Mr hooker's first, second, third, fourth, fift, sixt, seventh, and eighth books made in new-england. The application of redemption, by the effectual work of the Word, and spirit of Christ, for the bringing home of lost sinners to God. The first eight books: in which (besides many other seasonable, and soul-searching truths) there is also largely shewed,  1. Christ hath purchased all spiritual good for his.  2. Christ puts all his into possession of all that good that he hath purchased.  3. The soul must be fitted for Christ before it can receive him: and a powerful ministry is the ordinary means to prepare the heart for Christ.  4. The work of God is free: and the day of salvation, is while this life last, and the Gospel continue.  5. God calls his elect at any age, but the most before old age.  6. The soul is naturally settled in a sinful security.  7. The heart of a natural man is wholly unwilling to submit to the Word that would sever him from his sins.  8. God the Father by a holy kind of violence, plucks his out of their corruptions, and draws them to believe in Christ. By that faithful, and known servant of Christ, Mr. Thomas hooker, late pastor of the church at hartford in new-england; somtimes preacher of the Word at chelmsford in essex, and fellow of emmanuel colledg incambridg. Printed from the authors papers, written with his own hand. And attested to be such, in an epistle, by Thomas goodwin, and philip nye. London: printed by Peter cole at the sign of the pringting-press in cornhil, near the royal exchange. 1656. To the reader. Reader, It hath been one of the glories of the Protestant religion, that it revived the doctrinee of saving conversion, and of the new creature brought forth thereby. Concerning which, and the necessity thereof, we find so much indigitated by Christ and the apostles (in their epistles) in those times: but in a more eminent manner, God hath cast the honor hereof upon the ministers and preachers of this nation, who are renowned abroad for their more accurate search into, and discoveries hereof. First, for the popish religion, that much pretend to piety and devotion, and dothdress forth a religion, to a great outward gaudiness, and show of 〈◊〉 and wil-worship, which (we confess) is entermingled with many spiritual strains of self-denial, submission to God’s wil, love to God and Christ, especially in the writings of those that are called mistical 〈◊〉. But that first great and saving work of conversion; which is the foundation of all true piety, the great and numerous volumns of their most devout writers are usually silent therein. Yea they eminently appropriate the Word conversion and thing itself, unto 〈◊〉 man that renounceth a secular life, and entereth into religious orders (as they cal them) and that doctrinee they have in their discourses ofgrace and free will about it, is of no higher elevation, than* what (as worthy Mr. Perkins long since) may be common to a reprobate; though we judg not all amongst them. God having continued in the midst of popish darkness many to this day, and at this day with more contention than〈4 pages missing〉〈◊〉not scandalous in their lives, having in 〈◊〉 knowledge, the form of truth, by 〈◊〉; adding thereunto some outward 〈◊〉 duties. Such persons we mean, as 〈◊〉 were in our pulpits, plainly 〈◊〉, but civil, moral〈◊〉 (and 〈◊〉 really but such kind of professors of 〈◊〉, as mutatis mutandis, are found 〈◊〉 turks of mahumotanism; who 〈◊〉 the principles of that 〈◊〉, and are devout in duties to God,〈◊〉 thereby, through the mere 〈◊〉 of natural devotion, and education, 〈◊〉 laws and customs of that religion; 〈◊〉 also through moral honesty, are not 〈◊〉 in their lives.) Such like 〈◊〉 amongst us, have been, and that 〈◊〉 a new 〈◊〉of religion, with 〈◊〉 also from others (the ignorant〈◊〉prophane) professedly received 〈◊〉 the communion of saints, as visible saints. 〈◊〉 principle, and practice, hath (as it 〈◊〉 needs) weakened and embased the〈◊〉 purer stamp of the doctrinee of 〈◊〉 (as then held forth with suchevidence of difference from these 〈◊〉 profession) not only by encouraging such boldly to take on them to be 〈◊〉 (as it were) by authority; but also by having checked, and flatted the spirits 〈◊〉 themselves that wouldteach it, seeing that this real application in practice, and principle, to such moral Christians as saints, is a manifest contradiction unto all 〈◊〉 can be doctrineally said in the pulpit to the contrary, concerning the power 〈◊〉this great work in true saints. And 〈◊〉 the profession of religion hath been levelled, and diffused into that bulk and commonness, that the true marks of saving graces, are (as to the open discerning) much worn out, and will be more and more, if this should obtain. Or else (as great a cause as any other) a special profession of religion being 〈◊〉mode, and under countenance: hence many have been easily moved to see what might be in religion, and so attend to what is said about it; and upon listening thereto, their spirits have been awakened,and surprized with some light, and then with that light they have grown inquisitive into what this or that party of religion holds; what the other, or what a fourth. And thinking themselves at liberty (as the principle of the times is) to choose (as men in a market) what that light will lead them to; they accordingly fall in, either with this, or that particular persuasion: and this is all of many men’s conversion. And yet because such become zealously addicted tosuch, or such a 〈◊〉 (some of the professors of each of which, others that differ, own as truly godly) therefore they are presently adopted, and owned as saints, by the several followers of such opinions: and each sort thinks much, that those who embrace their opinion, should not be accounted, and esteemed religious〈◊〉 all others, that do sincerely 〈◊〉 the power of it. Thus men tythe 〈◊〉 and cummin, and leap over the great 〈◊〉〈◊〉regeneration, namely, 〈◊〉 for sin, the 〈◊〉 sense of their naturalcondition, the difficult work of faith, to 〈◊〉 them, union and closing with Christ, mortification of lusts, and so forth. Which works where they are found, and visibly held forth, none are to be disowned for other opinions consisting with the 〈◊〉; yet so, as without these, no opinion, of what elevation soever, can, or doth constitute a man religious. Now look, as when among the Jews, religion had run into factions, and parties, and the power of it thereby, was 〈◊〉 lost; God then set down John 〈◊〉 amongst them, a sowr and severe preacher, and urger of the doctrinee of〈◊〉, and preparative humiliation for sin (which he comparatively to what was brought in by Christ, termeth the baptism of water) though withal 'tis said, that in the close of his doctrinee, 〈◊〉 pointed unto Christ; saying unto the people, that they should believe on him that should come after him; that is, on Jesus Christ. Yet this he did but 〈◊〉 at: for the ful〈◊〉 of his dispensation ran in that other channel. Of whose ministry 〈◊〉 is also said Luke 1:16:17. That 〈◊〉 of the children of Israel should he turn to 〈◊〉 lord, their God. And shall go before him (namely Christ) in the spirit and power of〈◊〉to turn the hearts of the fathers to their children, and the disobedient to the 〈◊〉 of the just to make ready a people 〈◊〉 for the Lord. The meaning whereof is, he came to restore the doctrinee of〈◊〉 conversion, and in that point 〈◊〉 bring and reduce the children of the 〈◊〉 back again unto the same 〈◊〉 and ways (necessary to salvation) 〈◊〉 which the fathers, and all the 〈◊〉 saints of the old testament〈◊〉 been brought in unto God. And 〈◊〉 by that means to become of the same religion (saving conversion being the 〈◊〉 practick foundation and centre 〈◊〉 all religion) that the godly Jews 〈◊〉 old were of. So what know we, but 〈◊〉 God (in some lesser, proportionate 〈◊〉, both in respect ofpersons and times) may have had this in the eye of all wisely designing providence to set out this great authors works and writings (amongst the labors of others also) upon this very argument, to bring back, and correct the errors of the spirits of professors of these times (and perhaps by urging too far, and insisting too much upon that as preparatory, which includes indeed the beginnings of true faith, (and a man may be held too long under johnbaptists water) to rectify those that have slipt into profession, and leapt over all both true and deep humiliation for sin, and sense of their natural condition; yea and many over Christ himself too, professing to go to God without him. However, this we may say (without diminution to any other or detraction from the author himself, in respect of his more raysed knowledge of Christ and God’s free grace) that if any of our late preachers and divines came in the spirit and power of John Baptist this man did. This deeply humbled man, and as 〈◊〉 raised, both in faith and 〈◊〉 with Christ, the author of 〈◊〉 treatises. He had been trained up 〈◊〉 his youth, in the experience and 〈◊〉 of God’s dispensations and 〈◊〉 this way; and vers'd in digging 〈◊〉 the mines and veins of holy 〈◊〉, to find how they agreed with his 〈◊〉〈◊〉. His soul had 〈◊〉 the intricate meanders, and the 〈◊〉 (through temptations) 〈◊〉 of this narrow passage and 〈◊〉 into life (and few there be that 〈◊〉 it.) And by deep reflections upon 〈◊〉 step of God’s procedure with 〈◊〉, hath descried those false and 〈◊〉 by-ways, which at every step, 〈◊〉 man (who errs in his heart, not 〈◊〉 the knowledge of God’s ways) is apt to 〈◊〉 astray when they have but inferior 〈◊〉 of the spirit on them, from 〈◊〉 way of life, which only those do 〈◊〉 that are un-erringly guided by the 〈◊〉 spirit (peculiar to the elect) into 〈◊〉 ways of peace. And whereas there hath been published long since, many parts and pieces of this author, upon this argument, sermon-wise preached by him here in England (which in the preaching of them did enlighten all those parts) yet having been taken by an unskilful hand, which upon his recess into those remoter parts of the world, was bold without his privity or consent to print and publish them (one of the greatest injuries which can be done to any man) it-came to pass his genuine meaning, and this in points of so high a nature, and in some things differing from the common opinion, was diverted in those printed sermons from the fair and cleer draught of his own notions and intentions, because so utterly deformed and mis-represented in multitudes of passages; and in the rest but imperfectly and crudely set forth. Here, in these treatises, thou hast his heart from his own hand, his own thoughts drawn by his own pensil.this is all truly and purely his own, not as preached only, but as written by himself in order to the press; which may be a great satisfaction to all that honored 〈◊〉 loved him (as who that was good, and knew him, did not?) Especially 〈◊〉 that received benefit by those 〈◊〉 imperfect editions. And we cannot but look at it as a blessed providence of God, that the publishing of the same by others (in that manner that hath been mentioned) should have provoked him, and that by the excitation of the church (whereof he was the pastor in new-england) to go over again the same materials in the course of his ministry amongst them, in order to the perfecting of it by his own hand for public light, thereby to vindicate both himself and it from that wrong which otherwise had remained forever irrecompensible. And hereby it came to pass (that so far as he hath proceeded) this subject came to have a third concoction in theheart and head of him that was one of the most experienced Christians, and of acutest abilities that have been living in our age. He preached more briefly of this subject first, whilst he was 〈◊〉 and chatechist in emanuel colledg in cambridg. The notes of which, were then so esteemed, that many copies thereof were by many that heard not the sermons, written out, and are yet extant by them. And then again, a second time, many yeers after, more largely 〈◊〉great chelmsford in essex; the 〈◊〉 of which, was those books of 〈◊〉 that have gone under his name. And last of all; now in new-england, and 〈◊〉 in, and to a settled church of saints, to which the promise is made of being the seat and pillar of truth; and 〈◊〉 which all ordinances set as the load stone in the steel, have the greater power and energie: in which the presence of Christ breaks forth, and all 〈◊〉 springsare found therein. And truly we need not wonder 〈◊〉god set his heart and thoughts a work 〈◊〉 much, and so repeatedly about this subject. we see that the Holy Spirit himself, the author of this work of conversion, doth somtimes, and that in an 〈◊〉 manner, go over thewhol of that work again and again in the hearts of Christians, whom God means to make great in his church: as in Peter, when 〈◊〉 art converted, and so forth. Who was yet 〈◊〉 already. And to the disciples, except ye be converted, and so forth. And the 〈◊〉 of the Holy Spirit upon them, at, and 〈◊〉pentecost, was as a new conversion〈◊〉 them, making them to differ 〈◊〉 much from themselves, in what they were afore, as wel-nigh they themselves 〈◊〉afore truly wrought on) did 〈◊〉 differ from other men. The 〈◊〉 of God himself goes over this work 〈◊〉 in all the parts of it: as to 〈◊〉 anew, to draw to Christ, to change and 〈◊〉the heart to higher strains of 〈◊〉.and when so, then his second〈◊〉 excels the first, that it comes notinto mind; and his third the second,〈◊〉 it ceaseth (as it were) to be remembered (as the prophet in other works of wonder speaks) for thereby he every 〈◊〉spirituallizeth the heart still more, 〈◊〉 it from hypocrisy, and makes it 〈◊〉 refined; causeth the heart to come forth from each new cast and moulding with a deeper and fairer impression 〈◊〉 his image and glory. If then the Holy Spirit (the writer of his law in the heart) set that high value upon that work 〈◊〉 his, that he vouchsafeth to take 〈◊〉 pains to write it over and over again in the same tablet; let it be no diminution to this great author, but let us bless God rather for the providence, that the same divine hand and spirit should set him this task, to take the doctrinee of 〈◊〉 vvork into a second, yea, a third review; and thereby make it as it were, the 〈 in non-Latin alphabet 〉the vvork of his life. Only thus it is, that the other great points, as union with Christ, justification, adoption, sanctification, and glory (whichsubjects, as he was able for, so his heart was most in them) he hath left unfinished: and so thereby (as is most likely) multitndes of precious, yea glorious thoughts, which he might have reserved (as often fals out to preachers and writers) for those higher subjects, as the close, and center, and crown of what forewent, as preparative thereto, are now perished, and laid in the dust with him. None but Christ was ever yet able to finish all that work which was in his heart to do. Farewel. Thomas goodwin, philip nye. Eleven books made in new-england, by Mr. Thomas hooker, and printed from his papers, written with 〈◊〉 own hand; are now published in 〈◊〉 volnms, two in quartò, one in octa. Vo. Viz. The application of redemption by the effectual work of the Word, and spirit of Christ, for the 〈◊〉 home of lost 〈◊〉 unto God. The first book on 1 Peter 1:18-19. The second on 〈◊〉. 1:21. The third on Luke 1:17. The fourth on 2 Corinthians 6:2. The fifth on '〈◊〉. 20. 〈◊〉. 6-7 the sixth on Revelation 3:17. The seventh 〈◊〉Romans 8:7. The eight on john, 6:44. The 〈◊〉 on 〈◊〉. 57:15. The tenth on acts, 2:37. The last, viz. Christ’s prayer for 〈◊〉, 〈◊〉john 17. There are six more books of Mr. Hookers, now printing in two volums. The contents. Book i. On 1 Peter 1:18. Ye were redeemed by the blood of Christ. Oct. Christ hath purchased all spiritual good for his. 5 For explication, three things: What this spiritual good is. All that we lost in adam; all that we need, and 〈◊〉 desire to make us happy. How Christ hath purchased this, by laying down 〈◊〉 sufficient price for it, viz. His death and obedience. 〈◊〉 two, hence. 8 1 instruction: see how difficult it is to obtain the least spiritual good. Nothing to be had without this purchase. 2 reproof to two sorts: 1 to those that have interest in this purchase, 〈◊〉improve it not 2 to those that catch at it, having no right 〈◊〉 unto. 3 for his, here consider, 〈◊〉 1 the special respect in which they come to have 〈◊〉 in Christ’s merits. 〈◊〉 on Sinners. 〈◊〉 Elect. 〈◊〉 But as the seed of the covenant, such as shall 〈◊〉 leeve. 2 Christ hath purchased for them. 1 in their room. 2 for their good. Reasons why Christ hath purchased only for his, 〈◊〉 the faithful, not for all. 〈◊〉 〈◊〉 1 the 〈◊〉 of God is satisfied only for them. 2 Christ prayed only for them. 3 they only shall be saved. 4 they 〈◊〉 have the means of salvation made 〈◊〉〈◊〉 to them. Many have not so much as 〈◊〉 means. 〈◊〉 sour, hence 〈◊〉 1 〈◊〉〈◊〉〈◊〉 three things: 1 〈◊〉〈◊〉 challenge any spiritual good to 〈◊〉〈◊〉 before he believe. 〈◊〉 For 1 no man hath Christ but by faith. 2 believers 〈◊〉 are in the covenant of 〈◊〉 3 〈◊〉 are in the state of 〈◊〉 2 the Spirit of God deth not witness to any 〈◊〉 interest in this spiritual good, before and 〈◊〉 faith. Because 1 it's a falsehood, cross to the covenant of 〈◊〉 2 an 〈◊〉 is incapable of knowing receiving such a witness. Inferences hence 29 1 it's a delusion to say you may have Christ before faith: this is the ground of profaneness and 〈◊〉. 2 there are no absolute promises in the covenant of grace, but such as do either express or imply the condition of faith. And yet it's a covenant of free grace. 3 the 〈◊〉 of Christ never gives evidence to any man of his good estate, without respect to a qualification, viz. Faith and grace. Because 41 1 this work of evidencing, is a work of applicacion. 2 the spirit never evidenceth without tha word. 3 the spirit always 〈◊〉 by applying of a general promise, wherein particular persons are included. 4 this would be to charge the spirit with witnessing a falshood. 5 the spirit ever witnesseth as the covenant of grace doth. 6 the spirit witnesseth in the same respect as the father intended, and Christ purchased. 7 the evidence of spiritual knowledge and assurance of faith, arise upon the same ground. Hence see the excellency, and blessed condition of believers. 54 Confutation: it dasheth the dream of universal redemption 57 Objections answered. Exhortation, to provoke our hearts 66 1 to get faith. 2 to have all at Christ’s command, and lay out all for his praise. Book ii on Matthew 1:21. He shall save his people from 〈◊〉 sins. Doct. Christ puts all his into possession of all 〈◊〉 good that he hath purchased. Two branches. Branch 1. Redemption and application are of 〈◊〉 extent. For 〈◊〉 1 the spirit applies redemption to all, and 〈◊〉 such as the father intended, and Christ 〈◊〉 sed it. 〈◊〉 2 application was the end of purchasing. 3 if the application were narrower than the 〈◊〉 chase, then Christ should have died for many 〈◊〉 should have no benefit by his death. Uses three, hence. 1 consutation of these false opinions. 1 Christ died for all. 2 Christ died for all in point of impetration, 〈◊〉 not of application. 3 that the application of mercy depends upon liberty of man’s will. 2 instruction: see the reason why the work of 〈◊〉 cation prevails so powerfully, though sinners 〈◊〉 it. Christ having redeemed them, will and doth 〈◊〉 that redemption to them. Direction to distressed sinners: look to the purchase and blood of Christ. 〈◊〉 2. The manner bow this application is wrought. Three things implied in that. 81 No man can make application of any spiritual good in Christ to himself. 1 nor by power wrest it. 2 nor by justice claim it. 3 nor able to receive it. 4 nor willing to be made able. Uses four, hence, It dasheth the 〈◊〉 of such as conceive they have power to take Christ and grace when they will 92 It discovers two dangerous mistakes about the work of application. 1 when a man catcheth at the general offer of mercy and Christ without getting a special title thereunto. 2 when a man takes hold of Christ from self-love, for self-ends. 93 See the folly and madness of men who are unwilling to be made happy. See the justice of God in the destruction of such as will not have Christ. 〈◊〉. The manner and order how this 〈◊〉 good made ours. The soul for whom Christ hath purchased, 1 is made capable of it. 2 hath a right unto it. 〈◊〉 3 is estated in it. 〈◊〉 4 hath liberty to use all as it's own. Uses five, hence. Admiration at the riches and freeness of God’s grace in Christ. 95 He works that in all his, which he requires of them. 2 humiliation in the sight of our own vileness, 〈◊〉, unworthiness. 〈◊〉 3 encouragement 〈◊〉〈◊〉 the hearts of the 〈◊〉 sinners sinking under 〈◊〉 apprehension of their own 1 〈◊〉 not able to reach this work. 2 crossness to it, and 〈◊〉 against it. 4 direction showing the 〈◊〉 way how to set 〈◊〉 the work of application. 1 look at Christ first, all our good being laid up 〈◊〉 him. 2 look at all graces, either as leading to Christ, 〈◊〉 coming from him. 3 when we would have our graces acted, 〈◊〉 to them, but to Christ as the author and 〈◊〉 of all. 〈◊〉 5 exhortation to the faithful. 1 make sure, keep sure your evidences for Christ. 2 challenge and make use of all the good things 〈◊〉 Christ. 3 grow rich upon the revenues of the Gospel. Iii. The causes of application. 〈◊〉 1 the principal cause is 〈◊〉 himself. 1 the 〈◊〉 is satisfied by Christ. 2 Christ as mediator and head of the 〈◊〉 where that of Christ, from whence 〈◊〉 issues, is the resurrection of christ 〈◊〉 Use, hence distressed sinners should look to the 〈◊〉 surrection of Christ. 3. The spirit sent from the father and the 〈◊〉 make this application. 2 that power by which the spirit works in 〈◊〉 tion, is an almighty power. 〈◊〉 Rea ons two 〈◊〉 Because 1 of that hellish opposition in us against it. 2 that good that is to be communicated, is a 〈◊〉 natural good. The instrumental causes are those means which the Lord is pleased to appoint and 〈◊〉, viz. The Word in the ministry of it. 133 1 the power resideth in Christ and his 〈◊〉. 2 from thence it is in the word. 3 from thence to the administration thereof by the 〈◊〉. 〈◊〉 four, hence. Information 1 the work of application is not wrought by moral 〈◊〉. 2 it is 〈◊〉 136 Tryal whether we have found the impression of God’s power by the means. Support unto sinners sinking in the thoughts of 1 the 〈◊〉 between this work and them. 2 their opposition against it. Exhortation to attend upon God in his own means 138 1 slight not any, but try every ordinance. 2 fear 〈◊〉 we should fall short of God’s power in an 〈◊〉. 3 when the Lord works by an ordinance, take heed of withdrawing our 〈◊〉 from under his working power. Book iii. On luke, 1:17. To make ready a people 〈◊〉 for the Lord. Doct. 1. The soul must be fitted for Christ, before 〈◊〉 can receive him. 144 1 what this preparation is, in four things 1 arenouncing the authority of 〈◊〉 〈◊〉 2 of our own abilities 〈◊〉 3 of our own worthiness 〈◊〉 4 a readiness to side with christ 〈◊〉 2 the manner of this 〈◊〉. 1 the soul is passive herein 2 it's an act of the spirit dispossessing sin. 3 this being done, faith certainly follows 4 the soul prepared, yields wholly to christ 〈◊〉 Reasons why there must be such a preparation. 〈◊〉 taken from 1 the testimony of several scriptures. 2 else the soul should be implanted into Christ 〈◊〉 it is in a state of nature. 3 the soul must be cut off from the root of old Adam before it can be 〈◊〉 into Christ, the 〈◊〉adam. Uses five, hence. 〈◊〉 1 instruction: Christ cannot be united to the soul 〈◊〉 in its 〈◊〉. For 1 such a one cannot receive the spirit. 2 he is in the state of cendemnation. 3 he doth oppose Christ. 4 he is under the covenant of works. 5 he is under the power of sin. 2 it discovers the folly of carnal men, who conceit they may have Christ without any preparation for him. 3 trial whether we have come to Christ in the right way 166 The difference between restraining and preparing grace 166 Gods ends in restraining men 1 to show his dominion over the worst of men 2 to provide for the societies of men. 3 that he may put his servants to a narrower search. Gods end in preparing grace is, that he may implant the soul into Christ. This 〈◊〉 evidence against four sorts, 1 such as 〈◊〉 this work: as 170 1 〈◊〉, secure sinners. 2 presumptuous atheists. 2 such as come to Christ, and yet renounce 〈◊〉 their corruptions 3 such as come to Christ, and renounce not their own abilities. 4 such as renounce not their own worthiness. 4 encouragement to distressed 〈◊〉, such are in way, of preparation, therefore in way to Christ. 5 exhortation, to prepare for christ 1 consider how sinful and miserable we are 〈◊〉 must prepare 200 2 who it is we must prepare for. Here consider, 1 the worthiness of Christ’s person. 2 the good he brings with him. 3 he beseeches you to receive him. Doct. 2. A plain and powerful ministry, is the ordinary means to prepare the heart for Christ. 20; 1 plain in Words. Matter. 2 powerful, as delivered with 1 evidence of reason 212 2 zealous 〈◊〉 213 Reasons two. 〈◊〉 1 such a ministry discovers the secrets of sin. 2 it over-powers corruption, and sets an awe upon the spirits of men. Uses three, hence 216 1 〈◊〉 may see the reason of the little success they find, viz. Want of plain and powerful preaching 2 see the fearful estate of such as have lived long under such a ministry, and yet not prepared for Christ. 3 exhortation. Attend upon the Word that the end of it may be attained, viz. Preparation for Christ. Book iv. On 2 Corinthians 6:2. In an acceptable time have I heard thee, in the day of salvation have I succored thee. 221 Doct. 1. The vvork of God is altogether free. 1 in appointing 2 in revealing 3 in blessing the means. 229 Reasons three. Because 1 〈◊〉 we have can purchase it. 2 nothing we can do, can procure it. 3 there is no promise made to a natural man. Uses three, hence. Matter of 1 thanksgiving 〈◊〉 the 〈◊〉 of grace. 2 〈◊〉 to 〈◊〉 sinners in the sight of their sins and 〈◊〉. 3 exhortation to such as want, and are seeking mercy to stay God’s time, and wait his pleasure. Doct. 2. Vvhile this life lasts, and the Gospel is continued, that's the day of salvation. 1. The time of this life, the time of getting grace. 241 Reason, because after this life 1 the sentence past is irrevocable. 2 the condition of a man is unchangable. 2 while the 〈◊〉 is 〈◊〉. 〈◊〉 Reason, 〈◊〉〈◊〉 God’s 〈◊〉, In regard 1 of the causes and means which are then afforded 2 of the effect and work itself, which is then wrought. 3 of the subject, the persons wrought upon. Uses three, hence. 1 learn, that long life is a great blessing. 2 caution, to fortify ourselves against self-murder. 3 exhortation, to improve the time of salvation. 1 it is a season 251 2 it is a short one, but a day. 3 a season not of our, but of God’s acceptation. 4 it is a day of salvation. Book v. On Matthew 20:5-6-7. He went out about the sixth, ninth, and eleventh hour, and hired laborers. Doct. God calls his elect at any age, but the most before old age. 〈◊〉 1 God calls his at any age, some in yonger, some in elder yeers. 〈◊〉 1 to show the freeness of his grace. 2 to show 〈◊〉 power. 〈◊〉 God calls the most before old age, viz. In their yonger or middle 〈◊〉. Reasons, because that's the fittest age in regard of 1 the subject. For 1 the faculties are then most capable of being wrought upon 2 corruptions are not so strongly rooted. 2 the end why grace is given, viz. The glory of god Uses three, hence 271 1 instruction: be not rash in censuring the 〈◊〉 estate of any. Though we may judg of their present state by their fruits. 2 consolation to support aged sinners, though it's not ordinary, yet possible they may be converted then. 276 3 exhortation to yonger men, take 〈◊〉 present time, defer not until old age: if you do 1 either you will never attain it. 2 or it will be uncomfortable if you do. Motives to provoke such. Consider 1 what good you may do while you live 2 what comfort you will have at your death. 3 what your glory will be in heaven. Book vi. On Revelation 3:17. Thou sayest thou art rich, when thou art poor and miserable, and so forth. Doct. The soul is naturally settled in a sinful security 285 1 the sinner 〈◊〉〈◊〉〈◊〉 in his condition. 2 he 〈◊〉 no 〈◊〉〈◊〉〈◊〉 present. 3 he 〈◊〉 none 〈◊〉〈◊〉 future. 4 hence 〈◊〉 puts his condition beyond question. 5 and therefore 〈◊〉 scorns, 6 and openly 〈◊〉 an alteration of his estate. Reasons three, taken from 292 1 the 〈◊〉 of sin 2 the 〈◊〉〈◊〉 the soul 3 〈◊〉, and self-ease. Uses four, 〈◊〉 295 1 see the reason why sharp and soul-saving preaching 〈◊〉〈◊〉 little acceptance, because it awakens men out of security. 2 it's the 〈◊〉 plague for a man to be let alone in his sins. 3 〈◊〉 as never were 〈◊〉 and awakened to 〈◊〉〈◊〉 of their 〈◊〉〈◊〉, 〈◊〉 yet in it. 4 〈◊〉 to 〈◊〉〈◊〉: such should 1 suspect their 〈◊〉. 2 〈◊〉 about it. 3 yield, that 〈◊〉 the present their condition 〈◊〉〈◊〉. Book vii. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the slesh is enmity against the Lord, and is not subject to his law. Doct. The frame of the whol heart of a natural man, is wholly unwilling to submit to the Word that would sever him from his sins. 305 1 he seeks not after truth. 2 he is loth to meet with it. 3 he stops the passage of it. 4 he doth what he can to defeat the power and evidence of it. 5 he will professedly oppose it. 6 he will privily 〈◊〉 the stirrings of the truth in his conscience. Reasons four, taken from 315 1 the corruption of the will 2 the revenging justice of God. 3 the power of satan 4 the 〈◊〉, and near alliance between the heart and sin. Uses sive, hence 1 it's the heaviest plague for a natural man to have his own corrupt will. 2 the will of a natural man, is the worst part 〈◊〉 him. 3 the 〈◊〉 of a carnal man, 〈◊〉 cross to sense and reason. 4 trial of our estates by our 〈◊〉 or unwillingness to part with sin. He that is willing 331 1 he is speedy and 〈◊〉 in improving 〈◊〉〈◊〉 2 he takes delight in those means that 〈◊〉 and work most. 3 he is not content until his sin be removed. 4 he takes not up his stand until he come at God. 5 exhortation: labor for willingness to part with sin. 343 1 the greatest and hardest work lies with the wil. 2 beleaguer the heart with the evidence of truth. 3 look up to God that he would work upon the heart. Book viii. On john, 6:44. None can come to me, but whom the father draws. Doct. God the Father by a holy kind of 〈◊〉 plucks his out of their corruptions, and draws them to believe in Christ. 349 This work of attraction is a transient work; 〈◊〉 both these, 1 plucking from sin 2 and drawing to Christ are handled together For explication, six particulars, The sorts of drawing two 1 by moral suasion 2 by physical (or internal) operation. This latter is meant here 353 The proper nature of this drawing, it's the motion or impression of the spirit upon the soul, not any habit in it, or act put forth by it, to 〈◊〉 with the spirit. 355 The means how God works, and by wich he draws. These are four 355 1 by a hook of instruction, showing a man that he is out of the way to heaven. 2 by the cords of love, showing that Christ and mercy are, 1 able to 〈◊〉 him 2 willing to save him 3 are freely offered for that end 4 the Lord waits to see when the sinner will come 3 by the iron chains of conscience 1 warning. 2 accusing. 3 condemning. 4 by the hand of the spirit himself. How the holy violence in drawing the soul from sin to Christ, may be discerned, in four conclusions: 373 1 the will of man (as such) is a subject capable of sin and grace successively. 2 the faculty of the will, cannot actually will a spiritual good without a spiritual power 3 the corruption of the will, utterly indisposeth it to receive a spiritual power. 4 though no force is offered to the faculty of the will, yet the corruption of the will must be removed by a holy violence: that so it may 〈◊〉 a spiritual power, and so put forth a spiritual Acts 377 Reasons of this are four. Because 1 the corruption of the will, will not go away of itself. 2 the spirit of grace that works upon the soul, drives out corruption as its contrary. 3 by converting grace, the dominion of sin is subdued. The unwilling will is made a willing will: the true meaning of that 388 4 by it also Satan is cast out of the soul, he will not go away by entreaty 5 how the plucking of the soul from sin, and drawing it to Christ, is accomplished. 〈◊〉 1 Satan’s commission is now called in by Christ. 2 Satan’s right and claim to the soul is taken from him. 3 he is also put out of that possession he had in the soul. 4 the soul is now acted no longer by sin and Satan as formerly, but the bent of the heart is under the hand of the spirit. 6 why this work of attraction is ascribed to the 〈◊〉. 〈◊〉 1 this work is common to all the three persons. 2 yet it's chiefly attributed to the father. Reasons two. Because 1 the manifestation of his displeasure is most suitable here to drive the sinner from his sins to Christ. 2 the father hath sent Christ: that is, 1 he hath appointed him to, 2 fitted him for, and 3 accepted him in the work of redemption. Uses three, hence. 1 instruction, in six particulars. 408 1 conversion proceeds from God as the alone cause of it. For 1 it is not in him that wills or runs, but in God that shows mercy. 2 grace gives power to act, 〈◊〉 must 〈◊〉 before any concurring Acts 3 as in natural generation and corruption of the soul from Adam, it's wholly passive; so in regeneration. 2 conversion depends not upon, is not resolved into the liberty of man’s will. For if it did, then 412 1 a man made himself to differ. 2 the will of man is 〈◊〉 above the grace of god 3 God should be deprived of the praise of his mercy. 3 conversion depends not upon, nor issues not from the congruity of means For, 1 then it might lastly be resolved into a natural cause. 2 some that have been suited with most means, have continued most opposite 3 all means in themselves are unable to draw the sinner to Christ. 4 the power of grace in conversion, is irresistable, i. E. It takes away the power of 〈◊〉, so as it shall 〈◊〉 frustrate the grace of God. 5 when there is 〈◊〉, there is 〈◊〉〈◊〉 grace. Because 427 1 when there is sufficiency of grace, there are all the causes working. 2 there also the power of resistance is removed. 6 all men have not sufficient help of preventing grace. 〈◊〉 1 sense and experience give evidence of it. 2 none come to Christ, but whom the 〈◊〉 draws. 3 all are not given to Christ. 2 consolation 435 1 to support the hearts of unconverted 〈◊〉 against the 1 temptations of satan 2 snares of the world 3 corruptions of their hearts. 2 to the faithful who have found this 〈◊〉 God will go on in it. 3 exhortation 〈◊〉 1 to the converted, labor to draw others from their sins to Christ. 1 do what you can your self. 2 bring them to Christ in the use of means. 2 to the 〈◊〉, come and lie under 〈◊〉 drawing hand. 1 present thyself before God in the use of means. 2 leave not the ordinances until you find 〈◊〉 power of God therein. The names of several books printed by Peter cole in 〈◊〉, London, and are to be sold at his shop at the sign of the printing-press in cornhil, near the exchange. Eight several books, by nich. Culpeper, gent. 〈◊〉 in physick and astrologie.  1 the practice of 〈◊〉, containing seventeen several books. Wherein is plainly set forth, the nature, cause, 〈◊〉, and several sorts of signs; together with the cure of all diseases in the body of man. Being chiefly a〈◊〉 of the works of that learned and renowned doctor, Lazarus riverius, now living; 〈◊〉 and Physician to the 〈◊〉 king of france. Above sifteen 〈◊〉 of the said books in 〈◊〉〈◊〉 been sold in a very 〈◊〉yeers, 〈◊〉 been eight times printed, though all 〈◊〉 former impressions wanted the 〈◊〉 causes, signs, and differences of 〈◊〉 diseases, and had only the 〈◊〉 for the cure of them; as plainly 〈◊〉 by the authors epistle.  2 the anatomy of the body 〈◊〉 man,〈◊〉 is 〈◊〉〈◊〉, the several 〈◊〉 of the body of man, 〈◊〉〈◊〉 very many 〈◊〉 brass plates than 〈◊〉 was in English before.  3 a 〈◊〉〈◊〉 the 〈◊〉〈◊〉,〈◊〉 by the 〈◊〉 of 〈◊〉 of London. Whereunto is 〈◊〉, the key to galen's method of 〈◊〉.  4 the English 〈◊〉 enlarged;〈◊〉 an 〈◊〉 discourse 〈◊〉 the 〈◊〉 herbs of this nation; herein is 〈◊〉 how to 〈◊〉 a man’s 〈◊〉 of most diseases 〈◊〉: to man’s 〈◊〉, with such things as grow in 〈◊〉, and〈◊〉 three 〈◊〉 charge. 〈◊〉 in the 〈◊〉 book is 〈◊〉, 1 the 〈◊〉 of 〈◊〉 all herbs, 〈◊〉〈◊〉 and 〈◊〉. 〈◊〉 the 〈◊〉 of drying, and 〈◊〉 them and 〈◊〉〈◊〉. 3 the way of making 〈◊〉 keeping 〈◊〉〈◊〉 of useful 〈◊〉, made of those herbs. The way 〈◊〉〈◊〉 the 〈◊〉 according 〈◊〉 the 〈◊〉, and mixture of 〈◊〉〈◊〉 and the part of the body 〈◊〉  5 a directory for midwives, or a guide for 〈◊〉. Newly enlarged by 〈◊〉 author in every sheet, and 〈◊〉 with diverse 〈◊〉 plates.  6 galen's art of physick, with a large comment.  7 a new 〈◊〉 both of studying 〈◊〉 practising physick.  8 a treatise of the rickets, being a 〈◊〉 common to children; 〈◊〉 is 〈◊〉, 1 the essence, 2 the 〈◊〉, 3 the signs, 4 the 〈◊〉 of the 〈◊〉; published in latin by dr. 〈◊〉,〈◊〉. Bate, and dr. 〈◊〉, translated into english. And 〈◊〉 by n. Culpeper. A godly and fruitful exposition, on the first epistle of peter. By Mr. 〈◊〉〈◊〉, minister of the Word of God at dedham in essex. The wonders of the load-stone.〈◊〉samuel 〈◊〉 of 〈◊〉 An exposition on the Gospel of 〈◊〉〈◊〉 St. 〈◊〉. By 〈◊〉ward. Clows chyrurgery. 〈◊〉 of salvation. 〈◊〉 engagement for the 〈◊〉, by John goodwin. Great church ordinance of 〈◊〉. Mr. Love's case, 〈◊〉〈◊〉 petitions, narrative, and speech. 〈◊〉〈◊〉, or a perswasive to peace. 〈◊〉. 〈◊〉 saints submission, and Satan’s overthrow. 〈◊〉 man’s practice in 〈◊〉 time. Mr. Symsons sermon at westminster. Mr. Feaks sermon before the Lord major. Mr. 〈◊〉 treatise of hell. — of Christ’s genealogy. Eaton on the oath of allegiance and covenant, showing that they 〈◊〉 not. Eleven books of Mr. Jeremiah 〈◊〉lately published; as also 〈◊〉 texts of 〈◊〉 upon which they are grounded.  1 〈◊〉 rare jewel of Christian 〈◊〉 tentment on Philippians 4:11. Wherein 〈◊〉 shewed, 1 what 〈◊〉 is, it is an holy art and mystery, 3 〈◊〉〈◊〉 of it, 4 the evil of 〈◊〉〈◊〉 sin of murmuring, and 〈◊〉 aggravations of it.  2 〈◊〉 worship, on Leviticus 10. Wherein is shewed, 1 the right 〈◊〉 of the 〈◊〉 of God in general; 〈◊〉 particularly, in hearing the 〈◊〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈◊〉 the Lord’s supper, and prayer.  3 gospel conversation, on Philippians 1:17. 〈◊〉 is shewed, 1 that the conversations of believers must be above 〈◊〉 could be by the light of nature, 〈◊〉 beyond those that lived under the law, 3 and suitable to what truths the Gospel holds forth. To which is added, the misery of those men that 〈◊〉 their portion in this life only, on Psalm 17:14.  4 a treatise of 〈◊〉-mindedness, wherein is shewed, 1 what 〈◊〉 is, 2 the great evil thereof, on Philippians 3. Part of the 19. Verse. Also to the same book is joined, a treatise of heavenly-mindedness and, 〈◊〉 with God, onGenesis 5:24. And on Philippians 3:20.  5 an exposition, on the fourth, fifth, 〈◊〉, and seventh chapters of the 〈◊〉 of hosea.  6 an exposition on the eighth, ninth, and tenth chapters of hosea.  7 an exposition on the eleventh, 〈◊〉, and thirteenth chapters of 〈◊〉, being now compleat.  8 the evil of 〈◊〉, or the 〈◊〉 sinfulness of sin, on Job, 36. 〈◊〉.  9 precious faith, on 2 Peter 1:1.  10 of hope, on 1 john. 3:3.  11 of walking by faith, 〈◊〉 2 Corinthians〈◊〉. 〈◊〉. 〈◊〉 several books of Mr. William bridge, collected into one volumn. Viz.  1 the great gospel mystery of the 〈◊〉 comfort and holiness, opened 〈◊〉 applied from Christ’s priestly office.  2 Satan’s power to tempt; and Christ’s love to, 〈◊〉 care of 〈◊〉 people under temptation.  3 thankfulness required in 〈◊〉 condition.  4 grace for grace; or, the 〈◊〉 flowing of Christ’s 〈◊〉〈◊〉 all saints.  5 the spiritual actings of 〈◊〉 through natural impossibilities.  6 evangelical repentance.  7 the spiritual life, and 〈◊〉 of Christ in all believers.  8 the woman of canaan.  9 the saints hiding-place in 〈◊〉 of God’s anger.  10 Christ’s coming is at our 〈◊〉 night.  11 a vindication of gospel 〈◊〉 nances.  12 grace and love beyond 〈◊〉 A congregational church is a 〈◊〉 tholick visible church. By 〈◊〉 stone in new England. A treatise of politick 〈◊〉 wherein 〈◊〉 questions 〈◊〉 answered, 1 whereof 〈◊〉 made, and for what ordained. 2 〈◊〉 ther kings and 〈◊〉 have 〈◊〉 absolute power over the people. Whether kings and governors be 〈◊〉 ject to the laws of God, or the 〈◊〉 of their countrie. 4 how far the 〈◊〉 ple are to obey their 〈◊〉. Whether all the people have, be 〈◊〉 governors. 6 whether it be 〈◊〉 to depose an evil governor 7 〈◊〉 confidence is to be given to 〈◊〉. The compassionate 〈◊〉. Dr. Sibbs on the philippians. The best and worst 〈◊〉. 〈◊〉〈◊〉 sedgwick. The 〈◊〉 and cruelty of the 〈◊〉〈◊〉. By Matthew 〈◊〉 comen. A sacred 〈◊〉. By 〈◊〉 martial. 〈◊〉 military 〈◊〉, The immortality of man’s soul. The anatomist anatomized. King charls his case, or an appeal 〈◊〉 rational men concerning his 〈◊〉. Mr. Owens steadfastness of the 〈◊〉 Vindication of free grace; 〈◊〉 to prove, 1 that we are not 〈◊〉 as holy, but that we should be 〈◊〉; and that election is not of kinds, 〈◊〉 persons 2 that Christ did not by 〈◊〉 death intend to save all men, and 〈◊〉those whom he intended to 〈◊〉, that he did not die for them only 〈◊〉 would believe, but that they 〈◊〉 believe. 3 that we are not 〈◊〉 properly by our believing in Christ 〈◊〉 by our Christ, believing in him 4,〈◊〉 which differenceth one man from 〈◊〉, is not the improvement of a 〈◊〉 ability restored through 〈◊〉 to all men in general, but a 〈◊〉 of grace wrought by the 〈◊〉 of God in the elect. By John 〈◊〉 Six sermons preached by doctor hill viz. 1. 1. The beauty and sweetness of an 〈◊〉 branch of peace, and brotherly 〈◊〉 budding. 2. 2. Truth and love happily married 〈◊〉 the church of Christ. 3. 3. The spring of strengthening grace 〈◊〉 the rock of ages Christ Jesus. 4. 4. The strength of the saints to 〈◊〉 Jesus Christ their strength. 5. 5 the best and worst of Paul. 6. 6 God’s eternal preparation for his 〈◊〉 saints. The bishop of canterbury's speech 〈◊〉 the scaffold. The king's speech 〈◊〉 the scaffold. The magistrates support and 〈◊〉. By Mr. John cordel. The discipline of the church in new england, by the churches 〈◊〉 synod there. A relation of the barbadoes. A relation of the repentance and conversion of the indians in new-england; by Mr. Eliot, and Mr. Mayhew. The history of montross: and his actions for charles the first. His passions for charles the second king of scots. The institutes of the laws of England by John cowel, octavo. A description of the grand signiors seraglio; or the turkish emperors court. By John greaves. Octavo. The reigning error arraigned at the bar of Scripture, and reason. By franscis fulwood. Octavo. The state of future life. By Thomas white. Twelves. The royal and delightful game of picquet, written in french, and now rendered into english. Octavo. De copore politico: or, the elements of law, moral, and politick. By Thomas hobbs of malmsbury. The history of the rites, customs and manner of life, of the present Jew throughout the world. Octavo. The london dispensatory in latin in folio. The london dispensatory in latin in twelves. A poem upon the late fight at 〈◊〉 between the two great fleets of England and holland. These several books of physick and chyrurgerie will shortly be printed in english. Riverius observations, with 〈◊〉 hundred and seventie other 〈◊〉 and observations of other men. Riolanus anatomy. Bartholinus anatomy. 〈◊〉 the works of 〈◊〉〈◊〉,〈◊〉 some few, not proper for 〈◊〉. The idea of practical physick, being 〈◊〉 complete body of physick. And 〈◊〉〈◊〉 works. These books of divinity will speedily be printed. Mr. Burroughs, on 1 Corinthians 5:7. And 18-19:29. And fifty nine sermons on matthew, 11-28-29-30. 〈◊〉 books of Mr. Thomas hooker, being the substance of many 〈◊〉 preached in new-england. There will speedily be printed these several pieces of Mr. 〈◊〉 of 〈◊〉. Viz.  1 Scripture light the most sure light: compared with, 1. Revelations and visions. 2 natural and supernatural dreams. 3. Impressions with and without word. 4. Light and law within. 5. Divine providence. 6. Christian experience. 7. Humane reason. 8. Judicial astrology delivered in three sermons on 2 Peter 1:19.  2 Christ in travel: wherein, 1 the travel of his soul. 2. The first and after effect of his death. 3. His 〈◊〉 rance of issue. 4. And his 〈◊〉 therein. Are opened and cleered in 〈◊〉 sermons, 〈◊〉esay, 53:11.  3 a 〈◊〉 up 〈◊〉 the 〈◊〉 in case of 1. Great sin. 2. 〈◊〉 of 〈◊〉. 3. 〈◊〉 of 〈◊〉 4. 〈◊〉 of assurance. 5. 〈◊〉 6. Temptation. 7. 〈◊〉. 8. 〈◊〉〈◊〉 bleness. 〈◊〉. 〈◊〉 from the condition itself. 〈◊〉 in thirteen sermons on psalm,〈◊〉 11. His four sermons concerning  1 sin against the holy-ghost.  2 sins of infirmities.  3 the fifth monarchy.  4 the good and means of 〈◊〉 ment. Francisci tayleri, capitula 〈◊〉 hebraice and Latin edita. Una 〈◊〉〈◊〉 sensum 〈◊〉〈◊〉 cilium experimentibus. Francisci tayleri,〈◊〉 jeremiae vatis, denuo e 〈◊〉〈◊〉 braicis translatae, cum paraphrasi 〈◊〉 daica, masora magna and parva, commentariis rabbi shelomoh, 〈◊〉 and 〈◊〉 ezrae, 〈◊〉 buxtorfii 〈◊〉 magnis excerptis. The application of redemption, by the effectual work of the Word and spirit of Christ, for the bringing home of lost sinners to God. 〈◊〉 introduction to the work. 1 Peter, 1:18-19. 〈◊〉 asmuch as you know that you were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, and so forth. Amongst all the heavenly truths of the Gospel, which the 〈◊〉 Christ hath revealed and commended to his church, out of his holy word, there is none more precious, then that wherein the application of the rich redemption purchased by him, is 〈◊〉, and made good to the hearts, of those who 〈◊〉 to the election of his grace; as giving a 〈◊〉to all the rest of the doctrinee taught and learned, 〈◊〉 putting the soul into possession of all those treasure grace, which were only promised on God’s part, 〈◊〉 hope apprehended by the sinner before: in a word that which gives life to the fainting heart, in the 〈◊〉 of God’s free grace. For what availes it the hungry to hear of fat 〈◊〉 choice wines, and rare 〈◊〉, and not to know 〈◊〉 come at them? What profits it the condemned 〈◊〉 factor to hear tell of a pardon, and the party 〈◊〉 give it, if yet he be ignorant, what way he should 〈◊〉 procure it, for his own deliverance? So here, 〈◊〉 vailes it the forlorn sinner, sitting down under 〈◊〉 tence of condemnation, and fainting away for 〈◊〉 and forgivness, to hear of the rich mercy of a 〈◊〉 sufficiency of the merits of a Christ, and the 〈◊〉 demption provided by both; and yet see no way to tain them or the deliverance of his soul by them? 〈◊〉 knowledge of the mercy adds rather to the〈◊〉 his misery and distress, to think there is so much 〈◊〉 to be had, and he hath so much need, and yet 〈◊〉 liends no way to get it, no well grounded hope 〈◊〉 tain it. The truths themselves which properly 〈◊〉 this place of divinity, and lay forth the 〈◊〉 God’s grace, and the work of his spirit in the soul, wonderful, for secrecie, sweetness, and power 〈◊〉 as they ever have and do at this day exercise the 〈◊〉 able judgments that are or ever were; so were 〈◊〉 be handled by a head and heart fully fitted to 〈◊〉 good a matter, and expressed by a tongue as the 〈◊〉 a ready writer, (as the psalmist speaks) i〈◊〉 would appear that, as the difficulty is great, so the fit would be equal, and the comfort unmatchable 〈◊〉 would issue from the open discovery of those 〈◊〉 ries. For myself (being privy to my own weakness) it 〈◊〉 suffice in a familiar manner to accommodate my 〈◊〉 (though it may be somwhat rudely) to the 〈◊〉 of the meanest: and in the manner of my 〈◊〉, in order to that end, attend the method 〈◊〉: First, by a short and familiar description we shall [ 1] 〈◊〉 what that work is which we purpose to 〈◊〉. Secondly, we shall choose such texts, in which all [ 2] 〈◊〉 divine truths contained in the descriptions are 〈◊〉; that so we may go no 〈◊〉 than we have 〈◊〉 oracles of God (his good word) to go before us; either shall we meddle with every particular which 〈◊〉 several texts will offer to our consideration, but 〈◊〉 handle such as concern our purpose. Lastly, we shall knit the whole frame together by [ 3] 〈◊〉 joints and sinews of distributions and divisions, 〈◊〉 such as are attentive may never be at a loss, nor yet 〈◊〉 or mistake the Lord, but that it may be well seen〈◊〉david hath it) how the Lord goes in his 〈◊〉, where the prints and footsteps of God be, in 〈◊〉 proceeding with the soul in this great work. To press on to our 〈◊〉 purpose: know then 〈◊〉 must, after Adam by his fall and apostacy, had 〈◊〉 away from God, and that gracious estate in 〈◊〉 he was created according to his image; having 〈◊〉 undone himself and his posterity, being all 〈◊〉 children of wrath, under the curse of the law, 〈◊〉 they could not avoid being just, nor bear being 〈◊〉, as issuing from the infinite displeasure of an 〈◊〉 God: whose law they had broken, and 〈◊〉 the seal of the covenant under their feet. 〈◊〉 the recovery of him and any of his out of this 〈◊〉 condition, two things were requisite to be done 〈◊〉 to God’s righteous dispensation in the way of providence. First, there must be a redemption〈◊〉 the death and obedience of Christ, that God’s 〈◊〉 [ 1] and holiness which were wronged might be 〈◊〉 Secondly, there must be an application of [ 2] redemption unto the souls of such for whom 〈◊〉 paid, that so they might have the good and 〈◊〉 that, which Christ had performed and God 〈◊〉 in their behalf; and both these must be done for 〈◊〉 sons of Adam, who ever shall see 〈◊〉 face 〈◊〉 grace or glory. For such is that help 〈◊〉 condition 〈◊〉, 〈◊〉 which Adam had brought 〈◊〉〈◊〉 his 〈◊〉, that as he hath no 〈◊〉 of own to do any 〈◊〉 that may redeem himself 〈◊〉 his 〈◊〉; 〈◊〉〈◊〉〈◊〉〈◊〉 of his own 〈◊〉 ply that to himself 〈◊〉 is 〈◊〉〈◊〉〈◊〉, further 〈◊〉 he is fitted by the preventing grace of Christ 〈◊〉 in the former of these we have the 〈◊〉 of 〈◊〉〈◊〉 open before us; in the latter; we come to possession of them: the former shows the 〈◊〉 this second the appropriation of it unto such, such only unto whom God hath intended it, 〈◊〉 whom it hath been made by Christ. 〈◊〉〈◊〉〈◊〉 head and 〈◊〉 of 〈◊〉, 〈◊〉〈◊〉〈◊〉 the 〈◊〉 sweet of the 〈◊〉, 〈◊〉 we 〈◊〉 (〈◊〉 helping) 〈◊〉 little to pursue in the 〈◊〉exercise, as long as the Lord is pleased to give 〈◊〉 liberty. To begin then with a description of doctrinee of application, it may be this, in brief. Application is that special part of our 〈◊〉 very from our lost condition, 〈◊〉 that spiritual good which. Christ 〈◊〉 purchased for us, is made ours; for his, is made theirs. To omit the further consideration of the first part the description, as that which contains the common 〈◊〉 of this part, as in reference and cohaerence with 〈◊〉 other: that wherein the pith lies, and which 〈◊〉 our purpose may be resolved into these two 〈◊〉 and observations. First, that Christ hath purchased all spiritual good for his. Secondly, all that spiritual good that Christ hath purchased for his, he doth undoubtedly put them into the possession of it, and make it theirs. For the first of these the doctrinee is, that Christ hath purchased all spiritual good for his:*〈◊〉 be three particulars to be attended for the 〈◊〉 of this point.  1 what this spiritual good is.  2 why Christ purchased it, and how.  3 for whom. This spiritual good intended, is the heap of grace [ 1] 〈◊〉 happiness, with all those sweet fruits and 〈◊〉 which are either in preparation to it, or 〈◊〉 upon it; the whole estate, and portion, and patrimony of a Christian, the riches and revenues of 〈◊〉 Gospel, what is in hand, what is in hope, what 〈◊〉 possession, what in expectation, the whole mass 〈◊〉 inventory of those everlasting treasurys which 〈◊〉 stored up from all eternity for the welfare of his. David thus discovers it, Psalm 31:19. Oh! How 〈◊〉 is that goodness which thou hast wrought for them, and laid up for them, and laid out for them 〈◊〉 trust in thee before the sons of men! So the apostle also, Ephesians 1:7. In whom we have redemption through his blood, the forgivness of sins, according to the riches of his grace wherein he hath abounded towards us. 〈1 page duplicate〉〈1 page duplicate〉 I would not, I should not, in a way of orderly proceeding descend to particulars, for that were to 〈◊〉 things out of place; I am now only in the general doctrinee, which lies open in a community for the 〈◊〉 of it to all that comes after, and therefore nothing proper to this place but that which carries that community with it; the severals I shall reserve to their particular places: only thus much we may say 〈◊〉 the further manifestation, all that spiritual good we lost, all that we do want or can need, all that 〈◊〉 can desire, all that we can receive for our everlasting welfare, this is that plentiful redemption which 〈◊〉 meant here, Psalm 130:7. Why is it said that Christ hath purchased 〈◊〉 [ 2] good? Because there is a price laid down for it, 〈◊〉 that of equal worth, and of valuable consideration 〈◊〉 that which is desired and obtained, and that in a righteous way of just proceeding; and the price that 〈◊〉 laid down is expressly named in the text to be the 〈◊〉 blood of Jesus: you were redeemed (says 〈◊〉 apostle) not with silver and gold, (these were 〈◊〉 too mean quality, and too base a condition, being 〈◊〉 and tramitory things, and therefore no 〈◊〉 answerable to those everlasting, and spiritual, and 〈◊〉 good things we look for) but with the 〈◊〉 blood of Christ, which is of endless infinite and 〈◊〉 virtue and efficacy, and in which the Lord rests 〈◊〉, this is a full purchase. For any power by strong hand to wrest away 〈◊〉 sinner from under the almighty hand of God it 〈◊〉 impossible, for justice to lay aside itself and not 〈◊〉〈◊〉 have her 〈◊〉 righted in a righreous way was 〈◊〉; therefore that God’s justice might 〈◊〉, and our good procured, there was necessity 〈◊〉 an equal price should be laid down for it, and 〈◊〉 was the blood of Christ. In a word, the 〈◊〉〈◊〉 obedience of Christ was the full purchase; the 〈◊〉 out of justice is bound to manifest the glory of 〈◊〉, because that is to give every one his own; and 〈◊〉 must require satisfaction where any breach 〈◊〉been made by any transgression and swerving 〈◊〉 the righteous will of God. While therefore 〈◊〉 savior by his death satisfied the breach of the 〈◊〉, and for all the sins that ever any of his should 〈◊〉 guilty of; and by his obedience fulfilled all 〈◊〉, and perfectly pleased God: he fully 〈◊〉, by way of purchase and complete payment made 〈◊〉 divine justice, the removal of all that evil we 〈◊〉 deserved, and the enjoyment of all that good we 〈◊〉, and could desire; and that by a valuable 〈◊〉 tendered into the hands of divine justice in 〈◊〉 behalf. Thus we are said 1 Corinthians 6:20. To be bought with a 〈◊〉. And Job 33:24. The Lord is said to set free the 〈◊〉 through the righteousness of his son, he 〈◊〉, deliver him because I have found a ransom.〈◊〉 the ransom and payment is tendered to divine 〈◊〉, for to it the soul stands prisoner; as the 〈◊〉 is the king's prisoner not the jaylors, so the 〈◊〉 stands bound to divine justice, and is God’s 〈◊〉, he is neither the prisoner of Satan (who is 〈◊〉 jaylor) nor of sin (which is the prison properly) 〈◊〉 so far as they receive commission from 〈◊〉〈◊〉 to require satisfaction in her behalf. And 〈◊〉 when justice is satisfied neither of them have right 〈◊〉 power to retain the soul. Therefore the Scripture stiles them redeemed from 〈◊〉 earth, Revelation 14:3. And he gave himself that he 〈◊〉 deliver us from this present 〈◊〉 world, Galatians 1:4 〈◊〉 again, Revelation 5:9. He was slain and 〈◊〉 bought us〈◊〉 his blood unto God the father. So that by way of purchase he hath bought us from ourselves, that is, redeemed us from the tyranny, authority, and 〈◊〉 veraignty of our own lusts unto which we were 〈◊〉 bondage, 1 Corinthians 7:23. He hath bought us 〈◊〉 price from being the servants of men: that is, 〈◊〉 the slavery and servitude of men’s humors and 〈◊〉 when the law is satisfied, the dungeon and 〈◊〉 can detain the prisoner no longer. Thus, however it is out of free mercy and 〈◊〉 grace that redemption is given to us, (for its out 〈◊〉 mercy that Christ is given, that he gave his life, 〈◊〉 both are bestowed upon us and not upon the world) yet in regard of the Lord Jesus 〈◊〉, and the 〈◊〉 payment he hath laid down out of his own 〈◊〉 cost and charges, his own blood, its justice, it 〈◊〉 be bestowed upon him, and by justice it may be challenged as that which he hath〈◊〉 in a 〈◊〉 proceeding. Instruction. We may here see, how great and 〈◊〉* a work it is, to obtain the least spiritual good that appertains to the everlasting welfare of our souls, were it but the giult of the least sin that should be removed, were it but the power of the least 〈◊〉 that should be brought under, one smile of God’s countenance, and one blessed look of his face and favor toward a poor wtetch, were it but a saving and a heavenly thought of a man’s mind, the least spiritual motion or stir of our hearts in any sincere affection to the lord: it is not all the policy or parts of men that can procure it, not all the power of created nature in heaven or earth that can accomplish it, not all the 〈◊〉 of pearls, mynes of gold and silver in the 〈◊〉〈◊〉〈◊〉 that can purchase this; no, if it were 〈◊〉from a vain conversation, from a tradition, from a delusion, you must be redeemed from it by the 〈◊〉blood of Christ: so the text. God will not 〈◊〉 any good of the covenant of grace, but he 〈◊〉well paid for it, and it comes at such a rate that all 〈◊〉 and all creatures are not able to reach the 〈◊〉, Psalm 49:8. The redemption of the soul is 〈◊〉, it ceaseth for ever: men and angels must 〈◊〉 it alone, only the Lord Jesus the God of glory in 〈◊〉 all the treasures of grace are hid, he is able to 〈◊〉 the purchase, and it hath cost him sweetly 〈◊〉 full dear, no less than his very heart blood. Reproof. It checks a double practice.* First of those that have interest in this purchase and [ 1] 〈◊〉 want the exercise, of that heavenly skill, or care, 〈◊〉 confidence, or all, to improve it for their best 〈◊〉. They sit down appaled and 〈◊〉 with the 〈◊〉〈◊〉 their sins so 〈◊〉, so loathsom, with the 〈◊〉 of God’s holiness, and 〈◊〉〈◊〉〈◊〉 as that they dare not believe it, dare 〈◊〉 think it, that either the pardon of their sins, 〈◊〉〈◊〉 their persons, 〈◊〉 the least look of God’s love 〈◊〉 be vouchsafed to them. Another while they sit 〈◊〉 discouraged under the pressure and pursuit of 〈◊〉〈◊〉 and policy, the violence and strength of 〈◊〉 own corruptions, their sins live and are mighty, 〈◊〉 therefore they conclude they can never overcome: they stagger again in the assurance of God’s love, and 〈◊〉 they dare not say but they would be Christ’s, and 〈◊〉 his death and 〈◊〉 shed is theirs, they will not 〈◊〉 away that. Why? Have you laid down the purchase? Take possession then into your hand: have you tendered the payment? Take the commodity,〈◊〉 is your own; nay, your due. Say, lord, I and all 〈◊〉 I have, and all I can do are worthless and vile, I am 〈◊〉 base sinful creature, that need all spiritual good and comfort, and yet deserve nothing but the contrary; but here is the precious blood of thy son which thou 〈◊〉〈◊〉 upon me, it is a full purchase every wayanswerable to thy justice, this precious blood is 〈◊〉 of precious faith, precious peace, 〈◊〉 grace, its pardoning, purging, pacifying blood; 〈◊〉 beseech thee therefore, though I be a sinful 〈◊〉 creature, through the blood of Jesus pity me; though polluted and loathsome through the 〈◊〉 of the blood of Jesus clense me. So the 〈◊〉, let us draw near with a true heart, in full 〈◊〉 of faith, having our hearts sprinkled from an 〈◊〉conscience, and our bodies washed with pure water, Hebrews 10:22. Eye the worth of this blood above all our unworthiness; the holiness of this above all the unholiness of our hearts and lives. He that knows 〈◊〉 what the purchase will come, and hath the sum in sight and under his hand, he can lay it down upon the 〈◊〉, pay it, take it, here is one there's the other. So Paul, Romans 8:34. Who shall lay anything 〈◊〉 the charge of God’s elect? It is Christ that 〈◊〉 died: here's the blood of Jesus which thou art well pleased with, hast accepted of, therefore lord give me my due, that comfort, that peace, that wisdom, that assurance, which I stand in need of. So again, gall. 6:14. 〈◊〉 be it from me that I should rejoice in anything 〈◊〉 in the cross of Christ: he rejoiced in nothing but this, therefore far be it from him, that he should 〈◊〉 rejoice in this. It crusheth the confidence, and dasheth the 〈◊〉 [ 2] and delusions of presumptuous wretches, who out of a brazen-faced kind of boldness, will be scrambling for their own comfort, catching at grace, and mercy, and peace, when it belongs not to them: true, say they, our sins, persons, conditions, are such and so vile, but the Lord is gracious and merciful, and therefore they doubt not but to be accepted and saved, and conclude that peace and happiness is theirs; they take the good, but tender no purchase; lay hold upon their comfort,〈◊〉 never lay down the payment; a way that God 〈◊〉 appointed, a course that justice never permits, 〈◊〉, mercy itself will not allow; there's no precious 〈◊〉 without precious blood, no redemption from 〈◊〉blood and filth in which we lie by reason of our 〈◊〉 evils (when I saw thee in thy blood, I said, 〈◊〉) but only by the blood of Jesus. So the apostle 〈◊〉. 9:22. The book, the people, the tabernacle, 〈◊〉 vessels, the ministry, all things by the law was 〈◊〉 with blood, and without shedding of blood 〈◊〉 no remission, no entering into the holy of 〈◊〉 but by the blood of Jesus: mercy itself through 〈◊〉 virtue of the blood of Christ is communicated, 〈◊〉 itself through the virtue of the blood of christ〈◊〉; unless therefore thou canst bring the 〈◊〉, the payment, the blood of Jesus with thee, 〈◊〉 dream to receive any good at the hands of the 〈◊〉. 3. For whom. This is the third particular to be considered in [ 3] 〈◊〉 the former point, viz. The parties for whom 〈◊〉 purchase is made: the doctrinee tells us, Christ 〈◊〉 purchased all spiritual good for his:〈◊〉 we are to attend.  1 what is that formalis ratio, that special respect 〈◊〉 which they come to be considered as having part in Christ’s merits.  2 the meaning of that particle, what it imports, to purchase for his. To the first 〈◊〉 answer plainly, that this purchase [ 1] 〈◊〉 obtained, this precious blood of Christ was shed 〈◊〉 sinners, but not as sinners. Its true, Romans 5:6. That Christ died 〈◊〉 the ungodly: that is, when they are such, and 〈◊〉 they are such (vers. 8. While we were yet sinnerschrist died for us) but not 〈◊〉 such, that is 〈◊〉 the special respect unto which the death of Christ 〈◊〉 appropriated in a peculiar and proper manner. 〈◊〉 an old rule, a 〈◊〉 ad omne, that which agreed firstly to a thing under such a respect; agrees to all 〈◊〉 have that respect, and therefore if our savior should die for sinners as sinners, then he should die for all sinners, and therefore for all men, because all are 〈◊〉 when our savior professed. Matthew 9:13. He 〈◊〉 not to call the righteous, but sinners to 〈◊〉, i. E. There is none righteous; all men being sinners, 〈◊〉 such sinners as are secure and carnaly confident 〈◊〉 their own righteousness, Christ came not to call them; though then this respect is not to be excluded, 〈◊〉 there is somthing more to be added, 1 Timothy 1:15. Christ came to save sinners, of whom I am 〈◊〉 (says Paul:) such sinners as are, or shall be 〈◊〉 sensible of their sins in a right manner, being lost 〈◊〉 point of pardon, and grace and peace, such sinners Christ came to save. Besides, however Christ died for none but the elect, and none but they shall receive any benefit 〈◊〉 Christ, yet I take it, election is not that special respect that Christ looked at in his death and sufferings, it is not low enough, it lies not level to that 〈◊〉 which Christ and his have one towards another. But Christ died for a sinner who is of the seed of the covenant, and shall believe, qua peccator 〈◊〉, and therefore I do not exclude the respect of sin, 〈◊〉 require that with an addition, cum peccator sed 〈◊〉crediturus, as may appear in this expression. As Adam being a common person and root of all mankind, and in their room, he sinned for himself and all his, that is, all those that were to proceed of him by natural generation, so that if there were any 〈◊〉 should not have been begotten of him, as they 〈◊〉not of his nature, no more should they be 〈◊〉 or his fault: so it is with the second Adam, 〈◊〉 a common root suffered and obeyed for all his, 〈◊〉 is, all those that should come of him and be 〈◊〉 by spiritual generation, so that if there were any 〈◊〉 did not partake of his spirit in effectual vocation 〈◊〉 faith, neither should they have benefit by his 〈◊〉, so that if the Lord should in his election 〈◊〉 and create thousands of men 〈◊〉 in holiness, 〈◊〉 so save them by a covenant of works in yielding 〈◊〉 obedience, they should never be partakers of 〈◊〉 death and obedience of Christ, or have the virtue 〈◊〉 applied to them though elect. A sinner then under the covenant of grace, the 〈◊〉 of the covenant for whom he undertakes to make him selfdenying and believing, and so one of the posterity of Christ, for him Christ dies, and this I choose 〈◊〉 than that consideration of elect as elect, for these reasons.  1. Because the merits and mediation of our savior [ 1] seem to challenge (in scripture) some special respect in the party to himself and put a new kind of relation and consideration upon him. Now, to be elect, is before or without any such respect: God electing of his, out of his mere good will and pleasure, not looking to our sin or savior, Ephesians 5:23. Christ is the savior of his body, verse 25. Christ loved the church and gave himself for it, that is the called and believing; and this is the reason Paul and the rest of the saints 〈◊〉 themselves into the company of believers; he gave himself 〈◊〉 us, Titus 2:14. John, 17:20. I pray not for the world, but for those that shall believe on me.  2. In what relation Christ looks at his as the head [ 2] of the covenant, in the same he looks at his in the work of redemption and purchase, for that he performsas head. But as he is head of the covenant, 〈◊〉 looks at his as members called by him, and to be 〈◊〉 ted to him: therefore in that relation he laid 〈◊〉 his life and blood for them.  3. By this means we may perceive a more easy passage [ 3] for the execution of God’s judgments and 〈◊〉 and a fitter way to stop the mouths of many, 〈◊〉 would fain load the truth with many absurdities: 〈◊〉 Hence men are made justly faulty and guilty 〈◊〉 their own death in not believing nor relying upon mediator thus graciously offered in the second 〈◊〉 nant, through their own corruption and hardness 〈◊〉 heart neglecting their savior: though it be as impossible to believe as to fulfil the law, yet because 〈◊〉 comes through their own original sin, whereby 〈◊〉 refuse beleef in the one as obedience to the other, they are punished for both. Hence also that cavil is crossed whereby they 〈◊〉 load our doctrinee of special redemption with 〈◊〉; in vain it is (say they) to persuade a reprobate to believe, for if he could attain it, he is 〈◊〉 come within the compass of a person rightly qualified for redemption, for he is not elected: now election is the Lord’s work only, and not mans, no not in innocency, and therefore in vain to labor for it, when 〈◊〉 was and is impossible to attain it. Whereas this gloss is hence plainly confuted; for if Christ died for all that shall believe in him, whosoever shall or will believe in him, shall not spend his labor in vain: if he say, he cannot believe: Answer. The fault is his own, let him but lie under the stroke of the 〈◊〉〈◊〉 resistance, and he shall receive it. For his: the meaning of that particle is 〈◊〉 [ 2] two things.  1. In their room, in their stead, 2 Samuel 18. Last, would God I had died for thee: Romans 5:7-8. Christ〈◊〉 for us: we being sinners should have died and suffered ourselves; but Christ did this for us, he died in our room.  2. For their good: he died for us to redeem and save us, to make us partakers of that his obedience and suffering for our good and benefit: Colossians 1:24. I rejoice in my sufferings for you (says paul) he suffered for their good, comfort, and encouragement: and thus Christ layed down his life for his sheep, John 10:11. That they might have life and salvation thereby. It's true in both, the second issues from the first, the first is the ground of the second. The reasons of the doctrinee come now to be scanned. Christ died and merited either for his, and the faithful* only; or for all indifferently. If for all; then 〈◊〉 shed his blood, suffered the pains of the first and the second death, and performed whatever was due unto divine justice in the behalf of the unfaithful; and such which are and shall be damned, and that in their stead as their surety; for that's the meaning of those phrases, he laid down his life for his sheep, John 10:11. He gave himself for his church, Ephesians 5:25. That is, he suffered and performed all in their room as their surety, Hebrews 7:22. And that he must be their surety, and in their stead perform all, may appear diverse ways.  1 for as the first Adam was a common person and head of the first covenant, and did covenant with God for himself and his, so that what he performed or failed in, they were all subject unto the same condition, and should in the same manner partake thereof: so the Lord Christ the second Adam, he is the head of the second covenant of grace, and therefore engagedhimself unto God the father, as a common pledg for himself and his posterity that shall come of 〈◊〉.  2 what the Lord Christ 〈◊〉 and performed that the law exacted, and the father required of him even when he endured the direful indignation of God the father, and bore the sierceness of his fury seizing upon him: but the father could neither in equity exact these punishments, or in justice 〈◊〉 them upon him for any desert of his own, for anything he had that was evil, or anything he did commit which 〈◊〉 contrary to his righteous will, and holy rule of the law: being wholly 〈◊〉 from all sin, he should be freed from all plagues and death, which is the 〈◊〉 of sin: where there is no 〈◊〉, no sorrow, no 〈◊〉 can be: his punishments which he endured, and God exacted (for there was nothing done, but according*to his counsel) were for sin, therefore for 〈◊〉 sins imputed to him, therefore he was surety in 〈◊〉 room, therefore if he suffereed for all, he had the〈◊〉 of all imputed, and so was surety in the place or all.  3 lastly, the necessity of this consequence 〈◊〉 appears: for whom the Lord Christ is not 〈◊〉 for them there is no salvation to be expected: for 〈◊〉 it be conceived that our savior should willingly endure* such torments, though never required of God (which is false, for he had a command to lay down his life) or, that he should have done it merely of his own pleasure, not undertaking for any, not tendering of it in any man’s name or stead; he could require nothing at the hands of God the father, and God the Father might in justice deny him or any other any recompence; for if a man will freely give so much money out of his own liberal 〈◊〉, though it countervail a debt due unto me, yet being tendered in no man’s name, I am not bound to cancel any man’s bond, or remit his debt: the answer is, it was not paid for〈◊〉. It's then cleer, if Christ died for all the wicked, 〈◊〉 he suffered and died as a surety in their room and 〈◊〉. 〈◊〉 that he did not: for if he paid all as their 〈◊〉, then God in justice cannot exact the payment 〈◊〉 r hands, nor inflict the plagues upon their 〈◊〉. Require two payments for one debt; to punish the 〈◊〉 and surety for the same offence, that justice Christ should be satisfied in the behalf of all (this 〈◊〉 beloved son in whom I am 〈◊〉) and*〈◊〉 that satisfaction should again be required, justice 〈◊〉, yea, common sense abhors. The damned and 〈◊〉 are now paying the debt in hell, 〈◊〉 God in justice requires it, therefore his justice 〈◊〉 not satisfied, therefore Christ did not satisfy for 〈◊〉. 〈◊〉 God the Father intended the benefit and 〈◊〉* of all by the death and blood-shed of Christ, and 〈◊〉 also undertook and discharged it for that end, 〈◊〉 that seriously and throughly, then the Lord Jesus 〈◊〉use those means which might be most useful and 〈◊〉 to attain it; then he would pray for them 〈◊〉 his sufferings which he did intend for their good, 〈◊〉 be made available thereunto, for that is an 〈◊〉 and ever speeding means. But Christ professeth 〈◊〉, nor would not pray for the world, john, 17. 9. 〈◊〉 for them, I pray not for the world; and the 〈◊〉 proves it, for what Christ praies for, that he 〈◊〉, john, 11:22:42. I know that thou hearest me 〈◊〉: but this is not obtained, therefore was 〈◊〉 desired, therefore not intended by Christ, 〈◊〉 for this end our savior did not lay down his life, undertake his sufferings: for what he suffered, that he intended, his own end was most serious in own intention; that he intended, he desired; that he 〈◊〉, he obtained: that he obtained not, he desirednot, and that he intended not, therefore for that 〈◊〉 he did not suffer. If it be said, he did pray for those that 〈◊〉* him, and yet many of those were not saved, nor 〈◊〉 prayers heard, luke, 23:34. Father, forgive 〈◊〉 they know not what they do. His crucifiers were of two sorts: 1 〈◊〉* scribes and pharisees; most of these knew what 〈◊〉 did, for they sinned the fin against the holy 〈◊〉Matthew 12:24. To 33:2 other poor ignorant 〈◊〉 who were swayed by the sinful example of 〈◊〉 governors, and like the blind followed the blind 〈◊〉 they fell into the ditch, shed that blood that 〈◊〉 them; they were the cause of his death, that was 〈◊〉 means to bring them to life and happiness, 1 Corinthians〈◊〉 8. Had they known it, they would not have 〈◊〉 the Lord of glory. Now many of those shared in 〈◊〉 blessing of our saviors prayer, acts, 2:37. 〈◊〉 assuredly that you have crucified the Lord of 〈◊〉 they heard, and were pricked in their hearts, 〈◊〉 the Word, and the remission of their sins, 〈◊〉 were added to the church. They pierced the 〈◊〉 of Christ to take away his blood, Christ pierced 〈◊〉 hearts to take away their sins; Christ’s prayers 〈◊〉 much more than Peter’s preaching; they 〈◊〉 his destruction and death, and he then wrought 〈◊〉 salvation: he sent his prayers to heaven, 〈◊〉*forgive them, the Lord sent down his grace, and 〈◊〉 obtained the remission of their sins. If Christ died, and by his death merited 〈◊〉* for all, why then are not all saved? For the 〈◊〉 God is satisfied, that will not hinder their 〈◊〉 sin and Satan are subdued and vanquished by his 〈◊〉 and they cannot hinder it, Hebrews 2:15. By 〈◊〉 destroyed him that had the power of death, that 〈◊〉 the Devil, and delivered them who through the 〈◊〉〈◊〉 death were all their lives long subject unto 〈◊〉. Those for whom Christ died, their salvation 〈◊〉 be frustrate, nor they deprived of it; God will 〈◊〉, sin and Satan cannot hinder it: but all are not 〈◊〉, therefore for all salvation is not merited by the 〈◊〉 of Christ. The old shift and pretended plea of the Papists and*〈◊〉 to put by the dint of this argument is this; 〈◊〉 is (say they) a broad and wide difference to be 〈◊〉 between the merits of Christ, and the application 〈◊〉, the death of Christ is sufficient, quoad 〈◊〉, non quoad applicationem; it's available 〈◊〉 obtain salvation for all men, but that the good and 〈◊〉 which is obtained is not applied, the 〈◊〉 of that is in men’s unbelief: as in a medicine 〈◊〉 and prepared and appointed to cure, but some 〈◊〉 not take it: as a ransom to deliver, but some will 〈◊〉 receive it. The reply is this: that this pretense is in truth a*〈◊〉 of words, but reacheth not the main strength 〈◊〉 force of the argument alleaged, which stands still 〈◊〉, as it shall thus appear: for I demand, if [ 1] 〈◊〉 hath fully purchased salvation, what hinders 〈◊〉 it is not applied? they will say (and they must 〈◊〉, for they can say no other) their infidelity is that 〈◊〉 hinders, they will not trust in a Christ, or come 〈◊〉 him that they may be saved. But the sting and 〈◊〉 of the argument prevented this cavil before it 〈◊〉 to be pleaded, so that this comes too late: for it 〈◊〉 said, 〈◊〉 Christ be a perfect savior, and hath 〈◊〉 salvation for his, at the hand of divine justice, 〈◊〉 God in justice will not hinder, sin and Satan 〈◊〉 hinder: when the law is satisfied, the prisoner 〈◊〉 be released; Christ came for this end, and he 〈◊〉 the end he came for, he saves his people from*〈◊〉 sins; then from all sin original actual, thenfrom infidelity, they are saved from that, and 〈◊〉* that cannot hinder. Besides, if Christ be no otherwise a savior than only [ 2] to merit so much for them, and to offer so much 〈◊〉 unto them, that they may receive it if they w ll, and refuse it if they list, then the execution of God’s 〈◊〉, our saviors purpose in dying, and the fruit and success of his death, is lastly resolved into the 〈◊〉 man, and merely depends thereupon; so that if 〈◊〉 men would, our savior might have died in vain, 〈◊〉 prayed in vain, and no man ever attained 〈◊〉 thereby, if they would, and as they may (and mought according to this doctrinee of devils) resist the 〈◊〉 of the blood of Christ and his spirit, and their 〈◊〉 salvation purchased for them by Christ. So that the seed of the woman did not break the serpents head, Genesis 3:15. It was not certain that 〈◊〉 savior should see his seed, Isaiah 53:10. Our savior Christ was mistaken, when he said, I have other 〈◊〉*those also I must bring, they shall 〈◊〉 my voice: they might reply, but we may chuse, and Christ must 〈◊〉 us leave. It hence follows, that our savior Christ is not so [ 3] able to save as Adam to destroy; its not in the will of adams posterity to stop the guilt and filth of his 〈◊〉 to seiz upon them to their condemnation, but the first adamwill undoubtedly pollute and condemn all those that he covenanted for; and 〈◊〉 the second Adam cannot save ánd sancitfy all that he 〈◊〉 for, contrary to the triumph of the apostle, Romans 5:15. If through the offence of one, many be dead: much more the grace of God, and the gift by grace, which is by one man Jesus Christ, hath abounded unto many. It hence follows, Christ hath purchased a right to all [ 4] spiritual good, but not the communication and possessionthereof undoubtedly to be bestowed, contrary 〈◊〉job. 17:19. For their sakes I sancitfy myself that 〈◊〉 also may be sanctified, Ephesians 1:3. Lastly, how deeply injurious and dishonorable is [ 5] 〈◊〉 this to our blessed saviour? How derogatory to 〈◊〉 wisdom to purpose that he can never accomplish? How cross to his power, that he should aim at that by〈◊〉 death, which either Satan or man’s corruption 〈◊〉 be more able to cross than he to effect? Nay, how senseless and unreasonable is it that God’s justice 〈◊〉 hinder this work, and yet sin should, when all 〈◊〉strength that sin hath is indeed from the law (the 〈◊〉 of sin is the law) 1 Corinthians 15:56. From that commission which divine justice puts into its 〈◊〉? If Christ merited and purchased redemption for* all, then he wills and intends seriously that all should 〈◊〉 saved, then he will afford the means to attain it, for 〈◊〉 end and the means (the end in intention, and the〈◊〉 in execution) go both together, and none in 〈◊〉 sever them, much less will the Lord, who is 〈◊〉 author of all wisdom, Romans 10:17. Faith comes 〈◊〉 hearing, and hearing by the Word of God. But sense and experience of all men of all ages makes it beyond question, that God gives not the means of salvation to all, Psalm 147:19. He hath given his word unto Israel, he hath not dealt so with 〈◊〉 nation: paulmakes it the privilege of 〈◊〉 jew, to them was committed the oracles of God, Romans 3:2. They alone called, they alone in 〈◊〉, they alone honored with all the privileges of all* God’s ordinances. Yea, the Lord neglected the 〈◊〉 condition of the Gentiles in former ages, he*〈◊〉 not after them, cared not for them, nay, they 〈◊〉 without God, without Christ, without hope,a far off, not within the ken and call of salvation. 〈◊〉 such is the condition of many nations of the 〈◊〉 at this day, who have not so much as any means of 〈◊〉 granted unto them, nor any sound of the Gospel of Christ amongst them: now, do any in 〈◊〉 prepare physick for the good of another, and yet 〈◊〉 patient never have it, never hear of it? The answer which is here made by Papists and 〈◊〉* is this, that though God doth not afford equal external means of calling, yet he calls all, 〈◊〉 therefore they make a double kind of calling. 1 〈◊〉 diately by the law. 2 immediately by the 〈◊〉 not that the law can cause faith in Christ 〈◊〉 but only in way of preparation by these degrees, 〈◊〉 lord hath left the work of the law and the 〈◊〉 of his image in the nature of man, and withal hath 〈◊〉 forded him so much, and so many helps out of 〈◊〉 creatures to manifest his goodness and majesty to 〈◊〉 that if he use this stock well, he out of his bounty 〈◊〉 afford him the Gospel and other saving means to 〈◊〉 him to faith and so to happiness, and to this 〈◊〉 that place is usually alleadged, Romans 1:19-20. 〈◊〉 which may be known of God is manifest in them,〈◊〉 if they use this light of nature well, God will 〈◊〉 them the light of grace; when they abuse that 〈◊〉 have, its just with God to with-hold what they 〈◊〉 and to take away that he gave. To this I reply: the ground of the 〈◊〉* 1 false. 2 vain. False, because it crosseth that liberty which 〈◊〉 [ 1] lord challengeth and useth in the dispensation of 〈◊〉 means of salvation, without any respect to the 〈◊〉 use of the gifts of nature; the Lord chose a 〈◊〉 to himself of the weakest and the worst, (deut. 7. Deuteronomy 9:5:6. The Lord set his love upon thee,〈◊〉〈◊〉〈◊〉, for thou art a stiff necked 〈◊〉* he set up a partition wall between them and 〈◊〉 merely out of his own good pleasure: whereas 〈◊〉 to this opinion had the Gentiles used their 〈◊〉 well, they might have pulled down the partition 〈◊〉. 2 its contrary to that experience we have of God’s 〈◊〉 in the sending of the means that many times 〈◊〉 who abuse them most they enjoy them, those who 〈◊〉 have used them 〈◊〉 they want them, Matthew 1:21.〈◊〉 to thee corazin, woe to thee 〈◊〉, 〈◊〉 the great works been done in Sodom ànd 〈◊〉 which have been done in thee, they would 〈◊〉 repented in sackcloth and ashes. As its a false, so its a vain conceit: because no man [ 2] 〈◊〉 ever have the means of grace vouchsafed upon 〈◊〉 condition, in that no man ever did, or in truth will 〈◊〉 the condition: for then are these gifts used〈◊〉 when they attain their end, they then attain their 〈◊〉 when they are used in a right order and 〈◊〉 to God and his glory (Romans 1:21.) So as to 〈◊〉 God as God, but no natural man did, or ever will 〈◊〉 this. Instruction. From the doctrinee delivered we may 〈◊〉 to answer some cases of conscience which 〈◊〉* our spiritual estates, and comforts. First case of conscience. Whether a man can challenge any interest in any* spiritual good in Christ, or can bring in any proof 〈◊〉 himself of any spiritual good received or 〈◊〉 to him from Christ before he believe? By no means: it is a conceit cross to the covenant* of God, the Scriptures of truth, the grace of God in Christ, and unto the 〈◊〉 of that plentiful and great redemption which our savior Christ hath wroughtfor his. For God never decreed any good, 〈◊〉 ver intended any good but for believing sinners, 〈◊〉 suffered and performed all that he did only for 〈◊〉 sinners as be the seed of the covenant, and shall be〈◊〉gotren of him by spiritual regeneration, 1 Peter 1:3-4*he hath begotten us again to a lively hope, to an 〈◊〉 heritance immortal that fades not away, and 〈◊〉 serves us through faith unto salvation: the 〈◊〉must be begotten and born, before he can be heir 〈◊〉 the 〈◊〉〈◊〉: so here. The doctrinee formerly delivered doth 〈◊〉 dash this imagination and 〈◊〉: if Christ 〈◊〉 sed all for believers as 〈◊〉, then they must be such 〈◊〉 fore they can challenge and take this purchase as 〈◊〉 own, it is the condition that Christ requires 〈◊〉 which he communicates all that saving and 〈◊〉 good. Take these arguments for the further 〈◊〉 of this truth. The first is taken from 1 John 5:12. He that 〈◊〉*the son hath life, in him are hid all the treasures 〈◊〉 wisdom and knowledge, yea of grace and 〈◊〉 and therefore it is said, 〈◊〉 father 〈◊〉 given 〈◊〉 us eternal life, and that life is in his son, v. 11. 