The intercourses of divine love betwixt Christ and his Church, or, The particular believing soul metaphorically expressed by Solomon in the first chapter of the Canticles, or song of songs : opened and applied in several sermons, upon that whole chapter : in which the excellencies of Christ, the yernings of his gospels towards believers, under various circumstances, the workings of their hearts towards, and in, communion with him, with many other gospel propositions of great import to souls, are handles / by John Collinges ...

Sermon X••VII

Canticles 1. 4.

Drawme, and We will run after thee.

I Come to handle more largely those Propositions from this second Petition of the Spouse, which in my last discourse I had no more time, but to name, the first of which was this.

Prop. Souls must first be drawn by God before they can come to, or run after the Lord Jesus Christ.

I noted to you in my explication of this Petition, that there are two principal usages of this word Draw, in Holy Writ, it sometimes signifieth an alluring by fair carriage and persuasions. 2. Sometimes a constraining by force and power; both ways the Lord draweth those Souls that come to Christ, or that run after him, he draweth them suaviter, and fortiter, sweetly, and yet powerfully.

1. There is a drawing by Afflictions, and Chastisements. Afflicti∣ons are the Lords Cords. If (saith Job, ch. 36. 8, 9.) they be bound in Fetters, and be holden in Cords of Affliction. Then he sheweth them their work, and their transgressions wherein they have exceeded, he ope∣neth their Ear to discipline, and commandeth them that they return from iniquity. Thus the Lord drew Manasses, he was bound by Fetters, and carried into Babylon, and when he was in affliction he besought the Lord his God, and humbled himself greatly before the God of his Fa∣thers, and prayed unto him, and he was entreated of him, and heard his supplication,—It is added v. 13. Then Manasses knew that the Lord he was God. I know that Bernard thus interpreteth this Text (tho he restrains it not to that sense) but I must crave leave to dis∣sent from so great a Person, not only because I find scarce any Inter∣preters agreeing with him, but because then the thing here prayed for, must be Afflictions, which I do not know we are commanded to pray for, and I am sure nature restraineth us in such a Petition; nei∣ther

are afflictions in their own tendency drawing Cords, they are rather called Cords and Fetters to signify their pinching effects, than that God ordinarily useth them to draw Souls by unto himself; we read of one Thief upon the Cross converted at his last hour, and of one Manasses converted by Festers, but you have but a single in∣stance of each in Holy Writ, and let me further add, Manasses his affliction was but Fetters, and Imprisonment, nothing that affected his head, and made him unfit to do any thing but to attend the di∣stempers of his Body; nor indeed is there any drawing vertue in an affliction, it rather naturally alienateth the Soul from God: in my ex∣perience in the work of the Ministry, I have known many good Men and Women bettered by Affliction; but I never knew a bad man or woman, by affliction brought home to God; it is a fire that so softens the wax, and hardeneth the clay, and this agreeth with what we have in Scripture. David saith, before he was afflicted he went astray, but his affliction had learned him to keep Gods Statutes, Psal. 119. But it is said of Ahaz, 2 Chron. 28. 22. In the time of his distress he trespassed more against the Lord; This is that King Ahaz; and I am sure the same is said of the body of Israelites, Amos 4. 6, 7, 8, 9, 10, 11. God followed them with judgment after judg∣ment, yet they returned not unto him. Afflictions are good remembran∣cers to them who have learned their duty before, but they must be some particular afflictions, that give leisure for Instructions to be then first given, or time for the digestion of them, if they can be given. I conclude in short, whatever use God may sometimes make of Afflicti∣ons, it is not the drawing by them, which the Spouse here prays for.

