the most usual time of Con∣version, is betwixt the third and the ninth hour, in our middle Age, about twenty, and betwixt thirty and forty; many are before, some are after, but most, and most usually, are wrought upon at this time; There is (a good pleasure, as the Original hath it) a season for every thing, Eccles. 2. 1. and this seems to be the fittest time for this work whether

we respect Man or God.

A man at this Age hath better Materials, as I may [ 1] so say, wherein, or whereupon the frame of Con∣version may be erected, or imprinted by the 〈◊〉〈◊〉 of the Spirit; and that firstly, If we look at the composition of Nature, and the constitution of soul and body; for in Infancy, a man lives little 〈◊〉〈◊〉 than the life of a Plant, or Beast, feeding and slee∣ping, growing and encreasing; or else he takes up himself with delights of outward objects most agree∣able to his Sences, Walks after the sight of his own eyes, Eccles. 11. 9. both which exceedingly 〈◊〉〈◊〉 the work of reason, but when these are towards 〈◊〉〈◊〉 full perfection, and Nature hath attained her 〈◊〉〈◊〉 work, then the Understanding begins to shew 〈◊〉〈◊〉 self in her operations: Invention is then most 〈◊〉〈◊〉 to apprehend, the Judgment to discern, Memory to re∣tain, and the Affections tenderest and nimblest to imbrace any thing offered, and most pliable to be wrought upon: As it is with Wax, if it be made too soft, it cannot hold any impression, if too hard, it will receive none; but when it's in temper most pli∣able, then it's most fit to receive and retain the stamp. So Infancy is too weak and waterish, it's not able to fadom or fasten upon the depths of Argument; Age grows sturdy with 〈◊〉〈◊〉, and will not listen to the Reasons of those Truths its not willing to im∣brace: only in the middle Age, when Reason is come to some ripeness, there is then some more convenient advantages to be taken for the Lord to imprint the stamp of Grace upon the soul, which the hand of his own Spirit can only do.

Look we again at Corruption: In this Age 〈◊〉〈◊〉 [ 2] Understandings are sooner 〈◊〉〈◊〉, as having not so long continued in the known practice of 〈◊〉〈◊〉; whenas the aged and decrepit who 〈◊〉〈◊〉

〈◊〉〈◊〉 the burden of their sins, being setled long and 〈◊〉〈◊〉 upon their 〈◊〉〈◊〉, wedged in their 〈◊〉〈◊〉, and incorporated into sinful customs, their hearts grow hard, their understandings blind, and their affections overcome with the deceitfulness of sin, difficult it is to perswade their Reason, to ac∣knowledg the vileness of their sin, but almost impos∣sible to have their hearts wrought to a deteftation of it. Trees withered and rotten, are altogether unfit to be transplanted; nor likely to prosper if they be: So is it with aged men, like these Trees, withered in their wickedness, yea, as Jude speaks, Corrupt Trees twice dead, Jude, 12. First by Original cor∣ruption; Secondly by a continued and setled cu∣stom in Actual 〈◊〉〈◊〉; who have taken 〈◊〉〈◊〉 root in their rebellions, they are most unfit to be transplanted and ingrafted into the true Vine Christ Jesus by Conversion and Faith: The Bow that's of∣ten 〈◊〉〈◊〉, and stands long one way, is not bowed the other way, but with much violence: The soul (pro∣portionably) which is turned from God, and hath 〈◊〉〈◊〉 bent by long continuance in a base course, though it's possible it may be brought back again and put into a right frame, yet it will cost the setting on before it can be accomplished, and a world of diffi∣culties must be gone through usually before it be done.

Thirdly and lastly, As this is the fittest Age in re∣gard [ 3] of the Subject that must receive it, so likewise in regard of the End why Grace is given, which is to 〈◊〉〈◊〉 forth the praise of God, and the Power of his Grace, and by an holy Conversation to express the 〈◊〉〈◊〉 of him who hath called us from darkness to his marvelous light, 1 Pet. 2. 9. for Grace destroyes not the powers and faculties of Nature, but 〈◊〉〈◊〉 them; removes not abilities, but rectifies them, doth

not take them away, but turns them to their 〈◊〉〈◊〉 end and use; while then the parts of the body 〈◊〉〈◊〉 powers of the soul are in their prime, & best 〈◊〉〈◊〉 then may they be improved by the blessed Spirit 〈◊〉〈◊〉 the Lord and his Grace, to the best advantage of 〈◊〉〈◊〉 Name: Thus Grace damps not, deads not the 〈◊〉〈◊〉 ction of love, if strong and lively, but directs it 〈◊〉〈◊〉 God, his Truth, and Children: Grace abates not 〈◊〉〈◊〉 edg of Courage and Resolution, but brings as stout, and yet stragling Soldier into his right 〈◊〉〈◊〉 and Rank, to be imployed in the defence of the Gos∣pel: Though God can work with any tool, yet 〈◊〉〈◊〉 in he manifests his Wisdom, that he will chuse 〈◊〉〈◊〉 to whom he gives great fitness to the performance 〈◊〉〈◊〉 those great and honorable imployments unto 〈◊〉〈◊〉 they are designed: Hence Paul might in many o∣ther, so in this respect also, be called a choyce 〈◊〉〈◊〉 to carry Christs Name among the Heathens, 〈◊〉〈◊〉 9. 15. being his Zeal was fiery, his Love earnest, 〈◊〉〈◊〉 Courage resolute, his Judgment deep, his Spirit un∣daunted, and fit for dispatch; all these faculties be∣ing as so many vessels filled with Grace, prepared and guided by the Power of Gods Spirit, might be fit In∣struments to carry and convey the Gospel, and the glory of the unsearchable Riches of Christ, to the ends of the Earth; Who sitter to care for all the Churches, 2 Cor. 11. 28. than he that had 〈◊〉〈◊〉 havock of them? Acts, 9. Who more fit to be 〈◊〉〈◊〉 Messenger of Peace, and to breath out glad tidings 〈◊〉〈◊〉 Salvation to fainting souls, than he who had 〈◊〉〈◊〉 out threatnings against them? Acts, 9. 1. Who more 〈◊〉〈◊〉 to pity the Saints, than he who cut of his madness had persecuted them, and that to the death before? Acts, 26. 11.

But in the crazy and decayed estate of fainting Age, when the whol frame begins to shake and go 〈◊〉〈◊〉

ruine, how unable are we to perform the meanest service, how 〈◊〉〈◊〉 to be imployed in works of grea∣test weight? The members of a man converted are called Weapons of Holiness, and Servants of Righ∣teousness, Rom. 6. 19. but doting heads, palsie hands, feeble knees, faultring tongues are but broken wea∣pons, and lame Servants, utterly unworthy to be u∣sed in the fighting of Gods Battels, or performance of his Service; how shall those hands which hang down for faintness be able to work the works of God? how shall the feet that cannot stir walk in his waies? or that tongue tell of his praise that cleaves unto the 〈◊〉〈◊〉 of the mouth, and cannot talk two ready words? To gripe the Sum of the Point in short.

If Nature be now most pliable to be prepared to receive Grace, corruption not now so 〈◊〉〈◊〉 to 〈◊〉〈◊〉 it, our abilities most able to improve it; then is it a reasonable Truth, that the God of Wisdom, though he call some at any Age, yet he should Convert most at this Age.

Learn we hence to take out a Lesson of Sobriety,* 1.230 not to be too rash and Censorious touching the final estate of any in this life, since it is never too 〈◊〉〈◊〉 for the Lord to call, though at the Eleventh hour: It's the Apostles Counsel, Judg nothing before the time, that is, Judg nothing that is secret and uncertain: determine not of any mans final condition, because the time is not yet come; this life is a time of mercy, to some sooner, to some later, After death, comes Judg∣ment, when God shall lay open the secrets, and 〈◊〉〈◊〉 counsels of the heart; then judg and spare not, but 〈◊〉〈◊〉 then refer al unto the Lord: and therfore if the que∣stion be touching the final estate of others, we should answer with modesty as the Prophet did to the

Lord in another case, Ezek. 37. 2, 3. When 〈◊〉〈◊〉 Lord had shewed him a field full of dead bones 〈◊〉〈◊〉 dry, he asked him, Son of man, shall these dead bone live? the Prophet answers, Lord, thou knowest it rests in thine own wil to work this so great a work and in thine own Counsel to determine it. So, 〈◊〉〈◊〉 the demand be, Shall this gray headed sinner 〈◊〉〈◊〉 come to Grace? he that hath been an old Standard∣bearer in the Camp of the Devil, shal he ever 〈◊〉〈◊〉 a faithful Soldier to the Lord Christ? can this sea∣red Conscience ever be made sensible of its sin 〈◊〉〈◊〉 〈◊〉〈◊〉? The answer of the Prophet will 〈◊〉〈◊〉 us, Lord, thou only knowest: It's not for us to judg, Secret things belong unto the Lord. For 〈◊〉〈◊〉 to pry into the Ark of his privy and concealed Coun∣sels, we cannot do it, without desperate pride, and apparent danger. Thus far indeed we may go with∣out any breach of Charity, and the Word will 〈◊〉〈◊〉 us sufficient warrant, to wit, Observing the lives 〈◊〉〈◊〉 men, Of some (of some, I say) we may conclude, and that certainly, that as yet, they are in the state of Nature, in a miserable and damnable condition.

Object. If it be replyed, Doth any man know that heart? Who knows what is in man but the spi∣rit of man? 1 Cor. 2. 11.

Answ. Can the spirit of a man pry into every corner of his Conscience, and know his own conditi∣on? After he hath told what he knows, I may know it as well as himself, and somtimes better: Thus the Practice of a man discovers his Spirit; A rotten Conversation (when the constant tenure and frame of a mans course is corrupt and 〈◊〉〈◊〉) it 〈◊〉〈◊〉 to all the world, who have wisdom to 〈◊〉〈◊〉, there is a refuse, and an 〈◊〉〈◊〉 disposition within, The fool (saies the wise man, Eccles. 10. 3.) 〈◊〉〈◊〉 to every one as he 〈◊〉〈◊〉 by the way, that he is a fool.

After the 〈◊〉〈◊〉 hath felt the Pulse, and heard 〈◊〉〈◊〉 complaint of the Patient, what's the pain, and 〈◊〉〈◊〉 the part affected, how the fits and returns of 〈◊〉〈◊〉 distemper takes him, he knows the disease far 〈◊〉〈◊〉 than the man that feels it; it may be it's 〈◊〉〈◊〉 stone in the Reins, the inflamation of the Liver, Consumption of the Lungs, the parts are within, and 〈◊〉〈◊〉 cause of the Disease also, but it discovers it self, 〈◊〉〈◊〉 that undoubtedly many times by Symptomes: 〈◊〉〈◊〉 thus it is with the sickness of the Body, it is so 〈◊〉〈◊〉 the distempers of the soul; the Practice of a 〈◊〉〈◊〉 is as the Pulse, if that be commonly uneven, 〈◊〉〈◊〉 and irreligious, it argues, it's not the fit of a 〈◊〉〈◊〉, but even the very frame and constitution 〈◊〉〈◊〉 a corrupt and irreligious heart: When a mans 〈◊〉〈◊〉 carriage and communication leaves a noysom 〈◊〉〈◊〉, and scent, and 〈◊〉〈◊〉 of prophaness behind 〈◊〉〈◊〉, it evidently proclaims to any who have but 〈◊〉〈◊〉 Wisdom and Grace, that these dead works 〈◊〉〈◊〉 from a rotten carkass of a Body of death 〈◊〉〈◊〉: it's, our Saviors direction and conclusion he 〈◊〉〈◊〉 as never failing, Matth. 7. 16. 20. By their 〈◊〉〈◊〉 you shall know them: An evil tree cannot 〈◊〉〈◊〉 forth good fruits, and a good tree cannot 〈◊〉〈◊〉 forth evil fruits, and therefore he doubles the 〈◊〉〈◊〉 as that which is undeniable, by their 〈◊〉〈◊〉 you shall know them. The holy Apostle is 〈◊〉〈◊〉 peremptory, 1 John, 3. 10. In this are the chil∣dren of God known, and the children of the Devil: 〈◊〉〈◊〉 doth not righteousness is not of God, and 〈◊〉〈◊〉 that loveth not his Brother. Where there be Three Particulars suit the Point in hand.

• 1 There are but two sorts of men in the World, 〈◊〉〈◊〉 Children of God, and the children of the Devil.
• 2 These may be known.
• 3 He that is a hater of the Saints, and a worker of

• iniquity, hath the Brand-mark of a child of the De∣vil, by which he may be discerned.

It is not then a breach of Charity to judg the tree by the fruits, the 〈◊〉〈◊〉 by the Symptomes, yea; it was folly and little less than madness to do other; As the Word 〈◊〉〈◊〉 I may judg, and so should.

But to 〈◊〉〈◊〉 the Lord out of the Throne of Judg∣ment, to sit upon the life and death of mens souls, to set down mens peremptory doom further than the Word warrants, as though we had been admitted in∣to Gods secrets, and seen the Books of Reprobation and Election drawn, this is hellish impiety and pre∣sumption; we may boldly say, the tree is not a Vine that brings forth Thorns, nor that a Fig-tree that beareth Thistles; he who hath a naughty life, cannot have a good heart, He who serves 'Mammon, cannot serve God, Mat. 6. 24. He who walks after the lusts of the flesh, must be a stranger from the life of Christ, Rom. 8. 1. hath not yet his Spirit, is in the state of Condemnation, and that if he so conti∣nue, he shall perish, but whether he shall be conver∣ted and brought home at last by the Almighty Pow∣er of the Lord, it rests only in his own bosom, de∣pends alone upon his good pleasure; leave we then the Sentence with the Lord, who will either recover him out of his sin, or most righteously judg him for it.

Of Consolation. Here's also a Cordial to keep* 1.231 up the fainting hearts of decrepit and aged sinners, whose noysom lusts plead prescription of continu∣ance as though they were beyond the Authority of any Law to cast them out: I confess it indeed (Oh that ancient men would consider it) the case is very desperate, and brought to the last cast; Is it not a marvelous streight, that the great work of Everla∣sting Life lies upon the moment of an hour (as it

〈◊〉〈◊〉) to follow the words of the Parable, 〈◊〉〈◊〉 considering it is not usual for men then to be 〈◊〉〈◊〉 The little twig such may take hold on, is this, hath been done, and therefore there is hope it may done again, and this hope it is which keeps the 〈◊〉〈◊〉 above water; never too late to forsake our 〈◊〉〈◊〉, the Lord accepts at the Eleventh hour: 〈◊〉〈◊〉 must not then suffer our own fears, or Satans 〈◊〉〈◊〉 to pluck up our resolutions and 〈◊〉〈◊〉 by the roots, with any false shews of hopeless possibilities. When a decrepit sinner hath tired 〈◊〉〈◊〉 in his ungodly courses, grows weary with 〈◊〉〈◊〉 burden, of an accusing conscience, and 〈◊〉〈◊〉 of an ill led life, and begins to bethink himself, is not in a right way; suddenly the Enemy 〈◊〉〈◊〉 to his view the number and nature of his many 〈◊〉〈◊〉, and withal suggests the way so long, 〈◊〉〈◊〉 the time to return so short; better not set out, 〈◊〉〈◊〉 not to be able to get home. In vain now saies 〈◊〉〈◊〉 to begin so great a work of Preparation, when 〈◊〉〈◊〉 have so little opportunity, and so great an 〈◊〉〈◊〉 thereunto. To what purpose is it to strive 〈◊〉〈◊〉 we cannot overcome? to enter upon the 〈◊〉〈◊〉 when in all likely hood we shall be benighted (see 〈◊〉〈◊〉 Sun is but an hour high) and never come to the 〈◊〉〈◊〉 of it?

Oh shake off those sluggish discouragements, sit 〈◊〉〈◊〉 down and perish; there is yet hope in Israel 〈◊〉〈◊〉 this thing; 'tis true, the work is hard, yet God 〈◊〉〈◊〉 done as much for others, and therefore can do much for thee also. Thy time is short, thou hast 〈◊〉〈◊〉 foot in the grave, but the Arm of the Lord is 〈◊〉〈◊〉 shortened that he cannot help; thou hast ancient 〈◊〉〈◊〉, he hath ancient mercies, his loving kindness 〈◊〉〈◊〉 been ever of old. When thou hast neither time 〈◊〉〈◊〉 strength to relieve thy self, the Lord notwith∣standing

at the last hour, and when thou doest least expect it, and hast least deserved it, who knows but yet he may call thee into his Vineyard, listen there∣fore unto his voyce, make hast to answer his call, and leave the success with him.

Lastly, If the Lord put forth this work of Pre∣paration* 1.232 most ordinarily in our middle age, all those whom more especially it concerns who are yet in the flower of their years, whose Breasts run full of Milk, and their Bones full of Marrow, as Job speaks, they are to be exhorted in the Lord to take the safest and the easiest course for themselves, even the counsel of the wise man, Eccles. 12. 1. Remember now thy Creator in the daies of thy youth, before thy evil daies come; the time that God useth to bless most, let us be wary to improve most for our good. A wise Traveller useth to take the day before him, and 〈◊〉〈◊〉 accounts the middle of the day most safe for his pas∣sage; the Rule is most true and useful also for us, while we are wildring onward towards the end 〈◊〉〈◊〉 our hopes, rise we early, prevent the morning watch, to make speed to run the waies of Gods Cammande∣ments, while the best of our Natural abilities are a∣bout us; the middle of our age like the middle 〈◊〉〈◊〉 the day will be most safe for our spiritual Travel and endeavor, considering we carry such a charge a∣bout us, even our souls and the care of their Salva∣tion and happiness, lest deferring till our old age and our evening shut in upon us, we be wholly spoyled of both; for Preparation put off untill our crazy time is like never to be, or very uncomfortable if 〈◊〉〈◊〉 be attained.

It's not likely we shall ever share in so glorious [ 1] a work, they who are setled so long upon their 〈◊〉〈◊〉 are hardly ever removed, considering the company 〈◊〉〈◊〉

common infirmities, troops and multitudes of sick∣nesses and sorrows, which seize upon old age, and surprize it as 〈◊〉〈◊〉 prey, decay the Sences, enfeeble the Judgment, weaken the Memory, as though all the passages were now stopped, and gates shut whereby Grace should have any entrance. How shall Faith come to him by hearing, whose Ears are become deaf that he cannot hear? How shall he search the Scriptures in which Grace and Life are to be found, who hath not an eye able to see, much less to read them? How shall he be able to fatham the depths and mysteries of Salvation, who is become a child in understanding, not sufficient to conceive of the most common things? Hence it is the Prophet gives such a man for gone, past recovery as it were, Isa. 65. 20. The sinner of an hundred years old shall be accursed; a Curse is the Portion that is car∣ved out unto him, he must look for nothing else, that's his allowance; an old rotten post is only fit to be chipped out for the fire, no waies prositable to be laid in the Building, no not to make pins for it: He that hath seen an hundred yeers, and yet never came to the sight and rellish of the saving work of Grace, farewell he (as we use to speak) I will not say it is impossible for him to avoid the Curse, I must say it is unusual.

For how justly may God deny to entertain him, who would not so many years give way and enter∣tainment to his Word and Spirit? What Captain will entertain a Soldier that is not able to fight? What Master will hire a Servant that is not able to work in his Vineyard? Why should the Lord 〈◊〉〈◊〉 wise, chuse such weaklings, aged and decrepit, who shall not be able to strike one stroke for him in the defence of his Truth, or set one foot forward in 〈◊〉〈◊〉 waies of his Statutes? As Achish spake of David

when he came to the 〈◊〉〈◊〉 and seigned himself mad, 1 Sam. 21. 15. What 〈◊〉〈◊〉 I need of mad men, that you have brought this man to me, shall he enter into my house? So the Lord may say, Have I any need of dead men that you have brought these aged 〈◊〉〈◊〉 ruinous carkasses before me? shall they ever find ac∣ceptance or entrance into the Kingdom of Grace or Glory? Hath the Lord such need of Services that he must entertain in the worst? hath he such need of Sacrifices that the 〈◊〉〈◊〉 and 〈◊〉〈◊〉 must serve his turn? Let men judg, Go offer now the 〈◊〉〈◊〉 and the 〈◊〉〈◊〉 unto thy 〈◊〉〈◊〉, will be accept it? Mat. 1. 8. will he not loath thy Person and thy 〈◊〉〈◊〉 and can the great and glorious God take pleasure 〈◊〉〈◊〉 either? Yea, 〈◊〉〈◊〉 others were silent, let thy own Conscience 〈◊〉〈◊〉 〈◊〉〈◊〉 in this case, when these evil daies, these dog 〈◊〉〈◊〉 come, thou thy self shalt say, I have no pleasure in them. Caust thou for 〈◊〉〈◊〉 present that to the Lord which thou thy self 〈◊〉〈◊〉? Nay, not only thy self, but thy 〈◊〉〈◊〉 may seem to be weary of thy service; thy pleasures have taken their leave, the world and the delights thereof 〈◊〉〈◊〉 gone from thee: thy unclean lusts have forsaken thy 〈◊〉〈◊〉 and languishing members, blasphemy is de∣parted from thy speechless tongue, and shall the Lord have the Devils leavings? When thus thou art be∣come a burden to thy self, a trouble to others, and fit for nothing but to be fuel for the fire of Hell, how 〈◊〉〈◊〉 is it to desire it? how hard to conceive it? that the holy, wise, and blessed God will make choyce of thee: and therefore it is to be feared thou 〈◊〉〈◊〉 never 〈◊〉〈◊〉 〈◊〉〈◊〉.

But Secondly, I 〈◊〉〈◊〉 thou dost attain. it, it will [ 2] he very uncomfortable; when thou wilt be like 〈◊〉〈◊〉, that could not tast his meat for age; so you will not be able to tast the sweetness of the Pro∣mises

of Grace and Christ little or nothing. A poor old man comes in, and gets as near the Pulpit as he 〈◊〉〈◊〉, and listens, but he saies he cannot hear; he asks 〈◊〉〈◊〉 what was said? they tell him, Oh the great and precious Promises of Grace, and Mercy, and Christ: saies he, I did not hear them; where are they? and takes his Book, and then takes his 〈◊〉〈◊〉 and looks; 〈◊〉〈◊〉 child (saies he) I cannot see: tell him of them presently after, I cannot remem∣ber them. And so you will be unfit for any Service to God, as an old Journey-man that is but a 〈◊〉〈◊〉, so you will bungle at Prayer and Conference, and in all the duties of Obedience; and when God hath shewed mercy to you, you will wonder, and think, if I had a thousand lives what could I do a∣gain for God: but alas, he can do little, but sit down as a senceless spectacle of Gods everlasting compas∣sions, a wonder to himself, and a warning to others not to defer 〈◊〉〈◊〉 till old Age, it being then so uncomfortable, and he so unfit for it: And therfore 〈◊〉〈◊〉 little ones that are growing up to years of under∣standing, you have the day before you, if you do not take and improve the first of your time, to repent and turn to God in, God will require it of you, be∣leeve it he will: you may read in 2 Kings, 2. 23, 24. of a company of wicked children who mock'd the Prophet, and the Lord sent two Bears amongst 〈◊〉〈◊〉 that devoured two and forty of them: they might have said, my Father caught me, or I did not know what I did, or I was but yong; but none of all this would serve their turn; they had their time to repent in, but they spent that time in sin and wic∣kedness, and the Lord sent Bears among them to de∣vour them; and so he will deal with you that are careless, impenitent, wicked children, beleeve it he will, God hath thousands of Devils to torment you

for ever, if you go on and continue in your Natural condition without Jesus Christ.

And you yong men, your glass is now running, and as yet you have the day before you, My heart in with you al, you that offer your selves willingly: Oh remember your Creator in the daies of your youth, before the evil daies of sickness, and sorrow, and age come upon you. 〈◊〉〈◊〉 only say Three Things to you.

Consider what good you may do now: A yong [ 1] 〈◊〉〈◊〉, and a glorious Christian: Your example may be leading to many that may know you, and 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 you all the daies of their lives; and 〈◊〉〈◊〉 you shall be going to Heaven in your old age, 〈◊〉〈◊〉 〈◊〉〈◊〉 be able to say, Lord, here am I, and the 〈◊〉〈◊〉, 〈◊〉〈◊〉 Children that thou hast given me; you may 〈◊〉〈◊〉 〈◊〉〈◊〉 means to convert others, and they will bless 〈◊〉〈◊〉 〈◊〉〈◊〉 in the day of their visitation, 1 Pet. 2. 〈◊〉〈◊〉 〈◊〉〈◊〉 smell of your gracious speeches, and holy 〈◊〉〈◊〉 will be as Lebanon, that no man 〈◊〉〈◊〉 meets you, but will be the better for you, and 〈◊〉〈◊〉 you are going to Heaven every man wil mourn 〈◊〉〈◊〉 〈◊〉〈◊〉 loss of you; He was a Father to me 〈◊〉〈◊〉 〈◊〉〈◊〉 and he was a great help to me saies another: 〈◊〉〈◊〉 was a means under God to bring my soul to Christ. Thus you will not only do good to your 〈◊〉〈◊〉, but you will do good to others also.

〈◊〉〈◊〉 your death you will have more than this [ 2] 〈◊〉〈◊〉 to, your Peace and Joy will be unspeakable 〈◊〉〈◊〉 〈◊〉〈◊〉, then you will go to Heaven 〈◊〉〈◊〉 〈◊〉〈◊〉 Death, and Hell, and Devils and all: you 〈◊〉〈◊〉 〈◊〉〈◊〉 be Fathers serving God in uprightness, you 〈◊〉〈◊〉 〈◊〉〈◊〉 your children, I go to my God, and to 〈◊〉〈◊〉 〈◊〉〈◊〉, and I leave you to a better Father that 〈◊〉〈◊〉 〈◊〉〈◊〉 well for you, and so he shakes hands 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, saies he, we shall meet in Heaven

again: so Paul 2 Tim. 4. 7, 8. I have fought a good fight, I have finished my course, I have kept the Faith, henceforth there is laid up for me a Crown of Righteousness which the Lord shall give unto me, he saw it before him, and was able to tell others of it. So David 2 Chron. 28. 9. And thou Solomon my Son, know thou the God of thy Father, and serve him with a perfect heart, and a willing mind, &c. Thus you will be able to give a change and a blessing to your Children, and to speak somthing suitable to the condition of all that come about you; as a man that hath been a good husband from his youth, he hath been a gatherer, he is able to give to every one about him somwhat; another that hath been a spend thrift can scarce pay his debts, and well if he do so. So here, a man that has been long a gathering of Pro∣mises, Commands, Directions, Consolations, when his friends come about him on his death bed, he knows the frame of every man, he knows one man is worldly, another hath good Parts and gifts, but he is proud, another under discouragements; and he will speak somthing suitable to every mans condition, and his dying words stick by them while they live.

And this is but the beginning, but what will the [ 3] Crown of Glory be? He that begins betimes, shall have a 〈◊〉〈◊〉, weighty, Excessive, Exceeding Crown of Glory, he shall go loaded as it were to the King∣dom of Heaven, the Sufferings, Obedience, Com∣mands, Promises, Counsels of so many years, all shal be rewarded; other men shall be honored and crow∣ned but he especially, and when he is going to Hea∣ven every man gives him a lift, when he is sick the Prayers go all the Town over for him; Lord, com∣fort him (saies one) he hath often done it to me; Lord, strengthen him saies another, he hath often

strengthened me: I had almost said that a man shall encrease in Glory for the Prayers of Gods Servants here, but that they do not pray for the dead: But this is certain, A man hath counselled and prayed for such an one, he dies and goes to Heaven, it doth not work till afterward, then the Servant or the Child remembers, and they pray and bless God for him, and his Glory is augmented by it; even as the torments of the damned are encreased by the fruits of their ill examples after they are dead: So 〈◊〉〈◊〉 as ever you desire to do good to your selves and others, to provide for your own Comfort at Death, and for your Eternal Glory in Heaven, to begin betimes for the carrying on of the Work of the Lord in your own Souls.

BOOK VI.

REVEL. 3. 17.

Because thou sayest I am rich and encreased with goods, and have need of nothing, and knowest not that thou art wretched, misera∣ble, poor, blind, and naked.

THE General Nature of Preparation hath been opened 〈◊〉〈◊〉, and those common Circumstances, that were of special consideration have been 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 the freeness of the Work, and the fitness of the Time that the Lord is pleased to take, to bring the 〈◊〉〈◊〉 of his 〈◊〉〈◊〉 〈◊〉〈◊〉 in that Spiritual good that was provided and stored up for them in the Lord Jesus. We are now to enquire about the Main and Substantial Parts of this so great a Work.

And these are Two:

• 1 The Dispensation of this Work as it comes from God.
• 2 The Frame and Disposition which is wrought in the Soul thereby.

For this Work of Preparation being a Transient Work as it proceeds from God, i. e. a work which so passeth from God unto the Creature as the proper subject about which it is exercised, as that it leaves some real impression, some alteration and change in the Creature, and therefore it implies necessarily as the 〈◊〉〈◊〉 who 〈◊〉〈◊〉 prepare, and who are prepared, so also the manner of the working of the one who doth it, and the disposition of the other who doth 〈◊〉〈◊〉 the impression thereof: And hence in these Two the whol Nature of Preparation is taken up, as the Nature of the whol is fully comprehended in the Parts. The manner of Gods Dispensation in this, may thus be conceived and described.

It's that whereby the soul setled in the se∣curity of its sinful condition; and wholly unwilling to be severed from it, is by 〈◊〉〈◊〉 holy kind of violence driven there 〈◊〉〈◊〉, and drawn unto Christ by God the 〈◊〉〈◊〉.

Where we may attend these Particulars:

• 1 The Soul Naturally is setled in a sinful security, or is dead asleep in the security of a sinful conditi∣on.
• 2 It's unwilling to be severed therefrom, it's death to part with its distemper; it's against the 〈◊〉〈◊〉 and the heart, to have its corruption plucked away from it, to be awakened out of this sleep.
• 3 That with a holy kind of violence it's driven out of this condition, and drawn unto Christ by the hand of the Father.

We shall pursue these Particulars in the order propounded, and briefly handle the two first only to make way to a cleer discovery, and right under∣standing of the last Point.

For the two first being apprehended in the full breadth of them, the necessity and mysterious depth of Gods Dispensation in the last will appear with greater Evidence, and be more easily conceived, and assented unto with greater readiness.

For the ground of the first Point we have chosen the words of this Text, Rev. 3. 17. where we have the divers, nay, the contrary judgment of the Lord, and the Church of Laodicea touching their spiritual estate and condition; They fate down well apayed in the apprehension, nay the admiration of their own happiness, and professed they had as much as they needed, and were as good as they desired to be: When as the Lord who knew better, and could judg better of their condition, passeth a peremptory sen∣tence to the contrary, that they were wretched, poor, and blind, and naked; they wanted not ei∣ther wretchedness or misery, but wanted sence of either, and that was the reason they were secure un∣der both.

Here then we see the guise of a graceless heart, of one 〈◊〉〈◊〉 his Natural estate before the Lord set upon the

soul: They need nothing in their own apprehension though indeed they have nothing; they see no evil nor danger towards them, though they be compassed and beset on every side with sins and plagues: Men naturally are most secure in their sins, when they are most under the power and plague of them; see how well apaid they sit down in the present frame of their hearts (for it's spiritually meant as appears by the opposition, in the counsel which is administred in the following verse, I counsel thee to buy of 〈◊〉〈◊〉 Eye∣salve, that thou mayest see, white Rayment and be zealous and repent) but I say, see how they please themselves in this present condition; if all men were as well contented with them as they are with them∣selves, they would be no better, and they conceive they should be no other; they neither need, 〈◊〉〈◊〉 should alter their condition, nor yet be disquieted with what it is, it's as good as they would have it. This is the meaning of the Parable, When the strong man keeps the house, all is in peace, Luke, 11. 〈◊〉〈◊〉. As long as Satan hath the world at will, doth all, and disposeth of all according to his own mind, there is no opposition, and so no distraction, nor trouble; wicked men go as they are led; so the Apostles spea∣king of the Corinths in 〈◊〉〈◊〉, Natural condition 1 Cor. 12. 2. all go one way, and all is at 〈◊〉〈◊〉 they conceit their estates as safe as any other 〈◊〉〈◊〉 therfore it's needless 〈◊〉〈◊〉 disquiet themselves; so they who lifted themselves against Moses and Aaron, and concluded their penny as good silver as theirs, 〈◊〉〈◊〉 16. 3. Are not all the 〈◊〉〈◊〉 of the Lord 〈◊〉〈◊〉? you take too much upon you: They imagine it's the pride and singularity of some men, who require more strictness and a higher strain of Holiness 〈◊〉〈◊〉 is needful, that they may be 〈◊〉〈◊〉 more than or∣dinary, and so draw the eyes of men toward them,

〈◊〉〈◊〉 so raise a greater account of them than they do 〈◊〉〈◊〉; or else it is the simplicity and feebleness of 〈◊〉〈◊〉 who having some mens persons in admiration 〈◊〉〈◊〉 easie to beleeve more than they should, or 〈◊〉〈◊〉 a greater excellency than there is. As for their 〈◊〉〈◊〉 parts, they question it not, but their estates are good, and themselves happy: Thus Paul professed of himself, and speaks it in the stead of all men Na∣turally, as that which is incident to all, Rom. 7. 9. was alive without the Law. When he wanted the 〈◊〉〈◊〉 knowledge of himself, and of the Law of God, 〈◊〉〈◊〉 then imagined his condition was such, as those who had and led the life of Grace: But when the Law came, that the Lord by the Law discovered 〈◊〉〈◊〉 to himself, then indeed he did discern where he was, that sin was yet alive in him, that he was in a deadly and damnable condition: See the Point 〈◊〉〈◊〉 good in Five Particulars, wherein this securi∣ty is expressed in the several degrees thereof.

A Natural 〈◊〉〈◊〉 before the Lord come to seize up∣on [ 1] him, he sees no danger in his estate, and therefore will not suffer himself to be perswaded to any such 〈◊〉〈◊〉, what can be said to evict it by the most 〈◊〉〈◊〉 Arguments to win his assent thereunto; so it was with them in the old world. Mat. 24. 38. they 〈◊〉〈◊〉 and gave in marriage, they did eat and drink, and took up themselves in the eager pursuit 〈◊〉〈◊〉 these present pleasing contentments, which 〈◊〉〈◊〉 with our Natural hearts, but knew nothing either of the 〈◊〉〈◊〉 of their own sins, or the heaviness of the plagues decreed and threatned: Hence this Security is in Scripture compared to a dead sleep, Awake thou that sleepest, and stand up from the dead, and Christ shall give thee life, Eph. 5. 14. In a sleep, we know if it fall heavy upon any, he sees no dangers nor enemies though he was in the midst

of them; if any evil be plotted or practised against him he perceives it not, and therefore it is said, They that sleep, they sleep in the night: So it is here, though the sinner be compassed about with his own sins, and the judgments of God ready to be inflicted on him, and the Devils of Hell ready to devour him, yet being in a dead sleep he discerns not the danger he is in.

As they see none; so while the Lord is pleased to [ 2] abate them, the expressions of his heavy displeasure, nor yet proceeds to take them to task for their great and grievous offences, they feel no evil: they see other men as vile as themselves, fare like themselves, and therefore they conclude there is no danger, Psal. 73. 7. Their eyes stand out with fatness, they have more than heart can wish, they are not in bonds like other men, and therefore pride compasseth them about as a chain, &c. Upon this ground it is, the fals-hearted resolve to joyn sides with the proud, be∣cause they saw their proceedings prosperous, We count the proud happy, say they, Mal. 3. 15. For Naturally, further than the Lord is pleased to grap∣ple with the sinner) there is a benummed kind of stupidness of spirit takes possession of them, they be∣come senceless wholly or their sins, and so of the plagues that are threatned, and treasured up for them against the day of wrath; When the disease hath mastered Nature so that it hath lost its lively strength, when it's now dying it feels not death be∣cause sence was gone before. The Soul that is slain by sin it becomes senceless of it. As it 〈◊〉〈◊〉 the drun∣kard, Prov. 23. 35. They have stricken me, and I was not sick, they have beaten me, and I felt it not.

They fear no evil for the time to come: sense∣less [ 3] before, fearless now: they feel no evil for the present, and they fear none for the future; they

reason from sense and experience, it hath not been, therefore it will not be. Thus those made a League with Hell and Death, Isa. 28. 15. They intrenched and fortified themselves in this fearless presumption against the approach of any future evil. And ther∣fore in all the threatnings they reade and hear, though such as express the direful displeasure of the Lord, yet they take off the edge of all, they ima∣gine its nothing but a kind of policy in men who Preach these threatnings, that so they might aw o∣thers by a prudent way of proceeding, and partly its folly in those who beleive them and entertain them as real, when there is no such thing to be feared. This was the Conclusion of those who sate upon the Lees and Dregs of this Security, Zeph. 1. 12. They profess, the Lord will neither do good, nor e∣vil.

Hence the sinner in a blind kind of deluded Con∣fidence, [ 4] puts the safety of his Condition beyond all question and dispute, to doubt of Gods love or the work of Gods Grace in his heart, or his own everla∣sting happiness; he cannot talk of it but with de∣testation, looks at that as a thing that is past, That Dale is mowen, and the danger over and gone: give any good proof or sound evidence of his spiritual Welfare he cannot, yet dispute it he will not; takes it for granted, and therefore will not trouble himself with it any more. Whatever searching truths are expressed for the narrowest search and saving tryal of the soundness of the work of Gods Grace, and so a sure title for eternal life, he catcheth at those and takes them for his own, without any enquiry or con∣sideration, Whether they do belong to him, or no: Whether his heart be right and sound in Gods sta∣tutes he will not dispute, but that he shall be happy he will certainly conclude; and that conclusion he

will hold: He doubts not but to dye 〈◊〉〈◊〉, 〈◊〉〈◊〉 go to Heaven as well as the most precise Professor of them all. Thus they in Deut. 29. 19, 20. When they heard all the Curses of the Law, yet they blessed themselves, saying, I shall have peace.

Let men speak what they will, Preach as they please, he promiseth himself comfort and success in his way; men (saies he) must have their 〈◊〉〈◊〉, and will vent their passions and humors, but con∣cludes what he conceives is the right, all the world shall not perswade if there were a hundred, and a hundred Ministers to that, they shall never make him believe but his Condition is safe, 〈◊〉〈◊〉 his way and person such as God will accept. So they to Je∣remy, Jer. 43. 2 Thou speakest falsly, the Lord 〈◊〉〈◊〉 not sent thee to say, Go not into 〈◊〉〈◊〉.

The things of Christ, and waies of his Grace which [ 5] he hath revealed in his Gospel, and enjoyns all to follow, because they put them beyond their pace, and exceed either their cannal and formal course, and the frame of happiness which they have fancied in their own minds and thoughts, they look at them with disdain, and casts the name of giddiness and folly upon them, and follows them with all the re∣proaches and contempt that may be, 1 Cor. 2. 14. 〈◊〉〈◊〉 he natural man perceives not the things of God for they are foolishness unto him; Thus the Gospel, the glad tydings of salvation, and the only way of life in Christ, It was foolishness to the Greeks, and to the Jews a stumbling block: 1 Cor. 1. 23. To be∣come fools that we may be wise, to cast away the robes of our own conceaved Righteousness, worth, and sufficiency, and to go a begging to Christ to 〈◊〉〈◊〉 our nakedness: it is a thing 〈◊〉〈◊〉 cross to carnal rea∣son as nothing more, Rom. 10. 3. The Jews that 〈◊〉〈◊〉 establish their own Righteousness, they would

not submit to the Righteousness of Christ.

