Mount Ebal levell'd: or redemption from the curse. Wherein are discovered, 1. The wofull condition of sinners under the curse of the law. 2. The nature of the curse, what it is, with the symptomes of it, in its properties, and effects. 3. That wonderful dispensation of Christs becoming a curse for us. 4. The grace of redemption, wherein it stands, in opposition to some gross errors of the times, which darken the truth of it. 5. The excellent benefits, priviledges, comforts, and engagements to duty, which flow from it. By Elkanah Wales, M.A. preacher of the Gospel at Pudsey in York-shire.

CHAP. X.

Sect. 1. Exhortation to sensible sinners.

2. THis precious Truth holds forth an Olive-branch of peace to sensible and broken sinners, which are convinced of their misery by the curse, and lye under the bond∣age

age of it, unable to get out. Poor soul, thou feelest thy self accursed thou hearest, that Christ by becoming a curse, hath ransomed sinners from the curse, yet something still knocks thee off, that thou canst not reach up to the enjoyment of this happines, but walkest mournfully as a meer stranger to it, expect∣ing the uttermost mischief that it can work against thee. I beseech thee in the bowels of our dear Redeemer, take special notice of this weighty Truth, and bring it home close to thy spirit. Ar•• thou perswaded that Christ hath done this for wretched sinners? Why then dost not thou set thy heart upon it, and improve it seriously for thy best advantage? Thou poor weather-beaten soul, be of good chear, the Lord Jesus hath paid thy ran∣some, and now he bids thee come out of pri∣son. Wilt thou not give him leave to redeem thee, but chuse to lye by it still? Oh do not nourish this bondage of conscience any lon∣ger, by holding off from this blessed remedy. Say to thy soul, I see the Redeemer hath paid a price, which is abundantly sufficient to redeem many thousands, and hath made them prisoners of hope. Well, I will humbly hope, that I am one of that happy number. And that thou mayest be really happy in the personal possession of this grace of Redemp∣tion, I will give thee counsel, and God shall bee with thee. Take it in three particu∣lars.

1. Seriously ponder the weight and strength of this great design. It is bottomed on the

everlasting love of God, and managed by his admirable wisdome. The spring from which it flows is love, and wisdome carries it on from first to last. It is the good pleasure of his will, founded on his everlasting de∣cree, that sinners should be delivered and sa∣ved in this way, and in none other. Hearken what the Lord saith to thee poor sinner, I have given my Son to take upon him thy curse, that thou mightest be freed from it: And here I give thee my faithful promise, that if thou wilt heartily accept him for thy Lord-redeemer, and resign up thy self unto him, thou shalt both be acquitted from all the mischief which the curse would bring upon thee, and moreover instated in all that righteousness and glory, which he enjoyes as Mediator, and that by a sure Covenant, ne∣ver to be forgotten; my word may be suffici∣ent security to thee, but if that will not serve, behold here are my seals [the Sacraments] visible evidences of my well-meaning, which may put all out of question. Oh then, I be∣seech thee bring thy heart to rest satisfied in this, unless thou darest sleight the Lords free love, or thinkest that thou canst disanull his eternal purpose, and resist, or alter the coun∣sel of his will, and be wiser than thy Maker, what may hinder but thou shouldest lay hold on this strength, and make peace, Isaiah 27.5.

2. I suppose, thou art skared out of thine old prophane temper, and seest great need of plying the Throne of grace, a with supplica∣tions

for mercy, deliverance, pardon, and ac∣ceptation. Well, continue still instant, and watch thereunto, let not thy sales fall, espe∣cially pray earnestly for grace and strength to perform the condition. Although the be∣nefit of Redemption be far out of thy reach, and seem impossible in thine eyes, yet if thou canst beleeve, it is thine, all things are pos∣sible to him that beleeveth. And because faith is the gift of God, and no man can Come to Christ unless the Father draw him, Joh. 6.44. therefore it behooves thee to bee importunate for this drawing power, to bring thee to Jesus Christ, that thou mayest rest up∣on him, and be happy. And unto prayer, joyn other Ordinances, waiting on God in the use of them all in their several degrees, and sea∣sons, till the Spirit shall breathe a spark of faith into thy soul. Hearken not to those, which bid thee lye still, and wait, but do no∣thing; idle waiting may lull thee asleep in se∣curity, and lay thee open to delusions and false hallowS concerning thy spiritual condi∣tion, which may tend to thy undoing, but it is not the way wherein the Spirit of God de∣lights to draw near to the soul of the hum∣bled sinner. Wait on the Lord, and keep his way, Psal. 37.34. The Lord is willing to do great things for poor sinners, yet he will bee enquired of by them, they must seek unto him for the performance of them, Ezek. 36.37.