Secondly, There is a drawing by liberal distributions of mercies of common Providence. Thus God saith, Hosea 11. 4. I drew them with the Cords of a man, with bands of love, So Jer. 31. 3. With loving kindness have I drawn thee, Love is of a drawing nature, it is like the hook, in the intrails of a Creature, which draweth more forcibly, than Cords fastened to the flesh, and outward part; But experience teacheth us that this is not a sufficient Cord to draw Sinners Souls to God, God in his parable of the Vineyard, Isaiah 5. repeats what he had done for the Israelites, and concludes, v. 4. What could have been done more to my Vineyard that I have not done in it? Yet when he looked, it should bring forth Grapes, it brought forth wild Grapes; Oppression instead of Judgment, and a cry instead of righte∣ousness? How many thousands are there in the world, that are in∣compassed with Mercies of this nature, they have healthy bodies,

pleasing relations, full barns, plentiful estates, they want nothing, yet are they Enemies to God, and to the Cross of Christ; nor do the People of God, ordinarily run most after, or walk most close with God, when they most abound with the good things of this life. Gods People, Jer. 2. that followed him in a Wilderness, and in a land of droughts, forsook him when they came into a land that flowed with Milk and Hony; whence Agur prayed as much against Riches, left he should (being full) blaspheme God, as against poverty. And even the man according to Gods own heart, offended more, when he was come to sit upon his Throne in Hierusalem, than when he was hunted like a Partridge in the Wilderness, and knew not where to rest, and this is seen in our ordinary experience.

3. God draweth us (thirdly) by the potent arguments of the Gos∣pel, as it lieth before us to be read, or as it is opened, and applied to us by the Ministry of the Word. Man hath a tunable ear, and is a reaso∣nable Creature, so as arguments have a great force upon humane na∣ture, and the more, as any of us are more knowing and rational, and able to raise conclusions from Principles. Into this sense Interpreters do interpret those words of our Saviour, John 12. 42. When I shall be lifted up, I will draw all men after me, after my death upon the Cross, I will send my Apostles up and down the world, to be witnesses of my death, resurrection and ascension, and to persuade men to receive me in my true notion, as the true Messias and Saviour of the world. Accordingly the Apostle tells the Corinthians that Christ had com∣mitted to them the word of Reconciliation. Now then (saith he, 2 Cor. 5. 20.) We, as Embassadours for Christ, as tho God did beseech you by us, we p••ay you in Christs stead to be reconciled to God; and this must be the meaning of that command to the Servants, Luke 14, 23. Compel them to come in, Christ is not there speaking to Magistrates, or of their duty, but of the duty of Ministers, who have no power from him to compel any, but by a lively and powerful Preaching the Gospel, the potent arguments of which set home upon reasonable and ingenuous Souls, by the gifts God hath given to his Ministers have a kind of compulsory force, and power in them, and the Apostle tells us, that Faith comes by hearing, Rom. 10. and as men are by it drawn to Christ; so they are also by it drawn after him, and therefore Peter exhorts Christians, 1 Pet. 2. 2. As new born babes to desire the sin∣cere milk of the Word, that they might grow thereby. The believing Soul followeth Christ, in the scent or favour of his precious Ointments. It is the publishing of the Gospel that makes the name of Christ an Ointment poured out.

Fourthly, God may be said to draw men by the common motions of his Spirit, impressing good thoughts upon us, either upon occasion of his Providential dispensations, or while we read or hear the word; some say that there is a common Ministration of the Spirit attending the preaching of the word, sufficient to assist every Soul that will, to repent, and believe, and to do what God requires of us in order to Salvation; that the holy Spirit doth ordinarily attend the preaching of the word, and suggest to and imprint upon the hearts of those that hear it, some good thoughts, is what will not be denied; I be∣lieve there are but few who have used to attend the preaching of the Gospel, where it hath been faithfully, and livelily preach'd, but must own, that he hath heard the Lord standing at his door, and knocking. But still the question is whether this be all the drawing which the Spouse here begs, No doubt but she begs such a cause, such opera∣tions of a cause as should be productive of the effect. The effects are coming unto Christ, running after Christ. Coming is not expresly mentioned in this Text, but it is Joh. 6. 44. No man cometh unto me, except the Father who hath sent me, draw him, and it is included in the term running. The question therefore must be whether such a drawing as is by common mercies, by the preaching of the Gospel, or by the common work of the Holy Spirit, all which reprobates may have, is sufficient to innable a Soul (yet a stranger to God) to come to Christ, or to innable any Soul already come to Christ, to run af∣ter him. I think not, and therefore I conclude in the last place;