Therefore if the wayes of 〈◊〉〈◊〉 be pressed and [ 6] 〈◊〉〈◊〉 with zeal, as matters absolutly necessary, 〈◊〉〈◊〉 that their commodities seem to be cryed down, and their comforts dashed, and their persons 〈◊〉〈◊〉, and 〈◊〉〈◊〉 under 〈◊〉〈◊〉 as that they are 〈◊〉〈◊〉 men, even your most civil naturallist, a man 〈◊〉〈◊〉 is most 〈◊〉〈◊〉 in his carriage, will count, it a matter of 〈◊〉〈◊〉 to proceed to 〈◊〉〈◊〉 〈◊〉〈◊〉 against such, and you shal 〈◊〉〈◊〉 these men, most 〈◊〉〈◊〉 and restless in persecution, because they do it upon a misconceit, as a duty of 〈◊〉〈◊〉. They conclude they are as good as men should be, and do as much as any ought. Acts 26. 9. So 〈◊〉〈◊〉 〈◊〉〈◊〉, I 〈◊〉〈◊〉 〈◊〉〈◊〉 with my self 〈◊〉〈◊〉 to do many things contrary to the Name of Jesus: and 〈◊〉〈◊〉 Savior Christ 〈◊〉〈◊〉 it, 〈◊〉〈◊〉. 16. 2. That they 〈◊〉〈◊〉 think they do God good service in 〈◊〉〈◊〉 〈◊〉〈◊〉 opposing the waies and Servants of Christ, and 〈◊〉〈◊〉 in the highest degree. So that if the Lord let in any light to such a one, to reveal either more or bet∣ter to him, he stands amazed as a man new come out of a dream, he knows not where he is, or what he hath done all his life long. If this be true, I never knew either my sin, or my self; I am of all men most miserable: As Paul, when the Lord met him and stopt him in his way, and broke in upon him with his Converting Grace, he falls down trembling and astonished, Lord, 〈◊〉〈◊〉 thou? And, What wilt thou have me to do? Acts 9. 5, 6, 7. He neither 〈◊〉〈◊〉 Christ, nor himself, nor his own estate, he was as far to seek as if he had never heard of these things; therefore the Apostle Peter expresses it thus, 1 Pet. 2. 9. Who hath called you 〈◊〉〈◊〉 darkness to his mar∣velous, light: That a man begins to wonder and marvel to see themselves so wonderfully cozened and

deluded all their days, they have often heard of sin, but never saw it before now, they have heard of hu∣miliation, and faith, and sanctisication, but never un∣derstood what they were; but now they begin to see an absolute need of them, and there never was a∣ny man whom God called effectually to himself, but he stands wondering at his sins that they should be so loathsom, and yet that he should love them so much; at the beauty and excellency of Christ, that he hath neglected so much, marveling at his own pride and security in that miserable estate that now he finds himself in.

Gather up the Point then: If he neither see 〈◊〉〈◊〉 feel any evil in his Condition, and therefore fears no danger in it, and therefore blesseth himself in his pre∣sent estate; accounting whatsoever is more requi∣red, to be foolishness, and persecutes whatsoever seems to blemish it, then he is (and can be no other than) abundantly satisfied and settled immovably in the security of his carnal estate.

The Reasons of it are chiefly Three.

From the Deceitfulness and Subtilty of sin which* 1.233 pretends nothing, promiseth nothing but that which is full of content to the sinner, and therefore he plea∣seth himself in it for the present. As the 〈◊〉〈◊〉 hides his sting that may poyson, and shews only his speckled skin that may please the eye, so it is with 〈◊〉〈◊〉, it presents nothing to the view but that which may please the flesh, either profits to enrich, or ho∣nors to advance, or pleasures to delight, either 〈◊〉〈◊〉 of the flesh, or the 〈◊〉〈◊〉 of the eyes, or the pride of life, 1 Joh. 2. 16. As the wise man speaks of the yong man led aside with the harlot, that with her oyled words she 〈◊〉〈◊〉 〈◊〉〈◊〉, and he followes her as an Ox 〈◊〉〈◊〉

to the slaughter, and a fool to the stocks, and knows nothing till a dart strikes through his liver, Prov. 7. 22. As the Fisher that shews 〈◊〉〈◊〉 to the Fish but the Bait to allure, but hides the Hook that will catch: So the Fowl sees nothing but the Grain to feed her, not the Net that takes her. So it is with the Deceitfulness of sin, it promiseth nothing but all the Content that we have, and would have; but the Hook that should catch us, and the 〈◊〉〈◊〉 that should 〈◊〉〈◊〉 us, that is kept back for the pre∣sent.

If taken from the sensuallity of the Soul of every* 1.234 man naturally, which is so suitable to the nature of 〈◊〉〈◊〉, that it tasts nothing but that which 〈◊〉〈◊〉 their 〈◊〉〈◊〉, and therefore they will not beleeve there is any thing there to distaste. A sinful heart meets with temptations, they do fit and suit one with 〈◊〉〈◊〉, and because the soul takes content in sin, it cannot beleeve that there is any thing else there, but what it now finds: nay, somtimes though the judg∣ment is informed, and Conscience convinced these 〈◊〉〈◊〉 your sins, and these will be your ruine; the 〈◊〉〈◊〉 heart saies, It is false; I taste no such matter: As it is in a distempered body when the stomach is 〈◊〉〈◊〉 with noysom humors, because the bitterest 〈◊〉〈◊〉 seem sweet to the raste so distempered; the Physitian cannot perswade, they cannot beleeve that 〈◊〉〈◊〉 are bitter. So it is with a distempered heart which tasts nothing but its own lusts and humors, which are so incorporated into it, and 〈◊〉〈◊〉 with it, that let all Ministers, and Reasons, say what 〈◊〉〈◊〉 can to the contrary; say they, I beleeve it not; 〈◊〉〈◊〉 taste it not; Its the best life in the world to follow 〈◊〉〈◊〉 own mind, to have my own will, and to satisfie 〈◊〉〈◊〉 own lusts: Prov. 10. 23. It is a sport to a fool 〈◊〉〈◊〉 do 〈◊〉〈◊〉: No pastime is so pleasing to him, as

to suit the carnal disposition of his heart in his sin∣ful wayes: but he's a fool for it, that is, A 〈◊〉〈◊〉 man.

Self-love, and Self-ease will not suffer the 〈◊〉〈◊〉* 1.235 to hear of any thing that may disquiet or distemper and therefore 〈◊〉〈◊〉 the mind and heart with the daily fears and suspitions of terrors and discourage∣ments that attend a good Course, that it dare not li∣sten in the least measure to any thing that tends 〈◊〉〈◊〉 way. Hence it is there is such a noyse and 〈◊〉〈◊〉 raised against the good ways of Gods Grace, and Gods 〈◊〉〈◊〉, that if ever he gives way to the power of them to have his sins revealed and 〈◊〉〈◊〉 by them, he thinks he shall never have quiet more 〈◊〉〈◊〉 and therefore in a carnal Family, if one man 〈◊〉〈◊〉 〈◊〉〈◊〉 and careful in his course, and have got 〈◊〉〈◊〉 knocks from the Word, they cry out, Their Chil∣dren are undone, and they fear to come under 〈◊〉〈◊〉 stroak of the truth, lest they should be troubled. 〈◊〉〈◊〉 the meaning of that, Psal. 36. 2. The wicked 〈◊〉〈◊〉 〈◊〉〈◊〉 himself in his own eyes: As who should say, This is the only way you are in, you may 〈◊〉〈◊〉 quietly and comfortably, and go to heaven 〈◊〉〈◊〉 all this ado: Ay, do so, and be so, saies the heart And as 2 Pet. 3. 2. They are willingly ignorant A man that is loth to rise, shuts his eyes from 〈◊〉〈◊〉 light, and stops his ears, that he may not hear 〈◊〉〈◊〉 knocks at the door; so a man that would sleep 〈◊〉〈◊〉 in the security of his natural state, he would 〈◊〉〈◊〉 suffer the certainty of Gods Judgments and the ter∣ribleness of them, to come home to his soul to awa∣ken him out of his dead sleep.

Thus the Deceitfulness of Sin promiseth nothing but Good; the 〈◊〉〈◊〉 of a mans heart is such, 〈◊〉〈◊〉 〈◊〉〈◊〉 nothing but Good, mens Self-love and 〈◊〉〈◊〉

is such, it will not suffer any thing but Good to be presented to the view of the soul.

These are the Grounds why a sinful Heart settles it self in security, and blesseth it self, though nothing belongs to him but mi∣sery.

Hence we may see the Reason why sharp and* 1.236 soul-saving Preaching, seems so greivous and tedi∣ous to the carnal hearts of wicked and natural men; they hardly vouchsafe audience, but not acceptance: Whats the cause? It would awaken them out of their sleepy security in which they lye: To bring a Candle to a sleepy man is unpleasing but to pluck off the Clothes, he will hardly bear it, but will let flie at you: Why will you not suffer a man to be quiet in his bed? &c. All men are naturally in a dead sleep of sin, therefore to bring the Candle of the Law to them, to shew them their condition, to pluck away all their coverings and hidings that they may see their sins and themselves as they are, it is death to a man in this case: Plain dealing and rough dealing evermore finds harsh entertainment here: still Musick is pliasing and rocks men asleep; but sound blows will awaken men, and not suffer them to sleep in their sins, and therefore they cannot bear them; they have itching ears (saith the Apostle) heaping up Teachers to themselves after their own lusts, and therefore they cannot endure sound doctrine, 2 Tim. 4. 3. Such Ministers, and such Preaching as answer their desires and please their pallats, that they and their sins and all may go to Heaven together, this they like very well of: Itching ears must be scratch∣ed, not buffeted. You know what he said to Elias, Art thou he that troubles Israel? And hast thou

found me O my Enemy? 1 King. 18. 17. 〈◊〉〈◊〉 had 400 false Prophets, he could endure them well enough, because they never disquieted him in his sins; but Elias was a troubler of Israel, because he trou∣bled his sin; therefore he was not able to bear with him.

Hence again, We should be perswaded and in∣formed* 1.237 its the heaviest plague that can befal a man, That God should suffer him to sleep in his sins and prosper in a wicked Course: Because it argues (for ought any man knows) that God intends no good to him, nor will work no good for him; but as if the Lord hath left such a one to be a prey to sin and Sa∣tan; he is in the hands of his lusts, and become a spoil unto them; Jesus Christ passeth by him (as it 〈◊〉〈◊〉) pitties him not, meddles not with him, to rescue him out of that Condition; as if the Lord should say, I have nothing to do with him, he is none of mine.

Therefore know this to your terror, all you that never knew what it was to be in distress of Con∣science for sin, nay when the Word hath come home to you, to convince you of your miserable estate, for you have not been able to bear it, bate of your sleep nor rest you cannot, lose any thing of your 〈◊〉〈◊〉 and 〈◊〉〈◊〉 you will not, nay, you bless your selves in this condition, thinking your case is good enough: Mark now, The Lord Jesus sees sin and Satan have thee in their power, hurrying thee down to Hell with them, and he passeth by, and saith, Let them alone, they belong not to me, I will not rescue them nor save them, my Word and Spirit shall not con∣vince 〈◊〉〈◊〉 nor work upon them; this is the heaviest 〈◊〉〈◊〉 〈◊〉〈◊〉 can befal thee in this world, Acts 17. 30. The 〈◊〉〈◊〉 of this ignorance God regarded not: they lived in their sins without God, and Christ, and

〈◊〉〈◊〉, and the Lord never regarded them so as to look after them to recover them out of this estate: Acts 14. 16. He suffered the Nations to walk in their own wayes: It was the heavie displeasure of God towards them, he saw they followed their own wayes, and he suffered them so to do, to go on still in the broad and the road way that leads to eternal Death: All sinners are sick persons, and we know 〈◊〉〈◊〉 a sad thing, for those that are sick unto death not to be seen, not to be helped and succoured, when the Physitian will not so much as look in upon them: Luke 19. 44. Jerusalem had her day of 〈◊〉〈◊〉; she was sick at the heart, and God came to 〈◊〉〈◊〉 her, but she would not take his advice, therefore the Lord left her and let her alone; this is a woful case, when the Lord leaves a sinner to himself and doth not visit him with his saving health, its a sign that he hath no love unto, nor care to do good to such a soul.

Of Tryal. Hence we way get undoubted Evi∣dence* 1.238 to our selves, whether we are yet in our natu∣ral condition, or brought out of it, I shall press it only negatively now: Is the day yet to dawn, the hour yet to come, that ever thou didst endeavor to come out of thy natural condition, nay, happily thou never sawest cause why thou shouldest? But thou 〈◊〉〈◊〉 and conceivest that all things remain alike with thee from the first beginning unto this day: as thou wast, thou art: thou hast lived quiet∣ly, and walked comfortably all thy life long. Truly know it if thou art not another man than when thou camest into the world, thou art but a natural man, thou art but a damned man. Thou camest flesh and blood into the world; thou camest a Child of wrath, and thou art so still; and if so be thou doest live so, and die so, thou art sure to be damned for

ever, for flesh and blood cannot inherit the kingdom of God, 1 Cor. 15. 50. We know saies the Apostle that we are born of God, and the world lies in wickedness, 1 Joh. 5. 19. Brought to bed in 〈◊〉〈◊〉 as the Original saies, thou art one that livest in some base wicked courses, and liest in the bed of security, and thou shalt perish with the world. Its observable in the Parable, when all things were at peace, the strong man kept the house, that's certain! As its said of the City of Laish, Judg. 18. 7. They were quiet and secure and had no business with any man: Is it so with thee? Thou art quiet and secure, and hast no business with the Word of God, thou dost come, and sit, and return again as if thou hadst no business with the Lord, thy Conscience not con∣vinced, thy affections not stirred, thy heart not af∣fected with saving remorse for thy sinful condition, truly know, The strong man keeps house there unto this day.

Nay, Let me tell you this, That all may hear and fear, and be awakened; if Christ never awaken thee, he will never give thee light; and if ever he give thee light, he will awaken thee first. Nay, the truth is, So long as thou livest so senseless and care∣less, know it, Christ never came into the world to do thee any good. Luke 19. 10. The Son of man came to seek, and to save that which is lost: They that are sensible of their lost and undone condition, by reason of their sins against the Lord, they see Hell gaping, God plaguing, and Conscience accu∣sing, being every day ready to drop into Hell, Christ came to save such: But thou that never yet in any measure wast troubled about thy condition, and humbled for thy sins, Christ will never seek thee, nor save thee; nay, he was not sent to seek, or save that miserable soul of thine: God will make thee

sensible of thy evils before ever thou canst have any hope that he intends good to thee.

I will not now Dispute how far God may awaken a man, and yet not communicate saving grace, that belongs to another place. That I Urge now, is this, That its certain, He that never yet was awakened, or brought out of his carnal Security, never was nor can be made partaker of Jesus Christ.

Exhortation. To all you secure dead hearted* 1.239 sinners, that have been carried on in a Calm all your days: Oh! know it, and consider of it, a man be∣calmed, is drowned; 〈◊〉〈◊〉 stir up thy self, and think of the time of awakening, it will come; and as Marriners becalmed seek for winds, so should you for the Gales and Breathings of the Spirit of Christ. Many of you have been 〈◊〉〈◊〉 up in good Families, and many of you are civil, honest, quiet people, all things remain with you as they were from the first, until now; you know not what Sin means, nor what Faith and Repentance means in the power and practice of them; you have a quiet life, but a miser∣able life: Its easie for a Marriner to be in a Calm at Sea, he hath quiet there, but he dies there: Women in Child-birth longs for Throws, if their Throws leaves them, their life leaves them and all; but if they have many and strong Throws, then they hope well: so go your wayes and call 〈◊〉〈◊〉 the Throws of Conversation: For a Child to be born into the world, and the Mother asleep, its against Nature, and Reason, and Sense, and Experience and all; so before ever you be born again, before ever Christ be formed in you, it will cost you many Prayers, and Tears, and much Sorrow; but if 〈◊〉〈◊〉 Throws come thick, then there is hope: Oh! therefore call for the sight of sin, and sorrow for sin, for conviction, and humiliation, as you love your Lives and Souls

call for these. You know what they said to 〈◊〉〈◊〉, Chap. 1. 6. when the Sea was fierce, and the Winds high, and the Storm great, every man fell to his Prayers, and they came to Jonab, 〈◊〉〈◊〉 thou sluggard, arise and call upon thy God: So if God raise a storm in your Consciences, be sure you call upon Jonab, those sluggish hearts of yours, Awake and call upon your God.

I would advise those men that could never yet say they have any grace in their hearts, they cannot say they have any thing more than they brought with them into the world: they come to sit and hear, but for Humiliation, Conversion, for the saving work of God upon their souls they know no such thing. Let me advise you thus much: Be suspicious of your estates, certainly all is not well, all is not right; unless I be born again, and repent, and be another man, and have another heart and life, I cannot enter into Heaven; thus suspect your self: And when you have done so, do not leave it there, but betake your self to some faithful Minister or Christian, and debate your condition with them, and be sure you quiet not your self till you come to see what you are; it may be they may help you, and shew you the state of things with you.

If it shall appear upon good ground by sound Reasons from the Word, that your estate is naught, then go away convictedly 〈◊〉〈◊〉 it is so: At∣tend not those carnal Reasons that may take off the edg of that conviction, and hinder the working of it, but sit down without any cavil against it; but say, the truth is, I never saw my estate before, but now I do, I hope I shall never deny it; Excuses and car∣nal Reasons have taken me aside, but now I'le hear nothing against it; the truth is, I am a miserable sin∣ful damned Creature: Arise with this in the mor∣ning,

〈◊〉〈◊〉, lie down with this at night, and walk with these thoughts all the day long, I am a Christless graceless man; and if the Devil say, hereafter time enough, hereafter loon enough; Ay, but say, I may die suddenly, and 〈◊〉〈◊〉 I am damn'd eternally; and if your own heart say, Am not I as good as such an one? and shall not I hope to do as well as such an one? Away with that too, I am a miserable dam∣ned man, give your self for gone, and hold it here; 〈◊〉〈◊〉 hear nothing the Devil saies that my heart saies, that the world or my friends say, I am in a misera∣ble damned condition; think so, and sleep so, and 〈◊〉〈◊〉 so, if you can: And when it's come to this, you may happily be prepared for the glad Tidings of the Gospel of Jesus Christ.

BOOK VII.

ROM. 8. 7.

The Wisdom of the flesh, is Enmity against God, it is not subject to the Law, neither indeed can be.

WE heard there were three Particu∣lars wherin the Dispensation and Gods Manner of working upon the soul when he will prepare it for himself was discovered.

• 1 The Soul Naturally is setled in the security of a sinful estate. And of that before.
• 2 That being thus lodged in his lust, and brought 〈◊〉〈◊〉 bed in his sinful distempers, it's wholly un∣willing to be severed from them.
• 3 By a holy kind of Violence (as it were) the soul is driven out of this condition, and drawn 〈◊〉〈◊〉 the Lord Christ by God the Father.

We are now to attend the discovery of this second Divine Truth; the Explication whereof makes way for the mysterious manner of Gods dealing with the sinner when he would bring him from under the po∣wer

〈◊〉〈◊〉 of his lusts. And for this purpose we have cho∣sen this Text, as that which will afford us foothold for our following discourse.

The Aim and Scope of the Words is by force of Argument to fortifie the conclusion formerly expres∣sed in the foregoing verse, i. e. To mind the things of the flesh, is death, which is thus proved: That which is Enmity against God, will undoubtedly bring death, as opposing the God of Life and Com∣fort, but the wisdom of the flesh, is enmity against God, therefore to mind this, or to be led by this, is present death: The minor is thus again confirmed, because it submits not to the Law, and that is not for a present push only, and out of a surprizal of some temptation, but it's certain it will never, nay, it can never be other, because it's beyond its power, nay, cross to its Nature so to do, so that it hath no a∣bility nor will for to do it, nor can it of it self attain any sufficiency thereunto.

To make way for the collection of the Point of which we purpose to speak, there be two words in the Text to be attended for Explication sake.

1 What is meant by The Wisdom of the flesh, or to be Carnally minded: The Original word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is of large compass, and in truth comprehends in this place the frame of the Reasonable Faculties, the Un∣derstanding and Will in the extent of their full work, what he understands and plots by Reason, the Will effects, and this latter of necessity implies the other, for so the word whence it comes is taken.

• 1 For the work of the Understanding, Acts, 28. 22. We desire to know what thou thinkest: they would understand his Opinion and Judgment tou∣ching the way of Christianity, so the Apostle speaks when he would confine our Reason to the compass of the Wisdom of the Scripture, and Gods Counsel

• therein revealed; he adviseth, We should not be wise above that which is written, 1 Cor. 4. 6.
• 2 Again, It's used, and that often, to express the work of the Will, and therefore it is 〈◊〉〈◊〉 translated by Care, Phil. 4. 10. I rejoyced that your Care of me again flourisheth: Somtimes by the work of Seeking, If ye be risen with Christ, 〈◊〉〈◊〉 those things which are above, 3. Col. 1. Or by the act of tasting or savouring, Mat. 16. 21. Get thee behind me Satan, thou savorest not the things 〈◊〉〈◊〉 be of God: And therefore Beza is constrained to Paraphrase, and lay out the compass of it in a 〈◊〉〈◊〉 of words: That which the carnal man savors, is en∣mity, that is the frame of the plotting of the minds and affecting of the hearts of carnal men is enmity against God.

2 Enmity, as we say in the abstract, made up of nothing but malice and hatred, and that in an ex∣tream manner against the Lord, more than against a∣ny thing in the world: And if it be enquired, how that doth appear, and can be proved? The Evidence is added in the next words; It is not subject to the Law: As the heart is to the Law, so it is to the Lord; as it is to the Word of God, so it is to God himself. It wholly shakes off the Sovereignty and Authority of the Law; and it is not a pang only of a temptation that carries it, nor a push or 〈◊〉〈◊〉 of some present infirmity that overbears it, but in truth it is the very Nature of a naughty and 〈◊〉〈◊〉 〈◊〉〈◊〉; That which is born of the flesh is flesh, John, 3. 6. and nothing else but 〈◊〉〈◊〉, and therefore it can do nothing but oppose the Spirit, and the Law which is Spiritual; every thing will do, and in 〈◊〉〈◊〉 can do no 〈◊〉〈◊〉 but its Nature. And this denyal 〈◊〉〈◊〉 only of the Act of Subjection, but the very Power of Subjection shews the height of that opposition,

that is in the heart against the Law, and so against 〈◊〉〈◊〉 Lord himself, for subjection is one degree lower 〈◊〉〈◊〉 obedience; it's possible for a Servant not to 〈◊〉〈◊〉 the command of his Master, and yet he may in 〈◊〉〈◊〉 and subjection submit himself to his authori∣ty, to bear what he will inflict upon him with 〈◊〉〈◊〉, though not to do what he requires of him: A Patient may be subject in silence and meekness to 〈◊〉〈◊〉 the launcings of the Chyrurgion, to cut him and so cure him when he can in no wise help 〈◊〉〈◊〉: and yet a carnal heart will not do this, for his 〈◊〉〈◊〉 of subjection implies.

• 1 It doth not acknowledg the Authority and 〈◊〉〈◊〉 of the Law.
• 2 It will not obey the Rule of it.
• 3 It will not bear the Power of it; whereby it would redress the sinfulness of our hearts, and re∣form the disorders and miscarriages of our lives, and pluck away that sin from us that would pluck away our hearts from God. He hath no right to challenge 〈◊〉〈◊〉 sovereignty, no reason to exercise it, no Lawful power but usurped that doth maintain it; and 〈◊〉〈◊〉 I do not acknowledg this right, nor obey that Rule, nor bear that Power saies the Will, it would take away my lusts, and so take away my content 〈◊〉〈◊〉 life, and I will rather die than yield, rather be 〈◊〉〈◊〉 than abide my pleasing distempers to be crossed by the Law. Hence then the Point is plain.

The frame of the whol heart of a Natu∣ral* 1.240 man, is wholly unwilling to submit to the Work of the Lord that would se∣ver him from his sins.

I say the frame of the whol man, to the words of

the Text, and interpretation of them, each plotting of the Mind, each affecting of the Will, the 〈◊〉〈◊〉 current of the carriage of the inward man; and 〈◊〉〈◊〉 is not only unable to follow the direction of the Law and of the Lord, but not willing to bear the power thereof, to force it to the reformation of those 〈◊〉〈◊〉 and sins unto which it subjects it self, and sets it self resolutely to keep. So the Lord professed of Nim∣rod and his company when they had set themselves upon the building of Babel, out of their pride and self confidence, Gen. 11. 6. Now nothing will 〈◊〉〈◊〉 restrained from them which they have imagined to do, let us go down and confound their Language: It's in vain to perswade them, in vain to send Mes∣sengers and shew Arguments never so sad and weighty to stop them, only confound their language that they may not be able to do what they would. It's the Scope of that Parable, Matth. 21. from 33. to 41. wherein the waywardness of the hearts of the sons of men, and their desperate unteachableness is appa∣rantly discovered: Messenger is sent after Messenger, all variety of means provided and continued, they beat one, evil entreat another, slay a third; and when the Son himself is sent, that Reason would have concluded that which the Master of the Vineyard conceived, they will reverence my Son; they were most outragious against him, because happily he was more instant and importunate, to press them to San∣ctification, the rendring of the fruit (your fruit in Holiness, and the end eternal Life, Rom. 6. 22.) they express greater opposition against him because he most of all opposed their sins, Come, say they, this is the Heir, let us kill him, and the Inheritance will be ours. Nor was this the guise of some grace∣less forlorn persons, but the disposition of all men; it's part of that Curse we inherit from the Loyns 〈◊〉〈◊〉

our first Parents, Gen. 6. 5. The frame of the ima∣gination of our hearts are evil, and only evil, and that continually: It's part of that Image received from the first Adam, and that Seed of wicked∣ness in which we were warmed, which was born with us, and grows up with us, and will go to our graves with us, and to Hell afterwards unless the Lord relieve and deliver. And therefore 〈◊〉〈◊〉 expresseth the Pedegree of this perversness of Spirit, Acts, 7. 51. Ye stiff-necked and hard-hearted, ye have ever resisted the Spirit of God, as your Father did, so do ye.

See this unwillingness expressing it self in the se∣veral degrees of it.

A carnal heart is unwilling to make out after the [ 1] discovery of the Truth, and like Bats, live most at ease when they have least light, fly abroad in the night: the less knowledg they have, the less trouble they find, and therefore they are willing to make no enquiry to know that they are not willing to do: Rom. 3. 11. It's one part of the description of a Na∣tural mans condition, There is none that under∣stands, none that seeks after God: or if they do somtimes seem to express some pains this way, to seek after the Truth, it is as a Coward pursues his enemy: he is afraid to find, and therefore keeps a∣loof off, not willing to take notice of that which may be troublesom, and therefore looks after that which least concerns him, for the rest, he lets it lie by; 2 Pet. 3. 3. They are willingly ignorant, content not to know, that which they will not do if they did know.

If yet the Lord bring home wholsom Counsels [ 2] and Directions even to their doors sends out the light of his Truth by the Ministry of his faithful Ser∣vants, to shine in their faces, and the sound thereof

to beat in his Ears, they are loth to hear of the Ear, Ioth to shew their unfeigned acceptance, and readi∣ness of Spirit to take acquaintance of the Truth: As you may have seen somtimes a Churl, when he hath seen some body coming that might happily have de∣served entertainment, and the Law of Honesty and common Humanity might have caused him to lodg them, he presently slips aside and turns away, that he may not meet them, and see them, and salute them, lest he be forced to receive them: So these men when they perceive the evidence of some trou∣blesom Truths are like to meet with them in the mouth (as we say) they are-not able to avoid the po∣wer of them, and yet not able to take up the practice of them, like troublesom guests put them to char∣ges, and lie heavy upon them, they are desirous to make an escape from the power of such Arguments, play least in sight, and loth they are to meet a Truth that comes attended with constraining Reasons, Job, 22. 14. They say to the Almighty depart from us, we desire not the knowledg of thy 〈◊〉〈◊〉: yea, Isa. 30. 10, 11. They say to the Seers, see not, and to the Prophets, 〈◊〉〈◊〉 not, cause the holy One of Israel to cease from us: the presence of the Truth is marvelous grievous, they look at it as an overpas∣sing burden, as he of Elias, Hast thou found me O 〈◊〉〈◊〉 Enemy? Were it not for shame they could be willingly content to give a Discharge, and Pass, for its departure; as he to Amos, chap. 7. ver. 12. 〈◊〉〈◊〉 away to thy own Country and prophesie there.

If yet the Lord will continue the Truth, and him [ 3] under it, he begins to clip the wings of the Truth, and breaks as it were the strength of the blow, that it may not enter so deep, to the dividing of the Marrow and the 〈◊〉〈◊〉, and take away such secret and swee∣ter evils, stops as it were the passage of the Truth,

that it cannot proceed so far, and prevail so much as it would: they will keep the truth in a 〈◊〉〈◊〉 as we 〈◊〉〈◊〉 prisoners at a door, look abroad, but not at li∣berty; so they are not willing the Truth should be at liberty; as they dealt with our Savior, he made as though he would have gone further, but they 〈◊〉〈◊〉* 1.241 him, and as it were with-held him by force: So men deal with the Truth which is of a large extent, and would go through a mans life in his several occasions, these men are not willing to serve the Truth, but make it serve 〈◊〉〈◊〉, and their turns: Thus many hold General Rules, but bring such down to Parti∣cular Practices, in the several Branches, there they are not willing the jurisdiction of the Truth should extend so far: Thus corrupt hearts deal with the Truth, as sick men of weak and 〈◊〉〈◊〉 ick eyes deal with the light, some light they would have, but to have it come clearly and 〈◊〉〈◊〉 upon them, they are not able to brook that, therefore they say, draw the Curtain, there the Sun comes full in mine eyes; 〈◊〉〈◊〉 not drunk with Wine wherein is excest, Eph. 〈◊〉〈◊〉. 18. they yield to the Evidence of the Text, and letter of the Scripture, therefore be not drunk with the world, do not affect that too much, 〈◊〉〈◊〉 stay there. To take and deta in another mans goods is open theft 〈◊〉〈◊〉 the acknowledgment of all, Thou shalt not steal; therefore to Covenant, and not to keep; to borrow, and not to return; to owe, and not to pay, is 〈◊〉〈◊〉 de∣tain that which is not 〈◊〉〈◊〉, therefore it's 〈◊〉〈◊〉 theft; 〈◊〉〈◊〉, draw the Curtain, 〈◊〉〈◊〉 the Sun 〈◊〉〈◊〉 full in my face, Deut. 12. 31. Thou shalt not wor∣ship the Lord thy God as the Heathen Idolaters, 〈◊〉〈◊〉 the Truth have his full scope now, therefore not as 〈◊〉〈◊〉 〈◊〉〈◊〉; 〈◊〉〈◊〉, draw the Curtain a little 〈◊〉〈◊〉 that way: Fashion not your selves ac∣cording to the world, Rom. 12. 2. 〈◊〉〈◊〉 〈◊〉〈◊〉 in

loose locks and long Hair, therfore not in your Gar∣ments neither, why should you imitate their vanity in the one, or in the other, since both are worldly?

If yet the Power of the Truth, and the evidence of [ 4] the Argument take off all these pretences, and would seem to compel the Judgment, then a corrupt heart calls in all Forces, leavies new Armies of Arguments to maintain its own Station, and withstand the 〈◊〉〈◊〉, and therefore though the thing be plain, and be see it, yet he will not be satisfied, but seeks 〈◊〉〈◊〉 as hoping to 〈◊〉〈◊〉 some Dispensation for it self, or some evasion out of the Word; Numb. 23. Balaam consults again with God after he sufficient∣ly understood the mind of God. Now therefore I pray you stay with me this night that I may know what the Lord will say unto me more: why, he knew before, and the Lord had told him plainly, 〈◊〉〈◊〉 shalt not go, thou shalt not curse; he wel un∣derstood Gods mind, but he would have had him of another mind; therefore he devises waies still to try, verse 14. here he must have seven Altars; if he might bribe God with his Sacrifices to give him leave to go and curse them. But if he can find no allow∣ance to dispense with the Truth, then he begins to in∣vent Cavils and carnal Reasonings against it: he cannot get it by running, he will get it (if he can) by doubling; he is not willing to yield, therefore is re∣solved to quarrel and wind away from under the force of the Argument, and to make an escape, Acts, 17. 18. They encountred Paul, they came into the field with Cavils against his Doctrine: ob∣serve how careful an unwilling heart is to invent a shift, and how content to take it; and if yet he fail of his hopes, and is not able to make his party good with the 〈◊〉〈◊〉, he unlocks all the Devils Chests, and

〈◊〉〈◊〉 his Skul for devices; and though the Reasons be of no weight nor worth, nor strength, yet he is well 〈◊〉〈◊〉 to be cozened with them, though there be scant any appearance of a pretence, when the yong man had professed all readiness to follow the Command of the Lord, and saw nothing would serve turn unless he sold all, overpowered with the Authority of the Truth, he left it in the plain field,* 1.242 and went away sorrowful.

If yet the 〈◊〉〈◊〉 that's rivetted in his resolution to [ 5] hold his own, cannot 〈◊〉〈◊〉 the Truth, then he falls to flat opposing of it, Jer. 44. 16. As for the word which 〈◊〉〈◊〉 hast spoken to us in the Name of the Lord, we will not hearken to it; that is the short and the long: they then begun to be plain and peremptory, Jer. 18. 12. They said there is no 〈◊〉〈◊〉, but we will do after our devices, and we will walk every man after the imagination of his own heart. If they cannot undo the Bonds, they will break the Bonds of Gods Commands, Come (say they 〈◊〉〈◊〉. 2. 2.) let us break 〈◊〉〈◊〉 Bonds, and 〈◊〉〈◊〉 〈◊〉〈◊〉 their cords from us: Thus the Jews when they saw the Word of the Lord to prosper in the 〈◊〉〈◊〉 of Paul and 〈◊〉〈◊〉, they were filled 〈◊〉〈◊〉 envy, and 〈◊〉〈◊〉 against those things that were spoken by Paul, contradicting and 〈◊〉〈◊〉; in so much that Paul professed they put away the 〈◊〉〈◊〉 that would have plucked away their sins 〈◊〉〈◊〉 them, Acts, 13. 46. John must 〈◊〉〈◊〉 his 〈◊〉〈◊〉 rather than Herod will part with his Harlot: When 〈◊〉〈◊〉 cannot get leave of God to do what he desired, he goes without leave, Numb. 24. 1. he 〈◊〉〈◊〉 his 〈◊〉〈◊〉 to the 〈◊〉〈◊〉, as if he would prevent Gods 〈◊〉〈◊〉, and curse 〈◊〉〈◊〉 before God 〈◊〉〈◊〉 be aware of it. To have their 〈◊〉〈◊〉 〈◊〉〈◊〉 tormented and kept upon the 〈◊〉〈◊〉, and

themselves crossed in their corrupt courses, so that either they dare not keep their lusts, or else have no quiet if they do, they fly in the face of the Truth, it's a hard saying, who can hear it? who can 〈◊〉〈◊〉 it? Acts, 19. 28. see what an uproar, and what a dust Demetrius raiseth against Pauls Doctrine: Masters, you know, that by this craft we get our li∣ving; therefore what they wanted in Argument, they would carry it in clamors, There was an 〈◊〉〈◊〉 for the space of two hours, Great is Diana of the Ephesians: So they dealt with the two 〈◊〉〈◊〉, Revel. 11. 10. they were never content before they were removed, they could not have their 〈◊〉〈◊〉 in quiet, as long as they had their lives, for they tor∣mented them with their witness: the Truth is dread∣ful, and torments carnal men, that cannot bear the light and power of it.

If yet the Conscience be not seared with a hot I∣ron, [ 6] but there remain any sence of common Princi∣ples in it, they will be dayly quickened and awaken∣ed by the Power of the Word: and that will be dai∣ly vexing, provoking, and pressing the heart; you know, saies Conscience, this is the Command, your Duty, and will be your Comfort to yield obedience thereunto; you may oppose, but you will perish for it; you may do what you please, but it will be your destruction, God wil require it at your hands when you will not be able to answer for what you have done, nor bear what God will inflict. The 〈◊〉〈◊〉 then endeavors to still the clamors, and to stop the mouth of Conscience, and to weary it out 〈◊〉〈◊〉 impudency in wickedness, and stifling the 〈◊〉〈◊〉 of it, and not suffer it to take place, and so by cu∣stom in sinning, he takes away the sence of sin, and so it befals them as those the Apostle speaks of, they become past feeling, Eph. 4. 19. This is to hold 〈◊〉〈◊〉

the Truth in unrighteousness, Rom. 1. 18. Truth is pressing, this ought, this should, this must be done, or else you die for it; you see the Word pregnant, the way plain, the Duty undeniable; say nothing saies unrighteousness in the heart, I do love it, I must follow it, therefore speak not a word more, I cannot hear it, nor bear it, as they said Judg. 18. 25. when 〈◊〉〈◊〉 〈◊〉〈◊〉 after them for his gods, Let not thy voyce be heard amongst us, left angry fellows fall upon thee: Thus you see how this unwillingness to be subject to the Truth shews it self. They seek it not, receive it not, stop the passage of it, defeat the Power and Evidence of it, they professedly oppose it, and privily stifle the 〈◊〉〈◊〉 of the Truth which may trouble them in sinning, until their 〈◊〉〈◊〉 be without sence, and they without care, or purpose to reform their evil waies.

But are not the wicked many times willing to part* 1.243 with their corruptions? see how far they speak, how freely they profess, Deut. 5. 27. All that thou hast spoken, we will do. Jer. 42. 5. The Lord be Judg 〈◊〉〈◊〉 thee and us, enquire at the mouth of the Lord for us, and whatever it be, whether good or e∣vil, we will do it: what more can be desired? what more could be expressed?

I Answer in Three Things.* 1.244

The Text denies not, nor doth the Doctrine, that [ 1] Natural men are willing to profess subjection to the Law of God: but that they neither do, nor can, nor will do what they say, therefore it is added in Deut. 5. 28, 29. This People have said well, but O that there were such a heart in them; there was good words, but they wanted good hearts, they said wel, but their wils and endeavors were not answerable,

they professed fair with their lips, but dissembled with their hearts, so the Prophet Jeremiah told them to their faces, Ye dissembled in your hearts, when ye said enquire of the Lord for us, Jer. 42. 20.

It's possible, nay ordinary for a corrupt heart [ 2] when it doth most reform sin outwardly, then most of all to love, and to give himself to the practice of some sin secretly; because then all the streams are turned into one Channel, he neglects all other that he may wholly bestow and lay out his heart upon that one; and when he professeth against sin, he conceives he may sin without suspition, and distra∣ction, without suspition from others, and without distraction in himself, when by confessions and re∣formations, he will put in Bail upon his Conscience, and agree with it as Bankrupts use to do with their Creditors.

When it co nes to a streight and a justle, that the [ 3] Word meets him (as the Angel met Balaam) he cannot pass unless he part with his beloved lust, his Isaac, his 〈◊〉〈◊〉, his 〈◊〉〈◊〉, he will then shew and discover his falsness.

But are not the Servants of the Lord many times* 1.245 unwilling to bid adieu to their special and ancient 〈◊〉〈◊〉, that have been bred and born with them, brought up and lived with them a long time toge∣ther?

There is two men in a regenerate man, a heart and* 1.246 a heart, a will and a will, Rom. 7. last, Paul de∣lighted in the Law of God after the inward man, but in his lust after the corrupt man; With my mind I serve the Law of God (saies he) but with my 〈◊〉〈◊〉 the Law of Sin; or as our Savior, The Spirit 〈◊〉〈◊〉

willing, but the Flesh is weak, Matth. 26. 41. the spiritual part is ever prest, and ready, and wholly willing for good, for he that is born of God so, sins not, and Paul professeth, it's not I, but sin in me; but saies he, The good that I would, I do not, and the evil that I would not, that I do, Rom. 7. 18. still the heart and will of a regenerate man stands God-ward, against every sin, and for every good that he is convinced of.

The Reasons of the Point are Four, and they are of great weight.

