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Shews the truth of our subjection to Jesus Christ by some things necessarily antecedent to it.
Secondly, I come now to a particular and distinct answer to the question, How a man may know that he is indeed un∣der the Yoke of Christ.
There are two ways by which you may make a judgment of your selves.
1. By such things that always precede it, and are antecedent to it, or causal of it.
2. By such things as are the natural effects and consequences of it.
First, By such things as are antecedent to it. For you must know that taking up Christs Yoke is not presently done; it is not the next work of a carnal sinner: there are many things to be done in him and upon him before this work can be done by him. No natural man as such can bear Christs Yoke; it is im∣possible, and that will appear in two things.
First, There is a deficiency of strength to it.
Secondly, There is an utter enmity a∣gainst it.
1. There is a deficiency of strength and power to it. Sin hath made such a wast up∣on the nature of man, that it is utterly im∣potent to any good: and hence every duty is an intolerable burden, because there is no strength to bear it. So the natural man is de∣described, as one without strength, Rom. 5.6. While we were yet without strength, Christ dyed for the ungodly; and the eighth verse explains the sense of it; While we were yet sinners Christ dyed for us: So that to be a fallen sinner, and to be without strength are the same thing. No sinner can take up Christs Yoke, because of a deficiency of strength for it; there can be no obeying Christ but by a strength received from Christ, Surely shall one say in the Lord I have righteousness and strength.* 1.1
2. There is an utter enmity against it. You cannot more truly give a description of a carnal sinner by any thing, than by his enmi∣ty
to God and Christ; and therefore it is the usual phrase of Scripture to call sinners Gods enemies. Rule thou in the midst of thine enemies, Psal. 110.2. Thine arrows are sharp in the heart of the Kings enemies, Psal. 45.5. Those mine enemies, that would not I should reign over them, Luke 19.27. When we were enemies we were reconciled to God, Rom. 5.10. The Covenant and friendship that was at first be∣tween God and man being broken by sin, an enmity must needs ensue upon it. It is the business and design of sin to make and keep enmity between God and the creature, and mark how the Apostle demonstrates the truth of this enmity in natural man to God, Rom. 8.7. The carnal mind is enmity against God, for it is not subject to the Law of God, nor indeed can be.
It is not subject, and it cannot be subject to the Law of God.
First, It is not subject to the Law of God, and this is a plain conviction that there is an enmity. That which opposes God, and the Law and rule of God in the heart, what is that but enmity? for as friendship consists most properly in willing and nilling the same things* 1.2; so enmity doth most properly consist in an opposition of will, in willing and nil∣ling the contrary. So that for the will of man to lye contrary to the Law of God is an undeniable proof of enmity against him. Who were they that said, Let us break his bands, and cast away his cords from us? Psal. 2.3. He tells you verse 2. they were
such as set themselves against the Lord and a∣gainst his Christ. And are not they enemies?
Secondly, As it is not subject, so the carnal mind cannot be subject to the Law of God. And why? for five reasons.
First, Because of the blindness of the mind; sin hath put out that light that should guide the soul, and conduct it to God. A dark mind is ever accompanied with a disobedi∣ent heart. There is none that understands, Rom. 3.11. and what follows? They are all gone out of the way. So Ephes. 4.18. Having the understanding darkned, being alienated from the life of God through the ignorance that is in them. He that hath nothing of the light of God, can have nothing of the life of God; and where there is no sharing in the life of God, there can be subjection to the Law of God.
Secondly, Because of the corruption that is in the will, which sets it against every thing of God. We will not that this man reign over us, Luke 19.14.
Thirdly, It is from the disorderedness of the affection, they are all depraved, no love for God; and where there is no love to God, there can be no subjection to the Law of God.
Fourthly, Because of the spirituality of the Law of God; The Law is spiritual, says Paul, but I am carnal, Rom. 7.14. And what he speaks of his frame, is true of the natural mans state, it is carnal; and how can a heart that is carnal be subject to a Law that is spiritual?
Fifthly, Because it is under the prevailing
power of a contrary Law, the Law of sin and lust rules in every carnal heart; they are under the Dominion of sin, and therefore cannot be subject to the Law of God; these are the two Masters that our Lord Christ says no man can serve, Matt. 6.24.