5. That both in the Souls first motions to Christ, and its further mo∣tions after him, the Lord putteth forth a powerful influence of his Spirit of grace, beyond the arguments of the word, the suasion of his Minister and the common work of the Spirit, attending all faithful preaching of the Gospel This I take to be that drawing, the Spouse here prayeth for and which our Saviour mentions, John 6. 44. (as some think with an allusion to the phrase of this Text) nay some bring that Text, John 6 44. to prove this Book quoted in the New Testament) This I firmly believe, because I am convinced, there is such a work of the Spirit necessary, and that both as to the Souls first coming to God, and further walking with God, tho as to the latter the Soul be∣ing renewed, and sanct••fied there be a far less influence necessary than as to the former, yet even after sanctification, the Apostle tells us that we are kept by the power of God through Faith to Salvation, and Christ tells his Disciples that without him, they could do nothing, Joh. 15. 3. And St. Paul saith, 2 Gal. 20. I live, yet not I, but Christ li∣veth

in me, and the life which I now live, I live by the faith of the Son of God. But indeed the great question is upon the first. Armini∣ans will grant special grace to believers, but no more than common grace to all men in astate of unbelief. Let us therefore first enquire,

1. Whither there be not something of a divine power and influence necessary to cause any Soul to come to Christ, beyond the Preaching of the Word, and that common concurrence of the Spirit with the word Prea∣ched and all the suasions and arguments can be used by Ministers; and of what nature this p••wer is.

We affirm it, Jesuites, and Arminians deny it; let me shew you upon what arguments we assert it, I shall not instance in all or the 4th part of what hath been or might be said, only speak something to satisfy you, remembring that I am now preaching a Sermon, not writing a controversy.

1. Those who assert that there needeth no such act of the divine power, must necessarily make man a God to himself; I mean the Author of the greatest Spiritual and Eternal good, both in respect of action and fruition, whatsoever is moved, is moved from a living principle within self, or from another: Either man is moved to Christ as drawn by the Father, or from a principle of life within himself. I know they will say it is from his own power of willing; now besides the multi∣tude of Scriptures, which this is opposed to, Eph. 2. 1. You hath he quickned, who were dead in Trespasses and Sins, Psal. 110. 3. The People shall be a willing People in the day of thy Power, Phil. 2. 13. For it is God which worketh in you to will, and to do, of his own good pleasure. I say besides these. This opinion makes man the author of the greatest good to himself. 1. In point of action; it makes him the author of th se gracious acts and habits by which a Soul is made meet for the inheritance of the; Saints of life, repentance, faith and new obedience, expresly contrary to those Scriptures, which tell us that it is given to us to believe, Phil. 1. 29. That Faith is not of our selves, it is the gift of God, Eph. 2. God gives repentance unto life, and a multitude of other Scriptures. 2. And in point of fruition too, man by this Doctrine is his own Saviour; for Eternal life is every where promised to repentan••e, faith, and new obedience, which accor∣ding to this principle are all works proceeding from our selves; so man is become a Saviour to himself by this new Divinity, and the author of the highest good to himself, and hath nothing to bless God for, but only making him a Man, not a Beast, for being indued with a reasonable Soul, and living under the Gospel, he hath a power of

himself to repent, to believe in Christ, to do whatsoever Eternal life is promised to in the Gospel, unless they will say he is beholden to God for the Covenant of Grace, annexing eternal life to these perfor∣mances, and accepting sincerity instead of perfect obedience, which yet leaves the regenerate Soul no more to bless God for, than the vi∣lest and most profane Sinner that liveth where the Gospel is preach'd, for he also hath a reasonable Soul, a will equal with others, there is a covenant of grace equally established for Judas as well as Peter (ac∣cording to this Doctrine) One is under the means of Grace, and the common aids and assistances of the Spirit, as well as the other, for the good inclination of his will to accept the terms of the Gos∣pel which the profane person hath not, the regenerate Soul hath no body to thank but himself, and to applaud himself for the principle of goodness, of which it seems he is an author to himself.