The First is taken from the Nature of the Will of* 1.247 man, which since the Fall, is wholly tainted, and totally infected with corruption, which univer∣sally overspreads the whol man; As he in another case, the whol head is sick, the whol heart is faint, the whol man wholly possessed with sin, no sound* 1.248 part: As Jobs contagion wherewith the Devil infe∣cted his Body and Natural man, he was all one botch from the crown of the head, to the sole of the foot: So in regard of thr Spiritual man, the whol man is as it were a man of sin, called therefore the old man, Eph. 4. 22. As though a corrupt heart were made up of nothing else but Apostacies, backslidings, and departings from God, and swervings from his righ∣teous Law, Whatsoever is born of the flesh, is flesh,* 1.249 that is sinful and sensual, and we are all of us altoge∣ther so born, and have nothing of the Spirit of Grace in us; so the Apostle Jude, verse 19. These are sen∣sual, having not the spirit: The Sons of Adam are (all of us) partakers of his Image, and hence also called the Seed of the Serpent, Gen. 3. 15. that as each Creature and Plant answers the Seed whereof it is made, hath no more in it but that; so mens hearts

are only framed and constituted out of that corrupt 〈◊〉〈◊〉 whereby Satan carried aside our first Pa∣rents, Paul so professeth of himself, In me (〈◊〉〈◊〉 is, in my flesh) dwelleth no good thing, Rom. 7. 11. nothing that is spiritually, savingly, and 〈◊〉〈◊〉 good; and therefore in the old Law, our cor∣rupt Nature is signified by the Leprosie, which over∣spread the whol man: The sin of Adam had in it this peculiar to it self more than any, nay, I may 〈◊〉〈◊〉 say more than all the sins that ever was committed, in that it was the Deordination of the whol Nature of man, and that against the whol Law of God. For Adam did not sin as a particular man (so as all the Sons of Adam do sin) but as a common stock, as one who was in the room of all, and had the Hu∣mane Nature as the common stock of all Man-kind; so that the Nature of Man, as one would say Huma∣nity in Adam, as it was under the Covenant of the Law, so it went wholly against the holy and righte∣ous Law of God, and therefore the whol Nature of man broke when it made a breach upon the Law: As he that justles his finger against a rock breaks that only, he that runs his hand unjoynts that; but if all the whol body fall from a steep place upon it, it breaks all the whol frame of Nature in pieces: So it is comparatively between the sin of Adam, and the sin of any of the sons of Adam: They sin personal∣ly; one is unjust, and he makes a breach against Ju∣stice, and so far that disposition of heart is perver∣ted, and so unfitted for the work of Justice; but in Adam the whol Nature of Mind, and Will, and Af∣fections, which was the subject of all Grace, it comes against the Law, and so brings a ruine upon the whol Frame of Grace? Ad hereunto (to make up the E∣vidence) that this was indeed against the whol Law; as that wherein he neither loved God nor himself, nor

〈◊〉〈◊〉 neighbor: But take it here, he made a breach upon the seal of the Covenant, and trampled that under foot, and so consequently made voyd and 〈◊〉〈◊〉 upon the Covenant wholly, and cast it be∣hind his back as not worth caring for: Now Reason 〈◊〉〈◊〉 that as the Seal confirms and ratifies the 〈◊〉〈◊〉, and all the Conditions of it joyntly, so the 〈◊〉〈◊〉 of that nullifies and makes void the whol Covenant. So that this transgression of Adam let 〈◊〉〈◊〉 a Deluge of Sin, that as in Noahs Flood when the Windows of Heaven were opened, and the great depths were broken up, the waters covered the face of the whol Earth that no dry Land appeared: So 〈◊〉〈◊〉 is here, when the deeps are broken up (as it were) the whol Law opposed by the whol Nature of man, the Deluge of corruption spreads it self over the whol face and frame of Nature: Therefore the A∣postle first Summarily gives in his Judgment, in the 3. to the Romans, the 9. verse, That all are under sin: And then Particularly, They are all become abominable, there is none that doth good, no not one, their throat is an open Sepulchre, vents no∣thing but venemous steams of deadly distempers; the poyson of Asps is under their tongues, their feet swift to shed blood, 12, 13, 14, 15. vers. And if all the Parts be such, what is the heart within that acts all, vents all, fills all these? That as it befel the Temple of Jerusalem, after the destruction of it, there was not a stone left upon a stone; so with the soul in regard of that glorious frame of Grace which was in it in the first Creation, there is not a stone left up∣on a stone; nothing but pollution and corruption remains in the whol Nature of every man.

But you will say, Are there no Reliques left of* 1.250 that glorious Image of God in the Will and Under∣standing?

There is somthing left of the Law, but nothing* 1.251 left whereby a man can be enabled to do any thing as an act of Spiritual Life that may be acceptable to God: In a word, there are these Two things to be attended, and may be observed in every man natu∣rally at the lowest and the worst (as I look at these poor Indians, amongst whom we live, as the very ruines and rubbish of mankind, the forlorn Poste∣rity of Adam.) 1 They are made for another, and for a better. 2 They ought to yeild obedience to that other, and better: But to know the Will of God and do it, to be able to close with God, and to do that which is acceptable unto him, this is far e∣stranged from all the sons of men by nature. If a man came where the Temple of Jerusalem was, and saw some ruines of the Buildings, and the rubbish of it, he would say, This was a glorious Temple, and here was the holy of holies, and it was thus, and so specious and beautiful, though it be not so now: So when we look upon the rubbish of the Image of lost Adam, we may say so, and conclude so, There was a glorious Image of God here, and by that which is left, we may see, That man is made for another, and a better; for this man Rules all the Creatures, they all serve him, and therefore he should serve another and a better; the whole frame of the soul tells a man this: But to have any ability to close with God, and to be subject to him, that is not to be found in the nature of lost man.

That soul which is wholly acted and carried by the power of sin, is not, cannot be willing to be se∣vered

from it, But so it is with the soul. That's the first Reason.

The Second Reason is taken from the Revenging* 1.252 Justice of God, which having been dishonored and 〈◊〉〈◊〉 by the sin and Apostacy of Adam, it hath delivered up the soul (according to his just Judge∣ment, and the souls just desert) unto the 〈◊〉〈◊〉* 1.253 of sin: Thus the Lord rewards man accor∣ding* 1.254 to his works, and recompenceth his own ways upon his own head. They would none of God, they should none of him then, they would have their sins, and they should have them. And as the Lord 〈◊〉〈◊〉 in another like case, Man receives a righteous and proportionable recompence to his own proceed∣ings.

Adam turned from God to the Creature (there was in his sin, Aversio a Deo & Conversio ad Creaturam) God also turned from him, and left him to the Creature: He would act from himself, and the Lord left him to himself to settle upon the deluded conceit of his own sufficiency. Adam went away from God, God with-drew himself from him, and took away that Wisdom which he despised and would not follow, and took away that Holiness and Righteousnes by which he would not be ruled: He plucked his Livery over his ears (as they say) be∣cause of his Rebellion and Treachery: Stripped him naked of those glorious Ornaments of his Image, wherewith he had at the first beautified and honored him.

But that's not all.

Adam by his transgression coming in opposition to his Holy and Righteous Will, by the strength of his infinite Justice the Lord pushed him away from him, and delivered him wholly unto the 〈◊〉〈◊〉 and authority of his Apostacies and distempers of

his Spirit: As if he had said, Thou wilt not be gui∣ded by my Wisdom, but hast followed the tempta∣tion of Satan, and thy own device; be thou for e∣ver therefore deluded, and blinded; take him Igno∣rance and Folly, and take possession of him for ever: Thou wilt not be Ruled and Governed by my Holy and Just Will, be thou for ever therefore perverted, and led captive, by the way ward stubbornness and Rebellion of thine own Will, take him perversness and stiffness of Spirit, and take possession of him for ever: Thus Sin comes armed with Commission from Divine Justice, to do what it will, and whol∣ly to captivate the soul unto it self: Thus it is said,* 1.255 God made man right, fitted for himself and his righteous Will, and ready to be acted by it; and while he had gone under the stream of his Provi∣dence, he should have hit the right way, and arri∣ved at the right end. But he found out many inven∣tions, He would not follow Gods invention and the way that he had found out, that he might have found rest and peace in himself, for peace shall be upon all those that walk according to this Rule, Gal. 6. 16. But he found out many findings, wayes of his own fancying, and finding; and God fills him full of these findings and devices of his; and hence it is that each man is led by his own self-deluding spirit to his own end.

It was a deep and a sweet Speculation of Austin, It was in the power of the mutability of Adams Will, to have used his Will either well or ill, God would not hinder him and his work, and no Crea∣ture could hinder him: and because he did use this liberty and mutability ill, therefore God put him under the power of that perverted mutability 〈◊〉〈◊〉 he never should, nor could do any thing but evil. It was not a fault to be mutable, had he kept himself

under the stream of Gods holy and 〈◊〉〈◊〉 will, he had never been hurt; but he that will pervert his own mutability to go against the Law, he shal ever be perverted by it. This is the ful and proper mea∣ning of that Text, which carries a mysterious 〈◊〉〈◊〉 with it, Rom. 7. 8. Sin taking occasion by the Commandement, wrought in me all manner of concupiscence, for without the Law sin was dead: Namely, when Adam went against the Law (and to Gods Justice) the Lord by an Almighty reveng∣ing act of Justice, in way of contrary, broke him in 〈◊〉〈◊〉, turned him aside, pushed him away from him, bad his blindness and stubbornness take ful Commission, and exercise Authority over him for e∣ver: Sin takes this occasion, steps in, and while God is pushing of him away, takes advantage, and carries headlong the sinner from God, to act al manner of evil upon al 〈◊〉〈◊〉. Hither belongs that also, Rom. 6. 14. Sin shall not have 〈◊〉〈◊〉 over you, because you are not under the law, but under Grace: that is, You are not under the Covenant of the Law broken, for that gives Commission to sin to ex∣ercise soveraign Jurisdiction over the Sinner.

The Glass that is brittle, yet doth not break; 〈◊〉〈◊〉 doth not prevail against it while it is in a mans 〈◊〉〈◊〉 and kept from harm, but if it fal against a stone, the hardness of the stone severs the parts of it, brittleness takes occasion by that blow, and steps in and shatters it al in pieces: It breaks because brittle, for things that are not such, though they do fall, do not break; but that would not domineer & prevail but because of that blow: so it was with Adam, a glassie 〈◊〉〈◊〉, a mutable man, he falling against the Law; that opposing, pusheth him aside and delivers him up to the power of his corruptions, and they have dominion over him by reason of that

act of the Law delivering him up to his sins. 〈◊〉〈◊〉 is also the meaning of that place, 1 Cor. 15. 56. The strength of sin is the Law: Sin is as strong as the provoking and opposing power of the Law, for it fals in with it, and takes occasion to act the soul by it; and hence it is you shall ever find it, so far as we act by our own principles as under a Covenant of works, so far sin ever prevailes. This lastly is the meaning of that text, Rom. 7. 6. wherein a man is said to be married to his sin, for the comparison holds. As long as the Husband lives, so long the Wife is bound, and is subject to him: so while we remain in our natural condition, under the Covenant of Works, we are in Covenant with our sins, and married to them so, that we cannot be to any other, we are hand-fasted and cannot part. 1 Sin claims a propriety in the soul. 2 Takes possession of it. 3 It wholly orders and acts it. (as the woman hath not power over her self but the man) On the 〈◊〉〈◊〉 side the Soul 1 Gives it self away to it. 2 Sub∣mits to the authority of it. And, 3 Is wholly a∣cted by it.

Therefore it is, That they that are in the flesh cannot please God, Rom. 8. 8. The act of Sin cannot please, but the Spiritual 〈◊〉〈◊〉 of the Soul is acted by Sin; there∣fore it cannot please God while a man is in his 〈◊〉〈◊〉 〈◊〉〈◊〉.

This KEY will Open many Doors.

Hence it follows, Original Sin is not a meer Pri∣varion, [ 1] or want of Original Righteousness, but an active 〈◊〉〈◊〉, or running wrong of all (the wheels) the Faculties of the Soul of man, 〈◊〉〈◊〉

〈◊〉〈◊〉 not only take away his Image, but 〈◊〉〈◊〉 up the soul to the power of Corruption, and 〈◊〉〈◊〉 its discovered by the actions of Fighting, 〈◊〉〈◊〉. 5. 7. The Flesh lusts against the Spirit. 〈◊〉〈◊〉, Rom. 7. 21. The Law of Flesh 〈◊〉〈◊〉 against the law of my mind, captivating the 〈◊〉〈◊〉, erecting and setting up a soveraignty, and height 〈◊〉〈◊〉 jurisdiction in the soul, there is a law of sin and 〈◊〉〈◊〉, Rom. 8. 2.

As Adam actually by his own Fault and Folly [ 2] 〈◊〉〈◊〉 away the Holiness and Righteousness of God: 〈◊〉〈◊〉 himself to the sinful distemper of his own 〈◊〉〈◊〉, so he doth also Meritoriously work, i. e. by 〈◊〉〈◊〉 sin deserve that God should take away the one, 〈◊〉〈◊〉 deliver up to the power of the other: And if 〈◊〉〈◊〉, then also Actually; for to work a 〈◊〉〈◊〉 meritoriously, is so to do a thing according to 〈◊〉〈◊〉 of Covenant our selvs, and that we should 〈◊〉〈◊〉 another should do to us, or for us, what is sutable 〈◊〉〈◊〉 the Covenant either broken or kept. In a word, As Adam works his own death by 〈◊〉〈◊〉, so also 〈◊〉〈◊〉 procures both the loss of the Image of God, & the 〈◊〉〈◊〉 of Corruption to take possession of him and 〈◊〉〈◊〉, for both these are included in that, Thy 〈◊〉〈◊〉 is of thy self, Oh Israel, Hos. 13. 9.

Hence also it comes about, That the law is the [ 3] 〈◊〉〈◊〉 of sin, 1 Cor. 15. 56. and sin as strong as the Law, because the Law of God gives 〈◊〉〈◊〉 to sinful distempers to take possession of it. So 〈◊〉〈◊〉 look what power the Kings Commission is of in 〈◊〉〈◊〉 hand of the High Sheriff, the same power hath 〈◊〉〈◊〉 Sheriff when he hath that Commission. So look what strength there is in the Commission from Di∣vine Justice, the same strength sin hath, which hath that Commission.

Hence again, All sins Original and Actual which [ 4]

follow therefrom, are punishments of the 〈◊〉〈◊〉 of Adam, as they come from God: Its 〈◊〉〈◊〉 with God, That he that wil reject his Wisdom 〈◊〉〈◊〉 Holiness, should be deprived of it: its just, that 〈◊〉〈◊〉 that wil chuse his own Delusions and 〈◊〉〈◊〉 before Gods directions and Covenant, should be de∣livered up to the power of them, and staked 〈◊〉〈◊〉 in them. Thou wouldst be so, why remain so 〈◊〉〈◊〉: And every putting forth of Original Corrup∣tion takes occasion from this act of revenging 〈◊〉〈◊〉 pushing the soul away from him: But as they 〈◊〉〈◊〉 from Adam, so they are sins properly called. For Adam doth not properly punish himself, he 〈◊〉〈◊〉 not the execution of any act of Justice, 〈◊〉〈◊〉 is it 〈◊〉〈◊〉 that he doth evil, but it is his delight, 〈◊〉〈◊〉 takes content therein, even to depart from God, which is the sentence of the second Death.

Hence lastly, There is no possibility that a 〈◊〉〈◊〉 [ 5] should be recovered by any power he hath, or by 〈◊〉〈◊〉 vertue of any Creature, to deliver the wil of a 〈◊〉〈◊〉 from under the power of his sin, or from 〈◊〉〈◊〉 carried with it: Because he is sealed up under 〈◊〉〈◊〉 by the Curse of the Covenant broken, and the 〈◊〉〈◊〉 of it in a righteous Course: For as 〈◊〉〈◊〉 could be no other reward of a good work, but to 〈◊〉〈◊〉 immutably carried by the Spirit of the Lord, and enabled to work so for ever. (We can go no farther than the last end, to please God is the last end 〈◊〉〈◊〉 chief good of the Creature, the immutable 〈◊〉〈◊〉 and constancy in that, is al the good we 〈◊〉〈◊〉 have. Do, and Live: That is, Do and Do; 〈◊〉〈◊〉 me once, and please me for ever; that is, Thou shalt be enabled for ever to please me, and to be hap∣py in so doing.)

So contrary wise, The Curse of the breach of the Covenant is for ever to be acted by the power of sin,

〈◊〉〈◊〉 break it, Do not, and Die: that is, Displease 〈◊〉〈◊〉 by Disobedience and be so accursed, that thou 〈◊〉〈◊〉 ever displease me.

The just punishment which is answerable to our 〈◊〉〈◊〉 of the Lord, and our chief good is, that 〈◊〉〈◊〉 shal ever reject it. For if a man could please God and so 〈◊〉〈◊〉 his end after his Disobedience and 〈◊〉〈◊〉 of Covenant, he might then be happy, and 〈◊〉〈◊〉 be in his sin, and so never be punished for it, which is impossible.

The Sum of this Argument in short returns to thus much, That if the Will of a man be under Com∣mission of. Divine Justice, and is delivered up to 〈◊〉〈◊〉 power of Sin to be possessed of it, and acted by it; therefore it is not, nay, cannot be willing to be 〈◊〉〈◊〉 from its sins.

The Third Reason of the Doctrine, is taken from* 1.256 the Power which Satan hath to lead, and so to 〈◊〉〈◊〉 all sinners wholly according to his own desire, 〈◊〉〈◊〉 the lord hath given him allowance thereunto. As 〈◊〉〈◊〉 said to Satan touching Job, All that he hath is 〈◊〉〈◊〉 thy hand, Job, 2. 6. So al these that wil not be my Subjects, but are turned Traytors, lo they be in 〈◊〉〈◊〉 hand, they shal be thy slaves. Thus he rules in the Children of disobedience, Eph. 2. 2. Thus he 〈◊〉〈◊〉 them at his will, 2 Tim. 2. last. He is the strong man that maintains possession in the Soul, and the sinner goes as he is led, 2 Cor. 12. 2. Malefactors are the Kings Prisoners, but under the keeping of the 〈◊〉〈◊〉: so sinners have their Mittimus, and they are put into Satans hand, he keeps them in the chayns of 〈◊〉〈◊〉, and reserves them to the 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 day, if they be not rescued out of his hand by Jesus Christ.

The last Reason is taken from the Naturalness* 1.257 and neer Alliance there is between our hearts and our

lusts, that we count it death to part with them; nay, we cannot be without them: hence in Scripture they are called as the members of our body (Col. 3. 5. mortifie your members) and those the dearest and tenderest, the right eye, and the right hand, Mark 9. 43. 47. They are as the skin of our hearts, Jer. 4. 4. circumcise your hearts: They are as our selves, hence we are commanded to deny our selves, that is our lusts, Matt. 16. 24. If any man will be my 〈◊〉〈◊〉, let him deny himself; the old man. Rom. 6. 6. Our old man is crucified: Nay, they are our very lives, 1 Tim. 5. 6. they that live in sin: our very heaven and happiness; the yong man went away sorrowful when he should exchange his Pos∣sessions for the Kingdom of Heaven: So that first the corrupt Will must cease to be, or else it cannot but be willing to maintain its distempers, for every thing labors to preserve it self, for to destroy itself is to be contrary to it self, and therefore the corrupt Will cannot but preserve its Corruption, for it is it self, and it cannot destroy it self. So that now to gather up al,

If the dominion of sin wholly possesseth the soul, the power of Satan wholly leads it, the naturalness of sin wholly contents it; then it is not possible that ever the carnal heart should be willing to part with his Corruptions. Here's a dominion that cannot be gainsaid, a power that cannot be opposed, a content∣ment that cannot be bettered; therefore there is no other expectation but that the corrupt Will should be unwilling to be severed from its sins.

Hence we may learn: It is the heaviest plague in* 1.258 the world for a natural man to have his own will: It is the direful dread of the vengeance of the Lord when he delivers a man up to the distemper of his

own heart, to follow it, aud to have it, and to be under the power of it; and that follows thus. To be severed from God, and never to be severed from his sins, is the greatest plague in the world: But 〈◊〉〈◊〉 man naturally wil never be severed from his sins, this is the desire of his heart: therfore to have this, is the heaviest plague that can befal a man in this world. As it is in Psal. 81. 11. Israel would none of me, so I gave them up to the lusts of their own hearts, to walk in their own counsels: Is it so? That as they did, thou dost; and as they would, thou wouldst; that thou professedst the same in∣wardly, I wil none of the wayes of God, but I wil have my own wil and my own lusts, then this is the plague of God upon thy soul, thou shalt have thy 〈◊〉〈◊〉, and Hell with them too; thou shalt have no∣thing of God, nothing of his Grace here, nor of his Glory hereafter. Hath the Lord so ordered it to∣wards thee, That as its said of David, he never dis∣pleased Adonijah, never crost him of his wil, so thou hast had thy wil stil, and hast prospered in a 〈◊〉〈◊〉 course, this is a sign that God never intends good to thy soul, that he hath thus delivered thee up to the distempers of thy own heart. When Physi∣tians give men for gone, they leave them, and say, Let him eate what he wil, if he cal for Milk, or Drink, let him have it, he's but a dead man, live he cannot. Is it so with thee? That God hath gi∣ven thee over, and left thee to thy self, that now thou hast what thou wilt, and dost what thy corrupt wil carries thee to. This is the most dreadful plague of al, Thou dost walk in the counsels of thine own heart, to thy own eternal ruine.

Hence its also cleer: The Will of a Natural man* 1.259 is the worst part about him. The worst thing he

hath, and the greatest Enemy he hath, is his own Heart and Will. It follows thus, It is that which maintains al the sinful distempers of his soul, it keeps the whole Army of Corruptions al in their Ranks, that Victuals them, and provides for them, that hinders a man from using the means, or from getting good by al the means of Grace: Its the cor∣rupt wil of a man that keeps him under the power of his sinne, and keeps off the power of an Ordinance, that would procure his everlasting good. I speak it the rather to dash that dream of wickedmen, when they do ill, and speak ill; yet (say they) my heart is good. Its true, I cannot speak so wel, nor do so wel, nor make such a shew as others can, but my desires are good. No truly, If thy Life be naught, thy Heart is worse. Its the worst thing thou hast about thee. Matt. 12. 34, 35. Out of the abundance of the heart the mouth speak∣eth: And an evil man out of the evil treasure of 〈◊〉〈◊〉 heart brings forth evil things. There is a treasury of evil in thy heart, variety and abundance of wic∣kedness there: The Heart is the store-house, a mans carriage in his life is but the shop; men do not use to bring out al into their shop, but keep it in their store-house that is ful stil: So be it known unto you, you who in your speeches and carriages disco∣ver it, you are desperately proud, and wordly, and carnal, and prophane; there's a thousand times more of that wickedness in your hearts; there's a treasury, a store-house of al abominations. Nay, the de∣ceitfulness of the Heart is above al; the masterful∣ness of the Heart is beyond al that we can conceive: A man may discern a mans life, and perceive what is there sutable, or cross to the Will of God; but the heart is desperate decentful, who can know it? Jer. 17. 9. The Will of Man is uncontroulable. That

which the Apostle James speaks of the tongue, That it is an unruly evil ful of deadly poyson, none can tame it, Jam. 3. 8. It is much more true of the heart, for whatever wickednes is vēted by the tongue, its first in the heart; and its there much more: men may gag a mans mouth, and fetter his hands and feet, but Oh the corrupt will of man, who can restrain that? The truth is, it wil stand out against al Rea∣sons and Arguments, and nothing can move the wil except God work upon it. As they said, in 1 Sam. 8. 19. When Samuel gave them Reasons against Mo∣narchy; they say not, Your Reasons are not good, we wil Answer them, and bring better Reasons for what we desire; No, but we will have a King. And as the Lord saies to the House of Israel, Ezek. 33. 11. Turn ye, turn ye from your evil wayes, why will you die? Give me the reason of it: It is not my wil you should die, I forbid it; its not su∣table to reason, that gain-say it; its not agreeable to nature that abhors it, to have your sins, and to have the plagues of them for ever: nay, but we wil have our sins whatever come of it. This is the nature of the Corrupt wil of every carnal man.

Hence again we may see how cross to Reason and* 1.260 common sense the corrupt carriage of ungodly men is, when they be left to their own wils: we look at it, not as a part of weakness, but a madness in truth; if a Malefactor wil lie in the Dungeon, when means of deliverances is afforded; for a man to chuse his fetters, and to keep on his chains and bolts, when he may be freed: yet this is the case and condition, yea the disposition of men who are not willing to be se∣vered from their sins, nor to be set free from those chains of darkness wherewith they are fettered, and go up and down imprisoned in the world. Sin is com∣pared to a deadly poyson; the poyson of Asps is un∣der

their tongue, Rom. 3. 13. that is, Such 〈◊〉〈◊〉 which is deadly and venomous which admits no re∣medy, no cure, no recovery: Now, shouldest 〈◊〉〈◊〉 see a Patient that should be offended with the Me∣dicine that would Cure him, or with the Physitian that would counsel him, and recover him out of 〈◊〉〈◊〉 Disease? Or take it heinously, and grievously that any should keep him from drinking the Poyson that would destroy him? Each man would con∣clude that his brain were more distempered than 〈◊〉〈◊〉 body, as doing that which is directly cross even to nature, which desires the preservation of it self, e∣ven in unreasonable Creatures. Turn but the tables as we say, consider aright thine own carriage, 〈◊〉〈◊〉 thou wilt confess it is thy case, thou art the man Thou art poysoned with the loathsom, and 〈◊〉〈◊〉 lusts of thine own Heart, which threaten thy e∣verlasting ruine, and that beyond recovery in 〈◊〉〈◊〉 course of ordinary means; Thou art not able 〈◊〉〈◊〉 hear the Counsel that would direct thee for 〈◊〉〈◊〉 Cure, nor bear a savory and seasonable 〈◊〉〈◊〉 which would take away the poyson of those 〈◊〉〈◊〉 distempers: Thou canst not endure to be severe from that which wil sever thy soul from God: 〈◊〉〈◊〉 canst not abide the Word, or the Messengers 〈◊〉〈◊〉 would take away that from thee which wil take 〈◊〉〈◊〉 way thy peace, thy comfort, thy happiness and a Thus Herodias waited for the Baptists life, 〈◊〉〈◊〉 he endeavored to cross her in her Incestuous 〈◊〉〈◊〉 and loathsom abominations, Mark 6. 19. There∣fore Herodias had a quarrel, a secret grudg again him, and would have killed him: She lay at 〈◊〉〈◊〉 she was watchful and covetous to observe and 〈◊〉〈◊〉 any hint of opportunity offered to do him harm, be∣cause he desired, and endeavored to do her the grea∣test good that he could. A type of this we may 〈◊〉〈◊〉

in the Israelites when their own hearts could tel them, and their own experience could testifie, and that unto their own sense, it was the greatest pres∣sure that ever they found, the 〈◊〉〈◊〉 of the wrath of Pharoah, and that they sighed under it, and their groans went up to heaven. And yet they would return to their own ruine, and to the house of bon∣dage: And, Would God, said they, we had died in Aegypt: Aegipt typifyed the kingdom of darkness, the state of sin and death; and Pharoah was a type of Satan, who exerciseth the fierceness of his fury upon the souls of those that are under his power: somtimes men wil cry unto the Lord by reason of the hard usage they find from Sin and Satan, yet when God comes by his Word and the Counsels of his Servants to pluck them out of their sins, and out of their bondage, they cannot endure that, they wil rather return again unto, and lie down under the bondage of sin and Satan, than be delivered from it.

John 5. 40. Our Savior Christ tels the Jews there, You will not come to me, that you might have life: Christ hath Purchased it, and Promised it, and Offred it; yet saies he, You wil not come to me, you wil not, though you may have life and happiness for the coming for.

Here's also a ground of Tryal. We may hence* 1.261 discern, and that undeniably, and easily, what our condition is, Whether we be yet in our Natural e∣state, so far from the interest and possession of Christ, or any saving work of his Spirit, as that in∣deed we have not attained any through preparati∣on hereunto.

We need not send up to Heaven to look into the Cabinet Counsels of Gods everlasting Decrees:

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what is 〈◊〉〈◊〉 concerning us. Descend thou in∣to thy own soul, thou hast that in thy bosom wil be the best discovery of thy condition: Ask but honestly, plainly, and in earnest thy own heart, and that wil cast the ballance, and that beyond al questi∣on. Such as thy will is, such is thy condition; look what thou wouldest be, that thou art in truth, and in the account of the Almighty. The Lord cares 〈◊〉〈◊〉 for al the Court Complements thou canst express in the wayes of Christianity; he 〈◊〉〈◊〉 not for 〈◊〉〈◊〉 thy fair 〈◊〉〈◊〉, and the quaint appearances of 〈◊〉〈◊〉; was thy carriage gilt over with the most glorious shews of Godliness, and thy tongue tipped with the language of heaven; this wil not do the deed. This would not answer the Lords expecta∣tion, nor thine own hopes and comforts in the issue. It was said concerning Eliab, Davids elder brother, when it was conceived that he should be the man ap∣pointed for the Kingdom, and indeed holy Samuel was deceived in his goodly stature, Surely this is the Lords Annointed: The Lord himself checks his judgment, Man looketh on the outward appea∣rance, but the Lord looketh upon the heart, 1 Sam. 16. 7. Look we then as God looks, and judge we as he judgeth, if we would have comfort and truth in our judgment, that we may not fail in that, and so our hopes and happiness and al fail in the issue. Thou saiest, Thy 〈◊〉〈◊〉 is savory and free, thy understanding large, thou art able to search the My∣steries of Grace, thou knowest in a great 〈◊〉〈◊〉 the things of Grace, and art able fully to express what thou knowest; and thou pretendest readmess and zeal for the service of the Lord. Thou 〈◊〉〈◊〉 al these are thus. And I say, What is thy heart thou lookest to these? I say, Look to thy heart, and then to these, that is Gods way. The people in Deut. 5. 28.

made as full and free a profession as all the world could desire, but the Lord desired somwhat more, 〈◊〉〈◊〉 went further, They have well said, but Oh that 〈◊〉〈◊〉 were such a heart in them, v. 29. It is the heart then that gives the casting Evidence of a mans condi∣tion, and wil not deceive.

The Woman that hath two Suiters that make love and express their 〈◊〉〈◊〉 to her, if she ask her own Spirit, that will easily speak which is the man that must be her Husband; the Answer which will 〈◊〉〈◊〉 it is this; Such a one hath her heart, he hath got her good will, and therefore hath gained the woman, 〈◊〉〈◊〉 is his; to give one all good language, and 〈◊〉〈◊〉 entertainment, that is nothing, if ano∣ther hath the heart. So if the Question be (which is indeed a Question of the greatest consequence in the world) Whether art thou to be matched to thy Sin, or to thy Savior? to thy Lusts, or to the Lord Jesus? This will put it beyond peradventure, hath some bosom lust got the will of thy soul, and holds it to this day? thou art certainly a corrupt and car∣nal wretched Creature. All thy 〈◊〉〈◊〉 carriage and 〈◊〉〈◊〉 entertainment, or good language 〈◊〉〈◊〉 〈◊〉〈◊〉 the Lord Jesus, it's nothing, thy lusts have thy heart, and Satan hath thy heart by means of them, and this is thy condition to this very day. It's 〈◊〉〈◊〉, as experience proves it, that he that is the Owner of a Country, may be forced by the power of an Enemy 〈◊〉〈◊〉 in upon him, to forsake the Skirts and Borders of it; but if yet the strong Places, 〈◊〉〈◊〉, and Citadels be in his possession, which command the Country, each man concludes he is Lord and 〈◊〉〈◊〉 of the Country still, hecause he hath these 〈◊〉〈◊〉, and strong Forts, whereby he can command it at his pleasure. As in the Country, so in the Rule of a mans Carriage and Conscience; possible it is,

nay ordinary that there may come some 〈◊〉〈◊〉 Power and Evidence of Truth, and the Lord may so mightily assault the soul with the Battery of his Word, and levy such Forces of Arguments against the prevailing power of sin, in our practice, as that 〈◊〉〈◊〉 may cause our corruptions to retire and forsake the Frontiers, and out-works, the tongue, and hand, and behavior; but if yet the will, which is the main Castle, and hath command of all, if that, I say, be still at league with our Lusts, and the power of cor∣ruption is there entertained and acknowledged, thou art yet under the power of Satan, and possession of thy sin. The unclean Spirit may now and then go on walking, and be cast out from exercising that Sovereignty and extent of Jurisdiction, as to act the hand, and eye, and tongue to the practice of evil; but as long as his house is swept and garnished, the soul willing to give way, and welcom to any bosom distemper, he returns again and prevails as much, nay, more than ever, Matth. 12. 43, 44, 45. What∣ever thou hast received, if thou hast not a heart a∣gainst thy sin, thou hast nothing will do thee good. Whatever thou givest to God, or doest for him, un∣less thou givest thy heart unto him, and bestow that upon his Service, thou doest nothing that will stand thee in any stead: The want of this was that which Moses so heavily complained of, Deut. 29. 3, 4. You have seen all that the Lord hath done for you, the signs and wonders that he hath wrought for you, yet the Lord hath not given you an heart unto this day: As who should say, all these will but aggra∣vate your sins, and encrease your plagues, your naughty hearts will abuse all, and bring a Curse up∣on all the Blessings you enjoy: All thy Services without a heart severed from thy sins, is but as a dead Sacrisice, which the Lord loaths: As she to Samp∣son,

though he pretended all love, yet this she loo∣ked at as an evidence of want of love, because his heart was not with her; How canst thou say thou lovest me, when thy heart is not with me? So the Lord to all the fair pretences of fals-hearted Profes∣sors; How can you say you love me, when your hearts are not with me? you wil not part with your Lusts.

But you will reply, This is a hard saying, who* 1.262 can hear it? who can bear it? this is all we have to bear up and support our hearts and hopes with. True it is, our Natures are naught and corrupt, our distempers strong, infirmities many, and failings great; we cannot deny that which our actions disco∣ver, we are too frequently and shamefully snatched aside, and surprized by our corruptions, and our di∣stempers overbear us; yet the Lord knows, and we would have you to know, we would be other, we want power against our distempers, yet we want not will to be severed from them.

So said, and so done, well and good: You pro∣fess so, prove what you profess, and it 〈◊〉〈◊〉; I* 1.263 wish it were so, and that's the worst I wish you: but try it then, and be sure you do not fail, for you are brought to the lowest and the last cast; it's as the Book to the Malefactor: This is the very Door of Grace, and the Gate of Heaven, to be willing to be severed from sin: God never wrought upon you for good, unless this be wrought in you.

The Evidences are Four.

He that is willing to part with his sin, is speedy and unweariable in seeking and improving of those [ 1] means whereby he may get rid of it, and which may remove it from him. The Will is the great Wheel which sets all, and keeps all a going, and will cause

a man to break through all discouragements and 〈◊〉〈◊〉 that can be cast in the way, neither diffi∣culties nor oppositions be they what they will be, can either daunt it wholly, or put it upon delaies; the hands may be bound, the feet fetter'd, either want of liberties or opportunities may prejudice a 〈◊〉〈◊〉 practice, or the opposition may be so 〈◊〉〈◊〉 and fell, that may force a man for the while to cease the per∣formance of his work, but if the will be setled and resolved that cannot be removed: So the Apostle, Rom. 7. 18. To will is present with me: though he cannot do what he is enjoyned, God requires, and Duty 〈◊〉〈◊〉, yet he can will what he cannot do: so the Prophet David, Psal. 119. 4, 5. Thou hast commanded us to keep thy Precepts, Oh that my heart were so upright, and my waies so directed that I might keep them; I do not, I cannot do as my Duty is, but Oh that I could do so; I cannot do as I should, yet I cannot but wish it. This you shal find when the faithful are at the greatest under, when some spiritual damps and qualms come over their hearts, yet these privy yernings of their hearts to∣wards God and the waies of his Grace will appear: As in a swound, when al the acts of the Sences are bound up, and the Pulse is not to be perceived, yet hold a glass to the mouth of a fainting man, and you shal perceive some 〈◊〉〈◊〉 breathing ever: So it is when al abilities, enlargements seem to fail; when temptations, desertions, and violent surprizal of some venemous distempers, take away sence and feeling, power and performance; yet you shall perceive his breathing, if you bring the soul to a Command or a Promise, Oh that my heart were so upright, Psal. 119. 20. My soul breaketh for the longing it hath to thy Commandements at all times, 〈◊〉〈◊〉 David: and 〈◊〉〈◊〉 Paul, Rom. 7. 19. The good I would, I do not,

the evil I would not, that I do: I do evil, but I would not do it; I do not the good, but I would do 〈◊〉〈◊〉. And therefore, as blind Bartimaeus when his heart was set to seek the recovery of his sight, as soon as he heard that Christ passed by, he cryed out, Jesus* 1.264 thou son of David have mercy upon me; they rebu∣ked him, and he cried yet more earnestly, thou son of David have mercy on me; and our Savior asked him, what ailest thou? what was his will set upon? Oh Lord that I may receive my sight. So it is with a sinner whose wil is set to seek relief against his sins, if there be any opportunity offred, means afforded, any occasion that may lend relief against his sin, how speedily upon the least inkling will he listen to it? If Christ pass by, in Conference, in Communion, in publick or private, in set seasons, or such as could not be expected; whereby the healing vertue of the blood of Christ may be dispensed, they greedily re∣pair thither: and if the question be what wouldest thou? the Answer of the soul is, Oh Lord that I may receive power against my sin: and if he get it not he will be unweariable to pursue the Lord, until he hath attained it. So the lamenting Church they took unto themselves words, the sum and substance of all their requests, Hos. 14. 3. Take away all ini∣quity, and receive us graciously; not take away the punishments that pinch us, not the Judgments and terrors that may justly perplex us, in the times of our necessities, but take away our iniquities: A wicked man may have a velleity, some sleepy wish for a turn against his sin, for the attain∣ment of his end, but it's but for a fit, and not for the removal of his sin, but some evil that it brings: Nay, the heart of an ungodly man holds counsels against the holy Commandements of the Lord, and plots how he may sitly put by the authority of the Truth that

would take away his evil, Job, 22. 18. The Counsel of the wicked is far from me. There is a 〈◊〉〈◊〉 purpose of Spirit to maintain some distemper which cannot be in a godly man.

He that is willing to part with his sin, he takes greatest delight in those means which either discover his sin more fully, and work most kindly upon the heart, that godly sorrow which causeth Repentance never to be repented of, and are the most piercing and powerful to remove it from him. For it's the greatest delight that can befal a man to have his will and desires answered: that which the Will desires most to have when it wants, it delights most in when it hath it. It is so in the diseases of the Body, when the blood is foul and so feaverish, and fit to cause a Pleuresie, the Humors gross and 〈◊〉〈◊〉, and mo∣lest the stomach, so that Nature desires to be unbur∣dened; he that hits the right vein, and that Physick which works kindly and strongly upon the right hu∣mor: the Patient receives marvelous ease, and Na∣ture special relief and refreshing; that which takes away most of the burden, bring most ease. So it is with a soul truly willing to be severed from his sin, being burdened and infested with the venemous pol∣lution thereof, it finds most delight in that Ordi∣nance that works most kindly and effectually upon it; the saddest counsel, the sharpest reproof, the most searching tryal, that ransacks every corner of a corrupt conscience, now a man hath his Will, and is marvelously pleased with it.