〈◊〉 is the fountain of all blessings that hath them, the 〈◊〉 that communicates them; the spirit 〈◊〉 all of God to the saints, but the spirit takes all 〈◊〉 the son before he so doth, John 16:14-15. He is 〈◊〉 accomplishment of all promises in him, they are 〈◊〉 and amen: 2 Corinthians 1:20. All promises, all 〈◊〉, all life is in Christ: therefore he must be had 〈◊〉 they can be enjoyed. But there is no enjoying of 〈◊〉 but by faith, 1 John 12. To as many as 〈◊〉〈◊〉 he gave power to be the sons of God, to as many as 〈◊〉 on his name: we have him not before we 〈◊〉 him, we receive him not before we believe in 〈◊〉 upon this condition God gives his son, John 3:16.god so loved the world that he gave his only begotten son, that as many as believed in him should not perish but have everlasting life: God gives him to none but such as believe, God gives salvation by him to none but by this means: John 17:3. This is eternal life to know thee the only true God and Jesus Christ whom thou bast sent: this is the knowledge of faith, and it is said to be life, because it is the only means to bring and derive life from God in Christ to us: so that They who alone have Christ, they only have life. But believers only have Christ. Therefore they only have title unto life. Those only have title to life and salvation who are* under the compass of the covenant of grace: for there are but two covenants under which all men are, 〈◊〉 the covenant of works, or the covenant of grace: Romans 6:14. Sin shall not have dominion over you, because ye are not under the law, but under grace; Galatians 3:17. The law which was 430 years after, cannot make the covenant of God in Christ of none effect. The covenant of works was, do and live: the covenant of grace, believe and live. Adam had the stock in his own hand, and might of himself by grace received, have wrought out his own salvation: all the fall'n sons ofadam must receive it from 〈◊〉, because they have it not of themselves. But (I assume) no man can be under the covenant of grace that is not under the condition of faith, for 〈◊〉 is that only which brings him into it, and estates him 〈◊〉 it; and therefore Galatians 3:9-20. This is made the proper difference and indeed the full description of 〈◊〉 in these estates, they which be of faith are 〈◊〉with faithful Abraham: they which are in 〈◊〉 covenant of grace are said to be such as are of 〈◊〉 of the stock and linage and generation of faith, 〈◊〉〈◊〉 wrought by the spirit and word the soul 〈◊〉〈◊〉unto Christ thereby, and so hath its 〈◊〉 birch and being by faith, faith giving subsistance 〈◊〉 him as he is a Christian: but verse 10. They that 〈◊〉 of the works of the law (that is, those that are 〈◊〉 the power of the breach of it by Adam, they) are 〈◊〉 the curse, they act by the power of the breach 〈◊〉 the covenant of works, and therefore are under 〈◊〉 just judgments of God denounced against such as 〈◊〉 and die therein. Hence then I reason, They who are not under the condition of 〈◊〉 covenant of grace, they cannot be assured groundedly of their good estate. But they who are not believers are not under 〈◊〉 compass and condition of the 〈◊〉 of grace. And therefore they cannot be assured of 〈◊〉 good estates. They who are really and in truth in the state 〈◊〉* condemnation, they cannot have any grounded evidence of their salvation and comfort therefrom: because these two are opposite one to another professedly contrary one against the other, and therefore can 〈◊〉 more possibly agree together, then to be darkness 〈◊〉 light, to be in hell and heaven together. But he 〈◊〉 is without the grace of faith, he is condemned already: he is now under the sentence and doom 〈◊〉 utter condemnation, 〈◊〉. 3:18. He is cast in all 〈◊〉 courts in heaven and earth, the law condemns 〈◊〉 because he doth not do it, the Gospel condemns 〈◊〉 because he doth not believe it, he cannot satisfy 〈◊〉〈◊〉, nor yet comes up to the condition of the 〈◊〉: therefore faith is said to be counted for 〈◊〉, Romans 4:9. And Romans 3:30. It is one God 〈◊〉 justifies the circumcision by faith, and the 〈◊〉 through faith: it is the common way, 〈◊〉 indeed the only way whereby justification is 〈◊〉 to all the sons of men who shall ever be made 〈◊〉 thereof: this is the 〈◊〉-going link of Paul’s〈◊〉, Romans 8:30. Whom he called, them he justisied, 〈◊〉 whom he justified them he glorified: its as 〈◊〉 to be justified before we be called, as it is for 〈◊〉 man to be 〈◊〉 before he be justified: and this 〈◊〉 calling out of world sin and self unto God in Christ, undoubtedly includes the work of 〈◊〉 in it, and ever leaves spiritual and saving 〈◊〉 and qualifications upon the soul. Hence 〈◊〉 He that is really under the state of condemnation, cannot challenge any interest in eternal life, or have any evidence that his estate is good. But he that believes not is condemned already; called he is not, justified he cannot be in this condition. Therefore he can challenge no interest in, nor hath any grounded assurance of eternal life. A second case of conscience. Whether the Spirit of God doth not, or may not by* a special and immediate revelation, witness some spiritual good (as pardon of sin, adoption, justisication) to a man before he doth believe? Its true, a man himself cannot by discourse make it good to himself, or to another, unless he have faith: but may not the Spirit of God witness to him without and before faith? The answer is negative: the reasons 〈◊〉* two. That which is a falsehood, and an error, 〈◊〉* the covenant of grace, the Spirit of God never 〈◊〉 nor will, nor can testify that: for he is the spirit truth, he cannot be deceived himself, he will not 〈◊〉 ceive us, he is the Spirit of God he cannot lie (1 〈◊〉 he cannot tell it, much less give approbation or 〈◊〉〈◊〉 thereunto. But the former 〈◊〉 made appear undeniable, that it is a falsehood and an 〈◊〉 to say any man living hath right to or can challenge 〈◊〉 spiritual good in Christ before he doth believe: 〈◊〉 is no such thing to be found in the Word of 〈◊〉 therefore the spirit will never testify that. To affirm that the spirit should say to any 〈◊〉 that he is in a state of grace, when he is in a state 〈◊〉 sin, that he is justified when he is condemned, 〈◊〉 little less than blasphemy. If the spirit doth reveal a man’s good estate to 〈◊〉* it is for this purpose that he may know it, and he 〈◊〉 enable him to receive that intimation that he may discern it; else the one of these two will follow, 〈◊〉 spirit should reveal this for no end, if no good 〈◊〉 got by it; or else not attain his end if the party 〈◊〉 not be able to understand what it doth reveal; if 〈◊〉 former, he should not be a wise worker; if the 〈◊〉 he was not a powerful worker: but know and understand this testimony the soul cannot, by any power either of nature, or corruption, 1 Corinthians 2:14 the natural man receives not the things of the Spirit of God, neither can he know them because they 〈◊〉 spiritually discerned: nay, Romans 8:7. The 〈◊〉 of the flesh is not subject unto the law, therefore 〈◊〉 unto the Lord, nor his spirit. If it be beyond nature or corruption, then it 〈◊〉 be grace that must help a man to discern it, and 〈◊〉〈◊〉 must be a qualification, and the first 〈◊〉 of this k nd of saving knowledge must be an 〈◊〉 unto faith, if not faith itself. Fides est ex 〈◊〉 notitia. This is eternal life to know thee the 〈◊〉 true God, John 17:3. Two inferences from the former cases of conscience, thus resolved. These two cases being thus cleered, (1 that an 〈◊〉 hath no right to any spiritual good in*〈◊〉: and, 2 that the Spirit of God doth never 〈◊〉 known this to such a soul) hence its cleer: 〈◊〉 manner and order that men have devised to make own the mind of God to a man, and to give comfort the soul in distress, being cross to these truths now 〈◊〉, is an erroneous and false way: as for 〈◊〉, you being in distress about your sins, and 〈◊〉 under the spirit of bondage, you must first lay 〈◊〉 in the bottom, lay him in the foundation, Christ 〈◊〉 first be yours, and so united to you, and your 〈◊〉 forgiven by him, before you have any faith or 〈◊〉 qualification wrought in you; this opinion 〈◊〉 says, that Christ may be united to the soul, and 〈◊〉 be justified and adopted before he have any 〈◊〉; it is a dangerous opinion, a desperate 〈◊〉; that I may say no worse of it. Mark what 〈◊〉, here's the plot of all prophaness, the ground of looseness and famalism: a man may have Christ 〈◊〉 be justified and adopted while he is without 〈◊〉, and therefore while he is under the power of sins and the Spirit of God may witness this; and 〈◊〉 though a man fall into any sin, or live in any sin 〈◊〉 it be, he may have recourse to this 〈◊〉, this witness of the spirit, and that’s enough; ifa man say, prove it: are you in a state of grace? Is Christ yours? Prove it then. Prove it? (say they) that I cannot do, but the spirit witnesses this to me: ay, but prove this witness of the spirit, that it is from God according to his word: they will be forced to confess, I cannot prove it neither to my self, nor to another, only thus, I must believe it, and you must believe me: I was in trouble and distress about my sins, and then there was a voice from heaven, the spirit did witness to me, that Christ was mine, and my sins were pardoned, and so forth. This is a spirit of delusion, the Devil is there; whatever the Spirit of God says, it is that which the Scriptures say:therefore if you have a testimony which is not to be found in the Scripture, nor can be proved and made good by the Scripture, it is the testimony of the Devil, not 〈◊〉 the Spirit of God: for the Spirit of God, and the Word of God, ever go together; therefore if you say you have a witness of the spirit, and the Word say, no: i'le say, it is a delusion.* Secondly; hence it follows also: there are 〈◊〉 promises wherein any saving good is revealed or evidenced to the soul, but either they are such 〈◊〉 God promiseth to work the condition, or suppose the condition already wrought: either 〈◊〉 mentioning a qualification, or necessarily implying 〈◊〉 including the same, out of other places to be collected where the same is professedly handled. All spiritual good (redemption, justification, salvation) purchased by Christ, were intended only for them that do believe; therefore there is no promise in the Scripture, but doth evidence this. Sometimes you have the covenant laid down in 〈◊〉 lump (as it were) in a brief expression, as in a 〈◊〉 sum comprehending all the whole frame, and then 〈◊〉 several actions in their distinct order and manner 〈◊〉gods working are to be attended and conceived, as though they had been more fully, and in the several branches set forth unto us: take a taste of some few, Genesis 3:5. The seed of the woman shall break the serpents head:the head of Satan, implys three things,* policy, power, and poison: to break this head is to crush and confound all these: the policy and and power of Satan is overthrown in the work of vocation, when the soul is turned from darkness to light, from the power of Satan to God: the venom and poison of Satan is taken away; partly in the 〈◊〉 and punishment which is done away in justification, partly in the stain and pollution of sin, which is removed in sanctification; all these Christ doth in 〈◊〉 hearts of all his, and some of these all the saints of God must have evidence of before they can gain evidence that they are within the compass of this covenant. Thus the apostle John disputes, 1 John 3:3. To 5. Every one that hath this hope purifieth himself as Christ 〈◊〉 pure: why? For sin is the transgression of the law, and Christ was manifested to take away our sins: therefore (vers. 6.) Whosoever abideth in him sinneth not: Christ came to take away sin, and therefore he that abideth in Christ cannot abide in sin; and verse 8. The son of God was manifested to destroy the works of the devil. So again, Jeremiah 31:33. I will be their God, and they shall be my people: Zechariah 13. Last, I will say it is my people, and they shall say thou art the Lord our God: here again is the sum of the covenant comprised, and all the particulars with the manner of the work included and presupposed, as the apostle once for all expounds these and the like passages, 2 Corinthians 6:16. I will be their God and they shall be my people, wherefore come out from among 〈◊〉, and be ye separate and touch no unclean thing, and I will receiveyou, and will be a father to you, and ye 〈◊〉 be my sons and daughters saith the Lord 〈◊〉. If they touch no unclean thing, but be separate〈◊〉 sin, self, and the creature, and so come out of 〈◊〉 these in preparation, and come to him in effectual vocation, then he will be a father to them in his Christ, and make them his children in adoption, and then he will write his laws in their hearts, and renew them to that holiness which in Adam they lost, and so enable them to walk in his ways. And therefore when the Lord promiseth by the 〈◊〉Isaiah 43:25 I am he that blotteth out thy transgressions for my own names sake, and will not remember 〈◊〉 sins: that is, I do justify thee freely when I have made thee to believe by my free grace; for it cannot be conceived that the Lord would pass the sentence of absolution upon her while she remained in the〈◊〉 of unbelief: for then that of the apostle should fail, its one God that justifies the Jews by faith, and the Gentiles through faith, Romans 3:30. Therefore look the 20 and 21 verse Of this chapt. (for we must not have one place justle against another) and there you shall 〈◊〉 it is said, I will do this and that for my people, my chosen, which are believers, and of them and unto them it is said, verse 25. I will blot out thy sins for my own sake: the resolving of these cases, and information of these doubts, infers undeniably thus much, that there is no absolute promise that either gives or maintains assurance of our good estate, but such only wherein God engageth 〈◊〉 to work the condition, or else doth of necessity imply it wrought. It will be said, that the covenant of grace is free,* and issues out of the free mercy of God in Christ, and therefore the Lord hath not in it any respect, to anything we have or do. Its all confessed, and yet there is no prejudice at*〈◊〉 accrews to the cause in hand. Free grace is the fountain of all: it makes the [ 1] 〈◊〉, it works the condition, it maintains the 〈◊〉 which is wrought: Ephesians 2:8. By grace 〈◊〉 ye saved, through faith. And though God both require and work the 〈◊〉 [ 2] (Ephesians 2:8. Faith is the gift of god) yet it not for our faith, or for the worth of any grace 〈◊〉 is in us, that we have life and salvation but by 〈◊〉, and those, as means and ways by grace 〈◊〉 and provided to give life. 〈◊〉 is of 〈◊〉 grace, doth it not therefore require 〈◊〉 in 〈◊〉 party that is justified, nor yet suppose him to be 〈◊〉? The apostle openly contradicts such a 〈◊〉, Romans 8:30. Whom he called, them he justified:〈◊〉 is also of free grace, and yet doth it 〈◊〉 suppose sanctification and holiness in the party 〈◊〉 must possess it? Without holiness no man shall 〈◊〉the lord, Hebrews 12:14. As my glorification doth 〈◊〉 hinder the freedom of my justification because it 〈◊〉 before it, so my justification doth not hinder the 〈◊〉 of my vocation because vocation goes 〈◊〉 it, but only shows the order and manner of God’s 〈◊〉. Third case of conscience.* Though a man can have no right to any spiritual [ 3] 〈◊〉 in Christ without faith, and though the 〈◊〉 never witnesseth this without, or before faith; 〈◊〉, when faith is there, when some gracious 〈◊〉 is wrought, may not, doth not the spirit 〈◊〉 a man’s good estate without any respect to 〈◊〉, or any gracious qualification existent in the 〈◊〉? I answer: so marvelous, secret, and unsearchable*are the dispensations of the spirit unto the soul 〈◊〉 as the wind blows where it 〈◊〉, thou hearest 〈◊〉*sound of it, thou knowest not whence it comes 〈◊〉 whither it goes: so it is here; the hidden 〈◊〉 ousness of the manner of the spirits work in the 〈◊〉 of it, is so hard to discern, that to make any approach so as to discover the way of God, and to undermine an error entrenching thereabout, by 〈◊〉 of reason, is more than ordinarily 〈◊〉 and therefore for our better proceeding in answer 〈◊〉 this question, I shall endeavor to do these 〈◊〉 things.  1 state the question, and open it in the 〈◊〉 thereof.  2 give in such arguments as we conceive 〈◊〉 plainest evidence with them to settle 〈◊〉 truth.  3 answer some such objections as are of greatest weight. For the right 〈◊〉 of the question, in 〈◊〉 [ 1] to the case propounded, I lay down this conclusion the Spirit of God never gives in immediate 〈◊〉 of any right we have to, or that we are made 〈◊〉 of any benesit from Christ without respect 〈◊〉 some qualification, gracious disposition, or condition in the soul. There are three particulars to be opened for the right understanding of this conclusion. First, what is meant by evidence? Answer. 〈◊〉 [ 1] light of 〈◊〉 let in on God’s part, and 〈◊〉 on ours, whereby either we have, or may have, 〈◊〉 true and never failing ground of right discerning, 〈◊〉 what is so manifested and apprehended; so that evidence 〈◊〉, First, that God by his spirit manifests his 〈◊〉 and our good, and that we either do, or may 〈◊〉it for our comfort; for its the aim of the 〈◊〉 to understand this evidence with application 〈◊〉 the truth to our own particular estate. For we 〈◊〉 not now what the Word is in itself, or what 〈◊〉 spirit doth in the ordinary dispensation thereof, 〈◊〉 that is light in itself, and makes all things 〈◊〉 indifferently at all times, Ephesians 5:13. But here we 〈◊〉 this discovery and manifestation of the mind 〈◊〉 God as it comes home to our particular that 〈◊〉〈◊〉 and hearts may be settled: as Luke 24:32. He opened the Scriptures, verse 45. He opened their 〈◊〉 that they might understand the 〈◊〉: and so the truth was more cleer and their sight〈◊〉 cleer, 1 Corinthians 2:12. He hath given us his spirit 〈◊〉 we may know the things that are freely given to 〈◊〉 of God: 1 John 5:20. He hath given us an 〈◊〉, that we may know that we know him. Secondly, this right discerning on our part is not 〈◊〉 a certain knowledge, or science of that good 〈◊〉 is thus witnessed to us, but an assurance of faith, whereby the heart embraceth it as true to it, 〈◊〉 good for it: the one of these is a help to the 〈◊〉, sanctisied reason, or reason exercised about 〈◊〉 truths, is an instrument appointed by God in the and of his spirit, to beget this act of faith; for 〈◊〉 exercised about the Word and work of the 〈◊〉, it brings in the light of the truth as a mighty 〈◊〉 with more strength and plainness to the heart, 〈◊〉 draws out this act of divine faith, whereby it 〈◊〉 this as a truth of God. For look what the〈◊〉 of another man may do in the use of the Word 〈◊〉 ordinance, that my reason used in such a manner 〈◊〉 to God may do. But another man by the 〈◊〉 of reason or strength of argument out of the 〈◊〉 may convince my conscience, nay settle and 〈◊〉 my heart, in assurance of a truth which formerlyi saw not, and therefore it is said, Acts 14:22. They confirmed the souls of the disciples, exhorting them, and so forth. True it is the grace and habit of faith is presumed, and was wrought before by the 〈◊〉 power of the spirit which raised Christ from the dead; 〈◊〉 being wrought, the truths of God under the exercise of 〈◊〉reason, will not only settle our Judgment in knowing, but our assurance of faith in 〈◊〉 firmly believing and embracing; for first truths 〈◊〉 to the understanding to be judged, before they be 〈◊〉 up and presented to the heart to be believed Psalm 9:10. They that know thy name will trust in 〈◊〉 this is eternal life to know thee, John 17:3. 〈◊〉 2 Peter 1:3. Through the knowledge of our lord 〈◊〉 savior: for a blind hood-winkt faith is the 〈◊〉 of apostates and papists, of deceivers and 〈◊〉 but not the faith of God’s elect. Secondly, this evidence, is laid out according 〈◊〉 [ 2] its proper object according to which it looks in 〈◊〉 place, and in this dispute: namely, 1 its 〈◊〉 aright to what spiritual benefit we shall have, or, 〈◊〉the possession or partaking of what we do enjoy 〈◊〉 Christ, and these are rather some spiritual privilege or blessings received and manifested by our 〈◊〉 tions, than the qualifications themselves, as the 〈◊〉 terms of the question do undeniably determine. Hence its plain (according to the opinion of 〈◊〉 that hold the 〈◊〉 of the question 〈◊〉 ed) it is not touching the 〈◊〉 of faith in 〈◊〉 soul, because this evidence in the question, 〈◊〉 faith wrought; again, its not touching any 〈◊〉〈◊〉 on or qualification of grace to be wrought in 〈◊〉 soul, for I take 〈◊〉 to be an everlasting truth. The 〈◊〉 never doth give, nor can there be any vidence that God will work the first conditiongrace, or the first grace in the soul before it be 〈◊〉, for as we heard evidence carries two things 〈◊〉 it, 1 God reveals his will to, or work upon the 〈◊〉. 2 there is both science issuing from that 〈◊〉 wisdom that hath been set up in the mind, and 〈◊〉 of faith, which embraceth that truth and 〈◊〉〈◊〉 firmly, being so cleerly and firmly assented 〈◊〉: hence it follows necessarily, and 〈◊〉, That which presupposeth the first grace wrought 〈◊〉 the soul, and is an effect of that, that cannot be 〈◊〉 before the first grace be wrought; but evidence 〈◊〉 presupposeth spiritual science and assurance 〈◊〉faith; therefore it cannot be before the first grace, 〈◊〉 before faith be wrought 〈◊〉 the soul: hence that 〈◊〉 the apostle, 1 Corinthians 2. Last. Who knows the mind 〈◊〉 the Lord, but we have the mind of Christ, because〈◊〉 have the spirit of Christ, and that cannot be had without faith, Galatians 3:14. That we may receive the promise of the spirit through faith. Those promises then, which imply the working of 〈◊〉 condition of the covenant, or the first grace, do 〈◊〉 three things: 1 what God alone can do as 〈◊〉 to his peculiar prerogative. 2 what 〈◊〉 will do for his; that is, such as shall come of his son Christ the second Adam, 3 what the means 〈◊〉 manner is by which he will do it. As, The seed of the woman shall break the serpents*〈◊〉: I will take away the heart of stone, and give 〈◊〉 an heart of flesh, and so forth. That is, I alone can do*〈◊〉, and I will do it for those that are the seed of the covenant (for still such promises have an eye to the covenant of the church and the faithful 〈◊〉 it, as, 〈◊〉 will circumcise thy heart, and the heart of thy seed,*and so forth. And by the manifestation of the fullness and freeness of this mercy of mine I will work it. Thereis an irresistable light which the Lord lets into 〈◊〉 mind at the first call, which makes way for faith and is a direct act of knowledge which turns the 〈◊〉 of the soul to look to that fullness of power and 〈◊〉 of mercy, by which the heart is drawn to 〈◊〉 but the reflect act of evidence by which we are assured of what God hath done to us and for us, 〈◊〉 whereby we see that we do see, is after this, and implyes the thing done before we see it. The issue is, the object of this evidence (we now speak of) is not gracious qualifications wrought 〈◊〉 to be wrought, but our right to or possession of 〈◊〉 privileges, as thou art my son, thy 〈◊〉〈◊〉 accepted, thy sins are pardoned. But how 〈◊〉 shouldest be brought to these, or have thy heart framed to receive these, that is not attended at all; the spiritual privileges which we have or hope 〈◊〉, mainly attended in this work of evidence, are pardon and forgiveness in our justification, our adoption, and acceptation to be sons, and the reconciliation of our persons to the Lord, and our happiness 〈◊〉: these are the spiritual benefits which are here considered, and about which the 〈◊〉 is meant. The third term to be opeend in the question is, [ 3] immediate evidence without respect to faith or any saving qualification] its called, immediate, in this dispute, not because it is without the Word or not by means of the Word, for to deny that would be too loathsome 〈◊〉, but immediat in respect of 〈◊〉 condition going before out of which it might 〈◊〉 for however the question propounded, grants 〈◊〉 faith and grace is there, yet the evidence must be had without eying or attending anything of a qualification; I 〈◊〉 a double pretense which 〈◊〉 this kind of curiosity. First a fear least they should prejudice the freeness [ 1] grace, if any condition or qualification in any 〈◊〉 should be attended:  1 a conceit directly and expressly contrary to 〈◊〉 very letter of the text and intendment of the 〈◊〉, Romans 4:16. Therefore it is of faith, that it might*by grace: and if the being of faith in the relying 〈◊〉 Christ in the act of it do not hinder free grace, 〈◊〉 less will the seeing of it.  2 besides if a 〈◊〉 attended would 〈◊〉 free grace, then the covenant of the Gospel 〈◊〉 not attend, and by name expressly require 〈◊〉, or else it should not be a covenant of 〈◊〉.  3 its free grace, that makes and works the 〈◊〉, and when its wrought there is nothing given 〈◊〉 it, or the party who believes, for his faith, but 〈◊〉 its an empty hand to take all from Christ for 〈◊〉 both the party and itself in its imperfections 〈◊〉 pardoned. A second pretense is, that I cannot know 〈◊〉 [ 2] my faith and grace be good, before I know 〈◊〉 my estate be good: where these two things 〈◊〉 plain;  1 a man may be in a good estate in nature before 〈◊〉.  2 a man may know that he is so, without the 〈◊〉 or seeing of faith or grace. The revelation comes and says, thou art a son 〈◊〉 God, thy sins are pardoned; and if you once get 〈◊〉 a revelation, though your faith and grace be 〈◊〉 you may repair hither, this will serve; before you do know this, you can never know the 〈◊〉 of your grace and faith. And in truth, I suspect here is the mystery of this opinion, the very hinge upon which all the rest turn. And thereforethough in words they will say, this evidence cannot be before faith; that is, in time, yet in nature it maybe; though this evidence and faith are coexisting, and coappearing together in time, they exist and appear together, yet this evidence may be before faith in nature; an opinion which is desperately dangerous. For, That which contradicts the Gospel is false: 〈◊〉 to say a man may be in a good estate before faith, contradicts the Gospel. He upon whom the wrath 〈◊〉 God 〈◊〉, he is not in a good estate: but he that believes not, the wrath of God remains upon him, John 3:36. He that is not within the state of the covenant of grace, he cannot know himself in a good estate; but without faith no man is in the estate of the covenant of grace: for they only who are of faith, are within that covenant, Galatians 3:9. As my election is, so is the evidence of my consolation;* but my election is without any eye to works. If 〈◊〉 be the meaning, as my election is of 〈◊〉*〈◊〉, so also is my 〈◊〉 and the evidence thereof, of free grace; it is true. But if this be the meaning, 〈◊〉 as election depends upon no means, nor works, no more doth the evidence of my consolation, its very false: it amounts to this, if the decree of God be independent, then is the execution; then which nothing is more contrary to Scripture and common experience: 1 Peter 1:9. Receiving the end of your faith, the salvation of your souls: Romans 〈◊〉 13. Filled with joy and peace in believing. In a word, we are justified and saved freely; and yet both by faith: and yet we are not elected by faith. Gather up the meaning of the question briefly.  1 〈◊〉evidence is meant, the spirit witnessing, and I 〈◊〉: this discerning is byscience of knowledge, and assurance of faith, the one helps the other.  2 it is concerning these spiritual privileges, justification, adoption, reconciliation, glorification. It cannot be touching the working of faith or any qualification to be wrought, because it is without respect to any qualification, and must in their apprehension evidence none. Nay there can be no evidence (that is) neither science of spiritual wisdom, or assurance of faith, that God will work the first condition of grace. Because they are effects of the first grace and presuppose it.  3 lastly, this evidence is immediate not in regard of the Word according to which it is dispensed; but in regard of any qualification which is neither expressed on God’s part, nor attended on my part, though it may be there. Now we see the plain meaning of the question: I affirm it to be an erroneous and dangerous assertion: and therefore do oppose this against it. Viz. The spirit of God never gives such an immediate evidence of spiritual privileges without a respect to a qualification. The arguments now follow. The first is taken from the nature of this work:* his work of evidencing is a work of application, 〈◊〉 to be referred, and according to that to be 〈◊〉, for the privileges themselves justification, adoption, and so forth. Carry the marks of distinction and 〈◊〉 from the world, and do appertain onlyto such as the Lord hath taken for his own, Deuteronomy 〈◊〉 last, who is like unto thee O Israel, a people 〈◊〉 by the lord? And in this regard they are called 〈◊〉 peculiar, taken in from the common of the 〈◊〉acts 26:18. He turns them from Satan to God, and then they receive forgiveness of sins and 〈◊〉 among them that are sanctified by faith in him: when the soul is called, and turned to God, 〈◊〉 there is an application of all spiritual good. Hence the reason follows thus: No work of application is without respect to a qualification; but evidencing is a work of application: without an act of receiving there is no application, for the applying of anything to another, ever in common sense, implyes some to whom it must be applied, and who must receive it; but 〈◊〉〈◊〉 to a qualification there is no act of receiving 〈◊〉 privileges, therefore without respect to a 〈◊〉, there is no application of them: if the very act of receiving be performed by a qualification, then without respect to this, there is no receiving: but the very act of receiving is done by a qualification, 1 Corinthians 2:14. The natural man receives not the things of the Spirit of God, therefore there must be more than nature. John 1:12. To. 〈◊〉 many as received him he gave this power and privilege to be the sons of God, even to as many as believe on his name;receiving and believing are all one. Thus then, without a qualification of faith, there is no receiving; and without receiving respected, there is no applying of any privileges; 〈◊〉 without applying, no evidencing; therefore 〈◊〉 respect to a qualification there is no evidence 〈◊〉 by the spirit, nor enjoyed by the soul.* If the Spirit of God give immediate evidence of these privileges without respect to the condition〈◊〉 qualification, 〈◊〉 it gives in evidence 〈◊〉 the word. But the spirit never evidenceth without the Word 〈◊〉. 14:26. When the comforter is come he will teach 〈◊〉 all things, and bring to your remembrance 〈◊〉 I have said unto you: but he will teach 〈◊〉, nor evidence nothing else but what Christ hath 〈◊〉 in his word. If there be no word but the Word 〈◊〉 a conditional promise by which the having of 〈◊〉 privileges of justification and adoption is 〈◊〉: then the spirit witnesseth without a 〈◊〉 if it evidence without respect to a 〈◊〉. But there is no word, but that of a 〈◊〉 promise (viz. Wherein the condition is either 〈◊〉 or understood) wherein our justification 〈◊〉adoption is evidenced. Mark 16:16. The 〈◊〉〈◊〉 the Gospel is cleer, he that believeth shall be 〈◊〉. As it is Romans 3:30. God is one and the same,〈◊〉 the manner of justification is one and the same, 〈◊〉 never justifies any but by faith; and 〈◊〉〈◊〉 certain there is no promise in the Scripture but 〈◊〉 it doth express or imply a condition. Isaiah 43. 〈◊〉. I will blot out thy sins sor my names sake; here 〈◊〉 no qualifications, you'l say, whereas if you 〈◊〉 but look into some verses of the chapter going 〈◊〉, as verse 20. He speaks to his people, his 〈◊〉, these are said 〈◊〉. 21. To be such as he had 〈◊〉 for himself: and verse 22. He calls them Jacob 〈◊〉 Israel; that is, the Israel of God (as the apostle 〈◊〉 them, Galatians 6:16.) True believers. Hosea 14:4. I 〈◊〉 love them freely; therefore here's no 〈◊〉 because none expressed? But mark the 1-2, and 〈◊〉 verses, you shall find who those are that the Lord 〈◊〉 freely, such as having fall'n by their iniquity, return to the Lord, saying, take away all iniquity,〈◊〉shall not save us, in thee the fatherless sindmercy: that is, those that have such qualifications as these, they are the persons whom the Lord 〈◊〉 freely. It is impossible it should be 〈◊〉Romans 4:23. As Abraham was justified so must we but he was justified by faith, and therefore there 〈◊〉 no promise revealing justification or adoption, but either it doth expres or imply this condition of 〈◊〉. When the spirit doth evidence my justification* or salvation out of the Word, it doth it one or these two ways; either by the application of some general promise in which each particular, and so myself as a particular am included; or 〈◊〉 there 〈◊〉 some special word appointed, appropriated to me alone, and is spoken to none but me; as Isaiah 45. 〈◊〉. Thus saith the Lord to his anointed to Cyrus, and so forth. None was here intended butcyrus. This second, 〈◊〉 a familistical dream, and forceth men to revelations without the word; because there is no such expression to be found in the Word, 〈◊〉 therefore sober-minded men who have their senses about them dare not entertain it, perceiving indeed (as the 〈◊〉 is) that such a conceit is little better than a frenzy: the first way then of evidencing must needs be taken. Whence I reason, Whatever is testified to the soul by way of application of the general to the particular, or by way of collection of the particular from the general, that is ever done with respect to a condition. As it thus appears by induction, the evidence must needs run in this manner. Either All men are justified, but thou art a man, therefore thou art justified. Or, All sinners are justified, but thou art a sinner, therefore thou art justisied. Or, All self-denying believing sinners are justified, but thou art such a one, therefore thou art justified.the two first here are false; only this third 〈◊〉 last is true, and that carries a qualification 〈◊〉 it. If a man fly to election, and say, All the elect are justified, that's false. Or thus, 〈◊〉 the elect shall be called and justified, that is no 〈◊〉 of evidencing neither, for (as was shewed 〈◊〉) there can be no evidence (i. E. Science and 〈◊〉 of faith) of the working of the first 〈◊〉 before it be wrought: therefore there is no 〈◊〉 way but the applying of a general, including a 〈◊〉 to myself in particular; as, all that 〈◊〉 (as Abraham) are justified; but I am one〈◊〉 them. This is good. To make the spirit testify a falsehood, and my*〈◊〉 to receive it, is unlawful: to charge untruth 〈◊〉 the spirit is blasphemous; to bring myself into 〈◊〉 by-path, that is erroneous. But to make the 〈◊〉 testify that pardon and adoption belongs to any 〈◊〉 falls upon any subject, without respect to a 〈◊〉, is to make the spirit testify a falshood: 〈◊〉 it is to make it testify cross to a rule of truth which the Spirit of God hath given in the word. For the rule of truth is plain, Romans 8:30. Whom 〈◊〉 called, them he justified; and them, he glorified. Therefore to say the spirit will witness to one 〈◊〉〈◊〉 not called, is to make him witness against〈◊〉 rule, John 1:12. To them that receive him, he gave 〈◊〉 to be the sons of God: its a staple rule. Therefore no man is a son before he receive Christ, therefore to make the spirit to witness to a man 〈◊〉〈◊〉 is a son of God when he hath not received Christ, would make him speak cross to this word of truth. Look how the covenant of grace testifies a mans* good estate, and the interest he hath to any spiritual good in Christ, so the spirit of grace doth 〈◊〉 it;fo the spirit of grace, and the covenant of 〈◊〉 go hand in hand; and otherwise how could it 〈◊〉 true, that the Gospel should be sufficient to make 〈◊〉 man perfect and complete in the spiritual 〈◊〉 of his soul, as well as in those things, which 〈◊〉 mainly and merely essential to eternal life, 2 〈◊〉 3:16. And here is the limits and bounds of that comfort the spirit is sent to bring, its confined 〈◊〉 this compass, John 14:26. I will send the 〈◊〉, and he shall bring all things to your remembrance, whatsoever I have said unto you: when he comes 〈◊〉 a comforter, when that is the main scope of 〈◊〉 commission to make known all the grounds of comfort to the saints, and to let in the good of them into their souls when he remembers them of all 〈◊〉 and teacheth all things appertaining thereunto, 〈◊〉 ads no more, but recalls what Christ hath said: besides that testimony which is beyond the Gospel should not be tried by the Gospel, for that which 〈◊〉 beyond the measure, cannot be measured by it: 〈◊〉 gospel is the rule of our faith and of our comfort, and if this testimony was beyond the reach of the Gospel, it could never be judged by it: this would not only set open a gap to all delusions, but break down the banks, that the sea of all sottish imaginations may break in upon the mind and apprehensions of a man, and carry them away with mighty violence without controul. But the covenant of grace doth 〈◊〉 our interest in these privileges, ever with an eye and respect to some spiritual 〈◊〉. It is the tenure of the Gospel according to the very letter, and naked terms of it, mark. 16:16.go preach the Gospel, 〈◊〉 that beleevs shall be saved, they, and they only, and none but they, therefore it follows he that 〈◊〉 not shall be 〈◊〉: Jeremiah 31:33. This is the 〈◊〉that I will make with the house of Israel, I will 〈◊〉 my laws in their hearts, and in their inward 〈◊〉 will I put them. Look to the covenant as made 〈◊〉adam, Genesis 3:15. As renewed with Abraham, he believed and it was counted for righteousness, Genesis 15:6. And so it is in the whole frame of the 〈◊〉, still the covenant of grace gives witness to 〈◊〉 man’s good estate with respect to faith, therefore 〈◊〉 the spirit of grace doth testify also. If God the Father intended these privileges 〈◊〉* to such under such a respect or condition, Christ 〈◊〉 all these benefits for such alone, and the 〈◊〉 applied them only unto such, then the 〈◊〉 witnesseth the possession of those spiritual 〈◊〉 unto such only. Because the witnessing of 〈◊〉 spirit is of equal extent with God’s intent in 〈◊〉 these, with Christ’s intent and purpose in 〈◊〉 these with its own work in applying〈◊〉. Whatever respect makes a thing an adequat 〈◊〉 of a work in such a kind, all works of that 〈◊〉 are ever applied to that thing under that 〈◊〉. The king gives a charter in his royal grant 〈◊〉 such who are free-men of such a corporation, 〈◊〉 that bought it purchased only for such, there is 〈◊〉 ground in true right and reason why they should 〈◊〉 bestowed upon any but such; nor can any apply privilege aright unless he do apply it with an eye 〈◊〉 such a condition that must stear the whol course 〈◊〉 a righteous proceeding in that kind. That which 〈◊〉 the formalis ratio of the subject in application 〈◊〉 must needs be attended in every work of 〈◊〉 either of comfort or privilege if 〈◊〉 the rule aright. But it hath appeared in brief 〈◊〉, that such who shall be the seed of the 〈◊〉 to them God the Father intended these 〈◊〉 privileges, John 3:16. God so loved the world thathe gave his only son, that whosoever should 〈◊〉 in him should not perish but have eternal life:〈◊〉 them as such Christ purchased these. John 17. 〈◊〉i pray not for the world, but for them that shall 〈◊〉. And so the spirit applyes, as when paul〈◊〉 appointed to 〈◊〉 the Gentiles, this was his 〈◊〉, he was to turn men from Satan to God, that 〈◊〉 they might receive remission of sins and 〈◊〉 so the spirit by the ministry of the Word makes 〈◊〉 of these privileges, and never otherwise and therefore never gives other witness. Upon what ground the evidence of science 〈◊〉* knowledge of my justification and adoption 〈◊〉 according to truth, upon that ground ariseth my 〈◊〉 of faith; for both these (I told you in 〈◊〉 explication) were included, and must be 〈◊〉 in the work of evidence; and its as 〈◊〉 out of the principles of right reason, and experience, and Scriptures also: that alone which my 〈◊〉 judgeth, my 〈◊〉 embraceth: there is nothing〈◊〉 come to the wil, but by the understanding: what 〈◊〉 eye sees not, the heart affects not. No light come into this room, but by this window: look therefore, what the understanding apprehends, and 〈◊〉 it apprehends it, so is it presented to the heart, 〈◊〉 so by the heart is it entertained, John 4:10. 〈◊〉 thou known thou wouldst have asked him water, 〈◊〉 he would have given thee water of life: so the 〈◊〉, John 4:42.now we believe, because 〈◊〉 have heard him, and know that this is the 〈◊〉 of the world: this is cleer. But now, my knowledge and science if true 〈◊〉 sound, it ever issues out of the concurrence and 〈◊〉 together in my apprehension, of a 〈◊〉 qualification 〈◊〉 the privileges, and 〈◊〉 privileges received thereby: for its a ruled 〈◊〉〈◊〉 the common course of reason, that knowledge 〈◊〉 science, (that is) sound judgment of a truth, ever issues out of a simple term, or one thing as one, 〈◊〉 itself 〈◊〉. Instance: I express in word, or attend in my 〈◊〉, pardon; (that word or term) adoption 〈◊〉〈◊〉: take them several and asunder: here 〈◊〉 no judgment can be 〈◊〉, nor can any that hear, 〈◊〉 or conclude〈◊〉 the having or not 〈◊〉 of any of these. So again, sin, faith, 〈◊〉: I cannot judge what these are, or in whom 〈◊〉 are, there is neither knowledge, nor 〈◊〉, nor comfort comes hence. But dispose and 〈◊〉them together; as, [an unbeliever is pardoned:] I judge this 〈◊〉 now, because 〈◊〉 things are joined together 〈◊〉 natures agree not, and the expression is not as 〈◊〉 things be, 〈◊〉 I s a false proposition, or 〈◊〉 cross to the Scripture, he that believes not 〈◊〉 condemned, John 3:18. [a believer is 〈◊〉:] the 〈◊〉 answers the nature of the 〈◊〉, and 〈◊〉 truth a d meaning of the 〈◊〉, and therefore its true: I so judge it, and so 〈◊〉it, and so only, if I either know it aright, or 〈◊〉 it aright. And (mark) this knowledge issues 〈◊〉 the right apprehension of both parts as they 〈◊〉 together, which 〈◊〉 be but only by a 〈◊〉 qualification. The sum then is, if the right and true knowledge of the application of any spiritual privileges 〈◊〉 from the attendance of the 〈◊〉 subject and quality with which it is disposed, then my evidence and assurance must arise so too. But so my knowledge ariseth, therefore so my assurance must arise also. The like you may say, (and it will be seasonableand exceeding useful to consider it) no 〈◊〉 or witness can be attended without the thing 〈◊〉, and that according to the mind of the 〈◊〉 or 〈◊〉; you must take one with another to make up an evidence: to look upon those simple expressions; pardon, mercy, redemption, and run away with them, and the sweetness in them, and 〈◊〉 look at the right disposition of them according to the witness of the spirit, and mind of the testifier, its not possible to have either sound faith or 〈◊〉 in this way, because I cannot have true knowledge thus, Thou unbeliever, uncalled, art pardoned. 〈◊〉 false: before thou knowest the right disposition 〈◊〉 these together, thou canst not pass a right judgment, or have a right evidence, Christ came to 〈◊〉 sinners, believing, humbled sinners: that is true. To come to an end, hold these principles in the severals, and so you shall be able to see the frame 〈◊〉 the 〈◊〉 how it lies.  1 none but parties qualified, viz. 〈◊〉, are the subjects of these 〈◊〉, John 3:16. John 3. Last.  2 the spirit never witnesseth these 〈◊〉 but according to this meaning: he always means those who are 〈◊〉 true subjects of these privileges, and 〈◊〉 only; according to the meaning of the word.  3 we cannot know the testimony of the spirit-unless we know it according to 〈◊〉 meaning. Therefore we must of necessity know the qualification of the person receiving as 〈◊〉 as the privilege and blessing received: imust know myself [a believer] as well as [justified, adopted] because this is the meaning of the Word and spirit. This may suffice for arguments to confirm the truth propounded: we shall now remove a stumbling stone or two out of the way: and omitting all others, I shall only answer two objections which carry either 〈◊〉 or seeming probability with them. From that of 1 John 5:7-8. There be three that*〈◊〉 record in heaven, the father, the Word, and 〈◊〉 spirit, and these three are one: and there are 〈◊〉 that bear witness in earth, the spirit, water, and blood, and these three agree in one. Here (say some) are several sorts of 〈◊〉, one distinct from another, one before another, and one more excellent than the other, and therefore 〈◊〉 one may be without respect to the other, the witness of the spirit without attending either water or blood, either sanctification or any saving work. If there were no doubt moved, no question* controverted, by way of any seeming collection from the place, the very mysterious depths of the 〈◊〉 herein delivered drives all interpreters to a stand, and puts the most judicious beyond their thoughts: so that there is more 〈◊〉 to 〈◊〉 the mind of God in the words, then to make answer to the objection hence collected: we will 〈◊〉 shortly open the meaning of the words. 2 then〈◊〉 what may be truly collected from them; and 〈◊〉 it will appear that the objection fetched from 〈◊〉 will find no footing in this place. The scope of the apostle in verse 4-5. Is, that 〈◊〉 Christ is the son of God, and that faith which 〈◊〉 the world, must look to him, and rest 〈◊〉 him. This he 〈◊〉 to me to prove and explicate in both the parts of it in verse 6. And secondly amplyfieth it in the following 7. And 8. Verses. His proof is taken from 〈◊〉 type of his priestly-office, the truth whereof he accomplished in the great work of redemption. He that comes by water and blood, he is the son of God: but Jesus Christ came by water and blood. His coming implys, 1 his fathers sending, 2 〈◊〉 own undertaking that great work of our recovery not only bywater, as the levites who were washed, numb. 8:6:7. But by blood also as the priests, Leviticus 8:6:22-23-24. By [water] I conceive is meant, the holiness of his nature, in which he was conceived, and for which end he was overshad owed by the spirit. By blood is meant that expiation and satisfaction he made to the law of God by shedding his blood: so that he, that had all that, and 〈◊〉 all that, which was shadowed by the priests, he is that Jesus the son of God for 〈◊〉. And the spirit bears witness, because the spirit is truth] this seems to me, to be the fairest sense, and to be preferred before all that I can see brought. By spirit] in the first place is meant God’s 〈◊〉 the Holy Spirit. Byspirit] in the second place I do think 〈◊〉 is meant: for so you shall find the Word used, 2 Corinthians 4:13. Having the same spirit of faith. So that the Spirit of God coming from the father and the son would testify by the aspertion of this water and blood that my faith is true, when it assures my heart that this Jesus is the son of God. 2 he amplifies this proof by bringing in the number of witnesses, and the manner of their witnessing: for their number they are six; the father sending; the son coming; the spirit certifying, in this 〈◊〉manner of working they are distinct, and herein appear to be distinct witnesses; and this their witness is from heaven, signifying where they are, and from whence they express their witness: the father speaks from heaven, this is my beloved son, in whom I am well pleased, Matthew 3. Last: the son professeth so, often of himself, that he came out of the bosom of the father, john, 1:18. John, 3:13. No man can ascend to heaven, but the son of man, who came down from heaven: john, 6:38. I came down from heaven, not to do my own will, but the will of him that sent 〈◊〉: lastly, in Matthew 3. Last, the Spirit of God descended down upon him in the likeness of a dove: these speak from heaven, and their expressions are 〈◊〉 in the Word without us whether we believe or no. Three again speak and witness from earth, for Christ dwels in us here on earth: the spirit, water, and blood: there is no doubt but by water is meant sanctification; by blood, justification; all the question lies upon the third, what is meant by spirit? Under correction, I take it, it's meant of faith: for (besides that 2 Timothy 1:7. All graces are called the spirit, we have received the spirit of power, of love, and of a sound mind) this is expressly so named 2 Corinthians 4:13. We having the same spirit of faith: this is most safe, and most suitable to the analogy of faith, and the intendment of the text. There are but three great works unto which all the rest may be referred, vocation, justification, sanctification: all these in us give in witness and evîdence, that Jesus the savior of the world, must be the son of God, sent of him, who sends also his spirit into our hearts, to work thus in us, and by these works to evidence to us, himself, and his office. The truths then which according to the right meaning of the words, may hence be collected, are these: 〈1 page duplicate〉〈1 page duplicate〉 There be six witnesses. [ 1] Three of these witness from heaven, and their [ 2] testimony is left in the Word without us. The other three from earth, from the operation of the work of grace, and these are within us. Al these agree in this as the thing winessed: 〈◊〉 [ 3] Jesus the Savior of his people is the son of God. The witness of those from heaven is greater than [ 4] that which is on earth. But touching the witnessing of my good 〈◊〉 without respect to a gracius disposition or qualification, there is not a syllable in the text that sounds that way, or carries any appearance to that purpose. If every work of grace, or the truth of a gracious* qualification be witnessed by the spirit, and is lastly resolved therinto, so that I believe the work of grace in me to be true, because the spirit witnesseth it, then I must have an absolute ground to believe the spirit. I will open this phrase: [the witness of the spirit* on an absolute ground] either its meant 〈◊〉 the witness of the spirit is attended without any respect to a work that is witnessed, then its false and absurd, that I should discern the witness of the spirit without any respect to the thing witnessed 〈◊〉 made known to me by it: for (as hath been 〈◊〉 before) witness and the thing witnessed go both together. Or its meant thus: that when I have received the witness of the spirit to my self, then I 〈◊〉 prove it upon an absolute ground. Hath Christ purchased all spiritual good for his,* for believers? Hence then we may see the 〈◊〉 of the faithful, and the priviledg of those that 〈◊〉, above all people upon earth: to you thefather intended all the treasurys of grace and glory: in your stead Christ suffered, performed all that the law required and justice exacted; for you it is, he hath purchased all that good that you need, doth not that please you? all you can desire doth not that quiet you? Nay all that you can receive through all eternitie doth not that satisfie? There is none like unto you, never the like was done for any as for you: it was Moses collection, and caused his wonderment in the consideration thereof, Deuteronomy 33:29. When he had recounted, the wonderful preservations the Lord had wrought, privileges he honored them with and bestowed upon them, he breaks forth into these expressions: blessed art thou O Israel, who is like unto the O people! Saved by the Lord. That was in the type and resemblance only, but here is the truth and substance of shadowes those shadowes, accomplished in the purchase of Christ, or his faithful one’s who are: saved, not from the oppression of a pharaoh, but from the power of darkness, and dominion of the divel, not delivered from the house of bondage but from the bottom of hell: blessed are ye, O ye believing souls, your excellency is incomparble, your privilidges are inconceivable. Who is like unto you O people! Thus blessed and saved by the Lord. The wicked are not, the world is not, it is not so with them they have the gleanings, you have the harvest, they may have rivers of oil, but you the rivers*of pleasures at the right hand of the lord: nay, now while you are in this world, all is yours, all* that the obedience of Christ could procure , all that the blood (the precious blood) of Christ could* purchase, precious grace and peace, precious comfort and assurance, precious holiness and glory, excellent things are not only spoken of you, butdone for you, you blessed believing souls. Hence it is when Moses would plead the privileges of the saints, he stands upon terms of comparison 〈◊〉 challengeth all the world to show the like eminency of God’s love upon earth, again Deuteronomy 4-33 34 35 36 37. Did ever people partake of such good as 〈◊〉 purchased for you? Hath God essayed to go and take 〈◊〉 himself a nation from among the nations shall I say by tempations, signs, and wonders to bring 〈◊〉 out of egipt? No no: it was not from the house of bondage, from the tyranny of Pharaoh nor from death and miseries outward, but from the bottom of hel the tyranny of sin, the power of the Devil from everlasting death and condemnation; 〈◊〉 this (not by making water become blood, but) by making happiness to become misery, God to become man, and life itself (christ Jesus the 〈◊〉 of life)to die, that he might restore thee to life and glory: go therefore ye blessed believing servants of the Lord go on comfortably, and the blessing of heaven go with you, know your privileges and be forever quieted and contented 〈◊〉. Fret not you at the prosperity of the wicked be 〈◊〉 troubled at their pomp, since your portion is far 〈◊〉, and of incomparable excellencie: when the* father had entertained his prodigal son after〈◊〉 return with a gold ring, change of 〈◊〉 and 〈◊〉 fatted calfe, the elder son began to mutter 〈◊〉〈◊〉 show his 〈◊〉, the answer was reasonable 〈◊〉 exceeding satisfactory, son, thou art ever with 〈◊〉and all that I have is thine, Luke 15:31. So here suffer the dogs to gnaw the bones, and 〈◊〉 to have their scraps, let 〈◊〉 have the gold ring to adorne them and the fatted calfe to feed and 〈◊〉 upon, but know, (al you believers) all that is 〈◊〉 earth, all that is in heaven; all that the father 〈◊〉,that 〈◊〉 hath; all the mercy of a father, the edemption of a Jesus, the consolations of the 〈◊〉, all these are yours, you cannot have more, you 〈◊〉 be better: me thinks you should not be, I 〈◊〉 almost said you cannot, but be forever 〈◊〉 and contented. And now, all you that sit by, and here of all this: 〈◊〉 thinks your hearts should sink within you, 〈◊〉 that never knew what it was to be humbled, 〈◊〉 to be called, and to believe in Christ: 〈◊〉, all is gone before you; believers have al; 〈◊〉 therefore, and arise to follow hard after 〈◊〉 lord that you also may be humbled, that you 〈◊〉 may be called. And comforted and forever 〈◊〉 by Jesus Christ. This will be the plague of*〈◊〉 damned in hell. They shall see Abraham, and 〈◊〉 and Jacob, and all the saints of God in heaven, 〈◊〉 themselves cast out, you shall see all those poor 〈◊〉 whom you have known in the towns and 〈◊〉where you have lived, you will see them go to heaven, and yourselves cast out; O therefore 〈◊〉 you would give God no rest nor your own 〈◊〉 no quiet, til you have got a believing heart; why have believers all this? Have they Christ and 〈◊〉 and pardon and peace and glory and 〈◊〉 and all? Say, lord why not I a believer too? 〈◊〉 I see no reason but you may, God affords you 〈◊〉, and you may be wrought upon by the means 〈◊〉 ought I know, therefore seek earnestly to the 〈◊〉 that you also may be brought in amongst the 〈◊〉 of believers, for whom all this good is purchased by Jesus Christ.* The doctrinee delivered dasheth that dream, and 〈◊〉 that false opinion, wherewith many carnal hearted men are easily and willingly taken 〈◊〉, who fondly persuade themselves, that Christ diedfor al: and purchased both grace and glory mankind indifferently, for cain as well as abell, Esau as well as Jacob, for Judas as well as Peter, that all that spiritual good that any of the saints ver share in, it was all intended to them, all 〈◊〉 sed for them all provided for their good; but the out of the perversness of their own wills, 〈◊〉 that physick that would have cured them, 〈◊〉 upon the blood of the covenant that was shed 〈◊〉 their redemption; a conceit cross to the 〈◊〉 formerly delivered and thereby confuted and 〈◊〉 demned: but an opinion it is which 〈◊〉 derogates from the justice of God, the 〈◊〉 of the Lord Jesus: the glory of his free〈◊〉 which is childrens bread, and appointed ouly 〈◊〉 peculiar kindness for his own people; and yet by 〈◊〉 erroneous imagination is prostituted under the 〈◊〉 of a company of profane beasts. This universalitie of redemption, makes way 〈◊〉 universalitie of corruption: and these sensual 〈◊〉 deceiving men make the gate of mercy and 〈◊〉 so wide, that so they find room not only 〈◊〉 themselves, but to carry their sins to heaven 〈◊〉 them also. But such shall one day find by 〈◊〉 experience they befooled themselves, and fel 〈◊〉 of their hopes and expectations, when they 〈◊〉 know to their terror, that the Lord Jesus was 〈◊〉 so lavish of his blood as to spil it in vain, 〈◊〉 he should miss of his end or they of their good 〈◊〉 whom it was shed: though they ery never so 〈◊〉 knock never so hard, lord lord open 〈◊〉〈◊〉they 〈◊〉 have no other answer but that, 〈◊〉 from 〈◊〉*know you not 〈◊〉 workers of iniquity. Matthew 7:23. I never prayed for you, I never dyed for you. 〈◊〉 is that which will sink the hearts and dash the 〈◊〉of all unbelieving self deceiving creatures: is there〈◊〉 rich grace, plentiful redemption, abundant 〈◊〉, merits unvaluable in the Lord Jesus? True, 〈◊〉 that's thy misery, thou shalt see it, but never be 〈◊〉 partaker thereof. Thou shalt not taste of those 〈◊〉dainties the Lord hath provided for his 〈◊〉* as long as thou remainst in that unbelieving 〈◊〉; thy doom is set, thy sentence is past. 〈◊〉 3:18. He that believes not is condemned already, is cast in all the coutrs of heaven and earth, the 〈◊〉 cannot the Gospel will not save thee; a body 〈◊〉 appeal from justice to mercy, but if mercy 〈◊〉 him, who shall comfort, who can releeve 〈◊〉? What ever he doth wherever he is the wrath God abides upon him, thou art not within the 〈◊〉 of mercy nor the compass of that redemption 〈◊〉 lord hath wrought. Nay that thou mayest see 〈◊〉 thou art, and what to hold to; the Lord 〈◊〉 hath sealed up thy destruction by a sollem oath 〈◊〉 can never be repealed; he hath sworn he that 〈◊〉 believes shall never enter into his rest. Hebrews 3. 〈◊〉. That which God says barely he many times 〈◊〉, so the first covenant do and live, a man may 〈◊〉 do himself and yet live, but he that will not 〈◊〉, God swears (and his oath is unchangable) 〈◊〉 he shall never enter into life. That a man may 〈◊〉 with reverence God himself cannot save a man 〈◊〉 never shall believe, because he cannot deny 〈◊〉 and his oath. Rest thou mayest in thy vain 〈◊〉 in thy carnal confidence, sit down secure in 〈◊〉 self-pleasing humor, but thou shalt never enter to God’s rest of pardon peace comfort and 〈◊〉: but shalt be in a restless fear and dread, 〈◊〉 and discouragement which will pursue the 〈◊〉 endless disquiet, and the powers of heaven 〈◊〉 a fford thee releif in this condition if thou 〈◊〉 herein. There is no peace (saith god) to the 〈◊〉. Isay. 57. Last, But if this be so: and you pale in the precious 〈◊〉* demption of Christ, into such a narrow 〈◊〉 you will straiten it, and the comforts of sinners 〈◊〉 much: and extend as much mercy to devils 〈◊〉 unbelievers: for by this means you make the 〈◊〉 probates in as desperate a condition as the 〈◊〉 themselves, being wholly voyd of all help and 〈◊〉 of salvation, either in themselves or any 〈◊〉 they cannot save themselves and the Lord will 〈◊〉 save them. A blasphemous cavil. I answer: the consequent part of the reason* unsound and blasphemously false as shall appear 〈◊〉 sundry considerations. The merits of our Savior, and the complete 〈◊〉 [ 1] ture of his sufferings, is made up, or issues out two principles, without either of which there new had been any satisfaction to divine justice. 〈◊〉 divinity cannot suffer, the humanitie canot 〈◊〉 without blood there is no redemption: justice 〈◊〉 quireth death, and unless it be the death of 〈◊〉 that is God there is neither value nor virtue 〈◊〉 to the infinite wrong done, and therefore 〈◊〉 satisfaction. In that nature therefore the Lord 〈◊〉 offended in that he must he satisfied; for the 〈◊〉 of angels may be annihilated but die or be 〈◊〉 ved they cannot, therefore the nature of man 〈◊〉assumed, therefore redemption and purchase 〈◊〉 longs to that nature, because sufficient 〈◊〉 was only tendred for that. Hence all that believe of this nature may be 〈◊〉 [ 1] ved; there is not an impssibilitie in the nature 〈◊〉 the thing. To many persons of this nature God afford [ 3] means, so that if they will but submit to the 〈◊〉 and be content to receive grace they shall not 〈◊〉and that Adam could do and we in him. The gospel doth not require a man should 〈◊〉 [ 4] of his own power, but that he should be 〈◊〉 and content to be made able to believe and 〈◊〉 of that grace he is called unto. But the fallen angels differ in all these regards. For theirs being the sin against the Holy Spirit [ 1] 〈◊〉 lord provided no remedy for them. For Christ no case took upon him the nature of angels. Heb, 2 〈◊〉. 〈 in non-Latin alphabet 〉 in no wise, it was in no case comely or 〈◊〉 enient. Their nature not assumed, for them no 〈◊〉 [ 2] was made, as the apostle disputes purposely, 〈◊〉. 2:11 12. and so forth. And therefore no possibility they 〈◊〉 receive any good by Christ if possibly they 〈◊〉 believe. Therefore the Lord neither provides nor offers any [ 3] 〈◊〉 to convert them; so that there is a broad and 〈◊〉 difference in all these. That which is only true in the objection is this, at the wicked being dead in sins and trespasses, it no more possible for them to help themselves by 〈◊〉 own power ont of this condition, than it's 〈◊〉 for a devil, for with man there is no 〈◊〉, no more than there is with devils: and 〈◊〉 negation admits no degrees in regard of the 〈◊〉 of their nature. But the riches of God’s 〈◊〉 on his part in taking our nature entering into 〈◊〉with his in it, providing means, and 〈◊〉 with men for their good by the covenant, and 〈◊〉 no more but the bare receiving of that 〈◊〉, all these show great ods. But Christ’s merit is infinite, and of infinite 〈◊〉,* therefore is able to save all angels and all men, it not? The consequence of the reason is false, which wil*appear by the right understanding how Christ’s 〈◊〉 rits are infinite, and how the sufficiency of 〈◊〉 can reach all. Christs merits are said to be infinite, then, 〈◊〉 [ 1] ther properly in regard of the person of the 〈◊〉 head whence that virtue comes; or in regard of 〈◊〉 persons to whom it is applied as that it should 〈◊〉 infinite creatures: and this is very improper and 〈◊〉. The merit of him who is an infinite God, and of 〈◊〉 [ 2] finit virtue, is not sufficient for infinite 〈◊〉 for then had he taken any nature he had been a 〈◊〉 ficient Savior which the apostle contradicts. 〈◊〉 2:11-12. Then had he suffered any outward evil as 〈◊〉 cution, the spilling of some drops of his blood 〈◊〉 would have sufficed, for that had been the 〈◊〉 of a partie who is infinit, and yet justice 〈◊〉 that which requires not only payment from an 〈◊〉 nit person, but in the same kind and nature also, 〈◊〉 that upon such conditions as the covenant 〈◊〉 red, before agreed and now exacted. Merits from such an infinite person performed 〈◊〉 [ 3] such a kind and nature have an infinite virtue to 〈◊〉 swer an infinite justice, for all such for whom such person shall undertake. And according to this 〈◊〉 pass it must be conceived that Christ’s death is 〈◊〉 cient for all; else the phrase will not bear a rigid 〈◊〉. That which I would leave to your thoughts 〈◊〉 be expressed in two things thus,  1. Christ’s death is sufficient to save all 〈◊〉 they shall believe.  2. It's not sufficient to save one man 〈◊〉〈◊〉 believe. Its sufficient to save all if they believe; and 〈◊〉〈◊〉 to be the meaning of that phrase which is 〈◊〉 amongst judicious writers, that if God had 〈◊〉, and Christ intended to save many 〈◊〉 more, he needed not nor intruth should have 〈◊〉 any other or any more punishment: so 〈◊〉 he must have suffered for the substance of the 〈◊〉 and second death to save one sinner; and no 〈◊〉 he needed to have suffered if he should save all 〈◊〉 world, or another world of men. The ground 〈◊〉 is this, because our Savior being the head the second covenant as Adam of the first, a 〈◊〉 person in the room of all such whose persons he 〈◊〉; his merits, the very same individual 〈◊〉, death and obedience are apylyed and do 〈◊〉 appertain unto al, as Paul had al, so Adam, 〈◊〉, Noah, had al, and the same death and 〈◊〉 belongs to any other believer as well as to 〈◊〉. For as adams actual sin was equally imputed 〈◊〉 al, his original equally convayed: so Christ’s 〈◊〉 and righteousness to all his. Adam must 〈◊〉 sin before he can condemn one, and if 〈◊〉 it condemns many thousands as well as one. Christ dies to save one, and no more to save 〈◊〉 thousands. For the sufficiency of our 〈◊〉〈◊〉 must be 〈◊〉 as we do the sufficiency of 〈◊〉 cause, which is ever considered according to 〈◊〉 end at which it looks, and for which it 〈◊〉, 〈◊〉 that it doth not exceed: it is not to be attended 〈◊〉 to the thing in which it doth appear: 〈◊〉 end of our Savior’s sufferings and merits was save his seed, and such for which he had 〈◊〉 and should believe whether never so many never so few, but for all that come within that 〈◊〉. As a full tide or stream is sufficient 〈◊〉〈◊〉 all vessels that come upon it and yet not 〈◊〉 to carry one vessel that is not〈◊〉: so here:the ocean of God’s love and sea of redemption 〈◊〉 Christ is sufficient to carry and convay all that 〈◊〉 unto eternal salvation, but not sufficient 〈◊〉 save one that doth not believe. And therefore 〈◊〉 any orthodox divine the meaning of this 〈◊〉sufficient for all is the sufficiency of Christ’s 〈◊〉 in the room of al? Is the sufficiency of 〈◊〉 death intended and performed for the spiritual 〈◊〉 of al? they will all renounce both the sences: 〈◊〉 what reason they will put upon these words 〈◊〉 than that I have now expressed, I cannot tel: 〈◊〉 only looking at the internal virtue of Christ’s 〈◊〉 with this condition, there is value enough in it 〈◊〉 save all that come within this condition of 〈◊〉 ving: as the sin of the first Adam was sufficient 〈◊〉 infect milions of worlds, if they should 〈◊〉 of him by natural generation, and yet not 〈◊〉 to infect one if he did not so proceed. But why then are reprobates commanded 〈◊〉〈◊〉* leeve, and punished for not believing? 〈◊〉 which any is bound to believe that is a truth, 〈◊〉 each reprobate that hears the Gospel 〈◊〉〈◊〉 to believe that Christ dyed for him: 〈◊〉〈◊〉 that is a truth. This is an old deceit, which hath much 〈◊〉* the world and wherein the enemies of God’s 〈◊〉 have seemed to triumph: and yet in truth it 〈◊〉 fallacie, a false form of reasoning. But to let 〈◊〉 pass, we shall examin whether the 〈◊〉 of it 〈◊〉 true. The first part [that which any is bound to 〈◊〉 is true] may admit many sences. A man is bound to believe upon a 〈◊〉 ground: either 1. Of charitie, or 2. Of 〈◊〉 taintie, I am bound sometimes to believe that 〈◊〉 charity which in itself is not, and in the issue 〈◊〉〈◊〉 true: but upon certainty things revealed and 〈◊〉: here I am bound to believe nothing but 〈◊〉 is a truth. Again, another sense is this: the object upon 〈◊〉 my faith is placed is a truth or true 〈◊〉. But to the second part: that Christ dyed for me: [ 2] 〈◊〉, the pronoune is in place of a noune, for me 〈◊〉 reprobate. And then it is a falsehood, its not 〈◊〉 in any gospel that I know, nor required in 〈◊〉 Scripture of God, that I should believe this for 〈◊〉 truth, that Christ dyed for reprobates. If it be replied, that therefore a reprobate is 〈◊〉 bound to believe. I answer, the consequence hath no color of 〈◊〉: I am not bound to believe this falsehood 〈◊〉 I am not bound to believe. The command to 〈◊〉 carries two things with it, first that I must 〈◊〉 all means appointed by God to get faith, 〈◊〉 when I have got it I must put forth the act 〈◊〉 in resting upon and receiving from the Lord what 〈◊〉 need. The sum is: because a reprobate is bound 〈◊〉 use all means appointed by God to get faith, and 〈◊〉 he hath got it, he is bound also to exercise 〈◊〉 faith by resting upon Christ, therefore he is 〈◊〉 also to believe this proposition that Christ 〈◊〉 for reprobates: this consequence is cross to 〈◊〉and in truth to common sense. What ever therefore can be said to the contrary, 〈◊〉 it is that unbeleif makes a man incapable of 〈◊〉 of the spiritual good which Christ hath 〈◊〉 and is willing to communicate unto his. So the 〈◊〉 determins this cause Jeremiah 17:5-6. Cursed 〈◊〉 the man that trusteth in the arm of flesh, and 〈◊〉 heart 〈◊〉 from the living God: he shall be 〈◊〉 the heath in the wilderness he shall never see whengood comes. Art thou such a one? Set thy heart at 〈◊〉 then; there is mercy enough, saving good 〈◊〉 in Christ, and its coming to this and that 〈◊〉 thy neighbor, thy child, thy servant who 〈◊〉, they shall have it, they shall partake in it, 〈◊〉 thou shalt never see it, never share in it, Romans〈◊〉 32. Its that which the apostle describes the condition of such men by, they are shut up under 〈◊〉, so that there's no way for any means to 〈◊〉 upon them, to come at them, or to do good 〈◊〉 them: all the passages are not only stopped but 〈◊〉 tercepted by the power of Satan and infidelity 〈◊〉 the soul: the soul being shut up under that,〈◊〉 shuts out the power of the Word, it works not, 〈◊〉 motions of the spirit they persuade not, all 〈◊〉 all judgments, all ordinances, all means, they 〈◊〉 not come at the soul, and therefore its not 〈◊〉 that any spiritual good either pardon or peace 〈◊〉 or comfort should ever come in. Exhortation. 1 to provoke our hearts to 〈◊〉*faith: 2 how to carry ourselves when we 〈◊〉 it. First this should whet our desires and provoke 〈◊〉 endeavours. Since there is all good purchased 〈◊〉 Christ, and all for those that 〈◊〉 believe; 〈◊〉 would not now be a believer? Above all our 〈◊〉 get faith since we are sure to gain so much by 〈◊〉 be the time, trouble, or prayers, pains what 〈◊〉 will be, its worth our labor though it cost 〈◊〉 so much in the getting, it will quit cost when 〈◊〉 we have it, first or last you will find it. It was said when the Jews prospered and 〈◊〉 led in the time of Mordecai, they had joy and 〈◊〉 ness and a good day and many became jewes;〈◊〉* would undergo the same condition that 〈◊〉 might have the same comforts. And its an 〈◊〉〈◊〉 which nature hath left upon the minds and hearts 〈◊〉 all men, the places which have privileges profits 〈◊〉 endowments annexed to them carry the 〈◊〉 of 〈◊〉 men after them, good is the loadstone of a man’s 〈◊〉 and labor, and where most of that appears, our 〈◊〉 go thither with most earnestness and 〈◊〉. So you know, how the chief captain spake 〈◊〉paul concerning the roman liberties, with a*〈◊〉 sum obtained 〈◊〉 this freedom, that deliverance 〈◊〉 this fredome, they were little, not the dust of the 〈◊〉 if they be compared with freedome from hell 〈◊〉 death, sin and guilt; and with those 〈◊〉 unconceivable benefits of grace and glory; hast 〈◊〉 but faith, thou hast interest in all these; 〈◊〉 give no sleep to thy eyes nor flumber to thy 〈◊〉, give God no rest, nor thy own soul no quiet, get 〈◊〉 though it be with a great sum, great diligence, 〈◊〉 endeavors, vehement desires, leave not before 〈◊〉 hast it, and then be sure to keep it thine 〈◊〉 welfare lies upon it. Each man hath his aime, and there he is eager, but 〈◊〉 others look at what they like, labor thou for this; 〈◊〉 the coverous man have the world, the loose man 〈◊〉 pleasures, and the ambitious man his honors,〈◊〉 do thou say, lord give me faith. If thy 〈◊〉 heart conceive it will cost the setting on, the loss of 〈◊〉 eye or a hand, some darling content that must be 〈◊〉 and cast away before thou canst come to it; 〈◊〉 thy self, and help thy soul over all these 〈◊〉 difficulties, with the daily eying of that 〈◊〉〈◊〉 that is to be had in Christ, whom thou shalt have 〈◊〉 faith. As hamor and shechom his son 〈◊〉 and prevailed with theshechemites to cut off the 〈◊〉 of their flesh, (though it carried an 〈◊〉* of harshness and difficulty), upon this plea, 〈◊〉 nor their cattle their substance and everybeast of theirs be ours; only let us consent to them in this, and they hearkened to him, though it was hard. Genesis 34-23. So deal thou with thy own soul, shall not the blood and merits of Jesus, shall not that pardon and acceptance he hath procured, that great redemption he hath wrought, the glory he hath 〈◊〉 be ours? Shall not every grace of Christ be ours to sancitfy and adorne us? Every comfort and those joys unspeakable and glorious be ours torefresh our hearts? Only consent O my soul to believe: 〈◊〉 be thou wilt say, this work is 〈◊〉, passing thy power, and beyond thy strength, true, be it never 〈◊〉 hard to thee and not possible, yet it is not hard to him who hath hardness at command, he hath done it for others, who can tell but he may do it for thee? Only let others experience provoke thee and their success encourage thee to seek for it. As 〈◊〉 did for the blessing when he knew it was in his fathers hand to give, and that Jacob had received it, see how he presseth on* with earnestness and tears, that he might not go away empty, O my father says he bless me also. So lay thou, lord I know thou hast done it for others, I know thou canst do it for me, such proud one’s have been humbled, such unbelieving one’s have been converted, settled, comforted and forever saved; O bless me also, convert me also, call me effectually, and cause me also to believe. That which was the command of Christ to that man in mark. 5:36. Is the exhortation to thee, only believe, let this be the pEarl in thy eye and pursuit; thou seest how comfortable it would be to have those scores of thine quit, thy sins pardoned, and thy heart settled in peace, only believe and it's done, thou surveyest the great redemption that Christ hath purchased, the kingdom immortall undefiled and that fadeth 〈◊〉 away, 〈◊〉 the Lord hath prepared for his: onlybelieve and it's thine; thou findest the power the plague of those noysom distempers and hellish temprations which unfit thee for any work, make thee wearish in it, nay weary of thy life, only believe in Christ, and they are conquered and forever subdued. 〈◊〉 thus: were there an engine of that use and strength that were it but skilfully handled it would perform all things which otherwise were impossible to be accomplished: there need no reasons to press, no arguments to persuade men to get it: I can do nothing without it, I can do every thing if I have it; so it is with faith, Mark 9:23. All things are possible 〈◊〉〈◊〉 that believes, thou thinkest that the wrath of God is so fierce, his justice so strict, they can 〈◊〉〈◊〉 suffered it is not possible they should be undergone, corruption is so strong, discouragements so great, it's 〈◊〉 possible to overcome; but faith saith, nay, to that; all things are possible to him that can believe, because he hath Christ to whom all things are possible 〈◊〉 therefore as blind bartimaeus said touching his sight (mark 10:48-51.) Say thou touching thy faith, 〈◊〉 the Lord should put that question to thee, what 〈◊〉 thou have? Say, O lord that I maybelieve, that I may receive the grace of faith, whereby I may 〈◊〉 able to receive Christ and all spiritual good in 〈◊〉. The second part of the exhortation; is to provoke [ 2] 〈◊〉 how we should carry ourselves towards Christ when we have faith, Christ hath purchased all for his, how should they be to him? What should they 〈◊〉 for him then? Why truly they should lay out 〈◊〉 and all they have received for him, who hath 〈◊〉 so much for them; and our Savior seems to 〈◊〉 a prerogative Royal and that in a kind of peculiar 〈◊〉 in our services as touching the order in which 〈◊〉 should be tendered, 1 Corinthians 2:18. All are yours,〈◊〉 you are 〈◊〉 and Christ is gods: all 〈◊〉〈◊〉 through Christ to us, all from us by Christ 〈◊〉〈◊〉 returned again to God. And the duty is double. 1. Have all at his command; 2. Lay out all to his praise.  1. First have all at his command, all the graces, all the abilities we have received, all the blessings of this 〈◊〉 we do possess, they should all be laid up, and reserved for the Lord’s use that they may 〈◊〉 hand in 〈◊〉 to〈◊〉 his good pleasure when ever he 〈◊〉 call for them. As the spowse Song of Solomon 7. Last. At our gates are all manner of pleasant fruits new and 〈◊〉 which I have laid up for thee O my beloved.〈◊〉 the Lord’s propriety upon them, and 〈◊〉 his image and superscription upon them, as they in 〈◊〉〈◊〉, 44:5. One shall say I am the Lord’s and so forth. So 〈◊〉〈◊〉 the Lord’s and these graces, these abilities, 〈◊〉 liberties, these conveniences they are all the Lord’s. So Christ he assumed our nature, took upon him the 〈◊〉 of a servant he did all and suffered all, and 〈◊〉 gives the reason and shows the aim at which he looked in all that he did: john, 17:19. For their 〈◊〉 I sancitfy my self: so do thou say, I have all, I do all I get these I keep these good things 〈◊〉 Christ’s sake that I may more and 〈◊〉〈◊〉 to him without destraction.*  2. As we should lay up all for him, so we should lay out all for his praise, when ever 〈◊〉 occasion 〈◊〉〈◊〉, any 〈◊〉〈◊〉 it, that we may 〈◊〉 2 Corinthians 5:15. So the 〈◊〉we live no more 〈◊〉 selves, labour〈◊〉 for 〈◊〉〈◊〉 but live only to 〈◊〉 who hath 〈◊〉 all spiritual good for us. Book ii. Matthew 1:21. He shall save his people from their sins. Application was the second part of man’s recovery, whereby all that good which Christ hath purchased for his, is made theirs. The sum of this description we resolved into two divine truths, which take up the nature of it.  1 first, Christ hath purchased all spiritual good for his. That we have finished.  2 the second now follows, for which we have 〈◊〉 these words; in which we shall attend only so 〈◊〉 as serves our purpose in hand. Christ puts all his into the possession of all that*good he hath purchased for them: so much the 〈◊〉 letter of the text sounds. Salvation we know 〈◊〉 the substance and marrow of all that good which we have or hope for, here, or in another world; it 〈◊〉 the removal and absence of all evil, that might 〈◊〉 the presence and confluence of all such 〈◊〉, which either we want or desire, or can receive to make us happy; they are all comprised in this word salvation: and this our savior 〈◊〉 purchased, not to lay it up, and to keep it by him; but to lay it out in the behalf of his, not alone to provide it, but to bestow it actually upon them. It is his name; it was his office, and he doth the work, he doth 〈◊〉, actuallysave his people from their sins. 1 Corinthians 1:30. 〈◊〉 is said to be made of God to us (not only so in 〈◊〉, and the sight of God, but he is made to us) wisdom, righteousness, sancitification and redemption; and therefore the apostle gives thanks to God who 〈◊〉 blessed us with all spiritual blessings in heavenly places in Christ Ephesians 1:3. So that all the treasurys of all kinds of blessings withal advantages are by Christ communicated to his. Hence the prophet sets out the particular inventory of those special favours which the Lord doles out unto all 〈◊〉 servants and followers to suit them in their occasions and necessities isay. 61:1:2. The Lord hath 〈◊〉 me to preach good tidings to bind up the broken hearted, to proclayme liberty to the 〈◊〉 the opening of the prison to those that are in bonds to give them the oil of joy and gladness for the spirit of 〈◊〉, that they may be clothed with the garments of praise. He not only hath made a 〈◊〉 of gladness but he puts it on and clothes all his servants* with it, in a word hence it is Christ is said to be a perfect redeemer to save to the utermost not only to offer salvation and redemption, to present it before them but to make it good to their hearts and consciences to their everlasting comforts. There are two branches of the doctrinee, the explication of them severally will show the breadth of this truth.  1. The extent of this application or the parties who do partake of ir; (theirs or ours) namly, all such for whom these good things were purchased.  2. The manner how they come to be made partakers herof the description told us (it was made theirs) the doctrinee, (they are put into the possession of them)* First, touching the largness and breadth of this [ 1]application, its here to be attended according to the purchase by way of paritie and proportion; redemption and application are of equal extent. Christ purchaseth for his, and Christ applyeth unto his, and to his only; all they have this; but only they have this 〈◊〉 of those that ever Christ purchased grace and life 〈◊〉, shall 〈◊〉 of it, and none but those shall be made possessors of it: both these gohand in hand: those, 〈◊〉 those, and those only for whom Christ 〈◊〉 this, to them, and to all them, and only to them Christ applies this: this is the paritie and proportion and equal extent of these two redemption and application. See this made good by some few arguments.* Look we at the manner of the three persons working, that will give in evidence unto this truth: this work of application is attributed in a special manner to the spirit, because his manner of working doth therein especially appear, he works from the father and the son, and this is the last work. The father as the will determines it, the son as the wisdom of the father he disposeth of this work, the Holy Spirit as the power of the almighty consummates the action. For whom the father appointed this redemption for them Christ purchased it, to them the spirit applies it; if the spirit should not apply it to all for whom Christ purchased it that might argue want of power, if to any other but such that might argue want of tuth. Application of the purchase is the end of purchasing* for therefore redemption was purchased for those for whom Christ had undertaken it: that as they needed it and he intended it for their good so they might partake of it for their everlasting good and benefit. Thus the current of the Scripture runs as a mighty stream, 1 Peter 3:18. For Christ also once suffered for sin, the just for the unjust, that he might bring us to God.titus. 2 14. He gave himself for us that he 〈◊〉 redeem us from all iniquity, and purifie unto himself a peculiar people zealous of good works, 〈◊〉 1:4. Who gave himself for our sins that he might redeem us from this present evil world: I add 〈◊〉 more but that john. 17:19. For their sakes I 〈◊〉 my self, that is, he prepared himself on 〈◊〉 for his death and 〈◊〉, that by virtue thereof they also might have their corruptions subdued, and their hearts purified by the truth: and hence it is, the 〈◊〉 of the 〈◊〉 of grace contains not only the manifestation of God’s mind and counsel, touching what is done for us, but what he will work in us, and〈◊〉 to us by the power of his grace, Ezekiel 36:26. 〈◊〉*will power clean water upon you and clense 〈◊〉 from all your filthiness, a new spirit I will give you, and a new heart will I work in you, and Jeremiah 31:33. I will write my laws in their hearts, and 〈◊〉 my spirit in their inward parts, and therefore 〈◊〉 lives forever to save perfectly all that come unto 〈◊〉 by him Hebrews 7:25. Iftherefore this be the end of 〈◊〉 purchase that it might be made good upon the souls 〈◊〉 his children, either Christ must miss of his 〈◊〉 and not have his end, or else they must of 〈◊〉 have all this good which the father intended to 〈◊〉 and Christ purchased in their behalf, aud for 〈◊〉 special benefit. 〈◊〉 the 〈◊〉 of salvation by the death and 〈◊〉*〈◊〉 of 〈◊〉 be 〈◊〉 than the application thereof so that Christ should die for manie that shall 〈◊〉〈◊〉〈◊〉 by his death it would exceedingly 〈◊〉〈◊〉 the virtue of the merits of Christ, and the 〈◊〉〈◊〉 the work of our redemption, for then it 〈◊〉 follow. The sufferings and obedience of our savior 〈◊〉〈◊〉 of less virtue and 〈◊〉 to save men than the 〈◊〉〈◊〉 guilt of adams transgression was to condemn 〈◊〉: for Adam did not Only purchas the curse and 〈◊〉 by the breach of covenant, but convey it 〈◊〉 that certainly to all his posteritie, so the apostle; 〈◊〉. 