Every natural man is wholly under the power of sin, and how then can he be subject to the Law of God? And if he cannot be sub∣ject to the Law of God, then much less can he be subject to the Yoke of Christ. If the carnal mind hath an enmity to the former, it must needs have a greater enmity to the lat∣ter; because the Law of Christ lies more contrary to his inclinations than the Law of God doth. The Law of God was once writ∣ten in the natural mans heart, the Law of Christ never was; there are some notions of the Law of God still left in the heart, and somewhat in every man that doth less or more side with it, and lead to it. But there are no notions of Christ, nothing in man that dictates the least duty with respect to Christ and the Gospel.
So that you see plainly it is not the sinners next work to take up Christs Yoke. He must first be prepared for it, for till then he will never be brought to a free and full subjecti∣on to Jesus Christ. It is the disposition of man never to come to Christ but at second hand; no man comes to Christ firstly and immediately, till he comes under some such preparations as carry constraint and compul∣sion in them.* 1.3 Compel them to come in.
Though the soul when it doth come, it comes freely; it is a free act of the will; there is no forcing a sinner to come to Christ against his will; if he comes it must be freely; yet he is always compell'd to come before he doth come: Jacobs Sons went down freely into E∣gypt, yet they were under a great compulsi∣on, the Famine drove them. The Prodigal returned most freely to his Fathers house; and yet he was under compulsion, he must have starved else, Luke 15.17, 18. I perish with hunger, I will arise and go to my Father.
I will arise and go; there he comes freely.
I perish with hunger; there is the compul∣sion.
None ever came to Christ meerly upon the tender of Christ, but as under some compul∣sion; now what is that which compells a sin∣ner, one that hath been a blind sinner, a re∣belling sinner, to come to Christ and take up his Yoke? they are those preparatory works which are done upon the heart of a sinner by Christ and his spirit; till which, no sinner ever doth or can submit to him, or own him.
Now I shall reduce these works, which I call preparatory for subjection to Christ, to three heads, and speak a little distinctly to each of them, that so you may know how to make use of them in the tryal of your state.
The first is, The enlightening the mind.
The second is, The convincing the Consci∣ence.
The third is, The inclining the will.
1. There is a saving illumination of the mind. There can be no coming to Christ out of the darkness of a natural state, till the light of God break in to shew us the way. Spiritual things cannot be discerned by natural light. The natural man receives not the things of the spi∣rit of God,* 1.4 for they are foolishness to him; nei∣ther can he know them because they are spiritually discerned. The object is supernatural, God in Christ, and the mysteries of the Kingdom; and therefore cannot be discern'd but by a su∣pernatural light;* 1.5 In thy light we shall see light. By nature we know little of God, but nothing of Christ,* 1.6 or the mind of Christ, till God who commanded the light to shine out of darkness shine into our hearts. The first creature that God made in the World was light, and the first work of God in the soul is light. The will of man is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a rational appetite; it is acted by the guidance of the mind, and therefore God deals first with the mind and understanding of man. And hence it is that Christ is made a Prophet as well as a King: he doth not subdue the will meerly by an unaccountable power, but by a saving light.
And because the mind must first be inlight∣ned in this work, therefore Christ first appears in the office of a Prophet; not only revealing the will of God, as a rule of obedience, but inlightening the mind to see the reasonable∣ness of complying with the rule. He doth not only bring light unto the soul by the revela∣tion of the word, but he brings light into the
soul by the communication of his spirit. We have received the spirit of God that we may know the things that are freely given to us of God.* 1.7
This I call a saving illumination; for that light which the Lord works in such as are brought home to Christ, is of a saving nature, and hath saving effects.
First, It is in its own nature as saving as a∣ny Grace in the will or affections; for it is a work of the same spirit, and wrought for the same end, to bow the soul to Christ. It is an essential part of that Image of God after which we are renewed, Colos. 3.10. And have put on the new man which is renewed in knowledge, after the image of him that created him.
So that this light differs not only gradually but specifically from the highest light that is in hypocrites and formal professors. A hypocrite may have much notional knowledge, great measures of light in spiritual things, from the common work of the spirit; but in the high∣est degree of it, it is not saving; for as to saving light, so he is in darkness until now.