So David when Abigail met him and reproved him, and counselled him against his sin, 1 Sam. 25. 32, 33. saies he, Blessed be thou, and blessed be thy counsel, and blessed be the Lord, which hath kept me this day from shedding blood; that hast kept me this day from venting this distemper, and hast met me so

〈◊〉〈◊〉 and spake so effectually unto my soul. 〈◊〉〈◊〉 heart that finds his special corruption his greatest 〈◊〉〈◊〉 wherewith he is most pestered, is therefore 〈◊〉〈◊〉 willing to be rid of that, which is most 〈◊〉〈◊〉 to him, and therefore the word that meets 〈◊〉〈◊〉 directly, and works most powerfully, his will, 〈◊〉〈◊〉 Gods will meet there fully, and therefore he is 〈◊〉〈◊〉 pleased: When a reproof stabs him to the 〈◊〉〈◊〉, Oh more of that Lord; and that comfort 〈◊〉〈◊〉 would remove his main discouragement, he 〈◊〉〈◊〉 the continuance of that: That exhortation 〈◊〉〈◊〉 would awaken his sluggish spirit, and put life 〈◊〉〈◊〉 vertue into his soul, he saies, speak home there Lord, Prov. 2. 10. When wisdom entreth into thy 〈◊〉〈◊〉, and knowledg is pleasant unto thy soul: Oh 〈◊〉〈◊〉 hath wished this, longed for, looked for this, and 〈◊〉〈◊〉 now he hath his will, and his hearts desire, 〈◊〉〈◊〉 is pleased at the heart; when the Lord brings off his spirit kindly that was awk and wearish in duty, 〈◊〉〈◊〉 the best day that he hath seen a long time; Oh 〈◊〉〈◊〉 he that I had such a heart still, ever to be in this 〈◊〉〈◊〉, for God and against my sins: and still he 〈◊〉〈◊〉 in that frame; Psal. 85. 8. I will hear what God will speak to my soul: whereas a corrupt heart when the Word meets with his beloved lusts 〈◊〉〈◊〉 the heart is in league, and indeed would not only pinch, but pluck it away by main force; it's death to him, and so distastful as that he cannot en∣dure it, though he can hear many Counsels, receive some general Reproofs, and listen to many 〈◊〉〈◊〉, yet this he bears not: It is as though a man should rent a member from his Body, or pluck one part from another; the sinner riseth up with fell op∣position here: As she said when she had lost her Dar∣ling, and conceived that the Man of God had a hand in it, What have I to do with thee, thou man of God?* 1.265

So what have 〈◊〉〈◊〉 to do with that Reproof, that 〈◊〉〈◊〉, that Admonition, that Examination: thus 〈◊〉〈◊〉 Acts, 22. 22. They heard Paul till he came to 〈◊〉〈◊〉 word that was most cross to them, and then they cried out away wich him, they could bear him 〈◊〉〈◊〉 longer then. When Demetrius his Trade was 〈◊〉〈◊〉 to fall, he could not want his gain, and 〈◊〉〈◊〉 not renounce his Idol, all is in an uproar, Acts, 〈◊〉〈◊〉 there was an outcry by the space of two hours, 〈◊〉〈◊〉 is Diana of the Ephefians; they would not 〈◊〉〈◊〉 with their Gain, nor with their 〈◊〉〈◊〉. So 〈◊〉〈◊〉 dealt with Stephen when he came close to them, 〈◊〉〈◊〉 discovered the rebellion of their hearts and lives; Acts, 7. They were not able to bear it, but stop 〈◊〉〈◊〉 Ears, and run upon him, and he must lose his 〈◊〉〈◊〉 rather than they be disturbed in their lusts: this 〈◊〉〈◊〉 the guise of the heart of every Natural man who 〈◊〉〈◊〉 not willing to part with his sin.

If the sinner be seriously willing to part with 〈◊〉〈◊〉 sin, he is restless, and unsatisfied until it be 〈◊〉〈◊〉 and taken away from him, he finds nothing that 〈◊〉〈◊〉 can have any sweet contentment in as long as he 〈◊〉〈◊〉 that distemper which is cross to his will, and Gods will also. As Haman when he had all the caps in the Country uncovered to him, and al knees 〈◊〉〈◊〉 before him, yet al this was nothing to him, 〈◊〉〈◊〉 avails all this (saies he) so long as I see Mordecai 〈◊〉〈◊〉 in the Kings Gate? Esther, 5. 13. So had he all abilities, did God vouchsafe unto him al enlarge∣ments, had he the hearts and approbation of all 〈◊〉〈◊〉 in the world, to honor him, to esteem him, yet 〈◊〉〈◊〉 dasheth all, what avails it so long as this Pride, 〈◊〉〈◊〉 peevishness, this frothy vain heart remains within me? When the heart is assaulted with some sudden qualm or deadly fume that assaults the spirits, 〈◊〉〈◊〉 ye drive it from his heart, nothing will do him good,

Oh he is sick at the heart, now I thank the Lord it's gone from my heart: So it is with the plague of 〈◊〉〈◊〉 that assaults the heart, a man that knows it, and 〈◊〉〈◊〉 〈◊〉〈◊〉, and is really sick of the lusts and corruptions that are in his heart, he can never be at quiet till he find his heart in some measure freed from the power and poyson of those sinful distempers: as Rebecca said, If Jacob should take a wife of the Daughters of Heth, what good shall my life do me? Gen. 27. last: So what good wil my credit, my profit, my professi∣on, all my priviledges and performances do me, if my heart be married to any base lust? 〈◊〉〈◊〉 my corrupt will, and my wayward; peevish, stiffness, and malig∣nancy of heart continue with me still.

But thou that canst lift up thy head and know all these evils in thee, that God knows and thou know∣est there are such bosom abominations which thy heart finds and takes contentment in, thou canst live with them, talk with them, lie down and sleep with them, and arise with them again; nay, and thy cor∣rupt heart is restless if it may not be pleased and sa∣tisfied with thy lusts: Amon is sick of Incest, Ahab of Covetousness, unless they may enjoy 〈◊〉〈◊〉 lusts, they cannot enjoy their lives. Grace! I would not trouble my self, or spend any time to prove that such have any grace.

When a mans sins are so far from being his vexati∣on, that it is his vexation that he cannot have free 〈◊〉〈◊〉 to commit his sins, that he is vexed with the word that discovers his evil, vexed with Conscience that checks him for it, plagued and tormented with all that come in his way that will cross him in his lusts: if there be a graceless heart in Hell thou art one to this very day, thou didst never know what it was to put off the will of sinning.

Observe where the will takes up its last stand, and [ 4] what it looks at as that which lastly satisfies its de∣sire either in pretended parting with sin, or in perfor∣mance of duties, or improvement of means. The end steers the action, and gives in evidence of the goodness of it: The Merchant and the Pyrate goes in the same channel, useth the same wind to carry them, the same Compass to direct the one about his honest Affairs to serve Gods Providence and his own Duty, and the other to serve his own covetous and unlawful lusts of Theevery and spoiling: So here, I speak it for this purpose, because it's one of the cunning cheats of a deceitful heart, he will perform such Du∣ties, and forsake such sins, not because he either loves the Duty, or loaths the sin, but because he would land himself at the place where he would be, at some other end of his own. Nay, it's possible and ordinary for a man to part with his sin for a push, when indeed it is only that he may keep his sin: As Paul spake of Onesimus, he departed from him for a season that he might be received for ever; and as the Adultress chides her mate before others, that she may enjoy him more freely without fear or suspiti∣on; so it's usual for a false heart to chide with his corruptions, and to speak great words against them, when yet the secret 〈◊〉〈◊〉 is but to enjoy them more freely by that means: therefore let not the Devil cozen you with colors, your confessions and resolu∣tions, your prayers and tears against your sins, and that in secret, and that unto God; if your hearts 〈◊〉〈◊〉 these but as means for your own ends, you never were willing to part with sin.

The 〈◊〉〈◊〉 of a gracious heart is, Never to take up his stand till he come to God and the gui∣dance of his Grace and Spirit, Hosea, 14. 2, 3. &c. Take away all iniquitie and receive us graciously,

what have I to do any more with Idols? &c. and the heart wil never more have to do with these sins, but with God; he sees these evils, sorrows for these, 〈◊〉〈◊〉 to have these removed that he may be under the power of God and his Grace; As Samuel said to Israel, 1 Sam. 7. 3, 4. If you do return unto the Lord with all your hearts, then put away your gods, and prepare your hearts unto the Lord, and serve him only: So if you be indeed resolved to forsake your sins, and renounce your corruptions, then a∣bandon them, and al occasions leading to them, and al beginnings of them, and submit your selves, your thoughts and affections to the Lord, and to his Word, and serve him only: Lodg thy soul here, and let it never take up its stand until it come hither.

The last Use is of Exhortation and Direction both* 1.266 together: It should guide us, and it should per∣swade us, to take the right way of Reformation: Never leave thy prayers, and tears, and sorrows, and remorse, until thou come to thy very heart; thy tongue professeth fair, and thy hand forbears the practice of evil, but ask thy heart, Heart what say∣est thou? Shame may prevail with thee, Authority of men may constrain thee, and conscience may force thee to abstain from evil; I but, what saies thy Heart? art thou willing to part with thy sin? I do not do it, I dare not do it; but Will, what sayest thou? Heart, what sayest thou? Never cease be∣fore you be able to answer, I am really willing to part with every sin I am convinced of. It was the great complaint of Moses concerning the People of Israel, that notwithstanding al that the Lord had done for them, yet they had not a heart to fear him,* 1.267 and to walk in obedience before him: So 〈◊〉〈◊〉 may say, God hath crowned thee with 〈◊〉〈◊〉, honored

thee with encouragements, thou hast the Esteem of others, thou hast all Liberties and opportu∣nities to be as good as thou shouldest be, but truly all these will do thee no good, unless thou hast a heart for God and against thy sin, therefore rest no where until thou hast this. The great Fort that must be taken, is the Will, or else all the rest is as good as nothing: he that wil cure a disease must not only skin it over, but must take away the core of it, if he think to heal it throughly, and cure it fully: So here, it is not enough to wash a mans mouth, and to wipe his hands, but the core of a mans corrupti∣ons must be got away, thy soul must be brought off from the Will of sinning, as wel as from the Practice of sinning, or else thy soul will never be brought home to God: stay not therefore till thou comest hither, and be sure to make sound work here. Men that cleer ground, they content not themselves to lop off the tops of trees, but they stub up the roots, then they make cleer work: So here, be sure you stub up the heart and will of sinning (that's the root of all) or else al that you do is in vain; it was our Saviors expression to the Pharisees, Luke, 11. 39. Ye fools that make clean the outside of the cup and the platter, but your inward part is full of ravening and wickedness: they began on the wrong side, they contented themselves to 〈◊〉〈◊〉 the 〈◊〉〈◊〉, their outward conversation to manward, and left corrup∣tion in their hearts unsubdued, unremoved, and therefore our Savior Christ calls them fools and hy∣pocrites for their labor: What can you say to my life? what hath any man against me? if thou hast no more 〈◊〉〈◊〉 say for thy self than that comes to, thou hast nothing at al; 〈◊〉〈◊〉 thy heart be not clensed from those iecret corruptions of thine. [ 1]

Let me leave Two or Three Directions here, that

are just in my way, not interfering with any thing to be spoken afterward.

Know that the greatest work of Reformation, Re∣pentance, and the comfort of a mans spiritual condi∣tion, it lies mainly in the Will: the greatest work and the greatest difficulty lies here, Brethren. If you look at it as a matter of ease, that thou canst do it with the turning of a hand, and make wash-work of it, thou never knewest it, and thou shalt never at∣tain it: It's one of the Devils greatest delusions whereby he cozens thousands, to perswade men it's an easie matter to be Religious: No, 〈◊〉〈◊〉 know it, unless you find it the greatest work in the world, you will never find endeavors suitable, nor success answerable for the comfort of your own souls. Oh therefore that every man would go home convinced and perswaded, God hath helped me to temper my tongue, and to keep my hands, the Lord hath given me an enlightened Judgment, a reformed life, but Oh the difficult work is behind, this wretched heart of mine, the hardness of that, the impossibility of that! conclude it therefore, and resolve upon it, it wil cost me hard work, and unless the Lord enable me, and set in mightily and constantly upon my soul, the work will never be done: The heart is deceit∣ful above all things, and desperately wicked, Jer. 17. 9. there is no hope of it, as it were, the hand, and eye, and tongue may be reformed, but the heart is desperate, who can know it? who can mend it? who can overpower it? If thou hast found it easie, nay, if thou didst never stand amazed at the difficul∣ty of the work about thy heart to get that severed from thy sins, thou never hadst the right discerning of it to this day. Paul cried out of the Body of Death, Rom. 7. last, who shal deliver me from it? not from the eye, or the hand, but from the heart,

the will of Pride, the wil of Uncleanness, the will of 〈◊〉〈◊〉, and here he is at a stand, at an amaze with himself, who shal deliver me!

Beleaguer thy heart and will with the cleer evi∣dence [ 2] of the Truth of God, that it may not be able to make an escape from under it. It is with subdu∣ing the Will, as it is in winning a strong Hold; it's marvelous hard to 〈◊〉〈◊〉 unto it, no battery can be made against it, those that are, do not pre∣vail, 〈◊〉〈◊〉 〈◊〉〈◊〉 taking of it; then they besiege it, so that none shall come in to bring any help, 〈◊〉〈◊〉 none go out to find any relief, then in time they will be famished out, and so forced to surrender. Do so with thy soul, thou hast a crooked proud 〈◊〉〈◊〉 will that hath outbid al the Ordinances of God, no battery could ever prevail against it; therefore la∣bor to besiege it with the Evidence and plainness of undeniable Arguments of Truth from the Word, that nothing may come in nor out; listen not to any carnal Reasons within, suffer not either honor, or profit, or pleasure from without to enfeeble the power of the Truth, but so besiege it with the Evi∣dence of the Word, that the soul may say, this is my sin, this is my plague, this is my state, it will be my ruine unless the Lord shew mercy to me, this wil tire the heart of a man, and there is no other way in the world: and it's certain that the heart wil either lay down his corruption or his conviction; but this is our misery, that some go out, and some come in, and so the heart is relieved and holds the siege long.

The last Direction (which may prepare us for [ 3] the next Point, viz. The hand of the Lord to work this for us) When thou art perswaded this stubborn heart will cost me many a prayer and tear,

and bring me often upon my knees, it wil never do else, if I think it's easie I never knew what it was, and when thy heart is so besieged that it finds no re∣lief; Then Brethren look often up to Heaven, He only that made the heart can frame the heart to the blessed obedience of his own wil; al that we can do, is to use the means, and lie under the Ordinances that God may do that for us which he requires of us. It's the Lords own Promise, Ezek. 36. 26, 27. I will take away the heart of stone, and give a heart of flesh; therefore go and cry to Heaven, and say, Lord it is not in our hands to do it, but thou hast said thou wilt give unto thy servants a heart to hate sin, we come and beseech thee deny it not unto us: Look to him we should in whose hand our hearts are that he may do that for us which we cannot do for our selves.

BOOK VIII.

JOHN 6. 44.

No man can come to Me, unless My Father which sent Me, Draw him.

WE have already Debated and Dis∣patched TWO of those Divine Truths, wherein the Dispensati∣on and manner of Gods working upon the Soul in preparation was conceived and described.

• 1 That he finds the sinner settled upon his 〈◊〉〈◊〉, and in the security of a sinful Condition.
• 2 That he was wholly unwilling to be severed therefrom. That it is a Death to him to be awakened out of this dead sleep when he saw no danger, nor feared any; but pleased himself in his Dreams and deluded 〈◊〉〈◊〉 of his own happy Condition.
• 3 The Third and last Point now comes to skan∣ning and Consideration, wherein indeed the Pith and Marrow of this so deep and

• mysterious a Dispensation of the Lord upon the Soul discovers it self; The Two former only made way for the more plain Explication of this last, and the more easie Apprehension of it by those who are wil∣ling to understand. Namely,

That by a holy kind of violence he is driven out of his sin, and Drawn unto Christ by God the Father, notwithstanding al the 〈◊〉〈◊〉 and utter unwillingness to the contrary.

And for the foundation of our following Dis∣course we have chosen these words, which out of the very Scope of the place and intendment of our Savior, present to our view the former Point, and 〈◊〉〈◊〉 in ful sense thereof from the very letter of the word: I shal omit al other particulars in the verse, 〈◊〉〈◊〉 only single out that which directly concerns my purpose in hand. And that's this.

God the Father by a Holy kind of vio∣lence* 1.268 as it were, plucks his out of their Corruptions, and Draws them to Beleeve in Christ.

Before I come to handle this Point, this I would Premise by way of Preface, That I purpose to han∣dle both these together; both, plucking from Cor∣ruption and Drawing to Beleeve, for they are both performed by the same Action, or Motion; and therefore its most fit as they be in Nature together, so we should discover them together. For as it is in Bodily things that are obvious to our eye and 〈◊〉〈◊〉, he that plucks two things asunder which were

glued, by the same motion at the same instant 〈◊〉〈◊〉 he plucks the one from the other, he plucks 〈◊〉〈◊〉 brings the one neerer to himself. So here, by 〈◊〉〈◊〉 same stroak, and at the same time the Lord is 〈◊〉〈◊〉 to pluck the soul from sin unto which it was 〈◊〉〈◊〉, he brings it neerer to himself, and it is made 〈◊〉〈◊〉 for himself, that so it may be united unto his 〈◊〉〈◊〉 And these Two are required before a man can re∣ceive that Grace that he stands in need of. As in part out of joynt that is possessed of many 〈◊〉〈◊〉 humors, or broken splinters of bones, which 〈◊〉〈◊〉 the temper, and hinder the joynt from his right work and returning to his right place for a through Cure the noysomness of the former is to be removed 〈◊〉〈◊〉 would hinder the part from joynting and 〈◊〉〈◊〉 to its right place, and this cannot be done but with 〈◊〉〈◊〉 kind of Violence, which is now our Point to be O∣pened and Confirmed. For our more orderly pro∣ceeding, because the path is not beaten by any preg∣nant and plain 〈◊〉〈◊〉, we shal desire to 〈◊〉〈◊〉 things with as much Evidence as we can, and there∣fore we shal enquire,

• 1 How many sorts of Drawings there are, and so which 〈◊〉〈◊〉 meant in this place.
• 2 What is the proper Nature of that which 〈◊〉〈◊〉 here understood in the kind of it.
• 3 How God doth put forth this, and by 〈◊〉〈◊〉 means?
• 4 Wherein this Holy violence is best 〈◊〉〈◊〉 and rightly apprehended in this work.

• 5 How this pulling of the soul from sin, and Drawing of it to Beleeve, is accomplished, by this violence.
• 6 Why this work of Attraction is given to the Father.

These things being considered and cleared, the frame in so mysterious a Dispensation wil be discerned in some measure, as may sa∣tisfie a judicious hearer.

To the First. There is a Double Drawing, or Constraint.

Improperly so 〈◊〉〈◊〉; and its called a Moral Swasion, to wit, When by outward presenting and offering, or by some vehement pressing and applying an object to the mind, or heart, the affections come to be 〈◊〉〈◊〉, and the will comes to be prevailingly moved, and strongly perswaded to the work: The Properties of this kind of Constraint, are Two,

• 1 The Objects or Arguments offered and pro∣pounded, infuse no power in to the will which it had not, but only stirs up, and cals out that which was there before implanted, to put forth it self into action.
• 2 When these perswasions are offered, there is still left an indifferency; there remains a free∣dom in the Will, to Refuse or Receive as she sees 〈◊〉〈◊〉.

Thus the wedge of Gold and the Babilonish gar∣ment, it perswaded and prevailed with Achans heart, to covet, and to hide, and then by falshood

to defend it, Josh. 7. 21. This occasion, or beautiful bait, drew out that wretched Covetousness that 〈◊〉〈◊〉 there before. Thus Lydia, Acts 16. 15. by her im∣portunity she is said to constrain Paul, who hap∣pily otherwise intended it not: may be, he had weighty occasions which would have carried him a∣nother way. Thus in Luke 24. 29. It is said by pressing importunity they compelled our Savior to stay with them, who otherwise would have gone further. Luke 14. 23. Compel them to come in.

This the Jesuits, and Papists, and many of the School, conceive and conclude Marvelous, perempto∣rily, and stifly maintain it even to the death, That this is the only way of Gods drawing. Namely, God opens the Eye, and stirs up the Will, by pro∣pounding Objects of worth and greatest excellency; and this is al they would have 〈◊〉〈◊〉 words require. But this gloss 〈◊〉〈◊〉 the text, nor can it stand with the Scope of the context or intendment of our Savior; for 〈◊〉〈◊〉 words are added by way of correction, when the Pharisees in the foregoing Verses murmured at the Doctrine of our Savior, with which they were willing to quarrel, because they could not under∣stand; and at his means, which they were willing to despise: Our Savior to prevent the scandal which weak ones might happily take, because people of such place & quality rejected his person & Doctrine; he ads these words, None can come to Me, except My Father Draw him. which is, Murmur not, be not of∣fended that the 〈◊〉〈◊〉 entertain not me, nor the Gospel, its a greater work to Beleeve, than either the power or skil of the 〈◊〉〈◊〉, let them admire at their excellency as they please: But it issues out of the purpose and good pleasure of my Father, none have power to come, unless he be pleased to Draw

〈◊〉〈◊〉 that they may come; Where Two things are 〈◊〉〈◊〉.

• 1 There must be Drawing, before Coming.
• 2 They who be Drawn, wil certainly Come.

As the force of the Argument evinceth; otherwise 〈◊〉〈◊〉 reason of our Savior was of no force: for it had 〈◊〉〈◊〉 easie to reply; The Father may draw many 〈◊〉〈◊〉 yet those never come; therefore that is not a 〈◊〉〈◊〉 Reason why they did not come; whence its 〈◊〉〈◊〉 the aime of the text disanuls and 〈◊〉〈◊〉 〈◊〉〈◊〉 that 〈◊〉〈◊〉.

They who are drawn wil come and fail not: But many have these outward swasions; The Scribes and Pharisees, who blasphemed the Lord Jesus, had 〈◊〉〈◊〉; and therefore these swasions and 〈◊〉〈◊〉 offers are not the Drawing here meant.

There is as Divines cal it, A Physical, or Natural [ 2] Drawing, and Constraint; (I would rather cal it, A drawing of Internal Operation) whereby not on∣ly the Eye is opened, and Objects propounded, but there is a power and prevailing impression put upon the will, which gives ability, whereby it may be car∣ried and determined upon its Object. So that Two Things are here,

• 1 There is a Spiritual and Divine Power, a Di∣vine inspiration fals powerfully upon the will:
• 2 By this the will is determined, and undoubted∣ly carried to its Object.

To speak familiarly, Plucking implyes a Breach of the Union between Sin and the Soul, and 〈◊〉〈◊〉

from yeilding Subjection 〈◊〉〈◊〉 2 There is the turning of the heart the right way or a right set of Soul (being formerly perverted) put upon it. In which to speak properly the 〈◊〉〈◊〉 puts not forth a deliberate act, but is acted by ano∣ther; As it was in the raising of Lazarus when he stank in the Grave, not only those noysom distem∣pers were removed, and the unnatural 〈◊〉〈◊〉 which attended his body chased away, but the 〈◊〉〈◊〉 also was returned and brought again to Union 〈◊〉〈◊〉 his Body. So here,

The Nature of this Drawing, and special [ 2] 〈◊〉〈◊〉 of it.

Its the motion and powerful Impression of the Spirit of God upon the Soul, not any habit of Grace in it, nor any act of the Soul which concurs with the work of God in this first stroak of Preparation:

For,

The soul that is wholly possessed by the Habits of* 1.269 Sin, is not yet capable of the Habit of Grace; 〈◊〉〈◊〉 my flesh dwels no good thing, Rom. 7. 18. The Ves∣sel cannot be ful of filthy and puddle water, and at the same time receive that which is pure.

It is the aim of this work to make way and room [ 2] for the Habit of Grace, to be received; and there∣fore it is not a habit, nor any act of a habit in the soul as yet: Therefore its said, God first turns from darkness, and then to light, Acts 26. 18. Takes a∣way the heart of stone before he gives a new heart, Ezek. 11. 19.

This is the influence of Light and Vertue into [ 3] the Mind and Will, by the receiving whereof they may be elevated and lifted up above their own abili∣ty to supernatural Works in future times: and ther∣fore

this cannot be the act of the Will and 〈◊〉〈◊〉, since they cannot of themselves let in any 〈◊〉〈◊〉 into themselves. Therefore the Lord takes 〈◊〉〈◊〉 to himself as his own Work: Hither belongs 〈◊〉〈◊〉 Question,

Whether Nature or Grace be the first subject of* 1.270 〈◊〉〈◊〉? Nature cannot, For, 1 Cor. 2. 14. The 〈◊〉〈◊〉 man receives not the things of God, nor can 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 〈◊〉〈◊〉 yet Grace cannot do it; for 〈◊〉〈◊〉 there should be Grace, before the FIRST 〈◊〉〈◊〉.

Grace is attended in a double Respect, 1 As it* 1.271 〈◊〉〈◊〉 a habit or gracious quality received into the Soul:

As it is a gracious impression upon the soul, The 〈◊〉〈◊〉 must be prepared before any habit of Grace 〈◊〉〈◊〉 be received: but there needs no disposition in 〈◊〉〈◊〉 soul to receive the work of the Spirit that must 〈◊〉〈◊〉? there needs no preparation to make way 〈◊〉〈◊〉 the work of Preparation, but there needs 〈◊〉〈◊〉 to make way for the habit. That which 〈◊〉〈◊〉 the first disposition, needs no former, not yet 〈◊〉〈◊〉 any former.

Its not Nature, but the Soul prepared that is the 〈◊〉〈◊〉 of the First Habit. The Soul unprepared 〈◊〉〈◊〉 the Subject of the Spirit that prepares it.

The Means how God works the Cords, by which [ 3] 〈◊〉〈◊〉 Draws.

The Spirit of the Lord lets in some powerful light [ 1] 〈◊〉〈◊〉 the Truth into the Soul when he is passing on in 〈◊〉〈◊〉 wayes of destruction, and tels him, This is not 〈◊〉〈◊〉 right way to Life and Salvation; you must go 〈◊〉〈◊〉 way if ever you go to heaven: The poor

deluded, blinded Creature never dreaming of 〈◊〉〈◊〉 such matter, so that he drives the sóul to 〈◊〉〈◊〉 thoughts: If this be the streight way to happiness, 〈◊〉〈◊〉 have been out of the way al my life time; If this 〈◊〉〈◊〉 true, my Condition is miserable. Isa. 65. 1. I 〈◊〉〈◊〉 sought of them that asked not for me, I am found 〈◊〉〈◊〉 those that sought me not: Thus the shepheard pur∣sues the wildring sheep, If he had not found it, it 〈◊〉〈◊〉 never found home: How many give in Evidence 〈◊〉〈◊〉 of their own Experience in this kind: I never doubted of my estate, nor ever 〈◊〉〈◊〉 of any ne∣cessity to be other, or do other; I went as others did, it may be for fashion sake, either company carried me, or custome prevailed with me; or may be the novelty of the thing inticed me to go, I as little thought of my death, as ever to have my sin and shame discovered: Job 36. 9. When the Lord gets man into fetters, then he shews them their transgressions, and how they have exceeded.

Thus the Lord is said To stand and knock at the door of the soul when the sinner is fast asleep, Rev. 3. 20. He dazles the apprehension by some mighty flash of truth, like lightning darted in, which makes the soul at a maze by reason of the suddenness, and unexpectedness, and strangness of it. This knock makes the sinner so far to hear, and to take notice of it that some body is at the door, and causes him hap∣pily to make enquiry, Who is there? So Acts 9. 4, 5, 6. There shines a suddain Light about Paul, and a voyce heard from heaven, Saul, Saul, Why persecutest thou me? As who should say, Thou art utterly mistaken, thou knowest not, where thou art, what thou doest, thou mistakest a Friend in stead of an Enemy. And therefore he amazed and astonished, Answers, and 〈◊〉〈◊〉, Who art thou Lord? Thus the sinner is made to look about him,

where am I? this is not the way to Heaven. And though the soul would shut its eyes against the Evi∣dence and Power of the Truth, which carries a kind of amazing vertue with it, and therefore invents shifts to defeat the work of it, yet the Lord wil fol∣low it, and fasten it upon the soul so as that it shal not avoid it: he that stands knocking at the door wil lift up the latch, and make the Truth break in; as the Sun rising wil break through the least crevis. This is the first means whereby the Lord comes to lay hold upon the mind and soul of a sinner, he hath the sinner in chase as it were, that he cannot get out of his sight, or make an escape; Thus by the hook of Instruction he laies hold upon him.

He encloseth him with the Cords of Mercy, where∣by [ II] he 〈◊〉〈◊〉 the soul, and compasseth the heart on e∣very side, with the tender of his compassions, Hosea, 11. 4. I drew them with the Cords of a man, the bonds of love; & this the Lord doth to take off those desperat discouragements w^ch otherwise would dead the heart, and split the hopes of a forlorn sinner, and so pluck up his endeavors by the roots, under the ap∣pearance of impossibilities: It can never be attained, why therefore should it be expected, or endeavored after? To abate therefore of these overbearing 〈◊〉〈◊〉, which otherwise would sink the heart, and swallow it up; the Lord casts in some discovery of the large∣ness of his compassions, and intimates there is no danger to be feared in coming to the Lord, because there is none intended. When Christ stands at the door and knocks, men are afraid to let in Enemies that intended our ruine; so it's 〈◊〉〈◊〉 the sinner, he is afraid of Gods Justice because of his 〈◊〉〈◊〉 deser∣vings. What? is Christ at the door? Is it not that Christ, whose Grace I have refused, whose Spirit I

have grieved, whose Words I have cast 〈◊〉〈◊〉 my back? he certainly comes to destroy me who have destroyed his Truth, and trampled his honor 〈◊〉〈◊〉 my feet: And therefore the Lord lets in that Evi∣dence to the soul as somtimes to his Disciples, Be* 1.272 not afraid, it is I; I come not as a Judg to condemn thee, but as a Savior to save thee; I desire thy Con∣version,* 1.273 not thy Confusion. So our Savior expres∣sed himself to 〈◊〉〈◊〉, Acts, 9. Who art thou Lord? (saies he) I am Jesus, i. e. I am a Savior to save my* 1.274 People from their sins; and so of thee, to save thee from thy sins: Why wilt thou oppose thine own* 1.275 mercy, and so thine own safety? Why wilt thou persecute him that comes to preserve thee? This Cable of Mercy is made up of four Cords, which can∣not easily be broken.

The infinite sufficiency of that saving health that [ 1] is in the Lord Jesus, the boundless and bottomless depths of Mercy, and that plentiful redemption that is provided and laid up in Christ. That Sea of Mer∣cy and Grace that is able to drown al our sins and guilts, and remove al our 〈◊〉〈◊〉, a treasure that can∣not be spent, a fountain that cannot be drawn dry. Isa. 55. 7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy, and to our God, and he will abundantly pardon: He hath par∣dons in store, such as lie by him, they are not to seek, he hath bowels of mercy yet opened, arms of pitty and compassion yet stretched out to 〈◊〉〈◊〉 thee. Nay, though thou coldest not imagine it, or conceive it, yet he can do it, Psal. 103. 10, 11. He deals not with us after our iniquities, but as the heavens is high above the earth, so great is his mer∣cie to them that fear him. Psal. 1 30. 7, 8. Let Israel hope in the Lord, for with him there is multiplyed

〈◊〉〈◊〉, and he shall deliver him from all his iniquities. Thou hast multiplyed thy sins and pro∣vocations, he hath multiplied Compassions: Lo, there thou shalt see a Manasseh pardoned, a Paul 〈◊〉〈◊〉, and yet there is room for thee also. He never casts off any that come unto him, therefore its thy fault only which casts off Mercy.

If yet the sinner stand murmering; behold yet [ 2] further: He hath not only sufficiency and enough to do thee good, but freely and frankly offers 〈◊〉〈◊〉 to al that wil have it: He is not only content and ready that thou shouldst come, but invites, and perswades thee for to come, that thou mayst be partakers of it: Jer. 3. 22. Come unto me ye rebellious Children, and I will heal your back-slidings: With that, the sin∣ner is at a wonderment with himself; did he not say Rebellious sinners? did he not invite such? Why may not I therefore be entertained?

Yes, The words are express, Come ye back-sliding Children. If then there be any Doubt arising, God Cleers it; any Question, the Lord Answers it; any Hinderance, he Removes it. Jer. 3. 1. 2. 7. They say, if a man put away his wife, shall she return again? Amongst men its usual and ordinary, if an Adultress Wife depart away, her Husband receives her not a∣gain; Yet return unto me, saith the Lord, though thou hast played the Harlot with many lovers. And vers. 7. After thou hast done all these things, yet re∣turn unto me. Then the Soul bethinks it self, shal al these abominations be clensed? al these rebellions remitted? What after al this pride, and uncleanness, and Covetousness; nay, after al the abuse of Gods Grace and Mercy, yet accepted, yet received, yet 〈◊〉〈◊〉. Either then now or never. He that 〈◊〉〈◊〉 so gracious a command, so kind an offer, its a won∣der if the Lord do not cast him off, and accurse him

for ever; nay, is he not worthy he should be so?

The Lord not only offers it freely that we might [ 3] be encouraged: but heartily intends it; yea, en∣treats it earnestly that indeed we might be perswa∣ded without gain-saying to yeild. He not only com∣mands the sinner to come, but if he go away, Mercy pursues him; if yet he seems to withdraw himself, Mercy laies hold on him, wil not leave him, but weeps over him, kneels down before him, and begs importunately at his hands his own reconciliation with the Lord, 2 Cor. 5. 17. The Lord by us doth beseech you to be reconciled, the Ministers proclaim it, but God professeth it; they desire men, and God in them 〈◊〉〈◊〉, and entreateth to be reconciled.

This makes the bowels of a sinner to rowl with∣in him and drives him to a stand, and almost over∣comes our unkind natures: What! A King to en∣treat a Traytor to be pardoned; the Judge a Theif to be acquitted; a Conqueror fal at the foot of a Captive and his Prisoner, and desire him to be re∣conciled. I hat God, the great God of heaven and earth who was offended by us, who hath no need of us, who was infinitely happy in himself without us who might with the breath of his nostrils for ever confound us, and that justly; why it had been e∣nough, and enough a Conscience, but to admit such accursed dust and ashes into his presence, 〈◊〉〈◊〉 to hear him speak, and give him but leave to bewayl his sins before he should have perished for them. It had been a high favor and mercy to have given him leave to have begged mercy, though he had never granted it. But to hear me when I cal and cry, to re∣ceive me to favor when I come, that is as much as could be desired. But that God should stoop to man, heaven to earth, 〈◊〉〈◊〉 to meanness, he that was of∣fended

by me, had no need of me, was happy with∣out me, and might have honored the name of his Justice in my everlasting confusion, not only to hear me and receive me when I come, but to send after me, but to beseech a damned forlorn Creature to be pardoned. This is the wonder of Mercy more than I could have conceived, durst have begged, yea I should have conceived it unreasonable to have desired it, nor could I have thought it, but that the Lord hath said it and done it. His wil be done, and blessed be his holy name for ever. Oh that I should live to hear of this Mercy, but wretch that I am if I should out∣live the offer of it, or not entertain it. I need not question, that the Lord is serious and heartily wil∣ling to have the tender of his Grace entertained, and my self for ever comforted therein and thereby. Why he takes his Oath, not that he can change, but that he would have me be settledly assured thereof. As I live, saith the Lord, I desire not the death of a sinner but rather that he should repent and live, Ezek. 33. 11. If God do not desire my death but my repen∣tance. Why should I desire my own death? so that the heart of a sinner could almost be content to give way, but yet his loose domineering lusts wil not give leave.

If yet the sinner wil not come away but staies stil, [ 4] and clings to his darling lusts, the Lord leaves the Record of these his kindnesses upon his heart, and stil out of his long sufferance waits for his amend∣ment and repentance, puts him in mind, and lies pulling at him with these cords of his Compassions. Isa. 30. 18. He waits to be gracious: He takes fresh and renewed throws of Patience and travels as it were in expectation of the return of a sinner, Jer. 13. last. Oh Jerusalem wilt thou not be made clean? when will it once be? As a Woman in travel, Oh

when wil the good hour come? Oh! consider this, Is it not a shame for you to suffer the Lord Christ to meet with you at every turn, to follow you from place to place, to attend upon you, in the Seas where you have 〈◊〉〈◊〉, upon the shoars where you have landed, in the houses where you dwel, to pursue you in the fields, to hang his pardons at your doors, and to kneel to you at your bed-sides, when you lie down, and when you awake; Oh! when wil it once be? Let this day be the last day of sinning, of la∣zying in a Christian course, of carnal formality, let this time, this night be the last night of provocation & unprofitableness under al the priviledges & means of Grace you enjoy: Once at last let that proud heart be humbled, that peevish Spirit meekned, those covetous desires, unclean affections be changed: when wil it once be? See how the Lord sends by the Prophet, and pleads with them, and puts them be∣yond al appearance of any pretence. Turn ye, turn ye, why will ye die Oh ye house of Israel? Ezek. 33. 11. Have ye any reason to desire, or endeavor your own destruction, against your own reason, your own good, my will, why wil you die? Plead thus with your own hearts for your own comfort. I have rea∣son to return, but no reason to die; what is most for my good, and the Lord so much desires, Let me en∣deavor it. See then how these cords of 〈◊〉〈◊〉 compass about the sinner, and lie hard at him to draw him from his sin.

The Lord proclaims his Mercy openly, freely of∣fers it, heartily intends it, waits to communicate it, layes siege to the Soul by his long sufferance: There is enough to procure al good, distrust it not: He freely invites, fear it not, thou mayest be bold to go: he intends it heartily, question it not: yet he is 〈◊〉〈◊〉

and wooing, delay it not 〈◊〉〈◊〉, but hearken to his voyce.

But if these limetwigs of Love cannot catch you, [ 3] these Cords of Mercy cannot hold you, he hath iron Chains which wil either pluck you from your evil wayes, or they wil pul you al in pieces. The Third Means (therefore) by which the Lord Draws, is the Cord of Conscience: If the Bonds of a man and of kindness wil not prevail with us, the iron Hook of Conscience wil drag us with a witness to forsake our beloved lusts, to come to the Lord to be ruled and to be saved. Now the Hooks whereby Consci∣ence holds us are Three principally, whereby it tears the heart away from those wretched distempers, and holds the sou! from under the power of such base Corruptions which have taken greater place, and ex∣ercised greater power over it.

God stirs up Conscience, and arms it with Au∣thority [ 1] for the stilling and settling of such unruly distempers which heretofore have refused his power and neglected his law, and so took much place in the Soul, and carried lt to the Commission of much evil against the mind of Conscience. So that whereas Conscience was kept under before by reason of the Mutinies and Conspiricies of many Corruptions in the heart; and was blinded, 〈◊〉〈◊〉, and benummed with the violence and unruly rage of many wretched lusts, so that either it did not see, what was to be done, or could not be heard in what it would speak, at least was utterly unable to prevail. The Lord now hath awakened Conscience, and put that Life, Vertue, and Authority into it: That now Consci∣ence begins a fresh to take upon him, and to shew his Soveraignty and Rule; he wil not take it as he hath

done, but publickly proclaims his 〈◊〉〈◊〉 Charge, and Edicts, not to be contradicted or con∣trouled upon the pain of the severest punishments.

This is the first work of Conscience to be a fore∣warner, and to admonish the soul of evil, to exer∣cise a severe Charge, and give uncontroulable Com∣mands against sin: So that Corruption comes to be snubbed and checked, and the soul kept in aw under him which it scorned before. It fares in this case with Conscience as with an High Sheriff, or some special Officer of note in the Country, in the absence of the King, while he is gone aside there ariseth a Mutiny and Tumult of unruly persons, which tear his Commission, withstand his proceedings, and offer in an outragious manner to lay violent hands upon his Person; so that as he can do nothing, so he dares shew little distaste, but express no strong opposition against them, as not having power e∣nough to surprise and crush them in their 〈◊〉〈◊〉, but is compelled to sit still, and say nothing, knowing as David said, You are too strong for me you sons of Zerviah: He finds his party too weak to deal with them, thefrore puts up al contempts and indig∣nities for the while; Nay, as it is with many 〈◊〉〈◊〉, their numbers being many, their carriage furious and unreasonable, somtimes they strike the Consta∣ble instead of being ruled by him; but when the King returns, renews his Commission, and gives him more power than ever, and sends supply to aid and 〈◊〉〈◊〉 him, then the Sheriff lifts up his head, having got a larger 〈◊〉〈◊〉, comes with more undaunted courage and resolution, having got assistance 〈◊〉〈◊〉 to support himself; and he makes open Pro∣clamation, That whereas there hath been such and such 〈◊〉〈◊〉, be it known, that they are al to be

〈◊〉〈◊〉 and commanded in the Kings Name, upon 〈◊〉〈◊〉 notice hereof to lay down all weapons, to stil al 〈◊〉〈◊〉 disorders upon pain of death to any that shall 〈◊〉〈◊〉 the Law in that case.