Secondly. This Doctrine leaves the Soul something to glory in before God. The Apostle treating of Justification by faith, in opposition to that of works argueth thus. Rom. 4. 2. If Abraham were justified by works he hath whereof to glory, but not before God. The Propo∣sition of that Text which alone in this case, I will make use of is, That God hath so ordered the causes in the Salvation of Man, that man hath no cause of glorying before God; to that purpose he speaks, Rom. 3. 27. Where is boasting then? it is excluded; but admitting that there needed no power, to change the heart, but what is in mans will, boasting is not excluded, a man hath wherein to glory, and that before God; he shall say Lord! it is true, thou fixedst an eternal Covenant of Grace, thou madest me a man, thou gavest me the Gospel, and the preaching of it, but notwithstanding all that thou ever didst for me, I might have gone to Hell as well as a thousand more, for whom the same Covenant was made as well as me, to whom thou gavest a Soul of the same species with mine, the same Gospel, the same Preaching, the same common grace, if I had not had a principle of goodness in my own will, of which my self was the cause; I had been damn'd, notwithstanding all thou didst for me, as many others shall be for whom thou didst as much as for me. Is not here glorying before God? Is boasting excluded by this Divinity? The main parts here as to mans Salvation are given to a mans self! For I pray ob∣serve, a man cannot repent truly, and believe, and obey the Gos∣pel, and perish for ever, now all these it seems a man may do from himself without any act of Divine power, inabling him more than a reprobate to do them, but he may have a common Covenant of

Grace establish'd for him, as well as others, he may have a reasona∣ble Soul, he may have the Gospel preach'd to him, and the common aids, and assistances of the Spirit, and yet perish for ever. So as plainly all that necessarily brings Salvation, makes the Soul meet for it, and accompanieth it; all this is from man, nothing is from God, but that, notwithstanding which, he might have perished for ever.

Thirdly, This Doctrine most absurdly ascribes unequal vertues to Souls that are equal as to their species, faculties, and vertues. All reasonable Souls are equal, their faculties are the same, their vertues and powers the same, their Souls are under equal means, motives, aids, assistances, whence is it, that one mans will is enclined to believe, to receive Christ, to obey his laws; the others not? Are not here inequal vertues ascribed to Souls in all points equal, they are both reasonable, both have the same understandings, the same wills, the same means, the same common aids and assistances. I ask then whence, if not from a mighty powerful influence of God upon one mans Soul, one mans will, more than anothers▪ comes it to pass that the Soul of one is softned, changed, renewed, and not the Soul of ano∣ther? If it be from a power in the Soul, here is a mighty inequal vertue, ascribed to one Soul more than to another, of the same spe∣cies, indued with the same powers and faculties, and under the same means, aids and assistances, which is a most inaccountable thing.

4. I shall add fourthly, If there be no such distinguishing powerful influence of God, making the difference, the Apostle is contradicted, 1 Cor. 4. 7. Who maketh thee to differ from another? and what hast thou that thou didst not receive? That their Souls are reasonable Souls that differ one from another in Spiritual things is evident, not only in gifts and endowments, but in saving spiritual habits, now (saith the Apostle) who maketh thee to differ? Admit the Apostle there, not speaking of spiritual saving habits, but of common guifts, or extra∣ordinary gifts, certainly if it be God who in these maketh one Soul to differ from another, it is much more God, who makes a Soul to differ as to saving spiritual habits, such as make the Soul fit for the Kingdom of God, and accompany salvation, but according to this Doctrine man maketh himself to differ. God doth no more for the believer than for the unbeliever, for the elect than for the reprobate Soul; so he hath not received, but may glory. God is beholden to man for inclining his will to him, he is not beholden to God for inclining his will more than another mans. From hence plainly appears that the Drawing here mentioned doth not signify the

meer change of a mans heart or life from a principle within him∣self, but a change from a new principle infused from another, from God; and therefore the Spouse here speaking to her beloved, saith, Draw me.