3. While thou art thus sighing towards heaven, and begging faith to be ransomed,

and freed from thy sore bondage, be careful to learn self-denial, trampling under-foot, not onely thine own righteousness (which I presume, thou dost already) but also wisdome, reason, sense, and whatsoever else may un∣happily stop thy way, and keep thee off from Christ; and still ever, and anon, be trying thy heart towards the acting of faith; do not sit down in the sullenness of thy spirit, saying, I do well to hold of, but struggle with thy unbeleeving heart. Set thy foot upon this way, and lift up one foot after another, that at last thou mayest come to close with thy Redeemer. See he is here waiting for thy coming: Oh, saith he, How long will the poor child stay in the place of breaking forth of children? Stick at it no longer, but over∣leaping at difficulties, forthwith betake thy self to Jesus Christ, and thou art actually set free. Let thy heart be convinced of righteousness, as well as of sin, that as thou hast seen thy sin powerfully working towards thy condemna∣tion, so thou mayest see, and gladly imbrace the righteousnesse of Christs Salvation, working as powerfully for thy acquittance and justification. Say, Lord, although I finde no encouragement either in my self, or from the creature, to expect any good by the work of Redemption, yet seeing thou hast graci∣ously promised deliverance to all poor cap∣tives that will betake themselves to Jesus Christ, and give up themselves to him by faith, behold here I am, I beleeve, help thou mine unbeleef, Mar. 9.24. hee shall have the

cream of my heart, I will make bold to go to him, and cast my burthen upon him for ever.

But here the humbled soul is ready to plead against himself in this manner.

Object. 1. If I knew that this benefit did in∣deed belong to me, then I might have some ground to beleeve on Christ, for the obtaining of it. But I have no assurance of that; and thus to beleeve might be to beleeve an untruth, and so instead of doing a duty, I should commit a sin.

Answ. 1. This Objection ariseth, 1. From ignorance of the extent of the grace held forth in the Gospel, as if it did except some particular persons, whereas it makes an offer to all, and every one indefinitely, under the conditions before expressed.

2 From a mistake about the proper nature of faith; supposing it to be an assurance or perswasion of heart, concerning the love of God in special to me, and my actual interest in redemption, whereas in truth it stands,

1 In the understandings assent to the do∣ctrine of the Gospel, or a beleef of the cer∣tainty of those things which Christ hath done for us as Mediator.

And 2. The hearts willing consenting, and accepting of him with all his benefits freely offered. I must not first know, that I have right unto actual Redemption, and then beleeve on Christ, but I must first beleeve on Christ, that I may have an actual right in it. No man can be groundedly perswaded of his personal interest in Christ, and the grace of

Redemption, till he hath heartily consented to the match which the Gospel offereth, and given up himself to him, as his Lord Re∣deemer.

2. Yet thou hast sufficient, yea abundant warrant thus to beleeve (that is, to take Christ, and to rest on him for Redemption) both from Gods express command, as 1 Joh. 3.23. and from his invitations by promises of rest, righteousness and salvation, Matth. 11.28. Act. 13.39. and 16.31. Christ himself tells us plainly, Joh. 6.29. answering them that asked him, what they should do, that they might work the works of God? That this (saith he) is the work, or the work of God [by way of eminency, that work, which he would have you to do, and which is well-pleasing to him above all other works] that ye beleeve, &c. This is thy work, fall to it presently; stand not disputing or questioning whether this Redemption be for thee, but beleeve, that by beleeving thou mayest be instuted in it, and it may be actually thine.

Object. 2. But I have heard, that this benefit is not for all; Christ never intended to buy out all and every one of Adams posterity from the Curse, and it may be I am none of that number, for whom it was meant.

Answ. 1. To the former branch of the Ob∣jection. Divines have various apprehensions concerning the extent of Redemption. The most received doctrine amongst orthodox Writers (as I take it) is, that it is as narrow as Election and effectual vocation, that the

Lord did not intend, that the curse and suf∣ferings of Christ, should be paid as a price for the ransoming of all, and every one, but only of those, who were singularly designed in Gods eternal purpose according to Election to the injoyment of it, by effectual calling.

There be other two opinions, which hold an universality of Redemption, yet with a very great difference: The Arminians teach that Christ dyed for all alike, that by his death he obtained that all men should be re∣stored into the state of grace and salvation, that Almighty God, did not will, or intend the redemption of any one more, or less than another, that both the price was paid for Judas, as well as for Peter, and the appli∣cation of it (on Gods part) is equally for them both, not more for Peter than Judas; but the difference is made by themselves, the one accepting, the other refusing the grace tendered by the power of his own will. But this doctrine is to be rejected as false and dangerous. It doth clearly make void the grace of God, and exalt mans free will; lift∣ing him up into the seat of God, to be his own Redeemer; for (say they) when God hath put forth all those workings of grace which he is wont to make use of in the way to conversion, yet still the will is left in an equal poise, betwixt beleeving, and not be∣leeving, able indifferently to incline either way; so that in case a man shall hearken, and answer the Lords call by beleeving, and so turn effectually, this man now hath struck the

main stroak in the business, in as much as hee might have refused it, if he would, and he hath whereof to boast, and may say, I had no more grace given towards conversion than others, yet they have rejected it, and remain unconverted, but I by the freedome of my will have imbraced it, and so am converted and consequently in actual pos∣session of the grace of Redemption. The Scripture speaks otherwise, 2 Cor. 3.5. We are not sufficient of our selves to think any thing, if not to think, than much less to will, or to work, Phil. 2.13. It is God which works in you both to will and to work. Oh wretched man! by thine Apostacy, thou hast lost thy self, and made thy will a perfect slave to sin, so that unless it be first set free by grace, it cannot possibly be free to any good.