2:3.We were children of wrath by nature 〈◊〉 well as others. All in whose room adam〈◊〉 and so sinned, all they had his sin imputed 〈◊〉〈◊〉 inflicted without fail; but if Christ fully 〈◊〉 life and blessing for those in whose stead 〈◊〉〈◊〉 as a suretie, but leaves the application of it 〈◊〉〈◊〉 liberty of their own wills, his merits should 〈◊〉 of 〈◊〉 power and efficacy for the recovery and 〈◊〉 of his, than adams sin was for the 〈◊〉 of his 〈◊〉. Which the 〈◊〉〈◊〉 [] 〈◊〉〈◊〉 and that in this point Wherein he makes Adam a tipe of Christ 〈◊〉. 5:14:21. For if through 〈◊〉 offence of one many be dead, nay death reigned 〈◊〉 adamto〈◊〉, and that ovr children also 〈◊〉 sinned not after the similitude of him, much 〈◊〉〈◊〉 grace of God and the free gift by grace 〈◊〉 unto many to 〈◊〉 and life that 〈◊〉 sin reigned unto death so grace might reign 〈◊〉 eternal life by Jesus Christ our lord. Confutation: learn We in wariness and 〈◊〉* to hold this wholesome word of truth, this 〈◊〉 which is according to 〈◊〉, wherby〈◊〉 may be fensed and have our hearts 〈◊〉〈◊〉 many dangerous errors; wherby the vain 〈◊〉〈◊〉 the carnal hearts of the sinful sons of men are easily 〈◊〉 and taken aside; all which will vanish away 〈◊〉 the evidence of this truth 〈◊〉 the smoke 〈◊〉〈◊〉 wind, and the snow before the sun; and〈◊〉 we should with more care attend to 〈◊〉〈◊〉 [] delivered because We shall have so much use of it 〈◊〉〈◊〉 days when the clouds of errors have 〈◊〉 the world. As men do when the plague orsome infectious disease begins to spread, if there 〈◊〉 some choice antidotes which are of special 〈◊〉 and virtue to preserve against such malignant 〈◊〉 each man will be sure to have it always in his 〈◊〉 ever ready in his hand: such is this saving truth 〈◊〉 once taken in and rightly understood and 〈◊〉 will fortify both mind and heart from the infection 〈◊〉 such false opinions which are exceding prejudicial 〈◊〉 God’s free grace, and the comfort and peace of 〈◊〉 own souls. Hold this truth then redemption and applycation are of equal extent. For whom Christ 〈◊〉 to them Christ applyes. First then: hence that vain conceit falls to the [ 1] ground as Dagon before the ark, that devised distinction wherby Satan and his instruments have darkned the power and 〈◊〉 of Christ’s death viz. That Christ died for all in point of impetration but not 〈◊〉 application; that is: he purchased redemption for all, but the application is not unto all, the 〈◊〉 he layed down, but the application in 〈◊〉 he left to themselves and their own free wills in the last resolution. As though God in justice should exact a payment and that to the full of the suretie and never let it redound to the benefit of the partie. As though our Savior should so fail in wisdom as to lay down his blood a full price for the redemption and reconciliation of men: when he well forelaw they would not or could not get any good therby; in a word, this device is dashed from hence: if for whomsoever Christ purchased, to them it is applied the impetration and application are of equal extent. Hence again it follows by undeniable evidence, [] that Christ died not for all: for if he died only for those to whom the virtue of his death is applied, then he died only for some, because the 〈◊〉 of his〈◊〉 is not applied to all: some only shall be 〈◊〉 saved by his death, therefore he died but for 〈◊〉: application is not to all, therefore 〈◊〉 was not for all. Hence again it's cleer: the application of mercy [ 3] 〈◊〉 grace purchased, depends not upon man’s will, 〈◊〉 then our savior had died at uncertainties, and it 〈◊〉 been in the power and pleasure of man, to have 〈◊〉frustrate the death of our savior, and the end of 〈◊〉 redemption purchased thereby: for Christ 〈◊〉 it should be applied, and therefore purchased 〈◊〉; and the will of man would cross the will of our 〈◊〉, and say it shall not be applied, which is indeed 〈◊〉 confound heaven and earth, and pervert the whol 〈◊〉 of our savior in bringing back lost man 〈◊〉 God, to make God’s saving grace serve men’s 〈◊〉 and humors, and the success of the death of the 〈◊〉 Jesus to depend upon the sinful distempers of 〈◊〉 hearts of men. Nay, hence the virtue of Christ’s 〈◊〉 should be lastly resolved into, and wholly 〈◊〉 upon the will of man, though he intended to 〈◊〉, yet they might chuse, and so Christ might have 〈◊〉 his blood in vain. We may hence see the reason of that miraculous* dispensation of the Lord Jesus in the work of his grace upon the sinful 〈◊〉 of men, whose salvation 〈◊〉 hath 〈◊〉 in his everlasting counsel and 〈◊〉 which he made with his father: here lies the 〈◊〉 of the wonderful mysteriousness of that 〈◊〉; that it prevails most powerfully for the good 〈◊〉 sinners when they do most of all oppose it: when 〈◊〉 seem to be 〈◊〉 in their wretched courses, 〈◊〉 down in their sinful distempers, and furthest 〈◊〉 from the ways and hopes of life, intrenched 〈◊〉 daily custom and long continuance in the strong 〈◊〉 of their prevailing corruptions and lusts of their〈◊〉 and lives: when there is many times no 〈◊〉 bility, nay, not appearance of any possibility in 〈◊〉 that ever they should receive any spiritual good, 〈◊〉 being so opposite against it; and yet suddenly, 〈◊〉unexpectedly, and that by very weak means (〈◊〉 times) the Lord Christ most effectually applies 〈◊〉 word and work of his grace to their souls. 〈◊〉 we to sit down in silence, and look at the 〈◊〉 power of the purchase of Jesus, the precious 〈◊〉 of the 〈◊〉 blood of Jesus, which, though 〈◊〉 and unseen to the eye of the world, yet in its 〈◊〉 will undoubtedly accomplish the end intended. 〈◊〉 very man should observe it, and say, such a poor 〈◊〉 wretched creature, that out 〈◊〉 God and his 〈◊〉 and all the means of his own good, that then the 〈◊〉 should meet with him, and stop him, and turn 〈◊〉 and call him home to himself; O the virtue of〈◊〉 blood of jesus! The power whereof nothing can 〈◊〉 pose, the efficacy and success whereof nothing 〈◊〉 hinder; he hath purchased the good of this 〈◊〉 creature, and therefore nor hell, nor sin, nor 〈◊〉 nor〈◊〉 can ever prejudice it. It's the 〈◊〉 which our savior usually gives of the powerful, 〈◊〉 wonderful communication of himself to sinners, 〈◊〉 in that 17. Chapter of john,〈◊〉. 2. That he 〈◊〉 give 〈◊〉 life to as many as thou hast given 〈◊〉 verse 6. I have manifested thy name to those 〈◊〉 thou hast given me:〈◊〉. 8. I have given unto 〈◊〉 thy words, and they have received them: and 〈◊〉 12. Those that thou 〈◊〉 me I have〈◊〉, and 〈◊〉 of them 〈◊〉 lost: i. E. Those whom the father 〈◊〉 mended to the care and keeping of Christ (as if 〈◊〉 should say I will have all these to be 〈◊〉 and 〈◊〉 fied) our Savior he undertakes to purchase and 〈◊〉 fect redemption for them, and it therefore 〈◊〉 he gives them his word and gives them 〈◊〉 to 〈◊〉he will not loose them and they cannot 〈◊〉〈◊〉 they are given into the hands of Christ, nor*〈◊〉, nor temptations, nor delusions shall ever 〈◊〉 to take them out of his hand. Upon this 〈◊〉 it is our 〈◊〉 puts the necessity of the 〈◊〉 of sinners that belong to him. John 10:16 〈◊〉 other sheep, which are not of this 〈◊〉 (not 〈◊〉 called yet 〈◊〉 up in the 〈◊〉〈◊〉 of mercy when the Lord Jesus undertooke for 〈◊〉) them also I must bring and they shall hear my 〈◊〉. And let it be observed by any whom the 〈◊〉 hath effectually brought home to himself if 〈◊〉 look into their first 〈◊〉 in all the dealings of 〈◊〉 lord the 〈◊〉 of himself in the ways of 〈◊〉 ordinances 〈◊〉〈◊〉 towards them 〈◊〉 shall generally and easily observe some impressions 〈◊〉 power of the prayer and the virtue 〈◊〉 the blood 〈◊〉 purchase of Jesus, by all judgments corrections, 〈◊〉〈◊〉 their faylings or performances what 〈◊〉 good or 〈◊〉 hath 〈◊〉 them what ever good or 〈◊〉 hath been done by them: the Lord hath either 〈◊〉 or restrayned, reformed convinced quickened to〈◊〉 endeavors, and overwrought all, and never left 〈◊〉 until the stroke was struck indeed to the full. Hence 〈◊〉 a saint of God can say that the Lord 〈◊〉 been 〈◊〉 with him from the time of his 〈◊〉, and all along in the places where he lived 〈◊〉 strange horrors and strokes of conscience, 〈◊〉 strange sins that he fell into 〈◊〉 and then 〈◊〉〈◊〉 and 〈◊〉 for them, grace 〈◊〉 wrought yet that’s true, but its working, the 〈◊〉〈◊〉 of the blood of Christ is now at 〈◊〉, and will never leave the soul for which Christ 〈◊〉〈◊〉there be a full and effectual application of 〈◊〉 saving good: see all this and in a holy 〈◊〉〈◊〉 wonder at the 〈◊〉 and 〈◊〉 of the 〈◊〉of Jesus Christ. To direct the hearts of distressed and 〈◊〉* sinners, how to demean themselves in the work 〈◊〉 application for their own succor and relief; look 〈◊〉 to this purchas and blood of Christ if ever you 〈◊〉 have the work goforward. When some times the means of grace are 〈◊〉 and leave some sad impressions and remembrances 〈◊〉 their own conditions upon them, what they are 〈◊〉 what they should be how far short they fail of 〈◊〉 which the Lord requires, the rule and their 〈◊〉 comforts may justly call for at their hands; 〈◊〉 their consciences are struggling within them, 〈◊〉 present them with direfull apprehensions of the 〈◊〉 of their sins and the punishments which they 〈◊〉 diserved; when they feel the Lord also striving 〈◊〉 them by the convictions of his spirit, and the 〈◊〉 expression of his heavie displeasure by reason of the sins, and yet are at a stall and a stand in their 〈◊〉 spirits, they can make no work of it, forward 〈◊〉 cannot go, and backward they dare not go, 〈◊〉 they have that cannot repent, they cannot part 〈◊〉 their sins, nor give way and welcome to the〈◊〉 tie of the truth that might work upon them, nor 〈◊〉 power of the promises of the Gospel which might 〈◊〉 their souls to the Lord Jesus: and here the 〈◊〉 may stand long. And it's hard but one time or 〈◊〉 God meets with every man that lives under the 〈◊〉 there are many knocks that men have in their 〈◊〉 that all the town knows not of: I must not do 〈◊〉 nor be thus, I must either be another man or a 〈◊〉 man, and then the man is at a set backward he 〈◊〉 not forward he will not. What will you do now O look to the power of the blood and purchase 〈◊〉 Christ that is the effectual means to attain this 〈◊〉 it never fails to bring application with it as suits 〈◊〉〈◊〉 good pleasure of the lord: no 〈◊〉 but this can 〈◊〉 it and this never fails to attain this end, 〈◊〉 let the eye of thy soul look thither still. do not 〈◊〉 trouble thy self, to pry into God’s counsells, 〈◊〉 suffer thyself to be bewildred in such curious 〈◊〉 as to search the depths of God’s everlasting 〈◊〉 whether thou wert elected or no: thou wilt 〈◊〉 thyself there because that way is unlawful 〈◊〉 thou medlest with that which belongeth not to 〈◊〉secret things belong to God. But this is 〈◊〉* that as the blood of Christ hath purchased all good 〈◊〉 the end of this purchase is the application of it which 〈◊〉 will never fayle to attain; thou wilt say, O that I 〈◊〉 that the blood of Christ had purchased for me; 〈◊〉 with that; for thou shalt never have the work of grace or the knowledge of grace but by the virtue of this blood therefore you must look to this to worke〈◊〉, if you would have both. What God will do 〈◊〉 that to him, this is the means he hath appointed 〈◊〉 the attainment of this end, therefore look thou to that as the leaper said to our Savior if thou wilt*〈◊〉 canst make me clean, here Only cleansing 〈◊〉 is to be had thither he looks, there he waits and submits, that's his duty, whether God will give it or no that's in the liberty of his own free will, that 〈◊〉 leaves to him, so do thou; whether God will do 〈◊〉 for thee or no, that's his prerogative, if he give thee nothing he ows thee nothing, but that Christ hath purchased it for this end, and that I should expect it from hence that’s his will and my dutie. We have done with the extent of this application* to whom it appertaines, we are now to enquire into the second branch of the doctrinee. 2. The manner how it's wrought. The principle saith thus. It's made theirs] thedoctrine thus. They are put into possession of all saving good by Christ.] Here three things are implyed. 1. 1 they cannot make it their own 〈◊〉 they cannot put themselves into possession. 2. 2 the manner and order how this is done. 3. 3 the cause that doth it. Of these we shall speak in their order. 1. It is not in any man’s power to make 〈◊〉 of any spiritual good which Christ 〈◊〉 purchased, to himself; for if he could, he 〈◊〉 do it some of these ways. Either by force we must take it, rush by 〈◊〉 into the right and possession of the Lord Jesus, 〈◊〉 wrest by strong hand everlasting happiness from 〈◊〉 whether he will or no. But that's impossible, 〈◊〉 what is the clay to the potter? So the prophet ex* presseth the difference; the interogation shows 〈◊〉 impossibilitie of the opposition: they may 〈◊〉* with his will but they cannot cross it, 〈◊〉 the 〈◊〉who hath resisted his will? And therefore the Lord 〈◊〉* the vineyard determines it by his absolute good 〈◊〉 sure, Matthew 20:14-15. I will give to this last 〈◊〉 thee, may I not do what I will with my own? As by force we cannot take it, so by justice we 〈◊〉 [ 2] not challenge it, or claim any interest therein for 〈◊〉 thing we have or do. Nothing we have can 〈◊〉 it, nothing we can do can deserve it at the hands 〈◊〉christ. For the conclusion is firm, when we 〈◊〉 done all we can we are 〈◊〉 servants 〈◊〉 have done no more than we should. Luke 17. 〈◊〉 nay we do much that we should not do, Psalm〈◊〉 3. If 〈◊〉 shouldest strictly mark what is done 〈◊〉 miss lord who could abide it. We of ourselves are not capable of this, 〈◊〉 [ 3] provided and freely offred to us. John 1:5. 〈◊〉〈◊〉 shined in 〈◊〉〈◊〉 the darkness 〈◊〉ded it not. John 14:17. I will send the spirit whom the world cannot receive. 1 Corinthians 2:14. The natural man receiveth not the things of the spirit, neither can he receive them.〈 in non-Latin alphabet 〉 and therefore* our Savior complaìns that his word found no place in them, all the room was taken up already, as our Savior when he came into the world, so when 〈◊〉 comes into men’s hearts; yea if a natural man might 〈◊〉 heaven for the taking, if it were put into his hand 〈◊〉 were not able to hold it. So the young man when he 〈◊〉 as free an offer and as fair terms as ever were 〈◊〉 to any, go and sell all that thou hast, come 〈◊〉*me and thou shalt have treasure in heaven, it 〈◊〉 said he went away sorrowful, he would none of the kingdom of heaven upon those terms, he neither 〈◊〉 nor could receive it. A man would not be made capable, he would not 〈◊〉 God enable him to receive that grace which being [ 4] 〈◊〉 would take away those distempers which do 〈◊〉 take place in him. Hence comes all those quarrels, 〈◊〉that contention between the heart and the Word, 〈◊〉 men are not able to bear or hear the blessed truth 〈◊〉 God, that it should reveal or remove their 〈◊〉 from them, the soul saith to the Word as he did: 〈◊〉 thou found me O mine enemy? The carnal*〈◊〉 is not subject to the law of God nor indeed can〈◊〉. Romans 8:7. So Augustine consessed, that when 〈◊〉 prayed against his lusts, he secretly wished that 〈◊〉 would not hear his prayer. It dasheth the vain imagination of a company of 〈◊〉* ignorant creatures whom Satan carries 〈◊〉 down to hell, by a false conceit of their 〈◊〉 to compass and contrive their own spiritual 〈◊〉 according to their own humor; they put 〈◊〉 opportunities, slight all offers of life and means 〈◊〉 grace, proceed fEarlsly in the pursuit of any 〈◊〉;what ever best suits their own carnal 〈◊〉, presuming vainly of their own power to help, as they list and like best, when and 〈◊〉 they will. Tell them of the 〈◊〉 of the work, shortness of their time, uncertainty of their lives; how 〈◊〉 and irrecoverable their hazard and loss will be, and therefore they should 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and take greedily each opportunity that is presented unto them. They 〈◊〉 their retreat hither, and here they 〈◊〉 themselves, against all fears that might surprise, terrors that might take hold upon them, threatenings of the 〈◊〉 which might shake their hearts in their 〈◊〉〈◊〉. They have found a nearer way and〈◊〉 would not put themselves to unnecessary 〈◊〉 though they begin late they can do 〈◊〉 with 〈◊〉〈◊〉 bour, and much 〈◊〉 and yet do it well; what 〈◊〉〈◊〉〈◊〉 out his days in melancholy 〈◊〉 sink his heart in sadness and discouragement, 〈◊〉 his 〈◊〉 of her present content and delight, and 〈◊〉 themselves more miserable than they need when 〈◊〉 years grow on, and their eyes grow dim, 〈◊〉〈◊〉 strength〈◊〉 them, then they will cry 〈◊〉〈◊〉〈◊〉 seek pardon, and repent of their 〈◊〉〈◊〉, 〈◊〉〈◊〉〈◊〉 of Christ, and then 〈◊〉 is 〈◊〉.〈◊〉 thus they conceive 〈◊〉 is 〈◊〉〈◊〉〈◊〉 either to 〈◊〉mercy or 〈◊〉〈◊〉, to 〈◊〉 or take eternal 〈◊〉〈◊〉 salvation as they list. True they cannot 〈◊〉〈◊〉 nor are they able to purchase it, but 〈◊〉 hath 〈◊〉 rited eternal life and God so freely 〈◊〉 it to 〈◊〉man that wil, they put it beyond 〈◊〉 peradventures 〈◊〉 make no doubt of it, but to make 〈◊〉 their own as 〈◊〉〈◊〉, and by this selfdeceiying 〈◊〉〈◊〉〈◊〉 men suddenly drop down to destruction, 〈◊〉they do indeed 〈◊〉 where they are and what 〈◊〉 do. But, what a desperate folly is this? So to 〈◊〉mans soul, as to put the weight of eternal life and salvation, and all the hopes thou hast merely upon 〈◊〉, so that according to the course thou hast plotted it's utterly impossible thou shouldest 〈◊〉 of any good for; First thou knowest not whether thou shalt live, it is 〈◊〉 in thy hand to maintain thy own natural life; for [ 1] 〈◊〉 what is our life? A bubble, a flower, a shadow, 〈◊〉 bubble breaks, and the flower fades, and the 〈◊〉〈◊〉 away, thou art not certain thou shalt live til 〈◊〉 evening, or if thou doest, how doest thou know 〈◊〉 shalt have ability to seek to the Lord for mercy? 〈◊〉 thy brain is grown weak not able to remember or 〈◊〉the things belonging to thy peace, and when 〈◊〉 is grown 〈◊〉 weak it's not able to grapple with 〈◊〉〈◊〉, when the days of sorrow and sickness are 〈◊〉 upon thee, and thou sayest I have no pleasure in 〈◊〉. Imagine, God give thee life, and thou have ability [ 2] 〈◊〉 nature about thee, yet who knows, whether ever God will give thee a heart to look for mercy. Luke 23. 〈◊〉. 〈◊〉 is said one of the thieves reviled Christ, when〈◊〉 was to die he fell a railing afresh upon our Savior 〈◊〉, saying, if thou be the Christ save thyself 〈◊〉 us; one would have thought the place of 〈◊〉, and the ghastly looks of death now presented 〈◊〉 his eyes, might have put other words into his 〈◊〉, other thoughts into his mind, but he could 〈◊〉 leave his life than his blasphemy. So a 〈◊〉 going to die, a minister coming to him stirred 〈◊〉 up to cry to the Lord and to look to heaven for 〈◊〉, he professed, (though he was then going to 〈◊〉 gallows) that he would not do it, O says he I 〈◊〉 rejected counsel in my life, and I cannot take 〈◊〉 at my death. If yet the rack of conscience doth constraine thee towards [ 3]thy latter end to vent out those hideous apprehensions of God’s displeasure, and thy own misery, and therefore thou art now restless in seeking for mercy, it shall be all in vain and without 〈◊〉. John. 8:21. The rebellious Jews who disdained Christ and all his counsels, and refused his mercy when it was tendered to them at their dores, Christ says to them, you shall seek me but you shall not find me, but shall die in your sins, you lived in them, and you shall die in them, though you leave your lives your sins will not leave you, they shall rot with you in your graves and rise with you to judgment, and go with you to hell, whither I go ye cannot come, therefore you cannot come to Christ and grace, for if they might do so, they might come to heaven; it was one part of the folly of the foolish virgins. To sleep away their time and never sought to get oil into their lamps until it*was too late, and then they cried to their fellows 〈◊〉 us some of your 〈◊〉 for our lamps are gone out, some of that faith and repentance which formerly they conceived they could find at every shop, but they had little enough for themselves, and therefore bid them go into the City and buy, but all was in vain, they missed of their oil and missed of their entrance also into the bridegrooms chamber: thou art one of these deluded creatures, thou thinkest either thou canst make oil or buy oil when thou list, thou wilt find too late that thou doest egregiously befool thy self, when though thou knockest never so hard cryest never so loud thou shalt find no acceptance, nor gain any entertainment from the Lord. Nay our Savior that he might crush such 〈◊〉 conceits he 〈◊〉 down the conclusion peremptorie that it might forever silence such imaginations, after the young man had the offer of eternal life, and trampled it under seet, and our Savior had told them it was easier for a camell to go through the eye of 〈◊〉needle, than for a rich man to enter in at the kingdom of heaven, they replied, who then can be saved? He answered plainly, and beyond all question, Matthew 19:26. With men it is impossible; if all the angels in heaven would come to help, if all the ministers on earth should labor to persuade, it would be impossible that of thyself thou shouldest entertain the offers of grace. If thou supportest thy heart and thy hopes also upon this, what thou purposest, what thou intendest to do, know, it is impossible that ever thou shouldest be good, or partake of any spiritual good for thy 〈◊〉 welfare. It's not in thy power to live, to have 〈◊〉 ability to seek, or a heart, if able, or success in seeking; nay, it is impossible thou shouldest be made partaker of any spiritual good, if thou wilt go no other way to gain interest therein. Ground of trial and examination, whether ever* we had any saving and spiritual good applied unto us in a right manner; in our temporal estates in civil proceedings amongst men, it's not enough to lay claim to lands and inheritances, unless by a legal course they be conveyed and settled upon us, otherwise a man may be unsettled and shaked out of all before he be aware. It is so in our spiritual estate: those high and happy privileges which Christ hath purchased, 〈◊〉 great salvation he hath wrought and tenders also in the gospel; it's not enough to claim it, and catch at the comforts and benefits that come thereby, unless they be conveyed and settled upon us in a gospel way, otherwise the Devil may sink our hearts, and shake all our hopes, when we least suspect it. Thou sayest, the pardon that Christ hath purchased, the holiness that he hath promised to bestow upon his, that grace and life, that rich mercy and plentiful redemption which he hath revealed so fully, so freely tendered to his; thou sayest it's thine; I say, how camest thouby it? How camest thou to be made possessor of it? Thou wilt hapily answer, though long it was before I either knew or considered what sin or 〈◊〉 meant, yet the Lord at last by the ministry of the Word, and the work of the spirit, made me see the 〈◊〉 of my heart and life, the terrors of my conscience were like a continued wrack night and day, and the wound thereof was so dreadful, that I found it beyond the skil 〈◊〉 power of means to do me good until the Lord Christ and his abundant mercy, and rich redemption which he had wrought was proclaimed, and there I heard and found there was no name under heaven whereby I might be saved, but only the name* of Jesus, and so I took the promises of the Gospel, cast myself upon Christ, and hung upon free mercy for the supply of all that good I desired and wanted. You take Christ? You hang upon free mercy? But how came you by the power which did enable you so to do? You say, you took the promises, but who gave them you, or gave you a hand to lay hold upon them? True, mercy is free and sufficient, the promises are precious and saving, but if they never come to be thine but as thou by thine own power didst make them thy own, certainly thou wilt in the issue fall short of them, and of thy own comfort and all. Unless he who provided and gave thee promises, do provide and give thee a heart 〈◊〉 to take them, thou wilt never take possession of them; unless Christ comprehend thee, thou wilt never apprehend him, Philippians 3:11. Thou art utterly mistaken if thou dost not find application beyond thy strength as well as redemption: this mistake in imagining that we can make the application, ariseth especially upon a double ground, which is most dangerous and least discerned. First, when from the general offer of the freeness [ 1] and fullness of that superabundant mercy that is inchrist, and invitation thereunto from the Lord with 〈◊〉 instant and overbearing importunity and 〈◊〉* of compassion, oh that there 〈◊〉 such hearts in 〈◊〉; turn ye, why will ye die? As I live saith the*lord, I desire not the death of a sinner: the heart 〈◊〉 to be tickled and affected at the goodness of the 〈◊〉, as being beyond its expectation, that there is 〈◊〉 a possibility of relief and succor, and therefore 〈◊〉 at it, out of a misguided apprehension, that it lies 〈◊〉 common for all comers, not looking for any special 〈◊〉 the soul must have before it come to share 〈◊〉. This was the wound of the stony ground hearers,*〈◊〉 received the Word with joy, and yet had no root: Christ Jesus came into the world to save sinners; oh that's a word forever to be received, scarlet sinners may be pardoned, the heart is tickled with it, and so catcheth at it, merely out of their own 〈◊〉: this 〈◊〉 false application, and this I take to be the cause of the blind presumption of the unwelcome guest; Matthew 22:12. Friend, how camest thou in hither, not 〈◊〉 thy wedding garment? He heard of the 〈◊〉 provided, and that the Lord kept open doors, and therefore he adventured to croud in amongst the company, therefore our savior challengeth him, how camest thou in? If coming here, was 〈◊〉, why should he be blamed? Whether was not the wound therefore in a disorderly manner of believing and coming? He came in his own strength, and did not look to Christ to give him a heart to believe, it answers not the guise and wear at this wedding, which is that the Lord must as well guide us in our coming and order that, as well as order the dainties he prepares, and 〈◊〉us unto. The second ground of mistake in our application, [ 2] when out of common illumination set up in the mind,terror and astonishment let in upon the 〈◊〉, together with notice and conviction, it's only in Christ that must and can do us good. Out of these common insightnings, and legal terrors, the soul is stirred (out of a natural〈◊〉 to procure it's own safety) to catch at that comfort and supply, whereby it may succor and releeve itself out of these pressures which are too heavy for it. Now as long as those fears and the noyse of those direful threatenings of the Lord continue in the view of the soul, and as long as it doth not discern its own falseness in this imagined and self-deceiving application, out of self love to self ends, all that while in a blind kind of boldness it may pretend to hang upon Christ and free mercy. But when either the legal stroke ceaseth that he feels not a need of the balsom, or that he fails of his end, and this groundles application (which is nothing else but a presumption), fails, then all this work falls to the ground, and his hopes and heart fails him and all, he will then say, I applied mercy to my 〈◊〉, but God never did; I catcht at a promise and Christ, but God never gave him to me; and this is the cause why thousands 〈◊〉 short when it comes to a dead lift, their conversion, the promises and mercy they have laid hold upon come to nothing, the truth is they took a Christ but God never applied him to them: O application is a wonderful work! Thus Esau who despised the birthright and blessing*indeed, yet out of self love for self ends he seeks the blessing with tears, but not with a faith of application,* a faith of God’s operation. For the root of faith is in the Lord Christ issuing from the work of his spirit, and therefore he must apply himself to us, before we can apply him to our own hearts. As the beams of the sun must come down tothe waters, before it can draw up the water in clouds and vapors: so here, the root of this application being in Christ when we cannot keep ourselves, yet he keeps us by the power of God through faith unto salvation, he keeps us, and keeps our faith: I have prayed (said Christ to Peter) that thy faith fail not; he keeps us to a kingdom, and keeps a kingdom for us, he puts us into possession, and none can put us out. Hence we may observe the madness of the 〈◊〉 hearts of men, which transports them beyond all the bounds of reason, carries them against the principles of nature and common sense; which makes them not only miserable, but unwilling to be made happy. Was there ever any sick man that was not content to be healed, and any in prison and pressures that was not willing to be delivered? Any helpless that was not desirous to be eased and succored by another? Yet this is the hellish and unreasonable venom of a distempered and sinful heart, that loves its poison, delights in its bolts and prison, destitute of all spiritual good, hath neither hope nor help in its self to get or receive any, can do no good for itself, and yet is unwilling that God should do any good fot it, or make it capable of receiving any; famish they do, and would not have meat provided that might sustein them; perish they do, and yet would not have the power of the Word work kindly and effectually upon them for their safety and deliverance, it's not a sickness only, but a spiritual madness; if men carry themselves so when they are sick, we say, it is a frenzy: thus isay, 30:10-11. They say to the seers, see not; to the prophets, prophesy not,〈◊〉 not, counsel not, but cause the holy one of Israel to cease from us: this is the temper of every natural man in this world. This serves to justify the equal and righteous proceedings* of the Lord in the utter 〈◊〉 and destruction of the ungodly, and the enemies of his grace; at the great Day of Judgment when they shall be full of their 〈◊〉, and full of their plagues, cast out of the presence of the Lord, or the least expression of any gracious 〈◊〉 attribute of God, nor bounty to pity them, nor patience to bear with them, but they lie under the power of their sins, and the infinite displeasure of the almighty. This is that will stop all mouths, and answer all cavils, they have no more but what they would have, they want nothing but what they were weary of. You would be proud and stubborn, and rebellious, and you shall be so; you shall have your belly full of your abominations, and now you have your wills; you were weary of the Word that would reveal your sins, convince your consciences, subdue your corruptions, the truth was your only trouble, you were troubled with counsels, reproofs, 〈◊〉, ministers, that you could not have your full swing in your sins; God will ease you of that trouble; you shall never see the face of a saint that may counsel you, never hear the voice of a minister to reprove you, never have the Word to work upon you; you have said to the almighty, 〈◊〉*away from us, we desire not the knowledge of thy 〈◊〉;now you have your desires. They that 〈◊〉 me, love death, Proverbs 8. Last: you have what you loved, you could not help yourselves (you say) but you would not have the Lord make you capable of any help. Thus every mouth is stopped, and the Lord justified out of the consciences and confessions of the wicked themselves. 2 how this good is made ours. For the manner and order of putting us into 〈◊〉 of all this good it will appear in four particulars. The soul is made capable of all that spiritual good [ 1] and those precious blessings which 〈◊〉 to 〈◊〉; 〈◊〉 is and must be first room made for the 〈◊〉 of these or else there is no possibilitie to 〈◊〉 of these, a man cannot be in heaven and hell at 〈◊〉 happy and miserable at the same time, be 〈◊〉 or that which opposeth and distroies this good 〈◊〉 yet share 〈◊〉. First then the Lord Christ makes the soul capable, as in all corporations who have their privileges and immunities by charter 〈◊〉 to certain persons under such terms and conditions, as that he must be bound prentise, and serve 〈◊〉 long, he that comes not under such conditions he is not capable of such privileges, so here: john. 3:27. No man can receiv anything except it be given him from 〈◊〉, that is not only the thing but the receiving of it must be given unto him; Matthew 13:11. To you it is given to know the misteries of the kingdom, but to others it was not so, for in hearing they should bear and not perceive, seeing they should see and not understand their eyes were blinded and their hearts were hardened, and so they were incapable of any good, Colossians 1:12. Giving thanks unto the father who hath made 〈◊〉 meet to be partakers of the 〈◊〉 of the saints as who should say, they were not fit nor meet before they were made so. As he makes them capable of this: 10 he gives them [ 2] a right and title therunto which they may for 〈◊〉 hould and forever maintain their possession by 1. John 5:12. He that hath the son hath life, first we must have aright unto Christ, and then to all that is in him, in him are hid all the treasurys of wisdomand holiness: if once a man have a right in the 〈◊〉 all the metal gould and silver is his that is there, 〈◊〉 may digg bouldly and take freely, it is his own; buy once the ground, then all the springs that run 〈◊〉 all the trees that grow there, and all provision 〈◊〉 arise thence are his. Christ is the mine of mercy, and 〈◊〉 oar of grace, and salvation, the well-spring of 〈◊〉 and happiness, all the promises are 〈◊〉 and amen in him, in him accomplished, by him performed this is God’s manner, first he gives his son and with him all things, that’s his order in giving and it should be ours in receiving; it's Satan’s policy to make the saints be at a loss when they look for pardon and grace, and peace and comfort, within themselves and then to Christ, and so 〈◊〉 his labor and looks in vain, but We should look up to Christ the author and finisher of our faith Hebrews 12.〈◊〉god hath blessed us with all spiritual blessings, but it is in Christ Ephesians 1:3. In him these blessings are contained by him dispensed, and from him received. And therefore the apostle issues all here, this is the witness of the father touching his son he hath given us eternal life, and this life is in his son, 1. John, 5:11. This is the tenure of the saints which they hould in capite. The soul then stands seized of, and actually estated [ 3] in all these spiritual good things of Jesus Christ he is really admitted into all these privileges that he may enjoy them, and unto 〈◊〉 benefit of them as his due, he hath not Only jus ad rem but jus in re, Romans 8:32. If he hath given us his son, how shall he not but with him give us all things else, he is the heir who hath all, have him and have all; when the indentures are sealed then there is deliverie of the land, and the emolument thereof comes to him from that day forward, so here the rents and revenuesof the Gospel come in to us when once we have Christ, 1 Corinthians 1:30. He is made of God unto us, wisdom, righteousness, sanctification, and redemption; if once he be made ours, all in him will be made ours also; 1 john,16. Of his fullness, we all receive grace for grace. The soul hath now liberty to 〈◊〉 and improve [ 4] Christ, and all he is, and hath, and doth for our spiritual advancement, and so to live upon our own, our revenues, and comings in from Jesus Christ, Galatians 2:19. That I now live it is by the faith of Jesus, phil 4:13. I can do all things through Christ that strengthens me; he hath provisions about him to live comfortably and contentedly in all conditions; I can be rich, and I can be poor; I can abound, and I can be abased: men’s patrimonies and possessions may help them to be rich, but to learn them how to be poor they will not, nay, rather indispose them; and God would have us not only live christianly, but comfortably, Hebrews 6:17-18. He hath sworn that he will bless us in his Christ, that by two immutable things we might have strong consolation; nay, to grow up in him in all things, Ephesians 4:15-16. That we may grow rich in peace and comfort, and assurance, in grace and holiness, and all the good things of Jesus Christ. And this is the order of application: he first makes us capable of, then gives us a right unto, then estates us in, and lastly gives us the use and improvement of all spiritual good in Christ. Thus it's made ours. This should make us see and affect our hearts with* a holy admiration at the riches of God’s mercy and* freeness of the covenant of grace in Christ, who prevents his with blessings of goodness, and that in the midst of their undeservings, when out of the stubbornnessand crossness of our hearts we oppose his truth and holiness, he doth us good when we neither will, nor desire our own good. He not only provides a gift, but a hand to take 〈◊〉, he requires the condition which is exceeding reasonable, and works 〈◊〉 the condition he requires, tenders us mercy which we could not have conceived, and that's not all, but gives a heart to entertain it, that 〈◊〉 Christian might be and breath in mercy. When Adam though adorned with all 〈◊〉 that was compatible 〈◊〉 a creature in his condition, having the stock left in 〈◊〉 hand, he undid himself 〈◊〉 his posterity, being left to the mutability of his 〈◊〉 will, though holy and righteous, how suddenly 〈◊〉 irrecoverably becomes he miserable: but this is 〈◊〉 incomparable excellency of the covenant of grace the Lord not only makes provision for lost man (〈◊〉 though it was no smal favor, yet it would never 〈◊〉 done him good) therefore he made it his also. 〈◊〉 dam should have had all conveyed to him by a 〈◊〉 of justice, by his own improvement and obedience and hence he lost what he had and hoped for. It 〈◊〉 just God should require service from Adam, it 〈◊〉 just he should give him grace to do it (for else 〈◊〉 should have required 〈◊〉 from his creature, which had been contrary to the wisdom and holiness 〈◊〉 the creator) it was also just that when 〈◊〉 had done what was commanded and covenanted 〈◊〉 him for (〈◊〉 was just 〈◊〉 say) that then he should accept of work and reward it, for to him that worketh wages is due of debt, Romans 4:4. But it's 〈◊〉 in 〈◊〉 of the covenant of the Gospel. All 〈◊〉 merely and only out 〈◊〉 the covenant of God’s free favor; when we lost and forfeited all we had, and 〈◊〉ourselves for what we needed, and were unwilling out of the wretched and hellish distemp̄ers of our 〈◊〉〈◊〉, either to have anything, or to be made capabl of 〈◊〉 thing, that grace might appear to be grace indeed, 〈◊〉 doth 〈◊〉 for our good, not only beyond our desert 〈◊〉 what we have besides hell, is mercy) but beyond 〈◊〉 desire. That thou mayest forever each day that passeth 〈◊〉 thy head, remember it to the Lord, and leave 〈◊〉 upon record in thy own conscience; say, hadst 〈◊〉 (blessed lord) given me the desire of my 〈◊〉, and left me to my own will, its certain I had 〈◊〉 in hell long before this day, when in the days 〈◊〉 my folly and times of my ignorance, when out 〈◊〉 the desperat wretchedness of my rebellious 〈◊〉, I was running riot in the ways of 〈◊〉, when I said to the seers, see not; and to the*prophets, prophesy not, to Christians, to 〈◊〉, to governors, admonish not, counsel not, 〈◊〉 not, stop me not in the pursuit of sin, the*〈◊〉 was I took hold of deceit and refused to return,〈◊〉, resolved in the secret purpose of my own soul*would none of thee, I would not have that word 〈◊〉 thine reveal or remove my corruptions, I would 〈◊〉 of thy grace that might humble me and purge 〈◊〉, none of that mercy of thine that might pardon 〈◊〉, none of that redemption of thine that might 〈◊〉, 〈◊〉 thou then 〈◊〉 me at my word, and 〈◊〉 me what I wished, and sealed up my〈◊〉, saying, 〈◊〉 thou forever filthy, forever 〈◊〉, and forever miserable, thou wouldst neither 〈◊〉 holy nor happy, thou shalt have thy will, sin 〈◊〉〈◊〉, and take thy portion with devils, 〈◊〉, it had been just with thee, and I justly 〈◊〉. But to bear with all my baseness, to put up all 〈◊〉 wrongs and provocations, to strive with me 〈◊〉 good when I took up arms against thee, 〈◊〉strove against my own good; nay, when I 〈◊〉 mercy, and then to take away that resistance, and to cause me to take mercy, and make it mine, when 〈◊〉 us dall the skil I could to hinder my own salvation, oh! The height, the depth, the length, the 〈◊〉 of this mercy! It was God’s expression of his own kindness towards the 〈◊〉, Ezekiel 16:4:6. In the day of 〈◊〉 nativity I saw thee in thy blood, and then I said 〈◊〉, consider but thyself and thine own ways, and thou wilt sind it thy condition, and therefore take up thy stand again here in admiration; when there was no means to help me, no man to pity me, and I had not a heart to pity my self; when I lay w. Ltring in my blood, wallowing in my sin, when I said 〈◊〉 would die, then thou beheldest me and said, live 〈◊〉 poor creature, live: oh that mercy! forever to be adored, come down Ye 〈◊〉 angels from heaven, and magnify that mercy through eternity; 〈◊〉would 〈◊〉 perished in despite of mercy, and the Lord made me take mercy in despite of my heart. Train up thyself thus, and dyet thy soul with 〈◊〉 daily admiration of this rich mercy of the Lord, 〈◊〉 with 〈◊〉 daily bread; its mercy that gives, mercy that conti ues, mercy that perfects all spiritual good for thee〈◊〉 in thee, and will do so to all 〈◊〉〈◊〉 as they in the rearing of the frame of the 〈◊〉 temple, all the people cried, grace, grace, grace, Zechariah 4:7. When it was not power nor policy, for the whole nation was poor and despicable, wholly 〈◊〉 and unable to begin or to carry on such a 〈◊〉 grace then laid the foundation, and grace never left until it added the topstone; so here, it was mere grace that provided salvation, that 〈◊〉 it, offered it; made thee able to receive it; thereforethou shouldest walk in the wonderment of this grace and mercy, all thy life long. Hence also is matter of humiliation and daily* self-denyal while we live in this world, which may help to pull down our proud hearts, and peacockfeathers, and lay us low in our thoughts, in the apprehension of our own vileness and baseness, 〈◊〉 own weakness and unworthiness: when we feel our hearts to be puffed up with the vain apprehension of our own worth, parts or performances, what we are, and what we do; look we back to our first beginnings and 〈◊〉 aright of our own wretchedness, and nothingness, yea, worse than nothing, in that we not only wanted all good, but we had it within us to oppose all good, and that will cause us to sit down in silence, abased for ever; when empty bladders are grown unto too great bulk and bigness, to prick them is the readiest way to lessen them; when our empty and vain minds swel, with big thoughts, and high overweening conceit of our own worth, learn we to stab and pierce our hearts with the righteous judgment of our own natural vileness, which will (or at least may) let out that frothy haughtiness that lifts us up beyond our measure, tell thy heart and commune with thy conscience, and say, it is not my good nature that I am not roaring amongst the wretches of the world in the road and broad way of ruin and destruction, that I am not wallowing n all manner of sin with the worst of men, it's not my good nature, no thank to anything that I have, that I am not upon the chain with malefactors, or in the dungeon with witches, for what ever hell hath, it is in this heart of mine naturally, a cain here, a Judas here, nay, a devil here. The time was (O that with an abased heart I may ever think of that time) I never looked after the spiritual good of my soul, whether I had a soul or no,what would become of me and it, was the least of my care, the farthest end of my thoughts, nay, loth I was to hear of, or know these things when they were 〈◊〉, unwilling to receive them, or give way to them when they were offered; how did I stop mine ears, shut mine eyes, harden my heart? What ways, means, and devices did I use and invent to shut 〈◊〉 the light of the truth, and to stop the passage and power of the Word, that it might not convince me, that it might not reform me, might not recal me 〈◊〉 my 〈◊〉 how often have I secretly wished that either the Word were taken out of the place, or 〈◊〉 from 〈◊〉, that it might not trouble me in my sinful distempers, and when 〈◊〉 had least good I had most ease, and took greatest content; oh that such a vile wretch should thus live, and yet live! To be thus sinful! Oh that I might forever be abased for it. As in sores, when the proud 〈◊〉 increaseth, there is no way but a corrosive to eat 〈◊〉 down: this consideration of our own 〈◊〉, may be like this corrosive to eat down the pride of our hearts. Thus Paul frequently in the remembrance of his former wretchedness, bleeds kindly and 〈◊〉 in the abasement of his spirit, he mentions not his apostleship which might exalt him, but presently he remembers his 〈◊〉 which might abase him, 1 Timothy1:12. I thank Christ Jesus our lord who hath enabled me for that he counted me faithful, and put me to the ministry, who was before a 〈◊〉, 〈◊〉 and injurious, verse 13. Hence again he observes it was God’s way that he might not be exalted*above measure, to buffet him with the sense and assaults of his own weaknesses, 2 Corinthians 12:7. And thus far he did glory in, and take pleasure in his 〈◊〉, not to have them, but to use the consideration of them as a wholsom corrosive to pull down those proud swellings: as a man somtimes takes pleasure〈◊〉 the pouder of scorpions, or mercury water, because 〈◊〉 a medicine against some poisonful humors; and 〈◊〉 he directs, Ephesians 2:11-12. Remember that you were dead in sins and trespasses, Gentiles in the flesh, without God, without Christ, without hope: if a man conceit that his make or metal is better than other mens, let him look into the pit whence he was*digged, the rock out of which he was hewen, he will 〈◊〉 see cause to conclude he was as hard, as stubborn, 〈◊〉 proud as any other, as unteachable, as unframable 〈◊〉 any other: and here that question hath place, what hast thou that thou hast not received? Yea, 〈◊〉 degree lower, how camest thou to be able to 〈◊〉 it? Stake down thy heart in this determination, 〈◊〉 answer, I have received nothing further than 〈◊〉 hath enabled me, and I have nothing unless he 〈◊〉 it, I do nothing unless he quicken me to the 〈◊〉 of it; the remembrance of 〈◊〉 plagues of 〈◊〉 heart and nature should 〈◊〉 me forever to be 〈◊〉, I am what I am by mercy, let that have the 〈◊〉 of all, which is the worker of all the good I 〈◊〉; as men pul away the steps and stool from 〈◊〉 a man if he stand too high, so 〈◊〉 should pul away 〈◊〉 swelling conceits which lift us up in our own 〈◊〉; it's not I, but the grace of God in me;*〈◊〉 I any power to be humbled, to believe, to be 〈◊〉? No, it's not I, but free grace, that is the 〈◊〉 and worker of all, let grace therefore have 〈◊〉 honor and praise of all. Here is matter of cordial refreshing to support the*〈◊〉 of sinners, from sinking into desperate 〈◊〉, when they see the weakness of their own 〈◊〉, not able to reach this work, the stifness of 〈◊〉 own wills, as ready and resolute to oppose it and 〈◊〉 of both, an utter impossibilitie to attain it, or any 〈◊〉 good unto themselves, their hearts and hopescannot but fail so far as they look to themselves; but when they look to this, that as it is beyond their own po wer, so it is not their own work, this may be some support, it is in 〈◊〉 hand and must proceed from his power, who can do what he will in heaven and earth and in thy heart also, therefore repare hither and rest thy fainting spirit here. In regard of a man’s weakness, the well is deep and [ 1] thou hast nothing to draw withal, the work of applycation is spiritual and mystical, the eye is dim and thy understanding shallow, not able to search into such mysteries, thou canst not discern neither the way, nor the work, how wilt thou be ever able then to attain it? Remember thou canst not make thyself able, but thou must be made able to know it and to receive it, its in his hand, and its his work who is able to do it, Jeremiah 24:7. I will give them a heart to know me, hither our Savior resolves this work and rests himself here Matthew 11:25. I thank thee father lord of heaven and earth, that thou hast hid these things from the wise of the world and revealed them unto babes even so father, for so it pleaseth thee. And it's God’s promise, isay, 42:16. The hlind shall see and the deaf shall hear. It's his ordinary proceeding, he calleth the foolish and things that are not, to bring to naught things that are. 1 Corinthians 1:28. Therefore thou shouldest press God with his own promises, mind him that this is his prerogative, say, lord it is not in man to*direct 〈◊〉, to humble himself, to convert himself, but it is with thee, and its thy promise to give me a heart to know thee, thou callest things that are not,* I am not wise nor humble nor holy, I am not able to know thee let me be known of thee that so I may come to the knowledge of thee. But happily thy stifness is more and worse and more [ 2] dangerous than thy weakness, though thy mind be enlightnedcavils removed the truth made clear, thy 〈◊〉 settled, what should be done; but oh! The 〈◊〉 stifness of this wayward will, that hath 〈◊〉 all promises and distrusted them, all threatenings 〈◊〉 slighted them; so that the distressed sinner will 〈◊〉, I have a heart that cannot repent or believe, that 〈◊〉 receive grace, that cannot give way to the power of God’s ordinances or make choice of any good, 〈◊〉 that I am even weary of my heart and of my life 〈◊〉: yet, God can pluck away this unteachableness 〈◊〉 thy heart though thou canst not take away thy 〈◊〉 from it; of his own good will he hath begotten 〈◊〉 James 1:18. Its not in the will of Satan nor in thy own will to hinder it if God will do it, it's his work he hath challenged it to himself, and hath engaged himself do it for all his, I will take away the heart of stone, Ezekiel 36:26. Say thou, lord I cannot do it, and 〈◊〉truth I should not do it, for that were to arrogate more than I should, and to press into the priviledg of the almighty I only wait upon thee and bring my heart to thee, that thou wouldst bring me to thy self, 〈◊〉 the leaper said Matthew 8:3. If thou wilt thou canst make me clean, I have neither will nor power, I can 〈◊〉 do it nor receive it, but thou canst do both for me and work both in me; it was the ground of 〈◊〉 which the Lord gave to his people in building the material temple, when they looked at the greatness of the work, and their many oppositions, Zechariah 4:7. Who art thou O great mountain thou shalt become a plain, difficulties are compared to mountains, when a man sees a mountain lie before him, he thinks it is inaccessible, and impossible for him to go over it, so when a man sees the pride and stubborness and rebellion of his own spirit, he thinks 〈◊〉 is impossible for him to subdue these, but if the Lord will he can say unto it, who art thou O great mountain?And though it be mountainous pride and stifness and corruption yet he can make it become a plain, when he will humble thy heart and set up the power of 〈◊〉 grace within thee; as when the angel came to 〈◊〉peter the iron gate was opened, so though all the 〈◊〉 we can take cannot pul the iron gate off a proud heart off the hinges, yet when the Lord will come the iron gate will give way of it's own accord. Here We have also a rule of direction, showing the* right and the ready way how to 〈◊〉 forward the great work of 〈◊〉 on our souls when ever the Lord is striving with us in the ministry of the Gospel; look how God offers Christ and all spiritual good in him so we should attend his mind, and so receive it. The directions here for quickening our hearts and enlightning our minds are three. First look to Christ; first make sure of him, as he [ 1] in whom all our good is laid up, 〈◊〉 is God’s order in dispensing, it should be ours in receiving: he first*gives his son and all things with him, we first receive his son, and all spiritual good through him; the*wise merchant bought the field, and being po sessed of that, the pearl that was hid therein was 〈◊〉; Christ is the heir of all, and if we have him we have all, they said it 〈◊〉, this is the heir come let's 〈◊〉〈◊〉 and the inheritance shall be ours, Matthew 21:38. But this we may and should say 〈◊〉, this is the heir come let's love him, let's possess him and then all the inheritance of grace and glory shall be ours; the woman looks first at the man, and then she well knows, if she have him, his means is hers also she cannot want it, if he have it; so it is here, Christ Jesus is the head and 〈◊〉 of his church all the great things of life and grace and glory are all in his hand, in his having, and his giving, once have Christ and have all, therefore eye a savior look to him and make sure of him above all. Look at all graces as either they lead to Christ or [ 2] 〈◊〉 from Christ, else they will loose their life and sweet, and we shall loose the comfort of them, unless we look at them thus, either as they bring us to Christ by the power of his spirit, or as they come from Christ by his spirit inhabiting in us; as there be several ways that lead to the goale or mark at which men 〈◊〉, and they look no further at them, nor are refreshed by them, then as they point out a path or lead 〈◊〉 way to the mark, where their prize and profit is; Christ is the mark all graces are such as either com from him or lead to him, and further then they attain that they and we miss both our end and good, Philippians 3:13:14. This one thing I do, I press forward after the 〈◊〉 the price of the high calling of God in Christ Jesus, still we should look at him, that we may have 〈◊〉, and enjoy him this should be the mark we〈◊〉 aim at the goale we should run for, look at 〈◊〉 duties as they are means to bring us to him, and to 〈◊〉 saving good from him, say to the great work 〈◊〉 contrition humiliation vocation whence come you, whither go you? they will all say, to bring you to 〈◊〉, 〈◊〉 so look at them so attend to them. Again, sanctification holiness obedience whence come you? Why from Jesus Christ, here they all center; 〈◊〉 always the way to Zion, the way to Christ, 〈◊〉 to come to him how to receive spiritual good from him; whom seek you? A Christ: why are you 〈◊〉? Why pray you? And why weep you? It is 〈◊〉 a Christ, thus if we make Jesus Christ the center of all graces and duties, then they will become truly 〈◊〉, and truly comfortable to our own souls. When we would have our graces either increased or [ 3] 〈◊〉, we must not look to our own graces or go 〈◊〉 in the power of them, that either we may get 〈◊〉 or do more, but look to Christ the author andfinisher of our 〈◊〉 and leave our hearts and graces with him; the wheel drives the mill, but the stream drives the wheel, the sail carries the ship, but no longer than the wind carries the sail. So 〈◊〉 is here, ephe. 6:10.be strong in the Lord and the power of his might, else there is neither power nor might 〈◊〉 strength to be had from our own graces or abilities in the time of need, they that wait upon the Lord shall renew their strength as the eagle, they shall 〈◊〉 changes of strength, renewed resolution, courage and constancie in a Christian course, whereas the strongest without so doing will grow weak and feeble. Exhortation, all the faithful are hence to be exhorted,* to know their duty, and to deal with these spiritual good things, as men use to do with their possessions, Christ hath made them yours, now you may, you should, you ought to use them as your own, there is never a humbled believing soul but Christ hath put him into possession of all spiritual good, as if he should say, Christ and wisdom*and justification, and sanctification and redemption, in him and with him and from him these are all yours; go your ways then and use these as good 〈◊〉 are wont to do with their 〈◊〉, and look what a man would do when he is come into his possession, so do thou with all that good that Christ hath made thine. The care of good husbands about that which 〈◊〉 their's discovers it's self in three things. Men that are prudent will see their estates settled, [ 1] clear up their right to their possessions by course of law, and when they have got their evidences which are sound and good, they keep them as sure: in a word, this is each man’s care that hath but an ordinary compass of providence, he keeps the evidence of his〈◊〉 in readiness and safety. 1 in safety, tender and choice he is in this, above 〈◊〉 things else in the 〈◊〉, why his whol estate lies 〈◊〉 it, it's all he hath to shew; and he will not leave 〈◊〉 at six and sevens cast them in a blind corner, so 〈◊〉dust and silth may blur them, or the moth 〈◊〉 them, or children rear them, no: if there be 〈◊〉 box fitter than another, one lock or chest surer 〈◊〉 another, there he lays them and locks them 〈◊〉. 2 not only in safety but in readiness, he doth 〈◊〉 content himself to say, I am sure they are safe, 〈◊〉 I cannot find them,. I have forgot where I left 〈◊〉, and laid them, no: they are never to seek, 〈◊〉 can find them in the dark and 〈◊〉 them 〈◊〉, and which is more, though a man cannot read a 〈◊〉 yet if he be a prudent man he can 〈◊〉 tell upon what tenure he holds them, how they were convayed to him how estated upon him, that if he be forced to try it by law he can maintain his own, why do you do so now (I speak to believers) God hath put you into possession of all spiritual good, once in Christ then you are justisied, adopted, 〈◊〉, glorifyed, why do this then, make these sure, and keep these sure 〈◊〉 your own comfort. First make sure your evidence for Christ and all saving good in him: 2 Corinthians 13:5. Examine yourselves prove yourselves whether you be in the faith or no, know ye not that Christ is in you, except you be to be reproved, as who should say, this is that all 〈◊〉 to try to and find out, and you too or else you are to blame: you should try it make it good to yourselves in all courts, by the law, and by the Gospel, by the tenure of the prophets and promises, and by all the truths of God in the whol Word of God: you ought to do thus and wise men will do so, Galatians 6:4.let every man prove his own work; for if a man 〈◊〉 but seem to himself to be something when indeed he 〈◊〉 nothing, he seems only to be called, and to be humbled, and to believe in Christ when it is not so indeed, your hearts and hopes and expectations will deceive you at last, therefore prove it, make it clear, get evidence undeniable of it, then you may rejoice and be comforted, you may go triumphing to your 〈◊〉 and so to heaven: but what a misery is this, that many men, after many years profession, and when sickness and death comes upon them somtimes 〈◊〉 they are ready to go out of the world, and yet, they have nothing to say or show for heaven; therefore do not rest until you have made sure your evidence for heaven and happiness, that you may be able to say I am sure Christ and all saving good is mine. Secondly, when you have made sure your evidence, then keep it sure, maintain it and keep it by you for ever, let not Satan, nor temptations, 〈◊〉 corruptions, nor discouragements, nor carnal reason, take away your evidence from you, but that you may have them to use when you have need of them. 〈◊〉 is such a childish heedlesness that a man should ever be at a loss for his spiritual estate; as though one should live in his possessions, and if he go but a mile out of the town, and the day grow soggie, he cannot tell where he is though he be upon his own ground; when a man should be able to 〈◊〉 and sind his evidences at midnight, as Paul 2 Timothy 1:12. I know whom I have trusted, so job when it was 〈◊〉 with him in his temptations and desertions he could then say, Job 19:25. I know that my redeemer liveth, he is a redeemer and he is mine, and though I am a dying man, yet he lives. And as a good woman said when Satan troubled her house, I was here〈◊〉 the Devil came, I had possession first, and I 〈◊〉 be here when he is gone; so a Christian should 〈◊〉, Christ 〈◊〉 put me into possession of all saving 〈◊〉, and therefore though the Devil come and 〈◊〉 me〈◊〉 his I emptations, yet he shall not put me 〈◊〉, I will hold my evidence and keep my possession 〈◊〉 with standing all. By a holy and blessed kind of boldness you should [ 2] 〈◊〉 and use all those good things of the Gospel 〈◊〉 Christ hath purchased and estated upon you, 〈◊〉 are your own, and you may be bold with your 〈◊〉; what ever legacie is past over O an heir, 〈◊〉 he sees the inventory of all lands and goods, 〈◊〉 and revenues, annexed by name to the wil, 〈◊〉 doth not trouble 〈◊〉 to take these, and use 〈◊〉; if any say take heed what you do, why he 〈◊〉 it, and is able to bring the inventory where 〈◊〉 is named, therefore he useth them and will do so. 〈◊〉 now, 〈◊〉 lies the skill of a Christian, look 〈◊〉 the Gospel (that 〈◊〉 the will of Christ) look into 〈◊〉 inventory of all the promises, and all the good 〈◊〉 of God contained in them, you shall sind that 〈◊〉 mentions you, and 〈◊〉 you in particular, in 〈◊〉 the riches and revenues of the Gospel, therefore 〈◊〉 should take them use them as your own, they are 〈◊〉 in the testament of 〈◊〉 and bequeathed 〈◊〉 you, when you read what God hath done for Zion, 〈◊〉. 48. In those glorious 〈◊〉, 〈◊〉, deliverances, mercies 〈◊〉 to his 〈◊〉 in former times, mark how the psalmist 〈◊〉, and so every believer may and should 〈◊〉, as in the last verse This God is our God: he 〈◊〉 my God, all his attributes, his wisdom, his 〈◊〉, his love, his mercy are mine, he will quicken 〈◊〉 and comfort me and save me as well as he hath 〈◊〉 his people in former times, David thus makesuse of his portion in God here, and so should we 〈◊〉 after David. The lord had said unto joshua, I will never 〈◊〉 thee nor forsake thee, Joshua 1:5. The apostle in 〈◊〉 13:5. Shows how every Christian should apply 〈◊〉 to himself; implying that what ever promise a 〈◊〉 leever reads and meets withal in the Gospel, he 〈◊〉 and should 〈◊〉 it to himself, and say, this faith fullness and 〈◊〉〈◊〉 the Lord is mine, he will 〈◊〉 more leave me nor forsake me, than he did joshua〈◊〉 than he hath done any or his servants in former 〈◊〉 and so all that power which was expressed in 〈◊〉 conversion of Paul, all that mercy which was 〈◊〉 towards manasseh in humbling him so mightily, 〈◊〉 pardoning him so garciously, all that is mine; 〈◊〉 not you such children as to suffer Satan to 〈◊〉 you of your own comforts, or to attend what 〈◊〉 reasonings may cast in, to fear you from 〈◊〉 your own, even all the spiritual good which 〈◊〉 Christ hath purchased for you and giveu to you. It's the part of a good husband to grow rich out 〈◊〉 [ 3] his revenues and 〈◊〉, especially if many 〈◊〉 great that appertain to him: to make both 〈◊〉 meet at years end, to make but one of one, and 〈◊〉 from hand to mouth, and yet born to so fair an estate, and 〈◊〉 of so many goodly mannors, 〈◊〉 wonder at it, that having so much, he should make so little of it; alas (say they) he is no husband he will never do good of it, he doth not follow 〈◊〉 business. So to have such great, and rich, and 〈◊〉 promises, and to be such poor Christians, 〈◊〉 have so plentiful redemption, and so mean, and under consolation, it's a sign you do not improve the riches of the Gospel, you play the ill husbands with your possessions; then shall we know if we follow onto know the Lord, Hosea 6:2. Then shall you knowwhat it is to be effectually called, what it is to have assurance of God’s love, if you follow on to know the lord; hence the apostle exhorts, work out 〈◊〉 salvation with fear and trembling. Do not 〈◊〉 bungling at it now and then, but work it out throughly, and then you shall have according to your hearts desire. 3. The causes of application. Having done with the manner how this application is wrought, we are now to enquire the causes of it, which are wholly without ourselves, being that we are not only unable to receive any spiritual 〈◊〉, but professedly〈◊〉 therunto and to anything that might take away that 〈◊〉; if then the question be what be the causes of application? I will sum up the answer in this 〈◊〉. God himself by his allmighty power is the principal cause, and only those means so far as he is pleased to appoint them and use them are the instrumental causes of this work. There are three particulars to be distinctly observed and considered in this conclusion.  1 God himself is the principal cause of this work of application.  2 that power by which he works in application is an allmighty power.  3 those means that the Lord appoints and uses are the instrumental causes of it. I begin with the first of these. God himself is the principal cause of 〈◊〉: [ 1] that is, it is God the Father in Christ by the Holy Spirit, who doth bring us into the possession of all spiritual good: for the old rule is here to be attended; all the 〈◊〉 of the Trinity, which are without upon the creature are common to allthe persons, yet that the manner of working of each of them may more easily appear, we will 〈◊〉〈◊〉, God the father: who is first in order of woking, [ 1] and who was directly offended; yet 〈◊〉 now appeased, and having received a full 〈◊〉 for satisfaction unto his justice; he because he 〈◊〉〈◊〉, must make them partakers of 〈◊〉 good things, and put them into 〈◊〉 thereof, which were purchased in their behalf: and hence it is, that all the works of application are attributed unto the father: as, 1 the work of vocation, 1 〈◊〉.5:10. The God of all grace, who hath called us into his eternal glory by Christ Jesus: which is meant of God the father, as appears by the opposition. 2 〈◊〉 justify, 〈◊〉. 8:33. It is. God that justifies, who shall condemn? It 〈◊〉 Christ that died, which is also meant of God the father; 〈◊〉 God is there distinguished from 〈◊〉. 3 to reconcile, 2 Corinthians〈◊〉. 19. God was in Christ reconciling the world to himself, by not 〈◊〉their trespasses unto them: 4 to adopt, Ephesians 1:5. Having 〈◊〉 us to the adoption of children by Jesus Christ to himself. 5 to sanctify, 1 Corinthians 1:30. He hath made Christ to be sanctification unto us: and, 1 Thessalonians 5:23.〈◊〉 he that 〈◊〉 us throughout, in soul, body, and 〈◊〉: and this is the cause why grace, mercy, and peace, (〈◊〉 very 〈◊〉 of Paul’s salutation) is sousually wished from God the father, and from the Lord Jesus Christ; partly because God the Father is the fountain in the 〈◊〉, and first in this work; and partly because the 〈◊〉 of a 〈◊〉 is never quieted until God the Father (being the party directly offended) 〈◊〉 the assurance of his favor under the acquittance of his spirit. The lord Jesus hath also a special hand in thisapplication, and that in a double respect, 1 as he is the second person of the Trinity, the wisdom of the father to whom the dispensation of the great work of our salvation was committed, But, 2 and especially, (which most concerns our purpose) our savior Christ is said to make all spiritual good ours, as mediator, God and man; the head of the second covenant from whom the influence of 〈◊〉 and special virtue is derived unto all the members, as the root from whom the sap of 〈◊〉 grace issues unto all his branches; he was 〈◊〉 typed out by zerubabel, in the building of the 〈◊〉 temple, he lays both thefirst, and the last stone.* More particularly the immediate dispensation of this work as it comes from our savior, proceeds from his exaltation, or resurrection, (because that is the first step Wherein that exaltation is expressed and discovered to us.) When I say the immediate dispensation of this work, the meaning is, that though the Lord Jesus is the author, yet that of Christ, or that in Christ, that in Christ whence the 〈◊〉 nextly issues is his 〈◊〉; the Lord Christ in the virtue of his death and merits, purchaseth all good: in the virtue of his resurrection he 〈◊〉 and actually conveys all this spiritual good to his: this work of application falls off from thence nextly and immediately: as the whole man is said to see, but by his eye; to affect or desire, by his heart; to go, by his foot; and to speak, by his tongue: so we say of the actions of our savior, he takes away the guilt of our sins, but that is by his death or 〈◊〉 obedience, in virtue whereof our offences committed are satisfied for: it is through him that we are conformable to the holy law of God, but that is by the holiness of his nature and hisactive obedience: in the one, we answer the image of God; in the other, the will of God. So from Christ it is we die to sin, but that is by 〈◊〉 death of Christ, Romans 6:6. So here, by the same Christ it is that the application of all spiritual good is made to us, but its done by 〈◊〉 of his 〈◊〉: I take that to be the sense of the spirit 〈◊〉 that known place a little to be weighed, Romans 4:25. Who was delivered to death for our offences, 〈◊〉 was raised again for our justification: that is, 〈◊〉 was delivered to death as a sacrifice to 〈◊〉〈◊〉 our sin; so the Word sin is taken, Isaiah 53. Last, and Leviticus 7:7. We read of a sin offering; that is, a sacrisice expiatory to take away the guilt of our sin and he was raised again for our justification:〈◊〉 is, to apply this purchase for our justification, 〈◊〉 that the perfect righteousness of Christ might 〈◊〉 imputed to us. And because this consideration is of more 〈◊〉 ordinary consequence, and fits the discovery of 〈◊〉 truth: the next cause being the conduit to 〈◊〉 vey all knowledge; we shall a little clear it, out 〈◊〉 the place〈◊〉, and the full sense will 〈◊〉〈◊〉 up in this order:  1 Christ’s resurrection is not our justification.  2 nor yet doth it only serve to declar it.  3 therefore it remains, 〈◊〉 it must 〈◊〉 to apply Christ’s merits to us. First, Christ’s resurrection is not our 〈◊〉; [ 1] that is, it is no part of that payment by 〈◊〉 whereof we are pronounced just: it answers for nothing on our part to divine justicethe law required it not, it was no part of the command, nor any 〈◊〉 of God to enjoin any man to 〈◊〉 again: neither did our sin call for it at our hand 〈◊〉 point of satisfaction, for the terms of the curse 〈◊〉 thus, the day thou eatest there of thou shalt die 〈◊〉 death, Genesis 2:19. That only 〈◊〉 answers the law and divine justice, for that only we are justified: 〈◊〉 resurrection answers not the law nor yet 〈◊〉 thing of divine justice; for that which the law never required, by that it never can be answered: but 〈◊〉 law requires a man, either to do that he may live, 〈◊〉 to die if he sin; but it never requires him to rise 〈◊〉, that's no part of the command, or the curse, or 〈◊〉: therefore the resurrection of Christ 〈◊〉 no part of payment which is imputed, or for which 〈◊〉 are justified: we owed two things, doing, 〈◊〉 dying; these answer the whole debt, the law, 〈◊〉 justice of God. Though the resurrection of Christ be no part os [ 2] 〈◊〉, yet it serves for more than a naked 〈◊〉 of our justification: all interpreters agree in 〈◊〉, that it serves to declare our justification; but I 〈◊〉 there is somthing more in it. So the apostle 〈◊〉, 1 Corinthians 15:17. And he makes it one of those 〈◊〉, wherby he urgeth them that deny the 〈◊〉, if Christ be not risen, your faith is vain, 〈◊〉 are yet in your sins: whereas if this 〈◊〉 may stand, that the resurrection is barely a 〈◊〉 of justification, a man might show Paul’s〈◊〉 to be a weak one: for, it doth not follow, 〈◊〉 a man’s faith might find success without it, 〈◊〉 the resurrection of Christ doth not give a being 〈◊〉 justification, but only declare it; as they say: 〈◊〉 the text says, if Christ be not risen, you are yet 〈◊〉 your sins; yet in the gall of bitterness, and bonds 〈◊〉 iniquity; your sins are not pardoned, not subdued. Therefore (if it be no part of the payment 〈◊〉 which we are justified, and yet more than a bare declaration [ 3] of it; then (there can be no other given) 〈◊〉 must apply that for which we are justified: it is an 〈◊〉powerful cause to make application of 〈◊〉 merits of Christ to us for which and through which 〈◊〉 stand justified in the sight of God. Not only the text is clear 〈◊〉 it, but the nature 〈◊〉* application calls for it in a special manner, for by the 〈◊〉 of man we are liable to a double evil: 1 〈◊〉 the revenging justice of God. 2 to the 〈◊〉 and power〈◊〉, Satan, and death. For when a 〈◊〉 had 〈◊〉 himself into the hands of divine justice, it was 〈◊〉 righteous with the Lord to 〈◊〉 up the soul to the authority and vassallage of 〈◊〉 and satan: now therefore when our savior Christ by his death and obedience answered divine justice and so took away the first evil; it was then 〈◊〉 with the Lord to free lost-man (through Christ) from the second evil, the authority and tyranny〈◊〉 sin: mark that place, Acts 2:24. Whom God 〈◊〉〈◊〉 up, having 〈◊〉 the sorrows of death, 〈◊〉 it was 〈◊〉〈◊〉 he should be 〈◊〉 of it.〈◊〉 cannot be meant of being holden by the bonds 〈◊〉 death, as if 〈◊〉 were bound to 〈◊〉〈◊〉〈◊〉 of God when he was in the 〈◊〉; for he that 〈◊〉 satisfied the 〈◊〉 of God could not stand bound to it any 〈◊〉; but when 〈◊〉 had suffered for 〈◊〉〈◊〉 in the garden and on the 〈◊〉, he had then fully satisfied; for the law of God required no more 〈◊〉 doing, and dying; so that Christ might have 〈◊〉 again as soon as 〈◊〉 he was laid in the grave, but 〈◊〉 he lay so long was for another reason. But the 〈◊〉 here is, how he can be said to be 〈◊〉 from the pains and sorrows of death when 〈◊〉 body was in the earth, and his soul in heaven〈◊〉 say from a sorrowful and painful death; I 〈◊〉 that is true: yet under favor I would say thus 〈◊〉 more, it was a kind of pain and grief to the man Christ Jesus (as to any 〈◊〉) that his body was in 〈◊〉 grave when his soul was in heaven which did 〈◊〉 to be united together; the keeping of these two 〈◊〉 is a 〈◊〉 to them, they are 〈◊〉 friends made to be together, the souls of the saints now 〈◊〉 in heaven 〈◊〉 to have their bodies 〈◊〉〈◊〉: now then, when Christ had fully satissied 〈◊〉 justice, and removed the displeasure of God, it 〈◊〉 not possible he could be held by the sorrows of 〈◊〉; it was not 〈◊〉 that his body and soul 〈◊〉 be held asunder then. To clear it yet more 〈◊〉; 〈◊〉 may be considered in a double regard. As it is a punishment, the 〈◊〉 whereos may 〈◊〉 justice. 2 as it is a part of that tyranny 〈◊〉 Satan by sin doth exercise upon a man; it is 〈◊〉 death and obedience of 〈◊〉 takes away the 〈◊〉 of death in the〈◊〉 sense; but it is he 〈◊〉 of Christ that takes away the power and 〈◊〉 of death in the second sense: again 〈◊〉 that sin also hath a double 〈◊〉.  1 as an aberration or transgression of the law 〈◊〉 with the guilt and punishment that follows 〈◊〉 it.  2 as part of the tyranny that Satan exerciseth over the soul, there 〈◊〉 a hellish authority that 〈◊〉 exerciseth over the soul by reason of sin: sin 〈◊〉 the first sense our savior Christ had imputed to 〈◊〉, the guilt of our sins was charged upon him and the punishments of sin was suffered by him, by which means he answered God’s justice, and so came to justify us: 〈◊〉 the tyranny and authority which sin and Satan doth exercise over the soul, that 〈◊〉 away by the resurrection of Christ. This being laid for a ground it is always required at the sureties hand, not only to pay the debt for the debtor, but to bring the debtor out of prison in despite of the malice of 〈◊〉 jaylor, and strength of the prison; when therefore Christ who is our surety had laid and paid a full price for our surety to God the father, and had fully answered that debt which we stand bound unto by reason of our offence, so that now justice was well pleased with us, and the anger of the Lord appeased towards us; yet now, the soul is in prison under the power of sin and dominion of Satan, therefore it is requisite that God the Father having taken a payment must let the prisoner go free, and the Lord Jesus must undertake also to redeem the soul from the power of sin, and dominion of Satan, though they be never so strong, therefore God the Father raised up his son Jesus Christ and together with him he raised us also. The soul by reason of sin comes to be forfeited to the divine justice of God, to be a prisoner to revenging justice, (for the malefactor is the kings prisoner not the jaylors), now Christ by his death satisfying justice, he frees the soul from the authority of revenging justice, but when the soul comes to be fetched out of prison, though God’s justice be satisfied, yet sin and Satan keeps the soul in prison and will not let it go, unless by strong hand, therefore Jesus Christ by an almighty power raiseth up himself from the dead, and by the power of his resurrection he rescues the soul from the power of sin and Satan; when justice is satisfied the Lord Jesus says, I have satisfied for that soul, therefore Satan and sin let him go; they say, we will not let him go, and they try all conclusions to hold him fast; now the resurrection of Christ steps in, and the Lord Jesus being raised from the dead by a strong hand, he breaks the prison which is sin, and〈◊〉 the soul from the power of Satan who is the 〈◊〉, and in 〈◊〉 of them both he takes the soul 〈◊〉 them, and then puts it into the 〈◊〉 of all 〈◊〉 good, So that now the authority of sin and Satan is 〈◊〉 away which hindred the 〈◊〉 of 〈◊〉〈◊〉 good things; and 〈◊〉 is done by the 〈◊〉 of Jesus Christ. Hence it is that all special works of grace 〈◊〉 in the communication of saving good to the soul, 〈◊〉 are all given to the 〈◊〉 of Christ. 1 our effectual calling, Ephesians 1:19. The work 〈◊〉〈◊〉 is there expressed on this manner, that ye 〈◊〉 know what is the exceeding greatness of his 〈◊〉〈◊〉 to us-ward, who 〈◊〉 according to 〈◊〉 working of his mighty power;〈◊〉 whence 〈◊〉 all this? It is shewed in the next verse, verse 20. 〈◊〉 he wrought in Christ when he raised him 〈◊〉 the dead, and set him at his own right hand, and so forth.〈◊〉 the same power whereby God the Father raised Christ, and whereby Christ raised himself, by he 〈◊〉 same power the Lord Jesus works the heart to 〈◊〉. 2 justification is attributed to the resurrection 〈◊〉 Christ; besides that place, 〈◊〉. 4. Last (〈◊〉 and opened before) the apostle in 1 Peter 3:21. 〈◊〉〈◊〉baptism saves us (not the putting away 〈◊〉 the filth of the flesh, but the answer of a good 〈◊〉 towards god) by the resurrection of Jesus Christ: that is, not the outward act of baptism, 〈◊〉 Christ fignified by it, the answer or demand of 〈◊〉 good conscience is an effect of the application 〈◊〉〈◊〉 blood of Christ to the soul, for when the soul is 〈◊〉, a good conscience says, I 〈◊〉〈◊〉 sins are 〈◊〉, my person accepted; conscience owns 〈◊〉 challengeth this, but whence comes this? Theapostle here tells us, by the resurrection of Jesus Christ: that is, the resurrection of Christ is the special means whereby way is made 〈◊〉 the 〈◊〉 of the dea h and obedience 〈◊〉 Jesus Christ, to the soul, and by〈◊〉 whereof the 〈◊〉 comes to be justified. 3 hence again we are said to 〈◊〉 adopted by the resurrection of Christ, 1 Peter 1:3. He hath 〈◊〉 us again to a lively hope by the resurrection of Christ, from the dead. 4. Hence also sanctification is commonly, constantly attributed to the resurrection of Christ, Romans 6:4-5-6-7-8. The reason of all these expressions is, because the resurrection of Christ is the chief cause to make 〈◊〉〈◊〉〈◊〉 application of all spiritual good to the soul, and therefore we are called, justified, adopted, 〈◊〉 by〈◊〉 of his resurrection. And there is a 〈◊〉 of 〈◊〉〈◊〉〈◊〉 explication from this 〈◊〉 ground, Matthew 28:18. When 〈◊〉〈◊〉 from the dead, he said, all 〈◊〉 heaven and earth is given unto me; he received 〈◊〉 power at his resurrection: by his death and obedience, he had purchased all the binding and condemning power of divine justice, and all the power of mercy, nay, power over all blessings and mercies, and creatures, they all became his: but when he rose again, he then received all power over hell, and sin, and death; whereby he is able to vanquish these enemies of our salvation, and to rescue the soul for which he hath died from the hands of all these, because he hath 〈◊〉〈◊〉 power over all things in heaven and earth, 〈◊〉 dispose of them for his own glorious ends. 〈◊〉 again, Revelation 1:18. Christ being 〈◊〉〈◊〉 the dead, is said to have the keys of hell and death; that is, he hath a sovereign authority〈◊〉 dispose of hell and death, to deliver his servants 〈◊〉 hell and death; and therefore also he hath 〈◊〉 to dispense grace as he will, and how he will; 〈◊〉 hence it is also that the communication of grace 〈◊〉been from the beginning, and shall be to the end 〈◊〉 the world; and 〈◊〉〈◊〉 there was a larger 〈◊〉 of the spirit after the resurrection of Christ than 〈◊〉, 〈◊〉, 7:39. The Holy Spirit was not yet 〈◊〉, because fesus was not yet glorified; the spirit 〈◊〉 given 〈◊〉, but the 〈◊〉, and abundance, and 〈◊〉 of the spirit was not given until after Christ’s 〈◊〉; for all that was given to all churches, 〈◊〉 all 〈◊〉, from the beginning of the world, was 〈◊〉 virtue 〈◊〉 Christ’s resurrection; but now the 〈◊〉 it 〈◊〉, there was a greater measure of the spirit 〈◊〉, and when Christ 〈◊〉 to heaven, then was 〈◊〉 larger measure than before, and when the Jews shall 〈◊〉 called, there shall be a greater measure still. Hence also Christ having 〈◊〉 hell, and sin, 〈◊〉 death, by his 〈◊〉 he is armed with all authority to send out 〈◊〉 to his churches, and 〈◊〉 presence and 〈◊〉 to go along with them, Ephesians 48:11-12. When he ascended up on high, he led captivity captive, and gave gifts unto men; he gave apostles, pastors, and teachers, and so forth. Christ’s 〈◊〉 is one degree of his exaltation, and the fullest 〈◊〉 largest expression of his kingly authority to provide 〈◊〉, and to come along with them is from 〈◊〉: so that here you have as it were a key to open several scriptures. The frame of this truth may be discerned in these particulars: The lord Jesus as the second Adam, the head of [ 1] the covenant of grace, hath all spiritual good in himself, and from him it must be communicated to all the faithful as his 〈◊〉. That he may communicate all spiritual good to his [ 2] he must be able to crush all that power that shall 〈◊〉 the communication of this good, for if 〈◊〉 were any power more able to oppose, than he to communicate, the work might be hindred. If he must crush all that oppose, then he must have [ 3] a conquering sovereign power over all the power of hell, and sin, and death; for unless he had a sovereign prevailing power over all opposing power, he might be conquered and hindred as well as they delivered. Therefore he must have that power that must raise [ 4] 〈◊〉 from 〈◊〉 hour and power of darkness, Luke 22:53. Christ when he was to die, said, this is your hour, and the power of darkness. God the Father gave leave unto, and left him in the hands of sin and Satan, and they did what they could do to hinder the work of redemption by Jesus Christ, and Christ felt it, and professed it, that all the power of hell, and sin, and 〈◊〉, was let loose upon him, and they brought him down to his grave, and there they would have kept him: but the Lord Jesus by the power of his 〈◊〉 raised up himself from the power of darkness (under which in some sort he then was) and raising up himself, with himself he raised up us 〈◊〉; for as he suffered as our 〈◊〉, so he rose again as our surety, and so we were raised with him. Therefore when Christ will come and make application [ 5] of all spiritual good to any soul, he doth it by the virtue and power of his resurrection. When the hard heart resists the power of the Word, and says all threatenings, all promises, all commandments shall not prevail with me, and when sin and Satan 〈◊〉 themselves to the uttermost to keep the soul still in the gall of bitterness, in the bonds of iniquity, the Lord Christ comes from heaven, and shews〈◊〉 power 〈◊〉 his resurrection, give way sin, give 〈◊〉 Satan, that soul is mine, and they all give way, 〈◊〉 thence comes the prevailing virtue of the Word 〈◊〉 the soul for its effectual 〈◊〉 home to God.