Thus far now I have evinced that the turning of the Soul from a state, and course of Sin, must be the work of God, and 2. That it must be a special work, special grace, but we have yet further to en∣quire into the nature of this great work, how God draweth the Soul that comes to him.

This I answer in two particulars, 1. It is For••iter. 2. Suaviter.

1. Powerfully. So as though the Soul may a long time oppose itself, yet it cannot finally resist it, Psal. 110. 3. Thy People shall be wil∣ling, in the day 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of thy strength, so is the Heb. Resistance im∣plyeth the opposition of the patient to the action of the agent; In all resistance there must be two parties, whose strength must be ei∣ther equal, or inequal. If it be equal, there is no victory on either side. If the Patient be stronger than the agent, the agents intended effect is not wrought, but if the power of the Agent be greater than that of the Patient, then the Patient is subdued and conquered to the will of the Agent. Let us take an instance in Physick; we will suppose a Stomach oppressed with wind, or peccant humors; the Physician gives Physick to expel it, if the power of the wind, or noxious humors be above that of the Physick, the Physick is inef∣fectual, the wind yet rageth, the peccant humors prevail, or increase, but if the strength of the Physick be more, it expelleth the wind or the peccant humour, though they may first make the Person sick, and struggle a great while with the Physick; such a resistance as this; may be, and is ordinarily, if not alwaies made to the grace of God; especially to his common grace. God calls to the sinner for repen∣tance, faith, new obedience, the Spirit of God concurring with the Preaching of the Gospel stands at the door, and knocks, Rev. 2. 20. The Soul saith, how shall I leave my sweet, and pleasant lusts, my sensual or carnal enjoyments. But there is a resistance when the strength of the Patient is above the strength which either the Agent putteth forth, or hath, so as all the action of the Agent is frustrated, and thus Grace cannot be resisted; that is, not finally resisted. It is the will of God to renew, and change the Sinners heart, and who hath resisted his will? The Spouse, Cant. 5. 2. heareth Christ knocking at the door of her heart, and saying; Open my Love, my Dove, my Undefiled; she maketh excuses, she had put off her coat, and how should

she put it on? she had washed her feet, and how should she defile them? Doth the Lord nest in that answer? no; see v. 3. My beloved put in his hand by the hole of the door, and my bowels were moved for him. It is much the same case with the Soul in its first conversion, God calls, invites, persuades, intreats the Soul to leave its sinful courses, and to turn unto God. Saith the poor Creature; I am young, and how shall I abandon the lusts of youth, I am ingulphed in a course of profitable sinning; how shall I leave my too greedy pursuit of the world, my pursuit of unjust gain, &c. Thus it resists a while. But God will not take these answers, he at length—puts in his hand by the hole of the door, and opens it. God cannot seriously act, and be fi∣nally opposed, for it is certain his power must be above the power of the Creature. 2. That he must act powerfully, appears from hence, in that the effect is upon the will, otherwise inclined, both by nature, and by custom, which is a second nature; I say the effect is upon the will, a Castle too strong for all the power of Hell to subdue, the will can be over-ruled by none but him that made it; besides, this will is otherwise inclined. 1. By nature, hence we are said to be stubborn, stiff-necked, to have sinews of Brass; he knoweth nothing of the heart of man by nature, that knoweth not that it is averse to God. Add to this, that custom hath the force of a second nature; how can you (saith the Prophet) that are accustomed to do evil, do well? No∣thing but a powerful operation can subdue, such a mighty Prince as the will of man is, nor such a mighty Tyrant as custom is. As to the point of resisting grace, we say;

1. There is a common, praecedent exciting grace, this may be re∣jected, as the Pharisees rejected the counsel of God against themselves, for their own Salvation; thus all reprobates living under the preach∣ing of the Gospel, resist the grace of God; they have an enmity to the Spirit of God, Rom. 8. 6. and cannot be subject to it, hence it is, that God so often complains, Jer. 7. 14. I speak to you rising up ear∣ly, and lying down late, and you have not heard, Psal. 81. 14. I call'd you, and you have not answered; Christ told the Inhabitants of Hier••∣salem, that he would have gathered them, but they would not. And hence appears that it is no wonder that Arminians who will allow none but common grace before conversion, should contend, that it may be finally resisted, for there is no doubt but all common grace may be finally resisted.