There be some other Divines, both learn∣ed, judicious, and godly, which allow an universality of Redemption; and they de∣liver their judgement thus, or to this effect: That Jesus Christ, by the appointment of his Father, taking upon him the curse due to sin, did give himself a sacrifice, and paid a price for the ransome of all mankinde; yet not with an equal intention and resolution for every one, but thus, Effectually to redeem, and perfectly to save all those whom the Fa∣ther had given him, that is the Elect, by ap∣plying unto them his satisfaction and merits, and inabling them by his Spirit to perform the conditions of actual interest therein, ha∣ving no such purpose, or resolution for all,

or any of the rest of mankinde. So that Christ dyed for all in this sense, that all, and every one may obtain actual deliverance and salvation thereby in case they do beleeve; but yet he dyed for the Elect onely in this sense, that they through the merit of his death, which was specially designed for them, might be brought infallibly both to faith, and to eternal life. The difference of this from the first, which limits even the paying of the price, to the Elect, is not so wide, as to give just cause to either party, to brand the Dis∣senters with heresie or schisme; both of them having the letter of the Scriptures to war∣rant them: The former we may finde, Joh. 10.15. I lay down my life for the sheep, Act. 20.28. He hath purchased the Church of God with his own blood, Eph. 5.25. &c. He gave himself for the Church to sanctifie and glorifie it: The latter, Joh. 3.16. God so loved the world, that he gave his Son, Joh. 4.42. The Christ, the Saviour of the world, 1 Joh. 2.2. A propitiation for the sins of the whole world. He gave himself a ransome for all, 1 Tim. 2.6. He tasted death for every man, Heb. 2.9. Neither am I so confident of the strength of mine own judgement, as to de∣termine whether of these, is the naked truth of God: For who am I, that I should ad∣venture professedly to side with either party, against men of so great name and worth in the Churches of Christ? Onely (reserving to my self the liberty of mine own thoughts) I shall crave leave to minde you of three things.

1. I suppose, that this latter opinion can∣not justly be charged to wrong any funda∣mental Truth of Christian Religion, or the Doctrine which is according to godliness.

2 It seems the fairest way to a right re∣conciliation of those Texts before mentioned, which speak different things.

3. I am apt to think, that if both were laid together, and well weighed, they would be found to come near to a friendly agree∣ment, and not to stand at so wide a distance, as some imagine; for both sides do readily grant,

1. That the satisfaction given by Christ is abundantly sufficient for the redemption of the whole world, yea of ten thousand worlds, it being the blood of God, Act. 20.28.

2. That the offer of it is freely made to all the posterity of Adam, by the appointment of God in the ministry of the Gospel, and therefore the Ministers must both publish this grace to all, and exhort them to imbrace it, Mark. 16.15. Col. 1.28.

3. That it is onely from a special discri∣minating grace of God, that some sinners are brought off to submit to Gods termes, while others refuse, Act. 18.27. 2 Tim. 1.9.

4. That onely the Elect are effectually wrought thus to submit, and to accept of Christ offered, and so are actually redeemed, Act. 13.48.

5. That all the rest of the world, not ha∣ving this effectual grace vouchsafed them, but being left unto themselves, do refuse re∣demption

and salvation offered, and so pe∣rish in their sins justly through their own de∣fault, Matth. 23.37.38.

2. But to dismiss this discourse: I answer to the latter branch of the Objection thus: Neither of the Opinions named, will bear such a Conclusion. It is but a weak kinde of Logick to argue thus. Christ did not intend to pay a price for the ransoming of every sinner, and therefore it may not be of me; or thus, he did not intend to apply this ran∣some to every one for his actual Redemption, therefore perhaps he meant, it not to me. This is absurd, and unreasonable reasoning: For,

1. Why mayest thou not as well say, It may be, he doth graciously intend it for me? seeing thou canst not plead any unworthiness, or uncapableness against thy self, which may not bee as just a bar against all others.

2. Thou hast an offer of this benefit made to thee every day, and thou art invited to entertain it? Wilt thou now stand off and say, I cannot tell whether it be intended for me, or no? If a Creditor shall say to his im∣prisoned Debtor, Come forth, for thy debt is paid, and I am satisfied, what a folly were it to answer thus. It may be, my debt is not discharged, I know not whether thou in∣tendest my liberty. No, rather wave this in∣tention, and close with his offer.

3. The onely way to put the matter out of doubt, is this, Apply thy self in the dili∣gent use of Gods Ordinances, to the serious

and sincere performance of the condition, and rest not till thy heart be drawn off from all other things, to repose it self on him, ac∣cording to his command, Mat. 11.28.

4. Although (I suppose) we may safely conclude, that every childe of Adam, even continuing in his sinful estate, may lawfully take it for granted, that Christ became a curse to buy him out from the curse, that is, that he gave himself a ransome for all men, and therefore for him also, for ought he knows to the contrary; and that he may, and certainly shall be partaker of the fruit thereof, if he submit to the Lords termes (for otherwise what ground have I to make, or he to take the offer of Christ) yet for all that, we may not say, that any sinner continuing under the obedience of sin, that is, that he hath a present interest in Redemption, or is actually partaker of it; for this implies a contradiction, Joh. 8.34. A servant of sin (while such) cannot be the Lords free man; nay rather he ought to be perswaded of the contrary. But as for thee, poor sensible humbled soul, thou mayest groundedly be∣leeve, that thou art one of the Lords Re∣deemed; this is thy priviledge, and accord∣ingly it is thy duty, by the daily acting of faith on Christ, and the constant exercise of all other graces, to endeavour after a full assurance thereof in thy soul; and in the mean time to stay thy self on the Lord, and his sure word for the accomplishment.