So it is with Conscience, when by the crowd and 〈◊〉〈◊〉 of many accursed lusts and corruptions, 〈◊〉〈◊〉 eye is blinded, the edg dulled, the commands of 〈◊〉〈◊〉 corned, so that men make a mock of conscience, 〈◊〉〈◊〉? your Conscience wil not serve you, your 〈◊〉〈◊〉 wil not suffer you, to lye, to laze, to 〈◊〉〈◊〉, to deceive, your Conscience wil not allow it, 〈◊〉〈◊〉 you make a fool of your 〈◊〉〈◊〉? what care 〈◊〉〈◊〉 for Conscience or you either, I wil do what I like, what I list for al Conscience: Thus a company of 〈◊〉〈◊〉 imprison the High Sheriff, or beset his house; 〈◊〉〈◊〉 when God shal awaken Conscience, and quicken 〈◊〉〈◊〉, and renew the Commission in the hand of 〈◊〉〈◊〉, so that it comes enlightened and armed with 〈◊〉〈◊〉 from Heaven, he then makes open 〈◊〉〈◊〉 to the sinner, forewarns and threatens the 〈◊〉〈◊〉, thou that hast had no care of the 〈◊〉〈◊〉 of God, but slighted al Directions and 〈◊〉〈◊〉 of his Word; be it known unto thee by 〈◊〉〈◊〉 received from Heaven, I charge thee in the Name of the Lord Jesus, as thou wilt answer it at that great Day, upon pain of everlasting Damnation, take heed of these sins, and lay down these rebelli∣ons, and withal shews his Warrant: and look here 2 Thess. 1. 8. The Lord Jesus will come in slaming fire to render vengeance against all that know not God, and obey not the Gospel; take heed therefore of this disobedience against the Gospel, you wil rue it eternally else: and loe here again, Prov. 29. 1. He that being often reproved hardeneth his heart, shall suddenly be consumed, and that without reme∣dy: thou hast been often reproved for these and

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these evils, and stil thy heart is hardened against all Reproofs, take heed lest sudden destruction come upon thee: So again 1 Cor. 6. 9. Know ye not that the unrighteous shall not inherit the Kingdom of God? Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor A∣busers of themselves with man-kind, nor Theeves, nor Covetous, nor Drunkards, nor Revilers, 〈◊〉〈◊〉 Extortioners, shall inherit the Kingdom of God. Do not you know this (saith Conscience) have not I often told you of this? have not I warned you of it? and yet thou art still guilty of these and these evils. Thus Conscience comes armed with Evidence and Authority of the Truth; like the Angel with a drawn sword in his hand, stands as the Watch-man to give warning, he stil minds and remembers the sin∣ner of his waies, and of Gods righteous Judgments: As somtimes Moses to Israel, Deut. 30. 17, 18. But if thine heart turn away that thou wilt not hear, I denounce unto thee this day, thou shalt surely perish; and if any man when he hears these words, shal bless himself in his heart, saying, I shall have peace though I ad drunkenness to thirst, the wrath of the Lord will smoke against that man, and he will cut him off, &c. This Charge and awful Command of Consci∣ence makes the soul shy of stirring out unto such un∣godly courses, makes the corruptions skulk in as it were, so that they dare not shew their heads: this is the roaring of the Lyon, that makes al tremble and* 1.276 be at a stand, the direful warnings and threatnings [ 3] that Conscience sets up and gives in, out of the Au∣thority and sovereignty of the Truth, which is dread∣ful in presenting the displeasure of the Lord; so that the sinner withdraws himself from such courses, com∣panies, practises, unto which he was addicted, and had formerly bestowed himself.

When now the Devil and his Instruments, the [ 2] World and her Favorites, perceive their company 〈◊〉〈◊〉, their companions departed, they al set 〈◊〉〈◊〉 the soul, and labor to withdraw it from under the Charge and Command of Conscience: The World by her Allurements, Satan by his Temptations, and 〈◊〉〈◊〉 accursed delights of our sinful lusts, they al 〈◊〉〈◊〉 the soul, and by their wiles perswade the sinner 〈◊〉〈◊〉 joyn sides with them, and not to be awed or carri∣ed by any contrary command: these be (say they) 〈◊〉〈◊〉 denounced, but threatned men live long, this wind shakes no Corn, this is in way of Policy to scare men, but it is not in earnest to hurt men, the same hath been spoken to others, but nothing infli∣cted upon them, they never found, never felt any such sore blows as al those terrible shakings of the 〈◊〉〈◊〉 would pretend. Thus the sinner is yet drawn a∣side to follow his sinful courses: Conscience there∣fore makes after him, laies violent hands upon him, and holds him faster than ever; he becomes now an accuser of him, who was only a friendly admonisher before; a swift witness, yea, a thousand witnesses a∣gainst him before the tribunal of the Lord, by reason of his sins committed: He raiseth therfore Hue and Cry after the sinner, finds and attacheth him; he that was Gods Herald before to tel and proclaim what should be done; becomes now Gods Pursevant to summon, his Sergeant to arrest him for what he hath done; he that directed him before, now smites him; as 2 Sam. last, 10. Davids heart smote him after he had numbred the people: Though the sin∣ner could avoid or neglect the Command of Consci∣ence, he cannot avoid the Stroke of Conscience: though he could avoid the warning of Conscience, and cast away that, yet he cannot avoid the horror of Conscience, Rom. 2. 14. His thoughts accusing of

him in Gods behalf, and his accusations wil be heard nay, his judgment is now aggravated, because of the Command that was 〈◊〉〈◊〉, As Gideon dealt with the men of Succoth, who scorned him, when he pur∣sued Zebah, and Zalmunnah: Judg. 8. 7. Retur∣ning he tore their flesh with the thorns of the wilder∣ness. So 〈◊〉〈◊〉 after his Commands have been slighted, and his warnings cast behind the back, he surpriseth the sinner in the midst of his 〈◊〉〈◊〉 and greatest Jollity; you shal answer for these sins be∣fore the Judg of the World, and so follows him home to his house, and to his bed, and 〈◊〉〈◊〉 violent hands upon him, and drags him be∣fore the Tribunal of the Lord, and there indites and accuseth him; Lord, this is the man, an Enemy to thy Majesty, a Traytor against the Truth, that hath conspired with Sin and Satan, and his secret Lusts a∣gainst the blood of Jesus, and the power of Grace and Godliness: What? is this He that hath born a pri∣vy grudg against the power of the Word, a spleen a∣gainst the Saints, that hath committed such and such sins? Yea Lord, He hath done so, and been so, at such a time, and such a place, in such a company, he hath been guilty of such abominations; nay (saies Conscience) you know that I know, such a night, what privy plottings, and cunning conspiracies your heart, and your lusts, your pride and 〈◊〉〈◊〉, and uncleanness had, what consultations you had a∣gainst the Lord: take him therfore horror & anguish of heart, keep him in bondage & thraldom, until he be content to repent, to take shame, and bid an everla∣sting 〈◊〉〈◊〉 to 〈◊〉〈◊〉 〈◊〉〈◊〉: with that the flashes of Hell fire seize upon his soul, the venom of the vengeance of the Lord pursues him, his Arrows stick fast in him, and the poyson thereof 〈◊〉〈◊〉 up his 〈◊〉〈◊〉: the galls and stabs of Conscience make him bleed in∣wardly:

so 〈◊〉〈◊〉 all his friends, delights, comforts, 〈◊〉〈◊〉, corruptions, cannot bail him, or pluck 〈◊〉〈◊〉 this hook of horror out of his heart: And thus 〈◊〉〈◊〉 poor sinner like a Malefactor goes up and down 〈◊〉〈◊〉 his Jaylor, an accusing Conscience to attend 〈◊〉〈◊〉; the chains of darkness, of horror and guilt to 〈◊〉〈◊〉 and guive him, that he becomes weary of his 〈◊〉〈◊〉, and not worth the ground he goes on: until he 〈◊〉〈◊〉 to confessing, bewailing, repenting, reforming, 〈◊〉〈◊〉, yea, engaging himself to his Conscience, 〈◊〉〈◊〉 that as in Gods sight, that if he will abate his 〈◊〉〈◊〉, he will obey his commands, listen to his 〈◊〉〈◊〉, and yield unto whatever either it shall reveal 〈◊〉〈◊〉 him, or require of him. So that Conscience seems 〈◊〉〈◊〉 be quieted for the while, and abates the soul of 〈◊〉〈◊〉 overbearing horror, lets him out of prison upon 〈◊〉〈◊〉 sufficient bail.

When his accursed crew, the lusts with whom he [ 3] 〈◊〉〈◊〉 been in league, see that he is got out of prison 〈◊〉〈◊〉, they again set upon him to see if by any means 〈◊〉〈◊〉 can bring him to their bent, to embrace the old 〈◊〉〈◊〉 waies of ungodliness. Tush saies carnal Reason, the worst is past, the danger is over, why should he slay himself with needless sorrow, and 〈◊〉〈◊〉, smoak away his daies in desperate 〈◊〉〈◊〉, and make himself miserable in laying more burden upon himself than God requires, or Reason allows: If the Lord in his Providence hath 〈◊〉〈◊〉 him of his inconveniences, why should he ad 〈◊〉〈◊〉 them without need, and without profit? let him therefore refresh himsélf with those former 〈◊〉〈◊〉, and shake off those heavy damps, which are in∣deed the death of the soul, the ruine of his 〈◊〉〈◊〉, and himself also in the issue. In conclusion, the heart begins to recoil back again to the former courses to 〈◊〉〈◊〉 after those former lusts, as ancient Lovers, to

parley with them, to give entertainment to them, 〈◊〉〈◊〉 so to be overcome by them. So that now he is 〈◊〉〈◊〉 deeply endeared to them as ever, follows them as ea∣gerly, and takes as much contentment in them as 〈◊〉〈◊〉 do in their ancient play fellows, and 〈◊〉〈◊〉 when they have been long parted: 'Till 〈◊〉〈◊〉 laies the last hook upon him, and rends him al in pie∣ces. As it forewarned him of sin that it might not 〈◊〉〈◊〉 committed, and accused him for sin when it 〈◊〉〈◊〉 committed: so now it becomes an Executioner 〈◊〉〈◊〉 the final Doom and Judgment which belongs 〈◊〉〈◊〉 him; because against all means of redress he 〈◊〉〈◊〉 continues in his sin, so that now Conscience 〈◊〉〈◊〉 not present him before the Tribunal of the Lord 〈◊〉〈◊〉 tryal or accusation, for that is over; but as one 〈◊〉〈◊〉 is convicted and condemned, he drags him to 〈◊〉〈◊〉, 1 John, 3. 20. If our hearts condemn 〈◊〉〈◊〉 God is greater than our hearts: Prov. 29. 1. 〈◊〉〈◊〉 that being often admonished hardens his heart, 〈◊〉〈◊〉 shall perish without Remedy; thou art the man, 〈◊〉〈◊〉 is thy condition, this will be thy condemnation, 〈◊〉〈◊〉 hast been often admonished, 〈◊〉〈◊〉 such a time, 〈◊〉〈◊〉 such a time, by a 〈◊〉〈◊〉, a Friend, a Minister, 〈◊〉〈◊〉 did thy heart rise with 〈◊〉〈◊〉 and indignation, 〈◊〉〈◊〉 not able to abide the man, nor to undergo the 〈◊〉〈◊〉 nition; therefore thou 〈◊〉〈◊〉 perish, 〈◊〉〈◊〉 there is 〈◊〉〈◊〉 Remedy: with that Conscience delivers him up 〈◊〉〈◊〉 the hands of the tormentors; take him ye 〈◊〉〈◊〉 spirits, depart from hence to thy grave, and 〈◊〉〈◊〉 thence to the place of Execution. He would 〈◊〉〈◊〉 〈◊〉〈◊〉 his evil, let him perish in it, he would not 〈◊〉〈◊〉 reformed, let him be for ever accursed: So that 〈◊〉〈◊〉 sinner conceives himself past hope and help, looks 〈◊〉〈◊〉 very hour and moment to be turned off the 〈◊〉〈◊〉 For as a man arrested for one debt, may be a 〈◊〉〈◊〉 some few pounds, many thousands are presently 〈◊〉〈◊〉

〈◊〉〈◊〉 upon him, al Creditors come in, with Bill after 〈◊〉〈◊〉, so that as a man utterly undone, lie he may, and 〈◊〉〈◊〉 he must, but to be delivered he cannot once look.

So the 〈◊〉〈◊〉 being under the arrest of Conscience for the transgression of the Law, the Gospel now comes in upon the sinner, his Bill comes in fresh up∣on him, he is arrested at the suit of Patience which 〈◊〉〈◊〉 hath abused, of Mercy, which he hath sleighted, long Sufferance, which he hath perverted; they al 〈◊〉〈◊〉 for Justice, Justice Lord against this sinful 〈◊〉〈◊〉. So that the sinner conceives himself in the 〈◊〉〈◊〉 of the Devil really, and irrecoverably in Hell. Lo, saies the sinner, The Devil, the Devil; there he is, he is come for me. When he lies panting upon his sick-bed, if he do but close his eyes toge∣ther to sleep, his dreams 〈◊〉〈◊〉 him, his thoughts 〈◊〉〈◊〉 him, and he awakens gastered and distract∣ed, as though he were posting down to the pit, he 〈◊〉〈◊〉 up, and Raves; Why go then; I must go. His Friends pitty him, weep over him, and endeavor to 〈◊〉〈◊〉 him, Why, you are in your bed, and amongst your dear Friends, Whither wil you go? I must go 〈◊〉〈◊〉 Hell, Satan is sent from God to fetch me; Oh my stubbornness, my carelesness, my contempt of the Lord and his Truth, hath justly brought me to this. Why, but there is yet Grace and Mercy; Oh! it had been happy for me I had never had the offer of Grace and Mercy; Its Mercy that I have rejected, and Grace that I have opposed, and cast al the com∣passions of the Lord behind my back, to follow my 〈◊〉〈◊〉 Courses. And with what face can I beg Mercy who have abused it? crave Grace who have opposed 〈◊〉〈◊〉? He cannot be saved that Mercy cannot but 〈◊〉〈◊〉, and Mercy should be unmerciful to its 〈◊〉〈◊〉 if 〈◊〉〈◊〉 should not cast away him that hath cast away it: But do you now judge so? and would you now do

so as formerly? you have conceived the greatest 〈◊〉〈◊〉 in your sinful distempers, pleased your self in your pride, and loosness, and vanities, taken content in your Corruptions, in casting away the holy Com∣mands of God: Would you give your self the like Liberty? Or can you take the 〈◊〉〈◊〉 Comfort in the same wayes now? Oh no: I now see how sin hath deceived me, and mine own corrupt heart hath cou∣zened my self, that which was my pleasure and de∣light, is now my plague, my poyson: but would you be content to part with these, and take Grace and Mercy in the room of them? Oh that I might: but there is no reason that I should expect it, 〈◊〉〈◊〉 God should do it. Why, if you would have mercy, God will shew you mercy: Then the Lord give me a Will, and give me Mercy, and give me Grace whe∣ther I wil or no, it would be better with me then, than now: Hos. 2. 8.

By this time the Heart and Corruption are almost pulled asunder; therefore the last Cord is this, The Lord by the hand of his Almighty Spirit 〈◊〉〈◊〉 pluck it quite asunder, that the Will of the sinner may ne∣ver soulder again with his Corruption, nor suit any 〈◊〉〈◊〉 with them: Its the same power that raised Christ from the dead, Eph. 1. 19. Its the same power that raiseth the dead to life, Joh. 5. 25. The dead shal hear the voice of the Son of God, and those that do hear shal live. Yea, the Lord is said to Create lips to speak Peace, Isa. 57. 19. He puts forth a creating power, when he wil lead and heal the sinner. The Lord Christ commands sin as somtimes Satan, Come out of him thou unclean spirit, and trouble him no more: That which al the Disciples did not, could not, Christ did there in the possession bodily, so here spiritually.

How this holy kind of Violence may best be dis∣cerned.

[ 4]

I shal Answer to this in several CON∣CLUSIONS.

The Will of a man is in it self, and in its own* 1.277 nature, a capable subject of Sin and Grace. I say, Look at it as in its own Nature considered, both these in a right order, and according to a rule of right 〈◊〉〈◊〉 may be in it successively: As the same vessel is capable of puddle and pure water, the same eye is capable of sight and blindness: So the Will at seve∣ral times, as several impressions may be made upon it, is capable of Sin and Grace. Jer. 4. 3. Break up 〈◊〉〈◊〉 fallow ground of your hearts: The Nature of man is arrable ground: though now it lie fallow by 〈◊〉〈◊〉 of the weeds of wickedness, the brambles of Baggage, base lusts have over-run it, yet it may be 〈◊〉〈◊〉, the soul may be converted again: So men are called Living stones, 1 Pet. 2. 5. Though the frame of the heart like that goodly building of Jeru∣salem have not a stone left upon a stone, yet the stones wil 〈◊〉〈◊〉 again.

And hence, though there be not the next passive po∣wer in a soul possessed with sin to receive the things of God, because the soul is wholly possessed with corruption, & so becomes wholly indisposed there∣unto. It being impossible that Two Contraries should be in the same subject at the same time; that the body distempered with unnatural heats should receive a natural and moderate temper at the same time cannot be, yet remove the unnatural, and the body is capable of the natural. Hence it is the soul hath ever in it a remote power to partake of Grace.

As the Soul is ever seeking of a better, but because it cannot meet with it, it is unsatisfied, which shews it was made for a better.

Which makes me that I cannot yet see, Why there is any need to flye to the Obed ential power, which men marvelous Judicious, betake themselves to in this Dispute. When a Creature hath not a capability in its kind and nature to entertain such an impression further than it yeilds to the Almighty hand of God to make it what he wil, As Matt. 3. 9. God is able of stones to raise up Children unto Abraham: Stones wil yeild to God to make them Children. But under favor I conceive that is not here needful, That God should make a new Faculty, or give another natural power than before, as he must do, if he make Bread or Children of stones.

As a Wheel that runs wrong, you need not ano∣ther Wheel, but another, and a right 〈◊〉〈◊〉 of 〈◊〉〈◊〉.

The Faculty of the Will attended only in its na∣tural* 1.278 being and ability, cannot Will a spiritual or supernatural good; but must have aspiratual and supernatural power put into it, to enable it to put forth a 〈◊〉〈◊〉 work.

Because nothing can act beyond the bounds of its* 1.279 being and ability: The Trees grow, but move not; the bruit Creatures move, but Reason not; Wicked men can Reason, and Will natural and corrupt things, because they have Reason, Nature, and Corruption: And Morral things also, because they have some 〈◊〉〈◊〉 of the Spirit as wil carry them to act seem∣ly between man and man; but to close with God and his Holiness, and the purity and spiritualness of a Rule they cannot. 1 Cor. 2. 14. The natural man

receives not the things of God. Prov. 24. 7. Wisdom is too high for a fool.

If the Will out of a Nature Ability, or Faculty,* 1.280 could chuse a supernatural good, then where there is this Faculty, this act may be put forth. Then the Devils and Damned in Hell may love God above al, make choice of the chiesest good, and close with the last end, and so might be happy. For they have this faculty of Will; The Promise is full and free. Let him that Wills take of the water of life and live for ever, Rev. 22. 17.

Hence its plain its a false Opinion and grounded on a false bottom and principle; that to have an in∣differency to any thing propounded, to take it or not to take it, is that liberty which issues from the nature of the Will. Because it issues not from the Faculty at al to wil a supernatural good, no more than from a dead man to take meat. As a Wheel doth not run round because wood or iron, but be∣cause the art of wheel-making is imprinted upon it; because so framed and fashioned. If therefore the question be asked, If the Will be not free in Pre∣paration. Answ. There is no Will in the first work of Preparation, there is the Faculty of Will, but not the act of Will.

The Corruption that takes possession of the Will* 1.281 and rules in it, it utterly indisposeth the soul to re∣ceive any spiritual power from God, and conse∣quently disenables it to put forth any spiritual or su∣pernatural work. It is not subject to the Law of God, neither can be, Rom. 8. 7. It wil not beat the impression of the power of the Spirit. Job. 8. 37. The Word of Christ found no place in the Jews that were under the power of their Corruptions,

Acts 13. 46. They put away the Word from them: yea, Truth is a trouble and a torment to a Carnal heart, and the nature of the thing evinceth so much. Matthew 6. 24. Ye cannot serve two Masters, God and Mammon: Joh. 5. 44. Ye cannot believe that seek honor one from another. Rom. 2. 4. The hard heart cannot repent. Shut up, we are under unbelief, and we shut out the Lord Jesus, who comes not un∣less the door be opened. It is not possible that con∣traries should be at the same time in the same sub∣ject.

Though there be no force afforded to the Facul∣ty* 1.282 of the Will, yet the power of Corruption must by a holy kind of Violence be removed, before any spi∣ritual power can be imprinted upon the soul, wher∣by it may put forth any spiritual act.

First I say, There is no violence offered to the [ 1] Faculty of 〈◊〉〈◊〉 〈◊〉〈◊〉. For that (as it hath been pro∣ved before) is a capable subject, both of Grace and Sin, successively and in order, as the air is capable of light and darkness, indifferently, and the one being removed, the other is entertained with ease, and rea∣diness, without any compulsion, there needs none, it requires none here. As the same wax wil receive several and contrary impressions, at several times; so the soul which hath been made partaker of the image of God, is also capable of the print & impression of the image of old Adam, when once the gracious dis∣position hath been defaced, it's capable of receiv∣ing the impression of Gods Image again when once Adams image is dispossessed.

Yet Secondly, There must be a holy kind of vio∣lence [ 2] offered unto Corruption, before it can be dis∣possessed and removed, and so way and room made

for the entertainment of Faith and Christ there∣by.

Reasons are,

Either Corruption must by violence be taken a∣way* 1.283 or else it wil naturally and of its own accord go away, and depart from the soul. For it hath been in the former Conclusions manifected, That there must be a spiritual power put into the will before it can put forth a 〈◊〉〈◊〉 act. And while Corruption takes place, there is no place of entertainment 〈◊〉〈◊〉 this spiritual ability; therefore Corruption must be re∣moved by violence. Naturally it wil not go away, therefore by constraint it must be forced away. It wil not depart away of its own accord, because of the 〈◊〉〈◊〉 and naturalness it 〈◊〉〈◊〉 to the heart in which it is. The Eye wil not go out of the head in which it is seated, unless it be plucked out: The hand wil not fal off from the body unless it be cut off: The Soul would not willingly forsake the Body unto which it is received, and in which it takes up its a∣bode, unless by some 〈◊〉〈◊〉 〈◊〉〈◊〉 which breaks the union betwixt it and the body it being driven away, and forced away. Now our lusts in our hearts are like the Members in our bodies, Col. 3. 6. They are tender as the eye, 〈◊〉〈◊〉 as the hand, as dear as our souls, yea, even the soul of our souls, and life of our lives, while we are and remain in our natural and corrupt estate. Therefore they must by constraint be driven out, they wil not go out. yea, it is against Reason, and in truth cross to common Sense, That the quality should of its own nature 〈◊〉〈◊〉 from the subject, they who have agreement one with another, should as enemies, and as 〈◊〉〈◊〉 as be at ods and difference go from the other: and this is the Condition and Disposition 〈◊〉〈◊〉 〈◊〉〈◊〉 the nature of man, they are in the neerest League of love one with ano∣ther,

and therefore of themselves as in truth they cannot, so they would not depart one from another, Jer. 13. 23. Can the Ethiopian change his skin, or the Leopard his spots? Then may you also which are 〈◊〉〈◊〉 to do evil. They are not spots that are taken occasionally, or sootiness that is smeared upon them, but they issue out of their natural Con∣stitution, and the very seed which they are made of: and therefore their nature must be altered be∣fore they can be removed.

Look we at the Opposition between the Spirit of* 1.284 Grace that doth remove the Corruption, and the 〈◊〉〈◊〉 it 〈◊〉〈◊〉 that is removed: And we shal 〈◊〉〈◊〉 have 〈◊〉〈◊〉 Evidence, and that 〈◊〉〈◊〉 of the former Conclusion.

One Contrary drives away another out of the subject in which it is by Constraint and Violence: But the work of the Spirit as contrary to Sin, drives it out of the soul in which it is seated as in its natural subject, therefore this must be done with violence. The first part is plain by the Principles of 〈◊〉〈◊〉 〈◊〉〈◊〉 received, i. e. That the ground of al Constraint is that crosiness and contrariety be∣tween the 〈◊〉〈◊〉 of things, and their actions: every thing is 〈◊〉〈◊〉 to that which is sutable to its own na∣ture, our 〈◊〉〈◊〉 its own proper power and inclination; there needs no constraint to make the Fire burn, the 〈◊〉〈◊〉 〈◊〉〈◊〉 roar, and 〈◊〉〈◊〉 things to descend, a Wolfe to prey and raven: But to make heavie things to ascend, the Lion to be as mild as a Lamb, the 〈◊〉〈◊〉 as harmleis as a Kid, there must be a strong hand of an almighty power to make such a change, and by a kind of violence to 〈◊〉〈◊〉 the crossness and 〈◊〉〈◊〉 which carries these in professed opposition. The second part is as 〈◊〉〈◊〉 out of pregnant proof

from Scripture, which settles it as sure as Mount Zion. Rom. 8. 2. The Law of the Spirit of life in Christ Jesus hath freed me from the Law of Sin and Death. There is a Soveraignty of 〈◊〉〈◊〉 rule set up in the Soul, and therefore it gives Law to the whole man, for that is the prerogat ve of a supream Commander; Now there is a Repeal of these Laws, a Crushing, and a Conquering of the Supream pow∣er by the Spirit of Life in Christ, which therefore disannuls al those Edicts and Commands that Carnal sensual Lusts of the Old man had thus set up and e∣rected. 2 Cor. 10. 3, 4, 5. The Weapons of our warfare are mighty through God: When the Gospel carries the power of God with it to 〈◊〉〈◊〉, it flings down the strong holds that 〈◊〉〈◊〉 them∣selves against Christ, and 〈◊〉〈◊〉 every 〈◊〉〈◊〉 to the obedience of Christ. Thus it 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 Corruptions. And this is done in way of Contra∣riety, Gal. 5. 17. The Spirit lusts against 〈◊〉〈◊〉 〈◊〉〈◊〉, and the flesh against the spirit; and these two are contrary. And therefore its termed a Fight and 〈◊〉〈◊〉, Rom. 7. 23. I see another law in my Members rebelling against the Law of my mind 〈◊〉〈◊〉 carrying of me 〈◊〉〈◊〉. Fighting is 〈◊〉〈◊〉 with 〈◊〉〈◊〉 and violence; where there is 〈◊〉〈◊〉 and En∣mity, there is 〈◊〉〈◊〉 and 〈◊〉〈◊〉, not kind∣ness and perswasion only. Such is the Work here.

Look we at the Nature of the Work: That also* 1.285 wil of necessity require as much, Whether 〈◊〉〈◊〉 Sin, or Satan? the Dominion of the 〈◊〉〈◊〉 is 〈◊〉〈◊〉, and the Power of the other 〈◊〉〈◊〉, and 〈◊〉〈◊〉 of these can be brought about but by a 〈◊〉〈◊〉 of violence.

1 The Dominion of Sin: The Lord now quels and crusheth utterly, that soveraignty and suprema∣cy it hath formerly exercised over the sinner: So the Apostle, Rom. 6. 14. brings in this as the ground of that spiritual deliverance from the authority of our Distempers, Sin shall not have dominion over you, because you are not under the Law, but under Grace: When ever we be come under the Covenant of Grace, and the Lord Jesus the second Adam 〈◊〉〈◊〉 us and begets us to himself, as soon as we are of the seed of that Covenant, he thereby takes off that do∣minion unto which we were formerly subject, while we were under the Covenant of the Law broken, it did break us, and deliver us to the authority of our Distempers: This was typed by the year of Jubile under the Old Law, when the Slave or Servant was freed from his Masters rule and claim; and therefore when our Savior is promised as he that should bring Jacob 〈◊〉〈◊〉 unto God, and so become light and salvation to the Ends of the Earth, Isa. 49. 5. 8, 9. To be the head of the Covenant of Grace: And that which is added is marvellous strange, To establish the Earth, and to cause to inherit the desolate places.

That restauration which comes by Christ, it brings a new face or frame upon the Creatures, even those that are of the most despicable condition, desolate persons, and hearts, and lives; when wicked men and their waies are like wildernesses overgrown with weeds. Then the Lord 〈◊〉〈◊〉 to the prisoners, go forth, and to such as are in darknest shew your selves. They that were buried and over whelmed with the dimness of their own distempers and delusions, they should come out of the Dungeon and Grave of dark∣ness: Be revealed; the word is in the Pastive: the Truth should be revealed in you, to you, to give you

a light you had not, to act you, and carry you to see that you did not: your selves should be revealed to your selves, and your sins to your souls, the first is a power put into them, the second an act wrought in them, and by them, the word in the Original signifying both. So that though they might be pursued by their sins, they should never be imprisoned more, that was not now their state to be Prisoners, but to be free men for ever, though clou∣ded with darkness of their sins, yet never overwhel∣med with darkness, but they should be able to see their sins, and to see a way out of them, in which they should walk.

This is that also which is expressed by the Apo∣stle John, 1 Joh. 3. 5. 8. That our Savior came to destroy the works of the Devil: Now he was the Author of sin, and the first sinner, and therefore cal∣led the Evil One, the Father of Lyes, and that when he tels Lyes, he tels them of his own, the first Origi∣nal comes from him, and al lusts are but his brood, John, 8. 44. The Lusts of your Father ye will do; they are but the seed of Satan cast into the souls of men. Now Christ came to destroy all these.

That which destroyes corruption must needs of∣fer a kind of violence to corruption, for each thing desires the preservation of it self, and it is against the will of sin to destroy it self: It's Calvins Expressi∣on upon the place, The works of the Devil will ne∣ver destroy themselves: therefore Christ by his Spi∣rit must destroy them by a strong hand: It is there∣fore a sleepy Dotage, and a deluded Dream to make such an Explication; that by some Moral per∣swasions presented unto the blind mind of a sinner, sin should be perswaded to destroy it self: or (which is the 〈◊〉〈◊〉 of that Opinion rightly expressed) that there should be some Arguments propounded to cor∣ruption

to draw out the power of corruption, to de∣stroy the power of corruption; In which falshood there is such a senseless kind of silliness, that it is a wonder that men who arrogate the excellency of the depths of disputes, and would have the world con∣ceive them the darlings of Wisdom, cut out of pur∣pose to search into the secrets of al 〈◊〉〈◊〉, should ever be taken aside by such a dream; but that the Lord in his just Judgment righteously delivers men up to their own devices, when they despise his Coun∣sel. For better explication than that which I make, no man can ever make of that imagination according to truth; for a moral 〈◊〉〈◊〉 in the proper Na∣ture and work of it, is not to give power to the sub∣ject that had it not, but to draw forth the power it hath to perform any action; so that when a sinner (as we have proved) is wholly acted by the power & 〈◊〉〈◊〉 of his corruptions, things in that are spi∣ritual, i. e. though he hath some reliques of the Image yet left within him, some common stock of Moral a∣bilities imprinted upon him, yet whatever his shews, his appearances, his performances be in Civil Servi∣ces, the sovereignty of corruption in the heart is such it over-rules all, to false ends, and suiting of it self, and giving satisfaction to the flesh; so that in the 〈◊〉〈◊〉, to stir up the sovereign power of sin in the soul of a 〈◊〉〈◊〉 to forsake sin, is to draw forth the power of 〈◊〉〈◊〉 to 〈◊〉〈◊〉 it self, which hath not the least ap∣pearance of a 〈◊〉〈◊〉 in 〈◊〉〈◊〉 with it. So that I conclude this third Argument which is open and plain.

I hat which destroyes the power of sin, that offers a holy kind of violence to it. But the Lord by his 〈◊〉〈◊〉 destroyes the power of sin, therefore he offers a holy kind of violence to it.

Hence, before we pass (for to this place this

Consideration is proper) we may see the difference between restraining Grace in the Reprobate and Hy∣pocrite, and saving, and effectually converting Grace.

The act of sin only in the one is hindred; the po∣wer of sin in the other is subdued, the one curbs and confines the corrupt Nature, as a Fox in a chain, a Wolf in a grinn, they have the same Nature still, but they have not the same liberty to put forth their ravenous desires and 〈◊〉〈◊〉, and therefore will do it when opportunity serves. Converting Grace severs the subtil and cruel dispositions from them 〈◊〉〈◊〉, and overcomes and conquers the cruelty of their Natures, so that as they do not, so in truth they cannot put forth such savage practices as before: The one abates the resistance that is in the heart a∣gainst God, his Truth, and Waies for the while, makes a mans distempers recoyl and 〈◊〉〈◊〉 themselves, and makes them not appear for the present: But this takes away the Sovereignty and prevailing po∣wer of resistance. As it is in War, when a pitched field is fought, and the Bodies of both Armies meet, each standing in the defence and 〈◊〉〈◊〉 of its own 〈◊〉〈◊〉; but when the day is got, and the battel won, and the forces of the 〈◊〉〈◊〉 not only de∣feated and 〈◊〉〈◊〉, but slain and cut in pieces, so that their strength is broken, and they utterly disa∣bled to make head, with any hope of recovering the field, or repairing their losses; there may happily some scattered companies be sculking here and there, and pilfering and molesting the State, but they have no hope to recover their power; the Country and Kingdom falls wholly to the Conqueror. So here, when the corrupt heart comes in professed oppositi∣on against the Lord Jesus, in the power of his Ordi∣nances, and the Lord is pleased to put sorth his po∣wer

to the vanquishing, and subduing the soul unto himself; the sinner gathers up al his forces as loth to lose his delightful lusts (as somtimes the 〈◊〉〈◊〉 against the coming of the Ark, 1 Sam. 4. 7, 8, 9. The Philistims were afraid, and they said, God is come into the Camp, and they said, woe unto us, who shal deliver us from the hands of these mighty Gods? Be strong and quit your selves like men, O ye Phi∣listins, that ye be not Servants to the Hebrews:) So, the soul rises up in way of resistance against the Word and Power of his Grace, but in the issue the Dominion of these distempers is so quelled, and the power of them so crushed, that it can never make head against the power of the Spirit; only the re∣mainder of those wretched lusts will be still pilfering provoking and molesting the good Spirit of God, and work of his Grace; but can never recover the Rule it once had; but the Country, the Heart and Con∣science of a sinner falls wholly to the dispose of Christ. Thus Saul goes into the field, hath a pitcht Battel against the Lord Christ, as resolving to fight it out to the last man; but in the end, when he saw there was no hope to prevail, instead of fiercely re∣sisting, he humbly gives way, and laies down not on∣ly the act of opposing, but the will of opposing, Lord (saies he) what wilt thou have me to do? This seems to be the meaning of that old Sentence of Austine, which all Divines embrace and follow, and I desire no more for the cause if it be rightly scanned and considered; God makes of an unwilling will, a willing will: For the right understanding of which Truth, observe these Particulars:

• 1 The Will is wholly unwilling to receive any 〈◊〉〈◊〉 good, but carried out by the power of corruption against it.

• 2 Willingness must be wrought where this un∣willingness is.
• 3 The Will must cease to be unwilling, and resi∣stance must be removed before submission can be brought into it: Unwillingness cannot will Good: Aversion cannot will Conversion.
• 4 What will remove or take away this unwilling∣ness? It's impossible it self should remove or destroy it self: There is nothing in the Will besides that can do it, for it hath no Spiritual power to good: therefore there must be an Almighty constraining power that must by a holy kind of violence take that away., and then another may be brought in.

But if the Will do not freely Will the removal* 1.286 of corruption, then is it compelled contrary to the nature of the Will, and the way of Gods Providence, as implying a contradiction.

It follows not: Either it freely wills the remo∣ving* 1.287 of sin, or else it is compelled thereunto; I put a third, A sinner hath no will at all to it; for to wil not to do it freely is contrary to the Nature of the Will, and the rules of right Reason: But to have the work done without the wil of man, which hath no hand in it, is a sound truth and a safe assertion.

These Three are apparently distinct,

• 1 To Will freely.
• 2 To Will by Constraint.
• 3 Not to Will at al: But to have the work done only from the Will of ano∣nother.

But if there be a kind of Violence offered to the* 1.288 Will of a Sinner in the removal of his sin, then the Will is compelled. But there is a kind of Violence offered (for thats it which is affirmed) therefore the Will is Compelled, which must not be gran∣ted.

I Answer Three Things.

1 When we say the Will is free and cannot be* 1.289 forced; the right meaning is this, TO WILL, is, when a man is a cause by Counsel of his Work, so that when Reason hath dictated and discovered what is fit to be done the will out of a sovereignty of authority and inward power expresseth her plea∣sure to make choice of it: To be forced to do a thing is by a strong hand of outward Constraint a∣gainst our inward inclination and disposition to be compelled to do a thing. 〈◊〉〈◊〉 Two cannot stand together as being apparently contradictory the One to the other. To do a thing out of mine own power, proper, and inward inclination: To do a thing by outward 〈◊〉〈◊〉. For it is al one as to say. We should do a thing out of our inward inclination, and not out of our inward inclination: A Cause acting by Counsel, should be a Cause acting by necessity, one Contrary should be another.

2 This act may be opposed from without: yea, act and power may be destroyed, without any pre∣judice to the liberty of Will, or any way of Pro∣vidence, or a reasonable Proceeding. So the text, Ezek. 36. 27. I will take away the heart of stone, and give unto them a heart of 〈◊〉〈◊〉, a new heart and a new spirit will I put within them. Gal. 5. 24.

They who are Christs have crucified the flesh with 〈◊〉〈◊〉 affections and 〈◊〉〈◊〉. Original sin is flesh, the 〈◊〉〈◊〉 are the actings of it, and the affections are 〈◊〉〈◊〉 〈◊〉〈◊〉 that are apt and ready to entertain such provocations, and to break out into such 〈◊〉〈◊〉. Its impossible that while a thing acts by his own inward inclination, it should by outward force act against its inclination, though its possible and reasonable that the Lord cross both, yea, destroy both act, and inclination and al, as he wil. God (as we may speak with reverence and fear) cannot make nature remaining to act against 〈◊〉〈◊〉: for then, when there is the greatest Consension, there should be greatest opposition, and one thing should be op∣posite to its self. The 〈◊〉〈◊〉 〈◊〉〈◊〉 are the princi∣ples of Constitution should be Causes of Destructi∣on, which Reason abhors; but yet he can destroy nature without any breach of Rule, or Reason: So here, God can destroy the will and power of sinning, according to al the rules of Reason and 〈◊〉〈◊〉, but its against both, That God should compel the will of sinning, to be willing to destroy it self.

3 In this Work of Drawing, and in this Act of God whereby the will of sinning is removed, the will is a meer patient and sufferer, and though the Will while it acts by its own inclination cannot be com∣pelled to act against it, yet it may be compelled to bear and suffer the destroying hand of Gods power to take away this corrupt 〈◊〉〈◊〉 in the sove∣raignty of it.

As the Wills of the Devils and Damned in Hell are forced to suffer, and that unwillingly, without any impeachment of their Freedom and Liberty of their Wils in commission of any sin, which they daily practice. Art thou come to torment us before the

time, say they to our Savior: It was a torment to them to be crossed and plagued, yet it could not be avoided. As it is in a sick body, the power of the Physick which is soveraign and healing, it wil by little and little abate the distemper, and allay the violent work of the Humor, whether it be in o∣ver-much healing, aking, pinching, and at length consume the malignant Humor it self: Its reason∣able that the noysom Humors should bear the pow∣er of the Physick that will consume them, but its a∣gainst reason to think that they should consume themselves.

Hold therefore these Three Things.

• 1 Its not against the Liberty of the Will, that the Act of Corruption should be Op∣posed, and the power subdued.
• 2 Then the Will is said to be Compelled, not when it suffers only force from with∣out. But when its forced from without to do against its own inclination from within.
• 3 Where the Will hath no power to put forth any Act upon any Object, there is no Will properly to speak, and there can be no Violence or Compulsion which can be prejudicial.