2. But secondly, We say there is a working, drawing grace, which may be for a while opposed, but cannot be finally resisted. By this the

Soul is regenerate, and born again, and that not after the will of the flesh, or the will of Man, but the will of God. This we say cannot be finally resisted; the reasons are:

1. Because by this God gives a new heart, and a new spirit, and causeth the Soul to walk in his statutes, as you will find, Jer. 31. 18. ch. 36. v, 26. Now grace cannot be resisted but from an old heart, and indeed it is a contradiction, to say God may be resisted by a new heart. 2. Again if this grace might finally be resisted, the whole business of mans Salvation, must depend upon his own goed nature, and the power of his own will, and the proximate cause of a mans repen∣tance, faith, holiness, must be in himself.

Thirdly, We say there is a co-working Grace, by which (as Au∣gustine saith) being first drawn we move, being acted, we act; this is that grace, which God followeth converted Souls with, that Grace, which followeth the Child of God, all the days of his life, without which he can do nothing, Job. 1••. 3. through which strengthening and assisting him, he can do all things, through which he lives, and moves in his spiritual sphere, this is resistible in part, through that law in our members which rebelleth against the law of our mind, and brings us into captivity to the law of sin. Hence is the spiritual combate; the lustings of the flesh against the Spirit. Yet this is but a partial resistance, not from the whole of the regenerate Soul, but from the flesh in it, which lusteth against the Spirit, from that part which is yet unregenerate. Nor shall this resistance be victorious, but the same Soul that crieth out. O wretched man, who shall deliver me from this body of Death? shall in the next words say, I thank God through our Lord Jesus Christ. Thus I have shewed you how God in the drawing of a Soul to Christ worketh powerfully.

But 2dly, As he works powerfully, so he works sweetly, powerfully, so that he will be obeyed sweetly, so that he is freely obeyed, the conver∣sion of a sinner is an act of power, but not of violence; the mystery of this lieth here: Because the effect of grace is upon the will of man. Violence is then offered to us, when we are compelled to actions con∣trary to our wills. The will is not indeed capable of violence; the will may be changed, renewed, otherwise inclined, but not forced, force can only be offered to the outward man, and why those who con∣tend for a power in man, so renew, change, alter, otherwise incline his own will, should find a difficulty to allow God, as much power as they claim for man, who is but a creature, I cannot understand: Thus far I have shewed you that a Soul must be drawn before it

come to Christ. I have yet further to shew you that it must be drawn, or it will not run after Christ.

In this drawing indeed, there needeth not such a power as in the former, the reason is because now, to will is present with the Soul (as St. Paul saith) it only wanteth strength to perform. But an influ∣ence, a powerful influence there must be. I believe (said he in the Gospel) Lord help my unbelief! Lord increase our faith, said the A∣postles! without me you can do nothing, saith our Saviour, Joh. 15. 3. and again saith he, as the branch cannot bring forth fruit except it a∣bide in the Vine, so no more can you except you abide in me, and 2 Cor. 3. 5. Our sufficiency is of God, we are not able of our selves so much as to think any thing, Phil. 4. 13. I can do all things through Christ that strengtheneth me; we are kept by the power of God to Salvation, 1 Pet. 1. 5. The Apostle speaking of the weak Brother, saith, God is able to make him to stand. We stand in grace, Rom. 5. 3. Christ pray∣eth that Peters faith might not fail while Satan winnowed him like wheat. God giveth both to will and to do, both of his own good pleasure; but I shall not need heap up Scriptures in so plain a case. I shall have advantage enough to prove it from Reason, concluding from Scripture principles.