Sect. 3. Answer to three Objections more.

Object. 3. BUt if the actual enjoyment of this benefit be limited to the Elect, then I am still where I was; for I know not any thing concerning mine election. If you can make it sure to me, that God hath not cast me out by an eternal Decree, but hath appointed me to salvation, then I shall have some courage in the using of any means, and taking any pains for attaining that end: But if I be none of that number, then I have nothing to do with Redemption, and all my labour of beleeving and repenting, and doing good will be lost, and I shall runne in vain.

Answ. 1. I grant it to be an undeniable truth, that whatsoever we do, whether we run, or sit still, we shall all in conclusion bee found such (as to our everlasting estates) as God hath decreed we shall be.

But then 2. Hence to infer, that it is no matter what a man doth, or how he walks, is a wicked and dangerous conclusion; for the Decreee of Predestination, hath made a ne∣cessary connexion, betwixt the means, and the end; but that godless inference, breaks this golden chain all to peeces. To live in ignorance, security, unbeleef, disobedience is the ready way to hell, and consequently a fearful mark of Reprobation. To neglect

means of saving knowledge, faith, repen∣tance, and new obedience, is to forfeit sal∣vation, and to declare thy self to be none of Gods Elect.

A learned Divine illustrates this by a simi∣litude thus, Put case (saith he) a battel were to be waged betwixt two Armies, and God should reveal some way or other that the greater part of the souldiers sho••••d perish in the fight, and some few escape, not mention∣ing the particular persons which should be slain or preserved; if any souldier should now either pass sentence upon himself before-hand, or suffer his heart to be fore-stalled with a strong conceit, that he is one of them that shall be slain, and shall thereupon des∣pairingly run upon his enemies swords, or throw down his weapons, and neglect him∣self, and so perish; I demand, whether this despair, and the effects thereof, are not ra∣ther to be imputed to his own indiscretion than to the divine revelation? without doubt he may justly blame himself, for taking oc∣casion, where none was given.

The application is easie. To walk in the state and wayes of sin, or to avoid the way of faith and holiness, out of a conceit or fear that thou art not in the number of the Elect, is damnable madness.

3. It is a groundless supposition, to say, If I be not elected, all my labour of beleeving, repenting, and holy walking will be lost; for it implies, that a man may do all these, and yet be damned. But this is altogether in∣consistent

with the frame of the Gospel, which holds forth the quite contrary, that he that doth these things, shall bee saved, 2 Pet. 1.10, 11. Rom. 2.7, 8, &c.

4. No man in the world can give thee an infallible assurance of thy election immedi∣ately, neither oughtest thou to seek for such assurance. Scripture and reason both will tell thee, that ••ods eternall counsels are so deep, as they cannot possibly be found out, no man ought to conclude peremptorily of him∣self, that he is a Reprobate, rather let every one that lives in the Church, and under the sound of Gods Ordinances, conceive, hope, that he is one of the elect number, provided that he improve this hope, to be a spur to diligence in the use of means towards salva∣tion. But then take heed, that thou suspend not this upon the certain knowledge of thine election; say not, I will first know that I am elected, before I take pains in the way to sal∣vation; If the King should grant a pardon to a hundred Traytors, whose names are in∣rolled in the Exchequer, upon certain con∣ditions to be performed by them, expressed in a Proclamation, it would be a foolish pre∣posterous course, first to search the Rolls, be∣fore they look after the performance of the conditions; no, they must first do this, and then sue out their pardon: Even so, thy way to heaven, is not first to climbe up thi∣ther, to search the Records, whether thy name be there, the word is near thee even in thine heart; Say not, who shall go up to

heaven for me? Rom. 10.6, 8. Think not of jumping into heaven at once: Begin at the bottome of the ladder, and go up by steps. He that will not set himself o•• the way to salvation, unless God will first make him of his Cabinet-councel, is sure to meet with damnation, as the deserved reward of his desperate folly. Therefore, poor soul, if thou hast begun, go on by the exercise of Faith, Repentance, and all other graces, to make thy calling sure; this will make thine Election sure, 2 Pet. 1.10. and then thou needest not fear thy Redemption.

Obj. 4. But I have so long neglected to hearken to the counsel of the word, calling me to believe, that it may be, the day of grace is past to me; If the Lord had any thoughts of good towards me, he would have perswaded my heart before this time: but now I am grown into such a setled habit of unbelief, that I may fear, the Lord hath even determined to leave me under the power of it for ever.

Ans. 1. God is the Soveraigne Lord of time, he workes at all houre•• of the day, he calles at the Eleventh, as well as the sixth, or nineth houres; he hath his several seasons of offering grace, bringing Christ home to the soul, and satisfying the soul with the comfort of enjoying him, according to his good pleasure.