Consider the Nature of this Work in regard of* 1.290 the power of Satan: Here also a holy Violence will of necessity be required; For Satan (as we read be∣fore) he exerciseth a soveraign Command over the corrupt heart of a Sinner, rules them as he list, and

takes them Captive at his will, 2 Tim. 2. last. Now Satan wil not, nay in truth he cannot be entreated, but must be Compelled to lay down his jurisdicti∣on. Heb. 2. 14. Through death he destroyed him that had the power of death, that is the Devil: He destroyed him, that is, He took off al his activity, and the soveraignty of power that he exercised: Acts, 26. 18. Paul was sent to turn men from dark∣ness to light, from the power of Satan to God. That is, To bring them from under the rule and regiment of the government and dominion of Satan: From the Claim of his power, not from the malice of his pursuit. Luke, 11. 21. When the stronger man comes and takes from him all his Armour: This is not done with the wil and approbation of Satan, but by Compulsion: For do but weigh a little what manner of Construction in a common apprehension can be made of a Morral Perswasion in this Case: Namely, The Lord Christ casts in so many Convi∣cting Arguments into the mind of Satan, and stirs up that malice and envie that is within him, that he doth perswade Satan to destroy his own malice and envie; yea, perswades him to lay down his power, and to make choice, and desire that the Spirit of Christ should exercise power in the Soul. He Con∣quers him only by perswading of him, to yeild wil∣ling subjection to the power of Christ, which is in∣deed to make Satan a Saint, and the Devil not to be the Prince of darkness.

The Power and Rule of Satan cannot be De∣stroyed without violence, but in this work Satan his power is destroyed, and himself bound and Con∣quered; therefore its done by Violence.

Fifthly, Now we are to enquire,

How the plucking of the Soul from Sin, and* 1.291 Drawing unto Christ is accomplished by this holy Violence.

To which I Answer,

• 1 Generally.
• 2 Particularly.

1 Generally, thus: All that hold that Sin & Satan had of the Soul, and al that authority they exercis∣ed in it is now removed, and the bent and set of the heart is now under the hand of the Spirit of God.

The Lord comes now to manifest his claim, and to make good and challenge the right he hath unto the soul through his Christ whom he hath appointed to bring his unto himself: This is his good pleasure for the execution whereof he hath sent the Lord: Je∣sus. Isa. 49. 45. Therefore he is said to be formed from the womb, to be a servant unto God the Fa∣ther, to restore the preserved of Israel, and to be the salvation of God to the ends of the earth.

Hence that of our Savior Christ, Joh. 10. 16. Other sheep I have, there's the ground, those I must bring, and they shall hear my voice; they are mine, I have died for them, sin and Satan shal not keep them, shal not hold them; hands off sin, hands off Satan, I must Humble them, and Call them, and Justifie them, and 〈◊〉〈◊〉 them, and Save them for ever. And therefore the Lord was typed out in the Parable of the Owner, that left Ninty and nine to seek the lost sheep, Luke, 15. 4, 5. And when it could not seek its own good or Christ, or find either,

the Lord sought it up and found it, and brought it home upon his shoulder.

2 'More Particularly: The accomplishment of this Work Discovers it self in Four Particu∣lars.

The Lord calls in that Commission which for∣merly he put into the hands of Satan, to lay hold of the heart of a sinner, as a Malefactor attached of [ 1] high Treason committed against God and Heaven, and therefore it was he sent him with his Mittimus, (as the Justice doth the Fellon) into the Custody and keeping of Satan, that since he would not be ruled by the Law of Liberty and Life, he should be made a slave unto sin, and subject to death, and that for ever, to be kept in the Chains of darkness until the day of 〈◊〉〈◊〉 great Goal Delivery, and the Declaration of the fierce wrath of God, and this Durante bene placito: during the pleasure of the Lord, or until ye shal understand his Majesties pleasure to the 〈◊〉〈◊〉. For still you must remem∣ber, That as in Courts and Course of Justice amongst men upon earth, it is so in the Court of Heaven, and the Proceedings of the Almighty, the Malefactor is the Kngs prisoner. The Jaylor is but the Keeper or under Officer, betrusted with the Execution of Justice, the Lord is the sole Commander of mens souls, and of life and death, unto which they are liable by reason of their sins: This being the Com∣mission the Lord put into the hands of Satan and sin for the present, unless any Express appear to the contrary: He is now pleased to signifie to the Prince of Darkness, and to the Power of Hell, and to those Damned Spirits by the Ministery of the Word in the mouths of his Servants, and by the Hand and Almighty Operation of his Spirit: Be it known 〈◊〉〈◊〉 you, you Principalities of 〈◊〉〈◊〉

and spiritual wickednesses, that take possession of, and rule in the hearts of the Children of diso∣bedience, that upon the first hearing of this holy Word and Message dispensed by my faithful Servant as a warrant under my hand, that it is my Royal Wil and Command, That you forthwith let loose that poor 〈◊〉〈◊〉, who hath been long prisoner in the chains of Darkness: For my Justice is fully answe∣red, and satisfaction fully accepted: Fail not at your 〈◊〉〈◊〉, under 〈◊〉〈◊〉 〈◊〉〈◊〉 displeasure of the Al∣mighty. Dated at the Court of Mercy before all worlds, published this present day and instant, ac∣cording to the counsel of mine own Will.

This puts the powers of Darkness, the Devils and his Angels to deep Consultation what to do, they see they have no warrant now to hold the sinner any longer, and yet they have no wil to let him go. They are 〈◊〉〈◊〉 loth to part with him, and yet their power is gone whereby they have hitherto kept him, For the strength of 〈◊〉〈◊〉 is the law, 1 Cor. 15. 56. And this is to take away the Devils Armour, Luke, 11. 22. When Justice will deliver the sinner, Satan hath no power to hold him. As our Savior said to Pilate, when 〈◊〉〈◊〉 said, I have power to bind thee, or to loose thee; our Savior 〈◊〉〈◊〉, Thou hadst no power, 〈◊〉〈◊〉 was given thee from above, John, 19. 11. So Satan hath no power but what is given from a∣bove, according to the Edict of Gods revenging Ju∣stice and their just deservings: Therefore now God the Father, through the perfect Death and satisfacti∣on 〈◊〉〈◊〉 the Lord Jesus hath yeilded, the Edict of 〈◊〉〈◊〉 is 〈◊〉〈◊〉, and therefore the Devils cannot 〈◊〉〈◊〉. As it was said touching our Savior, when he was in 〈◊〉〈◊〉 〈◊〉〈◊〉 was impossible he should be 〈◊〉〈◊〉, 2 Acts, 24. 〈◊〉〈◊〉 Gods Justice was answered to here,

When the Devils power is now gone, and that Ju∣stice hath signified her pleasure, That the Prisoner must be set loose, they then begin to pretend the right they have, and the claim they can make yet un∣to the Sinner. Therefore Sin and 〈◊〉〈◊〉 seem 〈◊〉〈◊〉 plead their own Cause in way of Justice, and that which cannot be gain-said, as that the souls, of such 〈◊〉〈◊〉 Creatures do appertain to them; for besides (saies Satan) the Statute Law, The soul that sins, that soul must die. The Evidence is cleer from their practice and experience: Whether these be the seed of the Serpent, because they express the nature of the ser∣pent in their actions, Is it not written, John, 8 44. You are of your Father the Devil, for the lusts of your Father you will do. These are they whose hearts if they were discerned, whose carriages if they were traced and taken notice of, would give in Evi∣dence that the 〈◊〉〈◊〉 of the Serpent was in the one, and the venom of the Serpent in the other: Why, Have they not, nay, continue they not to do the lusts of the Devil to this day? They have the Spirit of sin and Satan within them: and therefore they are their Children, and therefore sin and Satan 〈◊〉〈◊〉 a right and title to them. Is it not again writ, Rom. 6. 16. Know ye not that to whom you yeild your selves servants to obey, his servants you are. As who should say, It is a ruled case, common and confessed by the verdict of al. If ye yeild your selves to obey sin, you are the servants of sin: therefore saies sin and Satan, since we have such law on our side for our right, we crave our right; for these have yeilded themselves servants to my temptations saies Satan, and to my allurements saies the World, and to my instigation saies Sin, therefore they are our Servants, therefore let us have them still. To which the Lord Answers, and Justice also Replyes, While

they did remain the seed of the Serpent, and in the state of the Children of wrath, so long you have reason to have them, and right to challenge them, and therefore it is you have detained them as Priso∣ners to your pleasure to this day: Yea, but saies the Father; The Lord Jesus whom I have sent, he hath undertaken to pacifie my wrath, and purchase their deliverance, and so hath done, for he hath bought them of Divine Justice, and therefore hath right now to make them the seed of the Covenant of Grace, and to bring them to himself, and life; as they are, and have been the seed of the Serpent and estranged from me and happiness: and therefore he hath not only done for them what was required on their be∣half, but he wil work in them what may be answer∣able to the Covenant and the Condition of it, ther∣fore your claim is nothing. This under correction, I take to be the meaning of that place, Rom. 8: 2, 3, 4. which is mysterious and dark, and dazels the eyes of Judicious Interpreters, that several senses appear to the several apprehensions of men, we wil open it briefly as we pass by, and apply it to our 〈◊〉〈◊〉. And that which I suppose wil give some light to the true intent of the place, and wil be as a Key to the Scripture and set open the sense, that an easie ap∣prehension may give a sad guess at the purpose of the Spirit, is this, I suppose the words must be under∣stood of the work 〈◊〉〈◊〉 the Spirit wrought in us, and the impressions of Grace left upon the Soul, not of the work of Justification, which is wholly without us in the Lord Jesus our Surety, and only counted ours. And this that Phrase in the 4th. vers. seems to me of necessity to imply. Where it is evident that the end of the former work of Christ is made this, That the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the

Spirit: Whereas in the work of Justification, the truth of the work, the meaning of the Lord, and expression of Scripture is other, 2 Cor. 5. last. Christ was made sin, that we might be made the righteousness of God in him, not in our selves: That Righteousness for which we are Justified is fulfilled for us by Christ and is in him, its not fulfil∣led in us. For it is the Doctrine of the Popish Sect, who are adversaries to Gods Grace, that we are ju∣stified for any thing wrought in us, and for which we are for ever to renounce them. And hence it is, Phil. 3. 7. Not having mine own Righteousness, but that which is of God in Christ: Therefore not in us properly. This being granted, I shal shortly give you the meaning of this 3d. Vers. For what the Law could not do in that it was weak through the flesh, God sending his own Son in the likeness of sin∣ful flesh, and for sin, condemned sin in the flesh: The Apostle had evidenced the state of a man in Christ by the fruits of it, He walks not after the flesh, but after the spirit, Vers. 1. The Question might be, How comes that about? He Answers, Vers. 2. The Law of the spirit of life which is in Christ (as the Head) hath freed me (and so al his Body, and each Member) from the Law of Sin: that is, The Soveraign Rule of Sin and Death. But why was the Spirit of Christ necessarily required to do this, since the mind of God is in the Law reveal∣ed, and my Obedience required therein? Is it not enough that I understand this, and thereby be en∣abled to follow it? The Apostle answers, No: It was impossible for the Law to enable a man to walk after the Spirit, and to be free from the Law of sin, for so the Causal [For] knits this Verse as a proof of the former, not because the Law was faul∣ty, but because our Flesh, our natures were cor∣rupt,

and thence it is not enough, the Lord should tell and teach, unless there be some other Spirit and Power to enable.

But how then comes this other Spirit? He An∣swers, 〈◊〉〈◊〉. 3. God 〈◊〉〈◊〉 his Son to take our Nature upon him, who was like unto us in all but sin, and he sent him to take our Nature 〈◊〉〈◊〉; i. e. For the Removal of sin: And these words are to be referred to those going before, he sent not to those after he condemned sin. As thus, He sent his Son in the si∣militude of sinful Flesh, for sin, for the removal of sin; and he condemned sin in the Flesh, i. e. In the Vertue of the Sufferings of his Flesh he did abolish and destroy the 〈◊〉〈◊〉 and Jurisdiction of sin, so that sin as we may say hath lost his Cause, and is as we 〈◊〉〈◊〉 to speak, non suited; fails wholly in al the Pleas it can or doth make for any right it hath to the Soul of a sinner: As we say of a man that is Cast in Law, that the Cause went against him, His Cause is Condemned, or his Cause is Damned, his Claim is false and feeble, and hath no force to carry the thing he would. So here, Sin fails of its Claim, is wholly Cast in the Suit that it makes for the Chal∣lenge of the Soul: Divine Justice delivered it into its power because it was wronged, but must now deliver it out of the Claim and Authority of sin, be∣ing satisfied: And from hence this will be attained, That the Righteousness which the Law requires, may by the Spirit of Christ be wrought in me, 〈◊〉〈◊〉 by way of 〈◊〉〈◊〉, hereafter in perfection.

To the like purpose is the meaning of that place also, 1 〈◊〉〈◊〉. 4. 6. For, for this end was the Gospel preached to them that are dead, that they might be judged according to men in the flesh, but live accor∣ding to God in the spirit. In the sirst Verse, from the Death and Sufferings of our Savior, he perswa∣ded

those to whom he wrote, That they should 〈◊〉〈◊〉 that Application by way of proportion, That 〈◊〉〈◊〉 who suffered in the flesh, i. e. Had their fleshly 〈◊〉〈◊〉 〈◊〉〈◊〉 by the Death of Christ, should cease from 〈◊〉〈◊〉. This 6th. Verse is one proof of that, For, for 〈◊〉〈◊〉 end was the Gospel preached to men alive when 〈◊〉〈◊〉 heard it, but now dead; so that those that are 〈◊〉〈◊〉 alive, and those that are 〈◊〉〈◊〉, they might be 〈◊〉〈◊〉 in the flesh; that is, their lusts of the flsh might have sentence passed against them, and Exe∣cution done upon them, and so be abolished, even that flesh, those lustings which are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to men, which come from corrupt nature, that so we may live in the Spirit according to God and his Counsel, which guides us according to Gods mind: To this place also appertains that in Rom. 7. 4. Wherefore my Brethren you are become dead to the Law, by the Body of Christ, that you should be married to another, even to him that is raised from the Dead, that we should bring forth fruit un∣to God. And Vers. 6. But now you are delivered from the Law, that being dead in which we were held: that is, The marriage Covenant between Sin and the Soul being broken wherein we were held: The full Comparison of which, those words are but one part, is taken by way of Resemblance from mar∣riage; namely, As long as the Man lives, the Woman is bound by Marriage Covenant; he may plead it, and she cannot gain-say it but she is his: But if the Husband be dead, than she is free, the Law or Co∣venant cannot bind her, there is no Claim on the Mans part that can be pretended, nor Right on Her part acknowledged. So is it betwixt Sin and the Soul, who were as it were handfasted together by reason of the Breach of the Law, being thereby de∣livered up in Gods 〈◊〉〈◊〉 Justice unto the juris∣diction

and authority thereof: But when by Christ the Law is now satisfied, and Justice answered, and the Soul delivered from under the Covenant of the Law as broken, and the power of sin removed, the bond of the Covenant whereby they were married, is now dis-annulled, so that sin cannot Challenge a∣ny Right over the soul, no more than a dead Hus∣band, nor yet should the Soul yeild to any such Claim.

As Sin and Satan can make no Claim to the Soul, [ 3] so neither can they keep possession of it; but they are Outed there also by Christ. For as it is in Mar∣riage, the Woman who is engaged by Marriage Co∣venant, as she is bound by Law to the Man, so are they tyed to mutual Cohabitation one with another, possession and enjoyment of each other: So here, when by the breach of the Covenant of the Law, the soul was under the Right and Claim of sin, sin and Satan took up their abode in the soul, and took pos∣session of it. So Satan is said to cast it into the mind of Judas, and to enter into him, Luke, 22. 3. And Judas himself is said to be a Devil. Joh. 6. last. That was only spiritually. And what he did to him, he doth to al the Children of wrath, while they remain in their natural estate, when now the Lord Jesus comes to bring the soul under the Covenant of Grace and to make the sinner one of the seed of that Cove∣nant, he casts out sin and Satan, and dispossesseth them so, that they cannot have ingress and egress as before, nor can he say, I will return to my house, nor take up his abode there, nor wil he find it swept and garnished that he may solace himself therin, and enjoy his habitation as in former times, but he finds the door now shut against him: This is the mean∣ing of that place, Joh. 12. 31. Now is the judgment of this world; now is the Prince of the world cast

〈◊〉〈◊〉: and I if I be lifted up will draw all men after 〈◊〉〈◊〉. Our Savior in the foregoing Verses being to 〈◊〉〈◊〉 into his Agonie, and sensible of the dreadful 〈◊〉〈◊〉 of his Father, he prayes, Father keep 〈◊〉〈◊〉 from this hour, but for this Cause came I unto 〈◊〉〈◊〉 hour. Father, Glorifie thy self: that is, In his 〈◊〉〈◊〉: And the voyce from Heaven answered, I 〈◊〉〈◊〉, and will Glorifie it: I have Glorified my self 〈◊〉〈◊〉 thy Life, I wil Glorifie my self in thy Death. 〈◊〉〈◊〉 our Savior ads, Now: that is, When he was 〈◊〉〈◊〉 suffer the judgement of this world. That wil be 〈◊〉〈◊〉 when he is Crucified. The Prince of this 〈◊〉〈◊〉 Satan is cast out, shal be cast out from taking 〈◊〉〈◊〉 keeping possession of the souls of sinners. For 〈◊〉〈◊〉 Christ be lifted up, on the Cross, and suffer, he 〈◊〉〈◊〉 by the power of his Death break down the 〈◊〉〈◊〉 wall, and draw all Nations, his Elect out of 〈◊〉〈◊〉 Nations shal be called by the preaching of the 〈◊〉〈◊〉. This I take it, also is the meaning of that place, 〈◊〉〈◊〉. 16. 11. When the Spirit comes, he convinceth 〈◊〉〈◊〉 world of sin, that they be miserable in regard of 〈◊〉〈◊〉, of Righteousness, that there is Salvation in a Christ, and free pardon; and of judgement, because 〈◊〉〈◊〉 Prince of this world is judged. This shews the 〈◊〉〈◊〉 of the soveraign Government of our Sa∣vior, so Joh. 5. 22. All Judgement is given into the hands of Christ, that is the immediate dispensation of al sovereign Power and Rule. And this was one of the things that Peter, in whose Ministery the Spi∣rit after the Ascention of our Savior Convinced the world of, Acts, 2. 36. Let all the house of Israel know assuredly that God hath made this same Jesus both Lord and Christ. So that he will not break the bruised reed, which is done in Contrition, when the soul is bruised with the sight and sense of sin, and yet is indeed wholly helpless and weak, yet he wil not

break it by despair, until 〈◊〉〈◊〉 bring judgement unto victory, make his Government and Dispensation Victorious.

The Soul comes now not to be acted by the moti∣ons [ 4] of sin, nor carried by the temptations of Satan as formerly, that howsoever its true, that while Sa∣tan Converseth here in the Camp of the Saints in the Warfare of this world, and while we carry these bo∣dies, the houses of Clay without us, and a body of Death within us; It cannot be but 〈◊〉〈◊〉 and Satan wil give many assaults and press in mightily upon the soul, and with the violence of their Charge somtimes may crowd the soul out of its intended Course of spiritual Conversation, and justle it aside out of the right way, yet they shal never be able to prevail, as to pervert the frame of it: but the set, and face, and frame of the soul wil be towards God, and the bent of it for him.

Hence Christ is said by Death to destroy him that had the Power of Death, that is the Devil. Heb. 2. 14. To destroy him (in the Original) is to take off the Activity of Satan, and by a deadly blow to stay the prevailing virtue of any temptation, as that it shal not sway the soul to its bent, though it may hinder the soul and dull the acts of it in the daily exercise of spiritual Duties. Look as it is in a Bowl that is strongly byassed one way, and so car∣ried to the mark, however by many rubs and rugged∣ness of the way, it may be turned aside and justled out of the right tract, yet it sets toward the mark, and is carried that way, and wil fal that way by the force of the byas that doth over-sway it. So it is here, The Spirit of the Lord that layes hold upon the soul, is like the weight of this byas, that is fa∣stened to it, and closeth with it: So that however the strength of temptation or corruption may by a

〈◊〉〈◊〉 violence justle the soul out of the way, and out of that right and righteous proceeding in which 〈◊〉〈◊〉 ought to walk, yet the over-swaying hand of the Spirit wil keep the bent and set of it towards the Lord and his Truth. 1 John, 3. 8. Christ was ma∣nifested that he might destroy the works of the 〈◊〉〈◊〉; that he might Analise and unravel, and undo 〈◊〉〈◊〉 it were, and take in pieces that frame of wicked∣ness which Satan had set up in the heart, and turn it up-side-down. When the Soul was turned from God, unto sin, and the Creature, Christ came that 〈◊〉〈◊〉 might be turned from sin and the Creature to God again: The word is the same with that Joh. 2. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, destroy, or take down this Tem∣ple: And here, 1 Joh. 3. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: So to loosen one tyed in Bands. So the Lord Christ doth the works of Satan; Satan may grapple with the Soul, and lay violent hands upon the Heart, but bind it he can never more, or make it a servant to him∣self.* 1.292

Quest. 6. Why is this Work of Attraction given to the Father; as in the text, None can come to Me, but whom the Father Draws?

I Answer. This Work as all Actions which pass upon the Creature and leave some change there are equally and indifferently wrought by al the 〈◊〉〈◊〉 in the most Glorious and Blessed Trinity, and so are truly understood of al, and truly given 〈◊〉〈◊〉: but only they are in several places in an 〈◊〉〈◊〉 manner attributed unto some because of some pecu∣liar Consideration that may be attended by 〈◊〉〈◊〉 of some Circumstancees in the place; and so the in∣tendment of the Spirit, and aim of the Text, may rightly be attended and conceived in this place; 〈◊〉〈◊〉

shall a little explicate and unfold both, that al mi∣stakes may be prevented.

This Work of Drawing is Common to all 〈◊〉〈◊〉 [ 1] Three Persons.

That which issues from the Deity and 〈◊〉〈◊〉 firstly, that must indifferently belong to al the Per∣sons: For as al the Persons have the same individu∣al Essence wholly and equally communicated, they are al one God. The Unity of the God-Head is a of it, and al in a like manner at once given to them 〈◊〉〈◊〉 And thence it follows, That as the same Essence, 〈◊〉〈◊〉 the same both Attributes and Actions which apper∣tain to the God-Head, or be done by the God-Head are wholly and joyntly affirmed of all the Persons They al are Infinire, Eternal, Omnipotent: 〈◊〉〈◊〉 Create, Redeem, Call, Convert, Sanctifie; be∣cause these Actions are Creatures, therefore 〈◊〉〈◊〉 the first Being, but from the First; therefore from the God-Head: and therefore are truly said to 〈◊〉〈◊〉 done by al that have the God-Head, and are truly said to be God, and so by al the Persons.

Again, Look we to the language of the Spirit 〈◊〉〈◊〉 the Scripture, we shal see that either the very 〈◊〉〈◊〉 of the text so speaks as here, or else the same thing in the same 〈◊〉〈◊〉, in some variety of Explication 〈◊〉〈◊〉 given unto al.

That which is here said of the Father, our 〈◊〉〈◊〉 speaks upon the like occasion of himself, Joh. 12. 31. And I, if I be lifted up shall draw all people to me The same word here and there is used: The 〈◊〉〈◊〉 work also intended, though not in the same expres∣sions, is affirmed of the Holy Ghost, Joh. 16. 9, 10. I will send the Spirit, and he shall Convince of Sin of Righteousness, of Judgement: This Convicti∣on is the special work of the Spirit in this great 〈◊〉〈◊〉 of Attraction.

Lastly, Its a known and received Principle of 〈◊〉〈◊〉, That the Persons differ each from other, 〈◊〉〈◊〉 in some Internal and Incommunicable relative 〈◊〉〈◊〉, whereby the Personallity of each is 〈◊〉〈◊〉, and the Person distinguished, as begetting 〈◊〉〈◊〉 the Father, to be begotten to the Son, to proceed 〈◊〉〈◊〉 Both to the Holy Ghost: And so the Order 〈◊〉〈◊〉 Manner of the Working of each which of 〈◊〉〈◊〉 follow herefrom, as the Father works of 〈◊〉〈◊〉 and first in Order, the Son from the Father and 〈◊〉〈◊〉 in Order, the Holy Ghost from Both, and 〈◊〉〈◊〉 last in Order. And therfore observe from 〈◊〉〈◊〉 before we pass, That it is a dangerous Deceit, 〈◊〉〈◊〉 a desperate Mistake, so to appropriate this work 〈◊〉〈◊〉 the Father, and some other actions to the Son, 〈◊〉〈◊〉 Holy Ghost, as that we should thereby bring in 〈◊〉〈◊〉 Ranks and Conditions of Christians. As 〈◊〉〈◊〉 Example, From this Fancy men have forged such 〈◊〉〈◊〉 of the Works of the Persons, and such 〈◊〉〈◊〉 suitable of Christians who receive such 〈◊〉〈◊〉; As they Attribute Drawing to the 〈◊〉〈◊〉, Liberty to the Son, Power to the Spirit: and 〈◊〉〈◊〉, such are under the Fathers Work: such under 〈◊〉〈◊〉 Sons Work but yet are not attained to the work 〈◊〉〈◊〉 the Holy Ghost. And such who are to be under 〈◊〉〈◊〉 work of the Spirit and so to be sealed, they have 〈◊〉〈◊〉 al the former: Whereas in truth, and according 〈◊〉〈◊〉 the simplicity of the Scriptures, al these works 〈◊〉〈◊〉 saving, and al of them wrought by al the 〈◊〉〈◊〉, and he that is under the work of the Father in 〈◊〉〈◊〉 of these, is also under the work of Christ, and 〈◊〉〈◊〉 Spirit in them al. For as Drawing (before) is 〈◊〉〈◊〉 to al as wel as the Father, the like we may say of Liberty, and Power. Doth the Son set us free? 〈◊〉〈◊〉. 8. 31. So doth the Spirit. For, 2 Cor. 3. 17. Where the spirit of the Lord is, there is freedom:

The law of the spirit of life hath freed us from the law of sin and death. Rom. 8. 2. Doth the spirit seal us? Ephes. 1. 13. So doth the Father also: 2 Cor. 1. 12. He that consirmeth and sealeth us is God who hath given unto us his holy spirit: So like∣wise our Savior who hath the two edged sword in his hand. Rev. 2. 17. He gives the white stone and the new name that no man knows: That is the secret of Adoption, and seal of Sonship; yea, it is general, What ever he sees the Father do, even those things the Son doth also. Joh. 5. 19. We must be 〈◊〉〈◊〉 and wary therefore that we be not taken aside 〈◊〉〈◊〉 that Delusion.

Though this Work be wrought by al, yet it is at∣tributed [ 2] unto the Father here in the text: because the manner of his work is herein more plainly disco∣vered, and expressed also experimentally unto the heart; and that as here he is 〈◊〉〈◊〉, 〈◊〉〈◊〉 send the Lord Jesus: I shal shortly open both: 1 Why it is ascribed to the Father: And, 2 Why to the Father as sending the Lord Jesus, Unless the Father which hath sent me, draw him.

First then, Why the Father is said to Draw? [ 1]

This Drawing as we have Disputed formerly, im∣plyes Two Things in it of necessity: 1 〈◊〉〈◊〉 from whence the soul is drawn, and that is sin upon which the soul was 〈◊〉〈◊〉. 2 Somthing unto which the soul is drawn, and that is 〈◊〉〈◊〉. Now both the Expressions serve both these Intendments in a most pregnant manner.

Because the Fathers manifesting himself in his dis∣pleasure [ 1] unto the soul, doth 〈◊〉〈◊〉 〈◊〉〈◊〉, and most 〈◊〉〈◊〉 the work of that holy violence 〈◊〉〈◊〉 is 〈◊〉〈◊〉 unto the soul 〈◊〉〈◊〉 the 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 from it, and 〈◊〉〈◊〉 which this drawing we know is 〈◊〉〈◊〉, 〈◊〉〈◊〉, which may 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 be conceived.

The sin of Adam falling from his Creation in which the 〈◊〉〈◊〉 of the Fathers working is especi∣ally discovered, in that he is the original in the Dei∣ty, first in Order, and Working from himself, and Creation is the Original of things, there they have their beginnings: Hence in Scripture it is said to be 〈◊〉〈◊〉 directly against him, and indirectly a∣gainst the Son and the Holy Ghost; because that work wherein though they al wrought, yet the man∣ner of the Fathers dispensation did principally ap∣pear. 1 Joh. 2. 1. Little Children sin not at al, but if any man do sin, we have an Advocate with the Fa∣ther. He sayes not, We have an Advocate with an Advocate: Christ is not properly, and firstly, and directly an Advocate to himself, but an Advocate is to plead with the party offended, in behalf of him who stands guilty and hath offended, and therefore he is said to be an Advocate with the Father, because he was the offended party properly and directly. Christ an Advocate to plead the Cause of his people, the Spirit the Witness to Certifie of the Success what the Advocate hath done for them, and what acceptance he hath found with the Father in their behalf.

Hence the Fathers Displeasure in the fierceness of it comes as most cross, and directly contrary un∣to sin, and so the sinner; because directly wronged, and therefore hath most reason, and is most ready to offer violence to the sin, for the destruction of that, and the Confusion and Condemnation of the sinner because of that: And hence therefore the resistance of sin comes to be destroyed, and the soul of the sinner most affrighted for it, and wearied with it, and so compelled to part: And therefore our Sa∣vior who was in our stead, and became our surety, and bore our sorrows, the chastisement of our peace be∣ing

upon him, He sayes, Shall I not drink of 〈◊〉〈◊〉 Cup which the Father will give me? Joh. 18. 11. By Cup is meant those sufferings in our behalf 〈◊〉〈◊〉 the Father had appointed, and did also lay upon him; and so Consequently upon us in him.

If the fierceness of the wrath of the Father as the Partie directly offended is most cross to the sin of 〈◊〉〈◊〉 sinner, and most dreadsul to his soul as guilty, 〈◊〉〈◊〉 the Expression thereof even in that regard, is most fit, by a kind of violence to remove sin from the soul, and to force the soul from it.

Again, The Father as he sends Christ, 〈◊〉〈◊〉 [ 2] unto him: Because when he so makes himself ma∣nifest unto the sinner, he shews the soul whither 〈◊〉〈◊〉 should go, and what certain success it may expect; yea, easie and ready acceptance with the Father, and deliverance from his wrath, and the vengeance de∣served if it'do go. For when the sinner comes indeed to look upon the ghastly visage of sin, to see the heinousness, and the unsufferable bitterness of that Evil that doth undoubtedly attend upon it. He now Concludes, he must either part from sin, or else he must needs perish in it: it cannot be avoided. Go he must from his sin, but whither to go he cannot tel, that the filth and guilt of sin may be removed from him, and he delivered from the wrath of the Father which he hath deserved by it. When he hath sought far and neer for succour and shelter, that Heaven and Earth professeth there is no salvation to be had in us. Holy Ordinances and Duties say, We have heard of the Name thereof, but we neither have it, nor can give it, only we have heard tel there is Salvation in Christ, and in no other Name under Heaven: The 〈◊〉〈◊〉 therefore intends to make out to a Christ, but 〈◊〉〈◊〉 the Question and Doubt meets him, Though Christ can Discharge my Debt, lay down and pre∣sent

sufficient pay, Its yet doubtful whether the 〈◊〉〈◊〉, being the Creditor, wil accept of it, and rest 〈◊〉〈◊〉 with it, or no: Yea, sayes the text, The Father hath sent him for this purpose to be his sal∣vation unto the ends of the earth, and therefore he wil not refuse him: briefly, therebe Three things 〈◊〉〈◊〉 in this sending, which may draw the 〈◊〉〈◊〉 of the sinner towards Christ.

• 1 That God hath appointed him, in his 〈◊〉〈◊〉 purpose and Counsel, to accomplish this work, 〈◊〉〈◊〉. 49. The Lord hath called me, vers. 1. And he 〈◊〉〈◊〉 unto me, Thou art my Servant, in thee will I 〈◊〉〈◊〉 glorified, vers. 3. Thou shalt be my salvation to 〈◊〉〈◊〉 ends of the earth, vers. 6. Joh. 6. 27. For him 〈◊〉〈◊〉 the Father sealed: A Comparison taken from Princes when they would send any with certain Evi∣dence of their Appointment and Approbation, they 〈◊〉〈◊〉 him a Commission, and signifie their mind under 〈◊〉〈◊〉 Hand and Seal: So the Commission and 〈◊〉〈◊〉 of the Father, is as it were the Evidence, and 〈◊〉〈◊〉 undeniable, that he was Designed to this 〈◊〉〈◊〉.
• 2 That he hath fitted and furnished him with all 〈◊〉〈◊〉 abilities and sufficiency to discharge the 〈◊〉〈◊〉 of Redemption committed to him, Psal. 89. 19. He hath laid salvation upon one that is mighty 〈◊〉〈◊〉 save: Yea, Isa. 61. 1. 2. The spirit of God was 〈◊〉〈◊〉 him, and he hath anointed him, i. e. 〈◊〉〈◊〉 him with Grace, that he might suit al the 〈◊〉〈◊〉 and desires of his people, yea, with the spirit above measure, Joh. 3. 34.
• 3 That he accepts of him, and his Service and Mediation, in the behalf of al those whose 〈◊〉〈◊〉 and places he sustains, Matt. 3. last. This is my 〈◊〉〈◊〉, in whom I am well pleased: Not with whom only, but in whom, with al those whose

• place he sustains, and whose surety he was.

If God the Father who was offended, and that deeply with my sin, and therefore is now come out against me, either to destroy my sin, or to ruinate and condemn my soul, he hath appointed the Lord Jesus his Son to deliver poor Creatures from their sins and from his wrath, and he hath fitted him for this so great a work, and he wil accept him only, and al that sue for acceptance in him. He only appoin∣ted, fitted, and accepted for sinners, let us therefore look towards him, and go to him. The Father that hath sent him for this end, would drive me out of my sins, and send me to him for succour and relief, that I may be sure to speed. And I may be sure the Father who is so deeply offended, wil never refuse him, 〈◊〉〈◊〉 me, if I come to him through his Christ.

So we have done with the Explication of the Point.

Instruction. We may hence by way of Collecti∣on* 1.293 inferr several things, which are of much Conse∣quence in our daily Course, and yet al appertain to this place as to their proper residence where they have their first rife, and therefore may most cleerly and rightly be here discussed and so discerned by those who will encline their ear, and apply their heart unto wisdom.

Hence it follows by force of undeniable Conse∣quence,* 1.294 that this work of Attraction (and so of preventing Grace) proceeds from God as the only Cause thereof, and depends wholly upon his 〈◊〉〈◊〉 pleasure, and that he works in us without us: We being destitute of al Ability which might help there∣unto.

That which is done by a Holy kind of Violence against the natural inclination of the heart, that must needs be done upon us, but not by us; we have no hand in that work, and so it is here as hath been pro∣ved. Let me ad Two or Three Reasons more besides the Evidence of the Rule from whence it is immedi∣ately deduced.

Here that Weapon comes first to hand which* 1.295 some of the Ancients have so often used in this Cause, and its the Canon of the Apostle, and that Staple Principle that cannot be gain-said, Rom. 9. 16. It is not in him that willeth, or in him that runneth, but in God that shews Mercy. Where al other hel∣ping Causes that may share in the Conversion and bringing home of the sinner, are wholly denied & cast out, though they were Means of special improvment, that if any thing might seem to further it, they might have been of peculiar use, and of a speeding nature. It was not a sleepy, careless, slighting of the attain∣ment of any spiritual good, or a sloathful attendance upon it, nor is it a kind of heartless, and spiritless Affection to it that are here rejected, nay though his will was there, and the strength of endeavor, yet both miss the mark; The Apostle is Plain and pe∣remptory, Let him set Heart, and Feet, and Hand, and Head on work, he shal never do no good on it, it is not there. Its meerly only in him that shews Mercy.

It was wont to be Answered by the Pelagians, that it is so said, That its not in him that Runs, or Wills, without Mercy pittying of him, and Grace assisting of him, he cannot do it without these, let him do what he can; yet he can do it with these. The vanity of which Answer hath been long since disco∣vered, as that it crosseth and corrupteth the very mea∣ning of the Apostle. For then the meaning upon

the self same grounds would here be thus, As it is not in him that Wills and Runs without God assi∣sting, co-working; so you might turn the tables: Its not in God that shewes Mercy without him that Wills and Runs. For if the words be not a plain & peremptory denial, but only comparatively to be taken, Its not so much, or not in his willing and run∣ning without Mercy prevailing and helping, yet they concur as Causes in this work; then may they as 〈◊〉〈◊〉 be taken the other way: Its not in God that shews Mercy only and wholly, but in him that wills and runs in part, which is to destroy the text, and to cross the intendment of the Spirit.

That Dispensation of God which gives ability and* 1.296 a Principle to the will for to work that act and di∣spensation must be before the ability of the will and act of it, and so cannot be caused by it. As if God put a soul into those dead dry bones in Ezek. 37. that they might live, this putting in of the 〈◊〉〈◊〉 whence comes life, is before, and so without the work of the soul, or life also; and not at al caused by either. But this Preparation and pulling away from sin, is to make way for a spiritual ability to be given to the will for to work, and therefore it is before the will and work, and either of them as any cause. So the Apostle John, 1 Joh. 5. 20. He hath given us a mind to know him and his Christ. Not only drawn out this act of Knowledge, but given a mind also to en∣able us hereunto. 2 Cor. 3. 5. We 〈◊〉〈◊〉 no suffici∣ency as of our selves to think a good thought, but all our sufficiency is of God: Not only the thinking, but the 〈◊〉〈◊〉 thereunto. Its he that gives a 〈◊〉〈◊〉 of flesh, and then causeth us to walk in his wayes: Ezek. 36. 26, 27.

This is to be Observed against a wretched Shift and cursed Cavil of the Jesuits; when they would

pretended to give way to the Grace of God; and yet in truth take away what they give: And there∣fore they yeild freely and fully, That it is God who gives both the will and the deed. And Grace is re∣quired of necessity unto both, and neither can be without it; nor will nor deed. But in truth this is nothing but a colour of words, when the sense which they follow sounds quite contrary. For ask but their meaning, and when they have opened themselves, al comes to thus much; That the Lord hath a Con∣course and a co-working in the Will and Deed, and sends forth an influence into the act of the Will, and of the work done: and leads forth and guides both unto their end. And this is no more than he doth with the act of any Creature; the first cause concur∣ring with the second: For in him it is that we live, and move, and have our being. As it is with Two men that draw a Boat or a Ship together, each man hath a principle and power of his own whereby he draws, but both these meet, and concur, and co-work together, in the drawing. So that al this that is said is but indeed to darken and delude the Truth; yea, and to destroy the work of Gods Grace, and de∣ceive the Reader. For this gives no more to the work of Gods Grace in Conversion, than it doth to the Act of Providence upon, and with the act of any Creature reasonable.

Whereas this must be observed carefully, and for ever maintained as the everlasting Truth of God, That the Lord gives a power spiritual to the work, which it had not before he Concurs with the act of that power when it is put forth, he gives him a being in the 〈◊〉〈◊〉 of Grace, before he leads out the act of that being. He first lets in an influence of a power∣ful impression upon the Faculty of the Will, before he Concurs with the Act 〈◊〉〈◊〉 Deed. He gives a

heart of flesh, and then causeth them to walk in his wayes: As if one could put a Principle of life and motion into another, and then draw forth the act of that power to the performance of the work: As to draw a Boat, &c. This comparison will 〈◊〉〈◊〉 the truth of the work.

As it is with the Sons of the first Adam, in the* 1.297 work of their Generation naturally, and the per∣verting and turning aside their souls from the Lord: So it is with the Sons of the second Adam in their spiritual Regeneration and Conversion. But in the 〈◊〉〈◊〉 the work is wrought in them without them; so it is said 〈◊〉〈◊〉 Adam, He begate a Son in his own i∣mage, Gen. 5. 3. That the Son was begotten in point of natural Constitution, and that he was in Adams Image, his mind darkned, his will perverted, and the whole frame and disposition of the whole Man turned aside from God; all which is wrought in the Child without any act on the Childs part. So 〈◊〉〈◊〉 is with every one that is begotten unto God by a new Conversion. There is an impression of Gods Spirit to turn them from 〈◊〉〈◊〉 unto God, without any abi∣lity of their own, further than it was given them by God, and acted by his Spirit. Jam. 1. 18. Of 〈◊〉〈◊〉 own will begat he us. Joh. 1. 13. Born not of the will of blood, nor of flesh, nor of the will of man, but of God.