1. In the first place the Scripturé speaketh of the Children of God in this life as in a state of imperfection. Not (saith the Apostle) as though we were perfect, or had already attained, Phil. 3. 12. To have no further need of Grace, speaketh a self-sufficiency, and a state of per∣fection, which is every where in holy writ denyed to man in this life, nothing needs be added to that man who stands in no need of the power and assistance of Divine Grace, but the holy Scripture every where speaketh of the state of man while on this side Heaven, as a state in which something is lacking to him, & of Heaven only, as that state, wherein just Souls are made perfect: wherein that which is per∣fect shall be come, and that which is in part shall be done away.

Secondly, As the Child of God before he comes to Christ is in Scrip∣ture represented in a state of death, Eph. 2. 1. You hath he quickned, Eph. 2. 1. Who were dead in trespasses and sins; So when come to Christ, it represents him in a state of weakness, Ro. 5. 6. When we were yet without strength, Christ died for us. Not only life but strength, was a piece of the purchase of Christ for us. Christ saith as to his Sheep, John 10. 10. I am come that they might have life, and that they may have it more abundantly. The Children of God are all as Mephibo∣sheth, the Sons of Jonathan, and so beloved of David, united to

Christ, and so beloved of God, and must eat bread at his Table, but they are all of them (like him) lame of their Feet. Now those that are without strength cannot run; running doth not only require life as the principle of motion, but strength also to assist the motion; what the Apostle saith of their knowledge, and prophecying they know in part, and prophecy in part, is as true concerning all their other graci∣ous habits and acts, they are all but in part, they are in this like Nebuchadnezzars Image, part of Iron, and part of Clay. Adam indeed had both his legs, a full strength, and could of himself (without any need of the assistance of a Mediator) have done all that God required of him in that state, as necessary to his Salvation, but he fell, and did not only for his posterity, as well as for himself, lose his innocency, and righteousness, but his spiritual strength, and ability also. His fall causing the need of a Mediator, and a coming unto him that we might have life, caused also the need of the influ∣ence of the Holy Spirit upon us, to quicken and innable us, to com•• unto him, and to walk with him, Hence there was a need of such a Covenant for God to make, as that mentioned, Jer. 32. 40. I will make an everlasting covenant with them, that I will not turn from them to do them good, but I will put my fear into their hearts, that they shall never depart from me.

Thirdly, That body of death which remains in the best of Gods Peo∣ple, evinceth a necessity of a continued powerful influence of grace to keep the Soul in any motion, especially in any quickness of motion after God. That we have weights that pressus down, a sin which easily be∣sets us, a body of death as St. Paul calls it, proper lufts, lustings of the flesh against the Spirit, is evident in holy writ; we are indeed at last more than conquerours over this inteftine adversary, but it is through our Lord Jesus Christ, Rom. 7. For lust is so connatural to us, the lustings of the flesh so strong in us, that our regenerate part could never else maintain the Spiritual fight. Besides (as I shall shew you) as we have an impotency, so as we cannot so much as will the thing which is good, so we have also a natural dulness and aversion to it, and this also remaineth in part in the regenerate Soul, nor to be con∣quered without the influence of the holy Spirit.

Lastly, The many hinderances which the Soul hath from its Enemies without, will also hinder it from running. James tells us, that every man is tempted when he is drawn away by his own lust and enticed. This is a temptation from within, à carne, this would be too hardfor a Soul in its own strength But it hath also Enemies from without, both