2. I confess it is a very dangerous thing for a sinner to resist the motions of the Spirit, till he be even wearied out, till the Lord say

peremptorily, my Spirit shall no longer strive with this man, I will leave him to his own counsels. And it is to be feared, that this is the case of very many, who living under quickening means, yet grow old in a secure sensless state and course, and it is ten to one, that these persons have sitten out their day of grace: Yet let no sinner (no, not he that is of the blackest grime, or longest standing) set down this absolutely against himself, [that this day of Grace is quite past,] Say not, it's now too late to Repent, and believe, or if I do, God will not regard me. This were to denie the grace of the new Covenant. If now at length thou wilt open thine eares to the counsel of the Gospel, and laying aside thine enmitie, wilt heartily come in, thou shalt finde by good experience, that there is abun∣dant grace in the Lord Jesus for thy reco∣verie, and salvation. See the example of Paul, 1 Tim. 1.13, 14.

3. But as for the poor afflicted soul, al∣though thou hast turned a deaf ear to the encouragements of the Spirit of God, and hearkened to thine own heart too long, yet thou hast no such cause of fear. For thy pra∣ctise doth constantly proclaim, that thou fearest the Lord, and obeyest the voice of his servant, in departing from all known ini∣quity, and endeavouring to walk worthy of the Lord, unto all pleasing; Onely thou art in darkness, as to thy right unto Jesus Christ, and the grace of Redemption, and although thou breathest after him in the desires of thy

soul, yet thou canst not reach up sensibly to close with him by faith. In this condition, as sad as it is to thee, the Lord looks upon thee, as a tender mother lookes upon her childe, that will not take the breast, he pities thy waywardness, and will not make it an advantage against thee, but still invites thee to stay thy self on his Name. He can easily change thy heart of stone into an heart of flesh, and pluck up that bitter root of unbe∣lief, though by long custome deeply rooted in thy spirit, and plant in stead of it, the contrary habit of faith. Nothing is too hard for him, yea, he will certainly do it, and never lay to thy charge thy former unbelief, if thou wilt now cease to lean to thine own understanding, and humbly thrust thy self into his bosome, and make thy refuge in the shadowes of his wings, whether thou must come after all thy contrary strugglings, and where onely thou mayest be safe.

Obj. 5. Although I cannot gainsay these things, yet still my heart misgives me, I can∣not see it to be my way, thus to believe, and if I should, I much fear, that it would not proove well. To be short, I do not, I cannot believe.

Ans. 1. This is a maladie incident to sen∣sible doubting souls, to be obstinate in that which they have fixed upon, to hold fast the Conclusion, when they cannot prove the premises, and rather to study out Arguments, to strengthen themselves in their unbelief, than to yield to the truth laid before them.

But I beseech thee, in the bowels of our Re∣deemer, look upon this as a piece of Sathan's policie, that he may undoe thee. He would lock upon thine eares, and heart from all those truths, which are most usual for thee. Oh! do not hearken to him, but yield thy self to be overcome by the strength of Scri∣pture reason for thy good.

2. These groundless misgivings of heart, are not the perswasions of him that hath cal∣led thee, but the buddings of thine own wis∣dome at the best, and therefore they are wisely to be resisted. Call them to the barre of Gods testimony, and examine them nar∣rowly, what they are, whence they come, and whither they go, and if thou findest them Vagrants, whip them out, and send them away.

3. If thou seest not this to be thy way, the fault is not in the way, but in thy eye: It hath been told thee again, and again, that this is thy way; If thine eye can∣not discerne it clearly, or thou fearest, that it is not, yet do as a wise traveller would do, when he is at a loss. He seeth several wayes before him, but the way, which he must take, hath a pillar set up at the en∣trance of it, with this inscription. This is the way to — for there comes to him an Inhabitant of those parts, and assures him, that's the way: yet to him it seems very un∣likely, and he still suspects, that it will never bring him to the place, where he would be. In this case, what doth he? Why? He re∣solves

to lay aside his own judgement, and to adventure on the way, which he is directed; He doth so, and holding on in it, at length he obtains his desire. This is thy case, poor soul, thou art travailing heaven-ward, the Gospel, as a standing pillar, points thee out the way, and directs thee to Jesus Christ the Redeemer, and tell's thee, that if thou wilt heartily accept of him, lay the stress of thy soul upon him alone, and abide in him, not turning to the right hand, or the left, thou shalt undoubtedly be happy; The Mi∣nister of the Gospel assures thee of the same by the warrant of the word. But thy unbe∣lieving heart boggles at this, and thou sayest, surely this is not my way: What? such a wretch as I go to Christ, and exspect any good from him? I dare not, I may not be so bold. Say not so, rather play the Wiseman's part, and adventure on this way, contrary to thine own reason, and thou shalt see, the issue will be good. Bear down thy feares con∣cerning a good success, with the stream of God's command; up, and do as thou art bidden, and proove him herewith, whether he will not pour thee out a blessing. Observe the practise of the four Lepers in the gate of Samaria; apply their arguments to thy case, and make an adventure as they did. Say, if I go back into the world, I shall die, and if I sit here without Christ, I shall die; I will therefore betake my self to Christ, and th••••st my self into his bosome, let him do with me what he pleaseth. Thus doing, thou ma•• ••••t