Hence then it follows in the second Place, That* 1.298 the Conversion of a sinner depends not upon, 〈◊〉〈◊〉 is lastly resolved into the Liberty of mans Will, which is the proper Opinion of the Arminians, and somwhat more 〈◊〉〈◊〉 than the 〈◊〉〈◊〉 themselves wil own. The sum of it, and the full sense of it will appear in the Answer to this Question: Suppose that all out∣ward means have been used and improved by provi∣dence upon Two Persons indifferently, in the same

place enioying the same helps, say Judas and Peter, who were both trained up under the wing of Christ, and received the droppings of his daily coun∣sels alike, their minds both so far enlightned, and their Consciences convinced of the things of God and Grace, that they see what the will of God is, and what their way is to Happiness, by Beleeving in Christ.

Here grows the Question: Why doth Peter re∣ceive Christ, and Judas reject him? Why the An∣swer and last Resolution of Arminians is here; It was in the Liberty of their own Wills, and Peter would close with Christ, Judas would refuse him. But the Orthodox Divines Answer out of the Word, The Lord gives a heart of flesh to Peter, and enables him: which he denies unto Judas, as he 〈◊〉〈◊〉 may, and Judas hath justly deserved he should. The wretchedness & falseness of the former Opinion appears as from the former ground, so also from these following Arguments.

If the Will of it self hath not the next Passive po∣wer* 1.299 to receive Grace and Christ, then it is not in its Liberty to chuse or refuse: But it hath not the next Passive power, Rom. 8. 7. It is not subject to the law of God; nay, it cannot be subject to receive the Work, therefore not Chuse the Work much less.

If it be in the Liberty of the Will either to Chuse [ 2] or Refuse, and that our Conversion is lastly resolved into that; then it is in a mans own proper power and freedom to make himself to 〈◊〉〈◊〉 from another: which the Apostle peremptorily and professedly de∣nies, 2 Cor. 4. 7. Who makes thee to differ? And What hast thou that thou hast not received? Why the Arminians will say, It was my own Will that made me to differ, the Liberty of my own Choice,

because I used and improved my freedom wel, which another did not.

That which exalts the Will of man above the po∣wer [ 3] and will of God, and makes it the more prin∣cipal Cause of our Conversion, that is injurious to Gods Grace, and opposite to his truth, and the aim of his counsel, which is to work al for the manifesta∣tion of the Glory of his free Grace. But this Opi∣nion doth so. For it makes it in the power of mans will to frustrate and over-power al the Means which are provided, and the operations of the Spirit up∣on the soul, For, for al these, the soul may not be Converted. But if this be put forth, then the work is accomplished and brought to perfection without fail: That in genere 〈◊〉〈◊〉; this in genere causae efficientis proprie sic dictae. That is only to stir up power, this alone puts forth the power by 〈◊〉〈◊〉 it is wrought.

This Delusion is exceedingly derogatory to the [ 4] Glory of God, deprives God of that Praise and Thanksgiving which is due unto his Name; for up∣on this ground, a Reprobate wretch who shal perish for ever in the bottomless pit, stands as much bound to God for his Grace and Bounty as he that is saved. For they were al equal in the Means provided, in the operation of the Spirit, and the offers tendered for good; had the one the Ordinance, the other had so to. Had the one Priviledges, Abilities, the other sha∣red equally herein. Was the one enlightned, per∣swaded, so was the other: That the one received Christ, that was his Free Will, he may thank him∣self for that, and not God.

But the Saints when they come to acknowledge the Son of God; at the meeting of al the Churches they do profess the contrary; It was not their prayers, their tears, nor hearing, 〈◊〉〈◊〉 resolutions, 〈◊〉〈◊〉 per∣formances,

for al these their guilt still remained, the power of their Corruptions not removed.

It was not any ability, or parts natural that could do it: for they see the spawn of al sin in their hearts, and had certainly had the strength of al distempers in their Lives, that they are not in the dungeon with Witches, upon the chain with Malefactors, they cannot thank their good nature for it. Nay it was not in al the means though spiritual and powerful, the Ministers they shewed the way, they set forth the glorious things of God and Grace, but it was not that which did it, but it was only in God that shewed mercy, meerly, only, wholly, out of the free mercy of the Lord.* 1.300

Hence, Our conversion depends not upon, nor issues not from the congruity of al such means, or the 〈◊〉〈◊〉 suitableness of al such Circumstances w^ch may help forward those forcible perswasions which the Lord doth present to the Soul, and whereby he would so call the soul of a sinner to himself, as that his call may certainly find success. I conceive it meet to ad this Collection to the former, partly because this is the proper place to which it ought to be referred, and where it should be disputed, and from the for∣mer Doctrine receives its Doom, and Confuta∣tion.

The Brain of the Jesuites is the Womb that bare it, and their Forgery gave it its first being; a Brat of their Brain, a Conceit which they Forged and An∣villed out of the Froth of their own imaginations: For when they saw that it was a Conclusion absurd and unreasonable, yea, that which sounded harshly even to Common Sense to affirm, 〈◊〉〈◊〉 a mans Con∣version was Lastly resolved into the Liberty of a mans own Will; which advanceth mans free Will above Gods Free Grace, and makes the Will of

man a superior and more principal Cause of our ef∣fectual Calling, than the work of Gods Spirit and Grace.

It was so loathsom to look upon, That they Re∣solved not to Own it in such Apprehensions, but they devised to put another Vizard upon it, that so 〈◊〉〈◊〉 might appear other, when it was presented in other Apprehensions; and because they cannot maintain what they say, they would say somthing which nei∣ther they, nor any else can understand. For they set down their Opinion in these Expressions.

When God (say they) who made al Creatures, and so the Will of man, by his Wisdom and fore∣knowledge fully understood, what each Creature and so the Will of man would do in every event, condition, and occasion that could betide it: He also foresaw when the Will of man was set in such a Condition, so Disposed, so Suited with several Circumstances, and Conveniences, when his Per∣swasions would find the greatest Congruity and A∣greeablness with his Disposition: And then pre∣sents such Arguments that suit his Disposition, and so undoubtedly prevails. So that these Three Par∣ticulars are attended in it.

• 1 The Lord works only by Moral Perswasions; that is the alone way that he takes to draw, not of∣fering any violence, for that they think is unnatur∣al, and unreasonable.
• 2 The Will is still left indifferent, and in its own Liberty to Chuse, or Refuse.
• 3 The Lord out of his wisdom and fore-know∣ledge, sees how to hit the heart in a right Vein, takes the sinner in a good mood, hits his humor, watches as it were his advantages, observes what will meet and suit his disposition, and then presseth it, and so 〈◊〉〈◊〉.

He that God at such a time, in such a manner, by such means presseth, as carry a congruous, a suitable, and answerable agreeableness to his disposition, he is converted. He that hath not such hints taken to hit his Disposition, he is not Converted. So that Two men sitting at the same Sermon, the Spirit equally 〈◊〉〈◊〉 both, the Wills of both being equally apt and able to receive the work of the Spirit, yet there is Congruity and suitableness in the one, and there the word speeds; not so in another, and there the word takes no place, 〈◊〉〈◊〉 prevails. Ask them what this Congruity and Agreeableness is? They 〈◊〉〈◊〉 they cannot tell. And thus they mud the wa∣ter and raise the dust, that they may go away in the dark, that others may not see them, nor see where they go. And thus they labor to shift off the pres∣sure of Reason, as Hares when they are pursued they fall to their Jumps and Doublings, but al in vain, for the 〈◊〉〈◊〉 of this Conceit is Confuted from the former Doctrine.

For if this Attraction be wrought by the impres∣sion [ 1] of the work of the Spirit, without us though in us, then doth it not issue from any Congruity of Circumstances, which may cal forth the ability of our Wills to this work: but this work is wrought in us without us, we not sharing in any manner, as any Cause thereof. Therefore no Power, nor Disposi∣tion in our Will, carried by any Congruity of any helps, doth or can procure it.

If the Lord doth by a holy kind of Violence de∣stroy [ 2] the resistance of the Will, when it doth, and cannot but oppose this work; and therefore expres∣seth the power of his Spirit in way of Contrariety to its inclination, then doth it not look to any Con∣gruity of any Circumstances to draw home the soul. But the former is true as hath been abundantly pro∣ved

before; Therefore the latter also.

Nor do they, or can they by this pretence prevent [ 3] the former Absurdity, as Resolving the Conversi∣on of the Sinner, upon the Freedom of the Will.

For they themselves Confess, as you heard in the Explication of the Cause, That this perswasion of the Lord put forth in this Congruity and suitablness of al the Circumstances; It leaves the Will still at his liberty and indifferency, as the Masters and Main∣tainers of this Opinion do profess: whence I Reason thus,

If it be left in the power of the Will, either to Receive or Refuse this Congruous perswasion, then is it in the power of the Will still, whether the act of Conversion shal follow or not; then is the effica∣cy and success of the work of the Means and the Spi∣rit resolved lastly into a mans Will. For if it be in his Will to succed, or not to succed the work of Con∣version, then is it in the power of it, To make, or not to make the Means efficacious, for therein lies the efficacy of Grace.

But besides the former Principles, weigh we a little the following Arguments, which fur∣ther discover the folly and falshood of this Delusion.

First, Experiment: Then, Argument.

First, The Experience of the Saints left upon Record in the Scriptures (which give witness 〈◊〉〈◊〉) give in Evidence, and that undeniable that in truth the Dispensation of the Lord is quite 〈◊〉〈◊〉 to this Conceit: who is pleased herein to magnifie the freedom, and power, and riches of Grace, that 〈◊〉〈◊〉 takes sinners at the worst, and over-powers the perversness of their hearts, and that many times when they are come to the height, and that in the very heat

of their Rebellions, that they might indeed Confess it, and al the world see it: It is not the suitableness of our Disposition which God needs to take advan∣tage by, but the Almighty and Al-sufficient efficacy of his Grace is such, That he doth what he Will, when our wills most oppose, and in reason there is least probability and possibility in the work of Causes to attain this effect. Thus the Israelites, Ezek. 16. 3, 4. when the Lord called them, and took them to himself, he professeth their navel was not cut, nor salted with salt, nor washed; but he saw them weltring in their blood, and that was a time of love which the Lord took, and said to them, Live. Isa. 43. 24, 25. When they wearied him with their wickedness, and made him to serve with their iniquities, then be said, I, even I for mine own names sake will blot out thine iniquities. It was the carriage of God to Abraham, and typed out in the Son of his Promise, when his body was dead, her womb was barren, then he gives them a Son: He brings and begins his Church out of the dust, and calls things that are not, as though they were.

Paul is breathing out threatnings against Christ, fierce in the pursuit of his poor members, and resol∣ved to see the ruine of them, as he himself speaks of himself, he was mad with malice, and made havock with the Church, Acts, 26. 11. Acts, 1. 1. Gal. 1. last. The Lord takes this time, when he was in the height, and ruff of his outrage, to bring him to the embra∣cing of the truth, when he was come out in greatest outrage in opposition and persecution of it, Acts. 9. And this was usual in the Course of Providence, and the Dispensation of the Means of Grace, for him∣self gives the ground of Gods dealing, and his aim in this. 1 Tim. 1. 16. To wit, That he might be an

example and pattern to all Posterity to support the hearts of the rebellious Gentiles, that they might not sink under the weight of their unsufferable 〈◊〉〈◊〉, but yet to seek the Lord.

So it was with these Converts, Acts, 2. Some mocked, some blasphemed, 〈◊〉〈◊〉 derided the Apostles, and that was the season, the Lord took to set upon their hearts by the Ministery of the Apostles. And were the Scripture silent in this case, how often have we found it in our own experience acknowledged by many, those who came purposely to deride and scom the Ministery of the Word, somtimes to entrap and ensnare the Minister, somtimes to see, and slight, and jear at the Assemblies of the Saints: that was the time which the Lord took to seize upon their souls, to Convince, Convert, and Save them through Mer∣cy, what Congruity or suitableness was there then for this work, unless you wil make Contrariety and the height of sinful rage, and opposition to be Con∣gruity, this is Gods manner to do wonderful things beyond the reach of Common Reason, when it was hard to the people of the Captivity to beleive it; God then sayes it was not hard to work it: Zach. 8. 6. Thus saith the Lord unto this people, If it be marvelous in your eyes, should it be marvelous in my eyes?

God usually carries the chiefest of the Expressi∣ons of his Providence by way of Contrariety, and cross Means in Common Apprehension, and the course of things, that he might silence the pride of al flesh, and the forgery of al 〈◊〉〈◊〉, who are the professed enemies of his Grace: So Elias when he would make way for the Glory of the Miracle and Manifestation of Gods power, he doth nor only lay the Sacrifice upon the Altar without Fire, but digs ditches deep, and fills them with water, that the

power of the Fire might appear more remarkablely, 1 Kings, 18. 33, 34, 35. So here,

To this Experience, which cannot be 〈◊〉〈◊〉, take these Reasons for further cleering of the truth, and the crushing of this Erroni∣ous Conceit.

If the Conversion or Attraction of a sinner be* 1.301 lastly resolved into the Congruity and suitableness of Moral Perswasions: then may it lastly depend upon some natural Cause, or in truth upon some Common Circumstance of some outward occasion, and Conveniency with which the sinner may meet in the use of Means. For in the meeting and Concu∣rence of these, as time, place, order, or outward helps, and the disposition of the party, in some, or al of these this Congruity wil consist. But this is to resolve our spiritual and supernatural Call into a natural Cause against Rule and Reason. For no∣thing can exceed the bounds of that ability which the Lord in the way of his Providence hath set in the Creature, natural Causes produce natural Effects only: Joh. 1. 12. Which are born not of blood, nor of the will of man, nor of the will of the flesh: There is nothing in Corruption, or natural Dispo∣sition, or the excellency of any 〈◊〉〈◊〉, that brings forth this spiritual birth. Nay the Apostle professedly excludes al these as not able to bring a∣bout this work, and therefore sets out the vanity and emptiness of them, when they are at the highest; We Preach (saies the Apostle) Wisdom to those that are perfect, which this world, nor the Princes of this world were never able to reach unto, 1 Cor. 2. 6. 8. If any were suited with the choicest Means, or had liberty to enjoy the choicest Opportunities, or the best Advantages, according to their hearts Content, these were the men, and yet these could

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〈◊〉〈◊〉 〈◊〉〈◊〉 of this work: 〈◊〉〈◊〉, a 〈◊〉〈◊〉 of outward Means which properly reach not the 〈◊〉〈◊〉 work, prove an 〈◊〉〈◊〉 unto this effectual Calling. So the Apostle, 1 Cor. 1. 26. Not many wise, not many rich, 〈◊〉〈◊〉 many noble: 〈◊〉〈◊〉 wisdom and choice abilities. wealth and outward 〈◊〉〈◊〉, honor and 〈◊〉〈◊〉, they are in 〈◊〉〈◊〉, and so 〈◊〉〈◊〉, and therefore Congruous to help forward a 〈◊〉〈◊〉 Course, (because those that are not subordinate, 〈◊〉〈◊〉, are 〈◊〉〈◊〉 〈◊〉〈◊〉, and the Argument follows 〈◊〉〈◊〉) 〈◊〉〈◊〉 rea∣son if any, then these who had 〈◊〉〈◊〉 and choice abi∣lities to improve the Means, 〈◊〉〈◊〉 〈◊〉〈◊〉 the work, those who had wealth to purchase them, those who had authority to 〈◊〉〈◊〉 and them to serve their turn, they should be suited to al 〈◊〉〈◊〉 encourage∣ments, to 〈◊〉〈◊〉 on in a Christian Course, but we see this doth it not.

Some who have the greatest 〈◊〉〈◊〉 and suit∣ableness [ 2] of al Moral Perswasions, to draw their hearts to Christ, do remain for ever at greatest di∣stance from him; therefore saving Conversion is not resolved into, nor depends certainly upon the Con∣gruity of Moral Periwasions. That some have such suitableness and yet remain at such a distance, I in∣stance in 〈◊〉〈◊〉 those that sin the sin against the holy Ghost, and count the Blood of Jesus a Common thing: That these have the Congruity of al means to prevail with them, the Word wil give in 〈◊〉〈◊〉 proof, Heb. 6. 5, 6. They taste of the heavenly gift, that is Faith; are made 〈◊〉〈◊〉 of the holy Ghost, have tasted of the good Word of God, and of the po∣wers of the world to come: They have a taste of Vocation, of Adoption, and 〈◊〉〈◊〉, and 〈◊〉〈◊〉; and that there were 〈◊〉〈◊〉 of Moral 〈◊〉〈◊〉 to work these, I thus shew, Where

there is a Concurrence of al Moral Causes which by the rule of Providence the Lord hath appointed, all those that he hath fitted and proportioned both to the nature of the soul, and the nature of the spiri∣tual work needful for it; such whom he hath so far breathed upon and wrought withal, that there is a taste of al the saving work of God left upon the soul, only the truth and reality of the work is 〈◊〉〈◊〉, comes as neer to effectual Calling as may be, and not be Called; as neer to the stamp of true Sanctification as can be, and not be Sanctified: there is the Congruity of al Moral Perswasions, and the meeting and Concourse of the strength of al Argu∣ments and Reasons that can be propounded, only there is yet a principle internal wanting, which should indeed change the Will: For if the contra∣ry to al these be incongruous, and carry a kind of unsuitableness, either to the necessities of the soul, and the work of God upon the soul for its saving good, then the presence of these carry an undoubted congruity, and answerableness to all the good of the soul and the work that should be done upon it. For certain it is when al the Means that God hath ap∣pointed are attended and used, also in the order and manner he hath appointed, neither more help, nor more Congruity can be desired, nor yet attained; for if there be any other Means which God hath not appointed, those wil prove hinderances not helps; or if they be used in any other Order than that he hath ordained, these are disorderly perverted and a∣bused, and made unserviceable to do their work, or attain their end. And yet when the power of al these is improved to affect the Will, and stir and provoke it, but not change it, it is never savingly brought home to God. So Moses, touching the Condition of the Israelites, Deut. 4. 34. Compared with

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Deut. 29 4. Did ever God assay to take a people to himself with signs and wonders, and great tempta∣tions, and out of the heavens he made thee to hear his voyce, that he might instruct thee: What then was wanting? He suited them with al miraculous expressions of his Love and Mercy; but this was 〈◊〉〈◊〉, To this day he hath not given thee a heart. And if he give you al Mercies beside, tryed you with al Corrections, pursued with miraculous Expressi∣ons of his power and faithfulness, if yet he give 〈◊〉〈◊〉 a new heart, al that ever he shal give wil never do you good. So the Prophet, when he was appointed and fitted in an especial manner, having his tongue touched with a Coal from the Altar, when he was furnished with gracious abilities from Christ to dis∣pense the Word, yet al was to make their ears hea∣vie, and their hearts fat, and their eyes blind, that they should not see, nor beleive, nor be converted, Isa. 6. 7, 8. And therefore the Apostle when he had given the doom upon those back-sliders, he ads, We are perswaded better things of you, and things that accompany salvation, which these did not: 〈◊〉〈◊〉 6. 9.

If al Means and Helps that can be used in way of [ 3] Moral Perswasions, are wholly incongruous, and utterly unable to work upon the Corrupt heart of man, then there is no congruity of such Perswasions, that can savingly Convert, or Call the Soul, or draw the sinner to Christ: But al Means in way of Moral Perswasions that can be used, are indeed wholly in∣congruous, and utterly unable to work upon the cor∣rupt heart of a sinner unto his Conversion; but they reach not the Distemper or Cause of a mans misery and therefore can never do the Cure. For these are to Call forth the power a man hath into act, where∣as the 〈◊〉〈◊〉 wants al spiritual power, whereby 〈◊〉〈◊〉

may be enabled to put forth any act that may be ac∣ceptable unto God, Rom. 5. 6. When we were without strength; and the Apostle doth not say, We have some sufficiency to think a good thought, if some Arguments were suggested to draw it out, but doth plainly and peremptorily affirm, That all our sufficiency is from God, and therefore none firstly of our selves. 2. Cor. 3. 5.

How silly was it, & incongruous to common sense to provide the sweetest sounds, and choicest musick to delight a deaf man? To present the pleasingest colours to affect and please him that is blind, to set the most soveraign cordials and the most curious ra∣rities and dainties before a dead man to refresh him? Yet such is the Condition of every natural man touching the things of Grace: He is deaf and hears not, blind and sees not, dead and relisheth not any thing that appertains unto his peace, unless then you give him a new soul whereby he may live, al out∣ward services are utterly unsuitable to his Conditi∣on: In a word this quaint devise of the Jesuit is so far from any sap, or any real subtilty in it, that the Opinion quite contrary (in a true sense) is most consonant to the truth.

The Means (then) appointed and used in Provi∣dence by the Lord, may be attended in a double re∣spect, either in regard of the end the Lord aims at, and the effect he intends; and so it is true, the Means which the Lord hath Ordained carry Congruity and and suitableness for the attainment of his own end, and accomplishment of his own work.

But Secondly, If we look at the corrupt Heart, and Nature, and Will of man, which is now to be subdued, and his darling Corruptions now to be re∣moved from him, then it is most certain the Means

which the Lord hath Ordained and useth for his Conversion carry not any Congruity, but a Con∣trariety to his corrupt heart and Will.

That which must expel and 〈◊〉〈◊〉 Corruption in the heart, that must not have 〈◊〉〈◊〉 but a 〈◊〉〈◊〉 to it. But the Means which the Lord 〈◊〉〈◊〉 to Call and draw 〈◊〉〈◊〉, are to destroy and expel the Corruption; therefore they must 〈◊〉〈◊〉 not a Congruity, but a Contrariety and crossness to them.

That Question which is attended with so many* 1.302 tedious 〈◊〉〈◊〉, is from the former Doctrine 〈◊〉〈◊〉 and Concluded, and that undeniably, and because 〈◊〉〈◊〉 doth 〈◊〉〈◊〉 properly to this place, I shal 〈◊〉〈◊〉 Express it: Hence then it Fol∣lows,

The Power of Grace put forth in the Work of Conversion, is irresistable.

When I say, Irresistable: We mean not that the Corrupt Heart doth not Oppose and resist the Ope∣ration of the Spirit, and the 〈◊〉〈◊〉 of the Ordinance: for whilest that 〈◊〉〈◊〉 is 〈◊〉〈◊〉, it cannot but labor the preservation of it self, and therefore cannot but oppose the power of Gods Spirit, which works the destruction of it. But this is the mean∣ing, It cannot so prevail as to 〈◊〉〈◊〉 Gods intent, or to prejudice the work of his Grace, as that it should not find 〈◊〉〈◊〉 in the 〈◊〉〈◊〉 of the sinner, or hinder his 〈◊〉〈◊〉 home to Christ: This Collection in 〈◊〉〈◊〉 〈◊〉〈◊〉, is 〈◊〉〈◊〉 Demonstratively, and unde∣niablely from the former Doctrine.

That Grace which takes away the power of Resi∣stance stirred up by Satan, or the Corrupt Heart of a Sinner, that cannot be resisted. But the Grace of

God put forth in Preparation, and drawing doth by 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 of 〈◊〉〈◊〉 take away the power of re∣sistance in the 〈◊〉〈◊〉 Heart of a Sinner; and ther∣fore it cannot be resisted.

Hence it Follows again in the Fifth Place,

Wheresoever there is spiritual sufficiency of* 1.303 Grace; there is also spiritual efficacy put sorth 〈◊〉〈◊〉 work of 〈◊〉〈◊〉.

These Two go hand in hand in this 〈◊〉〈◊〉 of God, and are either the same really, or do 〈◊〉〈◊〉 accompany one another. And I there∣fore mention this Collection, not only 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 of it, as that it needs to be unfould∣ed and apprehended aright, especially considering 〈◊〉〈◊〉 is the proper seal unto which it must be referred, where his stock and 〈◊〉〈◊〉 may be observed, and where his 〈◊〉〈◊〉 〈◊〉〈◊〉 be Disputed and 〈◊〉〈◊〉.

But 〈◊〉〈◊〉 I 〈◊〉〈◊〉 it Convenient to take the more 〈◊〉〈◊〉 〈◊〉〈◊〉 thereof, 〈◊〉〈◊〉 of the special Benefit and Use thereof: The right 〈◊〉〈◊〉 of this makes ready way for the cleer 〈◊〉〈◊〉 of the Delusions of the Jesuits which they have in∣vented and set up as blinds in the way that men might not see the 〈◊〉〈◊〉 of the Lord, and set forth and acknowledge the power and Glory of his 〈◊〉〈◊〉. Nay, it hath found favor with some who otherwise follow the 〈◊〉〈◊〉, and that truly, in their 〈◊〉〈◊〉 of the drawing of God, 〈◊〉〈◊〉 according to their divers Apprehensions, they set down Ex∣plications of their own Thoughts in a diverie man∣ner.

Their general Tenent is this, They make this 〈◊〉〈◊〉 Distribution of the Work of Gods Grace in Conversion,

Auxilium est vel,

• Sufficiens.
• Efficax.

The Dispensation of the Work of Grace in the way of Conversion, is either by way of Sufficiency 〈◊〉〈◊〉 〈◊〉〈◊〉: Either Sufficient, or Effectual and Efficient.

• 1 All men say they have sufficient help from God in the Dispensation of the wayes of his Pro∣vidences and Ordinances, that they may be Con∣verted were it not their own fault; they 〈◊〉〈◊〉 a po∣wer and a 〈◊〉〈◊〉 by the supply of this sufficient help from God to this end and for this work, and yet though they may, yet they do not attain suc∣cess.
• 2 But the Elect and such as the Lord hath set a∣part to himself, have the Efficacy of this spiritual help from the Lord, as that they shal be, and in their times are actually Called and Converted unto God. Against these Forgeries, I desire this Fifth Collecti∣on may be attended.

Where ever there is Sufficiency of exciting and preventing Grace, put forth by the Lord, for the Drawing, and Converting of the Sinner; there is also the Efficacy of that Grace which never fails to attain suc∣cess.

First, We shal Open this Collection, That

〈◊〉〈◊〉 ful meaning may fairly and plainly be appre∣hended.

Secondly, We shal shew how it follows evident∣ly from the former Doctrine, as that the one can∣not be granted, but the other must needs be yeilded.

For the understanding of the Collection, at∣tend Three Things.

That this Exciting or Preventing Grace of God, [ 1] it is not any Habit, or gracious Disposition imprin∣ted upon the Soul, wherby it was in power or pos∣sibility to act or not to act, as it seems good and suits best with its own purpose. For Example sake, In those Actions wherein men are Causes by Counsel, they have 〈◊〉〈◊〉 and power to put forth such an action, or with-hold the doing of it as they see fit. A man hath a power to go hither or thither, to speak these or those words, yet he may sit still, and stop his motion, he may be mute, and silence his words. But as we heard before, It is the motion or actual impression of the work of the Spirit, so that God is not purposing and decreeing within himself, but put∣ting his purpose into a powerful Execution, and so comes under such words to be deciphered, as Draw∣ing, Teaching, Turning; al which shew an actual Expression of Gods power and pleasure.

Sufficiency of any Cause or Causes is to be atten∣ded, [ 2] either absolutely in regard of the End at which they look, and then that is absolutely sufficient which can attain his End without any other; if any hin∣derances it can remove, if any wants it can supply, if any thing to be done, it can procure it, accomplish it; 1 Cor. 12. 9. My Grace is sufficient for thee. And thuse some Causes may be sufficient for the ac∣complishment of one Effect, which are not for a∣nother. Those Common stroaks of the Spirit in

Illumination, and Conviction, and Moral 〈◊〉〈◊〉, in propounding Arguments to the hearts, 〈◊〉〈◊〉 pressing on mightily by Evidence of Reason, are sufficient to make people beyond 〈◊〉〈◊〉. Joh. 15. 〈◊〉〈◊〉. If I had not come and spoken to them, they had 〈◊〉〈◊〉 no sin; but now they have no Cloak for their 〈◊〉〈◊〉 Ezek. 3. 11. Whether they 〈◊〉〈◊〉 hear, or whether they will for bear, yet this they shall know there 〈◊〉〈◊〉 been a Prophet amongst them. Its sufficient to Con∣demn them, if not to Convert them. But these 〈◊〉〈◊〉 not sufficient to 〈◊〉〈◊〉 the work of Conversion, for there is more power required to that: There is not only an enlightening of the understanding, but 〈◊〉〈◊〉 opening of the heart; 〈◊〉〈◊〉. 3. 11. 〈◊〉〈◊〉 Baptize 〈◊〉〈◊〉 water, but there is one that comes 〈◊〉〈◊〉, he 〈◊〉〈◊〉 〈◊〉〈◊〉 with the Holy Ghost and Fire.

There is Sufficiency upon Companison or Suppo∣sition, upon this Ground or Supposal that we take in other Causes, in their 〈◊〉〈◊〉 and 〈◊〉〈◊〉 work with others; and this is very improperly and abusively said to be Sufficient. This is the 〈◊〉〈◊〉 of the Popish Crew, There is Sufficient Help vouch safed on Gods part unto 〈◊〉〈◊〉, for Salvation and Conversion, if they would 〈◊〉〈◊〉 of the freedom of their own Wills use and improve them for the End that the Lord hath appointed them, and doth now 〈◊〉〈◊〉 them if they wil give way, and wel∣come 〈◊〉〈◊〉 the light which the Lord hath now 〈◊〉〈◊〉, and not reject the 〈◊〉〈◊〉 of God against 〈◊〉〈◊〉: which is in truth to say it is not sufficient to work their Wills and Hearts to this, but it is suffi∣cient to present, and perswade the Heart if it will for they who make the Will of Man a partial Cause with God in this work, 〈◊〉〈◊〉 that 〈◊〉〈◊〉 Will and Grace of God and his Spirit is not the sole and alone Cause, and therefore not the Sufficient 〈◊〉〈◊〉 to do

it. As if Two men be partial Causes in drawing a Ship, neither are sufficient to do it.

The like mistake is in that Expression & Compa∣rison, in which the Fautors of this Opinion do so much please themselves: Say they, The Eye hath sufficient power to see, but yet unless the Air be en∣lightened, and the Object presented unto it, it will never see or perceive it, not put forth this power ef∣fectually upon the Object. Answ. The mistake is meerly in the manner of the Expression misunder∣stood: For Seeing implyes Two things in it. 1 To act upon an Object when it is presented in a right distance, and through a fit mean. 2 To bring this Object in such a manner to the Eye. That the Eye is sufficient to do the first, and is also effectual that way; the Eye is not sufficient to the second, and therefore no wonder it doth not perform it. Thus it is in the spiritual work; Deut. 29. 4. Though they had seen many signs and wonders, yet nothing was sufficient to work upon them, and prevail with them effectually: And its added, because that un∣to that day God had not given them an 〈◊〉〈◊〉: He had given them Wonders, provided Ordinances, crowned 〈◊〉〈◊〉 with Priviledges, and these might happily 〈◊〉〈◊〉 and Condemn, being sufficient for that: but not to Convert, unless he had given them an heart. This is the ods our Savior gives of the Sufficiency, and so the Efficacy of Gods Dispen∣sarions, Matt. 13. 11. 13. To them I speak in Pa∣rables, that-seeing they may see and not perceive; hearing they may hear, and not understand: But to you is given to know the Mysteries of the Kingdom of God. He not only gives unto his Disciples a word, but a mind to know.

Efficacious, or Effectual Grace and Help is, when [ 3] the work formerly intended and purposed by the

Lord, is now really accomplished, actually perfor∣med, and put into Execution: When the Soul 〈◊〉〈◊〉 turned, and called according to his purpose, Rom. 〈◊〉〈◊〉. 28. So that the ful sense is, Where ever there is 〈◊〉〈◊〉 absolute sufficiency of preventing and 〈◊〉〈◊〉 Grace, there is an actual Efficacy in the accomplish∣ment of that work upon the Soul. And this 〈◊〉〈◊〉 from the former Doctrine by force of 〈◊〉〈◊〉 Argument several wayes: Thus,

Where there is the Concurrence of all 〈◊〉〈◊〉 [ 1] putting forth themselves for the work of Conversi∣on, there that work wil certainly and effectually be brought forth; because there is no more required to the existence of any thing, than the Causes of it, and those joyntly working for that End. But 〈◊〉〈◊〉 there is the sufficiency of preventing Grace, there 〈◊〉〈◊〉 al the Causes of Conversion, and all these working: For in that there is a sufficiency, therin al the 〈◊〉〈◊〉 are implyed: in that it is the sufficiency of 〈◊〉〈◊〉 Grace, which is a motion and impression of 〈◊〉〈◊〉 Spirit, therein the action of these is expressed: And the work must needs follow, and the drawing 〈◊〉〈◊〉 fail to be Efficacious. For the reason why a rea∣sonable Agent is sufficient to accomplish, and 〈◊〉〈◊〉 doth not; it is, because he hath power but 〈◊〉〈◊〉 and doth not put forth that power to the 〈◊〉〈◊〉 mance of the work: But so it is not here.

Where Gods preventing Grace is put forth, there [ 2] the work of Conversion doth undoubtedly follow; because it alone works it in us, without us: but 〈◊〉〈◊〉 there is 〈◊〉〈◊〉 help of our drawing, there 〈◊〉〈◊〉 preventing Grace is put forth: Therefore there 〈◊〉〈◊〉 Conversion must needs be effectual.

Where all the power of Resistance is 〈◊〉〈◊〉 〈◊〉〈◊〉 might hinder the work of our Conversion, there our Conversion must needs be effectual, but 〈◊〉〈◊〉

〈◊〉〈◊〉 drawing is, and so sufficiency of Gods exciting Grace, (for that and drawing are alone) there al the 〈◊〉〈◊〉 of resistance which might hinder is removed: herefore where this sufficiency is, the work of our Calling must needs be effectual.

Hence again it follows by undeniable Evidence,* 1.304 That al men have not sufficient help of preventing Grace whereby they may be called effectually, and 〈◊〉〈◊〉 Conversion wrought without fail, if they would but improve the help as they may. This 〈◊〉〈◊〉 immediately from the foregoing grant, and 〈◊〉〈◊〉 beyond al gain-saying.

For Sense and Experience puts it beyond al [ 1] doubt and Dispute, That al men have not tasted 〈◊〉〈◊〉 Efficacy of saving Calling, but the Efficacy and Sufficiency of exciting Grace are either al one, or without fail go alwaies together; therfore to whom 〈◊〉〈◊〉 Efficacy of this preventing Grace is not dispensed to them, the sufficiency is not.

Again, The Letter of the Text gives in Testimo∣ny [ 2] beyond controul; They who share not in the drawing of the Father, they partake not of the sufficiency of exciting Grace: for herein the very nature of it lies, and the words are pregnant, No man can come to me, he hath not power to come unless the Father draw him. But the Father draws not al, for that is the scope of our Saviors directi∣on and Caution whereby he would check the mur∣muring of the Jews, quarrelling with his Doctrine, and despising his Person; now lest any should be taken aside by their sinful example, our Savior ads this as the Reason, and leavs it upon Record, No man can come to me, be his place, his parts, his ex∣cellencies and abilities never so great and glorious, therefore marvel not, it is not in their practise, it is beyond their power, unless they are drawn, 〈◊〉〈◊〉

yet they are not, nor are like to be.

Again, There is yet a special work of Gods Grace [ 3] and Favor, the want whereof our Savior makes a never failing 〈◊〉〈◊〉 why the souls of sinners never share in Christ, and 〈◊〉〈◊〉 neither in eternal life; Joh. 6. 36. I said unto you, that you also have seen me and beleeve not: But they might have 〈◊〉〈◊〉 a Reason to be rendered, and a 〈◊〉〈◊〉 given, why that should be charged; our Savior gives in His Argu∣ment which will admit no Answer to satisfie it, hard∣ly a pretence to avoid the 〈◊〉〈◊〉 of it. vers. 37. All that my Father gives shal come unto me, and him that comes unto me, I will in no wise cast out. Not to be given, then is one Cause why men cannot come; and so have not sufficiency of help to enable them to that work, and to partake of the comfort.

Lastly, the sufficiency of exciting Grace may be [ 4] attended Two wayes. Either, 1 In respect of the outward Dispensation of the Means, which the LORD 〈◊〉〈◊〉 appointed, and by which his Grace and Spirit is conveyed. Or, 2dly. There is also the internal operation of the holy Ghost wher∣in only the sufficiency of saving Calling is accompli∣shed. Now many thousand thousands, there be that never Communicated in any of these either the ex∣ternal, or 〈◊〉〈◊〉: 〈◊〉〈◊〉 in the external; when the special priviledges under the Law were paled in, and appropriated to the Nation of the Jews, You alone have I known of all the Nations of the world, Amos 3. 2. To them belong the Adoption, and the Glory and the Covenant, and the giving of the Law, and the service of God, and the Promises, Rom. 9. 4. He hath not dealt so with other Nations, neither have the Heathen the knowledge of his wayes, Psal. 147. 20. They who never heard of 〈◊〉〈◊〉, nor Grace, nor Sin, nor Conversion, nor Salvation,

〈◊〉〈◊〉 have not sufficiency of outward Means whereby 〈◊〉〈◊〉 might be Converted, Acts, 17. 30. The times 〈◊〉〈◊〉 that ignorance, he over-looked: He regarded 〈◊〉〈◊〉 the Gentiles; but now he commands all men to 〈◊〉〈◊〉 and repent; as if he should say, Before he 〈◊〉〈◊〉 not so much as Call the Gentiles to the 〈◊〉〈◊〉 of the things of Grace. And for the inward 〈◊〉〈◊〉, how many thousands have not the Common 〈◊〉〈◊〉 of the Spirit which tend to Conviction, and 〈◊〉〈◊〉 Perswasion, of whom that of the Prophet is 〈◊〉〈◊〉, To whom is the Arm of the Lord revealed? 〈◊〉〈◊〉. 53. 1. Multitudes there be, to whom the word is 〈◊〉〈◊〉 of death. 2 Cor. 2. 16. In whom the God of 〈◊〉〈◊〉 world hath blinded their eyes. 2 Cor. 4. 4. That 〈◊〉〈◊〉 might not see the Glory of God; who seeing see 〈◊〉〈◊〉 yet perceive not, hearing they hear and yet 〈◊〉〈◊〉 not, their ears are made heavie and their 〈◊〉〈◊〉 fat, that they should not be converted. The whole Nation of the Jews now Curse the Lord Jesus 〈◊〉〈◊〉 their Synagogues, and therefore have no drawing 〈◊〉〈◊〉 the Lord Jesus. And so much for the First Use of Instruction.

The Second Use is for Consolation, to several sorts of men.

First, Here is ground of incomparable, and in∣conceivable* 1.305 Comfort to support the hearts of 〈◊〉〈◊〉 sinners, from sinking under desperate 〈◊〉〈◊〉, and that irrecoverably. When their Corruptions come in upon them like the mighty Ocean, when innumerable evils compass them about,* 1.306 〈◊〉〈◊〉 their sins take hold upon them, that they are not 〈◊〉〈◊〉 to look up, they are more than the hairs of their 〈◊〉〈◊〉, and their very hearts fail them: They find the Opposition so strong, and themselves so weak, 〈◊〉〈◊〉 work of deliverance so impossible to their own Sense and Experience, that their Prayers and Endea∣vors,

and Hearts 〈◊〉〈◊〉 them: Yet here is a Gale 〈◊〉〈◊〉 Hope, and that which will uphold the Heart, if 〈◊〉〈◊〉 Lord will have in the soul, all Opposition in 〈◊〉〈◊〉 and Earth, shal never hold it.