Secondly, It hath saving operations and effects, and that both as to believing and o∣beying.
First, As to believing. They shall all be taught of God, and what then?* 1.8 every man that hears and learns of the father, comes to me. This coming to Christ is believing; and this believing is the fruit of Gods teaching, so that this is a saving operation.
Secondly, As to obedience. As it is said of the two blind men whom Christ cured, that
as soon as they had received their sight, straight way they arose and followed him.* 1.9 David says, the sun arises and man goes out to his labour till the evening, Psal. 104.22, 23. when the sun of righteous∣ness arises in the heart, it is so. So that this is a saving operation.
Now let this be a rule of tryal for young ones; have you been prepared for subjection to Christ by a saving illumination? do you know any thing of being called out of dark∣ness into his marvelous light?* 1.10 can you say, I was blind,* 1.11 but now I see? the soul that is savingly inlightened, it sees that in sin it never saw be∣fore, it sees that in Christ it never saw be∣fore. That soul is far from the Yoke of Christ, that was never inlightened with the light of Christ.
2. The second thing is the convincing of the conscience. Where the soul is brought to take up the Yoke of Christ, it is the fruit of through convictions. There must be a three∣fold conviction wrought upon the sinner be∣fore ever he will stoop to Christ. A convi∣viction of sin, a conviction of righteousness, and a conviction of judgment, this is through conviction; and all conviction short of this leaves the soul short of Christ. And therefore when ever the spirit of God comes to convince the soul to conversion, he convinces of all these, as you see John 16 8. When he is come he will convince the world of sin, and of righteousness, and of judgment.
First, He convinces of sin. This is the next end of illumination. He sets up a light to see
sin, and then applys the guilt of sin to the Con∣science: for though a man lies under the infi∣nite guilt of sin, and the dreadful wrath of God for it, yet till the spirit of God do set this home upon a mans Conscience, he never sees his condition, nor considers with himself what to do. No, it is the being pricked at heart that causes this, Acts 2.37. When they heard this they were pricked in their heart; and what then? then they cry out, men and bre∣thren what shall we do? And therefore the spi∣rit first deals with a man about his sins; so he did to the first sinners, he opens their eyes to see their nakedness and shame, their sin and misery, before the seed of the woman is promi∣sed.* 1.12 There is one instance instead of a thou∣sand, and that is of Paul; I call it so, because he tells you that Jesus Christ set him up for a pattern in his dealing with sinners.* 1.13 And there∣fore look how Christ dealt with him to bring him under his Yoke, and so he deals with all.
Now the first great work upon Paul was con∣viction of sin. The Spirit of Christ by the word, set sin home upon his Conscience, and there the work began. This is meant by the coming of the Commandment, Rom. 7.9 When the com∣mandment came, sin revived and I dyed. You may see it more particularly expressed in Acts 9.3, 4, 5, 6. There shined round about him a light from heaven, and he fell to the earth, and heard a voice saying to him, Saul, Saul, why persecutest thou me? and he said, who art thou Lord? and the Lord said, I am Jesus whom thou persecutest, it is hard for thee to kick against the pricks. And he
trembling and astonished said, Lord, what wilt thou have me do? Here's a light and a voice; there shined a light from heaven, and he heard a voice; this did the work. Here's illumination and conviction. The light makes the blind eye to see, and the voice makes the deaf ear to hear. The voice comes through the light. And what says the voice? Saul, Saul, why persecu∣test thou me? I am Jesus whom thou persecutest. There are two things in this voice.
First, It singles out the person, and applies guilt in a particular manner. Saul, Saul, why dost thou persecute me?
Secondly, It singles out a particular sin, and that is his persecuting Christ in his Saints. And upon this the conviction sticks, and fills him with terrour; he falls a trembling and is asto∣nished, and crys out, Lord what wilt thou have me to do?
Now pray mind; the manner of Christ's dealing with Paul was exemplary; it was to be a pattern. He tells us so, 1 Tim. 1.16. For this cause I obtained mercy, that in me first Jesus Christ might shew forth all long-suffering for a pat∣tern to them which should hereafter believe. It is as if he should say, look how God dealt with me; singled me out, stopped me in the heat of my wickedness, applyed guilt particularly to me, and so made me see my self lost: So he will deal with all such sinners as he brings home to Christ. I am set up for a pattern.