hope to speed as well as they. Why? what got they? Not onely the saving of their lives, but good chear for their hungrie bellies, and rayment for their naked backs, and gold and silver for their empty purses: Even so, if thou wilt fall in unto Jesus Christ, thou shalt not onely be saved from the curse of the Law, but the flesh of Christ shall be thy meat, and his blood thy drink, his righteousness thy clothing, thou shalt be enriched with all spiritual blessings in him. Follow the example of Queen Esther: When the necks of all the Jews, her dear countrie-men were almost on the block, and their was a present necessity of her interceding with the King, which (if he had not taken it well) might have cost her life, yet she resolves, to put it to the uttermost; I will go in to the King (saith she) and if I perish, I perish. The issue was sweet, and comfortable; she was not onely saved from the danger of the Law, but the King held forth the golden Scepter to her, and granted her Petition for the lives of her people; And if thou wilt make the like ad∣venture for thy soul upon the King of Saints, thou shalt both be freed from the danger of a more rigorous Law, and be invested in his favour, and he will accept thy services, and fulfill all thy lawfull desires. Thou hast better ground of hope, then either this Queen or those lepers; for they both went meerly upon hazzards, but God would have thee to overleap all difficulties, and trust upon

the account of certain profit, coming in to thee hereby, Isa. 55.3.

Sect. 4. Encouragements.

BUt to provoke thee yet more to this im∣portant work, which doth so neerly concern thy condition, take notice of these encouraging Considerations.

1. The Name of God is a most sweet name. Read it in that solemne Proclamation, Ex. 34.6. and spell every syllable of it for thy self. It will present unto thy minde the unspeakeable goodness of his glorious Being, and render him eminently amiable. Thou judgest thy self ex∣treamly miserable, as one lying under the dreadful guilt of the highest treason: But the first letter of his Name is Mercifull, he hath bowels of compassion, he is not hardly drawn to it, but he delights in mercy, Mic. 7.18. Thou art most unworthy, and thy desert is damna∣tion, but another part of his name is Gracious, he is free to bestow his best bounties, on those that account themselves most unworthy. If Sa∣tan can present him to thee, as a cruel Ene∣mie, or one that would ruine thee, then he might easily drive thee away from him: But look thou upon him, as love it self, 1 John 4.8. and therefore infinitely more tender, than the dearest mother can be over her childe. The lyon of the Tribe of Judah will not hurt that soul, which lies prostrate before him.

2. It is a special clause in the Mediatours Commission, that he should proclaim Liberty to the Captives, Isa. 61.1. God the Father

saith to him, Lo, I give thee for a Covenant of the people, that thou mayest say to the prisoners, Go forth, Isa. 49.8, 9. Be sure thou take spe∣cial care of poor sensible sinners, pour oyl into their woundes, and give them beauty for ashes: Cherish those distressed soules, which lie sighing and sobbing under the burthen of their bolts, and fetters, those that are lost in themselves, and come running to thee, like the chased Hart, panting after the water-brooks, and cannot be satisfied without thee. Dost thou think, that Jesus Christ will not execute his Commission to the full?

3. The termes on which thou mayest actu∣ally enjoy Christ, and Redemption, are very fair, being both reasonable, and easie, 1. What can be more reasonable, then that the poor slave, should, in the sence of his undone condition, heartily own him for his onely Redeemer, who hath both paid his ransome, and fetch him out of prison? and what is faith, but the lost sinner's acknowledging and accepting of Jesus Christ for his All in all? 2. What can be more easie, than to do a work, the stress whereof lies upon another hand, not on thine? It's true, of thy self thou art no more able to believe, than to keep the whole Law, (for the dead man can stirre his right hand, no more then his left): but the Gospel, or Covenant of grace affords strength to believe, whereas the Law, or Covenant of works affords none at all to obey: Therefore Christ tells them, His yoke is easie, and his burthen light, (in opposition

to those Law-burthens, which the Pharisees imposed, and call's them to come to him upon that account. Matth. 11.28, &c. Thus Christ makes believing an easie work to a self-denying soul: Even as it is easie for one, that knowes not how to fashion a Letter, to write a word, or a sentence legibly, if he will wholly refigne his hand up, to be holden, moved, guided, and carried on by the hand of a cunning Writer throughout. I may now say to thee, poor captive soule, as the ser∣vants said to Naaman; If the Prophet had bid thee do some great thing, wouldst thou not have done it? how much more, &c. 2 Kin. 5.13. So here, If the Lord did enjoyn thee some difficult ex∣ploit, or some desperate adventure, as the con∣dition of thy salvation, would'st thou not have put forth thy self to the furthest? how much more when he saith, Believe, and be saved?