〈◊〉 you 〈◊〉 the frame of this truth. The lord Jesus by the power of his god-head, did 〈◊〉 up himself from under the power of sin and 〈◊〉, and death; 〈◊〉 he had a sovereign 〈◊〉 power over sin and Satan, therefore he is able 〈◊〉 conquer and to〈◊〉 sin and Satan wherever 〈◊〉 meets them. The spirit of God also hath a hand in this great [ 3] work of application, and indeed it is in a special 〈◊〉 attributed to him; not because all the three 〈◊〉 do not jointly work throughout in all the works of application (for according to the received 〈◊〉 of divines) all the works of God upon the creature are common to all the three persons of the Trinity) but because the manner of the spirits work 〈◊〉 principally appear here: there are but three 〈◊〉 works in the world, creation, redemption, and application, which are given to the three persons of the srinity according to the special manner of their working; creation is given to the father, that's the first work, and therefore given to the first person; redemption is given to the son, that's the second work, and therefore given to the second person; application of that redemption is the third and last work, and therefore is in a peculiar manner attributed to the third person, the Holy Spirit. Conceive it thus: a malefactor that hath committed high treason against his prince, and being taken, he is imprisoned in the strongest hold, the deepest dungeon, without hope of release; imagine a man comes and satisfies the wrath of the king, and answers the law, so that the king says upon satisfaction given,the law is fully answered, no wrong is done: if he shall so do, the king is bound, not only to be 〈◊〉 in 〈◊〉 of himself, and the wrong done to 〈◊〉 and his law, but he is also bound to give his 〈◊〉 hand, authority, and commission to him that paid for the prisoner, that he may go and fetch the prisoner from the dungeon, and 〈◊〉 him away with him; imagine that the jaylor grows sturdy and stiff, he 〈◊〉 the prisoner is prositable to him, therefore he 〈◊〉 and says the prisoner shall not depart; now he that hath authority from the king must be able to break the prison doors, and then to slay the jaylor, and by force to deliver the prisoner from the bondage he was in. Thus it is here; every sinner is a prisoner to divine justice, sin is the prison, and the Devil is the jaylor that holds him in bondage by reason of the power of sin, and by virtue of commission from divine justice; Christ Jesus hath come and payed our debts, satisfied divine justice, and answered the law; that God the Father hath professed, this is my beloved*son, in whom I am well pleased, the law is performed, my anger fully appeased, and my mercy procured; therefore all those sinners for whom thou hast died and obeyed, shall be redeemed from the power of sin, and authority of Satan; and now God the Father gives him a full commission to 〈◊〉 those sinners from the hands of sin and satan: but now, when Christ comes for the soul, Satan and sin refuse, they will not let the sinner go; therefore Christ by the virtue of his resurrection, and by the power of his spirit, he doth rescue the soul, whether sin and Satan, and a man’s heart will or no, he will have the soul, and humble him, and call him, and justisie him, and 〈◊〉 him, and glorify him, and then deliver him up to his father at the great day. Direction: how to help the souls of poor sinners*that are under the work of application, either 〈◊〉 in it or in preparation to it, here is direction to you al, in the greatest streights whatsoever. When the Lord gives intimation to sinners, that they are not in the right way, and he begins to be 〈◊〉 with them, and our savior Christ comes as the high sheriff when he would put a man into possession of his land, that is possessed by those that have no right to it: the high sheriff comes with his company and knocks at the door, now all that are within come and make resistance and labor to keep him out as much as they can; so when our savior Christ comes and says to a desperate rebellious sinner, that soul of thine was never made for sin or Satan, but thou must come and shouldest come out of thy sins, and come to me, says Christ; when the Word is thus〈◊〉 with life and power, now the soul is in an uproar, now the soul resists this work, he makes all the doors and bolts fast, and he that comes in he dies upon it; but the Lord presses in still upon the soul, he must he will conquer and subdue it to himself; now the sinner sees nothing but hel, and death, and damnation before it, die he must and that forever if he stand out: and now he sees he should yield and submit, he sees now the body of death that hangs upon him, the power of his lusts that prevails with him, and he finds his heart shut up under unbelief, under the Chains of pride and vainglory and earthlimindedness; and the Devil presents impossibilities to his view; canst thou think that ever those sins of thine should be pardoned, or that ever that soul of thine should be delivered from under the power of them; now (brethren) here the soul's at a stand, above al, the stifness and stubborness of a man’s own wil, no threatenings, no mercies, no afflictions, no offers of grace can prevail, but a man will have his sins though thedevil have his soul, he finds his heart so 〈◊〉, he must have his sin and his will though he 〈◊〉 for it. Ay, now what will you do? The cause 〈◊〉 this work of application is 〈◊〉 of your self in Christ therefore send your thoughts and keep your 〈◊〉 upon the resurrection of Christ, set your eye, keep your eye there for ever; see a passage or two from Scripture here. Revelation 1:18. I was dead, but 〈◊〉 am alive, and I live for evermore, and I have the keys hell 〈◊〉 death says Christ: thou art 〈◊〉 prisoner of hell 〈◊〉 up in the chains of pride and infidelity, and the Devil keeps thee under lock 〈◊〉 key as it were, and thou doest shut out the means 〈◊〉 grace. Why behold Jesus Christ who dyed and hath 〈◊〉 Again, he hath the keys of hell and death, 〈◊〉 when thou doest say, good lord is it 〈◊〉 that 〈◊〉 this proud heart of mine should have any good, that ever these sins of mine should be pardoned or subdued. O look now to the resurrection of the Lord Jesus, beseech him that only can do it, that hath a commanding power over hel and sin and the Devil, beseech him that lives for ever, that opens and no man shuts, that he would open thy heart and 〈◊〉 thy soul from sin and Satan; cry, lord here's a proud heart, a dead heart, and an unbelieving heart, O let that power of thine unlock my heart and 〈◊〉 me of all the evils of my sins, and possess me of all the good things of Jesus Christ: therefore have an eye still to the resurrection of Christ. But you will 〈◊〉, it is not possible, it is that Jesus that I have sinned against, resisted, despised, and the hour and power of darkness is upon my soul, legions of devils dwels here, prevailing over me and drawing me to sin, ay (brethren), yet Christ by the power of his 〈◊〉 can do it for you, acts, 2:24.it was not possible that he should be held by the bonds of death; when our savior Christ was dying upon the cross having the guilt of the sins of all the elect upon him, all the devils in hel came about him then, but it was not possible that he should be overcome by them; therefore look thou up to him and say, blessed lord 〈◊〉 thou that wast once under the power of darkness but it was not possible thou couldest be held by it, O behold and see and have mercy, I am under the power of darkness, under the power of sin and Satan, and I cannot get loose, yet if thou wilt please to open the prison doors and to bring me forth, if thou wilt open my heart nothing can shut it. Thus you must have recourse to Jesus Christ as risen from the dead, having all power in his own hands, if indeed you would 〈◊〉 the work of application to be a saving and a 〈◊〉 work. You that are brought to Christ, look hither stil; when you find Satan too subtle for you, and 〈◊〉 too strong for you, be sure to keep your eye here, and keep your faith here, look to Christ, and to his death, and to his obedience, but look to his resurrection also. Colossians 2:12. You are buried with Christ in baptism, Wherein also you are risen with him, through the faith of the operation of God who raised him from the dead. That is our faith should be 〈◊〉 upon the resurrection of Christ as that by virtue of which we shall rise with Christ, and get power against our sins; you that have mighty distempers strong corruptions, you must look to 〈◊〉 power that raised Christ from the dead; this is the skil of faith, like the apothecary when he knows the disease, he goes to the right box, and applies the right remedy; so here thou hast a dead heart, a vain mind, a heart that canst not apply any saving good to thy self, look not now to the justice of God; that will condemthee; but look to the operation of a God that 〈◊〉 quicken and raise up thy dead heart, as he did 〈◊〉〈◊〉 Jesus Christ: be 〈◊〉 you set your faith upon 〈◊〉 operation of God which raised Christ from the dead: without this all our preaching and your hearing were in vain, as the apostle 〈◊〉 1 Corinthians 15:14. 〈◊〉〈◊〉 ministers on earth had 〈◊〉 and preached, and 〈◊〉 and done what they could, if 〈◊〉 had not 〈◊〉 again all had been in vain, we might have flung 〈◊〉 against the wind, the devils would have laughed 〈◊〉 us al, you preach and you pray? As when 〈◊〉 shoot 〈◊〉 shot against a castle they do but laugh at them for it. So here, if Christ be not risen our preaching is in vain, and your faith in vain; you 〈◊〉 for 〈◊〉, and we preach to commuicate grace, we would have you quickened and you come for that 〈◊〉, now that that must give success to all is the 〈◊〉〈◊〉 Christ, or else all is in vain; so likewise 〈◊〉〈◊〉 one to thee as if Christ had not risen at al, if thou 〈◊〉 not the power of it in thy own soul; O therefore when you come to the ordinances of God, look up to the resurrection of 〈◊〉, that the minister may speak and pray, and that you may hear and attend by the power of the resurrection of Jesus, that 〈◊〉〈◊〉 dead heart of thine may find a raising quickening〈◊〉 from sin and death to grace and 〈◊〉, by the 〈◊〉 of 〈◊〉〈◊〉. The second proposition. Having dispatched the first, we come to the second [ 2] proposition 〈◊〉 in the foregoing 〈◊〉, concerning the 〈◊〉 of application: 〈◊〉: That, that power by which the Lord 〈◊〉〈◊〉 application is an almighty power. This work of application looks to God as the author 〈◊〉 it, not in regard of any common 〈◊〉〈◊〉providence, whereby he leadeth out the act of every creatues abilitity to it's end in all the several kinds 〈◊〉: acts, 17:28. In him we live and move: the strong man faints if God withdraw, the weak is strong if God assist: nor yet in regard of that 〈◊〉 which the Lord vouchsafēth to the work of grace 〈◊〉 wrought; but 〈◊〉 puts forth an almighty power upon the soul when he is pleased to bring it home 〈◊〉 himself, the cause is ordinary, but the work it 〈◊〉 is extraordinary, there is a mass of miracles met 〈◊〉 when a sinner is converted: it was a miracle when the blind was made to see, the dumb to speak the deaf to hear, and the dead to live, but in 〈◊〉 all these are met together, the blind mind is enlightned, the dumb mouth is opened, the heart 〈◊〉 was shut up under hardness is opened and 〈◊〉, and the dead soul is restored to life again. Matthew〈◊〉. 5. That power whereby Christ was raised from 〈◊〉 dead is an almighty power, but that he puts 〈◊〉〈◊〉 the woking of faith in all that belong to him. Ephesians〈◊〉. 18. His exceeding great power, according to the〈◊〉 of his mighty power in you that believe, as 〈◊〉 wrought in Christ in raising him up from the dead: hence the working of grace is called a resurrection. Revelation 20-6. John, 5:20. The dead shall hear. 〈◊〉 voice of the son of God, and they that hear shall 〈◊〉. So again, Ephesians 2:1:2. You that were dead 〈◊〉 sins and trespasses, hath he quickened. Look we not only at the weakness, but the hellish* opposition that a man hath naturally against all good; 〈◊〉 will appear it must be more than an ordinary power 〈◊〉 gives a being to grace in the soul: let the best obects be presented, the most perswasive and strongest 〈◊〉 pressed to a man under the power of his sins, 〈◊〉 these will never prevail with him. Let God come 〈◊〉 heaven and preach to cain, Genesis 4:6:7. Letour savior preach to and weep over Jerusalem, with many tears, O Jerusalem how often would I have gathered thee, Matthew 23:37. Let Judas live in the family of Christ, yet if there be no more but an ordinary power, cain will be cain, and Judas will be Judas and go to hell for all this. For, 1 the sovereignty of man’s 〈◊〉 will is such that it exceedeth all created power in heaven and earth: amos, chapter 4. See what conclusions the Lord there tries upon the rebellious Israelites, I 〈◊〉 given you cleanness of teeth and want of bread,〈◊〉. 6. I have witholden the rain from you, verse 7. I 〈◊〉〈◊〉 you with blasting, verse 9. I have sent among you the 〈◊〉, and overthrown you as sodom, verse 10:11. And still this is added at the end of every instance, yet ye have not returned to me. Revelation 16:11. They blasphemed the God of heaven because of their pains and sores, and they repented not; Daniel 9:13. All this evil is come upon us, yet made we not our prayer and so forth. The seventy years captivity was ended, but their repentance was to begin: when the Jews had travailed forty years in the wilderness and been spectators of the wonders of God, yet they wanted a heart to turn unto their God, Deuteronomy 29:4. There is nothing but God that made the will, that is above the will, and can bow it, and frame it to the obedience of his own will. 2 besides the strength of the corrupt will, look we at the power of Satan, that hath possession of the soul: Matthew 12:29. The Devil is said to be as a strong man that keeps the house until a stronger than be comes and binds him, he improves all his policy and power to the utmost to keep the soul under the power of it's sins, and there is no created policy or power above that of satan: he is only subject to the almighty power of God to be driven out and 〈◊〉thereby. Look to the nature of that good which the soul is* to be made partaker of, it's a supernatural good, that which eye hath not seen, nor ear heard, nor can it enter into the heart of man, what the Lord hath prepared for those that love him. 1 Corinthians 2:9. (it's meant not only of the things of glory, but the things of grace.) Now a man is naturally and wholly corrupted and possessed with sin, jo. 3:6. That which is born of 〈◊〉 is flesh, that which comes by generation is but either nature or corruption, Galatians 5:19. The flesh lusteth against the spirit: therefore it is beyond the power of the flesh to close with the spirit because contrary thereunto; therefore Paul concludeth it, Romans 7:14. The law is spiritual and I am carnal sold under sin; again, that which must lift up nature to act above its self, must be something above nature, for nothing can act beyond its own sphere and compass; trees grow but they have not sence, beasts have sense but not reason, devils have 〈◊〉 but they cannot close with God; that that must cause the dog not to return to his vomit again must change the nature of a dog into a lamb: it's beyond the power of darkness to bring light, so 〈◊〉; it must be as the apostle expresseth it, 2 Corinthians 4:6. God who commanded the light to shine out of darkness, that must shine into our hearts to give the light of the glory of God in the face of Christ. 〈◊〉 is the 〈◊〉 of power, not only to work something out of nothing, but something out of that which is contrary to it; and therefore this work of the application of redemption to a lost sinner, is harder than the work of creation itself, for as the Lord had nothing then to help him, so he had nothing to hinder him in creating the world; but here the Lord must take 〈◊〉the heart of stone, he must turn the heart of flint into a heart of flesh, he must cause light to shine out of darkness, and work one contrary out of another. Why then are commands so frequent it Scripture;* as, make you a new heart and a new spirit. Ezekiel 18:31. Turn ye, turn ye, why will you die, Ezekiel 33:11. Believe in the Lord Jesus and thou shalt be saved. Acts, 16:31. If a man have no power to turn himself, to what purpose are these commands, if there be need of an almighty power to work these, why are they required of us? 1. 1 these and the like commands of God in Scripture,* do shew; not what we can do but what we should do; not what our ability is but what our duty is, and what would be acceptable to the Lord if we could perform the same. 2. 2 when the Lord gives a command together with the command he gives a power unto all his elect to enable them to obey the command, as when he commanded Lazarus to come forth, jo. 5:20. 3. 3 when we are commanded to return, to repent and believe, the meaning is not that we of ourselves, by ourselves and our own power should do this, but thus, that we should be content that the Lord should work in us what he requires of us; we should lie under the stroke of the truth, and receive the powerful impression of the spirit and be content to be made able. The third proposition. We have heard, 1 that God himself is the principal cause of application: and 2 that the power which he puts forth in this work is an almighty power. Now thirdly, those means which the Lord ispleased to appoint, and to use, are the instrumental causes of application: this meets directly with that vain conceit of the familists, doth the Lord do all the work? It seems then a man may sit still and do nothing, nothing is required of us, there is nothing for us to do. It was a wise speech of one of the antients, he that created thee without thy self, will not save thee without thy self; know therefore we must, God by his almighty power, is the principal cause, and those means that he hath appointed are the instrumental causes. These are: First, the Word accompanied by the presence [ 1] and operation of the spirit: Isaiah 59:21. My word and my spirit shall never depart away from thee: the Word he hath sanctified and promised to accompany for this great work, and it is the Word of the Gospel mainly which makes this application for our good; he hath left an impression of his own 〈◊〉 upon it: it is called the ministration of the spirit 〈◊〉 of life, 2 Corinthians 3:6-7-8. But the law is a killing letter, it shows a man what he is, and what he 〈◊〉, but the Gospel shows the means which the Lord 〈◊〉 appointed for the revelation and communication 〈◊〉 all spiritual good. Again remember this, the Word is but an instrument or means, and therefore it 〈◊〉 no further than the Lord Christ works with it 〈◊〉 the operation of his spirit: hence it's called the 〈◊〉 of the spirit, Ephesians 6:17. And Romans 1:16. The Gospel is the power of God unto salvation, as 〈◊〉 lord puts forth his power in and by the Gospel. Secondly, it is the Word in the 'ministry of it, the [ 2] 〈◊〉 published and preached, the Word rightly 〈◊〉 as the apostle speaks, 2 Timothy 2:15. That is, 〈◊〉 the Word is rightly opened, and rightly applied, works then more powerfully, because 〈◊〉〈◊〉 to the will of the principal agent, and accordingto the weakness of them to whom it is delivered, as the chewing of meat fits it for the stomach, and therefore it nourisheth more, the pounding of 〈◊〉 makes it smel more: so it is with the Word when opened and applied according to the mind of God, it 〈◊〉the savor of life unto life, 2 Corinthians 2:16. So 〈◊〉Romans 10:17. Faith cometh by hearing of the Word of God: it is not meant that faith comes by hearing of the Word read, for that kind of preaching is 〈◊〉 meant for which a man is sent (〈◊〉. 15. How can they preach, except they be sent?) But for bare reading no man had need to be sent. 2 Corinthians 5:17-18. God 〈◊〉 in Christ, reconciling the world to himself, and hath committed to us the Word of reconciliation; that is, the Lord hath delegated the dispensation of his word (in a way of explication and application of it) to 〈◊〉 faithful ministers. Only here observe God’s order.  1 the power resideth first in Christ and his spirit.  2 from Christ and his spirit, it comes to the word.  3 from the Word to the administration thereof by the dispensers; where you find most of the Word, and most evidence of the spirit, there you shall find the work to go on powerfully and successfully for the bringing home of souls to God; it is not all eloquence, 〈◊〉 humane excellency in the world, but where a man walketh with God in the use of his ordinances, as when Paul was preaching, God opened the heart of lydia, acts, 16:14. The Word is like a burningglass; that which burns and heats is not the glass, but the beams of the sun that pierceth through the glass; so it is the power of Christ in a promise, in a command, that makes it pierce to the heart, Galatians2:8. He that wrought effectually in Peter to the ministry of the circumcision was mighty in me towards the gentils: alas what is Paul, or Peter, or apollo (as the apostle speaks, 1 Corinthians 2:5.) But ministers bywhom you believe as the Lord gives to every man, 〈◊〉 are 〈◊〉 instruments which stir no further than the 〈◊〉 will move by them, nor can do no more than the 〈◊〉 will work by them. Word, prayer, preaching, sacraments; these are 〈◊〉 weak in themselves, yet are they mighty through God, to bring in the souls of men in obedience to the Lord. Thus I have done with the explication of this general conclusion (together with the particular propositions contained in it) that God himself (the father through Christ by his spirit) by an almighty power is the principal cause, and the ministry of the Word the instrumental cause of the application of all saving good. Let me ad some uses that flow from 〈◊〉. Information, in two things. First, hence we* learn, that the 〈◊〉 of the work of God’s grace [ 1] upon the souls of his servants is not done by moral persuasion, that's pelagianism, and arminianism; they require no more to the conversion of a sinner, but mere persuasion, the promises of grace must be pressed, the excellency and glory of Christ discovered, and that say they is all that is needful, lay but these before a man, and he hath power to embrace and receive them if he will. It is a false conceit; if that power that raised up Christ from the dead, must be put forth for the bringing home of a soul to God, then there must be more than moral persuasion, which only stirs up, and draws out that ability that is within us. Men may come dead, and sit so, and return so and be never the better for all the ordinances and means of grace, if they have no more than them, Isaiah 57:19. I create the fruit of the lips peace peace, to him that is neer, and to him that is far off: it is a creating power that must be put forth, ministers do speak in vain else. Hence again, it's certain the work of God in application [ 2] is irresistible: this is the main 〈◊〉 from whence that error is confuted: that power 〈◊〉 raised Christ from the dead was irresistible, notwithstanding all sins, and all devils, notwithstanding 〈◊〉 hour and power of darkness, yet he 〈◊〉 up himself from the dead, and by the same almighty 〈◊〉 power he works faith in our hearts, and quickens〈◊〉 with spiritual life, when we were dead in sins and trespasses, Ephesians 2:1-2. It's true, there is nothing but nature and corruption in a man, and by virtue of that, a man opposeth and resisteth the work of grace: yet so to resist as to frustrate the work of God, it is impossible: God were not almighty, if sin and Satan could hinder his work. Tryal of our conversion: observe whether the* work of application come from heaven or no, if so, it leaves the 〈◊〉 of an almighty power upon the soul: as Christ said, the baptism of john, 〈◊〉 it from heaven, or from man? So I say of application, is it from heaven, or from your self? 〈◊〉 is certain, if it be not from the almighty power of God it will never bring thee to God neither in this world, nor the world to come: if the soul can say, it was not the power of men, or means, or ordinances; I had all these, I understood all these, and yet was the same man still, I had the old pride and lusts still, they lodged in my bosom, and came out as occasion served as a dog returning to his vomit, until the Lord came from heaven and broke in mightily upon my heart, and there was no resisting of him. If you say, must every one see the working of this* almighty power in his own soul? This work may be really and savingly wrought* though the saints do not generally see and 〈◊〉〈◊〉, and how there is an impression made upon the 〈◊〉 the almighty power of God; even as 〈◊〉 are grown, though it be not observed how. We see the power of God in other things.* They are natural and outward, this inward and* spiritual: take the influences of the heavens, and 〈◊〉 minerals and wonderful things that are wrought 〈◊〉, yet there is not one of a thousand that are 〈◊〉 to discern, and discover these: but this influence of the 〈◊〉 power of God in the conversion of a 〈◊〉, is far more secret and spiritual, such as we are 〈◊〉 able to reach. It is the prayer of the apostle for the Ephesians, chapter 1:17-18. That they might know the working of his mighty power in working faith; it is the most mysterious of all the works of God, it shakes the 〈◊〉 of the ablest divines upon earth. Comfort to releeve the hearts of sinners against desperate* discouragements, when the floods of iniquity 〈◊〉 in amain upon the soul, the sinner looks to his 〈◊〉, to God’s ordinances and providences, and 〈◊〉 the work of God that should be wrought in him, and 〈◊〉 what ods and disproportion there is between his soul and that blessed work that should be in him; why truly this is the only help to a soul in such a case: with man it is impossible, but not with God, for with him all things are possible, Matthew 19:26. Though there be such a vast disproportion between thy own ability and this work, that thou shouldest never attain 〈◊〉 if thou wert left to thy self; yet know, that Christ by the almighty power of his spirit is able to do it for thee. But the soul will say, the truth is, there is not so much disproportion, but there is as much opposition in my soul to the work of grace; why should God ever give me that mercy which I would not have, andthat grace which my soul hath so much opposed this is another depth: why yet know thou, that gol can overwork all these, and will do so for thee if thou seek unto him; but know this to thy ever lasting terror, that if thou do 〈◊〉 thus in the hardness and opposition of thy heart against Christ and his grace, that this power of the Lord that would convert thee, will put forth itself to confound thee to thine eternal ruin. Exhortation: not to defer the time 〈◊〉 grace, but* every soul of us with trembling hearts to attend upon the Lord in the use of means that he may be pleased to work his own good work in us: it's that the apostle exhorts unto, Philippians 2:12. Workout your 〈◊〉 with fear and trembling; and he gives the reason of it, for (says he) it's God that worketh in you to 〈◊〉 and to do of his own good pleasure; that is, it is in God’s hand to help us, or to forsake us, either 〈◊〉 make the means effectual for our saving good, or else to withdraw his presence and blessing from them, while we do enjoy them. 〈◊〉, be 〈◊〉 fearful not to slight any ordinance [ 1] God hath appointed, as naamans〈◊〉 said to him, go and try it, he that now counsels you to it, may bless it, and work by it if it please him. Secondly, tremblingly fear to fall short of God’s [ 2] power in an ordinance, for a man may fall short of God and Christ and grace, and all good even while he doth enjoy the ordinances of God, and live under them, therefore say as elisha did, where is the Lord God of eliah? Here is the Word, and here is the ordinance, but where is the Lord God of this word? The God of preaching and praying? It is not in the minister, or the means to do good to my soul, but lord speak thou the Word, and it shall work upon my soul, as he said 2 Kings, 4:29-30. As the Lord lives, 〈◊〉will not leave thee until thou go with me; do thou so, when the Lord gives thee means, say, I will not leave the Lord until he make this counsel, this word, this ordinance effectual for my saving good. Be also tremblingly fearful when the Lord works [ 3] by any ordinance, lest you should go out from, or with draw your self from the power of it when you find and feel somthing more than man, and means, and ordinances, oh let it not slip away, the Lord was in that word, do not suffer that stroke to go away, because God is there; now the Lord is working, be you sure to follow the blow, and give not over wrastiing 〈◊〉 striving with the Lord until he bless you with the 〈◊〉 working of his word and spirit, and so apply unto thy soul all spiritual good in Jesus Christ. Book iii. Luke 1:17. To make ready a people prepared for the Lord. Having dispatched the nature of application in the general: the parts thereof come to be considered in the next place. These are two,  1 a preparation of the soul for Christ.  2 an implantation of the soul into Christ. That so having the son we may be sure to have*life, 1 John 5:12. Possessing him who is the heir of all, we may be possessed of all both temporal and spiritual blessings with him: but before the soul can be engrafted into the true vine Christ Jesus, it must be prepared and fitted thereunto by the powerful work of the Spirit of God upon it, being not fit to receive a Christ by nature, and unable to fit its self thereunto, by any liberty of will, or any sufficiency natural it hath: when then these two works are imprinted upon the soul, the sinner comes to take full possession of a savior, and to have all those spiritual good thingswhich Christ hath purchased, applied unto him: and thus these two taking up the whole nature of application, it's manifest they must be the parts of application, as reason inforceth. The first, is thus described: preparation is a fitting of a sinner for his being in Christ. The words of the text will afford us full ground for the handling and discovering of this truth, to prepare a people fitted for the lord: which words make known the main task that was imposed upon John the Baptist, and that great work of his ministry, (being the forerunner of our savior Christ) wherewith he was betrusted, and for which he was* every way fitted with gifts and graces proportionable; therefore its said in the beginning of the verse, he shall come in the spirit and power of elias. I. E. He shall have that large measure of gracious and ministerial gifts, that special presence and assistance of the spirit of the Lord accompanying of him, as somtimes Elijah had; that so in the corrupt and declining state of the church, which was now exceeding great, he might set things in a better frame, build up the breaches made, taking off those dissentions, errors, and divisions, which had spread over the body, and eaten into the bowels of the church of the Jews like a gangrene or cancer. And therefore as it was foretold of him, so it was performed by him Matthew 17:11. He did restore all things: namelysuch was the lively and over-ruling power of his ministry, that he wrought the hearts of the children, otherwise 〈◊〉 and rebellious to the wisdom of the just men, that laying aside all carnal wisdom of the 〈◊〉 whichwas enmity against God, and caused 〈◊〉 and strifes among men, they came to judge 〈◊〉 of things that were excellent, to set the greatest price and account upon those things which were of greatest worth, the truth of God, his will and ways, warily to observe the seasons 〈◊〉 these are dispensed, and revealed; and so with readiness to attend thereupon, and to entertain those opportunities and means of grace and good, whence follows a mutual agreement between the 〈◊〉〈◊〉, and these their converted posterity: they long before expected a savior, 〈◊〉 now fitted 〈◊〉 receive the Lord Christ their Savior, now 〈◊〉. In the words there be three divine truths which 〈◊〉 will take notice of, in which the pith of the foregoing description is expressed.  1 all men by nature are unfit to receive Christ.  2 there must be a preparation therefore made for that end.  3 the ministry of Elijah is the means to do this. The first of these though proper enough for this 〈◊〉, yet we shall reserve the 〈◊〉 thereof, 〈◊〉 we come to discover the manner of God’s 〈◊〉, in drawing of a sinner to himself, where the 〈◊〉 fastening to his corruption, and the Lord’s 〈◊〉 him from it, being handled together, will 〈◊〉 way the one for the other, and give light the 〈◊〉 to the other; we shall therefore defer the further 〈◊〉 of that, until we come to that place:proceed we now to open the second point; that is, The soul must be sitted for Christ before it can receive*him, or salvation by him: this is the scope of the place, the way and order of the Lord’s approach; where there is no preparation made, there is no expectation of a savior to come: thus it was prophesied, Malachi 3:1. 〈◊〉, I will send my messenger, and he shall prepare the way before me, and the Lord whom Ye seek will suddenly come into his temple; thus was it accomplished by the baptist, to whom the Word of the Lord came, and he came 〈◊〉 in the 〈◊〉 about jordan, saying, the voice of one crying in the wilderness, prepare Ye the way of the Lord, and make his paths streight, luke, 3:4. A similitude taken from earthly 〈◊〉, our savior he is the king, and he was now to come in his own person, and in the ministry of the 〈◊〉, and thereby into the souls of his people; and 〈◊〉 the Baptist makes proclamation, not for their 〈◊〉, so much, as for their hearts, that the 〈◊〉〈◊〉 thereof might be dislodged: and the 〈◊〉 fit to entertain the Lord Jesus: and that this was a spiritual preparation, the nature of Christ’s kingdom 〈◊〉 being 〈◊〉〈◊〉 world, John 18:36. And the 〈◊〉 of his proceeding being professedly 〈◊〉 to the pompe of earthly potentates, will evidence 〈◊〉: for, 〈◊〉 shall hear his voice in 〈◊〉〈◊〉, Matthew 12:19. But the baptists sermon, who 〈◊〉 knew the 〈◊〉 of his own 〈◊〉, puts it out of doubt: for so he ads, 〈◊〉. 3:1-2. Repent 〈◊〉〈◊〉 kingdom of heaven is at hand: as the 〈◊〉〈◊〉 says, prepare Ye the way of the lord:〈◊〉〈◊〉 he had said, repenting is preparing. And 〈◊〉, 3:5. Every 'mountain shall be made low, and 〈◊〉〈◊〉 thing streight: the sense of whichwords that it could not be literal but spiritual, the accomplishment of them in experience, is proof most pregnantly undeniable. The sum is, the heart is the high way, while the Gospel is preaching, Christ is coming; the heart must by repentance be fitted for Christ, offering himself in that, and then Christ will come by that means thereunto. In this preparation (for the explication of it) we are to attend three things.  1 wherein it consists.  2 the manner of the work.  3 the reasons of it. For the first of these, What this preparation is, or wherein it 〈◊〉. [ 1] Generally: it is a renouncing of whatsoever might cross the coming and entertaining of our savior Christ into the heart: and it is the fitting of the soul 〈◊〉 faith, and for being in Christ by faith: particularly it shows itself in four things. The first is the renouncing the authority of [ 2] those bosom corruptions which have lorded it over the soul, and kept out the power of the Gospel from prevailing and taking place in the heart; that accursed union and combination that hath been long between the heart and its secret lusts, which for their naturalness are said to be the old man, Ephesians 4:22. And for their nearness our earthly members, Colossians 3:5. Born and bred with us, which make and 〈◊〉 the corrupt disposition of our hearts; this combination must be broken, this league 〈◊〉; else there is no place for the presence of a 〈◊〉. True, these noysom distempers will be as tyrantsstill, usurpiug authority over the soul, but they are not acknowledged as lawful 〈◊〉, by the soul rightly prepared for the lord: but the sinner rightly fitted, shakes off the yoak and 〈◊〉 from under the 〈◊〉 of these distempers, 〈◊〉 though he be not able to wage war and to mortify them, by any power received; 〈◊〉 he withdraws his 〈◊〉 from his lust, and stands ready, to entertain a deliver; this 〈◊〉 work the 〈◊〉 here〈◊〉 by the evangelist, implyes 〈 in non-Latin alphabet 〉non 〈◊〉 perfect onem sonat 〈◊〉 concinnitatem 〈◊〉 ad 〈◊〉 aptantur, saith calvin in locum. And the original in the prophet isa ah, 40:3. Imports no more: both showing the same thing, even an utter emptiness that ought to be in the heart: thus also is this work 〈◊〉 and set out in the 〈◊〉 thereof, every mountain shall 〈◊〉〈◊〉 low, it is not paving but levelling, not a bringing in of some 〈◊〉 ability so much which this preparative stroak 〈◊〉 stamp looks at, (take it strictly (in hoc signo 〈◊〉, as they say) but a removing of all that, out 〈◊〉 the way which might stop or stay our saviors coming, for 〈◊〉 he professeth, Matthew 10:37. He 〈◊〉 loveth father or mother more than me, is not 〈◊〉 of me: not 〈◊〉, that is, not fit to 〈◊〉 him, or mercy by him: as we use to say, a fusty vessel is not worthy of precious liquor: a dusty cabinet not worthy to have a diamond put into it. That is, they are not fit to receive these, 〈◊〉 the things will be spoyled, not 〈◊〉〈◊〉 them. The soul is brought to renounce 〈◊〉 [ 2] might serve to share in the work and glory of free grace, and so cast some blemish 〈◊〉, or at 〈◊〉 diminish the due worth thereof: which the 〈◊〉 Christ (who doth all to the praise of the glory 〈◊〉*his grace) will not suffer, and therefore he will have this coast cleared also before his coming: and the soul must be emptied, not only of those things, which out of the intr 〈◊〉 evil of their nature do cross the nature of grace, as sins and corruptions; but also of all that confidence in any spiritual sufficiency 〈◊〉〈◊〉, by which, while we would seem to share with him in the work of our conversion, and ease 〈◊〉 of some part of the labor, we do indeed take some part of the honor from him, concerning which 〈◊〉 hath said, that he will not give his glory to 〈◊〉, Isaiah 42:8. The Lord Jesus as he will not suffer 〈◊〉 corruption never so strong to hinder his work, when he will accomplish it, so neither will he suffer 〈◊〉 of our performances or abilities, be they what 〈◊〉 will, to join purchasers with him in the 〈◊〉 of grace, as though he were not either able or willing to be the author and sinisher of our faith*〈◊〉. No, no: we must not ad of ours, but in 〈◊〉 case take all of him, and from him; not bring 〈◊〉 own wisdom with us, but become fools, that we*〈◊〉 be wise; and that's the way which God hath 〈◊〉 to gain information, not think to ioyn our 〈◊〉 with Christ, and so become co-partners with 〈◊〉, (I speak of the first work of conversion) to 〈◊〉 ourselves holy, just, and wise, but 〈◊〉*ourselves we must look that he should be made wisdom, righteousness, sanctification, and 〈◊〉 to us. Hence the apostle, Philippians 3:9. Professeth he desired 〈◊〉 to be found in Christ, not only as not having his 〈◊〉 sins, but not having his own 〈◊〉, which 〈◊〉 by the law. A real renouncing of our own worthiness of that [ 3] grace and mercy which we need, and without which 〈◊〉 are most miserable; this being one condition ofthe second covenant of grace made in Christ, wherby it's differenced from that of the law made with adam; namely, that holiness and righteousness wherewith the nature of man was beautified in Paradise, though it was not so natural as issuing out of* the principles, out of which he was compounded and made, yet by all orthodox divines it is in this sense judged natural* in that in God’s wise providence and righteous appointment, it was due to nature; it being cross to the wise proceeding of the infinite wise God, to require obedience from a creature if he should not have given ability to the creature to perform it: it arguing weakness and unskilfullnesss at the least, in the workman to make a thing for an end, and not make it able to attain the end 〈◊〉 which it was made: but in this second covenant of the Gospel, it is far otherwise; when we in our first〈◊〉 had mispent the stock the Lord had bestowed upon us, we were unworthy to be betrusted with any more: and hence it coms to pass when the Lord will lay hold upon the proud heart of a sinner and draw him to himself, he sinks his spirit with the sense of his own wretchedness, so that he sees and confesseth freely that he is undone without mercy, and yet conceives it's not possible that ever such a worthless worm should partake thereof, acknowledgeth it's just with God to deny to give, nay to offer grace to him, that hath slighted, rejected, opposed grace from day to day; he knows he cannot procure or purchase God’s favor, challenge he dare not, without it he concludes he must perish, and yet deserves by his own confessionhe should never obtain it; Daniel 9:7-8. O lord, righteousness belongs to thee, but unto us confufion of face, nothing but shame and confusion belongs to us, no mercy nor grace, Ezekiel 36:31-32. They shall loarh themselves in their own eyes; and not for your 〈◊〉 do I these things saith the lord; be ashamed and confounded, O house of Israel. In a word, then is a man truly worthy that is fit to hear of, and to receive mercy, when he is rightly, really become 〈◊〉 of his own unworthiness. The soul now stands ready to side it with Christ for [ 4] him to take possession of it, that though the soul be not able to kill sin, yet it's empty, the coast is cleer, as when joab sent to David to come and take the city,* so the soul stands ready, that if Jesus Christ would come and take possession of it, and do that for it, which it cannot do itself; this is that that it would have, the soul is content that Christ should do all; as suppose a city that is garrisoned with enemies, they cannot get them out themselves, but they are willing that the general should come with his soldiers and drive them out, and place another garrison there: so the soul is content that Christ should dispossess whatsoever opposeth him, and do whatsoever is pleasing to himself, Isaiah 26:13. O lord our God, 〈◊〉 Lord’s besides thee have had dominion over us, but by thee only will we make mention of thy name;as if the soul should say, I cannot subdue my sins my self, but let Christ do what is good in his eyes; the soul is content that Christ should work upon it, and do all for it. The second particular to be attended for the explication [ 2] of the point, is to show the manner of this work: and that will also appear in four things. The soul of a sinner is merely patient herein; it's [ 1]wrought upon him, not wrought by him, by any power he hath inherent in himself; so the phrase and language of Scripture, Jeremiah 31:18. Turn me, and I shall be turned: and verse 19. After I was turned I 〈◊〉: that also includes as much, Galatians 4:9. We know God, 〈◊〉 rather (in this first work) are known of him. And therefore it's no work of sanctification, properly, and as it's taken in a narrow and strict sense; for the sinner be ng justified by faith, and having the spirit of adoption dwelling in him, hath received a principle of life wherby he comes to be active, Acts 15 9. Having purified their hearts by faith. This only is in way of preparation to fit us for our being in Christ, that I may receive this power; this is to make room for faith and Christ, that having received him, I might be enabled by the power of the spirit to run right, which is sanctification: hence then, go no further than this work: the sinner as yet is not a good tree, nor can he bring forth good fruit, but is in way of preparation to be made one; yet this work as it comes from the spirit, is good and pleasing to God, because the spirit is a good tree, and is the author of this, I only am the receiver of it, and therefore it is none of my fruit properly, nor am I said to do anything to please God by this, because it's done in me, not by me; as it is in the infusion of the grace of faith, look at it, as the soul is the subject of the work, the act itself comes from the spirit: and as a fruit of the spirit it is good and accepted of God, yet I cannot properly be said to please God in it, because it is not an act done by me. Hence those feeble objections fall to the ground, and are wiped away with a wet finger. If there be any saving preparation before the infusion* of faith, then the soul brings forth good fruit, and is a good tree without faith: and secondly,then there is somthing which pleaseth God, and then the soul pleaseth God without faith. The answer is easy, and at hand: these saving* preparations are no acts of mine, therefore not my fruit, nor can I be said to do anything to please God by them, because they are 〈◊〉 in me, not by me, and the soul may have a good work wrought upon it, and be the receiver of it though not the author of it; but as they come from the Spirit of God who is holy and blessed, so are they good fruits, and truly pleasing to God. This preparative work imports not so much any gracious habit or spiritual quality which is put into the soul, as a principle by which it is enabled to act that which concerns its everlasting welfare: but its rather an act of the spirit of Christ, whereby it doth fling down those strong holds, dispossess the power of Satan, and quit the soul from those overpowering and prevailing claims which Satan and sin 〈◊〉 over it, as to exercise their tyranny and authority upon it; the soul sues out a divorce; now that is to weaken, and wholly to remove the claim of marriage, and authority which the party challenged thereby to act upon the party and overrule her, and yet 〈◊〉divorce is neither marriage nor matrimonial love, but making room for the right and possession of the spirit by faith; as Hosea 3:3. Thou shalt not befor another, so I will be for thee. Acts' 26 18. To turn men from darkness, and from the power of Satan. It's a cutting off of the branch that it grow not upon its old root, and receive not sap and influence therefRomans For in the fall of man, there was a double work of sin, first a turning of the soul from God; then secondly a settling of the soul upon the root of adams rebellion, by a delivery of it up into the hand and power of perverted mutability, whence comes a dailyinfluence, and entercourse of the power of sin, and of Satan by sin, acting of it as he will; now this cutting off the soul by preparation, breaks off the continuance, and growing to the root of 〈◊〉; which being interrupted and intercepted, it cannot act and carry the soul as formerly. When this preparation is fully wrought, faith is [ 3] certainly, and will undoubtedly be infused, and cannot be hindered, when (I say) it is complete and come to its full period in ultimata dispositione: for there is a legal preparation which maybefall reprobates, it is a plashing of the soul not a total cutting off the soul from sin, which makes corruption couch more close, but will never kill it, nor is appointed by God for this end, to make way for the form of faith, but for other ends, (as shall appear in the use of the point.) But there is also an evangelical preparation, Wherein the Lord intends to fit the soul fully for faith, and its implanting by faith into Christ: and this end he doth never, he can never miss; for there is no efficient that spends his time and labor in preparing the matter but he will bring in the form, unless either he wanted wisdom in beginning that which he should not perfect, or wanted power in making a preparation for that, he could never bring to perfection, but neither of these can befall the Lord. Malachi 3:1. When the soul is prepared, then the Lord presently comes into it. Hence that cavil is crushed, as being a 〈◊〉* merely coyned to cast a blemish upon this truth, say they who deny this work, imagin a man in this preparative work should die, whither should he go? To heaven he cannot,〈◊〉 he hath not life not having Christ; to hell he cannot, because he hath a 〈◊〉 work wrought upon him. The answer is, he is in a state of salvation preparatively,* and shall certainly possess it, because he cannot but have faith and be united to Christ, and so saved by him, the like may be said of such as are justified, what if they should die before they be sanctified, no impure thing shall see God’s face, the answer here and there will be alike. This preparation makes the sinner give way to [ 4] Christ in all, of himself, and that in all things there is not a corner in the heart, not an affection, no back door, no 〈◊〉 or cunning conveyance in the soul, to be kept from Christ: but it sets open the door and delivers up the keys into the hands of Christ. Either all, or none at all; not cut, but cut off; the soul is not only changed from her lusts, but divorced fully. In Jeremiah 3:10. It is said they turned not to the Lord with all their hearts but fainedly, there is some secret lust reserved in the heart that is the bane of all hypocrites, but this preparative work fetcheth off the heart from all secret distempers, there is none reserved, but the soul is willing that the Lord Christ should take away every thing that hinders; a reservation of any lust will not stand with preparation; a sad preparation fetcheth off the whol soul. Three reasons why there must be such a preparation. First let the testimony of the Scriptures be heard which will evince it; and secondly the force of argument which will conclude it undeniable. The Scriptures are pregnant which speak to this point, I shall insist mainly upon three. John, 5:44. When our savior had in the foregoing verses discovered the unteachable stifness of thehard hearted and rebellious Jews, that though they had the preaching of John the Baptist who was a shining and a burning light to point out our savior to them; they saw the works of our savior daily before their eyes that might convince them; yea, 〈◊〉 the Scriptures the records of the counsels of God, which might show them the way to life in Christ and persuade their hearts to embrace it; yet our savior upbraids their rebellion to their faces, ye will not come to me that you might have life, verse 40. But the question might grow what might be the cause of this incorrigible perversness of their spirits, for if another came in his own name they would hear him, but though he came in his fathers name they would not receive him. Verse 43. He answers therefore in verse 44. How can ye believe which receive honor one of another, but seek not the honor that comes from God only?Where these two things are plain. 1 when the poyse of corruption and the body of death so far prevails, that we seek ourselves, and set up our own persons, in the eyes and hearts of others: when we would study to please men, and to seek applause and approbation from them, and satisfy ourselves therein, and so set up ourselves in their esteem: our savior professeth and that peremptorily, how can ye believe? That is, it is impossible ye should believe, as if he should say, these two are so contrary, as heaven and earth one to another, they cannot meet together in one heart; and therefore this is made the first step to Christianity, if any man will be my 〈◊〉 let him deny himself and follow me, Matthew 16:24. Where there is no denying of a man’s self, there can be no following of Christ. That God should give all to me, work all by me, and take all from me, this is to seek the glory that comesfrom God only, this is my honor, when I am willing that God should honor himself upon me and by me. 2 if seeking honor from man and faith cannot stand together, then the sovereignty of this sinful distemper must be renounced, as cross to grace and Christ, before we can receive faith or Christ by faith. The like place you have john, 6:44. Uttered [ 2] and expressed upon the same ground and occasion, and tending to the same end: when the Pharisees despised the person and quarrelled with the Word of our savior Christ, is not this Jesus the son of Joseph whose father and mother we know, how is it that he saith I came down from heaven? verse 42. That which they saw not, understood not, that they would not entertain; our savior shows the reason of this wretched rebellion of heart, no man can come to me unless the father which hath sent me draw him, unless the father who hath called our savior, and committed the great work of salvation to him, and sent him to that purpose, by a holy constraint draw the rebellious 〈◊〉 out of himself to Christ, he will not he cannot come unto him; coming is believing; drawing is preparing; when God the Father lets in his heavy displeasure into the soul of a sinner to force him to seek out to Christ for present relief, there is else no way but perrishing, this is that that causes him to go out to Christ. It is hence plain.  1 unless a man be drawn there is 〈◊〉 coming.  2 he that is drawn will certainly 〈◊〉 without preparing there is no believing, and he that is prepared, will undoubtedly come and believe. It's the scope of that 〈◊〉, and the very aim of the [ 3] parrable, no man can enter into a strong man’s house before he first bind the strong man, and then 〈◊〉possession of the house, 12. Matthew 29. The house is the heart the strong man is Satan, who takes possession thereof, and rules in the soul by means of 〈◊〉, the binding of this strong man, is taking away of the over ruling claim, and challenge, that Satan by 〈◊〉 lays to the soul, and by virtue whereof he acts it and carries it to the commission of evil, 〈◊〉〈◊〉 while our savior by a superior right of 〈◊〉, by 〈◊〉 precious blood, lays claim to the soul, this soul is mine: he binds Satan’s hands, brings to naught and disanulls his claims, and so spoils him of 〈◊〉 that rule and tyranny he exerciseth in the soul. It's the meaning of that order appointed by God in the work of conversion and 〈◊〉 the soul to himself, acts, 26:18. To 〈◊〉 them from darkness 〈◊〉 light from the power of 〈◊〉 to God, first from the one, then to the other. Take also two reasons of the point. If there be not preparation before implantation,* then the soul is implanted into Christ while it is in the state of nature, under the command of sin, and power of Satan, and settled in itself; for upon this ground, and by this grant to be implanted into Christ, and to be at the same time unprepared do stand together. But that is utterly impossible as apparantly contradicting the principles of reason, for then it should be under the power of sin and Christ at once; in the kingdom of light and darkness together; in hell and heaven 〈◊〉the same time; a subject to our savior, and a subject to his corruption; and so a man might serve two contrary masters, fully 〈◊〉 to the verdict of our savior Christ, you 〈◊〉 serve two masters, Matthew 6:24. 〈◊〉 at the same time should be affirmed of the same thing. If it be light, then it's darkness. The second reason is taken from Romans 11:24.* where the apostle speaking of the calling os the Gentiles, speaks thus, if thou wert cut out of the 〈◊〉 tree, which is wild by nature, and wert contrary 〈◊〉 nature grafted into the true olive tree: every sinner is as a branch which grows naturally upon adams rebellion, as upon the wild olive; the true olive is the Lord Jesus, the second Adam, and head of the covenant of grace; our calling is our engrafting into Christ the true olive, our preparation is as it were our cutting of us off, by the knife of the law. If cutting in nature, is and in reason must be before engrafting; then preparing is before implanting, but cutting is before engrafting in nature and in reason, ergo, preparing is before implanting. These Scriptures, and these reasons may suffice to give in evidence for the settling and establishment of this truth. For application, this doctrinee serves to instruct, reprove, examine, and exhort. For our instruction: hence we should receive it,* and believe it for an everlasting truth, that Christ cannot be united to the soul, while it continues in the state of nature and infidelity: the doctrinee formerly delivered, and the reasons alleged for the proof thereof, do force this conclusion beyond gainsaying: for if the sinner must be prepared and cut off from his natural condition, before his implantation, then while he is in his natural and corrupt estate, there can be no union and communion with the Lord Jesus; so the apostle disputes, 2 Corinthians 6:16. What communion is there between light and darkness, righteousness and unrighteousness, Christ and belial?Wherefore he saith, come out from among them, and be ye separate, and touch no unclean thing, and I will be your God. We must come out of our distempers and corruptionsbefore Christ will come; if we touch any unclean thing, Christ will not touch us; that is, unless we be divorced from all our 〈◊〉, so as not to touch them with the touch of a marriage affection (so the apostle 1 Corinthians 7:1. It's not good for a man to touch a woman; that is, to be married to her) we must thus be divorced before we can be married. And we are the rather to have our hearts and judgments established in this truth, because the contrary opinion, to wit, that Christ may be united to the soul remaining in the state of corruption, is a brooding error, that brings out a whol nest and company of delusions with it, which will pollute and pervert the judgment, and defile our practices in our daily conversations.  1 this maintains the sinner in a careless and remorsless security, and fondly persuades, that which is so pleasing to the flesh, that a man may keep his lusts and his Christ, his comfort and his corruption together than which nothing is more contentfull to a carnal heart: a Christ and a lust, a Christ and a proud heart; a Christ and a world; a Christ and a peevish nature; oh such a Christ pleaseth us well, but such a Christ will never do us good.  2 this makes a man bold to adventure upon the commission of the grossest evil, this makes him fEarlss to continue in it, makes him negligent and regardless by godly sorrow and saving repentance to recover out of it, he passeth not, he cares not, to take his poison and to drink it in, as his daily dyet; he carries his 〈◊〉 about him and that which will undoubtedly cure him: he may yet maintain union with Christ, and communion with his cursed lusts.  3 this makes a man slight in holy servises, so as neither to put a price upon them, nor to see an excellency in them, or iudg aright of the necessity of suchperformances, he becomes sleepy and heartless in what he doth; he is sure of a Christ, that will answer all, and therefore he troubles not himself with holy duties; if he stumble upon the doing of them, so: if he neglect the doing of them, so: he hath a way to help all, he can have a Christ, (he conceives) without these; and therefore he makes no great matter whether he do these or no.  4 nay if he may have union to Christ while he is in his corruption, if so: he is then in a good estate; for he that hath the son 〈◊〉 life, 1 john, 5:12. Therefore he may have evidence of his good estate without the sight of any saving qualification, because he may have a Christ and so be in a good estate without any saving qualification. And therefore this evidence must needs come from an immediate revelation from heaven; for there is no appearance no manifestation of it on earth, either in our hearts or lives in what we have or do; and therefore then our good estate may be sure unto us by Christ, when we have nothing but sin, and do nothing but commit sin. And hence because both graces and gracious actions may be wanting in this union to Christ, (because separable from it) thererefore the want of them cannot infer the denial of a good estate, nor the presence of them conclude the certainty of a good estate; because they are not proper and peculiar to such a condition, for then they could not be severed from it, which they may. And thus, this one delusion like an Egyptian fog, darkens the whol heavens, even the bright beams of the sun of the Gospel, and the everlasting covenant of God’s free grace; cuts the sinews of sincerity, and eats out the blood and spirits of the power nd presence and life of grace; and under a pretense of advancingchrist and free grace, destroies his kingdom, and frustrates the coming of Christ into the world: for he came for this end, 1 john, 3:8. To destroy the works of the devil; the apostle concludes it, verse 10. As a proof beyond all question or exception, the child of the Devil is manifest in this, he that hates his brother, and works unrighteousness, is the child of the Devil, and yet upon this grant, and according to this ground, a man may do both these, and yet be united unto Christ, and so be blessed of him. Look we therefore at these so desperate 〈◊〉, not as rocks and sands where men may suffer shipwrack and yet be recovered; but like a devouring gulf, or whirl-pool, whereinto whosoever comes, there is no hope nor help to come out; as cutting a man off from the careful and conscientious use of the means appointed by God in the Gospel to recover him: as a ship that is foundred in the midst of the main ocean without the sight of any succor, or hope of relief. Besides then the arguments formerly alleaged, I shall propound some other to fortify against this so dangerous a deceit. Reasons to prove that Christ cannot be united to the soul while it is in its natural condition, and the state of unbelief. Taken from john, 14:17. Christ says he would* send them another comforter, even the spirit of truth whom the world cannot receive: every man while he is in his corrupt and natural condition, he is one of the world, Ephesians2:2. When in times passed ye walked according to the course of this world:vers. 3. Among whom also we had our conversations in times past, in the lusts of the flesh; how otherwise could they be called 〈◊〉 of the world, unless they were in it. They who cannot receive the spirit, cannot receive the Lord Jesus, nor union to him; but men naturally cannot receive the spirit, therefore they must be called out of the world, and from the power of Satan, and so be prepared, and then receive faith, that so they may receive 〈◊〉. But conversion being a creating work; a work* of creation needs 〈◊〉 preparation to 〈◊〉, or for it, 〈◊〉 his word is 〈◊〉; he calls men his people who are not his people, and by calling them so, he makes them to be so. Preparation is required to the implantation of the*〈◊〉 into Christ: not 〈◊〉 regard of God or his work upon us, as though he needed any help to the execution of his holy wil; but in regard of the thing wrought in us; for heworking all things according to the*counsel of his own will, and the rules of his infinite wisdom, he needs not any help, in his work: yet it is 〈◊〉 his perfection and sufficiency to go against the wise order set down in the dispensation of his providence for the bringing about of this work; the causes of a thing do not help God in working or creating, they are necessarily required to make up the thing wrought or created: there is nothing in a blind eye 〈◊〉 may help God to restore it to sight, yet God according to reason must put a power and ability of sight or a 〈◊〉 faculty, before he will, nay indeed can, bring forth seeing: God can turn water into wine, but in reason he must destroy the nature of water, and then make wine: for it implies a contradiction to say that water should remain water, and yet have wine made out of it: so it is in the soul, hecan change a proud and unbelieving heart into a 〈◊〉 heart: but he must first destroy the power of unbelief 〈◊〉〈◊〉 can bring in faith. He that is under the power of infidelity and corrupt* nature, he is under the guilt of his sins, and in the state of condemnation, John 3:18. He that believes not is condemned already, and verse 36. The wrath of God abides upon him: but he that is in Christ, to him there is no condemnation, Romans 8:1. This is my beloved son in whom I am well pleased, Matthew 3. Last; and for his sake with all that are in him: now to be in the state of condemnation, and acceptation together; in the state of life and death; to have the wrath of God abiding, and the good pleasure of God resting upon a party at the 〈◊〉 time, 〈◊〉 a perfect contradiction, and so impossibilities in reason. Where there is nothing but opposition and resistance* between two, there can be no union; for all union implies 〈◊〉 and agreement, there must be a mutual accord 〈◊〉 things on both hands, before they can be made one:amos, 3:3. Can two walk together except they be agreed? Love tends to unity and 〈◊〉 the cause of it, and that ever presupposeth some I keneis. But 〈◊〉 man remaining in the state of unbelief and corruption is wholly opposite to Christ, and the work of his spirit: he is wholly flesh, john, 3:6. And the flesh lusts against the spirit, and these are 〈◊〉: Galatians 4:17. The wisdom of the flesh is 〈◊〉 against God, it is not subject, nor can be subject to the law: so far from closing with the work of the spirit, as it is not able to bear it. The scribes and 〈◊〉 rejected the counsel against themselves: i. E. To their own 〈◊〉, acts, 7:51. Ye stifnecked and 〈◊〉 hearted, ye have ever resisted the spirit of thelord. Paul did no more than every natural man would do; being mad (says he) I persecuted that way: the way of Christ, and so Christ himself. In a word: it's said of all, and it's true of all, the best of the saints, take them in their naturals, ye were darkness, Ephesians 5:10. Darkness cannot but oppose light. He that is acted wholly by the power of infidelity, he must resist the work of faith, and so the receiving of Christ by it. There are but two covenants that ever God made* with man touching his everlasting estate; the covenant of works, or of the law; the covenan of the Gospel, and so of grace; and these two covenants are so opposite that the one 〈◊〉, the other, if it be of works, it is no more of grace, else works were not works; if it be of grace, it is no more of 〈◊〉, else grace were no more grace, Romans 11:6. Hence they are severed as far as blessing and cursing, Galatians 3:9-10. So then, they which be of faith, are blessed with faithful Abraham, for as many as are of the works of the law are under the curse. Now all men by nature are members and heirs of the firstadam, and therefore under his covenant, and under his curse, Romans 7:5:8. Whilst we were in the 〈◊〉, the motions of sins which were by the law did work in our members to bring forth fruit unto death: those who are in Christ are under the covenant of grace and life, for he that hath the son, hath life: hence I 〈◊〉, To be under two contrary covenants, of law, and grace, is impossible, because so a man should be accursed and blessed at once. But he that is in his corrupt condition, and state of infidelity, he is under the covenant of works; he that is in Christ, under the covenant of grace. Hence followeth a fifth reason. Who ever is under grace, over them sin shall not* have dominion, Romans 6:14. Sin shall not have dominion over you, for you are not under the law, but under grace:〈◊〉 they who are in their natural condition, and in the state of unbelief, they are under the power and dominion of 〈◊〉; therefore they are not under grace, nor yet in Christ. This discovers the folly, and dasheth the fond conceit* of many carnal men, who have framed a speedy way to heaven in their own fancies, through which, yet never any had passage thither; to wit, they fondly imagine they have Christ and mercy at command, and that they can make a step to heaven in the turning of a hand, they 〈◊〉 not make such large provision or preparation before to tire out themselves, with tedious and heart breaking sorrows, and daily remorse 〈◊〉 their daily failings; smal warning will serve 〈◊〉 men’s turns: be it, they love their lusts, and practice them; they harbor continually their noysom distempers in their souls, express 〈◊〉also in their lives; they crave but the 〈◊〉 of 〈◊〉 few hours before their 〈◊〉, to fit themselves for their departure and happiness, a few forced sighs, faigned and formal confessions of their evils, and howling for pardon, out of the horror of their spirits, now and then customarily adding a lord have mercy on me, they suppose they have made all even with God; but if they can but get the sacrament, they conclude all is sure, they must needs go post hast to heaven; if they can but say they believe, Christ must comfort them, cannot but save them. No, no (brethren) the Word reveals none, our savior accepts of no such agreement, he comes upon no such terms to bring any comfort with him, unless any man should be so far forsaken of reason and sense, as to imagine the lordjesus would carry the drunkard and his cups, the adulterer and his harlots also, the riotous gamester his cards and dice, hawks and hounds, and all to heaven together, which is 〈◊〉 and incredible: oh! These men will one day find, and that to their wo, they cozened their own souls by their own folly: whereas sound 〈◊〉 cost more, the way must be prepared, thy heart loosened, rent and plucked away from thy corruptions, before the Lord Jesus will vouchsafe once to look in upon thee: no harbenger before, no king follows after, where the heart is not 〈◊〉 for a savior, there is no hope to 〈◊〉 the presence of a savior: it's the condition upon which his coming is promised and can be expected upon any sure ground. It's the order and connection of things 〈◊〉〈◊〉 hath set in the work of grace, luke, 3:8. And all flesh shall see the 〈◊〉 of the Lord. The copulative particle, and, tells us the sight of salvation depends upon that which went before; when we see the mountains of pride, high and lofty imaginations levelled, crooked perversness of our own spirits taken off, and we made meek and tractable, then there is some hope that salvation will appear unto us; but if any man will yet rear up mighty bulwarks, and strong holds of rebellion, and hardness of heart, and* maintain those high imaginations, sturdy distempers of pride, security and carnal confidence; he must know whoever he be, that as yet he is not within the ken of mercy, and though he look until his eyes 〈◊〉 in his head, and his heart 〈◊〉 in his body, he〈◊〉 never come within a true sight of salvation, much less may he think ever to be made partaker of it; why? Confer with thy own conscience; dost thou think it fit the king should lie in the truckle-bed under a company of traitors? Is it reasonable the Lord 〈◊〉 should be an 〈◊〉 to thy lusts? No certainly, thegods that thou hast obeyed; by those thou must be saved: thou would have thy lusts, but reject Christ, thou shalt perish with them, but the presence of the Lord Jesus thou canst not enjoy; let the 〈◊〉 man forsake his way and the unrighteous man 〈◊〉〈◊〉 and return unto the Lord for he will abundantly pardon. Isaiah 55:7. We have hence a ground of tryal; whereby we* may gain certain evidence; whether ever we came the right way to Christ; or that Christ is come or that we have any grounded hope that he will come unto our souls. If Christ fit the soul, he will certainly never loose the soul, if he prepare it for 〈◊〉 he will undoubtedly possess it by his spirit and grace. Our savior is not either so weak or unwise; so weak; 〈◊〉 at he cannot accomplish his work and intended end: 〈◊〉 unwise that he will loose his labor or leave his work without success; as though he had mistaken himself, and enterprised that that either he could not or should not accomplish. This is 〈◊〉〈◊〉 between restraining and preparing grace; the Lord may restrain a soul for other ends, but if he 〈◊〉 the soul, it is for Christ, and he will never 〈◊〉〈◊〉 that end. There be 〈◊〉 other ends for which the Lord in his 〈◊〉〈◊〉 sees fit to curb and keep in the 〈◊〉 of 〈◊〉 wicked, and restrain the rage of their 〈◊〉 distempers, why he should take of the edge and keens, and 〈◊〉the sury and hellish fiercness that 〈◊〉 in 〈◊〉 hearts of wretched and unreasonable men who are 〈◊〉 by Satan according to his will, and ruled by him, even the prince of the air who is an enemy to God’s glory and to mankind. As first that the Lord might show his power, and [ 1] that absolute soverainty he hath over the worst men, andthe worst of creatures those infernal 〈◊〉, and the worst and most violent of all their corruptions, and that he hath the reins of all their violence and rage 〈◊〉 his own hand, and orders it, and their wills and wickedness, not as they please but as he 〈◊〉; and therefore he inlargeth their commission and recalls 〈◊〉 [] commission as he pleaseth. And therefore (as jab speaks of the sea: Job 38:11.) He 〈◊〉 the bounds and compass of their course which they shall not pass thus far and no further: so to the Devil he tells 〈◊〉 punctualy how far he shall proceed, he is in thy hand only save his life. Job, 2:4. Which was a 〈◊〉 to Satan, as though God had said, break this bottle but do not spill this wine; thus the Lord 〈◊〉 in pharoah, when the Israelites were to go out, Exodus 11:7. There was not a dog moved his tongue, against man or beast, that they might know that I am the Lord. That by this means he might provide for the subsistance [ 2] and continuance of the society of men, in churches and commonwealths: especially the relief and safety of his own servants, whereas had but wicked men their wills, it's certain there was no being nor breathing nor living for the saints upon the face of the earth, the dragon the Devil in his instruments doth so malignantly pursue the woman that is, the true church and children of God Revelation 12:13. The Lord therefore breaks their teeth, pares their nails, and cuts short their tether 〈◊〉 they cannot do as they would. As laban said to Jacob Genesis 31:29. It is in the power of my hand to do thee harm, but the God of thy. Father spake unto me saying, speak unto Jacob neither good nor bad. It is in the wills and power of wicked men and devils to do harm to the people of God, but the Lord will not suffer them to act that rage and malice that is in their hearts and so not to dothat hurt which otherwise they could and would. So to abimelech the Lord whispers his displeasure in the 〈◊〉Genesis 20:3. And so restrained him from that which his own heart would have carried him unto. That he might indeed put his servants to a more [] narrow search, and to cause them to look to their heart 〈◊〉, and not content themselves, with the lighter strokes of common impressions and 〈◊〉: since many have something like preparation and yet fall short of any saving work, the saints may be careful to go further and not content themselves with 〈◊〉 copper and counterfeit appearances, of hearts prepared for a Christ and breachings after him; but to 〈◊〉 themselves as the 〈◊〉〈◊〉 and walk 〈◊〉 a jealousy and a suspicious fear over 〈◊〉, and return and search and 〈◊〉 and question with themselves: am I no other? No better? 〈◊〉i as such? Then I shall fall and perish as 〈◊〉. 1 john, 2:19. Had they been of us 〈◊〉 would never have gone out from us. There must be heresies and that amongst you 〈◊〉 (saith Paul to the corinths) that they that are sincere hearted may be tryed. 1 Corinthians 11:9. When there is fall e coyn goes up and down each wise man examines, what he hath, and what he takes. Now those upon whom legal terrors and these restraining strokes are laid for 〈◊〉 and the like ends, in the counsel of the lord: in the issue the strength of their corruptions (like waters that are stopped) break out with greater violence, the Lord lets loose their distempers upon them: and commonly, these blows leave them at a greater distance from the Lord Christ, than ever before, and many times, a reformation of a man’s own, is but a preparation for sin. He that is otherwise cannot be hid. 1 Timothy 5-25. It had been better for them never to have known theway of righteousness then after they have known it to turn from the holy commandment, and so to return with the sow that was washed to wallow 〈◊〉〈◊〉〈◊〉 again, and with the dog to his 〈◊〉〈◊〉. Dogs that lick up their vomit grow more filthy than ever, so such as these, grow the most 〈◊〉〈◊〉〈◊〉 adversaries to Christ and his gospel that 〈◊〉 earth. They seemed to be prepared by God, 〈◊〉 it was (as I say) for other ends, than for Christ and when these ends are attained in God’s secret counsel, he usually plucks up the stake and lets loose their tether that they may hurry headlnog to everlasting ruin. But if the Lord do not only curb a sinner, or hack and rough hew him a little by the Word, but cut him off, as a branch or scion fit for a savior he will never let him lie and wither. Look then to those sinful lusts, those special and beloved corruptions unto which thy heart hath ben so strongly tyed and linked, and whereby Satan and thy corrupt heart have intrenched themselves, and set up as so many strong holds against the Lord Christ, the work of his spirit and power of his truth, as being in league and confederacie with these noysom distempers; hast thou felt the tyranny and treachery of them, that bondage and bitterness unto which thou art brought, that thou longest, and breathest after relief and deliverance, [ 3] and the coming of a Christ, that thou mayest deliver up thyself and all into his hands, and thou findest thy soul opposite to that that hath been opposite and cross to Christ: isay 59:20. The redeemer shall come out of Zion who are those? To them that turn from transgression, if the Lord turn thy soul he will redeem thy soul, and if ever he redeem thee he will turn thy soul from thy transgressions, he will make a divorce between thy soul and sin; hast thou foundthe strong man bound, those temptations which formerly were so sweet thou couldest not 〈◊〉 them, those corruptions which were so natural, that thou couldest not but yield obedience yea willingly religne up thyself to the authority and right of 〈◊〉 they challenged over thee, and thou wentest as an 〈◊〉 to the slaughter and as a fool to the stocks: but now thy heart is revolted from that right and power these corruptions and temptations had over thee, and thou waitest only for a way of escape, now thou art for a Christ, and he will be for thee, for such as thou art alone. And therefore this gives in heavie evidence against sundry sorts of men, as such who as yet never came into the suburbs of salvation, never made entrance or preparation towards the enjoyment of Christ, and therefore are far from ever coming to the participation or 〈◊〉 of him. The first are those which slight this work as a [ 1] matter merely superfluous; they look at it as an invention of some discouraged, and drooping melancholy persons, a course which out of dark and misguided 〈◊〉 have contrived, but was never required by the almighty. These are of two sorts. 1 such as they who are in a dead sleep of senseless 〈◊〉 conclude their condition good, because they never knew what a good condition meant, and therefore conceive they need not be troubled, they should not be altered from it. They observe no mountains, discern no crooked paths nor see their own sins nor the danger of their own condition, and therefore fondly conceive they need be no better they should be no other: and if men could be as well contented with them as they are with themselves, they see no reason but that they might sit down in quiet, without trouble and distraction, and yet I will to heaven also. It's a needless and rigid curiosity of some singular humorous men, that require more than needs, that they might be counted more than ordinary, they cry out (as they) Ye take too much upon you, Ye sons*of Aaron, are not all the congregation of the Lord holy? they wonder why men should be so troubled for their sins, distressed in the apprehension of their own condition, they count it a blessing they never yet knew what it meant and hope they never shal. Thou that never sawest thy 〈◊〉 for a Christ, art not yet in a way to be 〈◊〉; thou who never faults the ways which might stop the passage of Christ, thou art never like to mend them upon these terms. This was laodiceastemper, 〈◊〉.〈◊〉. 16. Thou sayest thou art rich and wise, and wants nothing, and knowest not that thou art poor, and naked, and miserable, and indeed hast nothing; nay, thou art cut out for confusion, fited and prepared on purpose for an everlasting rejection, isay, 6:10. Mark how, when the Lord will prepare a people for utter desolation, and shut them out from sharing in mercy, he sends the prophet with commission, go (saith he) make the ears of this people heavy, their eyes dim, and their hearts fat, that seeing they may see and not understand, hearing they may hear and not perceive, lest they be converted, and I should heal them: as if he should have said, if they never see, if they never be made 〈◊〉 of their sins and selves, they will never be converted, and so never saved: 2 Corinthians 4:3. If our gospel be hid, it is hid to them that perish: there is not a thought that the king will come on progress when there is no harbenger to make preparation before. 2 to this rank of those who slight this way and work of God, are your presumptuous atheists, when the terrors of the law are denounced, and the powerof the truth in the dispensations thereof is planted on 〈◊〉 to make battery against the strong holds of the 〈◊〉 corruptions of men’s hearts and lives that they might 〈◊〉 down before 〈◊〉 Christ and 〈◊〉 up all to him. These wretches defeat the power and stroke of the truth by their 〈◊〉 conceits; it's true (〈◊〉 they) the Lord requires the soul should sue out an everlasting divorce between itself and sin, such emptiness and such underness; it's but a white at which we should aim, not which we can hit; a copy after which we should write, but though it be scribled and blurred it will serve the turn; God requires so much, but he will take less: he threatens, and it's wisdom indeed to affright sinners, and in a spiritual policy (as fathers do) terrifie, but he intends not execution, it's but to awe men, not to condemn men. Let all 〈◊〉 presumptuous atheists hear, and fear, and tremble at what the Lord hath said in Deuteronomy 29:19. He that beareth the words of this curse, and shall bless himself in his heart, saying, I shall have peace though I walk in the stubbornness of my heart to ad drunkenness to thirst. Such a one is a subject prepared on purpose for the everlasting wrath of God, for the text says in the next verse, the Lord will not spare that man, but the anger of the Lord will smoke against him, and all the curses that are written in the book of God shall be upon him, he shall cut him off, and root him out from amongst the number of his people. Another sort are such, who though they are not [] come to this height of profaneness 〈◊〉 as to slight this work, yet they 〈◊〉 another way of coming to a Christ, which is as sure (as they conceive) and much more easie; they catch after Christ and comfort in him, before ever there be any breach of league with their lusts, or sad abasement of their hearts beforethe lord in the sight of their natural condition. And thus as travellers when they meet with deep ways, and soul and long lanes that are hardly passable, they make bold to cut a way for 〈◊〉, and break over the fence and hedg to avoid the 〈◊〉 of the travel, so they make a way of their own, not keep the kings road. So here, when this way of preparation is too narrow and tedious a passage, they have contrived a narrower course and compass 〈◊〉 their own; they will catch at a Christ, and press on for mercy and to take hold of a Christ, and not come by this coast of breaking the league with 〈◊〉, and renouncing the 〈◊〉 of any 〈◊〉 besides, and in a misguided mistake, they 〈◊〉 they have carried the cause. This was the guise of the stony ground, Matthew 13:20. He 〈◊〉 received the seed into stony places, the same is he that heareth the Word and immediately with joy receiveth it. They should first have ploughed up the stones, there should have been brokenness of heart; they should have received the Word with sorrow first, and then afterwards with joy; and therefore this sudden and disorderly coming, brings as sudden and shameful departing away; therefore it follows in the 21. Verse, yet hath be not root in himself, but dureth only for awhile, and in the time of temptation falls away. As it is with the corn upon the house top, it flourisheth and fades speedily, but no man fills his hand with it.* But would you not have a man to believe? Is it not a duty which God reveals and commands upon no less hazard than the loss of eternal life? He that believes not is condemned already, john, 3:18. This is the sin of all sins, which the spirit convinceth the world of that they do not believe, john, 16:8. Can a man do so necessary a duty too soon? Or hath he allowance to neglect it, and not believe at any time?Why? Would you not have a man to believe at some times, when God commands him to believe at all times?