So then there are these two things in con∣viction as we may learn from this patern.
1. A singling out the person, charging sin
particularly; thou art the man. And in∣deed where conviction of sin is throughly wrought, the word is as particularly apply∣ed to the soul as it was to Saul, when it called him by name; and it is this that is called the coming of the commandment. It comes home, and singles out the sinner, as if it said, thou Thomas, thou John.
2. There is in conviction most commonly a setting home some particular sin upon the Conscience. For we say Generalia non pun∣gunt; convictions don't lye in a general charge. Indeed in the progress of the work all sin is set home:* 1.14 for the spirit is a spirit of judgment, and therefore every sin must come under the judgment of the spirit. He holds the glass of the Law before the sin∣ners eyes till he makes him see all; not on∣ly the sins that break out, but the lust that is within; not only the wickedness of his life, but the plague of his heart, and the sin of his nature. But yet he first begins with some particular sin. And usually (though the methods of the spirit are here∣in very various) he begins with some chief sin.
Thus when Christ would deal effectually with the woman of Samaria, he begins with that which was her chief sin, her living in Adultery;* 1.15 The man thou now hast is not thy husband. Thou hast had five Husbands, and yet after all thou livest in Adultery. This word struck her to the heart, and by this she was led into a sight of all her sins; for said she (v. 29) Come see a man
that told me all that ever I did. Thus he dealt with those Jews, Acts 2.23, 37. and thus with Paul as I shewed you. And in∣deed there is admirable wisdom and grace in this.
That sin which is a mans chief sin he will stick fastest to, and part with all o∣ther to save the life of that; and there∣fore the work of conviction is never effectual till a man be made throughly sensible of that.
Besides, that sin that a man loves most, he will act most, and that wounds Christ most. Now the spirit takes that arrow that wounds the heart of Christ most, and makes it fall upon the head of the sinner that shot it against him. Thus God happily out-shoots us in our own bow, whilst the arrows of our sins that wound Christ's heart, are taken and made the arrows of the almighty to stick in us and drink up our spirits.* 1.16
This is the usual way of the Lord. Nor can it be proved out of the Scripture that any who have arrived at capable years, have ever been called home to Christ any other way than by conviction of sin first. It may be with some it hath been in a more secret and gentle way; or it may be the re∣medy hath been propounded together with the discovery of the malady; so that some have not been able to distinguish of things: yet this doth no way enervate the truth of what we affirm.
And though we read in Scripture of some that were effectually brought into Christ,
whose convictions we read nothing of; as Lydia, and Zacheus, &c.* 1.17 yet it doth not there∣fore follow that they were not convinced of sin before their receiving Christ, because their convictions are not mentioned. It must necessarily be supposed, for that no man can close with Christ without a sight of the need of him; and no man can see the need of Christ with a sight and sense of sin. They that be whole need not a Physician but the sick.* 1.18 And Christ says,* 1.19 he came not to call the righteous but sinners to repentance, that is, sensible sin∣ners.* 1.20 This is that which prepares the way of the Lord into the soul, and makes strait in the desart a high way for our God.
Here then you have another rule to try your selves by. Have you ever been prepared for a close with Christ by a through convi∣ction of sin? hath the Spirit of the Lord been at work in your hearts? have you ever felt the commandment come with power? have you ever been made to see your selves lost? thus it hath been less or more with all that are brought to take up. Christs Yoke; convi∣ction of sin must first make us weary of sins Yoke, before ever we can take up Christs Yoke.
Secondly, Nor is this enough to bring the soul to Christ; but there must be a conviction of righteousness, as well as of sin; or else the work would be spoiled, and to no purpose, save to bring the soul to despondency. The spirit would not only be a spirit of bondage but a spirit of despair; and therefore he doth
not only convince of sin, but also of righte∣ousness; both of the need the sinner hath of it, and of the fulness of it.