4. Faith layes a kinde of engagement on Jesus Christ to relieve a soul in extremitie. When a poor creature lies succourless, if he can now advisedly look after him, and cast his burthen upon him, this doth after a sort oblige him to come in with succour: An honest man, will the rather do his neighbour a pleasure, if he see, that he depends upon him. A mercifull man will make this an Ar∣gument why he must do this or that for a poor man, Oh, saith he, the man put's con∣fidence in me, it's a matter of weight, if I fail him, he may be undone: so Christ takes himself bound to help thee, if thou wilt come and commit thy way to him. Otherwise

Christ lookes down from heaven upon thee, and saith, There goes a wretched sinner, that would gladly be delivered from the Curse, and saved; but alas, he is not ca∣pable of help, for he dares not trust me, h•• will not come at me. The poor servant m•• have his wages paid, because he set's his heart upon it, Deut. 24.15. and if thou settest thine heart upon Christ, and his satisfaction, he will render unto thee thy righteousness. If the ship of thy soul be covered with waves through sence of sin, and wrath, and Christ be asleep, thou hast no way, but to jogge him by the hand of faith, and to awake him, as the disciples did, Mat. 8.24. &c. and if thus thou doest, he will turn the storme into a calme: Yea, if he see thee but offering to come to him by faith, and thou art begin∣ing to sink, by reason of the weakness of it, yet if thou canst but sigh towards him, he will stretch forth his hand, and save thee, as he did Peter, Matth. 14.29, &c.

5. I know, thou art vile in thine own eyes, thou art willing to be abased, even unto the dust, thou thinkest, thou canst not cast down thy self low enough: Well friend, this is the right way to self-abasement. If thou wilt not come to Jesus Christ, till thou canst bring something with thee, which may commend thee to him, or till thou canst get into a more pleasing posture, thou takest the course, to raise up thine own Crests, and to glory in thy self. But if thou wilt denie thy self, in the thoughts of unworthiness, as well as worthi∣ness,

and without further disputing put thy self wholly upon his grace, and strength for thy deliverance, this is the way to a more kindely abasement, than any Legal humiliati∣•••• can possibly work. For while thou standest 〈◊〉〈◊〉 from Christ, thou wilt flie from God, and thy heart will be hardened against him: But if thou canst but touch the hemme of his gar∣ment, thou shalt come in due time, to know that in thy self which will lay thee humbly at his feet, and melt thy soul in the bosome of his love. See the example of the woman, la∣bouring long under her bloodie Issue, and the manner of her cure, Mark 5.26, &c.

6. I know, thou wouldst advance Jesus Christ, thou wouldst give him all the honour thou possibly canst, thou wouldst make his praise glorious. Well, if thou wilt break through all difficulties, and heartily accept the offer of deliverance through him alone, this is the way to exalt him, this is his Crown, and his glory. It may be, thou canst say, Let God have his glory, whatever be∣come of me. Why? if thou wilt now come to him, in the sorrowfull sence of thy wofull bondage, and lay the whole stress of thy soul-affairs upon him, thou shalt see that he will work out his own glory by thy salva∣tion. Thy Designe is, to set up his glory, by lying down in thy sorrow, as altogether helpless, and pining away in discontent, but that will not do it: thou canst not honour him in thy condition wherein thou art, by any other way, than by believing. It is by

trusting in Christ, That poor sinners come to the praise of his glory, Eph. 1.12.

7. If thou wilt still hold off from embrace∣ing this free mercy, then thou addest one sinne to another, even ingratitude to unbe∣lief: thou art basely unthankful to the Lord Jesus. Hath he laid aside his majestie, and descended into the lower parts of the earth, yielding himself a prisoner to the Curse of the Law, and all, that he might rescue thee from it, and make thee a freeman of heaven? Hath he purchased thy ransome with so great a summe, and made so hard an adventure to hale thee out of hell? Hath he brought thy de∣liverance even to the very nick of enjoyment, and now is readie to lay it in thy lappe, and to thrust it into thy bosome, and dost thou shrink back from the gift? wilt thou render all this coste, and labour of love to be as water spilt on the ground, which cannot be gathered up a∣gain? Oh! do not requite him so badly. There be some, that draw back, and that threaten's their perdition; and there be some few, that believe, and this tends to the salvation of their soules, Heb. 10.39. Now consider whether of these two companies is the more desirable, and betake thy self thereunto without delay.

8. Yea, and besides, thou art else very in∣jurious to thy self. If it might be any gain to thee, or at least no loss, to be so unthank∣full to thy Redeemer, (and yet this can admit of no excuse), something might be spoken towards the extenuation of thy folly, but truly thy loss will be invaluable, thou

foregoest that commodity which can never be recovered, and implungest thy self into that mischief, which will stick by thee for ever. If thou wert floating on the Sea, or some deep river, in danger of present drowning, should any well-willer of thine come, and venture his life to save thee, if thou shunnest him, and refusest his help, is not this to destroy thy self? But oh, thou hast cast thy self head∣long into the Sea of God's curse, and Jesus Christ hath (as it were) put his life in his hands, that he might fetch thee out. If now thou wilt not apply thy self to him, but holdest off from him, thou perishest through thine own default, for there is no salvation in any other, Acts 4.12. If thou missest it here, thou mayest bid it farewell for ever.