* No: God forbid: there is no allowance for unbelief at any time. It's his duty forever to 〈◊〉 it, the ministers duty to exhort unto it, and require it. Believe 〈◊〉 he can: but that he will never be able to do it, to be married to Christ and sin also, to be under the 〈◊〉 of corruption, and 〈◊〉 command of the Lord Jesus; to grow upon two stocks at one and the same time tis not possible. And when the Lord in his word so strictly enjoins it, and his 〈◊〉 call upon men to believe, the aim and intendment of both is, to 〈◊〉 them to use 〈◊〉 means and take that 〈◊〉 whereby they may come and believe: first to make room for faith, before they can receive faith; first go out of themselves and 〈◊〉 before they can go unto a savior: and therefore this is not to hinder the work of believing, but to further it, and that unto the utmost according to the mind of God. [ 3] A third sort who miss the way to the Lord Jesus, are such who indeed attend 〈◊〉 work in the right place, but spoil it in the doing; make an entrance but never come to any perfection, yea pervert it 〈◊〉 by their rash and unskilful proceeding: there be some quarrels and babbles raised between the soul and a man’s sinful distempers, they begin to be at ods and contention, and therefore upon a push they purpose to part dwellings, because of some hard measure that they find unexpectedly from their beloved lusts: the venom thereof vexeth his spirit, and the sting of those terrors, and the righteous plagues which are now deserved and so presented before the veiw of the soul, makes him sal out with his corruptions, as having expected other and more pleasing dealing at theirhands, and that upon their 〈◊〉 and pretenses made, but〈◊〉 he feels the bitterness thereof, and therefore can 〈◊〉 judg of them by his own sense and experience. And thus the terror and trouble and hart-smart which his sin hath wrought in him, setts him busily and resolutely to the reformation and amendment of it. And in this turn, there may be no sin, he sees or knows, but in his own apprehension, he would renounce all; no service or duty but he doth approue and practice all: selfe-terror setts him a work for 〈◊〉 own honor or quiet; and pitch him at what narrownes you will he will come to it. And as the dint of the blow is, and the power and strength of the ordinances under which he lives, and the constant houlding himself to the use and excercise of holy duties continue, this may continue long, and cause both confidence and comfort with it. And this is a dangerous and desperate mistake being a preparatiue for a child of the law i. E. To a legal reformation, not for the implantation of the soul into Christ: and here millions perish. When by self terror occasioned by the sting of sin, the sinner is set upon reformation, and that with much violence, with a kind of thoroughnes and stricktnes to procure his own safetie, self love meeting with terror setts a man upon amendment of himself for self ends, as his own salvation and honor. That preparation which sets a soul upon reformation, so that he attayns his end and ease there, so that there is deep silence about a Christ nor yet sight and sense of the need of him, its certain, its naught. For it issues only from this principle and when that fails, both his duties and comforts come to an end; this was the guise of that young man, Matthew 19:20. Who could say to our Savior, I have kept all the commandments from my youth, what lack I yet? He lived in a reformed way and rested there when yet his heart wasnot loosened from his 〈◊〉 corruptions and therefore when he came to the triall he would rather part with 〈◊〉 and heaven and happiness then part with his 〈◊〉. I his was also the frame of those hipocrites, isay. 50 36.who fasted and afflicted their souls and yet did not loose the bonds of wickedness. A saving preparation though it be not a principle of life yet it makes way and roome for the coming of a Christ that will 〈◊〉 a principle of life into the soul this is the end of it, and if it cease before it come 〈◊〉 it misseth its end. A fourth sort are such who have weltered long in [ 4] their own sorrows and their own performances, and services, and 〈◊〉 find (and therefore are forced to 〈◊〉) there is neither power, nor pardon, nor peace there to be had, for their guilt and 〈◊〉, and distempers remain as before: and therefore they see all in 〈◊〉 Christ, know they must have it from him and are 〈◊〉 to expect it, therefore they ply him with 〈◊〉〈◊〉 prayers, yea, are contented that he should do all for them only they would 〈◊〉 with him, 〈◊〉〈◊〉 in this proviso, that he must do it for them 〈◊〉〈◊〉 spoke of the centurion. Luke. 7:4. He is 〈◊〉 for whom thou shouldst do this. So they think of themselves, since they sorrow and seek and attend upon him according to his will, they cannot 〈◊〉 with patience to think they should misse. These men have not renounced their own worthyness, and would inded 〈◊〉 in upon the prviledge of the Lord and not make it free; and so not grace. How shall the soul know it 〈◊〉 thus look to* much to its own worthiness? I answer in two things. 1. If it 〈◊〉 snarle at gods* dealings, and quarrel with his 〈◊〉, and privily 〈◊〉 and repine when they see others have more and better then they: I see others have been humbledand pardoned, and comforted; but I go on still in a disconsolate way: the saints of God have sought the Lord, and found him gracious to their souls; they have used the means, and found a blessing upon them: but I pray and fast, and use all the means of grace, and yet I feel no power, receive no profit, nor benefit to my own soul, and there is a secret conceit that God doth them wrong: as she said, if it be so, why am I thus? Genesis 25:22. 2. We may know it by a sinking discouragement of heart. When the soul wearied with delayes and differings, and expectation, sits down in a 〈◊〉 condition; because he cannot have what he will, he will cast away what he hath, and conceaves he may be careless of what he might attain. As David said, I shall one day perish by the hand of Saul, 1 samuel, 27:1. All men are lyars, Psalm 116:11. Alas! I am not fit to pray or to hear; I find my heart worse after it, none was ever in such a case as i: better never to use the means, than never to have benefit by them; better never to enjoy the ordinances and privileges of God, than to get no good by them: how now! Better never use the means? It would be better, and best of all, if you were deeply humbled and abased in the sight of your own vileness. As the apostle says, what if God will not? What 〈◊〉 he will never pardon your sins or show mercy to your soul? If he give you nothing, doth he 〈◊〉 you anything? You think your worthiness is not attended, you secretly think the Lord hath forgot himself, your parts and performances, your 〈◊〉 and prayers, diligence and endeavors, ought upon due, to be remembered and recompenced. No: thank your proud heart; you are not prepared for the presence, the peace, the comfort; the coming of a savior, and therefore you want him. Doyou think your self worthy to be condemned when you think it much to be denyed, deserted, punished, nay, but desayed in the dispensation of God’s goodness: he must please your pallat and suit your mind and humor at a beck: no, no, mend your self if you be in so hasty a moode, the Lord will make you know that you are unworthy of mercy: he will not bribe you, nor be beholding to you to wait upon him for his mercy, yea, be thankful to him that you may wait; and wonder that you are not past praying, hearing, and waiting, and all. A ground of encouragement to a poor distressed* sinner, when devils assault, 〈◊〉 grow strong, conscience accuse, and the venome of the vengeance of the almighty drinks up a man’s spirits, so that the sinner knows not how to bear his condition, nor yet how to help himself out of it: so that he is at his wits end: his friends pity him, and the parents conceave their child is undone, they never thought to have seen this day: why so? It is the best day that ever his eyes saw; he is now in God’s way, the Lord now seems to lay hold upon him, and to intend good to him; be not afraid of the work, but be afraid he should miss and spoil in the working. As in child-bed, when throws come thick and strong, there is most hope of a speedy and happy delivery, but when her throws leave her, her life leaves her, so it is in the new birth. Stormy gales at sea toss a man most, but soonest land him. Therefore do not so much fear the blow, as be thankful and be willing to follow the blow; nor so much desire to be eased, as not to be deceived; not so much to have the work over, as to have it made good upon thy soul; labor to get into, and keep in that frame prophesied of in all 〈◊〉 converts, Jeremiah 50:4. Going and 〈◊〉 with their faces towards Zion, they shall 〈◊〉 the Lord their God. Exhortation. Suffer then the exhortation of* the baptist, the voice of him that cries in the wilderness to sound in your ears, and to sink into 〈◊〉 hearts; prepare ye the way of the Lord, make his paths streight. As ever we〈◊〉 to share in the merits of our savior to enjoy him, and his presence and everlasting happiness by him; address we ourselves, bestir our souls in the use of all means to 〈◊〉 a savior, and then we may 〈◊〉 expect him, and we shall not miss of our expectation. There is no lack on his part, he is willing and ready, he that stands and knocks at the door that he may come in:*Revelation 3:20. If the door was open, he would come in without question: if the way was prepated he hath*promised to come speedily, and certainly he would not delay his coming. I know this manner of entertainment seems hard to flesh and blood, loath we are to dislodge so many gainful guests, so many special friends, darling pleasures, and sweet contentments, which we have contrived to ourselves out of the earthly comforts of this life. Hence many are content the king would go another way, and secretly wish they had nothing to do with the Lord Jesus; there is so much privy search to be made, so much examination to be used, such a sight of our sins and unworthiness; yea, that which is worst of all to the corrupt hearted, they must vomit up all their sweet morsels, shake hands, and break league with their beloved darling delights, which they tender as their lives, they must thrust world, and ease, prosperity, and pompe, credit, and applause by the head and shoulders out of the doors, and turn them going: 〈◊〉 therefore I am afraid, many 〈◊〉 that in secret in their own hearts, which the devils openly professed, what have we to do with thee Jesus, thou son of God? Art thou come to 〈◊〉 us beforethe time, to deprive us of our profits, to pluck away our pleasures, and to dislodge those sweet lusts that we harbored so long in our bosoms and bowels; learn we then to press some sound arguments upon our own hearts, that we may persuade and prevail with them if it be possible, to set about this work which is so necessary. Consider then, first, who we be that must 〈◊〉; and secondly, for whom. First, let us consider ourselves, a company [ 1] of poor, miserable, sinful, and damned creatures, sinful dust and ashes, dead dogs. Consider of this and think with thy self, will the Lord of heaven come down? Will Christ dwell in my heart? Will he vouchsafe to look in, yea, to call in (as he goes by) upon such a sinful creature? And let this move thee to prepare for his coming. We are not worthy (as the centurion said) that the Lord should come under our 〈◊〉. 1 Kings 8:27. There Solomon saith, will the Lord indeed dwell on earth? Will he dwell in a house made with hands? As if he should say, is it possible? Can it be imagined that thou lord being the great God of heaven, whom the heaven of heavens cannot contain, shouldest once 〈◊〉 to dwell in a house made with hands, in the temple which I have builded! And what may we say, is it so? Can it be? Shall it be that God will come and dwell under our roof? That he will come and dwell under our rotten and sinful hearts, that he will dwell in our 〈◊〉 and sinful souls? Why? He will, he hath said it, he hath 〈◊〉 it, he will perform it; and therefore let us consider our own unworthinessto receive Christ, as a motive to stir us up to make preparation for Christ; for the baser the place is that should entertain him, the greater the preparation should be. We ought to wonder that the Lord will vouchsafe to come into our sinful souls, and therefore we had need prepare the more for his coming: the Lord hath promised to come into our souls, if we humble them, and make them fitting to entertain his majesty; therefore sweep your hearts, and clense those rooms, clense every sink, and brush down every cobweb, and make room for Christ; for if thy heart be prepared and divorced from all corruptions, then Christ will come and take possession of it. A second motive that may stir us up to prepare [ 2] for the Lord Jesus, is, to consider who it is that we are to prepare for: here we have three things. 1 consider the worthiness of the person, in regard of whom all preparation may seem too little; you are not to entertain an ordinary person, it is not a man, it is not a king, it is not an earthly monarch, but it is the king of kings that will come into your souls to comfort them; yea, his holy and blessed spirit will remain with you for ever: therefore do all that possible may be done to prepare for his coming and for the entertainment and welcoming of him, when he comes. In Psalm 24:7. David calls 〈◊〉 his own soul (for so the words are to be expounded) lift up your heads O ye gates, and be ye lifted up you everlasting doors, and the king of glory shall come in. As who should say, be enlarged, love, joy. Hope, desire, and all that is within me, set open, give way, for the Lord is coming; but who is the lord? It is the Lord of hosts, the Lord strong and mighty, the Lord mighty in battel, verse 8. And with that he knocks again, lift upyour heads O ye gates, and be ye 〈◊〉 ye everlasting doors, for the king of 〈◊〉 shall come 〈◊〉, verse 9. As if he should say, what! Shall the Lord knock? Shall the king of glory stand? Open 〈◊〉 and make all preparation: did David do thus? Why do you do 〈◊〉 then? Christ knocks by promises, he knocks by Judgments, he knocks by threats; yea, he speaks this day unto your souls, and labors this day to make way for himself: make therefore all preparation, let nothing be wanting, that when he comes he may take 〈◊〉 of your souls, and be a God unto you for ever. 2 consider all that good that Jesus Christ brings with him, and that should move you; for all the good that we need or can desire to make us happy, he will bring with him when he comes to take 〈◊〉 of the soul: the Lord comes into our souls not to trouble us and charge us, no, he comes to bring everlasting salvation and happiness to our souls; look what Christ said to 〈◊〉, Luke 19:5:8-9. When he went up into a sycamore-tree to see him, make haste and come down zacheus (saith he) for I must abide with thee in thy house: zacheus makes no cavilling, nor no tarrying, but made haste and came down and received him joyfully: and mark what Christ said unto him, this day salvation is come to thy house. So likewise it shall be with you, when Christ comes, everlasting happiness and salvation comes with him; and therefore if you do not make preparation for him, you refuse salvation and happiness that is offered to your souls by him. Amos 4:12. When the Lord had sent many plagues and judgments upon Jerusalem, he saith, thus will I do unto thee oh Israel, and because I will do thus unto thee, therefore prepare to meet thy God O israel: I will do thus unto thee, that is, I will send mildews,and pestilence, and war, and famine amongst you, I will draw you out with hooks, and your posterity with fish-hooks: and what followeth? Prepare to meet thy God oh Israel. If God come against us to plague us, we must prepare to meet him; reason then with your own souls; should the Lord come in Judgment to punish us, if we ought to prepare to meet him, then what preparation ought we to make for his coming, when he shall not come thus in Judgment to condemn us, but in mercy to save us, in his goodness to enrich us, in his compassion to comfort us? Then now if ever, prepare to meet thy God O israel: let every heart persuade itself in this particular, is Christ so gracious and so merciful, doth he send from heaven unto us, and say he will come in, behold (says he) I stand at the door and*knock, and if any man will hear my voice and open unto me, my father and I will come in, and sup with him: he will come in himself, and bring all the good things of grace and glory with him for the everlasting refreshing of our souls: why! Where are your hearts in the mean time? Therefore if ever, now prepare to meet the Lord Jesus bringing salvation with him. 3 consider again, how the Lord Jesus entreats you, and beseeches you to receive him, he that might command you, and condemn you for refusing; beseeches you to entertain him, 2 Corinthians 5:20. We as ambassadors in Christ’s stead, beseech you that you would be reconciled to God: that is, that you would prepare to meet God willing to be reconciled to you in Christ, and that you would come to his terms. Consider our savior Christ hath taken a great journey from heaven to earth to save us miserable wretched sinners; conceive you saw those 〈◊〉 ofblood trickling down his cheeks, conceive you saw him upon the cross, with his hands thrust through with nayls, and his side pierced with a spear, enduring the wrath of God for our sins, and behold now he standeth at the door, and saith with the church, lam. 1:22. Is it nothing to you, have you no regard? O you that pass by, behold and see if there be any sorrow like unto my sorrow, and so forth. Imagine you heard Christ say, I have suffered these and these things for you, these hands of mine were nayled, this side of mine was pierced, this heart of mine was melted with anguish of spirit: imagine you saw Christ standing and knocking at the door of your hearts, as indeed he doth, and say, hoe all you within there, all you proud hearts, all you covetous and malicious hearts, have you no regard to a savior? A crucified savior? He that died for you and now laboreth to do good to your souls, will not this move you to prepare your hearts for him and let him in? Will you suffer the Lord Jesus to stand knocking, and calling and weeping, and saying as he said to Jerusalem, Luke 19:42. Oh that thou hadst known, even thou at least in this thy day, the things belonging to thy peace; but now they are hid from thine eyes. Will you suffer Christ to stand thus, knocking at the door of your hearts and not let him in? Take heed of this, Christ knocks this day at your hearts, if you now give him his last answer, and shut the door against him, it may prove to be the last knocking, you may hap never to see him more. A plain and powerful ministerie, is the* only ordinary means to prepare the heart soundly for Christ. Hence it is, when our savior would have this work done, he prepares a workman fit for it, and furnisheth him with abilities, which might enable him to the discharge thereof; the work is great, and the service difficult, and therefore Elijah is fitted with a spirit suitable with power answerable unto that purpose for which he was appointed, an instrument as we say for the nonce. John the Baptist he also inherits these abilities, and that minister must be an Elijah, i. E. Must have his spirit and power in proportion, if ever this great work of preparation followeth his hand with comfort and success; as it was in the material, so also is it in the building of this spiritual temple,*in which the Holy Spirit doth dwell: the elect of God are like trees of righteousness, the Word is like the ax, that must be lifted by a skillful and strong arm of a cunning minister, who like a spiritual artificer must hew and square, and take off the knotty untowardnrss in the soul before we can come to couch close and settle upon the Lord Christ as the corner stone: Paul calls the saints God’s husbandry, 1 Corinthians 3:9. A powerful humbling ministry is like the plow, to plow up the fallow ground, the*thorny sensual hearts of sinful men to receive the immortal seed of the Word of promise and the spirit of Christ thereby. For the opening of the point two things are  1 what is meant by a plain and powerful ministry, such as that of elias.  2 how this hath force to effect so great a work. The plainness of the ministry appears, [ 1] When the language and words are such as those of the meanest capacity have some acquaintance with, and may be able to conceive; when the preacher*〈◊〉 his speech to the shallow understanding of the simplest hearer, so far as in him lies,* always avoiding the frothy tinkling of quaint and far 〈◊〉〈◊〉, which take off, and blunt as 〈◊〉 were the edge of the blessed truth and Word of God: 〈◊〉 the apostle rejects the wisdom of words as that which makes the cross of Christ; that is, the doctrinee of Christ crucisied, revealed in the Gospel, to lose his proper and powerful effect when it is lo preached; where let it be observed that it is not only the vanity and emptiness of words which is here condemned, but even that pompous gaudiness, and elegancy of 〈◊〉, which after an unsuspected manner steals away the mind and affection from the truth, and stays it with itself, when it should be a means both to convey both attention and affection from itself to the truth. He that puts so much sugar into the potion, that he hinders the strength, and the work of it by such a kind of mixture; though he please the pallat of the 〈◊〉, yet thereby 〈◊〉* wrongs both the physick, and his health. So here* in preaching. For the excellency of eloquence, and entising words of humane wisdom which in case were commendable to be used by him who is an orator, or a declamor in the school, in the 〈◊〉 becomes everfruitless, and many times hurtful and prejudicial to the saving success of the gospel: hence the apostle makes these as opposite, 2 Corinthians 2:4. My speech and my preaching was not with entising words of man’s wisdom, but in the demonstration of the spirit and of power: taking this for granted, as it appears in 〈◊〉 of the speech, the pompe of entising words 〈◊〉〈◊〉 be discovered if we would have the spirit in the powerful work of it be demonstrated and made to appear, so much sweetness of words as may make way for the 〈◊〉 of the Gospel, may be admitted, and no more. And as all kind of curiosity and 〈◊〉 is to be avoided, so all obscure and unusual 〈◊〉, dark sentences and expressions, strange languages are much more to be rejected, as opposite even to the end of speaking, much more to plainness of the preaching of the tuth. Words are appointed by God in his providence, to be carriers as it were, by whose help the thoughts of our minds and the savory apprehensions of truth may be communicated, and conveyed over to the understanding of others, whereas by mystical and dark sentences he that comes to hear, can by no means profit, because he cannot conceive, and so both hearer and speaker must needs miss their end, and lose their labor, since the one doth no good in his speech, because he so speaks that the other can receive no benefit: he that hath a pastoral heart must be so affected in dispensing the doctrinee of grace, as Paul was in writing, Romans 1:7. To all that are, to all that be at rome, so should he labor to reach out mercy and comfort to every soul in the congregation, by every sentence he delivers, as much as in him lies, whereas mystical cloudy discourses which exceed the capacity and understanding of most in the assembly, its not possible they should work powerfullyupon their consciences. That which the mind conceives not, the heart affects not: ministers should be, and, if faithful they will be as nurses to the people, they will prepare milk for the meanest and weakest, and meat for all; but never give dry crust or 〈◊〉 in stead of bread to any; for that was not to feed, but to starve the child. Hence the apostle concludes strange languages in the delivery of the truth, to be a curse sent of God upon a people, and therefore the minister that so communicates the Word, he is the messenger that brings a curse to the 〈◊〉, 1 Corinthians 14:21-22. In the law it is written, with men of other tongues and other lips, will I speak unto this people, wherefore tongues are fore a sign not to them that believe, but to them that believe not: whereas prophesying should be in that openness and familiarity of language, that the unbeleiving,* yea, unlearned should be convinced, and have the secrets of his heart made manifest to his own conscience, that so he may be truly humbled and acknowledge God’s power and presence in the virtue of his own ordinance blessed by him, 1 Corinthians 14:24. It was the complaint of God, Job 38:2. That counsel was darkened by words without knowledg. It was not allowed in jobs conference and debate of questions with his friends, it cannot but be much more condemned in publishing the mysteries of life and salvation to others: its the scope of the calling and work of the ministry to give the knowledge of God in the face of Jesus Christ, 2 Corinthians 4:8. To darken knowledge therefore, is to cross God’s honor, our own callings, the comforts of the people over whom we are set, and to be concealers of God’s mind, not interpreters and revealers of his will. 〈◊〉 is only one plea here objected, that carries* any appearance of likelihood with it, gathered out of Ecclesiastes 12:10. Where it is said, the preacher sought to find out acceptable words, and that that was written, was upright, even words of truth: was it Solomon’s care directed by the spirit, to study pleasing words to affect his hearers? Should not his practice be a pattern to all to imitate him in like expressions? Dare any affirm but that he did what he ought? And shall any be so careless or presumptuous as not to endeavor to follow that course recorded with so much commendation by the Holy Spirit? I yield willingly to all the truths which the text* holds out unto us; but it shall appear that nothing can from thence by just consequence be collected, that will cross, but rather confirm, and that undoubtedly what hath been affirmed before. That the writings of men should be sound, their speeches acceptable, is granted; but when are they? How shall they be judged to be such? That's the doubt: which once cleered, the objection will be answered fully: words then must be judged acceptable, not by the foolish fancies, corrupt and carnal humors of men, but from the warrant they have from the Scripture, and the work they have in the hearts of the hearers for their good, as the 11. verse Of Ecclesiastes 12. Discovers; it being added as it were by way of explication, to evidence where that pleasantness of speech lay, the words of the wise are as goads and nails fastened by the masters of assemblies which are given by one shepheard: as though the preacher should have expressed himself, more freely and fully thus. If any shall ask what these acceptable words formerly mentioned are, and how they may be 〈◊〉, it is easy for any thus to know themby their working upon the heart: as we judge the goodness and virtue of phyfick by its working upon the body, or in the stomach: those words which are as goads to awaken and spur on the 〈◊〉 and sleepy hearted to the performance of service with greater 〈◊〉 and speed: those that are as 〈◊〉 so to fast on the 〈◊〉 truths of God, upon the consciences of men, that they are 〈◊〉〈◊〉 the compass of God’s command as sheep within the fold. Lastly, those words which are endited and 〈◊〉 not by 〈◊〉 wisdom, but by the spirit of Christ, 1 Corinthians 2:4. Who is the only chief shepherd of his church, and whose voice should only be heard: such words should be sought out by the speaker, such words 〈◊〉 to be accounted acceptable by those who hear them. Now how far all quaintness and 〈◊〉 of speech is from this warrant of the Lord, or this powerful work in the hearts of his people, let the sluggish and secure courses, the loose lives and 〈◊〉 of such persons, parishes, places, and congregations, who have, and love such teachers, and such kind of teaching, proclaim and testify to all the world. Plainness of preaching, appears also in the matter [ 2] that is spoken: when sin and sinners are set out in their native and natural colours, and carry their proper names, whereby they may be owned suitable to the loathsomness that is in them, and the danger of those evils which are their undoubted reward: a spade is a spade, and a drunkard is a drunkard, and so forth. And if he will have his sins, he must and shall have 〈◊〉 with them. Its Satan’s policy (who painter or tyre-maker like, cozens all the world with colors) to 〈◊〉 and 〈◊〉 the 〈◊〉 ways of 〈◊〉, and the glorious graces of the spirit, with thesoot and dirt of reproaches, and base nick-names: sincerity, he terms singularity; 〈◊〉, puritanism and hypocrisie; and so ignorant men (who judge the person by the picture) are brought out of love and liking with 〈◊〉blessed ways of 〈◊〉 and holiness. Contrariwise, when he would cast a veil over the ugly and deformed face of vice, and 〈◊〉 courses he is 〈◊〉 to lay 〈◊〉 false colors of indifferency, 〈◊〉, and pleasure; drunkenness is good fellowship, and neighborhood. Covetousness comes masked under the vizard of 〈◊〉 and moderation: cowardliness is trimmed and 〈◊〉 up in the 〈◊〉 of discretion, and wariness. If ministers will not be the divels brokers, and followers; their manner of proceeding must be expressly contrary: when they come to preach, they must make sin appear truly odious, and 〈◊〉 to the open 〈◊〉 of all, that all may 〈◊〉afraid and endeavor to avoid it. Those 〈◊〉 wipes, and 〈◊〉 jerks, and 〈◊〉 at sin, at which the 〈◊〉 profane 〈◊〉 pleased, but not reformed; are utterly 〈◊〉 and 〈◊〉 the place, the person, the office, of the messenger of the Lord of hosts. What a minister a jester! O searful! To make the pulpit a stage, to play with 〈◊〉; when he should terrify the conscience for it? the Lord abominates the practice, he that knows and fears the Lord should abhor it with detestation. Thus plainly dealt Elijah with Ahab, 1 Kings 18:18. Its thou and thy fathers house that have troubled Israel, because ye have forsaken the commandments of the Lord, and followed baalim. So also with 〈◊〉, 1 Kings 18:21. How long will you hault between two 〈◊〉? If the Lord be God, follow him; but if baal, then 〈◊〉 him. As if he should have said, away with this patching in 〈◊〉, either a saint or a devil,make somthing of it, this is down right dealing. And thus plainly John the Baptist who had the same spirit dealt with herod. He doth not beat the bush, and go behind the door to tell him his faults, and mince the matter with some intimations, but he speaks out, Matthew 14:4. It is not lawful for thee to have thy brother philips wife: either thou mnst not have that incestuous harlot, or thou must not have grace and glory. Thus again he dealt with the sadduces and Pharisees when he saw them come to his baptisms. He says to them, Matthew 3:7. Oh ye generation of vipers, who hath fore-warned you to flee from the wrath to come. As if he should have said, egs and birds, parents and posterity, you are a race of venomous, and poisonful wretches: what? A proud pharisee to listen to the simplicity of the doctrinee of grace, is it possible? If in sincerity and good earnest, you purpose to embrace the doctrinee of truth, bring forth then fruits worthy of amendment of life, verse 8. We have done with the plainness of the ministry, [ 2] we are now to enquire wherein the power of a ministry consists: and that appears in two things. There must be soundness of argument, and undeniable [ 1] evidence of reason out of the Word, which is able to command the conscience; such strength 〈◊〉 truth, which like a mighty stream, may carry an understanding hearer. When the apostle was to come amongst the flanting orators and silken doctors of corinth, which so excelled in eloquence, he brings the trial of their ministry unto this touch, 1 Corinthians 4:19-20. I will know not the speech of them that are 〈◊〉 up, but the power, for the kingdom of God stands not in word, but in power. Its not the 〈◊〉 of words, not the sound and tincklingof a company of fine sentences, like apifh toyes and rattles, that will commend our ministry in the account of God, there is no kingdom, no power of the work of the spirit, the heavenly majesty of an ordinance is not seen in such empty shels and shaddows: a building with painted walls, and no pillars, would be of little use, and less continuance: a body framed out of colours, may be a picture of a bird or beast, but a living creature it cannot be, because it wants the soul and substance which should give life and virtue thereunto. So it is when a multitude of gay sentences are packed together without the sinnews and substance of convicting arguments: there may be the picture of a sermon, but the life and power of preaching there will not be in any such expressions. That a minister may be powerful, an inward 〈◊〉 [ 2] heat 〈◊〉〈◊〉, and holy affection is required, answerable and suitable to the matter, which is to be communicated; and those add great life and 〈◊〉 to the delivery of the truth. Out of the abundance of the heart the mouth speaks, and a good man out of the good treasure of his heart, brings forth good things, Matthew 12:35. Where then there is a heart awanting, the chief part of speech, the pith and heart of it is gone; for the several affections out of which the words arise, make an impression, and work alike temper of spirit in him to whom we utter and express ourselves: thus we speak from heart to heart, and that is the best way to be in the 〈◊〉 of the hearer, and the only way to make our words take place and prevail: he that mourns in speaking of sin, makes another 〈◊〉 for sin committed. An exhortation that proceeds from the heart, carries a kind of authority and commission with it, to make way for itself not to return beforeit confer with the heart of him that will give attendance to it. 〈◊〉 discourses talk only with the 〈◊〉, they go no further, because they 〈◊〉 no deeper then from the understanding of him 〈◊〉 speaks. The doctrinee of the Gospel is like the 〈◊〉 upon the herbs, and the dew upon the grass,〈◊〉. 32:2. The strength and stirring of holly affections is like a 〈◊〉 wind or tempest, makes the truth delivered to press in with more power and speed, and to soak more deeply, even to the heart root of him 〈◊〉 with 〈◊〉 will receive it. It may be here enquired for explication of the [ 2] point: how a ministry thus 〈◊〉 and powerful 〈◊〉 work? Answer. To speak only so much here as concerns the place, leaving particulars until we 〈◊〉 of the several parts of preparation, know we must, the preparing work of a plain and powerful ministry stands in two things. It discovers the secrets of sin, makes known the [ 1] close passages of the soul to itself, and that in the ugliness thereof: Hebrews 4:11. The Word of God is 〈◊〉 in operation, sharper than any two edged sword, 〈◊〉 betwixt the soul and the spirit, and is a discerner of the thoughts and intents of 〈◊〉〈◊〉. This was the work that Paul aimed at in the 〈◊〉 of the Gospel, 2 Corinthians 4:4. Pandling the Word of God, not deceitsully, but plainly, by〈◊〉 of the truth, he commended himself to 〈◊〉 man’s conscience in the sight of God. As though he had said, speak oh ye blessed saints of 〈◊〉, was not Paul in your 〈◊〉? Did he 〈◊〉 every corner of your consciences? 〈◊〉 you cannot but acknowledge it, your hearts 〈◊〉〈◊〉 but 〈◊〉 as much. A 〈◊〉〈◊〉〈◊〉〈◊〉 the corruption, [ 2] 〈◊〉〈◊〉〈◊〉〈◊〉 the 〈◊〉 of luch to whom theword is spoken and blessed. The 〈◊〉 soldiers, the refuse publicans, all 〈◊〉 and stand 〈◊〉 at the 〈◊〉 of 〈◊〉, Luke 3:11-12. They all said, master, what shall we do? 〈◊〉 a 〈◊〉 at the bar, 〈◊〉〈◊〉 (the judge upon the 〈◊〉) 〈◊〉〈◊〉. Hence it is, the time of the 〈◊〉 of the 〈◊〉 is called the 〈◊〉 and 〈◊〉 Day of the Lord, Malachi 4:5. 〈◊〉 that of 〈◊〉〈◊〉, 2 Corinthians 10:5. The weapons 〈◊〉〈◊〉〈◊〉 (that is, the 〈◊〉 ministry 〈◊〉〈◊〉 word 〈◊〉〈◊〉 through 〈◊〉, to 〈◊〉 down strong 〈◊〉, 〈◊〉 cast down 〈◊〉, 〈◊〉〈◊〉〈◊〉〈◊〉 thought to the obedience of 〈◊〉. 〈◊〉 our savior, the chief master of the assemblies, is said to 〈◊〉〈◊〉〈◊〉, 〈◊〉〈◊〉 the scribes, Matthew 7. Last. Not to tell a man a 〈◊〉 tale, a toothless, sapless 〈◊〉, so that the hearers 〈◊〉〈◊〉 are gone, are never stirred, never troubled for their sins, nor quickened onward in obedience: but when the power of the 〈◊〉, the presence and majesty 〈◊〉 the Lord 〈◊〉, appears in his ordinances, they then carry 〈◊〉 with them and bear down all before them: 〈◊〉〈◊〉〈◊〉 lightning, forsakes his hold, and the 〈◊〉〈◊〉 is forced to give way to the government of the king of saints. Strong physick either cures or kills, either takes away the 〈◊〉, or life of the 〈◊〉; so it is with a spiritual and powerful ministry, it will work one way or other, either it 〈◊〉〈◊〉 hardens, converts or condemns those that live 〈◊〉 the stroak thereof. For observe we must,〈◊〉〈◊〉 word is but an instrument in the hand of 〈◊〉, who dispenseth the same 〈◊〉 to his good 〈◊〉, and the counsel of his own will, working when, and upon whom he will, and what he will by 〈◊〉. The sword in the hand of him that wields it may as easilykillas defend another, answerable to the affection of him that strikes therewith: it is so with the Word which is the sword of the spirit, it is the savor of life unto life, but then and to those only to whom the Lord will bless the same; and the savor of death unto death, then and unto those when such a 〈◊〉 is denyed. Such as be ministers may hence see the reason, of* that little success we find, that little good we do, in the vineyard of the lord: our pains 〈◊〉 not, our 〈◊〉〈◊〉 not, with the hearts of men, not one 〈◊〉 levelled, not a crooked piece 〈◊〉, not one poor soul prepared for a Christ, after 〈◊〉〈◊〉, quarters, years travelling in the work of the 〈◊〉. The time was Satan fell like lightning, suddenly, speedily, when the disciples of Christ as sons of 〈◊〉, delivered the Gospel in the power and demonstration of the spirit: but now Satan stands up 〈◊〉 full strength, takes up his stand, maintains his 〈◊〉 in the hearts of men, notwithstanding all that 〈◊〉 see done by the most. What is the 〈◊〉? God is as merciful as ever, his word and 〈◊〉 as 〈◊〉 as ever they were: I need 〈◊〉〈◊〉 as he, where is the Lord God of elias? 〈◊〉, 〈◊〉, I must rather ask, where is the spirit 〈◊〉 tower of elias? We want power, and spirit, and then no wonder we do not, nay, upon these 〈◊〉 in reason we shall never prepare a people for the Lord. The Word of God which is the sword of the spirit, is as sharp as ever it was, but our hands 〈◊〉 weak, our hearts are feeble, we have no courage, 〈◊〉 power 〈◊〉 follow the blow, against the sturdy 〈◊〉〈◊〉〈◊〉 of men: we keep these 〈◊〉〈◊〉 much about us, (condemned by the*〈◊〉, 2 〈◊〉. 4:2.) In the course of our ministry,〈◊〉 we are to offend our friends, to displease great ones, to provoke the wicked, and malicious, fear we do, lest their love should be lost, their bounty and kindness taken away, and removed, or else hazard our own earthly comforts, and contents: its pity but the tongue of that minister should cleave to the roof of his mouth, who speaks anything less than God requires of him; for these base and by respects somtimes ministers are afraid to speak to the hearts of men, and ashamed to reprove them for those sins which they are not afraid or ashamed to do in the face of the world. Neither do ministers many times convince so soundly as they ought, nor gather in those arguments which may make those 〈◊〉 undeniable, and men’s consciences at a stand. Again, they want that Holy Spiritual affection, which they should deliver God’s word withal unto his people: and this is the sum of all, ministers do not deliver the Word with a heavenly, hearty, violent affection, they do not speak out of the abundance of their hearts. If they would speak against sin with a holy indignation, it would make men stand in awe of sin; they talk of it hourly, and say, it is not good to profane God’s name, and his sabboths, and to live an ungodly life, but they do not speak from 〈◊〉 hearts in this kind. A sturdy messenger if he come to a man’s house to speak with him, he will not be put off, he will take no denial, but he will speak with him, if it be possible before he goes away: but send a child of a message to a man, if a servant do but tell him, his master is not at leisure, or that he may speak with him another time, he will 〈◊〉 be put off, and go away before he 〈◊〉 delivered his message. So it is with a minister that 〈◊〉 his office with a hearty affection. For when a man speaks from his heart in this case, he will have noanswer, he will not be 〈◊〉 withal, he will take no denial but will have that he came 〈◊〉: if a man should say he is not at leisure to 〈◊〉 with him, or to hear him now, he will speak with him another time, he will not go away with 〈◊〉〈◊〉, 〈◊〉 he will tell him, I came to speak with your 〈◊〉, and I will speak with your hearts: he will 〈◊〉〈◊〉 the people, tell your hearts ye that love the world 〈◊〉 the 〈◊〉 and pleasures〈◊〉, (and my heart 〈◊〉 you) did you know the good things that are in Christ 〈◊〉, did you but know what a happy thing it is to have assurance of God’s love, you would never love 〈◊〉 nor delight in wick dness, as you have done before: 〈◊〉 no more 〈◊〉〈◊〉 things of the world, but for your 〈◊〉. The day is coming when the heavens shall 〈◊〉 with 〈◊〉, and you shall 〈◊〉 the voice O the 〈◊〉, saying, a ise ye dead and come to Judgment: where you shall hear that dreadful sentence, 〈◊〉〈◊〉〈◊〉 all ye workers of 〈◊〉, I know 〈◊〉 not, Matthew 7:23. Oh this may be your case one day. And we that are ministers of God do mourn for you, and tell your souls, we must have sorrow 〈◊〉 you, we came for hearts, and must have hearts before we go. And this is the first use, showing the reason why the ministers or God do so 〈◊〉 good, it is 〈◊〉〈◊〉 plain and powerful preaching 〈◊〉〈◊〉〈◊〉. The 〈◊〉 use 〈◊〉〈◊〉 us the fearful* estate and miserable condition 〈◊〉〈◊〉 that lived a long time under a plain and powerful ministry, and yet their hearts have not been 〈◊〉 and prepared for the Lord 〈◊〉: it is a 〈◊〉〈◊〉 that the Lord will never bestow any 〈◊〉 good upon that soul. He that hath lived under, a powerful ministry many yeers, and yet is not wrought upon thereby, it cannot certainly be concluded, but it isgreatly to be suspected, that the means of gracewil never profit that man. Look as it is with the master carpenter, when he hath turned every piece of timber, and taken what he will for his turn, he tells them that be under him, let this be hewed, and that 〈◊〉 framed and made fit for the building: afterward 〈◊〉 finds one piece broken, and another crackt, and another knotty: why, what says he? There is no squaring of these, they are sit for nothing but for burning, they are not fit for any place in the building. Oh! Take heed, when God’s ministers have been cutting, and hewing, now exhorting, now perswading, now cutting the heart with reproof, and yet finds here a crackt heart, and there a stubborn soul, that will not be squared by the Word, 〈◊〉 than the Lord should say, these will never be fitted and prepared for me, they are fit for 〈◊〉 but the fire. Oh! Take heed of it, for he that will not be fitted for grace, shall be made a 〈◊〉 in hell for ever. Therefore all you that have lived under a powerful ministry, and yet are not prepared, go home and reason with your souls, and plead with your own hearts, and say, lord, why 〈◊〉 not I yet humbled and prepared? Shall I thus be always under the hacking and hewing of the Word, and never be framed? Such a man, and such a man was stubborn, and wicked, and profane, and yet the Lord hath brought him home, and he is become a broken hearted Christian, what shall I think that am not 〈◊〉 and prepared for Christ by all the means that I have had? Alas! Thou mayest justly suspect God never intends good to thy soul: it is no absolute conclusion, but it is a great suspition that those that have lived under a plain and powerful ministry half a dozen yeers or longer, and have got no good, nor profited under the same; I say, it's a shrewdsuspicion, that God will send 〈◊〉 down to hell: therefore suspect thy own soul and say, lord, will exhortations never prevail? Will instructions never do me good? Will 〈◊〉, and reproofs 〈◊〉 strik my heart? Why, I have heard sermons that would have 〈◊〉 the very stones I 〈◊〉 on, that would have moved the eat I sat upon; the very fire of hell hath flashed in my face, I have seen even the very plagues 〈◊〉 hell, I have had many exhortations, instructions, admonitions, and reproofs, and as powerful means as maybe, which 〈◊〉 never did me any good. The Lord be merciful to such a poor soul, and turn his heart that he may lay hold of mercy in due time.* Exhortation. Is it so, that a plain and powerful ministry is the means of preparing the soul of a poor 〈◊〉 for the Lord Jesus? Why then, when you hear the Word plainly and powerfully preached to you, labor that the Word may be so unto you as it is in itself: it is a preparing word, labor you that it may prepare your hearts to receive Christ: and you that be hearers, every one labor to save the soul of another; let the father speak concerning his children, and the husband concerning his wife and his family, and the wife concerning her husband, oh when will it once be, when will the time come that my child may be fitted for the Lord, when will it be that my poor family, my poor wife, my poor husband shall be prepared for the Lord, the Lord grant, that it maybe, if not this sabbath, yet on another; if not this sermon, then at the next: labor therefore to give way unto the Word of God, and suffer your souls to be wrought upon by it, for the Word is powerful to prepare your hearts, but the minister must hew and square your hearts before they can be prepared for the Lord Jesus, andyou must suffer the words of exhortation, (as the apostle says) Hebrews 13:22. So likewise suffer the words of conviction, of reproof, of admonition, and hold and keep your hearts under the Word, that you may be wrought upon thereby. And as when men have set carpenters a work to build an house, then they come every day, and ask them, how doth the work go on? How doth the building go forward? When you are gone home, do you so reason with yourselves, and ask your own hearts how the work of the Lord goes forward in you? Is my heart yet humbled? Am I yet fitted and prepared for Christ? I thank God I find some work and power of the Word, and therefore I hope the building will go forward. Book iv. 2 Corinthians 6:2. As he saith in an acceptable time have I heard thee, in the day of salvation have I succoured thee. The general doctrinee of preparation being dispatched, proeced we to a further inquiry of the particulars under it; and there we have to enquire, The 1 quality. 2 parts of this work. The quality of this 〈◊〉 wherein are comprehended those common affections which firstly and properly appertain to this place, and as the 〈◊〉 and spirits pass through the whole body of a man; so these general considerations, convey over a savor and virtue of such truths as they do contain, to all the particulars which follow, and 〈◊〉 in reason are to be handled before the rest. The quality of this preparation is to be attended in two things,  1. The freeness of the work wrought.  2. The fitness of the time wherein it is effected. For the discovery of both which I have made choice of this text, as affording susficient ground for this discourse; 〈◊〉 he saith in an accept able time, and so forth. In the handling of which words we shall endeavor three things,  1 what the scope of the text is that so it may appear it naturally fits our purpose and the point in hand, which comes to be 〈◊〉.  2 the sense and meaning of the words is to be 〈◊〉 into, and such truths to be collected which serve-our turn and intendment.  3 we shall pursue the explication of each of them in their order. The scope of the text (which I conceive worth [ 1] the while a 〈◊〉 to be attended) will appear, by the connection and 〈◊〉 it hath with the foregoing 〈◊〉, and the dependence of it is to be fetched 〈◊〉 the 17th〈◊〉 of the former chapter; 〈◊〉 from the consideration of the privilege and 〈◊〉 they were advanced unto in Christ, the apostle infers, and calls sor that newness of life, and obedience answerable to that kindness of the Lord, and the condition unto which 〈◊〉 were advanced. 〈◊〉 any man be in Christ, he must be a new 〈◊〉, bebold, old things are past, all things are made new. 2 Corinthians 5:17. And this he shows from the author of this grace who disposeth of it, God: 2 from the mediator who hath purchased it, Christ: 3 from the means appointed to convey and communicate it, to such for whom it was ordained; to 〈◊〉, the ministry of the apostles, all things are of God who hath reconciled us to himself through Christ verse 18. And whereas the Corinthians being heathens might object, true, he hath reconciled you Jews, but what is that to us? He adds in 〈◊〉 19. That God was in Christ reconciling the world (〈◊〉 believers, both of Jews and gentiles) to himself: and for this cause, and to this end, hath 〈◊〉 the Word of reconciliation to his apostles for their good, that while they as ambassadors entreated, God by them did beseech them to be reconciled unto him: and this was done upon susficient warrant, and in a way of righteous proceeding, for Christ who knew no sin, was made sin, even for them 〈◊〉 who should believe that they might be made the righteousness of God in him, verse Last. Having thus shewed a full and 〈◊〉 ground for their reconciliation, and also of his own commission for that end: he further presseth it in the first verseof 〈◊〉〈◊〉. If God be thus gracious, Christ’s 〈◊〉〈◊〉, our commission so large, we 〈◊〉 as 〈◊〉 together with God, 〈◊〉 you 〈◊〉 you receive not the grace of God (i. E. The 〈◊〉, that word of grace that bringeth salvation to 〈◊〉) in vain,〈◊〉 receiving benefit by it, and comfort from it to your own conversion and salvation. And whereas they might reply, it is not in our power to receive the spiritual good of this word, nor〈◊〉 in you that are apostles to work it, or if both were granted, its not yet the season, fitter opportunity will be afforded hereafter: to all these the apostle answers, in the words of the text. True, the blessing is the Lord’s, but the endeavor 〈◊〉 be ours: we must plant and water, its in God’s prerogative, and depends upon his good pleasure to give increase; however, the time now fits, the 〈◊〉 are now afforded; and though we cannot do what we should and ought, yet let us do what we can: and though we have no power of ourselves to compass our everlasting comforts, yet we have God’s own word and most gracious promise, that in an acceptable time he will hear us: and that presumes then that we must pray: in the day of salvation he will help, and by that its taken for granted, we must take pains: and behold now is the day of salvation, now is the acceptable time: let us therefore now call earnestly upon him for a blessing, walk painfully in doing our duty, and let the Lord do what is good in his own eyes: evident therefore it is, that the aim of the words carries us directly unto the first work of God upon the soul, 〈◊〉 the prophet Isaiah expresseth in Isaiah 49:5:6:8. That is the acceptable time wherein Jacob must be brought back again to God: undeniable also it is, that this work of preparation as the out-porch andentrance which makes way to all the rest is here pointed out particularly by the apostle, when he entreats them to 〈◊〉〈◊〉 word 〈◊〉〈◊〉, signifying the entrance and admittance 〈◊〉 the Lord when in the power of his ordinances he stands and knocks at the door of the heart, which is then done when the Lord begins to lay hold upon the soul, and to grapple witn the sinner, in awakening and wounding his 〈◊〉 for his 〈◊〉: and lastly beyond all question, 〈◊〉 49 9. 〈◊〉 thou mayest 〈◊〉〈◊〉, go forth: the scope then of the 〈◊〉〈◊〉〈◊〉 our intended 〈◊〉. Search we then in the second place, the sense of [ 2] the 〈◊〉, 〈◊〉 so those divine truths which are there contained, may be collected by us. Time.] the Word in the original imports season, or opportunity; which is not so much the continuance of days, or months, or yeers; as the concurrence and meeting together of 〈◊〉 conveniences which may be 〈◊〉 to any work, whereof more anon, when we handle the point hence collected. 〈◊〉.] Some difference there is between the apostle and the prophet Isaiah, from whom this testimony 〈◊〉 taken, but all return to one sense: the 〈◊〉 in the Old Testament refers it to the vvork 〈◊〉 God, the time of his acceptation, or good vvill: the apostle in the New Testament applys it to the time, A time accepted.] Yet so as the work of God is*〈◊〉 and comprehended under it: in the 〈◊〉 then it intimates three things. 1 the time that is appointed. 2 the vvork of grace put 〈◊〉〈◊〉〈◊〉 for the conversion of any soul 3 the 〈◊〉 of all, it depends upon God’s pleasure, when he sees fit to accomplish the decree of his election,to convert a sinner effectually to himself, and out of his free good will to take him into his 〈◊〉, by calling him out of the world to the knowledge of 〈◊〉; and his saving grace in Christ. Day of salvation.] For the more full understanding of the reason of the first word day, we may enquire the nature and rise of it: in the beginning when the Lord made all, and amongst the rest the living creatures, he furnished them with powers, and abilities for the performance of their work, he seated and set every one of them in his proper place, as upon a stage for the acting of his part: he set also bounds, and laid forth several periods and distances of time for each purpose: now the distinctions of time, i. E. The separation of light and darkness, made so many stops as it were in some or which there must be stayed: thus in creating every particular; that is added, the evening and the morning were the first and second day, and so forth. They had their day of creation, and their day of operation, so long as they continue that is their day; for the day and night are the distinction of all this time here below, and serve as so many stops and stayes, in which each thing is stinted for its being and vvorking: and hence it may be it is, there is no day nor night in heaven, Revelation 10:6. Neither shall there be any more time there; that is, distinction or measure of time by day or night after the last Judgment, (for that must needs be the meaning of the text) because in heaven and hell, the state of things and so their times are unchangable: hence to man his day is his life, 〈◊〉 long as he breaths in the 〈◊〉 and 〈◊〉 this sun, that’s the time allotted to him to act his part in, to trade for his everlasting state and condition: hence again (to descend yet lower) there is a special period,a stinted time, for every part of this life, and so many courses (as I may term them) and srames of occasions which belong to any; so many seasons and several limits of time hath he allotted to each particular: thus the wise man, there is a time to gather, and a time to scatter, a time to plant, and a time to pluck up, Ecclesiastes 3:1. And these 〈◊〉 are called days in scripture: thus there are troubles, and trials, visitation, and grace, which the Lord in the dispensation of his providence allots to men, and there is a day for each of these, a day of trouble, Psalm 50:15. A day of trial, Hebrews 3:8. A day of visitation, Luke 19:42. And a day of salvation in this sense, as here in the text. Salvation.] Presumes always danger and evil, and according to the quality and nature of the one, the other is to be considered, and conceived, here it is spiritually to be understood in the sul sense of it, to wit, from the danger of sin here begun in preparation perfected in glorification after this life: and that speech by way of similitude, seems well to interpret this manner of speech, Hebrews 3:9. The day of temptation, when your fathers tempted me, i. E. That moment of time when that rebellion was expressed; so here, that moment or instant wherein the Lord begins to put forth the work of his special grace, about the salvation of a sinner, by the means he hath in mercy appointed. And thus the apostle expounds the Word in the verse following, behold now is the day of salvation; he saw it, they could not but perceive it, and all might acknowledge 〈◊〉 much, because the Word of salvation, Acts 36:26. Viz. The grace of God, that is, the Gospel given by grace 〈◊〉 bringeth salvation, did now appear, Titus 2. 〈◊〉 so that it may be truly affirmed in a savory sense, this day is salvation coming to such, to whom theword of the Gospel is come in the ministry thereof. [ 3] The words thus opened, the collections which are of special weight and consideration, are four. [ 1] Faithful ministers ought to be earnest in calling upon God, and faithful 〈◊〉 the improvement of means, for the spiritual good of such to whom they are sent. This is taken 〈◊〉〈◊〉 in the text, how shall God 〈◊〉, unless they call? How shall God help, unless they endeavor? [ 2] They who are thus 〈◊〉, according to God’s command, they may expect a 〈◊〉 success according to God’s promise: he 〈◊〉, I will hear, I will help. Therefore their prayers shall be answered, their labors blessed, for God will not falsify his word, nor 〈◊〉 of his 〈◊〉. [ 3] Its in the mere good pleasure of the Lord to work upon the heart in the ministry of the Word when he sees fit: it's in the day of God’s acceptation and good will, that the prayers of faithful ministers are heard, and their pains made 〈◊〉 for the [ 4] spiritual good of any. While life lasts, and the Gospel is continued, that is the particular season and period wherein the Lord expresseth his good pleasure to work graciously upon the souls of his. Its in this season and day of salvation he performs his promise. For as the Lord may take what time he will, so hath he made it known, it is his will to take this time and season, when he purposeth to fasten upon the soul of a sinner for his spiritual good. To omit the two former wholly, the two latter points we intend only, to trade in, and to entreat of. To begin then with the first, The work of God is altogether free. * It proceeds merely out of God’s favor and good will, its his acceptation, not ours: unless he put forth that almighty hand of his, and take us unto his grace; its not in our liberty nor ability to take hold of the offer of his mercy, or to reap any saving benefit therefrom, Revelation 21:6. To him that thirsts I will give of the water of life freely. Its a gift, and free also, though one thirst, never so earnestly desire it, never so constantly endeavor to attain thereunto, yet unless the Lord do more out of mercy, than any can procure by any sufficiency, or worth of his own, he will gain nothing: as it was in the building of the material temple, the laying of the bottom stone upon which it was founded, and the adding of the top stone when it was finished, and attained its perfection: the whole multitude with one consent and one voice acknowledged the only cause thereof, grace, grace, Zechariah 4:7. Much more is it true in the rearing up, and erecting of the spiritual frame in the soul, from the first entrance of it in preparation, until it come to be consummate in glorification, all comes from the favor and free grace of God. This freeness of this work appears in three particulars. First, free it was for God whether he would [ 1] provide any other way and means of salvation, whether he would appoint another covenant, when the first was broken and made void through adams default. The Lord was not bound to set up Adam again, when by his carelessness and neglect, he hadmispent that stock of grace he had bestowed upon him. The Lord was not bound to recover and redeem Adam from the power of sin and death, when through his own folly he had cast away himself and posterity: in a word, free it was to the father to 〈◊〉 this covenant, free to Christ to undertake it, free to the Holy Spirit to accomplish it. God gave his son, John 3:16. Christ gave himself, Titus 2:14. Both gave, and sent the Holy Spirit, as commissioner from them both, to be the finisher of this work, Galatians 4:6. And if wholly given, then it must be wholly free. As its free for God to appoint, so it depends upon [ 2] his good pleasure to reveal and make known the means of grace as seems best to his heavenly wisdom, why it rains upon one city and not upon another; why the dew of heaven, the doctrinee of his holy 〈◊〉, is sent to one people and not to another: that he reared up a wall of separation between Jew and Gentile, Ephesians 2:11:14. That light is in goshen, and darkness in all the parts ofaegipt besides, Exodus 10:22:23. That to the Jews were committed the oracles of God, Romans 3:1. But he dealt not so with other nations, neither have they not known his ways, Psalm 147. Last. Why Paul is sent for intomacedonia, and forbidden to go into〈◊〉, Acts 16:6-7-8-9. The apostles charged not to go into the way of the Gentiles, 'Matthew 10:5-6. Not to enter into the cities of Samaria, but to the lost sheep of the house of israel: his own will is the rule of all this, and there is no other reason to be rendered. There were many widdows in Israel when the 〈◊〉 were shut up three yeers and six months, 〈◊〉〈◊〉 great 〈◊〉 was through all the land, but 〈◊〉 of them was Elijah sent, save only to thatone woman, a Widow of sarepta, Luke 4:25:26. There was many leapers in Israel, in the time of elizeus, but none clensed save only naaman the syrian. In a word, all these blessings are God’s own, and may he not do with his own what he will? Free lastly in regard of the work of the means; [ 3] that ever they prove profitable unto any, or work 〈◊〉 in the hearts of any for their eternal welfare, its only from God’s good pleasure to give good success to some, which he denyes to others: this is the ground which the evangelist gives of this different dispensation of a blessing upon the same means, Matthew 13. Compare 11. With 13-14. The scribes and Pharisees in hearing, they hear and not understand; in seeing, they see and not perceive: that is, they attend daily, and yet do not profit; observe daily, and yet do not prosper in their endeavors; their hearts waxt fat, when others were humbled; their ears made heavy, when others were bored to entertain the truth. And if the cause be enquired, our savior answers, verse 11. To you (my apostles) its given to know the mysteries of the 'kingdom, but unto them its not given. It is beyond the compass of all inferior causes* that can be conceived, that Paul breathing out threatening; against the church, coming in open field in 〈◊〉, and professed rebellion against Christ, should have the Lord Jesus revealed to him, and in him; this (I say) is beyond the reach of any cause in nature, and therefore the apostle points at a higher hand, it pleased God (saith the text) to reveal his son in me, Galatians 1:15. And then also when he opposed and fiercely persecuted his son in his members, was there at this time, any improvement of natural abilities, or the remainder of the imageleft 〈◊〉 man after his fall? Was there at this time any〈◊〉 trading with the talents of common graces, which should move the Lord in way of 〈◊〉, to give 〈◊〉 and spiritual graces? Was there any 〈◊〉〈◊〉 fitnessnow in the spirit of said to 〈◊〉 and 〈◊〉 the 〈◊〉 of truth? 〈◊〉〈◊〉 are groundless dreams of men, merely cozened and 〈◊〉 with their own carnal devices. Again, that the great doctors of the law who were honored as guides of others for their parts and*〈◊〉, should despise the counsel of God against themselves and the 〈◊〉 and publicans, people of most desparate and for 〈◊〉 courses, should entertain the baptists doctrinee and gospel: the resolution of all at last must come to this, the 〈◊〉 of the Lord shall stand, and 〈◊〉 do whatsoever he will: thither our savior repairs, and there〈◊〉 rests, I thank thee O 〈◊〉 lord of heaven and earth, that thou hast hid these things from the 〈◊〉 and prudent, and 〈◊〉 revealed them unto 〈◊〉 and 〈◊〉: even so, O father, for so it 〈◊〉 thee, Matthew 11:25-26. The issue then is, if it proceed from God’s free pleasure that means are 〈◊〉, revealed, blessed, then is there a full freedom 〈◊〉 all; and it must be so for these reasons, There is nothing man hath that can purchase this,*simon magus〈◊〉〈◊〉, and its probable enough 〈◊〉 would nor have stuck at the price, had the 〈◊〉〈◊〉 never so great, Acts 8:18-19. And when〈◊〉〈◊〉 that the Holy Spirit was given through 〈◊〉 on of hands, be offered them 'money to 〈◊〉〈◊〉 that 〈◊〉: but the apostle peter〈◊〉 with 〈◊〉, thy money 〈◊〉 with thee, 〈◊〉〈◊〉 thou hast thought that the gift of God may 〈◊〉〈◊〉〈◊〉 money〈◊〉〈◊〉 and a 〈◊〉〈◊〉 think such a thing, impossible 〈◊〉 forever 〈◊〉〈◊〉it. Purchases are made by such things as carry some kind of proportionate worth to that which is to be purchased: but there is nothing that can be compared with wisdom, and the spiritual grace in Christ, prov 3:15. Much less can be accounted of an answerable rate and value thereunto. There is nothing a man can do of himself whereby* he may procure and obtain this spiritual good. Romans 9:16. It is not in him that wills, nor in him that runs: it is not said, in him that goes carelesly about the work, but it is not in him that improves the best of his abilitie, and that with speed, though he 〈◊〉 in this race, but it is in God only that shows 〈◊〉. If thou shouldest mark, O lord, what is done a miss, who should abide it? Psalm 103:3. The best are so far from obtaining favor, by any desert of their doings, that it is well with them they are not consumed by his displeasure for the failing of their best actions. There is no promise made to any natural man* whereby he can challenge this at the hands of the lord: all men by nature are children of 〈◊〉, Ephesians 2:3. Heirs of perdition, if they have their own place its hell, if they have no more but their own portion, confusion and eternal 〈◊〉 is, that they must look for, if they have the fruit of their own tree, the ways of their own work, its nothing but woe and misery, 〈◊〉 3:11. All promises are yea and amen in Christ, 2 Corinthians 1:20. Made and performed in him alone, they that are out of Christ therefore, what they have besides hell, is 〈◊〉 mercy. The sum then is, it man by nature have nothing to purchase any spiritual good, can do nothing to deserve it, have no promise to challenge it, it is freely out of God’s good pleasure that any 〈◊〉 of any share therein. Here then is matter of thanksgiving to all the*〈◊〉 of God who have been made partakers of so 〈◊〉 favor, to wit, their 〈◊〉 should be filled with his praise, and their 〈◊〉 with a 〈◊〉 admiration of this so 〈◊〉 a mercy, so much undeserved, and so 〈◊〉 bestowed notwithstanding: the greater and more free the goodness of the Lord is, the greater should our 〈◊〉 be in the receiving of it. This made the prophet stand amazed, who is a God like unto thee! Micah. 7:18. Men will see somthing in us to move them, and expect some good from us to persuade them to show favor, but who is like unto our God? Who shows mercy, not because we can deserve it, or have any right to challenge it, not because we can please him, but because mercy pleaseth him, and he doth it only because he vvill, now his will be done, and blessed he his glorious name for ever. Go thy way then in secret, thou that hast found this acceptation from the Lord, in sincerity of soul present thyself as in his presence, and say, good lord! Why is it? How comes it? That since many that have lived 〈◊〉 the same place, dwelt in the same family, sare in the same seat, and heard the same word, are yet in the gall of bitterness, in the bonds of iniquity, yet in the kingdom of darkness, under the power of their sins, and like to perish for them for ever: lord! Lord! Vvhy are mine eyes enlightened to know the things belonging to my peace? Vvhy my heart touched with any saving remorse for my sins? That I should have any desires after thee, any longings for thee: oh its grace; its thy free grace: otherwise I had never been made partaker of any spiritual good, nay, I had never known it: father, what am I that thou shouldest be thus mindful of me? That thou shouldest thus remember me? Yea,mindful of me, when I was not mindful of my self; remembrest me when I had forgotten thy glory, my own soul, and mine own everlasting good: was not I as blind as ever any, and knew not? As careless as ever any, and respected not? Yea, stubborn and stout hearted; gainsaid I not, yea, rejected thy compassions so often tendered in the ministry of the Word, and forced upon me by those heart-breaking exhortations of thy faithful ministers, to reveal these spiritual good things, when out of negligence I did not know them, yea, then to press them upon my conscience, and by the effectual work of thy spirit then to prevail with my heart, when at first I did oppose and cast them behind my back; let me forever return all praise to thy majesty, out of whose free mercy it is that I have been made partaker of any saving work for the good of my soul: yea, I thank thee father, lord of heaven and earth, that thou hast revealed these things to babes and sucklings, and bid them from the wise and prudent: that the learned of the world are befooled, and thou hast taught me, a poor ignorant silly wretch; that many noble and honorable are cashiered, and thou hast accepted of a base worm, plucked me out of a smoaky cottage, out of a corner of hell, to receive me into the kingdom of thy Christ, to bear me in thy own bosom, here wildering up and down in this valley of tears, that thou mayest glorify me with thyself when all tears shall be wiped away from mine eyes: oh! It is thy free, thy free mercy, let my soul forever bless thee, and walk worthy of thee and it, that I may serve thee with a good, and a glad, and a free heart, as I have received freely from thine own hand, whatsoever either I have, or hope for. Here is also ground of great encouragement to all*distressed and disconsolate 〈◊〉, who labor under the weight of the guilt of their many sins, and sight of their own unworthiness: the right consideration of the former truths may be as a spiritual cordial whereby their hearts may be quickened to seek unto the Lord, as their hopes sustained to expect that succor and supply which may be most seasonable for their relief: because, as there is no worth on our parts that can move the Lord, so there is no vileness so great that can hinder him, from doing what good he intends to such undeserving one’s as we be. His own good will being the only 〈◊〉 of any saving work he is pleased to put forth upon the hearts of those who appertain to the election of grace. This was that which the Lord proclaims, and which he urges upon all drooping and discouraged spirits, to make them put on more cheerfully in the pursuit of life and happiness,〈◊〉 55:1. Oh every one that thirsteth, come to the waters, and he 〈◊〉 hath no money, come buy and eat, yea, come buy wine and milk without money, and without price. Its very remarkable how the Spirit of God labors to remove that which will, and most usually doth hinder the fainting hearts of dismaied sinners, in their endeavor after mercy: they fondly conceit they must come with their cost, they must bring some spiritual abilities and〈◊〉 with them, unless they have that money, they are like to miss of their market; they shall not be able to purchase God’s acceptance, the graces and comforts of his spirit, signified by wine and milk: the Lord therefore that he might wholly dath these dreams, and take off these 〈◊〉 thoughts, he puts it beyond all question and doubt by a 〈◊〉〈◊〉 to the contrary, he that hath no money; that is, no spiritual 〈◊〉 or worth, let him buy, questionit not; yea, I speak it seriously, and mind what I say, therefore I say again, without money, doubt it not; yea, I 〈◊〉 as I say openly and plainly, without money, or money worth, no in 〈◊〉, no weakness, no unworthiness shall hinder, be not needlessly suspicious, I intend not to sell my graces and comforts; but to bestow them freely upon such who have an open hand to take them, and an empty heart to carry them away: this was the ground of encouragement whereby the prophet emboldned those rebellious Jews to take words and resolution also to themselves, to press in with some hope to speed with the Lord, Hosea 14:2-3. Take unto 〈◊〉 words, and say, receive us graciously: but the Lord might have replied, you have no worth in yourselves, you deserve no favor; therefore its added, with thee the fatherless find mercy: as if 〈◊〉 should have said, thou doest not vouchsafe mercy to sinners because of any excellency they have, any friends they can make, any abilities they can bring, but the helpless, friendless, fatherless, orphane souls, such as be destitute of all succour, no eye to pity, no friend to provide, no strength to support themselves, such find mercy with thee; such we are; therefore lord show us mercy; if the dole or alms was to be bought and purchased, then the 〈◊〉 who had most, and needed least, would 〈◊〉 be possessors of it, but because its only out of the 〈◊〉 to bestow it freely, he that’s poor hath never a whit the less, but the more hope to receive it; so it is here in the dole of grace, when 〈◊〉thou considerest the infinite baseness of thy heart on the one side, the incomprehensible worth of mercy on the other, and withal conceivest an utter impossibility ever to attain it, ever to expect it; settle this conclusion in thy heart, as matter of marvelous encouragement,yet mercy is free, others have received it, and why not I lord? If the multitude of thine 〈◊〉 plead against thee, if Satan be busy to discourage thine heart, and drive thee to despair, why dost thou? Canst thou? Expect any kindness from the Lord, since thy frailties so many, thy rebellions so great against the offer of his mercy, and the work of his grace: how utterly unable 〈◊〉 thou to do anything to procure any spiritual good? How unfit to receive it? And is it not a folly than to hope for it? Thou hast hence to reply, be it I am as base as can be imagined, yet my 〈◊〉 cannot hinder the work of God’s love, for its altogether free. True, I have nothing to purchase it, Abraham had not; I can do nothing to deserve it, David could not; I have no right to challenge it at the hands of the Lord, nor yet had Paul anything to plead for him in the like case; and yet all these were made partakers of mercy, and why not I lord? Put in for thy particular, and plead for thy self, and say, blessed lord, thy mercy is not lessened, thy wisdom decayed, thy arm shortned; what thou didst freely for Abraham an idolater, 〈◊〉 a rebel, for Paul a persecutor, do for my poor 〈◊〉 also: my vileness cannot hinder the freeness of thy compassions. If it be here replied, that this affords small* ground of comfort: for if the dispensation of grace depend upon God’s free will, he may fail us, as well as help us; he may deny it, as well as give it. The answer is, he may give it as well as deny it,* and that’s argument enough to sustain our hopes, and to quicken our endeavors, put it then to the adventure: thus the prophet joel pressed the Israelites to 〈◊〉 to God for the removal of a Judgment, andthe pardon of their sins, upon this very possibility, rent your hearts and not your garments, and turn unto the Lord, who knows if he will return and leave a blessing behind him, joel, 2:13-14. Thus the 〈◊〉 ninivites provoke themselves to importune the God of heaven for the with-holding of the destruction threatened, let us cry mightily unto God, who can tell, if he will turn and repent: jonah, 3:8-9. When then thy spirit sinks under the unsupportable pressure of thy sins, and the expectation of the righteous Judgments deserved thereby, here is that which will ad comfort and encouragement to look upward to the Lord for refreshing: who knows but God may? Who can tell but God will yet show mercy, therefore I will yet hope, because no man can tell but I may at last be made partaker thereof. Lastly, those who want and seek for mercy from* the Lord in the use of the means which he hath appointed, they are to be exhorted from the former truth, to arm themselves with patience to stay God’s time, and to 〈◊〉 his pleasure, if it seem good to his majesty to with-hold this favor, or delay the work of his grace: beggars must not be chusers, we must not be carvers of God’s kindness, its a free gift, and therefore as he may give what he will, so he may give it when it seems most fit to himself. Just cause we have to wait, no reason at all to murmure against him: hast thou then endeavored after this work of grace, and canst not attain it? Endeavor still. Hast thou begged it, and yet findest not thy desires answered? Crave still with perseverance: its good to hope, and to wait also for the salvation of the Lord, lam. 3:26. Both must go together, to wait without hope is uncomfortable, and to hopewithout patience is unprofitable. We know 〈◊〉 what time God will take, it is our duty and will be our wisdom, and comfort, to attend upon him at all 〈◊〉: say not then out of the shortness of thy spirit, I have come often, begged much, and 〈◊〉 long at the gate of grace, I find not the work yet done, my heart not yet thoroughly humbled for my 〈◊〉, 〈◊〉 refreshed with the assurance of God’s favor: shall I wait any longer? Oh fearful pride! Is it come to this? If you be in such haste, you may go to hell time enough: what not wait? See who will have the worst of it. God can better keep his compassions, than thou canst want them: and as its fit he should, so its certain he will make thee to know, thou must wait; nay, bless his name that you may wait for his mercy: the 〈◊〉 of all men that 〈◊〉 breathed have done it: so David, min eyes fail with looking for thy salvation, saying, O when wilt thou comfort 〈◊〉? Psalm 119:82:123 its enough we maybeg the grace of God as a 〈◊〉 not command it as a debt: labor we then to 〈◊〉, and 〈◊〉 those proud and impatient distemper whereby we repine and quarrel at the 〈◊〉 on of God’s dealings with us, if he answers 〈◊〉 expectation to the full: others seek, and the 〈◊〉 hath bestowed, and they, have received a great 〈◊〉 sure of grace, with little labor, and in a short 〈◊〉 when we have labored long, and 〈◊〉〈◊〉 and yet the Lord answers not our 〈◊〉, nor 〈◊〉 us that spiritual good we need: learn we now 〈◊〉〈◊〉 and control those boystrous 〈◊〉〈◊〉〈◊〉 spirits, with that of the apostle, who art 〈◊〉〈◊〉 that reasonest against God? What if 〈◊〉 will not? Romans 9:20-21-22. What if he will 〈◊〉 ver 〈◊〉 our hearts, never pacify our conscience pardon our sins, save our souls? It is 〈◊〉 his 〈◊〉〈◊〉, he may do what he will, and therefore he doth us no wrong what ever he does: fit then it is we should stay his times, who hath all times especially of grace and life in his own hands. While this life lasts, and the Gospel is* continued, that is the particular season and [ 2] period wherein the Lord expresseth his good pleasure to work graciously upon the 〈◊〉 of his. The time of grace and day of salvation, is here discovered in the two periods of it, which make up the parts of the doctrinee. 1 grace is only to be gained in this life. 2 while the means of salvation are continued, that’s the season, which the Lord usually takes to work upon the souls of those 〈◊〉 belong to him, we shall severally open and prove both 〈◊〉, and after make joint application of them. Preparation and conversion of the soul must be [ 1] made in this life, seek ye the Lord while he may be found, Isaiah, 55:6. The time of our living is one of God’s whiles, the time of finding grace and mercy, if ever we come to share therein? The 〈◊〉 of Jacob’s ladder is here on earth, though the top of 〈◊〉 unto heaven? the Lord must dwell with 〈◊〉 here in an humble and contrite heart, Isaiah, 57:15. 