from its grand adversary the Devil, and also from the world. I must con∣fess I have met with one, & never but one, that would pretend to main∣tain a power in man to resist▪ the strongest Temptations without any ex∣traordinary assistance of the Spirit of grace, this he would impose upon the world to believe, because that Joseph resisted the temptati∣on from his Mistriss. That Joseph did resist that temptation, is plain in Scripture; but that he did it, by no further assistance of Grace, than Reuben had, who defiled his Fathers Bed, or Absolom who went in to his Fathers Concubines, will want better proof than any I find in his discourse. I cannot but think that if man (without the as∣sistance of special grace) had a power (as he boldly saith) to resist the strongest temptations; we should have none destroy themselves upon temptations to self murder, Atbeistical thoughts, and Despair. It is an inaccountable thing why any should destroy themselves if this Doctrine were true, especially if they be persons not before pos∣sest of atheistical principles, believing there is neither God, nor De∣vil, Heaven or Hell; who can give an account (suppose it in the power of the best of men to resist the strongest temptations without a∣ny special grace) how David (the man according to Gods own heart) came to fall into the sin, first of Adultery, then of Murther? To will was certainly present with him, (as well as with Paul) how came he to want a strength to perform, but from Gods withdrawing his spe∣cial influence of grace from him, and leaving him to his own strength, which (though, the strength of a renewed man) yet is too little to grapple with a strong temptation. If even the best of men with∣out the powerful influence of special grace, can resist strong tempta∣tions, how came Peter to fall by denying his Master by swearing and cursing that he did not know him? he manifested that to will was present with him, by his telling our Saviour that altho all men should forsake him, yet he would not. God was pleased to with-hold his pow∣erful influence, and to leave Peter to the ordinary strength even of a renewed man, he was not able to grapple with the temptation. It is so far from being true, that man hath a power to resist the strongest temptations, that without Christs influence assisting, he hath not a power to resist any temptation, whether from the World, the Flesh, or the Devil. It is Musculus his observation upon John 15. 3, Our Sa∣viour doth not fay without me you cannot do much, or all, but you can do nothing. Nor if it be a strong temptation (such as the fear of life &c.) can a Christian resist and overcome it without a more than ordinary assistance of Divine Grace proportioned to the degree of

temptation. But vain man would be wise, though he be but as an Asses Colt he would be strong, though in very deed he is weaker than water, he would be all to himself, though he be nothing in himself.

5. But for a further proof of this Proposition concerning the ne∣cessity of drawing, powerful influences of Divine Grace, both with reference to the Souls first motions and coming to Christ, and further motions, in following Christ, and running after him, I shall but ap∣peal to the experience of all converted Souls. If there be an heart be∣fore me which God hath truly changed, any one that is not only converted from one opinion to another, or one profession to another, from Paganism to Christianity: but indeed converted from the love of sin, and lusts, to the love of God, and the hatred of all sin, and an endeavour to walk close with God, from an opinion and confidence of, and in any righteousness in itself, wherein it can hope to stand be∣fore God▪ to a trusting and relying on the Lord Jesus Christ and his Righteousness! I appeal to that Soul, what was it, thinkest thou, that inclined thy heart to accept of Jesus Christ for thy Saviour, to com∣mit all the concerns of thy Soul unto him, and to alter thy course of life from a principle of love to God, and obedience to his will, more than anothers, who sate in the same Seat with thee, or lived in the same House, and sate under the same Ministry, heard the same Sermons? how camest thou to be taken, thy Neighbour left? how came thy will to move regularly, whiles thy Neighbour under the same circumstances still retained his stiff neck, and iron sinews, and hard heart, and continued in the same lewd and sinful courses? who made thee to differ? Didst thou make thy self to differ? How came it that he did not also make himself to differ? I know there is no Soul, whose heart is truly changed, but will say, if almighty power had not changed me, I had been as bad as any other. And so since thy Soul hath been changed, thou hast met with Temptations to sin, thou hast resisted them, overcome them, triumphed over them; o∣thers (possibly some very good men) have fallen by, and under them, who again hath here made thee to differ? No pious Soul that un∣derstands itself, but will here cry out Grace, Grace, powerful distin∣guishing Grace. So as this Doctrine is consonant to the experience, and judgment of the best of men, the other contrary to their expe∣rience and reason, and therefore not like to prevail much in the world with any who either understand what grace and holiness is, nor what the state of man is since the fall. I could only wish that those who so glory in a power they have to come to Christ, and to

walk with him and run after him, and to incounter and overcome the greatest Lions in the way, would let us see it, by their strict and close walking with God, without putting such a sense upon the Com∣mandments of God as the Pharisees did of old, whom Christ con∣futes, Mat. 5. according to which they may indeed be kept, by ver∣tue of that common Grace of God, which he denieth to no man.

This is enough to have spoken Doctrinally upon this Subject.

Notes

• 2 Ch 12.