As he must needs go whom the Devil drives, so 〈◊〉〈◊〉 must 〈◊〉〈◊〉 come whom God wil draw: Though 〈◊〉〈◊〉 Means prevail not, thy Prayers speed not, thou 〈◊〉〈◊〉 not able by al thy Endeavors to bear up against 〈◊〉〈◊〉 stream, yet God is able, and its his work, here stay they heart, God can do it, and who knows but 〈◊〉〈◊〉 may.

Briefly, the DISCOURAGEMENTS are Three.

First, The Assaults of Satan, he comes in amain, [ 1] and makes batteries against the Heart, he Musters up al his Forces, and presents to the view of the sinner al the darkness of the kingdom of Darkness, and 〈◊〉〈◊〉 the venom of sin in the twinckling of an eye: 〈◊〉〈◊〉 presents al his Sins that ever he hath committed with al the aggravating Circumstances against Mercies, Covenants, Checks of Conscience: Lo, (saith Sa∣tan) do you not see al these, and they come in, 〈◊〉〈◊〉 troops, there is no end of them, not only in New∣England, but upon the Sea, in the Land of our na∣tivity, and he brings him to his Cradle, and 〈◊〉〈◊〉 him how he came a Child of wrath into the world: Withal, Satan lets in the guilt of al these sins upon the soul: Sayes Satan, if one sin deserve everlasting Condemnation as you know it doth, what then is de∣served by so many sins Committed, continued in, repeated, against Means and Mercies, why Hell is too little for such a Rebel, God must make a new Hell for such a wretch. And withal Satan tells him the date of Mercy is past, your best dayes are done, you have had Means, and Mercies, and Friends to Counsel you; very good, now Mercy is gone and

past, you shal hear no more of the Mercy of God, or of Jesus Christ. Now Satan hurries the 〈◊〉〈◊〉 when he hath got him hither, (the multitude of his sins, the guilt of his sins, and Mercy past) why now had you not better go out of the world, than to live without Hope, and multiply your sins, and so your plagues forever? Here he hurries the soul up and down, and gives him no leave to think of Mer∣cy. Oh! sayes the soul, Is there no hope in Jesus Christ, the Means of Grace, and the Spirit of God? Why, sayes Satan, Do not you deceive your self, you have had Means, and Mercies, and you are just in the place where you were, therefore you had best put an end to your sins, and self, and life, and all.

Now mark 〈◊〉〈◊〉; In this Case you should have recourse to the former Doctrine, Satan wil not cannot be entreated thats true: Aye, but God is stronger than Satan, and he can cast him out of thy Soul; It is not Arguments that can do it, but God can do it: Say therefore, Though my Prayers, my Endeavors, my Heart, my Hopes fails me, yet God 〈◊〉〈◊〉 do it; though my Soul cannot leave my sin, 〈◊〉〈◊〉 my 〈◊〉〈◊〉 wil not, cannot leave my soul, yet God can force away my sin from my soul, and command my soul to return from iniquity, God can do this, Rom. 16. 20. The God of peace shall beat down Satan under your feet shortly; What ever become of your Sense and Feeling listen not, attend not to his tem∣ptations, be sure to Retire hither as to your Castle, God can do it, it is the Almighty work of God, there stand, there live, and there die. Christ told his Disciples, He saw Satan fall from Heaven like lightening, Luke, 10. 18. That is, Suddenly and strangely. And Joh. 16. 11. Now shall the Prince 〈◊〉〈◊〉 this world be judged. God wil judge Satan for al

those Temptations and Delusions of his, do not you own them, and God wil Condemn him for them: Nay, as it is, Isa. 43. 6. I will say to the North, Give up; to the South, Keep not back; bring my Sons from far, and my Daughters from the ends of the earth: Though thou shouldst be in the mouth of Hell, or in the bottom of the Sea, yet God is able to call thee from thence: He that saith to the Sea, Give up thy dead; he can say to Hell, Give up thy damned. Therefore bear up thy Heart and Hopes, and Expectation that God may do that for thee, which thou art not able to conceive of.

But yet there is another ground of Discourage∣ment: [ 2] Satan he's Malicious, but Oh! the world and the snares thereof are so many, so mighty, that the soul is still in a maze, taken in a net as it were, and knows not which way to turn him. And there are some kind of sins which snare a man exceedingly by the world: As when loose Companions have 〈◊〉〈◊〉 within a man, and licentious Courses have taken a∣way the heart of a man, Oh! the heart comes 〈◊〉〈◊〉 hardly there. The sinner shakes at the sight of 〈◊〉〈◊〉 Companions, he is convinced and resolved 〈◊〉〈◊〉 them, and yet he goes away to them, and is led by them, and when the Adulterer is taken with his A∣dulterous Mate, they scarce ever return again. 〈◊〉〈◊〉 lamentable what those that are acquainted with Cases of Conscience this way do know: still 〈◊〉〈◊〉 mates tempt, and these Companions over-bear though they resolve, and promise, and vow, 〈◊〉〈◊〉 pray, yet they are in again, just in the place 〈◊〉〈◊〉 they were; so that the soul sayes, I am not able 〈◊〉〈◊〉 resist these temptations, I am never able to get 〈◊〉〈◊〉 of these snares, therefore sin I shal, and sin I must and perish I must: temptations are desperate here

a man lies prostrate under them, not able to recover out of them.

Now Brethren, when you are in such a Case as this; you see your sins, you confess them, pray a∣gainst them, and yet are taken aside by them, your heart is strongly engaged, and ensnared, you are not able to get from under these sins.

Here's all the hope I can give you: It is in Gods hand yet to pluck off thy soul, and to take away thy heart for al that. You know how Solomon the wi∣sest, and Sampson the strongest, they were Deluded and snared, and taken by their own Corruptions and snares of the world Sampsons head upon Dalilahs lap, he would sit and lie, though he died for it. Bre∣thren, it is here only, God may do good unto you: If I 〈◊〉〈◊〉 tel you, It is in the power of Means and Mercies, and any Congruity of Means, or Liberty of your own Wills, your souls might be deceived, but would never be Comforted: But look up to the Lord, there is Hope in him, there is Mercy with him. Joh. 16. last. Be of good Comfort (sayes our Savior Christ) I have overcome the world. Yea, the Lord professeth it, Ezek. 〈◊〉〈◊〉. 32. They shall loath themselves in the sight of all their doings that have not been good. Say then, God is able to make me loath my self and my snares, and al the sinful en∣tanglments that my heart is so taken aside withal; this is that only that wil sustain thee and support thee: Joh. 16. 10. I have other sheep, and they shall hear my voyce, and them I must bring. I must bring the 〈◊〉〈◊〉 from his Cups, the Adulterer from the arms of his Queans, and the worldly man from all the snares of the world; the Lord can do it, and wil do it also for those that belong to him; therefore to that God look, 〈◊〉〈◊〉 that Christ look, who hath

said it, and can do it, he can do it for thee as wel as for any other.

A Third ground of Discouragement which the [ 3] sinner finds, and that is the worst of al, viz. The stiffness and stubbornness of his own heart; he can∣not blame the Devil for 〈◊〉〈◊〉 of him, or the world for snaring of him; he sayes, and knows his heart is as bad as Hell it self, he hath courted and desired temptations, his heart hath been lingering and hankering after them: and had not God been merciful to him, he had lived, and lien, and perished for ever in his sins. Nay, though there were no 〈◊〉〈◊〉 to tempt, nor world to allure, yet I have a heart like a dunghil, that steams up continually noysom abominations: Nay, that that's worst of al, If after al the Mercies I have abused, and sins committed; I had a heart that could repent there was some hope: but Oh! the stiffness and knottiness of this heart of mine, I have had Conscience checking of me, and the Minister reproving of me, and the Spirit of God striving with me, but Oh! I have a hard heart that cannot repent; And this is the plague of al plagues, worse than the Devil and Hell it self, How shal I help my self here? Moral Perswasions? Alas my heart spurns at them all, and makes nothing of them al, I have had the Minister speaking to my soul, and the flashes of Hell in my face, and yet alas! such is the desperate frame of my heart, that I wil have my sins or 〈◊〉〈◊〉 die for it. What wil al Moral Perswa∣sions, and Congruity of Means do here? Alas! the Heart scorns al: As in the Case of a man, who fell into deep distress and horror of Conscience 〈◊〉〈◊〉 he had 〈◊〉〈◊〉 the sin against the Holy Ghost, lying in that a twelve month together, and the Lord let loose the 〈◊〉〈◊〉 of his own Spirit upon him, that he of∣ten

thought to lay violent hands upon himself, but this was al that he had to support himself in that sad time; my Salvation is not in mine own hand, it is not in my Will, but in Gods Will, It is not in him that Wills, or in him that Runs, but in God that shews mercy, Jam. 1. 18. Of his own Will he hath begotten us by the word of truth. He that made the Will, can only Convert the Will: Oh! then bless God, that hath taken our Salvation into his own hand, for if it were in our hands, if it were left to our Wills, we should never have it. This is that that may uphold the heart in the midst of al the heavie temp∣tation, which wil 〈◊〉〈◊〉 or last seize upon the hearts of men.

Again: Secondly, It is matter of Consolation to [ 2] al the faithful who have found this work of God up∣on their souls; it wil afford them ground of glori∣ous support to fence and fortifie their souls against the dayes of difficulty, and times of distress, against what ever discouragements or desertions may 〈◊〉〈◊〉 them from within, what ever assaults or temptati∣ons may press in upon them from without in the fol∣lowing Course of their lives in future times. From hence they may promise themselves assistance and deliverance without fail, and certainly expect it. What ever the temptations be they shal never prevail against them, what ever the power and strength of their Corruptions be, they shal never be able hurt∣fully to overcome them; If God the Father have once drawn them to his Christ, when they did no∣thing but oppose this work, al the power of Hell shal never be able to with-draw them from the Lord Jesus, when they desire to cleave to him, and to be His. He that plucked me away from my sin with a holy kind of violence, when I loved it as my life, and was loath to part with it, will he deny his 〈◊〉〈◊〉

to me when I strive against it? He that forced his Mercy upon me when I resisted it in the dayes of my folly and wretchedness, when I resolved I would none of him; wil he deny me Mercy when he hath given me a heart to beg and prize it? He that sought me, and drew me, when I forsook him, wil he not embrace and entertain a poor Creature when I seek and sue for acceptance from him? Thus the Apostle disputes and cleers himself with much boldness, and assurance of invincible success, and he gains and gets the higher ground of his Fears and Discouragments, Rom. 5. 6. 9. If Christ died for us when we were of no strength, nay, when we were ungodly, How much more being Justified by his Death shall we be saved from wrath through him, for if when we were enemies, we were reconciled, how much more shal we be saved by his life? If when we had no strength, he rescued us from the hand of Hell, and Sin, and when Enemies reconciled us: when he hath given us strength and made us his Friends, wil he not for e∣ver releive and succour us? yea, much more sayes the Apostle, he gets upon the higher ground and tri∣umphs over al the enemies of our salvation, as know∣ing he should certainly be Assisted against them al.

Thus Samuel shored up the dismayed and sinking hearts of the Rebellious Israelites, when the Lord had thundred out his displeasure against them, by reason they had wretchedly, and treacherously, and unfaithfully rejected the Lord and his gracious Go∣vernment, when they would not beleive Samuels words, he tels them, That God would thunder out his threatnings from heaven, 1 Sam. 12. 17, 18. &c. And when the people saw the lightning and heard the thunder, and then saw the hamousness of their sins, and feared what heavy punishment they

might expect from so terrible a God. Then they that cared not for his words and Counsels, crave his Prayers, Oh pray for us (say they) for we have sinned, and to all our other sins have added this, in asking for a King. Samuel to prevent the deadly symptom of desperate Discouragement, which would drive them from the Lord, and so from their own Comfort; heads, You have indeed sinned, yet turn ye not aside from following the Lord: And a∣gain he ads, Turn not aside unto vain things that cannot help: And he gives this as a ground, For the Lord will not forsake his People for his great Names sake, because it hath pleased the Lord to make you his people: He that out of Mercy made you his people when you were not, he wil not for∣sake you when he hath called you to him: As the Elders of Israel Reasoned when they were to War with Jehu in the defence of their Masters Sons, 2 King. 10. 4. Behold two Kings could not stand before him, how shall we? Let this be thy comfort and undoubted evidence of succour and deliverance: When thy heart was Satans home, and the power of darkness dwelt in it, when he had levyed al his For∣ces, he was strengthened and encouraged, by al the advantages that might be; he had the hold of the heart, and entrenched himself in the stubbornness, and invincible stiffness of my Will, and that I was resolved to leave my life, but never to leave my lusts, nor renounce his temptations, which I entertained as my delight, and sided with al alurements, and stood in open 〈◊〉〈◊〉 against the Holy One of Is∣rael. If Satan in his ful power could not keep his hold, nor my heart, but the Lord cast him out; when he is Conquered, and his Forces spoiled by the Lord Christ: Shal he not for ever keep him out? When I was under the power of Satan, he then re∣scued

me; being now rescued from his rage, and be∣yond his power shal he not preserve me? He that destroyed the works of Satan when he was in his ful strength, intrenched, fortified in the unconquerable stiffness of his Will, and took away his Armour: being Disarmed, Dispossessed, and Conquered, shal he ever be able to recover and set up his works again? By no means.

The Third and Last USE of this Doctrine,* 1.307 is of Exhortation. First, To the Converted: Then, To the Unconverted: Here is somthing for both.

First the Converted are hereby to be provoked to [ 1] follow the dealing of the Lord: Here is a pattern to order their daily practice by. Hath God, doth God deal so with poor Creatures as to draw them from their sins to 〈◊〉〈◊〉 Christ? Go thy wayes, and do thou likewise. Herein shew your selves Chil∣dren* 1.308 of your heavenly Father, be merciful as he is merciful. And if in any case, I take it, Mercy is herein to be discerned, ought to be practised and ex∣pressed. As the Elect of God put on bowels of mer∣cy, Col. 4. 11. If you be the Elect of God shew it in this, if ever you have received Mercy express it, if ever God hath shewed favour to you, shew the fruit thereof in shewing compassion to others: put too the best of your endeavors, even by a holy kind of violence to pluck away poor sinners from their sins, unto the Lord. So David, Psal. 51. 13. I will teach transgressors thy wayes, and sinners shall be Converted unto thee: I wil take no nay at their hands, they are stubborn, I was so; they resist, I did so; they are unwilling to part with their sins, I was so; and yet the Lord hath done me good, and

overcome al my evil with goodness, when I was in my blood, when I lay weltring in the guilt and filth of my sins, when I said I would have my sins and I would die, and was resolved to destroy my self, then he said unto me, Live poor Creature, Live: You cannot get your heart away from your Cor∣ruptions, the Lord wil do it for you, nay he can do it for you without you; If he wil put forth the same power upon your soul as he hath done upon my soul you shal be drawn from your sins to Jesus Christ. In a word.

1 Do what you can your self. 2 Help them with supply from others.

First do what you can your self; let every man [ 1] in his own particular set upon al such loving Means as are in your power, Compassionately and Coura∣giously to draw sinners from their sins to Christ: Heb. 3. 13. Exhort one another daily, lest any be bardened through the deceitfulness of sin. 1 Thess. 5. 14. Now we exhort you Brethren, warn them that are unruly, comfort the feeble minded, support the weak, be patient towards all men: As who should say, Lay about you to do al the good you can; he makes a Christian man to be as busie as a Bee, that he should go no whither, but should seek and find occasion of doing good to one or other, you wil meet with some that are unruly, warn them and in∣struct them; and some that are weak, labor to strengthen them; some that are feeble minded and discouraged Christians, labor to quicken and encou∣rage them: Let not those thoughts be found once in thy heart, Am I my Brothers keeper? Yes, thou art, or else thou art his murtherer; wilt thou defend his house from a thief, his body from 〈◊〉〈◊〉? nay, wouldest thou ease and raise his Ass from falling, and return his Ox from straying? and wilt thou not

do much more for his Soul? Therefore take al op∣portunities that are offered, and seek what is no offered, and improve what you have to the 〈◊〉〈◊〉. Jude, 23. And others save with fear, plucking them out of the fire. If thy neighbors Ox were in the pit, or himself in the fire, thou wouldest break 〈◊〉〈◊〉 the door and not strain Complements, much more when his soul is fallen into his distempers, as into a deep ditch, his soul is 〈◊〉〈◊〉 on fire from Hell, 〈◊〉〈◊〉 away the Drunkard from his Cups, and hale the Co∣vetous man from the world, and those whom you see to be 〈◊〉〈◊〉 by any special Corruption, do 〈◊〉〈◊〉 you can to rescue them from the snare of the Devil; and double thy forces, lay battery against the heart, to it again and take better hold; it may be he sees his evil, and acknowledgeth his sin, and yet returns to it again, return thou to thy prayers, and tears, an 〈◊〉〈◊〉, if he forget thy Counsels, Counsel him again, admonish again, besiege him, lie at him; when thou meetest him in the way, walkest in the field, 〈◊〉〈◊〉 at the table, leave some remembrance upon 〈◊〉〈◊〉 of those you converse withal, say and do som thing that may help to draw their souls from their sins to Christ. God hath dealt so with thee, there∣fore deal thou so with others.

Succour them also by all other Means. 〈◊〉〈◊〉 [ 2] thou according to thy power and place, to 〈◊〉〈◊〉 them under the means of Grace; As they said one 〈◊〉〈◊〉 another, Isa. 2. 3. Come let us go up to the house 〈◊〉〈◊〉 the Lord, he will teach us of his wayes. And as 〈◊〉〈◊〉 good man Cornelius, when Peter was to come 〈◊〉〈◊〉 Preach the Gospel to him, Acts, 10. 24. he Calls 〈◊〉〈◊〉 his friends and kindred together that the Lord 〈◊〉〈◊〉 work upon them; and sayes he, We are all here rea∣dy to hear what the Lord hath commanded thee. This especially belongs to al such as have power and

authority over others, as Magistrates may compel the Subjects, the Master may compel his Servants, and the Father his Children to use the Means (for they can go no farther than a moral violence) and to be under those Ordinances which they in their own Consciences are convinced of to be the Means of Conversion and Salvation: And look as they did when our Savior Christ came to any place, they brought the blind and the deaf, and dumb, and those that were possessed of Devils, and laid them down before him, and intreated him to Cure them; Mar. 2. 4. So if thou hast a stubborn Servant, or a Re∣bellious Child, al the Means thou hast used can do no good upon him, bring him before the Lord in the use of the Ordinances, lay him down before him, and tell him what his Case is, what a blind mind, and what a hard heart he hath, and how he is possessed with a Devil, of pride, and self-willedness, and resistance against God, and Grace; and say, It is with thee alone, O Lord, to work upon him; Thus we should use al the Means we can to draw others to Jesus Christ.

Here is also a word of Exhortation to the Uncon∣verted, [ 11] such as are not yet Called: You are to be entreated, That as ever you desire to see the face of God in Christ, as ever you desire to gain Evidence of Gods love here and happiness in another world, be sure of this, That you come under the Call of God; This work of drawing is Gods proper work, come therefore under his hand, when doles are stir∣ring every man goes to that door: So here, It is not in Man, nor in Ordinances, that's true: but there God dispenseth it, Rom. 1. 16. The Gospel is the power of God unto Salvation: And if the Lord draw by his Spirit in his Ordinances, repair thou to his Ordinances for ever. It is the Lord only that

makes his Call effectual, therefore come under 〈◊〉〈◊〉 Call of his in his Ordinances.

It is God only that doth this work in us 〈◊〉〈◊〉* 1.309 us: It is not in our power to help our selves, there∣fore better sit still, then rise and fall; why 〈◊〉〈◊〉 we endeavor that we can never do?

I do not say thou canst do the work, but do 〈◊〉〈◊〉* 1.310 go to him that can do it. Thou sayest thou canst 〈◊〉〈◊〉 go; I confess thou canst not as a Christian, but 〈◊〉〈◊〉 I exhort unto is, Do what thou canst as a man, im∣prove those Faculties, and Parts, and Gifts that 〈◊〉〈◊〉 yet left in thee; and come under, and keep 〈◊〉〈◊〉 the Call of God. God meets his People in the 〈◊〉〈◊〉* 1.311 of his worship, in the use of the Ordinances which he appoints, therefore go thou thither to meet with him. Thou hast an Ear to hear the word therefore thy feet can carry thee to other places, let them car∣ry thee to the house of God, that mind and memory of thine can meditate upon other things, 〈◊〉〈◊〉 it me∣ditate upon the word, and fasten upon the truth and the reasons thereof; I do not say thou 〈◊〉〈◊〉 pray so as to please God, but pray still, who know but God may help thee; thou canst confer 〈◊〉〈◊〉 things of no profit, and remember idle things of 〈◊〉〈◊〉 worth; nay, such as leave a taint of Corruption 〈◊〉〈◊〉 Pollution upon thy soul; use that mind, and 〈◊〉〈◊〉 thoughts, and that tongue of thine about the 〈◊〉〈◊〉 of God and Jesus Christ. Thou mayest do this, 〈◊〉〈◊〉 shouldest do this.

Attend further these Two Directions.

Present thy self before God in the use of 〈◊〉〈◊〉 [ 1] Means of Grace, and when thou art there 〈◊〉〈◊〉 thy own abilities, either to do good to thy self, or 〈◊〉〈◊〉 receive good from God in al the Means that are ap∣pointed for thy good. Say therefore, Lord, it 〈◊〉〈◊〉 not in Man or Means to do any good to my soul, 〈◊〉〈◊〉

〈◊〉〈◊〉 heart here, and be sure thy soul be rightly 〈◊〉〈◊〉 of it. And mark what Balaam said, Lo, I 〈◊〉〈◊〉 come now, have I now any power at all to say 〈◊〉〈◊〉 thing? Numb. 22. 38. So say thou, Here's a 〈◊〉〈◊〉 mind, a dead heart, a damned soul, I live to 〈◊〉〈◊〉 and hear that, that thousands desired but never 〈◊〉〈◊〉; but now I am here, Lord, have I any 〈◊〉〈◊〉 to receive any good from any of the Ordinances, 〈◊〉〈◊〉, Lord, the work is thine, do al for thy Servants, 〈◊〉〈◊〉 receive al the Glory from me; you think you 〈◊〉〈◊〉 a large understanding to catch the reason of the 〈◊〉〈◊〉, and a strong memory and can recount what 〈◊〉〈◊〉 hear, and you go for a right Godly man, because 〈◊〉〈◊〉 hear, and repeat, and profess, &c. Thou mayest 〈◊〉〈◊〉 al this be utterly destitute of any saving work 〈◊〉〈◊〉 thy soul, thou hast the out-side but thou canst 〈◊〉〈◊〉 come at the kernel, the sap, the sweet, the good of the Ordinances; therefore say thus; I can hear 〈◊〉〈◊〉 Word blessed be thy name, and I am able to re∣member, and repeat, and to discourse of the things of God, but Oh! the power of God to work upon my 〈◊〉〈◊〉 that I want, here's a blind mind, and a dead 〈◊〉〈◊〉, a lame heart; Lord work upon it, and draw 〈◊〉〈◊〉 to thy self and that effectually: It was 〈◊〉〈◊〉 speech, 2 Chron. Chap. 20. Vers. 12. when 〈◊〉〈◊〉 had Mustered up all the Forces of ISRAEL, Yet, sayes he, We have no strength, nor do 〈◊〉〈◊〉 know what to do, but our eyes are unto 〈◊〉〈◊〉. So shouldest thou say, for thou mayest have 〈◊〉〈◊〉 strength, and moral strength, but spiritual 〈◊〉〈◊〉 to hear profitably, and savingly, and to bring 〈◊〉〈◊〉 fruit unto God, this is not in any mans power of himself. Therefore say it, and acknowledge it, Lord, though I do what I can, yet I have no strength, 〈◊〉〈◊〉 do I know what to do, but mine eyes are unto 〈◊〉〈◊〉.

When you are got hither and keep here, be sure [ 2] now not to leave the Ordinances of God, before you find some power beyond the power of Ordinances, and Man, and Means; leave them not till you find the almighty power of God working upon your souls: As the Woman that labored of the Bloody-issue, and had 〈◊〉〈◊〉 al, she came and desired, Oh! that 〈◊〉〈◊〉 might touch the Hem of the Garment of Christ, and she felt in her self she was made whole, Mat. 9. 21. 22. Thou knowest the pride, and peevishness, 〈◊〉〈◊〉 uncleanness of thy Nature, the bloody-issues of cor∣ruption in thy soul; that, nor word, nor Ordinan∣ces could help thee to this day, thou hast spent all, and done al thou canst do in the use of Means, and yet the issue is, the proud heart, the carnal heart, the unclean heart remains still, taken aside by 〈◊〉〈◊〉 〈◊〉〈◊〉 still; what will you do now, you are in the croud of Means and Helps, but say, Oh! the Hem of the Garment of Jesus. That Vertue and Power may come from Jesus Christ 〈◊〉〈◊〉 work upon this Soul 〈◊〉〈◊〉 mine: But how shal I know that? Answ. When you see the Ordinance so upon your soul really as you see it in your understanding and judgement, when you find it in the work of it upon your heart, as you apprehend it in the letter of it. And 〈◊〉〈◊〉 you shal 〈◊〉〈◊〉 the work really done, and your heart bowed, and loosened from those base Distempers, you never touch Jesus Christ until you find it so: Therefore as the Widdow, whose Child was dead, when Elisha sent his Servant, she was not contented with that; but sayes, As the Lord lives, and 〈◊〉〈◊〉 thy soul 〈◊〉〈◊〉, I will not leave thee: 2 Kings, 4. 30. The man came, and the staffe was laid, but 〈◊〉〈◊〉 Child was dead, till the Prophet came, and the po∣wer of God came along with him, and then 〈◊〉〈◊〉 Child arose; Let me leave this upon Record for e∣ver

amongst you. This effectual drawing and quick∣ning of the heart, is the alone work of God. It is not in him that Wills, nor in him that Runs, 〈◊〉〈◊〉 in God that shews Mercy. You know (many of you, hundreds for ought I know) that you never knew what Christ and his Grace meant; and you know your hearts close with your sins though you dare not give way to them: Now mark, when you come and hear the mind of God, and the Ministers speak unto you, and the Will of God is published: Oh! Go your wayes home, and say, As the Lord lives, I will not leave thee until the Lord hath spo∣ken to my soul, till I find the effectual work of the Word and Spirit of God drawing my soul from my sins to Jesus Christ. Therefore call for that same, shewing Mercy which the Apostle speaks of; Rom. 9. 16. So then it is not of him that wills, nor of him that runs, but of God that sheweth mercy. When you have run what you can, and willed what you are able, then look up to the Lord to shew you Mer∣cy; the Minister hath spoken what he can, and I have heard what I can, but Lord shew Mercy; and never leave until you have found that the Lord hath shewed you Mercy, in this work of drawing your Soul from Sin to Christ.

FINIS.

Notes

• * 1.1

  Doct.
• * 1.2

  Use. 1.
• * 1.3

  Use. 2.
• * 1.4

  Reas. 1.
• * 1.5

  Act. 4. 28.
• * 1.6

  Joh. 10 18.
• * 1.7

  Matt. 3. 17.
• * 1.8

  Reas. 2.
• * 1.9

  Object.
• * 1.10

  Answ.
• * 1.11

  Luk. 23. 34.
• * 1.12

  Reas. 3.
• * 1.13

  Object.
• * 1.14

  Answ.
• * 1.15

  Matt. 1. 21.
• * 1.16

  Gal. 1. 4.
• * 1.17

  Joh 10 16.
• * 1.18

  Reas. 4
• * 1.19

  Acts 17. 30.
• * 1.20

  Eph. 2. 12.
• * 1.21

  Object.
• * 1.22

  Answ.
• * 1.23

  Eph. 2. 〈◊〉〈◊〉
• * 1.24

  Vse 1.
• * 1.25

  Quest.
• * 1.26

  Answ.
• * 1.27

  1 Pet. 1. 3.
• * 1.28

  Argu. 1.
• * 1.29

  Argu. 2.
• * 1.30

  Argu. 3.
• * 1.31

  Quest. 2.
• * 1.32

  Answ.
• * 1.33

  Argu. 1.
• * 1.34

  Argu. 2.
• * 1.35

  Infer: 1.
• * 1.36

  Infer: 2.
• * 1.37

  Acts 26. 18.
• * 1.38

  Object.
• * 1.39

  Answ.
• * 1.40

  Quest.
• * 1.41

  Answ
• * 1.42

  John, 3. 8.
• * 1.43

  Gen. 1
• * 1.44

  Ezek. 3 2
• * 1.45

  Deut. 〈◊〉〈◊〉 6.
• * 1.46

  Rom. 4. 16.
• * 1.47

  Object.
• * 1.48

  〈◊〉〈◊〉.
• * 1.49

  Argu. 1.
• * 1.50

  Argu. 2.
• * 1.51

  Argu. 3.
• * 1.52

  Argu. 4.
• * 1.53

  〈◊〉〈◊〉.
• * 1.54

  Argu. 6.
• * 1.55

  Argu. 7.
• * 1.56

  Object. 1
• * 1.57

  Answ.
• * 1.58

  Object. 2
• * 1.59

  Answ.
• * 1.60

  Use 2
• * 1.61

  Psal. 16. 11.
• * 1.62

  1 Cor. 3 22, 23.
• * 1.63

  Psal. 8. 7 3.
• * 1.64

  Luk. 15. 27, 28.
• * 1.65

  Luk. 1 28.
• * 1.66

  Use. 3.
• * 1.67

  Mat. 7. 23.
• * 1.68

  Luk. 14 24.
• * 1.69

  Object. 1
• * 1.70

  Answ.
• * 1.71

  Object. 2
• * 1.72

  Answ.
• * 1.73

  Object. 3
• * 1.74

  Answ.
• * 1.75

  Use 4.
• * 1.76

  Esther, 8. 16. 17.
• * 1.77

  Acts, 22. 28.
• * 1.78

  Gen. 34. 20, 21, 22, 23.
• * 1.79

  Cen. 37. 34.
• * 1.80

  〈◊〉〈◊〉 Cor. 7. 35.
• * 1.81

  Doct. 〈◊〉〈◊〉
• * 1.82

  Heb. 7. 25.
• * 1.83

  〈◊〉〈◊〉
• * 1.84

  Argu. 1.
• * 1.85

  Argu. 2.
• * 1.86

  〈◊〉〈◊〉 〈◊〉〈◊〉
• * 1.87

  〈◊〉〈◊〉. 3.
• * 1.88

  Use 1.
• * 1.89

  Use, 2
• * 1.90

  〈◊〉〈◊〉 〈◊〉〈◊〉
• * 1.91

  Use, 3
• * 1.92

  Deut. 29. 29.
• * 1.93

  Matth. 8. 2.
• * 1.94

  Branch
• * 1.95

  Isay, 45. 9
• * 1.96

  Jer. 18. 6
• * 1.97

  Rom. 9. 19.
• * 1.98

  Jo. 8. 37.
• * 1.99

  Mat. 19. 21. 22.
• * 1.100

  1 Kings, 21. 20.
• * 1.101

  Use 1
• * 1.102

  Mat. 25.
• * 1.103

  Use. 2.
• * 1.104

  Acts, 4. 12.
• * 1.105

  Deut. 5. 21.
• * 1.106

  Ezek. 33. 11.
• * 1.107

  Matt. 13. 20, 21.
• * 1.108

  Gen. 27. 34.
• * 1.109

  2 Col. 12.
• * 1.110

  Use 4.
• * 1.111

  Job, 21. 14.
• * 1.112

  Use 1.
• * 1.113

  Psal. 21 3.
• * 1.114

  Isa. 30. 10, 11.
• * 1.115

  〈◊〉〈◊〉. 8. 5.
• * 1.116

  Psal. 81. 11.
• * 1.117

  Use, 2
• * 1.118

  Eph. 3. 8.
• * 1.119

  Isa. 51. 1, 2.
• * 1.120

  1 Cor. 15. 10.
• * 1.121

  Use. 3.
• * 1.122

  Jer. 10. 23.
• * 1.123

  Gal. 4. 9.
• * 1.124

  Use 4.
• * 1.125

  Rom. 8. 32.
• * 1.126

  Mat. 13. 44.
• * 1.127

  Use 5.
• * 1.128

  1 Cor. 1. 30.
• * 1.129

  Zach. 4. 9
• * 1.130

  Reas.
• * 1.131

  Mat. 3. 17.
• * 1.132

  Use.
• * 1.133

  Reas. 1
• * 1.134

  Reas. 2.
• * 1.135

  Object.
• * 1.136

  Answ.
• * 1.137

  Use 1.
• * 1.138

  Use 2.
• * 1.139

  Quest.
• * 1.140

  Answ.
• * 1.141

  Object.
• * 1.142

  Answ.
• * 1.143

  Use 3.
• * 1.144

  Use 4.
• * 1.145

  Heb. 1. 2.
• * 1.146

  Johannis Ministerium, nec plane Propheticum, nec plane Apostolicum, sed intermedium quod∣dam Ministerium fuit. Calvin. Instit.
• * 1.147

  Doctr.
• * 1.148

  Eph. 1. 6
• * 1.149

  Heb. 12. 12.
• * 1.150

  1 Cor. 3. 18.
• * 1.151

  1 Cor. 1. 30.
• * 1.152

  Original is justitia & da∣ta fuit, & debita naturae Adami, in primo foedere. Ferrij vindiciae contr a Jesuitas.
• * 1.153

  Non sic in foedere secun∣do. Data hic gratia, sed nullo modo debita.
• * 1.154

  2 Sam. 12. 28.
• * 1.155

  Object.
• * 1.156

  Answ.
• * 1.157

  Object.
• * 1.158

  Answ.
• * 1.159

  Reas. 1.
• * 1.160

  Reas. 2.
• * 1.161

  Use 1.
• * 1.162

  Reas. 1.
• * 1.163

  Object.
• * 1.164

  Answ.
• * 1.165

  Eph. 1. 11.
• * 1.166

  〈◊〉〈◊〉. 2.
• * 1.167

  〈◊〉〈◊〉. 3.
• * 1.168

  Reas. 4.
• * 1.169

  Reas. 5.
• * 1.170

  Use 2.
• * 1.171

  1 Cor. 10.
• * 1.172

  Use, 3.
• * 1.173

  Numb. 16, 3.
• * 1.174

  Object.
• * 1.175

  Answ.
• * 1.176

  Quest.
• * 1.177

  Answ.
• * 1.178

  Use 4.
• * 1.179

  Use 5.
• * 1.180

  Mal. 3. 〈◊〉〈◊〉.
• * 1.181

  〈◊〉〈◊〉. 3. 1.
• * 1.182

  Rev. 3. 20.
• * 1.183

  Doct. 2.
• * 1.184

  2 Cor.
• * 1.185

  Jer. 4.
• * 1.186

  Cor.
• * 1.187

  Non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quae ni∣hil est 〈◊〉〈◊〉 in 〈◊〉〈◊〉 is 〈◊〉〈◊〉, sed ingenio∣sain cle∣gantiam 〈◊〉〈◊〉 prae∣dicatio∣ni neque 〈◊〉〈◊〉, neque u∣tilem, 〈◊〉〈◊〉.
• * 1.188

  Paulus.
• * 1.189

  Calvin ad Loc.
• * 1.190

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.191

  Object.
• * 1.192

  Answ.
• * 1.193

  Use 1
• * 1.194

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.195

  Use 2
• * 1.196

  Use 3
• * 1.197

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.198

  Doct. 1
• * 1.199

  Act. 9. 〈◊〉〈◊〉.
• * 1.200

  〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, 30.
• * 1.201

  〈◊〉〈◊〉
• * 1.202

  Reas 2
• * 1.203

  〈◊〉〈◊〉 3
• * 1.204

  〈◊〉〈◊〉 1
• * 1.205

  Use 2.
• * 1.206

  Object.
• * 1.207

  〈◊〉〈◊〉.
• * 1.208

  Use 3.
• * 1.209

  Doct.
• * 1.210

  〈◊〉〈◊〉. 1
• * 1.211

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.212

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.213

  Use 1.
• * 1.214

  Psa. 146
• * 1.215

  Use 2.
• * 1.216

  Luke 16 28.
• * 1.217

  Use 3.
• * 1.218

  Jer. 8. 7.
• * 1.219

  Job, 24. 15.
• * 1.220

  Rev. 12. 12.
• * 1.221

  August. in his Confes∣sions.
• * 1.222

  Psal. 16. last.
• * 1.223

  1 Pet. 1. 4.
• * 1.224

  2 Cor. 4. 17.
• * 1.225

  〈◊〉〈◊〉. 2. 8
• * 1.226

  〈◊〉〈◊〉, 1 〈◊〉〈◊〉 〈◊〉〈◊〉, 2. 〈◊〉〈◊〉. 〈◊〉〈◊〉 27 〈◊〉〈◊〉, 6
• * 1.227

  Doctor.
• * 1.228

  Part I.
• * 1.229

  part II.
• * 1.230

  〈◊〉〈◊〉 1.
• * 1.231

  〈◊〉〈◊〉 2.
• * 1.232

  Use 3.
• * 1.233

  Reas. 1
• * 1.234

  〈◊〉〈◊〉. 3
• * 1.235

  Reas. 3
• * 1.236

  Use 1.
• * 1.237

  Use 2.
• * 1.238

  Use 〈◊〉〈◊〉.
• * 1.239

  Use 4.
• * 1.240

  Doct.
• * 1.241

  Luk. 24. 28, 29.
• * 1.242

  Mat. 19. 21, 22.
• * 1.243

  Object. 1
• * 1.244

  Answ.
• * 1.245

  Object. 2
• * 1.246

  〈◊〉〈◊〉.
• * 1.247

  Reas. 1.
• * 1.248

  Job, 2. 7.
• * 1.249

  John, 3. 6.
• * 1.250

  Object.
• * 1.251

  Answ.
• * 1.252

  Reas. 2
• * 1.253

  Jer. 25. 14.
• * 1.254

  Psal. 18. 11.
• * 1.255

  Eccles. 7. 29.
• * 1.256

  Reas. 3
• * 1.257

  Reas. 4
• * 1.258

  Use 1.
• * 1.259

  Use 2.
• * 1.260

  Use 3.
• * 1.261

  Use 4.
• * 1.262

  Object.
• * 1.263

  〈◊〉〈◊〉.
• * 1.264

  Mark, 10 47, 48, 49.
• * 1.265

  1 Kings, 〈◊〉〈◊〉. 18.
• * 1.266

  Use 5.
• * 1.267

  〈◊〉〈◊〉. 29. 4.
• * 1.268

  Doct.
• * 1.269

  Reas. 1
• * 1.270

  Quest.
• * 1.271

  Answ.
• * 1.272

  Matt. 14. 27.
• * 1.273

  Matt. 17. 7. & 28. 10
• * 1.274

  Mark. 5. 36.
• * 1.275

  Mark. 6. 50.
• * 1.276

  Amos, 3.
• * 1.277

  Conclu∣sion. 1.
• * 1.278

  Concl. 2.
• * 1.279

  Reas. 1.
• * 1.280

  Reas. 2
• * 1.281

  Concl. 3.
• * 1.282

  Concl. 4.
• * 1.283

  Reas. 1
• * 1.284

  Reas. 2
• * 1.285

  〈◊〉〈◊〉. 3
• * 1.286

  Octject.
• * 1.287

  Answ.
• * 1.288

  Object. 2
• * 1.289

  Answ.
• * 1.290

  Reas. 4
• * 1.291

  Fifth Particu∣lar to be 〈◊〉〈◊〉.
• * 1.292

  Sixth Particu∣lar in Expli∣cation of the Point.
• * 1.293

  Use. 1
• * 1.294

  Coll. 1.
• * 1.295

  Reas. 1
• * 1.296

  〈◊〉〈◊〉. 2
• * 1.297

  Reas. 3
• * 1.298

  Coll. 2.
• * 1.299

  Argu. 1.
• * 1.300

  Coll. 3.
• * 1.301

  Argu. 1.
• * 1.302

  Coll 4.
• * 1.303

  Coll. 5.
• * 1.304

  Coll. 6.
• * 1.305

  Use 2
• * 1.306

  Psal. 40. 12.
• * 1.307

  Use 3.
• * 1.308

  Matr. 5. 45.
• * 1.309

  Object.
• * 1.310

  Answ.
• * 1.311

  Exo. 29. 43.