First, Of the sinners need of it. And in∣deed when a man is thus sick, it is easy to shew him the need of a Physician. Only the misery is, we are apt to use wrong remedies. When a disease is desperate we run to such Physicians as are next; like the poor woman with her bloody issue,* 1.21 runs from one Physician to another, and what is she the near? why the issue of her purse was dryed up, but not her issue of blood; she spent all she had upon them,* 1.22 and yet grew worse. And it will al∣ways be so in these maladies; no created me∣dicine shall avail in that disease, which Christ himself will have the honour of curing. And therefore purposes, resolutions, legal repen∣tings, self righteousness, and all self devised means which the sinner is wont to run to for ease in this case,* 1.23 shall be in vain and to no purpose.
This is another degree of the spirits work, whereby all the proud helpers do stoop under him, as it is Job 9.13. he makes him see himself lost, and no help at hand; that so he may go for help where God hath laid it;* 1.24 I have laid help upon one that is mighty. And indeed nothing so convinces the soul of the need of Christs righteousness, as the experienced in∣sufficiency and emptiness of all other reme∣dies. Then shall they know that I am the Lord, when is that? when all her helpers shall be bro∣ken, Ezek. 30.8. And for a poor thirsty soul
to find all brooks dryed up and failing, oh what would he then give for one draught of this living water?
Secondly, He convinces of the fulness of this righteousness, that there is enough in it to justify and save the vilest of sinners that lay hold of it. For it is an infinite righteous∣ness, so that no sin can exceed it; and it is an everlasting righteousness, so that no sin can wast it. And indeed there is nothing becomes a more sutable incouragement to a soul made empty, and naked, and stript off all, than to see a fulness of righteousness in a Redeemer. For that is the first question an undone sinner makes about Christ. What is he? what hath he done? what is the vir∣tue of his blood? is he able to save and re∣cover such an undone wretch as I am? ju∣stice I dread, but can't satisfy it: mercy I need, but can't merit it: I have an unsup∣portable burden of guilt, but can't remove it: can Christ remove this curse, and make my peace with God? can he be a City of re∣fuge to me from that avenger of blood that pursues me?
Now in answer to all these solicitous inqui∣ries of a soul distressed by sin, the spirit con∣vinces of righteousness; of the infinite fulness and satisfactoriness of it, by an undeniable argument, for that it hath satisfied the in∣finite justice of God, as appears evidently in this, that he is gone to the Father,* 1.25 and ye see him no more.
Here then you have another rule to try by;
they that have taken up the Yoke of Christ, are such as have been made to see the need of the righteousness of Christ. That this, and none but this can stead the soul.
Now pray consider, have you that are young ever been convinced of righteous∣ness? may be you have been convinced of sin; alas, what is that without this? you have felt the wound, but have found no plaister: and however you have skinned it, it is far from healing. Have you ever been made to see the need, the fulness of Christs righte∣ousness? that your all as to life and hope lies there? that this righteousness hath ful∣filled the law of God for you? that this righ∣teousness hath satisfyed the justice of God which you could never have done? that this righteousness hath not only redeemed you from Hell, but hath purchased for you all Grace and Glory; Grace here and Glo∣ry in Heaven? and that this is the righte∣ousness you must be found in, if ever you are taken into favour with God? this is the true notion of being convinced of righteous∣ness. Now what do you experience of this work of the spirit? for let me tell you, it is not enough to be convinced of sin, but it must be of righteousness also: this is as needful as that to bring you to Christ. Many are convinced of sin, and what do they under such convicti∣ons? why they betake themselves to repent∣ings, and hearing, and praying, and reform∣ing, and then think the wound is healed, and their state safe. Ah poor creatures! this
(though good in its designed and appointed use) if this be all they have to trust to, it is as surely a way of perishing as any other. Why then do so many betake themselves to this way, and rest in it? alas it is because they ne∣ver were convinced of righteousness; and they that were never convinced of the righteousness of Christ, never yet took up the Yoke of Christ.