〈◊〉 else we shall never dwell with him in that high and holy place, whither Christ is gone to prepare a mansion for us; now is the time of 〈◊〉 and gaining grace, in the other world we shall enjoy the fruit and sweet of it, here we must get theconquest if we think to wear the crown in another world. Reasons are two. Because after the parting of the soul from the body,* and the dissolution of the whole, God’s peremptory sentence is passed, and the final doom of the soul is determined a sentence never to be revoked, a Judgment never to be repealed, and therefore the sinner becomes irrevokably either miserable or happy, Hebrews 9:27. It is appointed for all men once to die, and after death comes Judgment. Death and Judgment are coupled immediately one to another: the end of the one, is the entrance of the other; as death leaves us, so Judgment will find us: though the full and complete execution of the sentence is deferred until the great day of accounts, yet condemnation seizeth upon each part as soon as they be severed the one from the other, if they do deserve: the body is imprisoned in the dungeon of the grave, and the soul (of him 〈◊〉 is wicked) is taken instantly and dragged by the devils into torment, luke, 12:20. This night shall they fetch away 〈◊〉 soul. With the saints contrariwise, their bodies are laid in the grave as in a bed of down, perfumed with the precious death and burial of the body of Christ, the ashes thereof carefully preserved, yea, loved by the lord: so the apostle, Romans 8. Last. I am persuaded that neither life nor death is able to separate us from the love of God in Christ Jesus: so that the Lord loves the very dust of the bodies of his saints in the grave, and receives their souls to himself in glory, as soon as body and soul are parted one from another (luke 16:22. The soul of Lazarus was by the angels carried into Abraham’s bosome) for at the great day of accounts we must all appear before the Judgment seat of Christ, thatevery one may receive the things done in his body, according to that he hath done, whether good or 〈◊〉, 2 Corinthians 5:10. The sentence we see shall not 〈◊〉 according to that men do in purgatoty, as the Papists dream; but according to that only which they did while they had being and breathing in this natural life. The condition of a man after this life is 〈◊〉. [] for as the godly after this life ended receive perfect sanctification, and so become wholly 〈◊〉 of the Spirit of God, and thereby fully and unchangeably confirmed in the state of glory, never more to be pestered or annoyed with the presence of sin or misery, Romans 8:23. Here in this world we 〈◊〉 but the first fruits of the spirit; but there 〈◊〉 then the full harvest. So contrarily, the wicked after death, are 〈◊〉 delivered up to the tyranny and authority os 〈◊〉 corruptions and there settled, and that 〈◊〉, in a state of rebellion, and become utterly 〈◊〉 of receiving any spiritual grace, or 〈◊〉 any spiritual good, but sink down in 〈◊〉〈◊〉 without hope of either. For those 〈◊〉 graces whereby the Lord in the time of life 〈◊〉 their distempers and those outward 〈◊〉, word and sacraments wholesome laws and 〈◊〉 counsels and examples which formerly 〈◊〉 them from many notorious outrages, are now 〈◊〉 away: now the Lord plucks up the hedge, 〈◊〉 pulls down the vvall, takes away all the〈◊〉 gifts of his grace, vouchsafes not one 〈◊〉 of his spirit, to strive with the sinner any more, 〈◊〉 one check of conscience to awe him, not the least 〈◊〉 of any good to affect him any more; 〈◊〉〈◊〉 the reins in the neck of the rebel, and 〈◊〉〈◊〉 loose upon him to execute the fullness of thefierceness of his malice, to the uttermost; 〈◊〉 his rage was consined before, he could do no 〈◊〉 than his commission allowed him, he had the 〈◊〉 of his temptations set; but now he takes full possesion of the soul after death, and hath free leave 〈◊〉 exercise full dominion over it, as much as he will 〈◊〉 can: yea, the Lord in his severe, but 〈◊〉〈◊〉, lets in the sea of all sinful 〈◊〉 as with a mighty slow and full tide into the〈◊〉〈◊〉 heart, to carry him without all control or stay from ever enjoying either means or hopes of 〈◊〉 least expression of God’s presence, for any good 〈◊〉 any kind: there is no heart to pity the 〈◊〉 sinner, no friend to pray for him, no counsel 〈◊〉 advise, reproof to stop, no exhortation to persuade any more, from the approving and 〈◊〉 of whatever might dishonor God. In the days 〈◊〉 his life and vanity, he was weary of all these, because they hindered him from having his full 〈◊〉 in the ways of wickedness; now all these 〈◊〉 means, as so many banks which kept in the swelling and boystrous rage of his accursed lusts, are all〈◊〉 down; the bottomless depths of all abominations are opened; the power of all sinfulness, in all 〈◊〉〈◊〉 thereof, seizeth upon the soul, and 〈◊〉 and prevails in it to all eternity, without lessening restraint, or alteration: for to imagine that the fire of purgatory should purifie the sinner, from any soul pollution, that a material thing should 〈◊〉 upon a spiritual substance such as the soul is, yea, a natural thing work a supernatural disposition, 〈◊〉 a senseless, and unconceivable absurdity, not worthy the consideration; much less any serious endeavor to confute. The second part of the doctrinee is, while the [ 2] gospel is 〈◊〉, that is the season of God’s acceptation,he then puts forth the power of his grace to prepare the heart; so the Word implyes in the text, an opportunity of acceptation: it discovers 〈◊〉〈◊〉 in three particulars. There is fitness of opportunity in regard of the [ 1] cause of the accomplishment of anything; when there is a concurrence or meeting together of many helps, for the bringing about 〈◊〉 that we desire and would have, for the effecting of any work we intend: thus we use to say, when we have wind and tide, then is the fittest season to sail; while we have health and strength, is the 〈◊〉 time to set about works of greatest importance, not that the bare continuance of so many hours, or days, or yeers, makes any difference, for they are always the same, in sickness and in health; in youth, and in crazy, and decrepit age, in a still calm, and in a fair gale; but the fitness lies in the causes and means which now are happily afforded unto us, which hereafter we may be deprived of, or not able to improve though we do enjoy them. Thus then there is a season of God’s acceptation. When he affords means, sends his messengers of glad 〈◊〉 of peace, when he sets open the stall of the Gospel before our eyes, cries his commodities in our 〈◊〉, and proclaims the offer or his rich mercy to all commers, ho every one that will, let him come and take freely of the waters of the well of life and live for ever: now is the season of God’s gracious working and our receiving, greatest success in his ordinances; this is the exposition 〈◊〉 the apostle ads in the following verse, behold now is the acceptable time, whiles the light shines, whilst wisdom cries, and ministers call, if ever there was opportunity of conversion and preparation now is the fittest of all other, for God to work it, for us to endeavorit; when the fat things are killed, and finest wines drawn and broached, servants sent to invite, and all preparations made ready to the marriage feast, Luke 14:17. Then is it time to come, to feed, to refresh ourselves; behold all is ready, only come, when the door is open, and warning given, behold the bridgroom cometh, then is the nick of opportunity to follow hard after, if we would find entrance into the bride chamber, 'Matthew 25:8-9. But when the feast is over, and the door shut, we may have time to come and knock, but never shall we find entrance, or acceptance, or welcome, because the season is past. There is a fitness in reference to the work, which [ 2] the thing now made might have, which hereafter happily could not attain; thus came Esther to be queen in a fit time, for Mordecai’s safety, the succor and deliverance of the nation of the jews; for though she might have possessed the same place, enjoyed the same honor, and royal preheminence, afterwards; yet it had been too late to have defeated the policies of haman, or procured the preservation of her people, from the plots and pursuits of those who were armed for their utter ruine, Esther 4 thus the woman of samaria was then called effectually by our savior, John 4. When it was the pat opportunity to commuicate the notice of a messias, and the work of his grace to the samaritans, who were as the regions of corn, white unto the harvest, and ready to be cut and carried; so were the people ready to hear, attend, and embrace the glad tydings of redemption through the Lord Jesus. There is a fitness in regard of the subject, which [ 3] howsoever it gives no cause nor help to the accomplishment of the work now in doing, yet it makes way for the further manifestation of the skill andgoodness of the workman, and holds our the work done to greater admiration. Thus our savior is said* to come and reconcile all things in the fullness of opportunities, Ephesians 1:10. Because the Lord Christ came then when things were at the lowest eb, the state of the church of the Jews in 〈◊〉 extremity, when the root of David was dry, and the branches of the stock of David quite withered, Isaiah 11:1 that is, when the scepter seemed to have departed from the tribe of Judah, and a law-giver from between his legs, Genesis 49:10. Now however the extremity of this distress was no cause of deliverance, but rather a hindrance in itself; and though God the Father out of his own power and according to his own good pleasure might have sent his son sooner, to have redeemed his people out of their distresses, yet now the greatness of misery made them such subjects, wherein the glory of his rich grace, might appear in the perfect beauty thereof. Hence it is many times in the dispensation of the work of grace, the Lord takes the sinner in the lowest and basest estate, in the most desparate condition when the distress grows deadly, the case to the eye of man is beyond cure and recovery, that so the sovereign virtue of his saving grace might be set forth to the wonder of the world, and to the encouragement of those who should come to the like streights: upon this ground it is that the Lord Christ chose that time to convert Paul when he was in the heat of his rage, when his fury was at the height, when breathing out threatenings against the church, he came armed with authority, and hellish resolution to carry all to prison, Acts 9. In a word, while Paul proceeds furiously with a 〈◊〉 intention, to oppose Christ to persecute his members,and in the issue to procure and hasten his own everlasting ruine, then our savior prevents him and pitties him, and doth him most good, while he strives to do most harm, and to make havock of the church, the truth, and his soul also: yea, then works his conversion, when he most seriously endeavors to work his own confusion of himself, and such as professed the faith in sincerity; the aim of God in all the apostle directed by the spirit expresseth to be this, 1 Timothy 1:16. I was a persecutor, but I obtained*mercy, to the end that the Lord in me might show all long-suffering to the example of those that should believe on his name. Such a forlorn sinner at that time was the fittest subject to receive the full print of God’s love and compassion in great letters, as it were, that he might be a pattern to all 〈◊〉, of the boundless compassions of the Lord. That as seamen after a dangerous wrack and miraculous deliverance, set up a monument of their preservation to all that pass that way, to work fear in them to prevent shipwreck, and yet hope of recovery if they do. To the like purpose is the conversion of the apostle in this heat of his rebellion set upon record in public view: as though the Lord should say, look here you forlorn sinners, see a desparate rebel running post-haste to his everlasting ruine, and behold withal the hand of mercy then stopping of him in his way; Paul persecuting Christ in his members, Christ then pitying and preserving Paul, the one most kind, when the other is most vile and〈◊〉: oh the madness of a deluded soul 〈◊〉 reason! But oh the compassions of a savior beyond all compare! Be afraid you never proceed to such hellish folly, and yet bless God, that there is such a savior if you do. These be the seasons ofgods acceptation, the first here principally intended, the rest not excluded, and in these opportunities thus appointed by God in his wisdom, according to his good will, he doth put forth the work of his grace, to bring home the souls of his unto himself. Hence we learn, that a long life is a great blessing* in itself, a great temporal blessing as it comes from the Lord. Why? Because all that while a man is in the way: mercy may meet with him, and he may meet with it: while there is life, there is hope (unless a man have sinned against the Holy Spirit) Physicians observe all the while there is strength in nature, there is hope the physick may prove profitable; it is much more for the comfort of the soul, while there is life, there is yet a possibility: thy heart is stubborn, and rebellious, and proud; but thou yet livest, and the Lord lives, and his mercy lives, therefore it may be he may show mercy to thee: but when a man is dropped down into the grave, and the pit hath shut its mouth upon* him, then all his thoughts perish, then with a sad heart he may remember all the helps he had, the opportunities [ 4] he had, but never had a heart to get any good by them: then he reads over all the sermons he heard, by the flames of hell; and remembers all the kindnesses of the Lord, and then there is no hope. You therefore that know your bosom abominations, you have your back doors, and your base haunts; you know your sins are not pardoned, you have not repented of them; when you are gone home, go your ways, and bless God that you live: for, let me tell you, this is all the hope in the world that yet you are alive, and therefore the Lord may show mercy to you; if your days were ended, andyou gone down to hell, then not all the world, nay not Christ, nor the mercy of God itself could not save you then: therefore look as it was with a child which was followed by a bear into a pond, the child cried out to the people that were running and came to the ponds sides, oh help, help; and still as the bear 〈◊〉 him, first his arms, than his legs, and still he cried out, oh help, help, yet I am alive, yet I am alive: this is your condition, believe it. Not bears, but sins and devils are upon you, they have you in their clutches, tearing and devouring your souls: oh look to heaven, and cry out unto the Lord, and say, lord, a proud stubborn creature, but yet I am alive, the Devil is devouring my soul, but lord, help me and deliver me, yet I am alive; bless God you are so, and know its all you have to show for your everlasting welfare. For while there is life, there is hope. Matter of caution and advice, to fence our souls* and fortify ourselves against that hellish distemper of self-murther, that our hearts may be carried with hatred of it, and our souls preserved from the commission of it: when partly from discontentments, and partly from terrors of conscience, men are not able to bear with themselves; but they will run to a halter or a knife, they will put an end to their lives that they may put an end to their sorrows; they will not live, that they may not live thus and thus. Why consider, art thou sure of a better life? they will answer, no, that’s my misery, I see all my sins before me, and hell gaping for me, and the devils attending to seize upon my soul, and it makes me weary of my life. Weary of your life! Take heed of that, bless God for your life, and pray for life, and seek to preserve your life what you may, for while your life lasts, you are in the way to mercydives had so much experience of the torments* of hell, that he sends to those that were alive, oh take heed of coming hither, you are in a better condition than I, what ever your case be. Learn therefore forever to fear and flie from temptations to self murder, as that which would put an end to your life, and to put an end to all hopes and possibilities of mercy from the Lord. But the main fruit of the point, which properly* belongs to this place, is a use of instruction, which ought to be observed and settled upon the consciences of us all. Doth the Lord then usually accept of the soul, and do good to it while he provides and continues the means of grace? What then remains but we should give all dilligence to attend upon his times, take his means, and improve all to the 〈◊〉 for our spiritual good. Suffer me here to stay a while, and urge the collection with an argument or two, and yet go no further than the words, nor take other reasons than the text will afford, for it issues amain and with a full sourse from all particulars mentioned before, the foregoing truths meeting together, like so many streams, to make this more forcible upon the conscience, and like a mighty current, to carry us along to everlasting happiness. It is a season, and therefore to be observed; an [ 1] opportunity, and therefore to be improved without delay: we should address ourselves presently to this so great a work, redeem the time, Colossians 4:5. Having opportunity, let us do good to all, Galatians 6:10 if unto others, much more to ourselves: if to their bodies, especially to our own soul; if to them in temporal things, than most of all our best good in eternal blessings is to be attended. But the season is not yet come, that opportunityis not yet offered. Answer.〈◊〉〈◊〉, the apostle points at it as at hand, and in view: behold now: while I am speaking, and you are hearing, while the doors of the sanctuary are yet opened, while we are in the land of the living, behold now is the acceptable time. Oh let us not harden our hearts, nor shut our eyes, 〈◊〉 stop our ears, unto the voice of the Lord, but pursue opportunity present, strike while the iron is hot, 〈◊〉 our harvest while the heat and sun-shine is upon us, while wind and tide lasts, sail we cheerfully towards the haven, the end of our hopes, the salvation of our souls. This is the argument which the apostle presseth with so much eagerness, as having such apparent evidence in it. That considering the season, it is high time we should awake from the sleep of security, our salvation is neerer than heretofore, Romans 3:11. The Lord now speaks to us as sometimes to the secure church, Song of Solomon 2:10. Arise my love, my dove, and come away; for lo the winter is gone. The flowers appear, the voice of the turtle is heard in our land, and so forth. I may truly say, this Scripture is this day fulfilled in our ears, wherein the Lord Christ by the ministry of his word calls, and that with all instancy, upon every corrupt 〈◊〉-hearted sinner to come to him, to receive the Word of his grace, and the power and comfort thereof upon his soul: behold the foggy mists of popery and ignorance are over, the shaddows of 〈◊〉 are passed away, the flowers grow, and the 〈◊〉〈◊〉 apace, peace and prosperity, with abundance of outward blessings shoured down upon us, the voice of the turtle is heard in our land, the sound of the Gospel, and the glad tydings of peace, have been, and yet 〈◊〉 proclaimed in our streets. Arise, arise, therefore 〈◊〉 secure and dead heartedsinners, and come away. Arise ye drunkards, come 〈◊〉 from your cups and companies; arise ye adulterous wretches, come away from your 〈◊〉〈◊〉, and beds of dalliance; come to him who 〈◊〉 kindly invites you, who promises to accept you, who is able and willing to save you. Oh! Consider opportunities will not last always, we have no 〈◊〉 of them, much less command of them; and who knows whether we shall ever enjoy that which we now neglect? Especially, considering the Lord at the present, vouchsafes all helps to further and persuade us to this preparation, dealing with us as 〈◊〉 he did with the stubborn-hearted Jews by Ezekiel, who to strike their hearts with an open conviction that they must go into captivity, he is enjoined to carry out his stuff, in the most plain manner in their sight, from one place to another, and the end is added: if it be possible (as some translations read it) if per adventure (as the propriety of the Hebrew bears it, all to one sense) they may consider it, Ezekiel 12:3. As if he should say, there is some small hope that somthing may procure their welfare, and if it be possible, this plain dealing is like to prevail: a lively picture and resemblance of God’s special bounty to us-ward, who enjoy the means of grace above many others: the Lord hath seen other countryes, but he hath settled his abode amongst us; he hath passed by many congregations, but he hath lodged with those where he hath set up the light of his truth; the son of 〈◊〉 hath sent abroad his beams to many corners of the earth, a glimpse of his goodness hath appeared unto many places, but his saving health like the sun in his full strength, hath stood over our heads as it did once in gibeon, and the moon in the valley of ajalon: some people have had many means, and many peoplehave had some, but almost all have met together to procure our good, and to make up the fullness of opportunities, even the fullness of all fitness, that if it were possible we might consider it, and 〈◊〉 at the last convert and turn unto the Lord. The birds of the heaven, the sinners upon earth, and the devils in hell, know and pursue their 〈◊〉 opportunities; the one for the comforts of nature,* that they may enjoy them; the other for their〈◊〉,* that they may enjoy their lusts, though they perish for it: ask then (thou sluggard) of the birds of the* heaven, and they will tell thee; demand of the beasts of the field, they will show thee; nay, 〈◊〉 of the devils in hell, and they will testify how opportunities ought to be prized, and how 〈◊〉 improve them. Wilt thou be more unreasonable than the beasts? More careless of thine own 〈◊〉 comforts, than the devils be to procure thy own confusion? Shall the Lord provide all 〈◊〉 for our good, and shall we neglect both him, and them, and our own everlasting welfare? woe to our sluggishnes. Object. True, let this opportunity 〈◊〉 great, so 〈◊〉 the continuance of it long, and therefore we may take it hereafter. Answer. No: its a day saith the text, very short, [ 2] and yet most uncertain. It is but for the day 〈◊〉 this life, and who knows how soon it may end; there be skuls of all sorts in golgotha, skins of all sorts in the market; yong and old, aged and 〈◊〉, haste unto the rend: no man yet had a lease of 〈◊〉 life, which is as grass, a flower, a bubble, and alas! How soon doth this grass wither, this 〈◊〉 fade, this bubble break? And our day being short, so is it almost 〈◊〉, many of us have past our highest point, the best 〈◊〉〈◊〉 time, our evening draws on; and behold pale 〈◊〉, and feeble hands, crazy bodies, dangerous 〈◊〉, which are as har bengers of our dissolution, 〈◊〉 will soon bring us to the house of our age, to 〈◊〉 dust of death; thus is our breath but a shadow, 〈◊〉 soon passeth away and we are gone: oh! That we 〈◊〉 wise to consider these things, and because our 〈◊〉 is short, and passeth away, we would take hold 〈◊〉 the opportunity present. But the yong man replyes; it is a good thing 〈◊〉 the eye to behold the sun, Ecclesiastes 11:7. To 〈◊〉 this light, to enjoy the present pleasures, to 〈◊〉 the rose while it is in the bud, to gather the 〈◊〉 whilst it is fresh, while time and strength 〈◊〉 take the pleasures of the world and enjoy the 〈◊〉 of my heart; not now to sit moping in a 〈◊〉, go drooping and sorrowing for my sins; when 〈◊〉 hair grows gray, and decrepit age comes on, 〈◊〉 yeers hence, when my sun grows near the setting, 〈◊〉 life begins to decline, and my strength to decay, 〈◊〉 shall than have leisure to talk of holiness, to turn 〈◊〉 a new leaf, and betake myself to my beads, and 〈◊〉 of grace; in the mean time these jolly 〈◊〉, speak unto preparation and humiliation, as 〈◊〉 somtimes to Paul. Go your way for this 〈◊〉, and when we have a convenient time we will 〈◊〉 for you. Answer. Thou fool, this night may thy soul be 〈◊〉 from thee, Luke 12:20. How knowest thou but the Lord may pluck thee out of the land of the living, and send thee packing down to thy own place, give thee thy portion with unbelievers and despisers of his grace? And then all thy thoughts perish, thy time is past, and repentance too late, when the pit hath shut her mouth upon thee, how fond to think to have leisure to repent, whenthou wilt not have time to live? 2 be it the day of thy life continue, yet the day of salvation may be ended; for this is but a minute or moment of that span of time, a point or 〈◊〉 of that opportunity; if the Lord remove his 〈◊〉, take away the light of his word, dam up the fountain of grace, and stop the well-springs of salvation, thou mayest perish for thirst, and live to 〈◊〉 the folly of the neglect of means, when happily thou shalt not know where they be, nor yet have liberty and ability to enjoy them if thou knewest: while therefore the day of our life, and the day 〈◊〉 salvation (the mart of mercy) lasts, both which are but short and uncertain, let us be watchful to observe, and careful to take all advantages to buy the chief and best commodities, humiliation and faith. Especially considering it may be any 〈◊〉 particular day, as our savior to Jerusalem, oh that thou hadst known at least in this thy day, Luke 19:42. When the Word is mighty, and the spirit speaks powerfully unto thy soul, when the undeniable evidence of the truth convicteth thy Judgment, and the keen threatenings thereof, cuts and lanceth thy corrupt conscience to the core, and the Lord raps at the door of thy heart, by the hammer of the law; oh now follow those motions, and cherish them, make much of a little, and suffer the blessed ordinance of God to have its full blow upon thy soul; go aside and consider seriously with thy self, certainly the Lord came home this day unto my heart, touched me to the quick, and met with my particular corruptions, withstood me to my face, and by the authority of his truth, like the naked sword in the hand of the angel stopped me in my course, and bad me back again; assuredly this is my part, a portion carved out in special 〈◊〉 my soul, this 〈◊〉is my day of salvation, in which the 〈◊〉〈◊〉 to work the good work of his grace 〈◊〉 me: true it may be so, and for ought that thou 〈◊〉 I, or any under heaven know, it is so: remember 〈◊〉 thou hadst a fair offer, and take heed how 〈◊〉 dost refuse it, lest thou never have the like 〈◊〉. Break therefore through all oppositions, cast 〈◊〉〈◊〉〈◊〉, listen to no alurements to the 〈◊〉, 〈◊〉 while 〈◊〉 is called to day harden not thy 〈◊〉: and as Paul to his company (acts)*〈◊〉 thou never to see their faces more. I know (as one of the 〈◊〉 brings in his sins) our old 〈◊〉 like old 〈◊〉 will threap kindness from 〈◊〉, plead prescription and continuance, we have 〈◊〉 long, taken much sweet counsel together, 〈◊〉 much delight and content. Give us warning 〈◊〉, before you give us a discharge, let us 〈◊〉 our 〈◊〉 of 〈◊〉 for the while, and hereafter let 〈◊〉 think of amendment: thus the same father when 〈◊〉 had often resolved to renounce his bosom 〈◊〉, and the beloved lusts of the flesh, still that sounded in his ears, tomorrow, tomorrow; as the burden of Satan’s song, tomorrow soon enough, hereafter time enough; thus while he was startling and 〈◊〉 by the terrors of his conscience, he lulled him, and rocked him a sleep again by delayes, 〈◊〉 at last in a holy kind of violence and indignation of heart, breaks through all, demurs nomore, delayes no longer, but cries out, why not to day, why not to day lord? And from that day following God gave him victory. Go thy ways and do thou likewise, stand not haggeling and dallying with the almighty, set down a resolution like the laws of the meads and persians, never to be revoked; that thou wilt from this 〈◊〉, and ever hereafter, wait upon the 〈◊〉of grace, and give way to the work thereof.dispute no more, but determine thus with thy self, why yet am I here in the land of the living, yet 〈◊〉 this side the bottomless pit, the Lord still tenders the offers of salvation, strives still with this sturdy heart of mine, I know not how soon I may be taken from the means, or the means from me, or the blessing of the Lord from us both; while therefore the spirit speaks to my soul, seek thou my face; give me a heart to echo back again, thy face lord will I seek this day. After all this, the heart still sings loath to depart, and the deluded finner lingers after his lust, as lot after sodom, and therefore puts in a new plea on this manner: imagine the worst, should I put off this fair and kind call of the lord? Yet since it is in my power to entertain it hereafter, there is not so much danger though I now refuse it. Answer. Be it granted, thy life might be prolonged, the words of the text do most apparantly dash this presumptuous conceit, its the season of God’s acceptation; its not in thy power, but depends merely upon his good will: we are not the patrons of the means of grace, much less of their work, it is not in our gift; the sending and blessing of both issues only from the good pleasure of the almighty: prolong not then, put not off the time, deny not God’s gracious offer, lest thou never have offer again; he that now holds out the golden scepter of mercy to receive thee, hath an iron rod wherewith he can 〈◊〉 thee to nothing, and break thee in pieces like a potters vessel: he that hath the keys of David, and now sets open the gate of salvation, he can shut it and no man shall open it any more; and when thou hast stayed too long, and comest too late, thou mayest knock hard with the foolish virgin, and cry aloud with Esau, and yet receive neither blessing,nor birthright, and its just with God it should be 〈◊〉, that the Word which thou hast dispised, should 〈◊〉〈◊〉 a dead, or killing letter, and never work 〈◊〉; the motions of his spirit which thou hast 〈◊〉, should never stir more with thee. Thus wisdom threatneth the scorners of her counsel, Proverbs 1:24. Because I have called and they resused, I 〈◊〉 stretched out my hand, and no man regarded, 〈◊〉 they shall call, but I will not answer; they 〈◊〉 seek me early, but they shall not find me. Nay, it may be thou shalt not only not find what 〈◊〉〈◊〉, and that with some eagerness, which is 〈◊〉 state miserable enough, but shalt not have a heart 〈◊〉 much as once to seek for mercy, as many 〈◊〉 have, and hypocrites do; and this is a 〈◊〉 next to the damned in hell, unconceivably 〈◊〉. This was jerusalems case just as the Lord 〈◊〉 it, oh that thou hadst known at least in 〈◊〉 thy day, the things belonging to thy peace, but 〈◊〉 they are hid from thine eyes, Luke 19:42. Christ 〈◊〉 now weeping over the city, preaching his farewell 〈◊〉 amongst them, yea, now come to die amongst them: the presence of the means makes the plague more remarkable, when through God’s just judgment for their contempt of the truth, they have eyes but they are made dim and see not, they have ears but 〈◊〉 heavy and hear not, and hearts made hard even 〈◊〉 the blessed ministry of the Gospel, and so they understand not; they have all before their eyes, and 〈◊〉 all hid from their eyes: the like curse the Lord usually pours out upon the hellish despisers of the doctrinee of grace, deliver them up to blind minds, and seared consciences, reprobate senses, that they who shut their eyes against the power of God’s ordinances, should never see nor be 〈◊〉 of, either that or their own misery, which is the〈◊〉 misery of all. Yet all this will not content, there is one cavil which the carnal [ 4] heart objects, and its most desperate; be it, God will 〈◊〉 vouchsafe means nor work by them, nor I receive any benefit therefrom, let me live as I list now, let me shift as I can hereafter; if I loose all, the loss is not great. Answer. What! 〈◊〉 great? God forbid that such a thought should be in any 〈◊〉 heart, such a word come out of any man’s mouth. Its no less than salvation itself, its 〈◊〉 day of salvation saith the text, 〈◊〉 loss not to be valued, not to be recovered, will never, can 〈◊〉 be repaired again; yea, I appeal to thy own conscience, and 〈◊〉 thyself in cold blood be thy own judge: think but seriously 〈◊〉the rivers of pleasure which are at God’s right hand, of 〈◊〉*kingdom 〈◊〉 undefiled, and that sadeth not away,〈◊〉 and consider of that crown of glory, that exceeding〈◊〉*weight of glory reserved in the heavens; and weigh but with 〈◊〉* self, in thy most retired thoughts, the 〈◊〉 mercy of a God, the 〈◊〉 redemption of a Christ, the comforts of a spirit 〈◊〉 glorious; imagine you heard that sentence passed, come ye blessed, 〈◊〉 the kingdom, possess the crown, enjoy 〈◊〉 pleasures, and if thou hast but the heart of a man, let it answer: canst thou lose all these, and account the loss little? And yet if the day of grace be gone once, all these go too; neglect that now, and never think to enjoy these: an argument able to stay any in the most eager pursuit 〈◊〉 these lying vanities, and to cause him to 〈◊〉, and steer his course another way. As elisha said, is this a time to take 〈◊〉? So when 〈◊〉 consider all opportunities, and means, and mercies, say, is this a time, to follow the world, and the profits thereof? To 〈◊〉 ourselves with sinful delights, and forsake Christ, and his Gospel, and salvation and all: me thinks nature would 〈◊〉, reason would persuade, it is a day of salvation, our lives, 〈◊〉 hopes, our comforts, our salvation, and all depend upon 〈◊〉. It is the time that God hath bestowed for this end, therefore 〈◊〉 sure to improve this time so, as we may attain this end. In 〈◊〉 word, it is a day, therefore a season; and but a day, 〈◊〉 short; a day of God’s accepting; and a day of salvation; the season so fit, the time so short, and the purchase so great, what remains then, but we should improve this time to our utmost, that we may receive that spiritual good from the Lord in it, that he is willing to bestow, and we stand in 〈◊〉 of, for our comfort here, and our everlasting welfare in another world. Finis. Book v. Matthew 20:5-6-7. Again he went out about the sixth and ninth hour, and did likewise. And about the eleventh hour he went out, and found others standing idle, and saith unto them, why stand ye all the day idle? He saith unto them, go also into the vineyard, and whatsoever is right, that ye shall receive. We have done with the season of salvation in regard of the means, consider we now the time which the Lord takes in regard of the parties, upon whom it is wrought who do yet enjoy their lives, and the means of grace: amongst these the dispensation of the Lord is diverse,dealing as it seems best to his heavenly wisdom; some he calls, and converts in their yonger, some in their older, but most usual it is to bring home sinners to himself in their riper age. For the scanning of this point, we have made choice of this parable of the vineyard: which presents to us four things at the first view.  1 the 〈◊〉 of the vineyard, who owed it.  2 the 〈◊〉, who drest it.  3 the 〈◊〉, when they were hired.  4 the reward here promised and given for their 〈◊〉. Under the letter or which words, this 〈◊〉〈◊〉 is 〈◊〉, 〈◊〉 ought to be conceived. The 〈◊〉 is the church, Isaiah 5:7. The master and householder, is the Lord Christ: the 〈◊〉〈◊〉, are his redeemed ones, whom he calls by the effectual operation of his blessed spirit in the 〈◊〉 of his word, to be painful and fruitful in good works as in Christ they are created unto, and*〈◊〉 or dained they should walk in. The diversity of the time of their hiring, shows the difference of the times wherein they are converted, some sooner, and some later, and for the right and ready 〈◊〉 of this circumstance, let it be remembered that it was the received manner amongst the Jews to divide their nights into four watches, and their days 〈◊〉 of twelve hours, into four stations* or portions, designing three hours to each part; so 〈◊〉 from 〈◊〉 to 〈◊〉, was the third hour; from 〈◊〉 to twelve, the sixth hour; from twelve to three, 〈◊〉〈◊〉 hour; from thence to five, the eleventh〈◊〉, one hour before the ending of the day. To apply: the day is as it were our life; God 〈◊〉 some of his servants in the morning of their youth; some at mid-day, in their middle age; some at the eleventh hour, in their aged and decliningtime, when their sun is near setting, and they drawing on to the end of their days, not long 〈◊〉 their death, not long before their souls depart out of their bodies, and they depart from the land of the living. I am not ignorant that some interpreters run another way, and conceive by laborers,〈◊〉 only to be understood, whether they be good or bad; and their 〈◊〉, their calling unto that 〈◊〉 in the church: he that is a demasand seeks 〈◊〉 world, his penny, his praise, and applause, if 〈◊〉; his profit and wealth, if covetous, and for that he makes his agreement with the Lord, when first he makes entrance upon the work of the ministry: when he that is sincere hearted, and seeks the things of Christ, the penny for which he indents, and the hire he would have, is the hearts of poor 〈◊〉, the conversion of souls, and 〈◊〉 of the body of Christ are instead of all the tythes and 〈◊〉, livings, and benesices he desires to look after: though the sense is pleasant and spiritual, yet I do not think it suits with the scope 〈◊〉 this place, nor here intended by the spirit. For of those 〈◊〉 parable must be understood, of whom that conclusion in the last verse of the 19. Chapter was spoken, many that be first shall be last, and many that be last, shall be first: this parable being inferred for the opening and proving of that, as the first words of the first 〈◊〉 of this 20. Chapter, do plainly evidence, for the kingdom, and so forth. But they are without question, the 〈◊〉 only who are there meant, such who have left all for Christ’s sake, such who shall inherit 〈◊〉 life, verse 29. Always with this proviso, many that are first called, if they bear up themselves somwhat too much upon their own worth, shall be last rewarded;they who are last called, if yet they do renounce all confidence in their own excellency and sufficiency, and depend upon the free mercy of God, they shall be amongst the chief that shall be recompenced: following then the sense which the scope of the text, and the best interpreters give; the point which fits our purpose, and offers itself to consideration without any forcing from the words, is this: God calls his elect at any age, but the* most of his, he converts before old age. He comes at any hour, but once only at the eleventh hour, and that somwhat unexpectedly. There be two parts in the doctrinee: we will handle them severally, that they may be more easily and distinctly conceived.  1 the Lord can, and somtimes doth, call at any age.  2 but the most of his, and that most usually, he converts in their riper years. God calls several of his servants at sundry times,* some yong, some old, some in their tender, some in their riper years, there is no season excepted; he that is the God of all times, can, and will do his own work at any time:timothy knew the Scriptures from a child, 2 Timothy 3:15. And drew in the sincere 〈◊〉 of the Word, as milk from the breasts of his mother, and therefore is said to be nourished up in the wholsom words of truth, 2 Timothy 1:5. Obadiah feared God from his youth, 1 Kings, 18:12, Lydia and the jaylor in acts, 16. Paul in acts, 9:7. And zacheus, luke, 19:9. It's most propable they were in their middle age, as their places and employments together with their accustomed experience, and practicetherein do 〈◊〉; Paul indeed is called a yong man, acts, 7:58. Yet his bringing up at the feet of gamaliel, the largeness and depth of his learning and knowledge in arts and tongues, 1 Corinthians 14:18. Together with the commission he was betrusted by the high-priest, for the persecuting of the saints, evince undeniably that he must be of ripe years: Abraham was upon his seventy fifth year when God called him, Genesis 12:5. Compared withjosh. 24:2. Manasseth was converted near upon his death, about sixty yeers of age, 2 Chronicles 33:19. But in the case of old age, the matter is so difficult, and so unusual, that there are very few examples of old men converted, recorded in Scripture, as though the Lord had reserved it in his own hand as a special exception, that the sons of men should not ordinarily expect it. That which is usually observed with some probability (besides the pregnant testimony of the text in hand) is, amongst the many thousands, who were pricked in their hearts at Peter’s sermon, acts, 2:36. Amongst all those who came to hear with cornelius, acts, 10:44. It's said, the holy 〈◊〉 fell upon all that 〈◊〉; it's probable some among such numbers were stricken in years: as for the thief upon the 〈◊〉, it's most agreeable to good reason by all the leading circumstances in the text, that he was in his best strength. The Lord takes these times in the dispensation of his mercy, for a double end. To show the freeness of his grace, that there is nothing [ 1] that he respects either in person or place, no excellency that at any time any man hath, no work that at any time any man can do, why he should fit and prepare any for grace and Christ, or bestow them upon the 〈◊〉 sons of Adam, and therefore takes every season, that it may appear it is in hisgood pleasure to take what season he will. If the work of grace had been 〈◊〉 to any time of life, either youth, 〈◊〉-hood, or old age, alone, it would 〈◊〉 been concluded 〈◊〉 carnal grounds, that there was somthing in the creature, upon condition 〈◊〉 it had been given; either the tenderness of the yong one’s had moved the Lord to 〈◊〉 them, or the excellency of the parts and abilities of men of riper years, could have procured it: or the policy and experience of the aged could alone have contrived this great work of preparation and conversion unto God: but when the Lord chooseth some out of all 〈◊〉, and pass by others, it's 〈◊〉evident it's not anything in the persons years or condition, but merely in the compassion of the Lord that doth all: this is the 〈◊〉 which the Lord himself renders of his dealing in this kind, when he would suppress the murmuring of some of the laborers, 〈◊〉. 20:14. Who 〈◊〉 that they had no more than others, because they had been longer in the vinyard, and had born more of the burden, and heat of the day than others: the Lord answers, may I not do what I will with mine own? Again, this God doth to show his power, even [ 2] the omnipotent and all-sufficient work of his 〈◊〉, to whom nothing is hard or impossible, who hath hardness at command, and therefore as he doth 〈◊〉 he will both in heaven and earth, Psalm 1 15:3. 〈◊〉 also in the hearts of his people; when the 〈◊〉 and 〈◊〉 of the little 〈◊〉〈◊〉 deprive them of this favor, when the boisterous head-strong distempers of yong men cannot hinder;〈◊〉〈◊〉〈◊〉〈◊〉 of the aged in their cankered corruptions, cannot 〈◊〉〈◊〉〈◊〉 grace and salvation; but be they never so weak God can 〈◊〉;be they never so stout, God can bend, be they never so fast rooted in their rebellions, God can, and doth separate betwixt sin and their souls, and recover them: behold, this is the finger of the almighty. When the disease hath entered 〈◊〉 the bowels, and rotted in the bones of the sick, the physick then to cure, the Physician then to recover, that is skill more than ordinary by the confession of all: so here in the soul, to make the black-more to change his hew, the leopard his spots, to make a gray headed sinner, whose corruptions like a canker hath eaten up his heart by daily custom, to bring him to sound contrition and broken heartedness, therein the outstretched arm of the Lord is expressed in his utmost strength, my power is made perfect in weakness, saith the Lord, 2 Corinthians 12:9. It's the perfection of power to prevail over such difficulties. Thus of the first part; the second follows. God doth call most of his, before old age. And* therefore when he went forth at the eleventh hour, he reproves them, before he entertains them, why stand ye here all the day idle? As who should say, you have lost the season of your work, and hope of your reward: the day is over, there is no time for you to labor, and there is no reason that I should either hire you or reward you; it's not my usual course nor custom; yet for once go you also into my vineyard: therefore the most usual time of conversion, is betwixt the third and the ninth hour, in our middle age, about twenty, and betwixt thirty and forty; many are before, some are after, but most, and most usually, are wrought upon at this time; there is (a good pleasure, as the original hath it) a season for every thing, Ecclesiastes 2:1. And this seems to be the fittest time for this work whetherwe respect man or God. A man at this age hath better materials, as I may [ 1] so say, wherein, or whereupon the frame of conversion may be erected, or imprinted by the 〈◊〉 of the spirit; and that firstly, if we look at the composition of nature, and the constitution of soul and body; for in infancy, a man lives little 〈◊〉 than the life of a plant, or beast, feeding and sleeping, growing and encreasing; or else he takes up himself with delights of outward objects most agreeable to his sences, walks after the sight of his own eyes, Ecclesiastes 11:9. Both which exceedingly 〈◊〉 the work of reason, but when these are towards 〈◊〉 full perfection, and nature hath attained her 〈◊〉 work, then the understanding begins to show 〈◊〉 self in her operations: invention is then most 〈◊〉 to apprehend, the judgment to discern, memory to retain, and the affections tenderest and nimblest to embrace anything offered, and most pliable to be wrought upon: as it is with wax, if it be made too soft, it cannot hold any impression, if too hard, it will receive none; but when it's in temper most pliable, then it's most fit to receive and retain the stamp. So infancy is too weak and waterish, it's not able to fadom or fasten upon the depths of argument; age grows sturdy with 〈◊〉, and will not listen to the reasons of those truths its not willing to embrace: only in the middle age, when reason is come to some ripeness, there is then some more convenient advantages to be taken for the Lord to imprint the stamp of grace upon the soul, which the hand of his own spirit can only do. Look we again at corruption: in this age 〈◊〉 [ 2] understandings are sooner 〈◊〉, as having not so long continued in the known practice of 〈◊〉; whenas the aged and decrepit who 〈◊〉〈◊〉 the burden of their sins, being settled long and 〈◊〉 upon their 〈◊〉, wedged in their 〈◊〉, and incorporated into sinful customs, their hearts grow hard, their understandings blind, and their affections overcome with the deceitfulness of sin, difficult it is to persuade their reason, to acknowledge the vileness of their sin, but almost impossible to have their hearts wrought to a deteftation of it. Trees withered and rotten, are altogether unfit to be transplanted; nor likely to prosper if they be: so is it with aged men, like these trees, withered in their wickedness, yea, as jude speaks, corrupt trees twice dead, jude, 12. First by original corruption; secondly by a continued and settled custom in actual 〈◊〉; who have taken 〈◊〉 root in their rebellions, they are most unfit to be transplanted and ingrafted into the true vine Christ Jesus by conversion and faith: the bow that's often 〈◊〉, and stands long one way, is not bowed the other way, but with much violence: the soul (proportionably) which is turned from God, and hath 〈◊〉 bent by long continuance in a base course, though it's possible it may be brought back again and put into a right frame, yet it will cost the setting on before it can be accomplished, and a world of difficulties must be gone through usually before it be done. Thirdly and lastly, as this is the fittest age in regard [ 3] of the subject that must receive it, so likewise in regard of the end why grace is given, which is to 〈◊〉 forth the praise of God, and the power of his grace, and by an holy conversation to express the 〈◊〉 of him who hath called us from darkness to his marvelous light, 1 Peter 2:9. For grace destroys not the powers and faculties of nature, but 〈◊〉 them; removes not abilities, but rectifys them, dothnot take them away, but turns them to their 〈◊〉 end and use; while then the parts of the body 〈◊〉 powers of the soul are in their prime, and best 〈◊〉 then may they be improved by the blessed spirit 〈◊〉 the Lord and his grace, to the best advantage of 〈◊〉 name: thus grace damps not, deads not the 〈◊〉 ction of love, if strong and lively, but directs it 〈◊〉 God, his truth, and children: grace abates not 〈◊〉 edg of courage and resolution, but brings as stout, and yet stragling soldier into his right 〈◊〉 and rank, to be employed in the defense of the gospel: though God can work with any tool, yet 〈◊〉 in he manifests his wisdom, that he will choose 〈◊〉 to whom he gives great fitness to the performance 〈◊〉 those great and honorable employments unto 〈◊〉 they are designed: hence Paul might in many other, so in this respect also, be called a choice 〈◊〉to carry Christ’s name among the heathens, 〈◊〉 9:15. Being his zeal was fiery, his love earnest, 〈◊〉 courage resolute, his judgment deep, his spirit undaunted, and fit for dispatch; all these faculties being as so many vessels filled with grace, prepared and guided by the power of God’s spirit, might be fit instruments to carry and convey the Gospel, and the glory of the unsearchable riches of Christ, to the ends of the earth; who sitter to care for all the churches, 2 Corinthians 11:28. Than he that had 〈◊〉 havock of them? Acts, 9. Who more fit to be 〈◊〉 messenger of peace, and to breath out glad tidings 〈◊〉 salvation to fainting souls, than he who had〈◊〉 out threatenings against them? Acts, 9:1. Who more 〈◊〉 to pity the saints, than he who cut of his madness had persecuted them, and that to the death before? Acts, 26:11. But in the crazy and decayed estate of fainting age, when the whol frame begins to shake and go 〈◊〉ruine, how unable are we to perform the meanest service, how 〈◊〉 to be employed in works of greatest weight? The members of a man converted are called weapons of holiness, and servants of righteousness, Romans 6:19. But doting heads, palsie hands, feeble knees, faultring tongues are but broken weapons, and lame servants, utterly unworthy to be used in the fighting of God’s battels, or performance of his service; how shall those hands which hang down for faintness be able to work the works of God? How shall the feet that cannot stir walk in his ways? Or that tongue tell of his praise that cleaves unto the 〈◊〉 of the mouth, and cannot talk two ready words? To gripe the sum of the point in short. If nature be now most pliable to be prepared to receive grace, corruption not now so 〈◊〉 to 〈◊〉 it, our abilities most able to improve it; then is it a reasonable truth, that the God of wisdom, though he call some at any age, yet he should convert most at this age. Learn we hence to take out a lesson of sobriety,* not to be too rash and censorious touching the final estate of any in this life, since it is never too 〈◊〉 for the Lord to call, though at the eleventh hour: it's the apostles counsel, judg nothing before the time, that is, judg nothing that is secret and uncertain: determine not of any man’s final condition, because the time is not yet come; this life is a time of mercy, to some sooner, to some later, after death, comes judgment, when God shall lay open the secrets, and 〈◊〉 counsels of the heart; then judg and spare not, but 〈◊〉 then refer all unto the lord: and therefore if the question be touching the final estate of others, we should answer with modesty as the prophet did to thelord in another case, Ezekiel 37:2-3. When 〈◊〉 lord had shewed him a field full of dead bones 〈◊〉 dry, he asked him, son of man, shall these dead bone live? The prophet answers, lord, thou knowest it rests in thine own will to work this so great a work and in thine own counsel to determine it. So, 〈◊〉 the demand be, shall this gray headed sinner 〈◊〉 come to grace? He that hath been an old standardbearer in the camp of the Devil, shall he ever 〈◊〉 a faithful soldier to the Lord Christ? Can this seared conscience ever be made sensible of its sin 〈◊〉〈◊〉? The answer of the prophet will 〈◊〉 us, lord, thou only knowest: it's not for us to judg, secret things belong unto the Lord. For 〈◊〉 to pry into the ark of his privy and concealed counsels, we cannot do it, without desperate pride, and apparent danger. Thus far indeed we may go without any breach of charity, and the Word will 〈◊〉 us sufficient warrant, to wit, observing the lives 〈◊〉 men, of some (of some, I say) we may conclude, and that certainly, that as yet, they are in the state of nature, in a miserable and damnable condition. Object. If it be replied, doth any man know that heart? Who knows what is in man but the spirit of man? 1 Corinthians 2:11. Answer. Can the spirit of a man pry into every corner of his conscience, and know his own condition? After he hath told what he knows, I may know it as well as himself, and somtimes better: thus the practice of a man discovers his spirit; a rotten conversation (when the constant tenure and frame of a man’s course is corrupt and 〈◊〉) it 〈◊〉 to all the world, who have wisdom to 〈◊〉, there is a refuse, and an 〈◊〉 disposition within, the fool (says the wise man, Ecclesiastes 10:3.) 〈◊〉 to every one as he 〈◊〉 by the way, that he is a fool.after the 〈◊〉 hath felt the pulse, and heard 〈◊〉 complaint of the patient, what's the pain, and 〈◊〉 the part affected, how the fits and returns of 〈◊〉 distemper takes him, he knows the disease far 〈◊〉 than the man that feels it; it may be it's 〈◊〉 stone in the reins, the inflamation of the liver, consumption of the lungs, the parts are within, and 〈◊〉 cause of the disease also, but it discovers itself, 〈◊〉 that undoubtedly many times by symptomes: 〈◊〉 thus it is with the sickness of the body, it is so 〈◊〉 the distempers of the soul; the practice of a 〈◊〉 is as the pulse, if that be commonly uneven, 〈◊〉 and irreligious, it argues, it's not the fit of a 〈◊〉, but even the very frame and constitution 〈◊〉 a corrupt and irreligious heart: when a man’s 〈◊〉 carriage and communication leaves a noysom 〈◊〉, and scent, and 〈◊〉 of prophaness behind 〈◊〉, it evidently proclaims to any who have but 〈◊〉 wisdom and grace, that these dead works 〈◊〉 from a rotten carkass of a body of death 〈◊〉: it's, our saviors direction and conclusion he 〈◊〉 as never failing, Matthew 7:16:20. By their 〈◊〉 you shall know them: an evil tree cannot 〈◊〉 forth good fruits, and a good tree cannot 〈◊〉 forth evil fruits, and therefore he doubles the 〈◊〉 as that which is undeniable, by their 〈◊〉 you shall know them. The holy apostle is 〈◊〉 peremptory, 1 john, 3:10. In this are the children of God known, and the children of the devil: 〈◊〉 doth not righteousness is not of God, and 〈◊〉 that loveth not his brother.where there be three particulars suit the point in hand.  1 there are but two sorts of men in the world, 〈◊〉 children of God, and the children of the devil.  2 these may be known.  3 he that is a hater of the saints, and a worker ofiniquity, hath the brand-mark of a child of the Devil, by which he may be discerned. It is not then a breach of charity to judg the tree by the fruits, the 〈◊〉 by the symptomes, yea; it was folly and little less than madness to do other; as the Word 〈◊〉 I may judg, and so should. But to 〈◊〉 the Lord out of the throne of judgment, to sit upon the life and death of men’s souls, to set down men’s peremptory doom further than the Word warrants, as though we had been admitted into God’s secrets, and seen the books of reprobation and election drawn, this is hellish impiety and presumption; we may boldly say, the tree is not a vine that brings forth thorns, nor that a fig-tree that beareth thistles; he who hath a naughty life, cannot have a good heart, he who serves 'mammon, cannot serve God, Matthew 6:24. He who walks after the lusts of the flesh, must be a stranger from the life of Christ, Romans 8:1. Hath not yet his spirit, is in the state of condemnation, and that if he so continue, he shall perish, but whether he shall be converted and brought home at last by the almighty power of the Lord, it rests only in his own bosom, depends alone upon his good pleasure; leave we then the sentence with the Lord, who will either recover him out of his sin, or most righteously judg him for it. Of consolation. Here's also a cordial to keep* up the fainting hearts of decrepit and aged sinners, whose noysom lusts plead prescription of continuance as though they were beyond the authority of any law to cast them out: I confess it indeed (oh that ancient men would consider it) the case is very desperate, and brought to the last cast; is it not a marvelous streight, that the great work of everlasting life lies upon the moment of an hour (as it〈◊〉) to follow the words of the parable, 〈◊〉 considering it is not usual for men then to be 〈◊〉 the little twig such may take hold on, is this, hath been done, and therefore there is hope it may done again, and this hope it is which keeps the 〈◊〉 above water; never too late to forsake our 〈◊〉, the Lord accepts at the eleventh hour:〈◊〉 must not then suffer our own fears, or Satan’s 〈◊〉 to pluck up our resolutions and 〈◊〉 by the roots, with any false shows of hopeless possibilities. When a decrepit sinner hath tired 〈◊〉 in his ungodly courses, grows weary with 〈◊〉 burden, of an accusing conscience, and 〈◊〉 of an ill led life, and begins to bethink himself, is not in a right way; suddenly the enemy 〈◊〉 to his view the number and nature of his many 〈◊〉, and withal suggests the way so long, 〈◊〉 the time to return so short; better not set out, 〈◊〉 not to be able to get home. In vain now says 〈◊〉 to begin so great a work of preparation, when 〈◊〉 have so little opportunity, and so great an 〈◊〉 thereunto. To what purpose is it to strive 〈◊〉 we cannot overcome? To enter upon the 〈◊〉 when in all likely hood we shall be benighted (see 〈◊〉 sun is but an hour high) and never come to the 〈◊〉 of it? Oh shake off those sluggish discouragements, sit 〈◊〉 down and perish; there is yet hope in Israel 〈◊〉 this thing; 'tis true, the work is hard, yet God 〈◊〉 done as much for others, and therefore can do much for thee also. Thy time is short, thou hast 〈◊〉 foot in the grave, but the arm of the Lord is 〈◊〉 shortened that he cannot help; thou hast ancient 〈◊〉, he hath ancient mercies, his loving kindness 〈◊〉 been ever of old. When thou hast neither time 〈◊〉 strength to relieve thy self, the Lord notwithstandingat the last hour, and when thou doest least expect it, and hast least deserved it, who knows but yet he may call thee into his vineyard, listen therefore unto his voice, make hast to answer his call, and leave the success with him. Lastly, if the Lord put forth this work of preparation* most ordinarily in our middle age, all those whom more especially it concerns who are yet in the flower of their years, whose breasts run full of milk, and their bones full of marrow, as job speaks, they are to be exhorted in the Lord to take the safest and the easiest course for themselves, even the counsel of the wise man, Ecclesiastes 12:1. Remember now thy creator in the days of thy youth, before thy evil days come; the time that God useth to bless most, let us be wary to improve most for our good. A wise traveller useth to take the day before him, and 〈◊〉 accounts the middle of the day most safe for his passage; the rule is most true and useful also for us, while we are wildring onward towards the end 〈◊〉 our hopes, rise we early, prevent the morning watch, to make speed to run the ways of God’s cammandements, while the best of our natural abilities are about us; the middle of our age like the middle 〈◊〉 the day will be most safe for our spiritual travel and endeavor, considering we carry such a charge about us, even our souls and the care of their salvation and happiness, lest deferring until our old age and our evening shut in upon us, we be wholly spoiled of both; for preparation put off until our crazy time is like never to be, or very uncomfortable if 〈◊〉 be attained. It's not likely we shall ever share in so glorious [ 1] a work, they who are settled so long upon their 〈◊〉 are hardly ever removed, considering the company 〈◊〉common infirmities, troops and multitudes of sicknesses and sorrows, which seize upon old age, and surprise it as 〈◊〉 prey, decay the sences, enfeeble the judgment, weaken the memory, as though all the passages were now stopped, and gates shut whereby grace should have any entrance. How shall faith come to him by hearing, whose ears are become deaf that he cannot hear? How shall he search the Scriptures in which grace and life are to be found, who hath not an eye able to see, much less to read them? How shall he be able to fatham the depths and mysteries of salvation, who is become a child in understanding, not sufficient to conceive of the most common things? Hence it is the prophet gives such a man for gone, past recovery as it were, Isaiah 65:20. The sinner of an hundred years old shall be accursed; a curse is the portion that is carved out unto him, he must look for nothing else, that's his allowance; an old rotten post is only fit to be chipped out for the fire, no ways prositable to be laid in the building, no not to make pins for it: he that hath seen an hundred yeers, and yet never came to the sight and relish of the saving work of grace, farewell he (as we use to speak) I will not say it is impossible for him to avoid the curse, I must say it is unusual. For how justly may God deny to entertain him, who would not so many years give way and entertainment to his word and spirit? What captain will entertain a soldier that is not able to fight? What master will hire a servant that is not able to work in his vineyard? Why should the Lord 〈◊〉 wise, choose such weaklings, aged and decrepit, who shall not be able to strike one stroke for him in the defense of his truth, or set one foot forward in 〈◊〉 ways of his statutes? As achish spake of davidwhen he came to the 〈◊〉 and seigned himself mad, 1 Samuel 21:15. What 〈◊〉 I need of mad men, that you have brought this man to me, shall he enter into my house? So the Lord may say, have I any need of dead men that you have brought these aged 〈◊〉 ruinous carkasses before me? Shall they ever find acceptance or entrance into the kingdom of grace or glory? Hath the Lord such need of services that he must entertain in the worst? Hath he such need of sacrifices that the 〈◊〉 and 〈◊〉 must serve his turn? Let men judg, go offer now the 〈◊〉 and the 〈◊〉 unto thy 〈◊〉, will be accept it? Matthew 1:8. Will he not loath thy person and thy 〈◊〉 and can the great and glorious God take pleasure 〈◊〉 either? Yea, 〈◊〉 others were silent, let thy own conscience 〈◊〉〈◊〉 in this case, when these evil days, these dog 〈◊〉 come, thou thyself shalt say, I have no pleasure in them. canst thou for 〈◊〉 present that to the Lord which thou thyself 〈◊〉? Nay, not only thy self, but thy 〈◊〉 may seem to be weary of thy service; thy pleasures have taken their leave, the world and the delights thereof 〈◊〉 gone from thee: thy unclean lusts have forsaken thy 〈◊〉 and languishing members, blasphemy is departed from thy speechless tongue, and shall the Lord have the devils leavings? When thus thou art become a burden to thy self, a trouble to others, and fit for nothing but to be fuel for the fire of hell, how 〈◊〉 is it to desire it? How hard to conceive it? That the holy, wise, and blessed God will make choice of thee: and therefore it is to be feared thou 〈◊〉 never 〈◊〉〈◊〉. But secondly, I 〈◊〉 thou dost attain. It, it will [ 2] he very uncomfortable; when thou wilt be like 〈◊〉, that could not taste his meat for age; so you will not be able to taste the sweetness of the promisesof grace and Christ little or nothing. A poor old man comes in, and gets as near the pulpit as he 〈◊〉, and listens, but he says he cannot hear; he asks 〈◊〉 what was said? they tell him, oh the great and precious promises of grace, and mercy, and Christ: says he, I did not hear them; where are they? And takes his book, and then takes his 〈◊〉 and looks; 〈◊〉 child (says he) I cannot see: tell him of them presently after, I cannot remember them. And so you will be unfit for any service to God, as an old journey-man that is but a 〈◊〉, so you will bungle at prayer and conference, and in all the duties of obedience; and when God hath shewed mercy to you, you will wonder, and think, if I had a thousand lives what could I do again for God: but alas, he can do little, but sit down as a senseless spectacle of God’s everlasting compassions, a wonder to himself, and a warning to others not to defer 〈◊〉 until old age, it being then so uncomfortable, and he so unfit for it: and therefore 〈◊〉 little one’s that are growing up to years of understanding, you have the day before you, if you do not take and improve the first of your time, to repent and turn to God in, God will require it of you, believe it he will: you may read in 2 Kings, 2:23-24. Of a company of wicked children who mock'd the prophet, and the Lord sent two bears amongst 〈◊〉 that devoured two and forty of them: they might have said, my father caught me, or I did not know what I did, or I was but yong; but none of all this would serve their turn; they had their time to repent in, but they spent that time in sin and wickedness, and the Lord sent bears among them to devour them; and so he will deal with you that are careless, impenitent, wicked children, believe it he will, God hath thousands of devils to torment youfor ever, if you go on and continue in your natural condition without Jesus Christ. And you yong men, your glass is now running, and as yet you have the day before you, my heart in with you al, you that offer yourselves willingly: oh remember your creator in the days of your youth, before the evil daysof sickness, and sorrow, and age come upon you. 〈◊〉 only say three things to you. Consider what good you may do now: a yong [ 1] 〈◊〉, and a glorious Christian: your example may be leading to many that may know you, and 〈◊〉〈◊〉〈◊〉 you all the days of their lives; and 〈◊〉 you shall be going to heaven in your old age, 〈◊〉〈◊〉 be able to say, lord, here am I, and the 〈◊〉, 〈◊〉 children that thou hast given me; you may 〈◊〉〈◊〉 means to convert others, and they will bless 〈◊〉〈◊〉 in the day of their visitation, 1 Peter 2. 〈◊〉〈◊〉 smell of your gracious speeches, and holy 〈◊〉 will be as Lebanon, that no man 〈◊〉 meets you, but will be the better for you, and 〈◊〉 you are going to heaven every man will mourn 〈◊〉〈◊〉 loss of you; he was a father to me 〈◊〉〈◊〉 and he was a great help to me says another: 〈◊〉 was a means under God to bring my soul to Christ. Thus you will not only do good to your 〈◊〉, but you will do good to others also. 〈◊〉 your death you will have more than this [ 2] 〈◊〉 to, your peace and joy will be unspeakable 〈◊〉〈◊〉, then you will go to heaven 〈◊〉〈◊〉 death, and hell, and devils and all: you 〈◊〉〈◊〉 be fathers serving God in uprightness, you 〈◊〉〈◊〉 your children, I go to my God, and to 〈◊〉〈◊〉, and I leave you to a better father that 〈◊〉〈◊〉 well for you, and so he shakes hands 〈◊〉〈◊〉〈◊〉, says he, we shall meet in heavenagain: so Paul 2 Timothy 4:7-8. I have fought a good fight, I have finished my course, I have kept the faith, henceforth there is laid up for me a crown of righteousness which the Lord shall give unto me, he saw it before him, and was able to tell others of it. So David 2 Chronicles 28:9. And thou Solomon my son, know thou the God of thy father, and serve him with a perfect heart, and a willing mind, and so forth. Thus you will be able to give a change and a blessing to your children, and to speak somthing suitable to the condition of all that come about you; as a man that hath been a good husband from his youth, he hath been a gatherer, he is able to give to every one about him somwhat; another that hath been a spend thrift can scarce pay his debts, and well if he do so. So here, a man that has been long a gathering of promises, commands, directions, consolations, when his friends come about him on his death bed, he knows the frame of every man, he knows one man is worldly, another hath good parts and gifts, but he is proud, another under discouragements; and he will speak somthing suitable to every man’s condition, and his dying words stick by them while they live. And this is but the beginning, but what will the [ 3] crown of glory be? He that begins betimes, shall have a 〈◊〉, weighty, excessive, exceeding crown of glory, he shall go loaded as it were to the kingdom of heaven, the sufferings, obedience, commands, promises, counsels of so many years, all shall be rewarded; other men shall be honored and crowned but he especially, and when he is going to heaven every man gives him a lift, when he is sick the prayers go all the town over for him; lord, comfort him (says one) he hath often done it to me; lord, strengthen him says another, he hath oftenstrengthened me: I had almost said that a man shall increase in glory for the prayers of God’s servants here, but that they do not pray for the dead: but this is certain, a man hath counselled and prayed for such an one, he dies and goes to heaven, it doth not work until afterward, then the servant or the child remembers, and they pray and bless God for him, and his glory is augmented by it; even as the torments of the damned are increased by the fruits of their ill examples after they are dead: so 〈◊〉 as ever you desire to do good to yourselves and others, to provide for your own comfort at death, and for your eternal glory in heaven, to begin betimes for the carrying on of the work of the Lord in your own souls. Book vi. Revelation 3:17. Because thou sayest I am rich and increased with goods, and have need of nothing, and knowest not that thou art wretched, miserable, poor, blind, and naked. The general nature of preparation hath been opened 〈◊〉, and those common circumstances, that were of special consideration have been 〈◊〉〈◊〉, 〈◊〉〈◊〉 the freeness of the work, and the fitness of the time that the Lord is pleased to take, to bring the 〈◊〉 of his 〈◊〉〈◊〉 in that spiritual good that was provided and stored up for them in the Lord Jesus. We are now to enquire about the main and substantial parts of this so great a work. And these are two:  1 the dispensation of this work as it comes from God.  2 the frame and disposition which is wrought in the soul thereby. For this work of preparation being a transient work as it proceeds from God, i. E. A work which so passeth from God unto the creature as the proper subject about which it is exercised, as that it leaves some real impression, some alteration and change in the creature, and therefore it implies necessarily as the 〈◊〉 who 〈◊〉 prepare, and who are prepared, so also the manner of the working of the one who doth it, and the disposition of the other who doth 〈◊〉 the impression thereof: and hence in these two the whol nature of preparation is taken up, as the nature of the whol is fully comprehended in the parts. The manner of God’s dispensation in this, may thus be conceived and described. It's that whereby the soul settled in the security of its sinful condition; and wholly unwilling to be severed from it, is by 〈◊〉 holy kind of violence driven there 〈◊〉, and drawn unto Christ by God the 〈◊〉. Where we may attend these particulars:  1 the soul naturally is settled in a sinful security, or is dead asleep in the security of a sinful condition.  2 it's unwilling to be severed therefrom, it's death to part with its distemper; it's against the 〈◊〉 and the heart, to have its corruption plucked away from it, to be awakened out of this sleep.  3 that with a holy kind of violence it's driven out of this condition, and drawn unto Christ by the hand of the father. We shall pursue these particulars in the order propounded, and briefly handle the two first only to make way to a cleer discovery, and right understanding of the last point. For the two first being apprehended in the full breadth of them, the necessity and mysterious depth of God’s dispensation in the last will appear with greater evidence, and be more easily conceived, and assented unto with greater readiness. For the ground of the first point we have chosen the words of this text, Revelation 3:17. Where we have the diverse, nay, the contrary judgment of the Lord, and the church of laodicea touching their spiritual estate and condition; they fate down well apayed in the apprehension, nay the admiration of their own happiness, and professed they had as much as they needed, and were as good as they desired to be: when as the Lord who knew better, and could judg better of their condition, passeth a peremptory sentence to the contrary, that they were wretched, poor, and blind, and naked; they wanted not either wretchedness or misery, but wanted sense of either, and that was the reason they were secure under both. Here then we see the guise of a graceless heart, of one 〈◊〉 his natural estate before the Lord set upon thesoul: they need nothing in their own apprehension though indeed they have nothing; they see no evil nor danger towards them, though they be compassed and beset on every side with sins and plagues: men naturally are most secure in their sins, when they are most under the power and plague of them; see how well apaid they sit down in the present frame of their hearts (for it's spiritually meant as appears by the opposition, in the counsel which is administered in the following verse, I counsel thee to buy of 〈◊〉 eyesalve, that thou mayest see, white raiment and be zealous and repent) but I say, see how they please themselves in this present condition; if all men were as well contented with them as they are with themselves, they would be no better, and they conceive they should be no other; they neither need, 〈◊〉 should alter their condition, nor yet be disquieted with what it is, it's as good as they would have it. This is the meaning of the parable, when the strong man keeps the house, all is in peace, luke, 11. 〈◊〉. As long as Satan hath the world at will, doth all, and disposeth of all according to his own mind, there is no opposition, and so no distraction, nor trouble; wicked men go as they are led; so the apostles speaking of the corinths in 〈◊〉, natural condition 1 Corinthians 12:2. All go one way, and all is at 〈◊〉 they conceit their estates as safe as any other 〈◊〉 therefore it's needless 〈◊〉 disquiet themselves; so they who lifted themselves against Moses and Aaron, and concluded their penny as good silver as theirs, 〈◊〉 16:3. Are not all the 〈◊〉of the Lord 〈◊〉? You take too much upon you: they imagine it's the pride and singularity of some men, who require more strictness and a higher strain of holiness 〈◊〉 is needful, that they may be 〈◊〉 more than ordinary, and so draw the eyes of men toward them,〈◊〉 so raise a greater account of them than they do 〈◊〉; or else it is the simplicity and feebleness of 〈◊〉 who having some men’s persons in admiration 〈◊〉 easy to believe more than they should, or 〈◊〉 a greater excellency than there is. As for their 〈◊〉 parts, they question it not, but their estates are good, and themselves happy: thus Paul professed of himself, and speaks it in the stead of all men naturally, as that which is incident to all, Romans 7. 9. Was alive without the law. When he wanted the 〈◊〉 knowledge of himself, and of the law of God, 〈◊〉 then imagined his condition was such, as those who had and led the life of grace: but when the law came, that the Lord by the law discovered 〈◊〉 to himself, then indeed he did discern where he was, that sin was yet alive in him, that he was in a deadly and damnable condition: see the point 〈◊〉 good in five particulars, wherein this security is expressed in the several degrees thereof. A natural 〈◊〉 before the Lord come to seize upon [ 1] him, he sees no danger in his estate, and therefore will not suffer himself to be persuaded to any such 〈◊〉, what can be said to evict it by the most 〈◊〉 arguments to win his assent thereunto; so it was with them in the old world. Matthew 24:38. They 〈◊〉 and gave in marriage, they did eat and drink, and took up themselves in the eager pursuit 〈◊〉 these present pleasing contentments, which〈◊〉 with our natural hearts, but knew nothing either of the 〈◊〉 of their own sins, or the heaviness of the plagues decreed and threatened: hence this security is in Scripture compared to a dead sleep, awake thou that sleepest, and stand up from the dead, and Christ shall give thee life, Ephesians 5:14. In a sleep, we know if it fall heavy upon any, he sees no dangers nor enemies though he was in the midstof them; if any evil be plotted or practised against him he perceives it not, and therefore it is said, they that sleep, they sleep in the night: so it is here, though the sinner be compassed about with his own sins, and the judgments of God ready to be inflicted on him, and the devils of hell ready to devour him, yet being in a dead sleep he discerns not the danger he is in. As they see none; so while the Lord is pleased to [ 2] abate them, the expressions of his heavy displeasure, nor yet proceeds to take them to task for their great and grievous offences, they feel no evil: they see other men as vile as themselves, fare like themselves, and therefore they conclude there is no danger, Psalm 73:7. Their eyes stand out with fatness, they have more than heart can wish, they are not in bonds like other men, and therefore pride compasseth them about as a chain, and so forth. Upon this ground it is, the fals-hearted resolve to join sides with the proud, because they saw their proceedings prosperous, we count the proud happy, say they, Malachi 3:15. For naturally, further than the Lord is pleased to grapple with the sinner) there is a benumbed kind of stupidness of spirit takes possession of them, they become senseless wholly or their sins, and so of the plagues that are threatened, and treasured up for them against the day of wrath; when the disease hath mastered nature so that it hath lost its lively strength, when it's now dying it feels not death because sense was gone before. The soul that is slain by sin it becomes senseless of it. As it 〈◊〉 the drunkard, Proverbs 23:35. They have stricken me, and I was not sick, they have beaten me, and I felt it not. They fear no evil for the time to come: senseless [ 3] before, fEarlss now: they feel no evil for the present, and they fear none for the future; theyreason from sense and experience, it hath not been, therefore it will not be. Thus those made a league with hell and death, Isaiah 28:15. They intrenched and fortified themselves in this fEarlss presumption against the approach of any future evil. And therefore in all the threatenings they read and hear, though such as express the direful displeasure of the Lord, yet they take off the edge of all, they imagine its nothing but a kind of policy in men who preach these threatenings, that so they might awe others by a prudent way of proceeding, and partly its folly in those who believe them and entertain them as real, when there is no such thing to be feared. This was the conclusion of those who sat upon the lees and dregs of this security, zEphesians 1:12. They profess, the Lord will neither do good, nor evil. Hence the sinner in a blind kind of deluded confidence, [ 4] puts the safety of his condition beyond all question and dispute, to doubt of God’s love or the work of God’s grace in his heart, or his own everlasting happiness; he cannot talk of it but with detestation, looks at that as a thing that is past, that dale is mowen, and the danger over and gone: give any good proof or sound evidence of his spiritual welfare he cannot, yet dispute it he will not; takes it for granted, and therefore will not trouble himself with it any more. Whatever searching truths are expressed for the narrowest search and saving trial of the soundness of the work of God’s grace, and so a sure title for eternal life, he catcheth at those and takes them for his own, without any inquiry or consideration, whether they do belong to him, or no: whether his heart be right and sound in God’s statutes he will not dispute, but that he shall be happy he will certainly conclude; and that conclusion hewill hold: he doubts not but to die 〈◊〉, 〈◊〉 go to heaven as well as the most precise professor of them all. Thus they in Deuteronomy 29:19-20. When they heard all the curses of the law, yet they blessed themselves, saying, I shall have peace. Let men speak what they will, preach as they please, he promiseth himself comfort and success in his way; men (says he) must have their 〈◊〉, and will vent their passions and humors, but concludes what he conceives is the right, all the world shall not persuade if there were a hundred, and a hundred ministers to that, they shall never make him believe but his condition is safe, 〈◊〉 his way and person such as God will accept. So they to jeremy, Jeremiah 43:2 thou speakst falsly, the Lord 〈◊〉 not sent thee to say, go not into 〈◊〉. The things of Christ, and ways of his grace which [ 5] he hath revealed in his Gospel, and enjoins all to follow, because they put them beyond their pace, and exceed either their cannal and formal course, and the frame of happiness which they have fancied in their own minds and thoughts, they look at them with disdain, and casts the name of giddiness and folly upon them, and follows them with all the reproaches and contempt that maybe, 1Corinthians 2:14. 〈◊〉 he natural man perceives not the things of God for they are foolishness unto him; thus the Gospel, the glad tydings of salvation, and the only way of life in Christ, it was foolishness to the greeks, and to thejews a stumbling block: 1 Corinthians 1:23. To become fools that we may be wise, to cast away the robes of our own conceaved righteousness, worth, and sufficiency, and to go a begging to Christ to 〈◊〉 our nakedness: it is a thing 〈◊〉 cross to carnal reason as nothing more, Romans 10:3. The Jews that 〈◊〉 establish their own righteousness, they wouldnot submit to the righteousness of Christ. Therefore if the ways of 〈◊〉 be pressed and [ 6] 〈◊〉 with zeal, as matters absolutly necessary, 〈◊〉 that their commodities seem to be cried down, and their comforts dashed, and their persons 〈◊〉, and 〈◊〉 under〈◊〉 as that they are 〈◊〉 men, even your most civil naturallist, a man 〈◊〉 is most 〈◊〉 in his carriage, will count, it a matter of 〈◊〉 to proceed to 〈◊〉〈◊〉 against such, and you shall 〈◊〉 these men, most 〈◊〉and restless in persecution, because they do it upon a misconceit, as a duty of 〈◊〉. They conclude they are as good as men should be, and do as much as any ought. Acts 26:9. So 〈◊〉〈◊〉, I 〈◊〉〈◊〉 with my self〈◊〉 to do many things contrary to the name of Jesus: and 〈◊〉 savior Christ 〈◊〉 it, 〈◊〉. 16:2. That they 〈◊〉 think they do God good service in 〈◊〉〈◊〉 opposing the ways and servants of Christ, and 〈◊〉 in the highest degree. So that if the Lord let in any light to such a one, to reveal either more or better to him, he stands amazed as a man new come out of a dream, he knows not where he is, or what he hath done all his life long. If this be true, I never knew either my sin, or my self; I am of all men most miserable: as Paul, when the Lord met him and stopt him in his way, and broke in upon him with his converting grace, he falls down trembling and astonished, lord, 〈◊〉 thou? And, what wilt thou have me to do? Acts 9:5-6-7. He neither 〈◊〉 Christ, nor himself, nor his own estate, he was as far to seek as if he had never heard of these things; therefore the apostlepeter expresses it thus, 1 Peter 2:9. Who hath called you 〈◊〉 darkness to his marvelous, light: that a man begins to wonder and marvel to see themselves so wonderfully cozened anddeluded all their days, they have often heard of sin, but never saw it before now, they have heard of humiliation, and faith, and sancitification, but never understood what they were; but now they begin to see an absolute need of them, and there never was any man whom God called effectually to himself, but he stands wondering at his sins that they should be so loathsom, and yet that he should love them so much; at the beauty and excellency of Christ, that he hath neglected so much, marveling at his own pride and security in that miserable estate that now he finds himself in. Gather up the point then: if he neither see 〈◊〉 feel any evil in his condition, and therefore fears no danger in it, and therefore blesseth himself in his present estate; accounting whatsoever is more required, to be foolishness, and persecutes whatsoever seems to blemish it, then he is (and can be no other than) abundantly satisfied and settled immovably in the security of his carnal estate. The reasons of it are chiefly three. From the deceitfulness and subtlety of sin which* pretends nothing, promiseth nothing but that which is full of content to the sinner, and therefore he pleaseth himself in it for the present. As the 〈◊〉 hides his sting that may poison, and shows only his speckled skin that may please the eye, so it is with 〈◊〉, it presents nothing to the view but that which may please the flesh, either profits to enrich, or honors to advance, or pleasures to delight, either 〈◊〉 of the flesh, or the 〈◊〉 of the eyes, or the pride of life, 1 John 2:16. As the wise man speaks of the yong man led aside with the harlot, that with her oyled words she 〈◊〉〈◊〉, and he follows her as an ox〈◊〉to the slaughter, and a fool to the stocks, and knows nothing until a dart strikes through his liver, Proverbs 7:22. As the fisher that shows 〈◊〉 to the fish but the bait to allure, but hides the hook that will catch: so the fowl sees nothing but the grain to feed her, not the net that takes her. So it is with the deceitfulness of sin, it promiseth nothing but all the content that we have, and would have; but the hook that should catch us, and the 〈◊〉 that should 〈◊〉 us, that is kept back for the present. If taken from the sensuallity of the soul of every* man naturally, which is so suitable to the nature of 〈◊〉, that it tastes nothing but that which 〈◊〉 their 〈◊〉, and therefore they will not believe there is anything there to distaste. A sinful heart meets with temptations, they do fit and suit one with 〈◊〉, and because the soul takes content in sin, it cannot believe that there is anything else there, but what it now finds: nay, somtimes though the judgment is informed, and conscience convinced these 〈◊〉 your sins, and these will be your ruine; the 〈◊〉 heart says, it is false; I taste no such matter: as it is in a distempered body when the stomach is 〈◊〉 with noysom humors, because the bitterest 〈◊〉 seem sweet to the raste so distempered; the Physician cannot persuade, they cannot believe that 〈◊〉 are bitter. So it is with a distempered heart which tastes nothing but its own lusts and humors, which are so incorporated into it, and 〈◊〉 with it, that let all ministers, and reasons, say what 〈◊〉 can to the contrary; say they, I believe it not; 〈◊〉 taste it not; its the best life in the world to follow〈◊〉 own mind, to have my own will, and to satisfy 〈◊〉 own lusts: Proverbs 10:23. It is a sport to a fool 〈◊〉 do 〈◊〉: no pastime is so pleasing to him, asto suit the carnal disposition of his heart in his sinful ways: but he's a fool for it, that is, a 〈◊〉 man. Self-love, and self-ease will not suffer the 〈◊〉* to hear of anything that may disquiet or distemper and therefore 〈◊〉 the mind and heart with the daily fears and suspicions of terrors and discouragements that attend a good course, that it dare not listen in the least measure to anything that tends 〈◊〉 way. Hence it is there is such a noyse and 〈◊〉 raised against the good ways of God’s grace, and God’s 〈◊〉, that if ever he gives way to the power of them to have his sins revealed and 〈◊〉 by them, he thinks he shall never have quiet more 〈◊〉 and therefore in a carnal family, if one man 〈◊〉〈◊〉 and careful in his course, and have got 〈◊〉 knocks from the Word, they cry out, their children are undone, and they fear to come under 〈◊〉 stroak of the truth, lest they should be troubled. 