9. It is a blessed thing to believe, when there is nothing visible to the eye of reason, which may give encouragement thereunto, but all things speak the contrary, this is the excellency of faith, it presents things which are not seen, and convincingly evidenceth them to the soul. They that reach up to this height, are pronounced blessed, John 20.29. Mary was eminently blessed in bearing Christ, and this was an addition to her blessedness, that she believed the message of the Angel concerning it, though cross to her reason. Luke 1.28, 42, 45. God's appearances are sometimes dark; he threatens to condemne, when he mean's to save; he rejects, when he will embrace, as the woman of Canaan, to whom he gave sundrie sad repulses, and yet

both entertained her and highly commended her faith, Matth. 15.28. The tender Mother doth sometimes set her self out of her childes sight, yet even then her eye is upon it, she takes care of it, and it is then safest, when it apprehends danger neerest. Thus doth the Lord deal with thee; therefore now stirre up thy self to trust in his name. There is a choice promise, Isa. 41.17. If thou seekest water, and findest none, and thy tongue faileth for thirst, yet then the Lord will hear thee, and not forsake thee. Every word hath weight, and sweetness. Take hold upon it, and let it not go.

10. Consider, that thousands of poor cap∣tive souls have gone this way, and have sped well. When David said, he was cut off, and gave himself for lost, he did but cry, and the Lord heard him, Psal. 31.22. The Psalmist sighing out of the depths, hoped in the word, waited on God, and at length was able to say out of his own experience, With the Lord is mercy, and plenteous redemption, Psal. 130.1.5, 7. The Jaylour comes trembling to Paul and Silas, and being exhorted to be∣leeve on Christ, he followes their counsel, and rejoyceth, Act. 16.29.-34. This use we may make of the Parable of the Prodigal; when he comes to himself, and resolves to return, his Father meets him, falls on his neck, kis∣seth him, puts on him the best Robe, with a ring on his hand, and shooes on his feet, and kills for him the fatted Calf, which holds forth Gods wonderful graciousness to im∣poverished

sinners that return to him by faith and repentance, Luke 15.20. &c. and the Publican in sense of unworthiness, crying to God for mercy, goes away justified rather than the Pharisee, Luke 18.13, 14. But espe∣cially look upon the example of Saul (who is after called Paul) the Lord meeting him on the rode, as he was posting to persecute the Saints, having convinced him of his sin, sends him to A••anias, by whose Ministry hee is brought to imbrace Christ, and to preach him zealously, Act. 9.6, 17, 20. and herein he is set forth, for a patterne to others in time to come, that they might be encouraged to be∣leeve, 1 Tim. 1.15, 16. Do thou so too, and ex∣pect the same success.

Thus the Lord speaks to thee (O desolate soul) as Laban to Abrahams servant, Gen. 24.31. Come in thou blessed of the Lord, wherefore standest thou without! (as a meer stranger to mee, and to the grace of Redemption) my Sonnes satisfaction by his bearing thy curse, hath made room for thee in mine house, and he hath provided for thee all spiritual ac∣commodations to make thee happy. I am loath to leave thee till thou art perswaded; therefore I shall adde one thing more: Thou sayest, I do not, I cannot beleeve: But what if I make it appear, that thou dost beleeve, even now when thou verily thinkest, thou dost not. Observe then, the very stress of faith lyes in the wills hearty consenting to the offer of Christ in the Gospel. Thou art a wretched sinner, accursed by the sentence

of the Law, utterly unable to help thy self; Thou hearest the good news of Redemption by Jesus Christ. The Lord invites thee, and saith, If thou wilt renounce all confidence in thy self, and the creature, and unfainedly accept of Christ alone for thy Redeemer, to save thee, and thy Lord to sanctifie and rule thee, he shall both free thee from the curse, and bring thee to the Kingdome of glory. See, here he is for thee. Art thou willing to have him? Thou sayest yea, with all my heart, if I might. And is it even so with thee; thou canst not deny it, else what mean those breathings and groanings towards him in prayer? those solicitous inquiries and searchings after him in addresses to Gods Ministers? Oh, where shall I finde Jesus Christ? Whither is he turned aside? When will he own me? That restlesness of thy spirit, that thou canst not be satisfied without him? These are plain demonstrations, that he hath thy heart, and that the strength of thy will is carryed towards him, in desires and longings to injoy him for thy All in all. So that now, poor soul, Christ is willing, and thou art willing; the match is made, thou en∣joyest him by faith although thou dost not perceive it; onely stand not here but endea∣vour to scrue it up to more sensible resting on him, and so to the riches of full assu∣rance.

Notes

• Psal. 130.1. Lam. 3.55, 56.
• Mar. 9.23.
• Prov. 19.15
• Hos. 13.13.
• Ioh. 16.9.10.
• Sect. 2. An∣swer to two Objections.
• Nemo jube∣tur credere se redemp∣tum esse, pri∣••squam cre∣dat in ipsum
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.
• See Wards Conc ad Clerum, pag. 19.20.
• See Suffrag. Colleg••ate in Ar••. 1.2, & 3.
• Voluntas in tantum li∣bera, in quantum liberata. Aug.
• Ioh. 8.24 & 15.22.
• Davenant, Animadver∣sions on a Treatise called Gods love to man∣kinde. p. 512
• Matth. 20.5, 6.
• Isa. 50.10.
• Isa. 30.21.
• 2 King 7.3, 8.
• Esther 4.16. and 5.2 &c.
• Corpora magnanima satis est pro∣strasse Le∣oni.
• Ier. 31.37, Heb. 8.6, ••, 10.
• Psal. 55.22. Donabile tuum quod tibi dari de∣sideras. Buxtorf. Io. 6.37. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• This is the best part of thy thank∣fulness.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. It's the most commend∣able Self-love.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 11, ••.