Thirdly, Nor is this enough to bring the soul into subjection to Christ, to convince it of sin, and then of righteousness; but it must be con∣vinced of judgment too. What is that you'l say? not to meddle with the various senses that o∣thers give of it. By judgment here I understand the work of grace and sanctification in the Be∣liever. And indeed I see not how any other of those senses that are commonly put upon it can so well agree with it as this: for the office of the spirit here is to carry on the work of con∣viction so as to put honour upon Jesus Christ in all his offices. In convincing of sin he puts ho∣nour upon him as a Prophet; in convincing of righteousness he puts honour upon him as a Priest dying for sin; and in convincing of judg∣ment▪ he puts honour upon him as a King re∣newing and working Grace in the heart. And the Holy Ghost uses the same word in the same sense elsewhere. As in Matt. 12.20. A bruised reed shall he not break, and smoaking flax shall he not quench, till he send forth judgment to victory, till the work of sanctification be prevalent over all lusts and corruptions. So that by judgment the work of sanctification is intended; and the following words clear it,* 1.26 for then the Prince of this world
is judged▪ And indeed there is as great need of conviction of judgment as there is either of sin or righteousness: for if a man be not con∣vinced of sin, he will never be weary of it: if he be not convinced of righteousness, he will never seek it: and if he be not convinced of holiness, he will never labour after it. When once a man is convinced of righteousness, the next work is believing in Christ: and when once he is convinced of holiness, the next work is taking up the Yoke of Christ. And there∣fore whereever any soul is brought to take up the Yoke of Christ, it is the fruit of the spirits work convincing of the necessity of holiness.
So then here is another rule of tryal. They that have taken up the Yoke of Christ, are such as have been made to see a necessity of holiness as well as of righteousness. That it is not enough to be pardoned, and to have their persons accepted; but they must be changed, their natures renewed. Indeed no man will take up Christs Yoke without such a conviction as this. Convince him of righteous∣ness, and then he will seek to be saved by Christ; but if he be not convinced of the necessity of ho∣liness, he will never be brought to obey Christ.
Many a man is convinced of sin, and yet not convinced of righteousness; that man ne∣ver comes to Christ. And many are convinced of sin, and of righteousness, and yet are not convinced of judgment; these see the need of the blood of Christ to take away guilt, but they see no need of the Grace of Christ to re∣new their hearts; and these will never take up the Yoke of Christ. But when the spirit
of the Lord carries on the work to a through conviction, both of sin, and of righteousness, and of judgment, then it is that the soul is made wil∣ling to take up the Yoke of Christ. And this brings me to the third preparatory work, whereby a man is fitted to take up this Yoke.
3. The third thing is the inclining the will. There can be no taking up the Yoke of Christ till this be done: for wherein lies our subje∣ction to Christ? but in a consent of will to take him for our Lord as well as our Saviour; and yielding a ready obedience to his laws, as well as relying on his merits. And here∣in the most difficult part of conversion lies, to bring the will to a free subjection to Jesus Christ. There is no part so vitiated and corrupted by the fall as the will. The blindness of the mind, the stupidness of the conscience is not so great as the obstinacy and rebellion of the will. By nature we are wil∣lingly subject to no Law but the Law of the members; to no will but the will of the flesh. Israel would none of me, Psal. 81.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 had no will to me; We will not have this man to reign over us, Luk. 19.14. Ye will not come to me that ye might have life, John 5.40. It is not subject to the Law of God, nor indeed can be, Rom. 8.7. There is that enmity and opposition, that reluctancy and stoutness of spirit against Christ and his ways, such proneness to evil, and a∣versness to good, such strong prejudices, such deep reasonings, such solicitations of Satan, such downright rebellion, that a voluntary subjection to Christ is an impossible thing,* 1.27 till God puts forth the all conquering arm of his
power, and subdues the soul to himself.
So desperately bent is the heart of every na∣tural man against Christ, and so strongly un∣der the impulsion of indwelling lust to vitious practices, that neither the promises of life and salvation can allure it, nor the threaten∣ings of Hell and Damnation deter it: no fear, nor hope, no danger, nor reward can stop it till an Almighty power do it. And therefore to talk of moral suasions as suffi∣cient to subdue and bring the will over to Christ, is an idle dream of such as either ne∣ver felt the day of Christs power in their own souls, or else contradict their own experien∣ces. There is no power can reach to pull a man out of the hands of his sin, but the power of the spirit of God. As no man can convert himself, so no means can reach to do it; by the same reason that any one man perisheth in the enmity of his will to Christ and holiness, all men would if left to them∣selves; because there is the same original enmi∣ty to the things of God in all as there is in any.