〈◊〉 the meaning of that, Psalm 36:2. The wicked 〈◊〉〈◊〉 himself in his own eyes:as who should say, this is the only way you are in, you may 〈◊〉 quietly and comfortably, and go to heaven 〈◊〉 all this ado: ay, do so, and be so, says the heart and as 2 Peter 3:2. They are willingly ignorant a man that is loth to rise, shuts his eyes from 〈◊〉 light, and stops his ears, that he may not hear 〈◊〉 knocks at the door; so a man that would sleep 〈◊〉 in the security of his natural state, he would 〈◊〉 suffer the certainty of God’s judgments and the terribleness of them, to come home to his soul to awaken him out of his dead sleep. Thus the deceitfulness of sin promiseth nothing but good; the 〈◊〉 of a man’s heart is such, 〈◊〉〈◊〉 nothing but good, men’s self-love and 〈◊〉is such, it will not suffer anything but good to be presented to the view of the soul. These are the grounds why a sinful heart settles itself in security, and blesseth itself, though nothing belongs to him but misery. Hence we may see the reason why sharp and* soul-saving preaching, seems so greivous and tedious to the carnal hearts of wicked and natural men; they hardly vouchsafe audience, but not acceptance: whats the cause? It would awaken them out of their sleepy security in which they lye: to bring a candle to a sleepy man is unpleasing but to pluck off the clothes, he will hardly bear it, but will let flie at you: why will you not suffer a man to be quiet in his bed? and so forth. All men are naturally in a dead sleep of sin, therefore to bring the candle of the law to them, to show them their condition, to pluck away all their coverings and hidings that they may see their sins and themselves as they are, it is death to a man in this case: plain dealing and rough dealing evermore finds harsh entertainment here: still musick is pliasing and rocks men asleep; but sound blows will awaken men, and not suffer them to sleep in their sins, and therefore they cannot bear them; they have itching ears (saith the apostle) heaping up teachers to themselves after their own lusts, and therefore they cannot endure sound doctrinee, 2 Timothy 4:3. Such ministers, and such preaching as answer their desires and please their pallats, that they and their sins and all may go to heaven together, this they like very well of: itching ears must be scratched, not buffeted. You know what he said to Elijah, art thou he that troubles Israel? And hast thoufound me O my enemy? 1 Kings 18:17. 〈◊〉 had 400 false prophets, he could endure them well enough, because they never disquieted him in his sins; but Elijah was a troubler of Israel, because he troubled his sin; therefore he was not able to bear with him. Hence again, we should be persuaded and informed* its the heaviest plague that can befal a man, that God should suffer him to sleep in his sins and prosper in a wicked course: because it argues (for ought any man knows) that God intends no good to him, nor will work no good for him; but as if the Lord hath left such a one to be a prey to sin and Satan; he is in the hands of his lusts, and become a spoil unto them; Jesus Christ passeth by him (as it 〈◊〉) pitties him not, meddles not with him, to rescue him out of that condition; as if the Lord should say, I have nothing to do with him, he is none of mine. Therefore know this to your terror, all you that never knew what it was to be in distress of conscience for sin, nay when the Word hath come home to you, to convince you of your miserable estate, for you have not been able to bear it, bate of your sleep nor rest you cannot, lose anything of your 〈◊〉 and 〈◊〉 you will not, nay, you bless yourselves in this condition, thinking your case is good enough: mark now, the Lord Jesus sees sin and Satan have thee in their power, hurrying thee down to hell with them, and he passeth by, and saith, let them alone, they belong not to me, I will not rescue them nor save them, my word and spirit shall not convince 〈◊〉 nor work upon them; this is the heaviest 〈◊〉〈◊〉 can befal thee in this world, Acts 17:30. The 〈◊〉 of this ignorance God regarded not: they lived in their sins without God, and Christ, and〈◊〉, and the Lord never regarded them so as to look after them to recover them out of this estate: Acts 14:16. He suffered the nations to walk in their own ways: it was the heavie displeasure of God towards them, he saw they followed their own ways, and he suffered them so to do, to go on still in the broad and the road way that leads to eternal death: all sinners are sick persons, and we know 〈◊〉 a sad thing, for those that are sick unto death not to be seen, not to be helped and succoured, when the Physician will not so much as look in upon them: Luke 19:44. Jerusalem had her day of 〈◊〉; she was sick at the heart, and God came to 〈◊〉 her, but she would not take his advice, therefore the Lord left her and let her alone; this is a woeful case, when the Lord leaves a sinner to himself and doth not visit him with his saving health, its a sign that he hath no love unto, nor care to do good to such a soul. Of trial. Hence we way get undoubted evidence* to ourselves, whether we are yet in our natural condition, or brought out of it, I shall press it only negatively now: is the day yet to dawn, the hour yet to come, that ever thou didst endeavor to come out of thy natural condition, nay, happily thou never sawest cause why thou shouldest? But thou 〈◊〉 and conceivest that all things remain alike with thee from the first beginning unto this day: as thou wast, thou art: thou hast lived quietly, and walked comfortably all thy life long. Truly know it if thou art not another man than when thou camest into the world, thou art but a natural man, thou art but a damned man. Thou camest flesh and blood into the world; thou camest a child of wrath, and thou art so still; and if so be thou doest live so, and die so, thou art sure to be damned forever, for flesh and blood cannot inherit the kingdom of God, 1 Corinthians 15:50. We know says the apostle that we are born of God, and the world lies in wickedness, 1 John 5:19. Brought to bed in 〈◊〉 as the original says, thou art one that livest in some base wicked courses, and liest in the bed of security, and thou shalt perish with the world. Its observable in the parable, when all things were at peace, the strong man kept the house, that's certain! As its said of the city of laish, Judges 18:7. They were quiet and secure and had no business with any man: is it so with thee? Thou art quiet and secure, and hast no business with the Word of God, thou dost come, and sit, and return again as if thou hadst no business with the Lord, thy conscience not convinced, thy affections not stirred, thy heart not affected with saving remorse for thy sinful condition, truly know, the strong man keeps house there unto this day. Nay, let me tell you this, that all may hear and fear, and be awakened; if Christ never awaken thee, he will never give thee light; and if ever he give thee light, he will awaken thee first. Nay, the truth is, so long as thou livest so senseless and careless, know it, Christ never came into the world to do thee any good. Luke 19:10. the Son of Man came to seek, and to save that which is lost: they that are sensible of their lost and undone condition, by reason of their sins against the Lord, they see hell gaping, God plaguing, and conscience accusing, being every day ready to drop into hell, Christ came to save such: but thou that never yet in any measure wast troubled about thy condition, and humbled for thy sins, Christ will never seek thee, nor save thee; nay, he was not sent to seek, or save that miserable soul of thine: God will make theesensible of thy evils before ever thou canst have any hope that he intends good to thee. I will not now dispute how far God may awaken a man, and yet not communicate saving grace, that belongs to another place. That I urge now, is this, that its certain, he that never yet was awakened, or brought out of his carnal security, never was nor can be made partaker of Jesus Christ. Exhortation. To all you secure dead hearted* sinners, that have been carried on in a calm all your days: oh! Know it, and consider of it, a man becalmed, is drowned; 〈◊〉 stir up thy self, and think of the time of awakening, it will come; and as marriners becalmed seek for winds, so should you for the gales and breathings of the spirit of Christ. Many of you have been 〈◊〉 up in good families, and many of you are civil, honest, quiet people, all things remain with you as they were from the first, until now; you know not what sin means, nor what faith and repentance means in the power and practice of them; you have a quiet life, but a miserable life: its easy for a marriner to be in a calm at sea, he hath quiet there, but he dies there: women in child-birth longs for throws, if their throws leaves them, their life leaves them and all; but if they have many and strong throws, then they hope well: so go your ways and call 〈◊〉 the throws of conversation: for a child to be born into the world, and the mother asleep, its against nature, and reason, and sense, and experience and all; so before ever you be born again, before ever Christ be formed in you, it will cost you many prayers, and tears, and much sorrow; but if 〈◊〉 throws come thick, then there is hope: oh! Therefore call for the sight of sin, and sorrow for sin, for conviction, and humiliation, as you love your lives and soulscall for these. You know what they said to 〈◊〉, chapter 1:6. When the sea was fierce, and the winds high, and the storm great, every man fell to his prayers, and they came to jonab, 〈◊〉 thou sluggard, arise and call upon thy God: so if God raise a storm in your consciences, be sure you call upon jonab, those sluggish hearts of yours, awake and call upon your God. I would advise those men that could never yet say they have any grace in their hearts, they cannot say they have anything more than they brought with them into the world: they come to sit and hear, but for humiliation, conversion, for the saving work of God upon their souls they know no such thing. Let me advise you thus much: be suspicious of your estates, certainly all is not well, all is not right; unless I be born again, and repent, and be another man, and have another heart and life, I cannot enter into heaven; thus suspect your self: and when you have done so, do not leave it there, but betake your self to some faithful minister or Christian, and debate your condition with them, and be sure you quiet not your self until you come to see what you are; it may be they may help you, and show you the state of things with you. If it shall appear upon good ground by sound reasons from the Word, that your estate is naught, then go away convictedly 〈◊〉 it is so: attend not those carnal reasons that may take off the edg of that conviction, and hinder the working of it, but sit down without any cavil against it; but say, the truth is, I never saw my estate before, but now I do, I hope I shall never deny it; excuses and carnal reasons have taken me aside, but now i'le hear nothing against it; the truth is, I am a miserable sinful damned creature: arise with this in the morning,〈◊〉, lie down with this at night, and walk with these thoughts all the day long, I am a Christless graceless man; and if the Devil say, hereafter time enough, hereafter loon enough; ay, but say, I may die suddenly, and 〈◊〉 I am damn'd eternally; and if your own heart say, am not I as good as such an one? And shall not I hope to do as well as such an one? Away with that too, I am a miserable damned man, give your self for gone, and hold it here;〈◊〉 hear nothing the Devil says that my heart says, that the world or my friends say, I am in a miserable damned condition; think so, and sleep so, and 〈◊〉 so, if you can: and when it's come to this, you may happily be prepared for the glad tidings of the Gospel of Jesus Christ. Book vii. Romans 8:7. The wisdom of the flesh, is enmity against God, it is not subject to the law, neither indeed can be. We heard there were three particulars Wherein the dispensation and God’s manner of working upon the soul when he will prepare it for himself was discovered.  1 the soul naturally is settled in the security of a sinful estate. And of that before.  2 that being thus lodged in his lust, and brought 〈◊〉 bed in his sinful distempers, it's wholly unwilling to be severed from them.  3 by a holy kind of violence (as it were) the soul is driven out of this condition, and drawn 〈◊〉 the Lord Christ by God the father. We are now to attend the discovery of this second divine truth; the explication whereof makes way for the mysterious manner of God’s dealing with the sinner when he would bring him from under the power〈◊〉 of his lusts. And for this purpose we have chosen this text, as that which will afford us foothold for our following discourse. The aim and scope of the words is by force of argument to fortify the conclusion formerly expressed in the foregoing verse, i. E. To mind the things of the flesh, is death, which is thus proved: that which is enmity against God, will undoubtedly bring death, as opposing the God of life and comfort, but the wisdom of the flesh, is enmity against God, therefore to mind this, or to be led by this, is present death: the minor is thus again confirmed, because it submits not to the law, and that is not for a present push only, and out of a surprizal of some temptation, but it's certain it will never, nay, it can never be other, because it's beyond its power, nay, cross to its nature so to do, so that it hath no ability nor will for to do it, nor can it of itself attain any sufficiency thereunto. To make way for the collection of the point of which we purpose to speak, there be two words in the text to be attended for explication sake. 1 what is meant by the wisdom of the flesh, or to be carnaly minded: the original word 〈 in non-Latin alphabet 〉, is of large compass, and in truth comprehends in this place the frame of the reasonable faculties, the understanding and will in the extent of their full work, what he understands and plots by reason, the will effects, and this latter of necessity implies the other, for so the Word whence it comes is taken.  1 for the work of the understanding, acts, 28:22. We desire to know what thou thinkest: they would understand his opinion and judgment touching the way of Christianity, so the apostle speaks when he would confine our reason to the compass of the wisdom of the Scripture, and God’s counseltherein revealed; he adviseth, we should not be wise above that which is written, 1 Corinthians 4:6.  2 again, it's used, and that often, to express the work of the will, and therefore it is 〈◊〉 translated by care, Philippians 4:10. I rejoiced that your care of me again flourisheth: somtimes by the work of seeking, if ye be risen with Christ, 〈◊〉 those things which are above, 3. Colossians 1. Or by the act of tasting or savouring, Matthew 16:21. Get thee behind me Satan, thou savorest not the things 〈◊〉 be of God: and therefore beza is constrained to paraphrase, and lay out the compass of it in a 〈◊〉 of words: that which the carnal man savors, is enmity, that is the frame of the plotting of the minds and affecting of the hearts of carnal men is enmity against God. 2 enmity, as we say in the abstract, made up of nothing but malice and hatred, and that in an extreme manner against the Lord, more than against anything in the world: and if it be enquired, how that doth appear, and can be proved? The evidence is added in the next words; it is not subject to the law: as the heart is to the law, so it is to the lord; as it is to the Word of God, so it is to God himself. It wholly shakes off the sovereignty and authority of the law; and it is not a pang only of a temptation that carries it, nor a push or 〈◊〉 of some present infirmity that overbears it, but in truth it is the very nature of a naughty and 〈◊〉〈◊〉; that which is born of the flesh is flesh, john, 3:6. And nothing else but 〈◊〉, and therefore it can do nothing but oppose the spirit, and the law which is spiritual; every thing will do, and in 〈◊〉 can do no 〈◊〉 but its nature. And this denyal 〈◊〉 only of the act of subjection, but the very power of subjection shows the height of that opposition,that is in the heart against the law, and so against 〈◊〉 lord himself, for subjection is one degree lower 〈◊〉 obedience; it's possible for a servant not to 〈◊〉 the command of his master, and yet he may in 〈◊〉 and subjection submit himself to his authority, to bear what he will inflict upon him with 〈◊〉, though not to do what he requires of him: a patient may be subject in silence and meekness to 〈◊〉 the launcings of the chyrurgion, to cut him and so cure him when he can in no wise help 〈◊〉: and yet a carnal heart will not do this, for his 〈◊〉 of subjection implies.  1 it doth not acknowledge the authority and 〈◊〉 of the law.  2 it will not obey the rule of it.  3 it will not bear the power of it; whereby it would redress the sinfulness of our hearts, and reform the disorders and miscarriages of our lives, and pluck away that sin from us that would pluck away our hearts from God. He hath no right to challenge 〈◊〉 sovereignty, no reason to exercise it, no lawful power but usurped that doth maintain it; and 〈◊〉 I do not acknowledge this right, nor obey that rule, nor bear that power says the will, it would take away my lusts, and so take away my content 〈◊〉 life, and I will rather die than yield, rather be 〈◊〉 than abide my pleasing distempers to be crossed by the law. Hence then the point is plain. The frame of the whol heart of a natural*man, is wholly unwilling to submit to the work of the Lord that would sever him from his sins. I say the frame of the whol man, to the words ofthe text, and interpretation of them, each plotting of the mind, each affecting of the will, the 〈◊〉 current of the carriage of the inward man; and 〈◊〉 is not only unable to follow the direction of the law and of the Lord, but not willing to bear the power thereof, to force it to the reformation of those 〈◊〉 and sins unto which it subjects itself, and sets itself resolutely to keep. So the Lord professed of nimrod and his company when they had set themselves upon the building of babel, out of their pride and self confidence, Genesis 11:6. Now nothing will 〈◊〉 restrained from them which they have imagined to do, let us go down and confound their language: it's in vain to persuade them, in vain to send messengers and show arguments never so sad and weighty to stop them, only confound their language that they may not be able to do what they would. It's the scope of that parable, Matthew21. From 33. To 41. Wherein the waywardness of the hearts of the sons of men, and their desperate unteachableness is apparantly discovered: messenger is sent after messenger, all variety of means provided and continued, they beat one, evil entreat another, slay a third; and when the son himself is sent, that reason would have concluded that which the master of the vineyard conceived, they will reverence my son; they were most outragious against him, because happily he was more instant and importunate, to press them to sanctification, the rendering of the fruit (your fruit in holiness, and the end eternal life, Romans 6:22.) they express greater opposition against him because he most of all opposed their sins, come, say they, this is the heir, let us kill him, and the inheritance will be ours. Nor was this the guise of some graceless forlorn persons, but the disposition of all men; it's part of that curse we inherit from the loyns 〈◊〉our first parents, Genesis 6:5. The frame of the imagination of our hearts are evil, and only evil, and that continually: it's part of that image received from the first Adam, and that seed of wickedness in which we were warmed, which was born with us, and grows up with us, and will go to our graves with us, and to hell afterwards unless the Lord relieve and deliver. And therefore 〈◊〉 expresseth the pedegree of this perversness of spirit, acts, 7:51. Ye stiff-necked and hard-hearted, ye have ever resisted the Spirit of God, as your father did, so do ye. See this unwillingness expressing itself in the several degrees of it. A carnal heart is unwilling to make out after the [ 1] discovery of the truth, and like bats, live most at ease when they have least light, fly abroad in the night: the less knowledge they have, the less trouble they find, and therefore they are willing to make no inquiry to know that they are not willing to do: Romans 3:11. It's one part of the description of a natural man’s condition, there is none that understands, none that seeks after God: or if they do somtimes seem to express some pains this way, to seek after the truth, it is as a coward pursues his enemy: he is afraid to find, and therefore keeps aloof off, not willing to take notice of that which may be troublesom, and therefore looks after that which least concerns him, for the rest, he lets it lie by; 2 Peter 3:3. They are willingly ignorant, content not to know, that which they will not do if they did know. If yet the Lord bring home wholsom counsels [ 2] and directions even to their doors sends out the light of his truth by the ministry of his faithful servants, to shine in their faces, and the sound thereofto beat in his ears, they are loth to hear of the ear, ioth to show their unfeigned acceptance, and readiness of spirit to take acquaintance of the truth: as you may have seen somtimes a churl, when he hath seen some body coming that might happily have deserved entertainment, and the law of honesty and common humanity might have caused him to lodg them, he presently slips aside and turns away, that he may not meet them, and see them, and salute them, lest he be forced to receive them: so these men when they perceive the evidence of some troublesom truths are like to meet with them in the mouth (as we say) they are-not able to avoid the power of them, and yet not able to take up the practice of them, like troublesom guests put them to charges, and lie heavy upon them, they are desirous to make an escape from the power of such arguments, play least in sight, and loth they are to meet a truth that comes attended with constraining reasons, Job, 22:14. They say to the almighty depart from us, we desire not the knowledge of thy 〈◊〉: yea, Isaiah 30:10-11. They say to the seers, see not, and to the prophets, 〈◊〉 not, cause the holy one of Israel to cease from us: the presence of the truth is marvelous grievous, they look at it as an overpassing burden, as he of Elijah, hast thou found me O 〈◊〉 enemy? Were it not for shame they could be willingly content to give a discharge, and pass, for its departure; as he to amos, chapter 7. verse 12. 〈◊〉 away to thy own country and prophesy there. If yet the Lord will continue the truth, and him [ 3] under it, he begins to clip the wings of the truth, and breaks as it were the strength of the blow, that it may not enter so deep, to the dividing of the marrow and the 〈◊〉, and take away such secret and sweeter evils, stops as it were the passage of the truth,that it cannot proceed so far, and prevail so much as it would: they will keep the truth in a 〈◊〉 as we 〈◊〉 prisoners at a door, look abroad, but not at liberty; so they are not willing the truth should be at liberty; as they dealt with our savior, he made as though he would have gone further, but they 〈◊〉*him, and as it were with-held him by force: so men deal with the truth which is of a large extent, and would go through a man’s life in his several occasions, these men are not willing to serve the truth, but make it serve 〈◊〉, and their turns: thus many hold general rules, but bring such down to particular practices, in the several branches, there they are not willing the jurisdiction of the truth should extend so far: thus corrupt hearts deal with the truth, as sick men of weak and 〈◊〉 ick eyes deal with the light, some light they would have, but to have it come clearly and 〈◊〉upon them, they are not able to brook that, therefore they say, draw the curtain, there the sun comes full in mine eyes; 〈◊〉 not drunk with wine wherein is excest, Ephesians 〈◊〉. 18. They yield to the evidence of the text, and letter of the Scripture, therefore be not drunk with the world, do not affect that too much, 〈◊〉 stay there. To take and deta in another man’s goods is open theft 〈◊〉 the acknowledgment of all, thou shalt not steal; therefore to covenant, and not to keep; to borrow, and not to return; to owe, and not to pay, is 〈◊〉 detain that which is not 〈◊〉, therefore it's 〈◊〉 theft; 〈◊〉, draw the curtain, 〈◊〉 the sun 〈◊〉 full in my face, Deuteronomy 12:31.thou shalt not worship the Lord thy God as the heathen idolaters,〈◊〉 the truth have his full scope now, therefore not as 〈◊〉〈◊〉; 〈◊〉, draw the curtain a little 〈◊〉 that way: fashion not yourselves according to the world, Romans 12:2. 〈◊〉〈◊〉 inloose locks and long hair, therefore not in your garments neither, why should you imitate their vanity in the one, or in the other, since both are worldly? If yet the power of the truth, and the evidence of [ 4] the argument take off all these pretenses, and would seem to compel the judgment, then a corrupt heart calls in all forces, leavies new armies of arguments to maintain its own station, and withstand the 〈◊〉, and therefore though the thing be plain, and be see it, yet he will not be satisfied, but seeks 〈◊〉 as hoping to 〈◊〉 some dispensation for itself, or some evasion out of the word; numb.23. Balaam consults again with God after he sufficiently understood the mind of God. Now therefore I pray you stay with me this night that I may know what the Lord will say unto me more: why, he knew before, and the Lord had told him plainly, 〈◊〉 shalt not go, thou shalt not curse; he well understood God’s mind, but he would have had him of another mind; therefore he devises ways still to try, verse 14. Here he must have seven altars; if he might bribe God with his sacrifices to give him leave to go and curse them. But if he can find no allowance to dispense with the truth, then he begins to invent cavils and carnal reasonings against it: he cannot get it by running, he will get it (if he can) by doubling; he is not willing to yield, therefore is resolved to quarrel and wind away from under the force of the argument, and to make an escape, acts, 17:18. They encountred Paul, they came into the field with cavils against his doctrinee: observe how careful an unwilling heart is to invent a shift, and how content to take it; and if yet he fail of his hopes, and is not able to make his party good with the 〈◊〉, he unlocks all the devils chests, and〈◊〉 his skul for devices; and though the reasons be of no weight nor worth, nor strength, yet he is well 〈◊〉 to be cozened with them, though there be scant any appearance of a pretense, when the yong man had professed all readiness to follow the command of the Lord, and saw nothing would serve turn unless he sold all, overpowered with the authority of the truth, he left it in the plain field,*and went away sorrowful. If yet the 〈◊〉 that's rivetted in his resolution to [ 5] hold his own, cannot 〈◊〉 the truth, then he falls to flat opposing of it, Jeremiah 44:16. As for the Word which 〈◊〉 hast spoken to us in the name of the Lord, we will not hearken to it; that is the short and the long: they then begun to be plain and peremptory, Jeremiah 18:12. They said there is no 〈◊〉, but we will do after our devices, and we will walk every man after the imagination of his own heart. If they cannot undo the bonds, they will break the bonds of God’s commands, come (say they 〈◊〉. 2:2.) Let us break 〈◊〉 bonds, and 〈◊〉〈◊〉 their cords from us: thus the Jews when they saw the Word of the Lord to prosper in the 〈◊〉 of Paul and 〈◊〉, they were filled 〈◊〉 envy, and 〈◊〉 against those things that were spoken by Paul, contradicting and 〈◊〉; in so much that Paul professed they put away the 〈◊〉 that would have plucked away their sins 〈◊〉 them, acts, 13:46. John must 〈◊〉 his 〈◊〉 rather than herod will part with his harlot: when 〈◊〉 cannot get leave of God to do what he desired, he goes without leave, numb.24:1. He 〈◊〉 his 〈◊〉 to the 〈◊〉, as if he would prevent God’s 〈◊〉, and curse 〈◊〉 before God 〈◊〉 be aware of it. To have their 〈◊〉〈◊〉 tormented and kept upon the 〈◊〉, andthemselves crossed in their corrupt courses, so that either they dare not keep their lusts, or else have no quiet if they do, they fly in the face of the truth, it's a hard saying, who can hear it? Who can 〈◊〉 it? Acts, 19:28. See what an uproar, and what a dust demetrius raiseth against Paul’s doctrinee: masters, you know, that by this craft we get our living; therefore what they wanted in argument, they would carry it in clamors, there was an 〈◊〉for the space of two hours, great is diana of the ephesians: so they dealt with the two 〈◊〉, Revelation 11:10. They were never content before they were removed, they could not have their 〈◊〉 in quiet, as long as they had their lives, for they tormented them with their witness: the truth is dreadful, and torments carnal men, that cannot bear the light and power of it. If yet the conscience be not seared with a hot iron, [ 6] but there remain any sense of common principles in it, they will be daily quickened and awakened by the power of the word: and that will be daily vexing, provoking, and pressing the heart; you know, says conscience, this is the command, your duty, and will be your comfort to yield obedience thereunto; you may oppose, but you will perish for it; you may do what you please, but it will be your destruction, God will require it at your hands when you will not be able to answer for what you have done, nor bear what God will inflict. The 〈◊〉 then endeavors to still the clamors, and to stop the mouth of conscience, and to weary it out 〈◊〉 impudency in wickedness, and stifling the 〈◊〉 of it, and not suffer it to take place, and so by custom in sinning, he takes away the sense of sin, and so it befals them as those the apostle speaks of, they become past feeling, Ephesians 4:19. This is to hold 〈◊〉the truth in unrighteousness, Romans 1:18. Truth is pressing, this ought, this should, this must be done, or else you die for it; you see the Word pregnant, the way plain, the duty undeniable; say nothing says unrighteousness in the heart, I do love it, I must follow it, therefore speak not a word more, I cannot hear it, nor bear it, as they said Judges 18:25. When 〈◊〉〈◊〉 after them for his gods, let not thy voice be heard amongst us, left angry fellows fall upon thee: thus you see how this unwillingness to be subject to the truth shows itself. They seek it not, receive it not, stop the passage of it, defeat the power and evidence of it, they professedly oppose it, and privily stifle the 〈◊〉 of the truth which may trouble them in sinning, until their 〈◊〉 be without sence, and they without care, or purpose to reform their evil ways. But are not the wicked many times willing to part* with their corruptions? See how far they speak, how freely they profess, Deuteronomy 5:27. All that thou hast spoken, we will do. Jeremiah 42:5. The Lord be judg 〈◊〉 thee and us, enquire at the mouth of the Lord for us, and whatever it be, whether good or evil, we will do it: what more can be desired? What more could be expressed? I answer in three things.* The text denies not, nor doth the doctrinee, that [ 1] natural men are willing to profess subjection to the law of God: but that they neither do, nor can, nor will do what they say, therefore it is added in Deuteronomy 5:28-29. This people have said well, but O that there were such a heart in them; there was good words, but they wanted good hearts, they said Well, but their wils and endeavors were not answerable,they professed fair with their lips, but dissembled with their hearts, so the prophet Jeremiah told them to their faces, ye dissembled in your hearts, when ye said enquire of the Lord for us, Jeremiah 42:20. It's possible, nay ordinary for a corrupt heart [ 2] when it doth most reform sin outwardly, then most of all to love, and to give himself to the practice of some sin secretly; because then all the streams are turned into one channel, he neglects all other that he may wholly bestow and lay out his heart upon that one; and when he professeth against sin, he conceives he may sin without suspition, and distraction, without suspition from others, and without distraction in himself, when by confessions and reformations, he will put in bail upon his conscience, and agree with it as bankrupts use to do with their creditors. When it co nes to a streight and a justle, that the [ 3] word meets him (as the angel met balaam) he cannot pass unless he part with his beloved lust, his isaac, his 〈◊〉, his 〈◊〉, he will then show and discover his falsness. But are not the servants of the Lord many times* unwilling to bid adieu to their special and ancient 〈◊〉, that have been bred and born with them, brought up and lived with them a long time together? There is two men in a regenerate man, a heart and* a heart, a will and a will, Romans 7. Last, Paul delighted in the law of God after the inward man, but in his lust after the corrupt man; with my mind I serve the law of God (says he) but with my 〈◊〉 the law of sin; or as our savior, the spirit 〈◊〉willing, but the flesh is weak, Matthew 26:41. The spiritual part is ever prest, and ready, and wholly willing for good, for he that is born of God so, sins not, and Paul professeth, it's not I, but sin in me; but says he, the good that I would, I do not, and the evil that I would not, that I do, Romans 7:18. Still the heart and will of a regenerate man stands god-ward, against every sin, and for every good that he is convinced of. The reasons of the point are four, and they are of great weight. The first is taken from the nature of the will of* man, which since the fall, is wholly tainted, and totally infected with corruption, which universally overspreads the whol man; as he in another case, the whol head is sick, the whol heart is faint, the whol man wholly possessed with sin, no sound* part: as jobs contagion wherewith the Devil infected his body and natural man, he was all one botch from the crown of the head, to the sole of the foot: so in regard of thr spiritual man, the whol man is as it were a man of sin, called therefore the old man, Ephesians 4:22. As though a corrupt heart were made up of nothing else but apostacies, backslidings, and departings from God, and swervings from his righteous law, whatsoever is born of the flesh, is flesh,* that is sinful and sensual, and we are all of us altogether so born, and have nothing of the spirit of grace in us; so the apostle jude, verse 19.these are sensual, having not the spirit: the sons of Adam are (all of us) partakers of his image, and hence also called the seed of the serpent, Genesis 3:15. That as each creature and plant answers the seed whereof it is made, hath no more in it but that; so men’s heartsare only framed and constituted out of that corrupt 〈◊〉 whereby Satan carried aside our first parents, Paul so professeth of himself, in me (〈◊〉 is, in my flesh) dwelleth no good thing, Romans 7:11. Nothing that is spiritually, savingly, and 〈◊〉 good; and therefore in the old law, our corrupt nature is signified by the leprosy, which overspread the whol man: the sin of Adam had in it this peculiar to itself more than any, nay, I may 〈◊〉 say more than all the sins that ever was committed, in that it was the deordination of the whol nature of man, and that against the whol law of God. For Adam did not sin as a particular man (so as all the sons of Adam do sin) but as a common stock, as one who was in the room of all, and had the humane nature as the common stock of all man-kind; so that the nature of man, as one would say humanity in Adam, as it was under the covenant of the law, so it went wholly against the holy and righteous law of God, and therefore the whol nature of man broke when it made a breach upon the law: as he that justles his finger against a rock breaks that only, he that runs his hand unjoints that; but if all the whol body fall from a steep place upon it, it breaks all the whol frame of nature in pieces: so it is comparatively between the sin of Adam, and the sin of any of the sons of adam: they sin personally; one is unjust, and he makes a breach against justice, and so far that disposition of heart is perverted, and so unfitted for the work of justice; but in Adam the whol nature of mind, and will, and affections, which was the subject of all grace, it comes against the law, and so brings a ruin upon the whol frame of grace? Ad hereunto (to make up the evidence) that this was indeed against the whol law; as that wherein he neither loved God nor himself, nor〈◊〉 neighbor: but take it here, he made a breach upon the seal of the covenant, and trampled that under foot, and so consequently made voyd and 〈◊〉 upon the covenant wholly, and cast it behind his back as not worth caring for: now reason 〈◊〉 that as the seal confirms and ratifies the 〈◊〉, and all the conditions of it jointly, so the 〈◊〉 of that nullifies and makes void the whol covenant. So that this transgression of Adam let 〈◊〉 a deluge of sin, that as in Noah’s flood when the windows of heaven were opened, and the great depths were broken up, the waters covered the face of the whol earth that no dry land appeared: so 〈◊〉 is here, when the deeps are broken up (as it were) the whol law opposed by the whol nature of man, the deluge of corruption spreads itself over the whol face and frame of nature: therefore the apostle first summarily gives in his judgment, in the 3. To the romans, the 9. Verse, that all are under sin: and then particularly, they are all become abominable, there is none that doth good, no not one, their throat is an open sepulchre, vents nothing but venemous steams of deadly distempers; the poison of asps is under their tongues, their feet swift to shed blood, 12-13-14-15. verse And if all the parts be such, what is the heart within that acts all, vents all, fills all these? That as it befel the temple of Jerusalem, after the destruction of it, there was not a stone left upon a stone; so with the soul in regard of that glorious frame of grace which was in it in the first creation, there is not a stone left upon a stone; nothing but pollution and corruption remains in the whol nature of every man. But you will say, are there no reliques left of*that glorious image of God in the will and understanding? There is somthing left of the law, but nothing* left whereby a man can be enabled to do anything as an act of spiritual life that may be acceptable to God: in a word, there are these two things to be attended, and may be observed in every man naturally at the lowest and the worst (as I look at these poor indians, amongst whom we live, as the very ruins and rubbish of mankind, the forlorn posterity of Adam.) 1 they are made for another, and for a better. 2 they ought to yield obedience to that other, and better: but to know the will of God and do it, to be able to close with God, and to do that which is acceptable unto him, this is far estranged from all the sons of men by nature. If a man came where the temple of Jerusalem was, and saw some ruins of the buildings, and the rubbish of it, he would say, this was a glorious temple, and here was the holy of holies, and it was thus, and so specious and beautiful, though it be not so now: so when we look upon the rubbish of the image of lost Adam, we may say so, and conclude so, there was a glorious image of God here, and by that which is left, we may see, that man is made for another, and a better; for this man rules all the creatures, they all serve him, and therefore he should serve another and a better; the whole frame of the soul tells a man this: but to have any ability to close with God, and to be subject to him, that is not to be found in the nature of lost man. That soul which is wholly acted and carried by the power of sin, is not, cannot be willing to be severedfrom it, but so it is with the soul. That's the first reason. The second reason is taken from the revenging* justice of God, which having been dishonored and 〈◊〉 by the sin and apostacy of Adam, it hath delivered up the soul (according to his just Judgment, and the souls just desert) unto the 〈◊〉*of sin: thus the Lord rewards man according*to his works, and recompenceth his own ways upon his own head. They would none of God, they should none of him then, they would have their sins, and they should have them. And as the Lord 〈◊〉 in another like case, man receives a righteous and proportionate recompense to his own proceedings. Adam turned from God to the creature (there was in his sin, aversio a deo and conversio ad creaturam) God also turned from him, and left him to the creature: he would act from himself, and the Lord left him to himself to settle upon the deluded conceit of his own sufficiency. Adam went away from God, God with-drew himself from him, and took away that wisdom which he despised and would not follow, and took away that holiness and righteousness by which he would not be ruled: he plucked his livery over his ears (as they say) because of his rebellion and treachery: stripped him naked of those glorious ornaments of his image, wherewith he had at the first beautified and honored him. But that's not all. Adam by his transgression coming in opposition to his holy and righteous will, by the strength of his infinite justice the Lord pushed him away from him, and delivered him wholly unto the 〈◊〉 and authority of his apostacies and distempers ofhis spirit: as if he had said, thou wilt not be guided by my wisdom, but hast followed the temptation of Satan, and thy own device; be thou forever therefore deluded, and blinded; take him ignorance and folly, and take possession of him for ever: thou wilt not be ruled and governed by my holy and just will, be thou forever therefore perverted, and led captive, by the way ward stubbornness and rebellion of thine own will, take him perversness and stiffness of spirit, and take possession of him for ever: thus sin comes armed with commission from divine justice, to do what it will, and wholly to captivate the soul unto itself: thus it is said,*god made man right, fitted for himself and his righteous will, and ready to be acted by it; and while he had gone under the stream of his providence, he should have hit the right way, and arrived at the right end. But he found out many inventions, he would not follow God’s invention and the way that he had found out, that he might have found rest and peace in himself, for peace shall be upon all those that walk according to this rule, Galatians 6:16. But he found out many findings, ways of his own fancying, and finding; and God fills him full of these findings and devices of his; and hence it is that each man is led by his own self-deluding spirit to his own end. It was a deep and a sweet speculation of Augustine, it was in the power of the mutability of adams will, to have used his will either well or ill, God would not hinder him and his work, and no creature could hinder him: and because he did use this liberty and mutability ill, therefore God put him under the power of that perverted mutability 〈◊〉 he never should, nor could do anything but evil. It was not a fault to be mutable, had he kept himselfunder the stream of God’s holy and 〈◊〉 will, he had never been hurt; but he that will pervert his own mutability to go against the law, he shall ever be perverted by it. This is the full and proper meaning of that text, which carries a mysterious 〈◊〉 with it, Romans 7. 8. Sin taking occasion by the commandment, wrought in me all manner of concupiscence, for without the law sin was dead: namely, when Adam went against the law (and to God’s justice) the Lord by an almighty revenging act of justice, in way of contrary, broke him in 〈◊〉, turned him aside, pushed him away from him, bad his blindness and stubbornness take full commission, and exercise authority over him for ever: sin takes this occasion, steps in, and while God is pushing of him away, takes advantage, and carries headlong the sinner from God, to act all manner of evil upon all 〈◊〉. Hither belongs that also, Romans 6:14. Sin shall not have 〈◊〉 over you, because you are not under the law, but under grace: that is, you are not under the covenant of the law broken, for that gives commission to sin to exercise sovereign jurisdiction over the sinner. The glass that is brittle, yet doth not break; 〈◊〉 doth not prevail against it while it is in a man’s 〈◊〉 and kept from harm, but if it fall against a stone, the hardness of the stone severs the parts of it, brittleness takes occasion by that blow, and steps in and shatters it all in pieces: it breaks because brittle, for things that are not such, though they do fall, do not break; but that would not domineer and prevail but because of that blow: so it was with Adam, a glassie 〈◊〉, a mutable man, he falling against the law; that opposing, pusheth him aside and delivers him up to the power of his corruptions, and they have dominion over him by reason of thatact of the law delivering him up to his sins. 〈◊〉 is also the meaning of that place, 1 Corinthians 15:56. The strength of sin is the law: sin is as strong as the provoking and opposing power of the law, for it fals in with it, and takes occasion to act the soul by it; and hence it is you shall ever find it, so far as we act by our own principles as under a covenant of works, so far sin ever prevails. This lastly is the meaning of that text, Romans 7:6. Wherein a man is said to be married to his sin, for the comparison holds. As long as the husband lives, so long the wife is bound, and is subject to him: so while we remain in our natural condition, under the covenant of works, we are in covenant with our sins, and married to them so, that we cannot be to any other, we are hand-fasted and cannot part. 1 sin claims a propriety in the soul. 2 takes possession of it. 3 it wholly orders and acts it. (as the woman hath not power over her self but the man) on the 〈◊〉 side the soul 1 gives itself away to it. 2 submits to the authority of it. And, 3 is wholly acted by it. Therefore it is, that they that are in the flesh cannot please God, Romans 8:8. The act of sin cannot please, but the spiritual 〈◊〉 of the soul is acted by sin; therefore it cannot please God while a man is in his 〈◊〉〈◊〉. This key will open many doors. Hence it follows, original sin is not a mere privarion, [ 1] or want of original righteousness, but an active 〈◊〉, or running wrong of all (the wheels) the faculties of the soul of man, 〈◊〉〈◊〉 not only take away his image, but 〈◊〉 up the soul to the power of corruption, and 〈◊〉 its discovered by the actions of fighting, 〈◊〉. 5:7. The flesh lusts against the spirit.〈◊〉, Romans 7:21. The law of flesh〈◊〉 against the law of my mind, captivating the 〈◊〉, erecting and setting up a soveraignty, and height 〈◊〉 jurisdiction in the soul, there is a law of sin and 〈◊〉, Romans 8:2. As Adam actually by his own fault and folly [ 2] 〈◊〉 away the holiness and righteousness of God: 〈◊〉 himself to the sinful distemper of his own 〈◊〉, so he doth also meritoriously work, i. E. By 〈◊〉 sin deserve that God should take away the one, 〈◊〉 deliver up to the power of the other: and if 〈◊〉, then also actually; for to work a 〈◊〉 meritoriously, is so to do a thing according to 〈◊〉 of covenant our selvs, and that we should〈◊〉 another should do to us, or for us, what is suitable 〈◊〉 the covenant either broken or kept. In a word, as Adam works his own death by 〈◊〉, so also 〈◊〉 procures both the loss of the image of God, and the 〈◊〉 of corruption to take possession of him and 〈◊〉, for both these are included in that, thy 〈◊〉 is of thy self, oh Israel, Hosea 13:9. Hence also it comes about, that the law is the [ 3] 〈◊〉 of sin, 1 Corinthians 15:56. And sin as strong as the law, because the law of God gives 〈◊〉 to sinful distempers to take possession of it. So 〈◊〉 look what power the kings commission is of in 〈◊〉 hand of the high sheriff, the same power hath 〈◊〉 sheriff when he hath that commission. So look what strength there is in the commission from divine justice, the same strength sin hath, which hath that commission. Hence again, all sins original and actual which [ 4]follow therefrom, are punishments of the 〈◊〉 of Adam, as they come from God: its 〈◊〉 with God, that he that will reject his wisdom 〈◊〉 holiness, should be deprived of it: its just, that 〈◊〉 that will choose his own delusions and 〈◊〉 before God’s directions and covenant, should be delivered up to the power of them, and staked 〈◊〉 in them. Thou wouldst be so, why remain so 〈◊〉: and every putting forth of original corruption takes occasion from this act of revenging 〈◊〉 pushing the soul away from him: but as they 〈◊〉 from Adam, so they are sins properly called. For Adam doth not properly punish himself, he 〈◊〉 not the execution of any act of justice, 〈◊〉 is it 〈◊〉 that he doth evil, but it is his delight, 〈◊〉 takes content therein, even to depart from God, which is the sentence of the second death. Hence lastly, there is no possibility that a 〈◊〉 [ 5] should be recovered by any power he hath, or by 〈◊〉 virtue of any creature, to deliver the will of a 〈◊〉 from under the power of his sin, or from 〈◊〉 carried with it: because he is sealed up under 〈◊〉 by the curse of the covenant broken, and the 〈◊〉 of it in a righteous course: for as 〈◊〉 could be no other reward of a good work, but to 〈◊〉 immutably carried by the spirit of the Lord, and enabled to work so for ever. (we can go no farther than the last end, to please God is the last end 〈◊〉 chief good of the creature, the immutable 〈◊〉 and constancy in that, is all the good we 〈◊〉 have. Do, and live: that is, do and do; 〈◊〉 me once, and please me for ever; that is, thou shalt be enabled forever to please me, and to be happy in so doing.) So contrary wise, the curse of the breach of the covenant is forever to be acted by the power of sin,〈◊〉 break it, do not, and die: that is, displease 〈◊〉 by disobedience and be so accursed, that thou 〈◊〉 ever displease me. The just punishment which is answerable to our 〈◊〉 of the Lord, and our chief good is, that 〈◊〉 shall ever reject it. For if a man could please God and so 〈◊〉 his end after his disobedience and 〈◊〉 of covenant, he might then be happy, and 〈◊〉 be in his sin, and so never be punished for it, which is impossible. The sum of this argument in short returns to thus much, that if the will of a man be under commission of. Divine justice, and is delivered up to 〈◊〉 power of sin to be possessed of it, and acted by it; therefore it is not, nay, cannot be willing to be 〈◊〉 from its sins. The third reason of the doctrinee, is taken from* the power which Satan hath to lead, and so to 〈◊〉 all sinners wholly according to his own desire, 〈◊〉 the Lord hath given him allowance thereunto. As 〈◊〉 said to Satan touching Job, all that he hath is 〈◊〉 thy hand, Job, 2:6. So all these that will not be my subjects, but are turned traitors, lo they be in 〈◊〉 hand, they shall be thy slaves. Thus he rules in the children of disobedience, Ephesians 2:2. Thus he 〈◊〉 them at his will, 2 Timothy 2. Last. He is the strong man that maintains possession in the soul, and the sinner goes as he is led, 2 Corinthians 12:2. Malefactors are the kings prisoners, but under the keeping of the 〈◊〉: so sinners have their mittimus, and they are put into Satan’s hand, he keeps them in the chayns of 〈◊〉, and reserves them to the 〈◊〉 of the 〈◊〉 day, if they be not rescued out of his hand by Jesus Christ. The last reason is taken from the naturalness* and near alliance there is between our hearts and ourlusts, that we count it death to part with them; nay, we cannot be without them: hence in Scripture they are called as the members of our body (col. 3:5. Mortify your members) and those the dearest and tenderest, the right eye, and the right hand, Mark 9:43:47. They are as the skin of our hearts, Jeremiah 4:4. Circumcise your hearts: they are as ourselves, hence we are commanded to deny ourselves, that is our lusts, Matthew 16:24. If any man will be my〈◊〉, let him deny himself; the old man. Romans 6:6. Our old man is crucified: nay, they are our very lives, 1 Timothy 5:6. They that live in sin: our very heaven and happiness; the yong man went away sorrowful when he should exchange his possessions for the kingdom of heaven: so that first the corrupt will must cease to be, or else it cannot but be willing to maintain its distempers, for every thing labors to preserve itself, for to destroy itself is to be contrary to itself, and therefore the corrupt will cannot but preserve its corruption, for it is itself, and it cannot destroy itself. So that now to gather up al, If the dominion of sin wholly possesseth the soul, the power of Satan wholly leads it, the naturalness of sin wholly contents it; then it is not possible that ever the carnal heart should be willing to part with his corruptions. Here's a dominion that cannot be gainsaid, a power that cannot be opposed, a contentment that cannot be bettered; therefore there is no other expectation but that the corrupt will should be unwilling to be severed from its sins. Hence we may learn: it is the heaviest plague in* the world for a natural man to have his own will: it is the direful dread of the vengeance of the Lord when he delivers a man up to the distemper of hisown heart, to follow it, aud to have it, and to be under the power of it; and that follows thus. To be severed from God, and never to be severed from his sins, is the greatest plague in the world: but 〈◊〉 man naturally will never be severed from his sins, this is the desire of his heart: therefore to have this, is the heaviest plague that can befal a man in this world. As it is in Psalm 81:11. Israel would none of me, so I gave them up to the lusts of their own hearts, to walk in their own counsels: is it so? That as they did, thou dost; and as they would, thou wouldst; that thou professedst the same inwardly, I will none of the ways of God, but I will have my own will and my own lusts, then this is the plague of God upon thy soul, thou shalt have thy 〈◊〉, and hell with them too; thou shalt have nothing of God, nothing of his grace here, nor of his glory hereafter. Hath the Lord so ordered it towards thee, that as its said of David, he never displeased adonijah, never crost him of his wil, so thou hast had thy will still, and hast prospered in a 〈◊〉 course, this is a sign that God never intends good to thy soul, that he hath thus delivered thee up to the distempers of thy own heart. When Physicians give men for gone, they leave them, and say, let him eat what he wil, if he cal for milk, or drink, let him have it, he's but a dead man, live he cannot. Is it so with thee? That God hath given thee over, and left thee to thy self, that now thou hast what thou wilt, and dost what thy corrupt will carries thee to. This is the most dreadful plague of al, thou dost walk in the counsels of thine own heart, to thy own eternal ruin. Hence its also cleer: the will of a natural man* is the worst part about him. The worst thing hehath, and the greatest enemy he hath, is his own heart and will. It follows thus, it is that which maintains all the sinful distempers of his soul, it keeps the whole army of corruptions all in their ranks, that victuals them, and provides for them, that hinders a man from using the means, or from getting good by all the means of grace: its the corrupt will of a man that keeps him under the power of his sin, and keeps off the power of an ordinance, that would procure his everlasting good. I speak it the rather to dash that dream of wickedmen, when they do ill, and speak ill; yet (say they) my heart is good. Its true, I cannot speak so Well, nor do so Well, nor make such a show as others can, but my desires are good. No truly, if thy life be naught, thy heart is worse. Its the worst thing thou hast about thee. Matthew 12:34-35. Out of the abundance of the heart the mouth speaketh: and an evil man out of the evil treasure of 〈◊〉 heart brings forth evil things. There is a treasury of evil in thy heart, variety and abundance of wickedness there: the heart is the store-house, a man’s carriage in his life is but the shop; men do not use to bring out all into their shop, but keep it in their store-house that is full stil: so be it known unto you, you who in your speeches and carriages discover it, you are desperately proud, and wordly, and carnal, and prophane; there's a thousand times more of that wickedness in your hearts; there's a treasury, a store-house of all abominations. Nay, the deceitfulness of the heart is above al; the masterfullnesss of the heart is beyond all that we can conceive: a man may discern a man’s life, and perceive what is there suitable, or cross to the will of God; but the heart is desperate decentful, who can know it? Jeremiah 17. 9. The will of man is uncontroulable. Thatwhich the apostle James speaks of the tongue, that it is an unruly evil full of deadly poison, none can tame it, James 3:8. It is much more true of the heart, for whatever wickednes is vēted by the tongue, its first in the heart; and its there much more: men may gag a man’s mouth, and fetter his hands and feet, but oh the corrupt will of man, who can restrain that? The truth is, it will stand out against all reasons and arguments, and nothing can move the will except God work upon it. As they said, in 1 Samuel 8:19. When Samuel gave them reasons against monarchy; they say not, your reasons are not good, we will answer them, and bring better reasons for what we desire; no, but we will have a king. And as the Lord says to the house of Israel, Ezekiel 33:11. Turn ye, turn ye from your evil ways, why will you die? Give me the reason of it: it is not my will you should die, I forbid it; its not suitable to reason, that gain-say it; its not agreeable to nature that abhors it, to have your sins, and to have the plagues of them for ever: nay, but we will have our sins whatever come of it. This is the nature of the corrupt will of every carnal man. Hence again we may see how cross to reason and* common sense the corrupt carriage of ungodly men is, when they be left to their own wils: we look at it, not as a part of weakness, but a madness in truth; if a malefactor will lie in the dungeon, when means of deliverances is afforded; for a man to choose his fetters, and to keep on his chains and bolts, when he may be freed: yet this is the case and condition, yea the disposition of men who are not willing to be severed from their sins, nor to be set free from those chains of darkness wherewith they are fettered, and go up and down imprisoned in the world. Sin is compared to a deadly poison; the poison of asps is undertheir tongue, Romans 3:13. That is, such 〈◊〉 which is deadly and venomous which admits no remedy, no cure, no recovery: now, shouldest 〈◊〉 see a patient that should be offended with the medicine that would cure him, or with the Physician that would counsel him, and recover him out of 〈◊〉 disease? Or take it heinously, and grievously that any should keep him from drinking the poison that would destroy him? Each man would conclude that his brain were more distempered than 〈◊〉 body, as doing that which is directly cross even to nature, which desires the preservation of itself, even in unreasonable creatures. Turn but the tables as we say, consider aright thine own carriage, 〈◊〉 thou wilt confess it is thy case, thou art the man thou art poisoned with the loathsom, and 〈◊〉 lusts of thine own heart, which threaten thy everlasting ruine, and that beyond recovery in 〈◊〉course of ordinary means; thou art not able 〈◊〉 hear the counsel that would direct thee for 〈◊〉 cure, nor bear a savory and seasonable 〈◊〉 which would take away the poison of those 〈◊〉 distempers: thou canst not endure to be severe from that which will sever thy soul from God: 〈◊〉 canst not abide the Word, or the messengers 〈◊〉 would take away that from thee which will take 〈◊〉 way thy peace, thy comfort, thy happiness and a thus herodias waited for the baptists life, 〈◊〉 he endeavored to cross her in her incestuous 〈◊〉 and loathsome abominations, Mark 6:19. Therefore herodias had a quarrel, a secret grudg again him, and would have killed him: she lay at 〈◊〉 she was watchful and covetous to observe and 〈◊〉 any hint of opportunity offered to do him harm, because he desired, and endeavored to do her the greatest good that he could. A type of this we may〈◊〉in the Israelites when their own hearts could tell them, and their own experience could testify, and that unto their own sense, it was the greatest pressure that ever they found, the 〈◊〉 of the wrath of pharoah, and that they sighed under it, and their groans went up to heaven. And yet they would return to their own ruine, and to the house of bondage: and, would God, said they, we had died in aegypt: aegipt typifyed the kingdom of darkness, the state of sin and death; and Pharaoh was a type of Satan, who exerciseth the fierceness of his fury upon the souls of those that are under his power: somtimes men will cry unto the Lord by reason of the hard usage they find from sin and Satan, yet when God comes by his word and the counsels of his servants to pluck them out of their sins, and out of their bondage, they cannot endure that, they will rather return again unto, and lie down under the bondage of sin and Satan, than be delivered from it. John 5:40. Our savior Christ tells the Jews there, you will not come to me, that you might have life: Christ hath purchased it, and promised it, and offred it; yet says he, you will not come to me, you will not, though you may have life and happiness for the coming for. Here's also a ground of trial. We may hence* discern, and that undeniably, and easily, what our condition is, whether we be yet in our natural estate, so far from the interest and possession of Christ, or any saving work of his spirit, as that indeed we have not attained any through preparation hereunto. We need not send up to heaven to look into the cabinet counsels of God’s everlasting decrees:〈1 page duplicate〉〈1 page duplicate〉what is 〈◊〉 concerning us. Descend thou into thy own soul, thou hast that in thy bosom will be the best discovery of thy condition: ask but honestly, plainly, and in earnest thy own heart, and that will cast the ballance, and that beyond all question. Such as thy will is, such is thy condition; look what thou wouldst be, that thou art in truth, and in the account of the almighty. The Lord cares 〈◊〉 for all the court complements thou canst express in the ways of christianity; he 〈◊〉 not for 〈◊〉 thy fair 〈◊〉, and the quaint appearances of 〈◊〉; was thy carriage gilt over with the most glorious shows of godliness, and thy tongue tipped with the language of heaven; this will not do the deed. This would not answer the Lord’s expectation, nor thine own hopes and comforts in the issue. It was said concerning eliab, David’s elder brother, when it was conceived that he should be the man appointed for the kingdom, and indeed holy Samuel was deceived in his goodly stature, surely this is the Lord’s annointed: the Lord himself checks his judgment, man looketh on the outward appearance, but the Lord looketh upon the heart, 1 Samuel 16:7. Look we then as God looks, and judge we as he judgeth, if we would have comfort and truth in our judgment, that we may not fail in that, and so our hopes and happiness and all fail in the issue. Thou sayest, thy 〈◊〉 is savory and free, thy understanding large, thou art able to search the mysteries of grace, thou knowest in a great 〈◊〉 the things of grace, and art able fully to express what thou knowest; and thou pretendest readmess and zeal for the service of the Lord. Thou 〈◊〉 all these are thus. And I say, what is thy heart thou lookest to these? I say, look to thy heart, and then to these, that is God’s way. The people in Deuteronomy 5:28.made as full and free a profession as all the world could desire, but the Lord desired somwhat more, 〈◊〉 went further, they have well said, but oh that 〈◊〉 were such a heart in them, v. 29. It is the heart then that gives the casting evidence of a man’s condition, and will not deceive. The woman that hath two suiters that make love and express their 〈◊〉 to her, if she ask her own spirit, that will easily speak which is the man that must be her husband; the answer which will 〈◊〉 it is this; such a one hath her heart, he hath got her good will, and therefore hath gained the woman, 〈◊〉 is his; to give one all good language, and 〈◊〉 entertainment, that is nothing, if another hath the heart. So if the question be (which is indeed a question of the greatest consequence in the world) whether art thou to be matched to thy sin, or to thy savior? To thy lusts, or to the Lord Jesus? This will put it beyond peradventure, hath some bosom lust got the will of thy soul, and holds it to this day? Thou art certainly a corrupt and carnal wretched creature. All thy 〈◊〉 carriage and 〈◊〉 entertainment, or good language 〈◊〉〈◊〉 the Lord Jesus, it's nothing, thy lusts have thy heart, and Satan hath thy heart by means of them, and this is thy condition to this very day. It's 〈◊〉, as experience proves it, that he that is the owner of a country, may be forced by the power of an enemy 〈◊〉 in upon him, to forsake the skirts and borders of it; but if yet the strong places, 〈◊〉, and citadels be in his possession, which command the country, each man concludes he is lord and 〈◊〉 of the country still, hecause he hath these〈◊〉, and strong forts, whereby he can command it at his pleasure. As in the country, so in the rule of a man’s carriage and conscience; possible it is,nay ordinary that there may come some 〈◊〉 power and evidence of truth, and the Lord may so mightily assault the soul with the battery of his word, and levy such forces of arguments against the prevailing power of sin, in our practice, as that 〈◊〉 may cause our corruptions to retire and forsake the frontiers, and out-works, the tongue, and hand, and behavior; but if yet the will, which is the main castle, and hath command of all, if that, I say, be still at league with our lusts, and the power of corruption is there entertained and acknowledged, thou art yet under the power of Satan, and possession of thy sin. The unclean spirit may now and then go on walking, and be cast out from exercising that sovereignty and extent of jurisdiction, as to act the hand, and eye, and tongue to the practice of evil; but as long as his house is swept and garnished, the soul willing to give way, and welcome to any bosom distemper, he returns again and prevails as much, nay, more than ever, Matthew 12:43-44-45. Whatever thou hast received, if thou hast not a heart against thy sin, thou hast nothing will do thee good. Whatever thou givest to God, or doest for him, unless thou givest thy heart unto him, and bestow that upon his service, thou doest nothing that will stand thee in any stead: the want of this was that which Moses so heavily complained of, Deuteronomy 29:3-4. You have seen all that the Lord hath done for you, the signs and wonders that he hath wrought for you, yet the Lord hath not given you an heart unto this day: as who should say, all these will but aggravate your sins, and increase your plagues, your naughty hearts will abuse all, and bring a curse upon all the blessings you enjoy: all thy services without a heart severed from thy sins, is but as a dead sacrisice, which the Lord loaths: as she to sampson,though he pretended all love, yet this she looked at as an evidence of want of love, because his heart was not with her; how canst thou say thou lovest me, when thy heart is not with me? So the Lord to all the fair pretenses of fals-hearted professors; how can you say you love me, when your hearts are not with me? You will not part with your lusts. But you will reply, this is a hard saying, who* can hear it? Who can bear it? This is all we have to bear up and support our hearts and hopes with. True it is, our natures are naught and corrupt, our distempers strong, infirmities many, and failings great; we cannot deny that which our actions discover, we are too frequently and shamefully snatched aside, and surprized by our corruptions, and our distempers overbear us; yet the Lord knows, and we would have you to know, we would be other, we want power against our distempers, yet we want not will to be severed from them. So said, and so done, well and good: you profess so, prove what you profess, and it 〈◊〉; i* wish it were so, and that's the worst I wish you: but try it then, and be sure you do not fail, for you are brought to the lowest and the last cast; it's as the book to the malefactor: this is the very door of grace, and the gate of heaven, to be willing to be severed from sin: God never wrought upon you for good, unless this be wrought in you. The evidences are four. He that is willing to part with his sin, is speedy and unweariable in seeking and improving of those [ 1] means whereby he may get rid of it, and which may remove it from him. The will is the great wheel which sets all, and keeps all a going, and will causea man to break through all discouragements and 〈◊〉 that can be cast in the way, neither difficulties nor oppositions be they what they will be, can either daunt it wholly, or put it upon delays; the hands may be bound, the feet fetter'd, either want of liberties or opportunities may prejudice a 〈◊〉 practice, or the opposition may be so 〈◊〉 and fell, that may force a man for the while to cease the performance of his work, but if the will be settled and resolved that cannot be removed: so the apostle, Romans 7:18. To will is present with me: though he cannot do what he is enjoined, God requires, and duty 〈◊〉, yet he can will what he cannot do: so the prophet David, Psalm 119:4-5. Thou hast commanded us to keep thy precepts, oh that my heart were so upright, and my ways so directed that I might keep them; I do not, I cannot do as my duty is, but oh that I could do so; I cannot do as I should, yet I cannot but wish it. This you shall find when the faithful are at the greatest under, when some spiritual damps and qualms come over their hearts, yet these privy yearnings of their hearts towards God and the ways of his grace will appear: as in a swound, when all the acts of the sences are bound up, and the pulse is not to be perceived, yet hold a glass to the mouth of a fainting man, and you shall perceive some 〈◊〉 breathing ever: so it is when all abilities, enlargements seem to fail; when temptations, desertions, and violent surprizal of some venemous distempers, take away sense and feeling, power and performance; yet you shall perceive his breathing, if you bring the soul to a command or a promise, oh that my heart were so upright, Psalm 119:20. My soul breaketh for the longing it hath to thy commandments at all times,〈◊〉david: and 〈◊〉paul, Romans 7:19. The good I would, I do not,the evil I would not, that I do: I do evil, but I would not do it; I do not the good, but I would do 〈◊〉. And therefore, as blind bartimaeus when his heart was set to seek the recovery of his sight, as soon as he heard that Christ passed by, he cried out, jesus*thou son of David have mercy upon me; they rebuked him, and he cried yet more earnestly, thou son of David have mercy on me; and our savior asked him, what ailest thou? What was his will set upon? Oh lord that I may receive my sight. So it is with a sinner whose will is set to seek relief against his sins, if there be any opportunity offred, means afforded, any occasion that may lend relief against his sin, how speedily upon the least inkling will he listen to it? If Christ pass by, in conference, in communion, in public or private, in set seasons, or such as could not be expected; whereby the healing virtue of the blood of Christ may be dispensed, they greedily repair thither: and if the question be what wouldst thou? The answer of the soul is, oh lord that I may receive power against my sin: and if he get it not he will be unweariable to pursue the Lord, until he hath attained it. So the lamenting church they took unto themselves words, the sum and substance of all their requests, Hosea 14:3. Take away all iniquity, and receive us graciously; not take away the punishments that pinch us, not the judgments and terrors that may justly perplex us, in the times of our necessities, but take away our iniquities: a wicked man may have a velleity, some sleepy wish for a turn against his sin, for the attainment of his end, but it's but for a fit, and not for the removal of his sin, but some evil that it brings: nay, the heart of an ungodly man holds counsels against the holy commandments of the Lord, and plots how he may sitly put by the authority of the truth thatwould take away his evil, Job, 22:18. The counsel of the wicked is far from me. There is a 〈◊〉 purpose of spirit to maintain some distemper which cannot be in a godly man. He that is willing to part with his sin, he takes greatest delight in those means which either discover his sin more fully, and work most kindly upon the heart, that godly sorrow which causeth repentance never to be repented of, and are the most piercing and powerful to remove it from him. For it's the greatest delight that can befal a man to have his will and desires answered: that which the will desires most to have when it wants, it delights most in when it hath it. It is so in the diseases of the body, when the blood is foul and so feaverish, and fit to cause a pleuresie, the humors gross and 〈◊〉, and molest the stomach, so that nature desires to be unburdened; he that hits the right vein, and that physick which works kindly and strongly upon the right humor: the patient receives marvelous ease, and nature special relief and refreshing; that which takes away most of the burden, bring most ease. So it is with a soul truly willing to be severed from his sin, being burdened and infested with the venemous pollution thereof, it finds most delight in that ordinance that works most kindly and effectually upon it; the saddest counsel, the sharpest reproof, the most searching trial, that ransacks every corner of a corrupt conscience, now a man hath his will, and is marvelously pleased with it. So David when abigail met him and reproved him, and counselled him against his sin, 1 Samuel 25:32-33. Says he, blessed be thou, and blessed be thy counsel, and blessed be the Lord, which hath kept me this day from shedding blood; that hast kept me this day from venting this distemper, and hast met me so〈◊〉 and spake so effectually unto my soul. 〈◊〉 heart that finds his special corruption his greatest 〈◊〉 wherewith he is most pestered, is therefore 〈◊〉 willing to be rid of that, which is most 〈◊〉 to him, and therefore the Word that meets 〈◊〉 directly, and works most powerfully, his will, 〈◊〉 God’s will meet there fully, and therefore he is 〈◊〉 pleased: when a reproof stabs him to the 〈◊〉, oh more of that lord; and that comfort〈◊〉 would remove his main discouragement, he 〈◊〉 the continuance of that: that exhortation 〈◊〉 would awaken his sluggish spirit, and put life 〈◊〉 virtue into his soul, he says, speak home there lord, Proverbs 2:10.when wisdom entreth into thy 〈◊〉, and knowledge is pleasant unto thy soul: oh 〈◊〉 hath wished this, longed for, looked for this, and 〈◊〉 now he hath his will, and his hearts desire, 〈◊〉 is pleased at the heart; when the Lord brings off his spirit kindly that was awk and wearish in duty, 〈◊〉 the best day that he hath seen a long time; oh 〈◊〉 he that I had such a heart still, ever to be in this 〈◊〉, for God and against my sins: and still he〈◊〉 in that frame; Psalm 85:8. I will hear what God will speak to my soul: whereas a corrupt heart when the Word meets with his beloved lusts 〈◊〉 the heart is in league, and indeed would not only pinch, but pluck it away by main force; it's death to him, and so distastful as that he cannot endure it, though he can hear many counsels, receive some general reproofs, and listen to many 〈◊〉, yet this he bears not: it is as though a man should rent a member from his body, or pluck one part from another; the sinner riseth up with fell opposition here: as she said when she had lost her darling, and conceived that the man of God had a hand in it, what have I to do with thee, thou man of God?*so what have 〈◊〉 to do with that reproof, that 〈◊〉, that admonition, that examination: thus 〈◊〉acts, 22:22. They heard Paul until he came to 〈◊〉 word that was most cross to them, and then they cried out away wich him, they could bear him 〈◊〉 longer then. When demetrius his trade was 〈◊〉 to fall, he could not want his gain, and 〈◊〉 not renounce his idol, all is in an uproar, acts,〈◊〉 there was an outcry by the space of two hours, 〈◊〉 is diana of the ephefians; they would not 〈◊〉 with their gain, nor with their 〈◊〉. So 〈◊〉 dealt with stephen when he came close to them, 〈◊〉 discovered the rebellion of their hearts and lives; acts, 7.they were not able to bear it, but stop 〈◊〉 ears, and run upon him, and he must lose his 〈◊〉 rather than they be disturbed in their lusts: this 〈◊〉 the guise of the heart of every natural man who 〈◊〉 not willing to part with his sin. If the sinner be seriously willing to part with 〈◊〉 sin, he is restless, and unsatisfied until it be 〈◊〉 and taken away from him, he finds nothing that 〈◊〉 can have any sweet contentment in as long as he 〈◊〉 that distemper which is cross to his will, and God’s will also. As Haman when he had all the caps in the country uncovered to him, and all knees 〈◊〉 before him, yet all this was nothing to him, 〈◊〉 avails all this (says he) so long as I see mordecai 〈◊〉in the kings gate? Esther, 5:13. So had he all abilities, did God vouchsafe unto him all enlargements, had he the hearts and approbation of all 〈◊〉 in the world, to honor him, to esteem him, yet〈◊〉 dasheth all, what avails it so long as this pride, 〈◊〉 peevishness, this frothy vain heart remains within me? When the heart is assaulted with some sudden qualm or deadly fume that assaults the spirits, 〈◊〉 ye drive it from his heart, nothing will do him good,oh he is sick at the heart, now I thank the Lord it's gone from my heart: so it is with the plague of 〈◊〉 that assaults the heart, a man that knows it, and 〈◊〉〈◊〉, and is really sick of the lusts and corruptions that are in his heart, he can never be at quiet until he find his heart in some measure freed from the power and poison of those sinful distempers: as rebecca said, if Jacob should take a wife of the daughters of heth, what good shall my life do me? Genesis 27. Last: so what good will my credit, my profit, my profession, all my privileges and performances do me, if my heart be married to any base lust? 〈◊〉 my corrupt will, and my wayward; peevish, stiffness, and malignancy of heart continue with me still. But thou that canst lift up thy head and know all these evils in thee, that God knows and thou knowest there are such bosom abominations which thy heart finds and takes contentment in, thou canst live with them, talk with them, lie down and sleep with them, and arise with them again; nay, and thy corrupt heart is restless if it may not be pleased and satisfied with thy lusts: amon is sick of incest, ahab of covetousness, unless they may enjoy〈◊〉 lusts, they cannot enjoy their lives. Grace! I would not trouble my self, or spend any time to prove that such have any grace. When a man’s sins are so far from being his vexation, that it is his vexation that he cannot have free 〈◊〉 to commit his sins, that he is vexed with the Word that discovers his evil, vexed with conscience that checks him for it, plagued and tormented with all that come in his way that will cross him in his lusts: if there be a graceless heart in hell thou art one to this very day, thou didst never know what it was to put off the will of sinning. Observe where the will takes up its last stand, and [ 4] what it looks at as that which lastly satisfies its desire either in pretended parting with sin, or in performance of duties, or improvement of means. The end steers the action, and gives in evidence of the goodness of it: the merchant and the pyrate goes in the same channel, useth the same wind to carry them, the same compass to direct the one about his honest affairs to serve God’s providence and his own duty, and the other to serve his own covetous and unlawful lusts of theevery and spoiling: so here, I speak it for this purpose, because it's one of the cunning cheats of a deceitful heart, he will perform such duties, and forsake such sins, not because he either loves the duty, or loaths the sin, but because he would land himself at the place where he would be, at some other end of his own. Nay, it's possible and ordinary for a man to part with his sin for a push, when indeed it is only that he may keep his sin: as Paul spake of onesimus, he departed from him for a season that he might be received for ever; and as the adultress chides her mate before others, that she may enjoy him more freely without fear or suspition; so it's usual for a false heart to chide with his corruptions, and to speak great words against them, when yet the secret 〈◊〉 is but to enjoy them more freely by that means: therefore let not the Devil cozen you with colors, your confessions and resolutions, your prayers and tears against your sins, and that in secret, and that unto God; if your hearts 〈◊〉 these but as means for your own ends, you never were willing to part with sin. The 〈◊〉 of a gracious heart is, never to take up his stand until he come to God and the guidance of his grace and spirit, hosea, 14:2-3. and so forth. Take away all iniquity and receive us graciously,what have I to do any more with idols? and so forth. And the heart will never more have to do with these sins, but with God; he sees these evils, sorrows for these, 〈◊〉 to have these removed that he may be under the power of God and his grace; as Samuel said to Israel, 1 Samuel 7:3-4. If you do return unto the Lord with all your hearts, then put away your gods, and prepare your hearts unto the Lord, and serve him only: so if you be indeed resolved to forsake your sins, and renounce your corruptions, then abandon them, and all occasions leading to them, and all beginnings of them, and submit yourselves, your thoughts and affections to the Lord, and to his word, and serve him only: lodg thy soul here, and let it never take up its stand until it come hither. The last use is of exhortation and direction both* together: it should guide us, and it should persuade us, to take the right way of reformation: never leave thy prayers, and tears, and sorrows, and remorse, until thou come to thy very heart; thy tongue professeth fair, and thy hand forbears the practice of evil, but ask thy heart, heart what sayest thou? Shame may prevail with thee, authority of men may constrain thee, and conscience may force thee to abstain from evil; I but, what says thy heart? Art thou willing to part with thy sin? I do not do it, I dare not do it; but will, what sayest thou? Heart, what sayest thou? Never cease before you be able to answer, I am really willing to part with every sin I am convinced of. It was the great complaint of Moses concerning the people of Israel, that notwithstanding all that the Lord had done for them, yet they had not a heart to fear him,*and to walk in obedience before him: so 〈◊〉 may say, God hath crowned thee with 〈◊〉, honoredthee with encouragements, thou hast the esteem of others, thou hast all liberties and opportunities to be as good as thou shouldest be, but truly all these will do thee no good, unless thou hast a heart for God and against thy sin, therefore rest no where until thou hast this. The great fort that must be taken, is the will, or else all the rest is as good as nothing: he that will cure a disease must not only skin it over, but must take away the core of it, if he think to heal it throughly, and cure it fully: so here, it is not enough to wash a man’s mouth, and to wipe his hands, but the core of a man’s corruptions must be got away, thy soul must be brought off from the will of sinning, as well as from the practice of sinning, or else thy soul will never be brought home to God: stay not therefore until thou comest hither, and be sure to make sound work here. Men that cleer ground, they content not themselves to lop off the tops of trees, but they stub up the roots, then they make cleer work: so here, be sure you stub up the heart and will of sinning (that's the root of all) or else all that you do is in vain; it was our saviors expression to the Pharisees, luke, 11:39. Ye fools that make clean the outside of the cup and the platter, but your inward part is full of ravening and wickedness: they began on the wrong side, they contented themselves to 〈◊〉 the 〈◊〉, their outward conversation to manward, and left corruption in their hearts unsubdued, unremoved, and therefore our savior Christ calls them fools and hypocrites for their labor: what can you say to my life? What hath any man against me? If thou hast no more 〈◊〉 say for thyself than that comes to, thou hast nothing at al; 〈◊〉 thy heart be not clensed from those iecret corruptions of thine. [ 1] Let me leave two or three directions here, thatare just in my way, not interfering with anything to be spoken afterward. Know that the greatest work of reformation, repentance, and the comfort of a man’s spiritual condition, it lies mainly in the will: the greatest work and the greatest difficulty lies here, brethren. If you look at it as a matter of ease, that thou canst do it with the turning of a hand, and make wash-work of it, thou never knewest it, and thou shalt never attain it: it's one of the devils greatest delusions whereby he cozens thousands, to persuade men it's an easy matter to be religious: no, 〈◊〉 know it, unless you find it the greatest work in the world, you will never find endeavors suitable, nor success answerable for the comfort of your own souls. Oh therefore that every man would go home convinced and persuaded, God hath helped me to temper my tongue, and to keep my hands, the Lord hath given me an enlightened judgment, a reformed life, but oh the difficult work is behind, this wretched heart of mine, the hardness of that, the impossibility of that! Conclude it therefore, and resolve upon it, it will cost me hard work, and unless the Lord enable me, and set in mightily and constantly upon my soul, the work will never be done: the heart is deceitful above all things, and desperately wicked, Jeremiah 17. 