And therefore the government of Christ in the soul is not by choice and consent first had, but by power and conquest. As it was with Israel, God promiseth them the land of Canaan for a possession; but it was not a land uninhabited, that they might go and possess at pleasure, without any more to do; no, but the Canaanites and the sons of Anak dwelt there, and had it in possession; and therefore if they will have it, they must fight their way into it. Thus it is here,* 1.28 the elect are Christs by donation, given to him by the Father; and his by right
of Redemption, for he dyed for them, and bought them with a price;* 1.29 but yet Satan hath the possession, and by the power of sin and lust detaineth Christs right; So that if Christ will be possessed of his right, it must be by conquest. And therefore his first entrance into the heart is by way of victory. Hence ye read of one sitting upon a white horse, with a Bow, and a Crown, and he went forth conquering, and to conquer. Rev. 6.2. This is the Lord Christ. He is said to sit upon a white horse.] a horse betokens war: a white horse, betokens vic∣tory and triumph. And he is said to have a Bow and a Crown,] the Bow is an instru∣ment of war; the Crown is a token of Go∣vernment. The Bow stands before the Crown, to shew us that where-ever Christ reigns in any heart, it is by conquest and victory first obtained; The Bow makes way to the Crown.
Every Soul is first a Captive to Christ, before it is a Subject. Bringing into captivi∣ty every thought, to the obedience of Christ. 2 Cor. 10.5. VVe never submit to his Scepter, till we are first overcome by his power. They shall be a willing people in the day of thy power. Psal. 110.3. It is a mighty power that brings the sinner to a submission and resignedness of will to Christ. The Soul is first Captivated by his power, and then freely submits to his termes. This Royal Fort of the will is never yielded up, nor the everlasting doors
of the heart set open for the King of glo∣ry to come in, till his power makes way for his presence: and therefore this King of glory is said to be The Lord strong and migh∣ty, the Lord mighty in battel. Psal. 24.8. It is his mightiness makes him appear glo∣rious. We should never own him, nor open to him as King of glory, if we did not feel his might by way of victory. He al∣wayes first makes his entrance as the Lord strong and mighty, and then the everlast∣ing doors are set open to him to come in as King of glory.
So that it is manifest that the Govern∣ment of Christ in the heart is first by way of conquest. Not that this is done by any violent compulsion (it implies a contra∣diction that the will can be compelled) but by a supernatural power sweetly at∣temper'd, in its manner of working, to the nature and disposition of the will; whereby the obstinacy is cured, the enmi∣ty taken away, and the will brought over to a free submission to Jesus Christ. Thus God works in us to will.* 1.30 So that it is an act of omnipotent Grace in regard of God; and yet the will hath still the dominion of its own act. It is not forcibly compel∣led, but worketh by a self-motion, to that to which it is actuated by the power of Divine Grace. And when the mind is thus savingly inlightened, and the Con∣science effectually convinced, and the will by the powerful quickening of God sweet∣ly
framed for a full conformity and obe∣dience to the divine will, then is a man throughly prepared and fitted to take up the yoke of Christ.
And this is one way by which you may make a judgment in this matter. If the mind hath been savingly inlightened. If the Conscience hath been effectually con∣vinced of sin, of righteousness, and of judg∣ment. And if the will, by a powerful touch of God, hath been throughly subdued to the Divine Will, then are you brought under the Yoke of Christ. And this is a judgment, a priori, by such things as al∣ways precede an actual subjection to Christ, and are causal of it.
Isai. 45.24.
Idem vel∣le, & idem nolle, est ve∣ra amici∣tia.
Luk. 14.23.
1 Cor. 2.14.
Psal. 36.9.
2 Cor. 4.6.
1 Cor. 2.22.
John 6.45.
Matt. 20.34.
1 Pet 2.9.
John 9.25.
Gen. 3.10.15.
1 Tim. 1.16.
Isai. 4.4.
John 4.18.
Job 6.4.
Nortons Or∣thod. Evan∣gelist. p. 139.
Matt. 9.12.
V. 13.
Isai. 40.3.
Mark. 5.25.
V. 26.
Job 6.20.
Psal. 89.19.
John 16.10.
John 16.11.
Psal. 110.3.
John 17.6.
1 Cor. 6.20.
Phil. 2.13.