9. There is no hope of it, as it were, the hand, and eye, and tongue may be reformed, but the heart is desperate, who can know it? Who can mend it? Who can overpower it? If thou hast found it easy, nay, if thou didst never stand amazed at the difficulty of the work about thy heart to get that severed from thy sins, thou never hadst the right discerning of it to this day. Paul cried out of the body of death, Romans 7. Last, who shall deliver me from it? Not from the eye, or the hand, but from the heart,the will of pride, the will of uncleanness, the will of 〈◊〉, and here he is at a stand, at an amaze with himself, who shall deliver me! Beleaguer thy heart and will with the cleer evidence [ 2] of the truth of God, that it may not be able to make an escape from under it. It is with subduing the will, as it is in winning a strong hold; it's marvelous hard to 〈◊〉unto it, no battery can be made against it, those that are, do not prevail, 〈◊〉〈◊〉 taking of it; then they besiege it, so that none shall come in to bring any help, 〈◊〉 none go out to find any relief, then in time they will be famished out, and so forced to surrender. Do so with thy soul, thou hast a crooked proud 〈◊〉 will that hath outbid all the ordinances of God, no battery could ever prevail against it; therefore labor to besiege it with the evidence and plainness of undeniable arguments of truth from the Word, that nothing may come in nor out; listen not to any carnal reasons within, suffer not either honor, or profit, or pleasure from without to enfeeble the power of the truth, but so besiege it with the evidence of the Word, that the soul may say, this is my sin, this is my plague, this is my state, it will be my ruin unless the Lord show mercy to me, this will tire the heart of a man, and there is no other way in the world: and it's certain that the heart will either lay down his corruption or his conviction; but this is our misery, that some go out, and some come in, and so the heart is relieved and holds the siege long. The last direction (which may prepare us for [ 3] the next point, viz. The hand of the Lord to work this for us) when thou art persuaded this stubborn heart will cost me many a prayer and tear,and bring me often upon my knees, it will never do else, if I think it's easy I never knew what it was, and when thy heart is so besieged that it finds no relief; then brethren look often up to heaven, he only that made the heart can frame the heart to the blessed obedience of his own wil; all that we can do, is to use the means, and lie under the ordinances that God may do that for us which he requires of us. It's the Lord’s own promise, Ezekiel 36:26-27. I will take away the heart of stone, and give a heart of flesh; therefore go and cry to heaven, and say, lord it is not in our hands to do it, but thou hast said thou wilt give unto thy servants a heart to hate sin, we come and beseech thee deny it not unto us: look to him we should in whose hand our hearts are that he may do that for us which we cannot do for ourselves. Book viii. John 6:44. No man can come to me, unless my father which sent me, draw him. We have already debated and dispatched two of those divine truths, wherein the dispensation and manner of God’s working upon the soul in preparation was conceived and described.  1 that he finds the sinner settled upon his 〈◊〉, and in the security of a sinful condition.  2 that he was wholly unwilling to be severed therefRomans That it is a death to him to be awakened out of this dead sleep when he saw no danger, nor feared any; but pleased himself in his dreams and deluded 〈◊〉 of his own happy condition.  3 the third and last point now comes to skanning and consideration, wherein indeed the pith and marrow of this so deep andmysterious a dispensation of the Lord upon the soul discovers itself; the two former only made way for the more plain explication of this last, and the more easy apprehension of it by those who are willing to understand. Namely, That by a holy kind of violence he is driven out of his sin, and drawn unto Christ by God the father, notwithstanding all the 〈◊〉 and utter unwillingness to the contrary. And for the foundation of our following discourse we have chosen these words, which out of the very scope of the place and intendment of our savior, present to our view the former point, and 〈◊〉 in full sense thereof from the very letter of the word: I shall omit all other particulars in the verse, 〈◊〉 only single out that which directly concerns my purpose in hand. And that's this. God the father by a holy kind of violence* as it were, plucks his out of their corruptions, and draws them to believe in Christ. Before I come to handle this point, this I would premise by way of preface, that I purpose to handle both these together; both, plucking from corruption and drawing to believe, for they are both performed by the same action, or motion; and therefore its most fit as they be in nature together, so we should discover them together. For as it is in bodily things that are obvious to our eye and 〈◊〉, he that plucks two things asunder which wereglued, by the same motion at the same instant 〈◊〉 he plucks the one from the other, he plucks 〈◊〉 brings the one neerer to himself. So here, by 〈◊〉 same stroak, and at the same time the Lord is 〈◊〉 to pluck the soul from sin unto which it was 〈◊〉, he brings it neerer to himself, and it is made 〈◊〉 for himself, that so it may be united unto his 〈◊〉 and these two are required before a man can receive that grace that he stands in need of. As in part out of joint that is possessed of many 〈◊〉 humors, or broken splinters of bones, which 〈◊〉 the temper, and hinder the joint from his right work and returning to his right place for a through cure the noysomness of the former is to be removed 〈◊〉 would hinder the part from jointing and 〈◊〉 to its right place, and this cannot be done but with 〈◊〉 kind of violence, which is now our point to be opened and confirmed. For our more orderly proceeding, because the path is not beaten by any pregnant and plain 〈◊〉, we shall desire to 〈◊〉 things with as much evidence as we can, and therefore we shall enquire,  1 how many sorts of drawings there are, and so which 〈◊〉 meant in this place.  2 what is the proper nature of that which 〈◊〉 here understood in the kind of it.  3 how God doth put forth this, and by 〈◊〉 means?  4 wherein this holy violence is best 〈◊〉 and rightly apprehended in this work.  5 how this pulling of the soul from sin, and drawing of it to believe, is accomplished, by this violence.  6 why this work of attraction is given to the father. These things being considered and cleared, the frame in so mysterious a dispensation will be discerned in some measure, as may satisfy a judicious hearer. To the first. There is a double drawing, or constraint. Improperly so 〈◊〉; and its called a moral swasion, to wit, when by outward presenting and offering, or by some vehement pressing and applying an object to the mind, or heart, the affections come to be 〈◊〉, and the will comes to be prevailingly moved, and strongly persuaded to the work: the properties of this kind of constraint, are two,  1 the objects or arguments offered and propounded, infuse no power in to the will which it had not, but only stirs up, and calls out that which was there before implanted, to put forth itself into action.  2 when these persuasions are offered, there is still left an indifferency; there remains a freedom in the will, to refuse or receive as she sees 〈◊〉. Thus the wedge of gold and the babilonish garment, it persuaded and prevailed with achans heart, to covet, and to hide, and then by falshoodto defend it, Joshua 7:21. This occasion, or beautiful bait, drew out that wretched covetousness that 〈◊〉 there before. Thus lydia, Acts 16:15. By her importunity she is said to constrain Paul, who happily otherwise intended it not: maybe, he had weighty occasions which would have carried him another way. Thus in Luke 24:29. It is said by pressing importunity they compelled our savior to stay with them, who otherwise would have gone further.luke 14:23. Compel them to come in. This the jesuits, and papists, and many of the school, conceive and conclude marvelous, peremptorily, and stifly maintain it even to the death, that this is the only way of God’s drawing. Namely, God opens the eye, and stirs up the will, by propounding objects of worth and greatest excellency; and this is all they would have 〈◊〉 words require. But this gloss 〈◊〉 the text, nor can it stand with the scope of the context or intendment of our savior; for 〈◊〉 words are added by way of correction, when the Pharisees in the foregoing verses murmured at the doctrinee of our savior, with which they were willing to quarrel, because they could not understand; and at his means, which they were willing to despise: our savior to prevent the scandal which weak one’s might happily take, because people of such place and quality rejected his person and doctrinee; he ads these words, none can come to me, except my father draw him. Which is, murmur not, be not offended that the 〈◊〉 entertain not me, nor the Gospel, its a greater work to believe, than either the power or skil of the 〈◊〉, let them admire at their excellency as they please: but it issues out of the purpose and good pleasure of my father, none have power to come, unless he be pleased to draw〈◊〉 that they may come; where two things are 〈◊〉.  1 there must be drawing, before coming.  2 they who be drawn, will certainly come. As the force of the argument evinceth; otherwise 〈◊〉 reason of our savior was of no force: for it had 〈◊〉 easy to reply; the father may draw many 〈◊〉 yet those never come; therefore that is not a 〈◊〉 reason why they did not come; whence its 〈◊〉 the aim of the text disanuls and 〈◊〉〈◊〉 that 〈◊〉. They who are drawn will come and fail not: but many have these outward swasions; the scribes and Pharisees, who blasphemed the Lord Jesus, had 〈◊〉; and therefore these swasions and 〈◊〉 offers are not the drawing here meant. There is as divines cal it, a physical, or natural [ 2] drawing, and constraint; (I would rather cal it, a drawing of internal operation) whereby not only the eye is opened, and objects propounded, but there is a power and prevailing impression put upon the will, which gives ability, whereby it may be carried and determined upon its object. So that two things are here,  1 there is a spiritual and divine power, a divine inspiration fals powerfully upon the will:  2 by this the will is determined, and undoubtedly carried to its object. To speak familiarly, plucking implyes a breach of the union between sin and the soul, and 〈◊〉from yeilding subjection 〈◊〉 2 there is the turning of the heart the right way or a right set of soul (being formerly perverted) put upon it. In which to speak properly the 〈◊〉 puts not forth a deliberate act, but is acted by another; as it was in the raising of Lazarus when he stank in the grave, not only those noysom distempers were removed, and the unnatural 〈◊〉 which attended his body chased away, but the 〈◊〉 also was returned and brought again to union 〈◊〉 his body. So here, The nature of this drawing, and special [ 2] 〈◊〉 of it. Its the motion and powerful impression of the Spirit of God upon the soul, not any habit of grace in it, nor any act of the soul which concurs with the work of God in this first stroak of preparation: For, The soul that is wholly possessed by the habits of* sin, is not yet capable of the habit of grace; 〈◊〉 my flesh dwels no good thing, Romans 7:18. The vessel cannot be full of filthy and puddle water, and at the same time receive that which is pure. It is the aim of this work to make way and room [ 2] for the habit of grace, to be received; and therefore it is not a habit, nor any act of a habit in the soul as yet: therefore its said, God first turns from darkness, and then to light, Acts 26:18. Takes away the heart of stone before he gives a new heart, Ezekiel 11:19. This is the influence of light and virtue into [ 3] the mind and will, by the receiving whereof they may be elevated and lifted up above their own ability to supernatural works in future times: and thereforethis cannot be the act of the will and 〈◊〉, since they cannot of themselves let in any 〈◊〉 into themselves. Therefore the Lord takes 〈◊〉 to himself as his own work: hither belongs 〈◊〉 question, Whether nature or grace be the first subject of*〈◊〉? Nature cannot, for, 1 Corinthians 2:14. The 〈◊〉 man receives not the things of God, nor can 〈◊〉〈 in non-Latin alphabet 〉: 〈◊〉 yet grace cannot do it; for 〈◊〉 there should be grace, before the first 〈◊〉. Grace is attended in a double respect, 1 as it*〈◊〉 a habit or gracious quality received into the soul: As it is a gracious impression upon the soul, the 〈◊〉 must be prepared before any habit of grace 〈◊〉 be received: but there needs no disposition in 〈◊〉 soul to receive the work of the spirit that must 〈◊〉? There needs no preparation to make way 〈◊〉 the work of preparation, but there needs 〈◊〉 to make way for the habit. That which 〈◊〉 the first disposition, needs no former, not yet 〈◊〉 any former. Its not nature, but the soul prepared that is the 〈◊〉 of the first habit. The soul unprepared 〈◊〉 the subject of the spirit that prepares it. The means how God works the cords, by which [ 3] 〈◊〉 draws. The spirit of the Lord lets in some powerful light [ 1] 〈◊〉 the truth into the soul when he is passing on in 〈◊〉 ways of destruction, and tells him, this is not 〈◊〉 right way to life and salvation; you must go 〈◊〉 way if ever you go to heaven: the poordeluded, blinded creature never dreaming of 〈◊〉 such matter, so that he drives the soul to 〈◊〉 thoughts: if this be the streight way to happiness, 〈◊〉 have been out of the way all my lifetime; if this 〈◊〉 true, my condition is miserable. Isaiah 65:1. I 〈◊〉 sought of them that asked not for me, I am found 〈◊〉 those that sought me not: thus the shepherd pursues the wildring sheep, if he had not found it, it 〈◊〉 never found home: how many give in evidence 〈◊〉 of their own experience in this kind: I never doubted of my estate, nor ever 〈◊〉 of any necessity to be other, or do other; I went as others did, it may be for fashion sake, either company carried me, or custom prevailed with me; or may be the novelty of the thing inticed me to go, I as little thought of my death, as ever to have my sin and shame discovered: Job 36:9. When the Lord gets man into fetters, then he shows them their transgressions, and how they have exceeded. Thus the Lord is said to stand and knock at the door of the soul when the sinner is fast asleep, Revelation 3:20. He dazles the apprehension by some mighty flash of truth, like lightning darted in, which makes the soul at a maze by reason of the suddenness, and unexpectedness, and strangness of it. This knock makes the sinner so far to hear, and to take notice of it that some body is at the door, and causes him happily to make enquiry, who is there? Soacts 9:4-5-6. There shines a sudden light about Paul, and a voice heard from heaven, Saul, Saul, why persecutest thou me? As who should say, thou art utterly mistaken, thou knowest not, where thou art, what thou doest, thou mistakest a friend in stead of an enemy. And therefore he amazed and astonished, answers, and 〈◊〉, who art thou lord? Thus the sinner is made to look about him,where am I? This is not the way to heaven. And though the soul would shut its eyes against the evidence and power of the truth, which carries a kind of amazing virtue with it, and therefore invents shifts to defeat the work of it, yet the Lord will follow it, and fasten it upon the soul so as that it shall not avoid it: he that stands knocking at the door will lift up the latch, and make the truth break in; as the sun rising will break through the least crevis. This is the first means whereby the Lord comes to lay hold upon the mind and soul of a sinner, he hath the sinner in chase as it were, that he cannot get out of his sight, or make an escape; thus by the hook of instruction he lays hold upon him. He encloseth him with the cords of mercy, whereby [ ii] he 〈◊〉 the soul, and compasseth the heart on every side, with the tender of his compassions, hosea, 11:4. I drew them with the cords of a man, the bonds of love; and this the Lord doth to take off those desperat discouragements wch otherwise would dead the heart, and split the hopes of a forlorn sinner, and so pluck up his endeavors by the roots, under the appearance of impossibilities: it can never be attained, why therefore should it be expected, or endeavored after? To abate therefore of these overbearing 〈◊〉, which otherwise would sink the heart, and swallow it up; the Lord casts in some discovery of the largeness of his compassions, and intimates there is no danger to be feared in coming to the Lord, because there is none intended. When Christ stands at the door and knocks, men are afraid to let in enemies that intended our ruine; so it's 〈◊〉 the sinner, he is afraid of God’s justice because of his 〈◊〉 deservings. What? Is Christ at the door? Is it not that Christ, whose grace I have refused, whose spirit ihave grieved, whose words I have cast 〈◊〉 my back? He certainly comes to destroy me who have destroyed his truth, and trampled his honor 〈◊〉 my feet: and therefore the Lord lets in that evidence to the soul as somtimes to his disciples, be*not afraid, it is i; I come not as a judg to condemn thee, but as a savior to save thee; I desire thy conversion,* not thy confusion. So our savior expressed himself to 〈◊〉, acts, 9. Who art thou lord? (says he) I am Jesus, i. E. I am a savior to save my*people from their sins; and so of thee, to save thee from thy sins: why wilt thou oppose thine own* mercy, and so thine own safety? Why wilt thou persecute him that comes to preserve thee? This cable of mercy is made up of four cords, which cannot easily be broken. The infinite sufficiency of that saving health that [ 1] is in the Lord Jesus, the boundless and bottomless depths of mercy, and that plentiful redemption that is provided and laid up in Christ. That sea of mercy and grace that is able to drown all our sins and guilts, and remove all our 〈◊〉, a treasure that cannot be spent, a fountain that cannot be drawn dry. Isaiah 55:7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy, and to our God, and he will abundantly pardon: he hath pardons in store, such as lie by him, they are not to seek, he hath bowels of mercy yet opened, arms of pity and compassion yet stretched out to 〈◊〉 thee. Nay, though thou coldest not imagine it, or conceive it, yet he can do it, Psalm 103:10-11. He deals not with us after our iniquities, but as the heavens is high above the earth, so great is his mercy to them that fear him. Psalm 1 30:7-8. Let Israel hope in the Lord, for with him there is multiplyed〈◊〉, and he shall deliver him from all his iniquities. Thou hast multiplied thy sins and provocations, he hath multiplied compassions: lo, there thou shalt see a manasseh pardoned, a paul〈◊〉, and yet there is room for thee also. He never casts off any that come unto him, therefore its thy fault only which casts off mercy. If yet the sinner stand murmering; behold yet [ 2] further: he hath not only sufficiency and enough to do thee good, but freely and frankly offers 〈◊〉 to all that will have it: he is not only content and ready that thou shouldst come, but invites, and persuades thee for to come, that thou mayest be partakers of it: Jeremiah 3:22. Come unto me ye rebellious children, and I will heal your back-slidings: with that, the sinner is at a wonderment with himself; did he not say rebellious sinners? Did he not invite such? Why may not I therefore be entertained? Yes, the words are express, come ye back-sliding children. If then there be any doubt arising, God cleers it; any question, the Lord answers it; any hindrance, he removes it. Jeremiah 3:1:2:7. They say, if a man put away his wife, shall she return again? Amongst men its usual and ordinary, if an adultress wife depart away, her husband receives her not again; yet return unto me, saith the Lord, though thou hast played the harlot with many lovers.and verse 7. After thou hast done all these things, yet return unto me. Then the soul bethinks itself, shall all these abominations be clensed? all these rebellions remitted? What after all this pride, and uncleanness, and covetousness; nay, after all the abuse of God’s grace and mercy, yet accepted, yet received, yet 〈◊〉. Either then now or never. He that 〈◊〉 so gracious a command, so kind an offer, its a wonder if the Lord do not cast him off, and accurse himfor ever; nay, is he not worthy he should be so? The lord not only offers it freely that we might [ 3] be encouraged: but heartily intends it; yea, entreats it earnestly that indeed we might be persuaded without gain-saying to yeild. He not only commands the sinner to come, but if he go away, mercy pursues him; if yet he seems to withdraw himself, mercy lays hold on him, will not leave him, but weeps over him, kneels down before him, and begs importunately at his hands his own reconciliation with the Lord, 2 Corinthians 5:17. The Lord by us doth beseech you to be reconciled, the ministers proclaim it, but God professeth it; they desire men, and God in them 〈◊〉, and entreateth to be reconciled. This makes the bowels of a sinner to rowl within him and drives him to a stand, and almost overcomes our unkind natures: what! A king to entreat a traytor to be pardoned; the judge a theif to be acquitted; a conqueror fall at the foot of a captive and his prisoner, and desire him to be reconciled. I hat God, the great God of heaven and earth who was offended by us, who hath no need of us, who was infinitely happy in himself without us who might with the breath of his nostrils forever confound us, and that justly; why it had been enough, and enough a conscience, but to admit such accursed dust and ashes into his presence, 〈◊〉 to hear him speak, and give him but leave to bewayl his sins before he should have perished for them. It had been a high favor and mercy to have given him leave to have begged mercy, though he had never granted it. But to hear me when I cal and cry, to receive me to favor when I come, that is as much as could be desired. But that God should stoop to man, heaven to earth, 〈◊〉 to meanness, he that was offendedby me, had no need of me, was happy without me, and might have honored the name of his justice in my everlasting confusion, not only to hear me and receive me when I come, but to send after me, but to beseech a damned forlorn creature to be pardoned. This is the wonder of mercy more than I could have conceived, durst have begged, yea I should have conceived it unreasonable to have desired it, nor could I have thought it, but that the Lord hath said it and done it. His will be done, and blessed be his holy name for ever. Oh that I should live to hear of this mercy, but wretch that I am if I should outlive the offer of it, or not entertain it. I need not question, that the Lord is serious and heartily willing to have the tender of his grace entertained, and myself forever comforted therein and thereby. Why he takes his oath, not that he can change, but that he would have me be settledly assured thereof. As I live, saith the Lord, I desire not the death of a sinner but rather that he should repent and live, Ezekiel 33:11. If God do not desire my death but my repentance. Why should I desire my own death? So that the heart of a sinner could almost be content to give way, but yet his loose domineering lusts will not give leave. If yet the sinner will not come away but staies still, [ 4] and clings to his darling lusts, the Lord leaves the record of these his kindnesses upon his heart, and still out of his long sufferance waits for his amendment and repentance, puts him in mind, and lies pulling at him with these cords of his compassions. Isaiah 30:18. He waits to be gracious: he takes fresh and renewed throws of patience and travels as it were in expectation of the return of a sinner, Jeremiah 13. Last. Oh Jerusalem wilt thou not be made clean? When will it once be? As a woman in travel, ohwhen will the good hour come? Oh! Consider this, is it not a shame for you to suffer the Lord Christ to meet with you at every turn, to follow you from place to place, to attend upon you, in the seas where you have 〈◊〉, upon the shoars where you have landed, in the houses where you dwel, to pursue you in the fields, to hang his pardons at your doors, and to kneel to you at your bed-sides, when you lie down, and when you awake; oh! When will it once be? Let this day be the last day of sinning, of lazying in a Christian course, of carnal formality, let this time, this night be the last night of provocation and unprofitableness under all the privileges and means of grace you enjoy: once at last let that proud heart be humbled, that peevish spirit meekned, those covetous desires, unclean affections be changed: when will it once be? See how the Lord sends by the prophet, and pleads with them, and puts them beyond all appearance of any pretense. Turn ye, turn ye, why will ye die oh ye house of Israel? Ezekiel 33:11. Have ye any reason to desire, or endeavor your own destruction, against your own reason, your own good, my will, why will you die? Plead thus with your own hearts for your own comfort. I have reason to return, but no reason to die; what is most for my good, and the Lord so much desires, let me endeavor it. See then how these cords of 〈◊〉 compass about the sinner, and lie hard at him to draw him from his sin. The lord proclaims his mercy openly, freely offers it, heartily intends it, waits to communicate it, lays siege to the soul by his long sufferance: there is enough to procure all good, distrust it not: he freely invites, fear it not, thou mayest be bold to go: he intends it heartily, question it not: yet he is 〈◊〉and wooing, delay it not 〈◊〉, but hearken to his voice. But if these limetwigs of love cannot catch you, [ 3] these cords of mercy cannot hold you, he hath iron chains which will either pluck you from your evil ways, or they will pul you all in pieces. The third means (therefore) by which the Lord draws, is the cord of conscience: if the bonds of a man and of kindness will not prevail with us, the iron hook of conscience will drag us with a witness to forsake our beloved lusts, to come to the Lord to be ruled and to be saved. Now the hooks whereby conscience holds us are three principally, whereby it tears the heart away from those wretched distempers, and holds the sou! From under the power of such base corruptions which have taken greater place, and exercised greater power over it. God stirs up conscience, and arms it with authority [ 1] for the stilling and settling of such unruly distempers which heretofore have refused his power and neglected his law, and so took much place in the soul, and carried lt to the commission of much evil against the mind of conscience. So that whereas conscience was kept under before by reason of the mutinies and conspiricies of many corruptions in the heart; and was blinded, 〈◊〉, and benumbed with the violence and unruly rage of many wretched lusts, so that either it did not see, what was to be done, or could not be heard in what it would speak, at least was utterly unable to prevail. The Lord now hath awakened conscience, and put that life, virtue, and authority into it: that now conscience begins a fresh to take upon him, and to show his sovereignty and rule; he will not take it as he hathdone, but publicly proclaims his 〈◊〉 charge, and edicts, not to be contradicted or controuled upon the pain of the severest punishments. This is the first work of conscience to be a forewarner, and to admonish the soul of evil, to exercise a severe charge, and give uncontroulable commands against sin: so that corruption comes to be snubbed and checked, and the soul kept in awe under him which it scorned before. It fares in this case with conscience as with an high sheriff, or some special officer of note in the country, in the absence of the king, while he is gone aside there ariseth a mutiny and tumult of unruly persons, which tear his commission, withstand his proceedings, and offer in an outragious manner to lay violent hands upon his person; so that as he can do nothing, so he dares show little distaste, but express no strong opposition against them, as not having power enough to surprise and crush them in their 〈◊〉, but is compelled to sit still, and say nothing, knowing as David said, you are too strong for me you sons of zerviah: he finds his party too weak to deal with them, thefrore puts up all contempts and indignities for the while; nay, as it is with many 〈◊〉, their numbers being many, their carriage furious and unreasonable, somtimes they strike the constable instead of being ruled by him; but when the king returns, renews his commission, and gives him more power than ever, and sends supply to aid and 〈◊〉 him, then the sheriff lifts up his head, having got a larger 〈◊〉, comes with more undaunted courage and resolution, having got assistance 〈◊〉 to support himself; and he makes open proclamation, that whereas there hath been such and such 〈◊〉, be it known, that they are all to be〈◊〉 and commanded in the kings name, upon 〈◊〉 notice hereof to lay down all weapons, to still all 〈◊〉 disorders upon pain of death to any that shall 〈◊〉 the law in that case. So it is with conscience, when by the crowd and 〈◊〉 of many accursed lusts and corruptions, 〈◊〉 eye is blinded, the edg dulled, the commands of 〈◊〉 corned, so that men make a mock of conscience, 〈◊〉? Your conscience will not serve you, your 〈◊〉 will not suffer you, to lie, to laze, to 〈◊〉, to deceive, your conscience will not allow it, 〈◊〉 you make a fool of your 〈◊〉? What care 〈◊〉 for conscience or you either, I will do what I like, what I list for all conscience: thus a company of 〈◊〉 imprison the high sheriff, or beset his house; 〈◊〉 when God shall awaken conscience, and quicken 〈◊〉, and renew the commission in the hand of 〈◊〉, so that it comes enlightened and armed with 〈◊〉 from heaven, he then makes open 〈◊〉 to the sinner, forewarns and threatens the 〈◊〉, thou that hast had no care of the 〈◊〉 of God, but slighted all directions and 〈◊〉of his word; be it known unto thee by 〈◊〉 received from heaven, I charge thee in the name of the Lord Jesus, as thou wilt answer it at that great day, upon pain of everlasting damnation, take heed of these sins, and lay down these rebellions, and withal shows his warrant: and look here 2 Thessalonians 1:8. The Lord Jesus will come in slaming fire to render vengeance against all that know not God, and obey not the gospel; take heed therefore of this disobedience against the Gospel, you will rue it eternally else: and loe here again, Proverbs 29:1. He that being often reproved hardeneth his heart, shall suddenly be consumed, and that without remedy: thou hast been often reproved for these and〈1 page duplicate〉〈1 page duplicate〉these evils, and still thy heart is hardened against all reproofs, take heed lest sudden destruction come upon thee: so again 1 Corinthians 6:9. Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with man-kind, nor theeves, nor covetous, nor drunkards, nor revilers, 〈◊〉 extortioners, shall inherit the kingdom of God. Do not you know this (saith conscience) have not I often told you of this? Have not I warned you of it? And yet thou art still guilty of these and these evils. Thus conscience comes armed with evidence and authority of the truth; like the angel with a drawn sword in his hand, stands as the watch-man to give warning, he still minds and remembers the sinner of his ways, and of God’s righteous judgments: as somtimes Moses to Israel, Deuteronomy 30:17-18.but if thine heart turn away that thou wilt not hear, I denounce unto thee this day, thou shalt surely perish; and if any man when he hears these words, shall bless himself in his heart, saying, I shall have peace though I ad drunkenness to thirst, the wrath of the Lord will smoke against that man, and he will cut him off, and so forth. This charge and awful command of conscience makes the soul shy of stirring out unto such ungodly courses, makes the corruptions skulk in as it were, so that they dare not show their heads: this is the roaring of the lyon, that makes all tremble and* be at a stand, the direful warnings and threatenings [ 3] that conscience sets up and gives in, out of the authority and sovereignty of the truth, which is dreadful in presenting the displeasure of the lord; so that the sinner withdraws himself from such courses, companies, practises, unto which he was addicted, and had formerly bestowed himself. When now the Devil and his instruments, the [ 2] world and her favorites, perceive their company 〈◊〉, their companions departed, they all set 〈◊〉 the soul, and labor to withdraw it from under the charge and command of conscience: the world by her allurements, Satan by his temptations, and 〈◊〉 accursed delights of our sinful lusts, they all 〈◊〉 the soul, and by their wiles persuade the sinner 〈◊〉 join sides with them, and not to be awed or carried by any contrary command: these be (say they) 〈◊〉 denounced, but threatened men live long, this wind shakes no corn, this is in way of policy to scare men, but it is not in earnest to hurt men, the same hath been spoken to others, but nothing inflicted upon them, they never found, never felt any such sore blows as all those terrible shakings of the 〈◊〉 would pretend. Thus the sinner is yet drawn aside to follow his sinful courses: conscience therefore makes after him, lays violent hands upon him, and holds him faster than ever; he becomes now an accuser of him, who was only a friendly admonisher before; a swift witness, yea, a thousand witnesses against him before the tribunal of the Lord, by reason of his sins committed: he raiseth therefore hue and cry after the sinner, finds and attacheth him; he that was God’s herald before to tell and proclaim what should be done; becomes now God’s pursevant to summon, his sergeant to arrest him for what he hath done; he that directed him before, now smites him; as 2 Samuel Last, 10. David’s heart smote him after he had numbred the people: though the sinner could avoid or neglect the command of conscience, he cannot avoid the stroke of conscience: though he could avoid the warning of conscience, and cast away that, yet he cannot avoid the horror of conscience, Romans2:14. His thoughts accusing ofhim in God’s behalf, and his accusations will be heard nay, his judgment is now aggravated, because of the command that was 〈◊〉, as gideon dealt with the men of succoth, who scorned him, when he pursued zebah, andzalmunnah: Judges 8:7. Returning he tore their flesh with the thorns of the wilderness. So 〈◊〉 after his commands have been slighted, and his warnings cast behind the back, he surpriseth the sinner in the midst of his 〈◊〉and greatest jollity; you shall answer for these sins before the judg of the world, and so follows him home to his house, and to his bed, and 〈◊〉 violent hands upon him, and drags him before the tribunal of the Lord, and there indites and accuseth him; lord, this is the man, an enemy to thy majesty, a traytor against the truth, that hath conspired with sin and Satan, and his secret lusts against the blood of Jesus, and the power of grace and godliness: what? Is this he that hath born a privy grudg against the power of the Word, a spleen against the saints, that hath committed such and such sins? Yea lord, he hath done so, and been so, at such a time, and such a place, in such a company, he hath been guilty of such abominations; nay (says conscience) you know that I know, such a night, what privy plottings, and cunning conspiracies your heart, and your lusts, your pride and 〈◊〉, and uncleanness had, what consultations you had against the lord: take him therefore horror and anguish of heart, keep him in bondage and thraldom, until he be content to repent, to take shame, and bid an everlasting 〈◊〉 to〈◊〉〈◊〉: with that the flashes of hell fire seize upon his soul, the venom of the vengeance of the Lord pursues him, his arrows stick fast in him, and the poison thereof 〈◊〉 up his 〈◊〉: the galls and stabs of conscience make him bleed inwardly:so 〈◊〉 all his friends, delights, comforts, 〈◊〉, corruptions, cannot bail him, or pluck 〈◊〉 this hook of horror out of his heart: and thus 〈◊〉 poor sinner like a malefactor goes up and down 〈◊〉 his jaylor, an accusing conscience to attend 〈◊〉; the chains of darkness, of horror and guilt to 〈◊〉 and guive him, that he becomes weary of his 〈◊〉, and not worth the ground he goes on: until he 〈◊〉 to confessing, bewailing, repenting, reforming, 〈◊〉, yea, engaging himself to his conscience, 〈◊〉 that as in God’s sight, that if he will abate his 〈◊〉, he will obey his commands, listen to his 〈◊〉, and yield unto whatever either it shall reveal 〈◊〉 him, or require of him. So that conscience seems 〈◊〉 be quieted for the while, and abates the soul of 〈◊〉 overbearing horror, lets him out of prison upon 〈◊〉 sufficient bail. When his accursed crew, the lusts with whom he [ 3] 〈◊〉 been in league, see that he is got out of prison 〈◊〉, they again set upon him to see if by any means 〈◊〉 can bring him to their bent, to embrace the old 〈◊〉 ways of ungodliness. Tush says carnal reason, the worst is past, the danger is over, why should he slay himself with needless sorrow, and 〈◊〉, smoak away his days in desperate 〈◊〉, and make himself miserable in laying more burden upon himself than God requires, or reason allows: if the Lord in his providence hath 〈◊〉 him of his inconveniences, why should he ad 〈◊〉 them without need, and without profit? Let him therefore refresh himself with those former 〈◊〉, and shake off those heavy damps, which are indeed the death of the soul, the ruin of his 〈◊〉, and himself also in the issue. In conclusion, the heart begins to recoil back again to the former courses to 〈◊〉 after those former lusts, as ancient lovers, toparley with them, to give entertainment to them, 〈◊〉 so to be overcome by them. So that now he is 〈◊〉 deeply endeared to them as ever, follows them as eagerly, and takes as much contentment in them as 〈◊〉 do in their ancient play fellows, and 〈◊〉 when they have been long parted: 'till 〈◊〉 lays the last hook upon him, and rends him all in pieces. As it forewarned him of sin that it might not 〈◊〉 committed, and accused him for sin when it 〈◊〉 committed: so now it becomes an executioner 〈◊〉 the final doom and judgment which belongs 〈◊〉 him; because against all means of redress he 〈◊〉 continues in his sin, so that now conscience 〈◊〉not present him before the tribunal of the Lord 〈◊〉 trial or accusation, for that is over; but as one 〈◊〉 is convicted and condemned, he drags him to 〈◊〉, 1 john, 3:20. If our hearts condemn 〈◊〉 God is greater than our hearts: Proverbs 29:1. 〈◊〉that being often admonished hardens his heart, 〈◊〉 shall perish without remedy; thou art the man, 〈◊〉 is thy condition, this will be thy condemnation, 〈◊〉 hast been often admonished,〈◊〉 such a time, 〈◊〉 such a time, by a 〈◊〉, a friend, a minister, 〈◊〉 did thy heart rise with 〈◊〉 and indignation, 〈◊〉 not able to abide the man, nor to undergo the 〈◊〉 nition; therefore thou 〈◊〉 perish, 〈◊〉there is 〈◊〉 remedy: with that conscience delivers him up 〈◊〉 the hands of the tormentors; take him ye 〈◊〉 spirits, depart from hence to thy grave, and 〈◊〉 thence to the place of execution. He would 〈◊〉〈◊〉 his evil, let him perish in it, he would not 〈◊〉 reformed, let him be forever accursed: so that 〈◊〉 sinner conceives himself past hope and help, looks 〈◊〉 very hour and moment to be turned off the 〈◊〉 for as a man arrested for one debt, may be a 〈◊〉 some few pounds, many thousands are presently 〈◊〉〈◊〉 upon him, all creditors come in, with bill after 〈◊〉, so that as a man utterly undone, lie he may, and 〈◊〉 he must, but to be delivered he cannot once look. So the 〈◊〉 being under the arrest of conscience for the transgression of the law, the Gospel now comes in upon the sinner, his bill comes in fresh upon him, he is arrested at the suit of patience which 〈◊〉 hath abused, of mercy, which he hath slighted, long sufferance, which he hath perverted; they all 〈◊〉 for justice, justice lord against this sinful 〈◊〉. So that the sinner conceives himself in the 〈◊〉 of the Devil really, and irrecoverably in hell. Lo, says the sinner, the Devil, the devil; there he is, he is come for me. When he lies panting upon his sick-bed, if he do but close his eyes together to sleep, his dreams 〈◊〉 him, his thoughts 〈◊〉 him, and he awakens gastered and distracted, as though he were posting down to the pit, he 〈◊〉 up, and raves; why go then; I must go. His friends pity him, weep over him, and endeavor to 〈◊〉 him, why, you are in your bed, and amongst your dear friends, whither will you go? I must go 〈◊〉 hell, Satan is sent from God to fetch me; oh my stubbornness, my carelesness, my contempt of the Lord and his truth, hath justly brought me to this. Why, but there is yet grace and mercy; oh! It had been happy for me I had never had the offer of grace and mercy; its mercy that I have rejected, and grace that I have opposed, and cast all the compassions of the Lord behind my back, to follow my 〈◊〉 courses. And with what face can I beg mercy who have abused it? Crave grace who have opposed 〈◊〉? He cannot be saved that mercy cannot but 〈◊〉, and mercy should be unmerciful to its 〈◊〉 if〈◊〉 should not cast away him that hath cast away it: but do you now judge so? And would you now doso as formerly? You have conceived the greatest 〈◊〉 in your sinful distempers, pleased your self in your pride, and loosness, and vanities, taken content in your corruptions, in casting away the holy commands of God: would you give your self the like liberty? Or can you take the 〈◊〉 comfort in the same ways now? Oh no: I now see how sin hath deceived me, and mine own corrupt heart hath couzened my self, that which was my pleasure and delight, is now my plague, my poison: but would you be content to part with these, and take grace and mercy in the room of them? Oh that I might: but there is no reason that I should expect it, 〈◊〉 God should do it. Why, if you would have mercy, God will show you mercy: then the Lord give me a will, and give me mercy, and give me grace whether I will or no, it would be better with me then, than now: Hosea 2:8. By this time the heart and corruption are almost pulled asunder; therefore the last cord is this, the Lord by the hand of his almighty spirit 〈◊〉 pluck it quite asunder, that the will of the sinner may never soulder again with his corruption, nor suit any 〈◊〉 with them: its the same power that raised Christ from the dead, Ephesians 1:19. Its the same power that raiseth the dead to life, John 5:25. The dead shall hear the voice of the son of God, and those that do hear shall live. Yea, the Lord is said to create lips to speak peace, Isaiah 57:19. He puts forth a creating power, when he will lead and heal the sinner. The Lord Christ commands sin as somtimes Satan, come out of him thou unclean spirit, and trouble him no more: that which all the disciples did not, could not, Christ did there in the possession bodily, so here spiritually. How this holy kind of violence maybest be discerned. [ 4] I shall answer to this in several conclusions. The will of a man is in itself, and in its own*nature, a capable subject of sin and grace. I say, look at it as in its own nature considered, both these in a right order, and according to a rule of right 〈◊〉 may be in it successively: as the same vessel is capable of puddle and pure water, the same eye is capable of sight and blindness: so the will at several times, as several impressions may be made upon it, is capable of sin and grace. Jeremiah 4:3. Break up 〈◊〉 fallow ground of your hearts: the nature of man is arrable ground: though now it lie fallow by 〈◊〉 of the weeds of wickedness, the brambles of baggage, base lusts have over-run it, yet it may be 〈◊〉, the soul may be converted again: so men are called living stones, 1 Peter 2:5. Though the frame of the heart like that goodly building of Jerusalem have not a stone left upon a stone, yet the stones will 〈◊〉 again. And hence, though there be not the next passive power in a soul possessed with sin to receive the things of God, because the soul is wholly possessed with corruption, and so becomes wholly indisposed thereunto. It being impossible that two contraries should be in the same subject at the same time; that the body distempered with unnatural heats should receive a natural and moderate temper at the same time cannot be, yet remove the unnatural, and the body is capable of the natural. Hence it is the soul hath ever in it a remote power to partake of grace.as the soul is ever seeking of a better, but because it cannot meet with it, it is unsatisfied, which shows it was made for a better. Which makes me that I cannot yet see, why there is any need to fly to the obed ential power, which men marvelous judicious, betake themselves to in this dispute. When a creature hath not a capability in its kind and nature to entertain such an impression further than it yeilds to the almighty hand of God to make it what he wil, as Matthew 3:9. God is able of stones to raise up children unto Abraham: stones will yield to God to make them children. But under favor I conceive that is not here needful, that God should make a new faculty, or give another natural power than before, as he must do, if he make bread or children of stones. As a wheel that runs wrong, you need not another wheel, but another, and a right 〈◊〉 of 〈◊〉. The faculty of the will attended only in its natural* being and ability, cannot will a spiritual or supernatural good; but must have aspiratual and supernatural power put into it, to enable it to put forth a 〈◊〉 work. Because nothing can act beyond the bounds of its* being and ability: the trees grow, but move not; the bruit creatures move, but reason not; wicked men can reason, and will natural and corrupt things, because they have reason, nature, and corruption: and morral things also, because they have some 〈◊〉 of the spirit as will carry them to act seemly between man and man; but to close with God and his holiness, and the purity and spiritualness of a rule they cannot. 1 Corinthians 2:14. The natural manreceives not the things of God. Proverbs 24:7. Wisdom is too high for a fool. If the will out of a nature ability, or faculty,* could choose a supernatural good, then where there is this faculty, this act may be put forth. Then the devils and damned in hell may love God above al, make choice of the chiesest good, and close with the last end, and so might be happy. For they have this faculty of will; the promise is full and free. Let him that wills take of the water of life and live for ever, Revelation 22:17. Hence its plain its a false opinion and grounded on a false bottom and principle; that to have an indifferency to anything propounded, to take it or not to take it, is that liberty which issues from the nature of the will. Because it issues not from the faculty at all to will a supernatural good, no more than from a dead man to take meat. As a wheel doth not run round because wood or iron, but because the art of wheel-making is imprinted upon it; because so framed and fashioned. If therefore the question be asked, if the will be not free in preparation. Answer. There is no will in the first work of preparation, there is the faculty of will, but not the act of will. The corruption that takes possession of the will*and rules in it, it utterly indisposeth the soul to receive any spiritual power from God, and consequently disenables it to put forth any spiritual or supernatural work. It is not subject to the law of God, neither can be, Romans 8:7. It will not beat the impression of the power of the spirit. Job. 8:37. The Word of Christ found no place in the Jews that were under the power of their corruptions,acts 13:46. They put away the Word from them: yea, truth is a trouble and a torment to a carnal heart, and the nature of the thing evinceth so much. Matthew 6:24. Ye cannot serve two masters, God and mammon: John 5:44.ye cannot believe that seek honor one from another. Romans 2:4. The hard heart cannot repent. Shut up, we are under unbelief, and we shut out the Lord Jesus, who comes not unless the door be opened. It is not possible that contraries should be at the same time in the same subject. Though there be no force afforded to the faculty* of the will, yet the power of corruption must by a holy kind of violence be removed, before any spiritual power can be imprinted upon the soul, wherby it may put forth any spiritual Acts First I say, there is no violence offered to the [ 1] faculty of 〈◊〉〈◊〉. For that (as it hath been proved before) is a capable subject, both of grace and sin, successively and in order, as the air is capable of light and darkness, indifferently, and the one being removed, the other is entertained with ease, and readiness, without any compulsion, there needs none, it requires none here. As the same wax will receive several and contrary impressions, at several times; so the soul which hath been made partaker of the image of God, is also capable of the print and impression of the image of old Adam, when once the gracious disposition hath been defaced, it's capable of receiving the impression of God’s image again when once adams image is dispossessed. Yet secondly, there must be a holy kind of violence [ 2] offered unto corruption, before it can be dispossessed and removed, and so way and room madefor the entertainment of faith and Christ thereby. Reasons are, Either corruption must by violence be taken away* or else it will naturally and of its own accord go away, and depart from the soul. For it hath been in the former conclusions manifected, that there must be a spiritual power put into the will before it can put forth a 〈◊〉 Acts And while corruption takes place, there is no place of entertainment 〈◊〉 this spiritual ability; therefore corruption must be removed by violence. Naturally it will not go away, therefore by constraint it must be forced away. It will not depart away of its own accord, because of the 〈◊〉 and naturalness it 〈◊〉 to the heart in which it is. The eye will not go out of the head in which it is seated, unless it be plucked out: the hand will not fall off from the body unless it be cut off: the soul would not willingly forsake the body unto which it is received, and in which it takes up its abode, unless by some 〈◊〉〈◊〉which breaks the union betwixt it and the body it being driven away, and forced away. Now our lusts in our hearts are like the members in our bodies, Colossians 3:6. They are tender as the eye, 〈◊〉 as the hand, as dear as our souls, yea, even the soul of our souls, and life of our lives, while we are and remain in our natural and corrupt estate. Therefore they must by constraint be driven out, they will not go out. Yea, it is against reason, and in truth cross to common sense, that the quality should of its own nature 〈◊〉 from the subject, they who have agreement one with another, should as enemies, and as 〈◊〉 as be at ods and difference go from the other: and this is the condition and disposition 〈◊〉〈◊〉 the nature of man, they are in the neerest league of love one with another,and therefore of themselves as in truth they cannot, so they would not depart one from another, Jeremiah 13:23. Can the ethiopian change his skin, or the leopard his spots? Then may you also which are 〈◊〉 to do evil. They are not spots that are taken occasionally, or sootiness that is smeared upon them, but they issue out of their natural constitution, and the very seed which they are made of: and therefore their nature must be altered before they can be removed. Look we at the opposition between the spirit of* grace that doth remove the corruption, and the 〈◊〉 it 〈◊〉 that is removed: and we shall 〈◊〉 have 〈◊〉 evidence, and that 〈◊〉 of the former conclusion. One contrary drives away another out of the subject in which it is by constraint and violence: but the work of the spirit as contrary to sin, drives it out of the soul in which it is seated as in its natural subject, therefore this must be done with violence. The first part is plain by the principles of 〈◊〉〈◊〉 received, i. E. That the ground of all constraint is that crosiness and contrariety between the 〈◊〉 of things, and their actions: every thing is 〈◊〉to that which is suitable to its own nature, our 〈◊〉 its own proper power and inclination; there needs no constraint to make the fire burn, the 〈◊〉〈◊〉 roar, and 〈◊〉 things to descend, a wolfe to prey and raven: but to make heavie things to ascend, the lion to be as mild as a lamb, the 〈◊〉 as harmleis as a kid, there must be a strong hand of an almighty power to make such a change, and by a kind of violence to 〈◊〉 the crossness and〈◊〉 which carries these in professed opposition. The second part is as 〈◊〉 out of pregnant prooffrom Scripture, which settles it as sure as mount zion. Romans 8:2. The law of the spirit of life in Christ Jesus hath freed me from the law of sin and death. There is a sovereignty of 〈◊〉 rule set up in the soul, and therefore it gives law to the whole man, for that is the prerogat ve of a supreme commander; now there is a repeal of these laws, a crushing, and a conquering of the supreme power by the spirit of life in Christ, which therefore disannuls all those edicts and commands that carnal sensual lusts of the old man had thus set up and erected. 2 Corinthians 10:3-4-5. The weapons of our warfare are mighty through God: when the Gospel carries the power of God with it to 〈◊〉, it flings down the strong holds that 〈◊〉 themselves against Christ, and 〈◊〉 every 〈◊〉 to the obedience of Christ. Thus it 〈◊〉〈◊〉〈◊〉 corruptions. And this is done in way of contrariety, Galatians 5:17. The spirit lusts against 〈◊〉〈◊〉, and the flesh against the spirit; and these two are contrary. And therefore its termed a fight and 〈◊〉, Romans 7:23. I see another law in my members rebelling against the law of my mind 〈◊〉 carrying of me 〈◊〉. Fighting is 〈◊〉 with 〈◊〉 and violence; where there is 〈◊〉 and enmity, there is 〈◊〉 and 〈◊〉, not kindness and persuasion only. Such is the work here. Look we at the nature of the work: that also* will of necessity require as much, whether 〈◊〉sin, or satan? The dominion of the 〈◊〉 is 〈◊〉, and the power of the other 〈◊〉, and 〈◊〉 of these can be brought about but by a 〈◊〉 of violence. 1 the dominion of sin: the Lord now quels and crusheth utterly, that sovereignty and supremacy it hath formerly exercised over the sinner: so the apostle, Romans 6:14. Brings in this as the ground of that spiritual deliverance from the authority of our distempers, sin shall not have dominion over you, because you are not under the law, but under grace: when ever we be come under the covenant of grace, and the Lord Jesus the secondadam〈◊〉 us and begets us to himself, as soon as we are of the seed of that covenant, he thereby takes off that dominion unto which we were formerly subject, while we were under the covenant of the law broken, it did break us, and deliver us to the authority of our distempers: this was typed by the year of jubile under the old law, when the slave or servant was freed from his masters rule and claim; and therefore when our savior is promised as he that should bring Jacob 〈◊〉 unto God, and so become light and salvation to the ends of the earth, Isaiah 49:5:8-9. To be the head of the covenant of grace: and that which is added is marvelous strange, to establish the earth, and to cause to inherit the desolate places. That restoration which comes by Christ, it brings a new face or frame upon the creatures, even those that are of the most despicable condition, desolate persons, and hearts, and lives; when wicked men and their ways are like wildernesses overgrown with weeds. Then the Lord 〈◊〉 to the prisoners, go forth, and to such as are in darknest show yourselves. They that were buried and over whelmed with the dimness of their own distempers and delusions, they should come out of the dungeon and grave of darkness: be revealed; the Word is in the pastive: the truth should be revealed in you, to you, to give youa light you had not, to act you, and carry you to see that you did not: yourselves should be revealed to yourselves, and your sins to your souls, the first is a power put into them, the second an act wrought in them, and by them, the Word in the original signifying both. So that though they might be pursued by their sins, they should never be imprisoned more, that was not now their state to be prisoners, but to be free men for ever, though clouded with darkness of their sins, yet never overwhelmed with darkness, but they should be able to see their sins, and to see a way out of them, in which they should walk. This is that also which is expressed by the apostle john, 1 John 3:5:8. That our savior came to destroy the works of the devil: now he was the author of sin, and the first sinner, and therefore called the evil one, the father of lies, and that when he tells lies, he tells them of his own, the first original comes from him, and all lusts are but his brood, john, 8:44. The lusts of your father ye will do; they are but the seed of Satan cast into the souls of men. Now Christ came to destroy all these. That which destroys corruption must needs offer a kind of violence to corruption, for each thing desires the preservation of itself, and it is against the will of sin to destroy itself: it's calvins expression upon the place, the works of the Devil will never destroy themselves: therefore Christ by his spirit must destroy them by a strong hand: it is therefore a sleepy dotage, and a deluded dream to make such an explication; that by some moral persuasions presented unto the blind mind of a sinner, sin should be persuaded to destroy itself: or (which is the 〈◊〉 of that opinion rightly expressed) that there should be some arguments propounded to corruptionto draw out the power of corruption, to destroy the power of corruption; in which falsehood there is such a senseless kind of silliness, that it is a wonder that men who arrogate the excellency of the depths of disputes, and would have the world conceive them the darlings of wisdom, cut out of purpose to search into the secrets of all 〈◊〉, should ever be taken aside by such a dream; but that the Lord in his just judgment righteously delivers men up to their own devices, when they despise his counsel. For better explication than that which I make, no man can ever make of that imagination according to truth; for a moral 〈◊〉 in the proper nature and work of it, is not to give power to the subject that had it not, but to draw forth the power it hath to perform any action; so that when a sinner (as we have proved) is wholly acted by the power and 〈◊〉 of his corruptions, things in that are spiritual, i. E. Though he hath some reliques of the image yet left within him, some common stock of moral abilities imprinted upon him, yet whatever his shows, his appearances, his performances be in civil services, the sovereignty of corruption in the heart is such it over-rules all, to false ends, and suiting of itself, and giving satisfaction to the flesh; so that in the 〈◊〉, to stir up the sovereign power of sin in the soul of a 〈◊〉 to forsake sin, is to draw forth the power of 〈◊〉 to 〈◊〉 itself, which hath not the least appearance of a 〈◊〉 in 〈◊〉 with it. So that I conclude this third argument which is open and plain. I hat which destroys the power of sin, that offers a holy kind of violence to it. But the Lord by his 〈◊〉 destroys the power of sin, therefore he offers a holy kind of violence to it. Hence, before we pass (for to this place thisconsideration is proper) we may see the difference between restraining grace in the reprobate and hypocrite, and saving, and effectually converting grace. The act of sin only in the one is hindred; the power of sin in the other is subdued, the one curbs and confines the corrupt nature, as a fox in a chain, a wolf in a grinn, they have the same nature still, but they have not the same liberty to put forth their ravenous desires and 〈◊〉, and therefore will do it when opportunity serves. Converting grace severs the subtil and cruel dispositions from them 〈◊〉, and overcomes and conquers the cruelty of their natures, so that as they do not, so in truth they cannot put forth such savage practices as before: the one abates the resistance that is in the heart against God, his truth, and ways for the while, makes a man’s distempers recoyl and 〈◊〉 themselves, and makes them not appear for the present: but this takes away the sovereignty and prevailing power of resistance. As it is in war, when a pitched field is fought, and the bodies of both armies meet, each standing in the defense and 〈◊〉 of its own 〈◊〉; but when the day is got, and the battle won, and the forces of the 〈◊〉 not only defeated and 〈◊〉, but slain and cut in pieces, so that their strength is broken, and they utterly disabled to make head, with any hope of recovering the field, or repairing their losss; there may happily some scattered companies be sculking here and there, and pilfering and molesting the state, but they have no hope to recover their power; the country and kingdom falls wholly to the conqueror. So here, when the corrupt heart comes in professed opposition against the Lord Jesus, in the power of his ordinances, and the Lord is pleased to put forth his powerto the vanquishing, and subduing the soul unto himself; the sinner gathers up all his forces as loth to lose his delightful lusts (as somtimes the 〈◊〉 against the coming of the ark, 1 Samuel 4:7-8-9. The Philistines were afraid, and they said, God is come into the camp, and they said, woe unto us, who shall deliver us from the hands of these mighty gods? Be strong and quit yourselves like men, O ye philistins, that ye be not servants to the hebrews:)so, the soul rises up in way of resistance against the Word and power of his grace, but in the issue the dominion of these distempers is so quelled, and the power of them so crushed, that it can never make head against the power of the spirit; only the remainder of those wretched lusts will be still pilfering provoking and molesting the good spirit of God, and work of his grace; but can never recover the rule it once had; but the country, the heart and conscience of a sinner falls wholly to the dispose of Christ. Thus Saul goes into the field, hath a pitcht battle against the Lord Christ, as resolving to fight it out to the last man; but in the end, when he saw there was no hope to prevail, instead of fiercely resisting, he humbly gives way, and lays down not only the act of opposing, but the will of opposing, lord (says he) what wilt thou have me to do? This seems to be the meaning of that old sentence of Augustinee, which all divines embrace and follow, and I desire no more for the cause if it be rightly scanned and considered; God makes of an unwilling will, a willing will: for the right understanding of which truth, observe these particulars:  1 the will is wholly unwilling to receive any 〈◊〉 good, but carried out by the power of corruption against it.  2 willingness must be wrought where this unwillingness is.  3 the will must cease to be unwilling, and resistance must be removed before submission can be brought into it: unwillingness cannot will good: aversion cannot will conversion.  4 what will remove or take away this unwillingness? It's impossible itself should remove or destroy itself: there is nothing in the will besides that can do it, for it hath no spiritual power to good: therefore there must be an almighty constraining power that must by a holy kind of violence take that away., and then another may be brought in. But if the will do not freely will the removal* of corruption, then is it compelled contrary to the nature of the will, and the way of God’s providence, as implying a contradiction. It follows not: either it freely wills the removing* of sin, or else it is compelled thereunto; I put a third, a sinner hath no will at all to it; for to will not to do it freely is contrary to the nature of the will, and the rules of right reason: but to have the work done without the will of man, which hath no hand in it, is a sound truth and a safe assertion. These three are apparently distinct,  1 to will freely.  2 to will by constraint.  3 not to will at al: but to have the work done only from the will of anonother. But if there be a kind of violence offered to the* will of a sinner in the removal of his sin, then the will is compelled. But there is a kind of violence offered (for that’s it which is affirmed) therefore the will is compelled, which must not be granted. I answer three things. 1 when we say the will is free and cannot be* forced; the right meaning is this, to will, is, when a man is a cause by counsel of his work, so that when reason hath dictated and discovered what is fit to be done the will out of a sovereignty of authority and inward power expresseth her pleasure to make choice of it: to be forced to do a thing is by a strong hand of outward constraint against our inward inclination and disposition to be compelled to do a thing. 〈◊〉 two cannot stand together as being apparently contradictory the one to the other. To do a thing out of mine own power, proper, and inward inclination: to do a thing by outward 〈◊〉. For it is all one as to say. We should do a thing out of our inward inclination, and not out of our inward inclination: a cause acting by counsel, should be a cause acting by necessity, one contrary should be another. 2 this act may be opposed from without: yea, act and power may be destroyed, without any prejudice to the liberty of will, or any way of providence, or a reasonable proceeding. So the text, Ezekiel 36:27. I will take away the heart of stone, and give unto them a heart of 〈◊〉, a new heart and a new spirit will I put within them. Galatians 5:24.they who are Christ’s have crucified the flesh with 〈◊〉 affections and 〈◊〉. Original sin is flesh, the 〈◊〉 are the actings of it, and the affections are 〈◊〉〈◊〉 that are apt and ready to entertain such provocations, and to break out into such 〈◊〉. Its impossible that while a thing acts by his own inward inclination, it should by outward force act against its inclination, though its possible and reasonable that the Lord cross both, yea, destroy both act, and inclination and al, as he wil. God (as we may speak with reverence and fear) cannot make nature remaining to act against 〈◊〉: for then, when there is the greatest consension, there should be greatest opposition, and one thing should be opposite to its self. The 〈◊〉〈◊〉 are the principles of constitution should be causes of destruction, which reason abhors; but yet he can destroy nature without any breach of rule, or reason: so here, God can destroy the will and power of sinning, according to all the rules of reason and 〈◊〉, but its against both, that God should compel the will of sinning, to be willing to destroy itself. 3 in this work of drawing, and in this act of God whereby the will of sinning is removed, the will is a mere patient and sufferer, and though the will while it acts by its own inclination cannot be compelled to act against it, yet it may be compelled to bear and suffer the destroying hand of God’s power to take away this corrupt 〈◊〉 in the sovereignty of it. As the wills of the devils and damned in hell are forced to suffer, and that unwillingly, without any impeachment of their freedom and liberty of their wils in commission of any sin, which they daily practice. Art thou come to torment us before thetime, say they to our savior: it was a torment to them to be crossed and plagued, yet it could not be avoided. As it is in a sick body, the power of the physick which is sovereign and healing, it will by little and little abate the distemper, and allay the violent work of the humor, whether it be in over-much healing, aking, pinching, and at length consume the malignant humor itself: its reasonable that the noysom humors should bear the power of the physick that will consume them, but its against reason to think that they should consume themselves. Hold therefore these three things.  1 its not against the liberty of the will, that the act of corruption should be opposed, and the power subdued.  2 then the will is said to be compelled, not when it suffers only force from without. But when its forced from without to do against its own inclination from within.  3 where the will hath no power to put forth any act upon any object, there is no will properly to speak, and there can be no violence or compulsion which can be prejudicial. Consider the nature of this work in regard of* the power of satan: here also a holy violence will of necessity be required; for Satan (as we read before) he exerciseth a sovereign command over the corrupt heart of a sinner, rules them as he list, andtakes them captive at his will, 2 Timothy 2. Last. Now Satan will not, nay in truth he cannot be entreated, but must be compelled to lay down his jurisdiction. Hebrews 2:14. Through death he destroyed him that had the power of death, that is the devil: he destroyed him, that is, he took off all his activity, and the sovereignty of power that he exercised: acts, 26:18. Paul was sent to turn men from darkness to light, from the power of Satan to God. That is, to bring them from under the rule and regiment of the government and dominion of satan: from the claim of his power, not from the malice of his pursuit. Luke, 11:21. When the stronger man comes and takes from him all his armour: this is not done with the will and approbation of Satan, but by compulsion: for do but weigh a little what manner of construction in a common apprehension can be made of a morral persuasion in this case: namely, the Lord Christ casts in so many convicting arguments into the mind of Satan, and stirs up that malice and envie that is within him, that he doth persuade Satan to destroy his own malice and envie; yea, persuades him to lay down his power, and to make choice, and desire that the spirit of Christ should exercise power in the soul. He conquers him only by persuading of him, to yield willing subjection to the power of Christ, which is indeed to make Satan a saint, and the Devil not to be the prince of darkness. The power and rule of Satan cannot be destroyed without violence, but in this work Satan his power is destroyed, and himself bound and conquered; therefore its done by violence. Fifthly, now we are to enquire, How the plucking of the soul from sin, and*drawing unto Christ is accomplished by this holy violence. To which I answer,  1 generally.  2 particularly. 1 generally, thus: all that hold that sin and Satan had of the soul, and all that authority they exercised in it is now removed, and the bent and set of the heart is now under the hand of the Spirit of God. The lord comes now to manifest his claim, and to make good and challenge the right he hath unto the soul through his Christ whom he hath appointed to bring his unto himself: this is his good pleasure for the execution whereof he hath sent the lord: Jesus. Isaiah 49:45. Therefore he is said to be formed from the womb, to be a servant unto God the father, to restore the preserved of Israel, and to be the salvation of God to the ends of the earth. Hence that of our savior Christ, John 10:16. Other sheep I have, there's the ground, those I must bring, and they shall hear my voice; they are mine, I have died for them, sin and Satan shall not keep them, shall not hold them; hands off sin, hands off Satan, I must humble them, and call them, and justify them, and 〈◊〉 them, and save them for ever. And therefore the Lord was typed out in the parable of the owner, that left ninty and nine to seek the lost sheep, luke, 15:4-5. And when it could not seek its own good or Christ, or find either,the lord sought it up and found it, and brought it home upon his shoulder. 2 'more particularly: the accomplishment of this work discovers itself in four particulars. The lord calls in that commission which formerly he put into the hands of Satan, to lay hold of the heart of a sinner, as a malefactor attached of [ 1] high treason committed against God and heaven, and therefore it was he sent him with his mittimus, (as the justice doth the fellon) into the custody and keeping of Satan, that since he would not be ruled by the law of liberty and life, he should be made a slave unto sin, and subject to death, and that for ever, to be kept in the chains of darkness until the day of 〈◊〉 great goal delivery, and the declaration of the fierce wrath of God, and this durante bene placito: during the pleasure of the Lord, or until ye shall understand his majesties pleasure to the 〈◊〉. For still you must remember, that as in courts and course of justice amongst men upon earth, it is so in the court of heaven, and the proceedings of the almighty, the malefactor is the kngs prisoner. The jaylor is but the keeper or under officer, betrusted with the execution of justice, the Lord is the sole commander of men’s souls, and of life and death, unto which they are liable by reason of their sins: this being the commission the Lord put into the hands of Satan and sin for the present, unless any express appear to the contrary: he is now pleased to signify to the prince of darkness, and to the power of hell, and to those damned spirits by the ministry of the Word in the mouths of his servants, and by the hand and almighty operation of his spirit: be it known 〈◊〉 you, you principalities of 〈◊〉and spiritual wickednesss, that take possession of, and rule in the hearts of the children of disobedience, that upon the first hearing of this holy word and message dispensed by my faithful servant as a warrant under my hand, that it is my royal will and command, that you forthwith let loose that poor 〈◊〉, who hath been long prisoner in the chains of darkness: for my justice is fully answered, and satisfaction fully accepted: fail not at your〈◊〉, under 〈◊〉〈◊〉 displeasure of the almighty. Dated at the court of mercy before all worlds, published this present day and instant, according to the counsel of mine own will. This puts the powers of darkness, the devils and his angels to deep consultation what to do, they see they have no warrant now to hold the sinner any longer, and yet they have no will to let him go. They are 〈◊〉 loth to part with him, and yet their power is gone whereby they have hitherto kept him, for the strength of 〈◊〉 is the law, 1 Corinthians 15:56. And this is to take away the devils armour, luke, 11:22. When justice will deliver the sinner, Satan hath no power to hold him. As our savior said to pilate, when 〈◊〉 said, I have power to bind thee, or to loose thee; our savior 〈◊〉, thou hadst no power, 〈◊〉 was given thee from above, john, 19:11. So Satan hath no power but what is given from above, according to the edict of God’s revenging justice and their just deservings: therefore now God the father, through the perfect death and satisfaction 〈◊〉 the Lord Jesus hath yeilded, the edict of 〈◊〉 is 〈◊〉, and therefore the devils cannot 〈◊〉. As it was said touching our savior, when he was in 〈◊〉〈◊〉 was impossible he should be 〈◊〉, 2 acts, 24. 〈◊〉 God’s justice was answered to here, When the devils power is now gone, and that justice hath signified her pleasure, that the prisoner must be set loose, they then begin to pretend the right they have, and the claim they can make yet unto the sinner. Therefore sin and 〈◊〉 seem 〈◊〉 plead their own cause in way of justice, and that which cannot be gain-said, as that the souls, of such 〈◊〉 creatures do appertain to them; for besides (says Satan) the statute law, the soul that sins, that soul must die. The evidence is cleer from their practice and experience: whether these be the seed of the serpent, because they express the nature of the serpent in their actions, is it not written, john, 8 44. You are of your father the Devil, for the lusts of your father you will do. These are they whose hearts if they were discerned, whose carriages if they were traced and taken notice of, would give in evidence that the 〈◊〉 of the serpent was in the one, and the venom of the serpent in the other: why, have they not, nay, continue they not to do the lusts of the Devil to this day? they have the spirit of sin and Satan within them: and therefore they are their children, and therefore sin and Satan 〈◊〉 a right and title to them. Is it not again writ, Romans 6:16. Know ye not that to whom you yield yourselves servants to obey, his servants you are. As who should say, it is a ruled case, common and confessed by the verdict of al. If ye yield yourselves to obey sin, you are the servants of sin: therefore says sin and Satan, since we have such law on our side for our right, we crave our right; for these have yielded themselves servants to my temptations says Satan, and to my allurements says the world, and to my instigation says sin, therefore they are our servants, therefore let us have them still. To which the Lord answers, and justice also replies, whilethey did remain the seed of the serpent, and in the state of the children of wrath, so long you have reason to have them, and right to challenge them, and therefore it is you have detained them as prisoners to your pleasure to this day: yea, but says the father; the Lord Jesus whom I have sent, he hath undertaken to pacify my wrath, and purchase their deliverance, and so hath done, for he hath bought them of divine justice, and therefore hath right now to make them the seed of the covenant of grace, and to bring them to himself, and life; as they are, and have been the seed of the serpent and estranged from me and happiness: and therefore he hath not only done for them what was required on their behalf, but he will work in them what may be answerable to the covenant and the condition of it, therefore your claim is nothing. This under correction, I take to be the meaning of that place, Romans8: 2-3-4. Which is mysterious and dark, and dazels the eyes of judicious interpreters, that several senses appear to the several apprehensions of men, we will open it briefly as we pass by, and apply it to our 〈◊〉. And that which I suppose will give some light to the true intent of the place, and will be as a key to the Scripture and set open the sense, that an easy apprehension may give a sad guess at the purpose of the spirit, is this, I suppose the words must be understood of the work 〈◊〉 the spirit wrought in us, and the impressions of grace left upon the soul, not of the work of justification, which is wholly without us in the Lord Jesus our surety, and only counted ours. And this that phrase in the 4th. verse Seems to me of necessity to imply. Where it is evident that the end of the former work of Christ is made this, that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after thespirit: whereas in the work of justification, the truth of the work, the meaning of the Lord, and expression of Scripture is other, 2 Corinthians 5. Last. Christ was made sin, that we might be made the righteousness of God in him, not in ourselves: that righteousness for which we are justified is fulfilled for us by Christ and is in him, its not fulfilled in us. For it is the doctrinee of the popish sect, who are adversaries to God’s grace, that we are justified for anything wrought in us, and for which we are forever to renounce them. And hence it is, Philippians 3:7. Not having mine own righteousness, but that which is of God in Christ: therefore not in us properly. This being granted, I shall shortly give you the meaning of this 3d. verse For what the law could not do in that it was weak through the flesh, God sending his own son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: the apostle had evidenced the state of a man in Christ by the fruits of it, he walks not after the flesh, but after the spirit, verse 1. The question might be, how comes that about? He answers, verse 2. The law of the spirit of life which is in Christ (as the head) hath freed me (and so all his body, and each member) from the law of sin: that is, the sovereign rule of sin and death. But why was the spirit of Christ necessarily required to do this, since the mind of God is in the law revealed, and my obedience required therein? Is it not enough that I understand this, and thereby be enabled to follow it? The apostle answers, no: it was impossible for the law to enable a man to walk after the spirit, and to be free from the law of sin, for so the causal [for] knits this verse as a proof of the former, not because the law was faulty, but because our flesh, our natures were corrupt,and thence it is not enough, the Lord should tell and teach, unless there be some other spirit and power to enable. But how then comes this other spirit? He answers, 〈◊〉. 3. God 〈◊〉 his son to take our nature upon him, who was like unto us in all but sin, and he sent him to take our nature 〈◊〉; i. E. For the removal of sin: and these words are to be referred to those going before, he sent not to those after he condemned sin. As thus, he sent his son in the similitude of sinful flesh, for sin, for the removal of sin; and he condemned sin in the flesh, i. E.in the virtue of the sufferings of his flesh he did abolish and destroy the 〈◊〉 and jurisdiction of sin, so that sin as we may say hath lost his cause, and is as we 〈◊〉 to speak, non suited; fails wholly in all the pleas it can or doth make for any right it hath to the soul of a sinner: as we say of a man that is cast in law, that the cause went against him, his cause is condemned, or his cause is damned, his claim is false and feeble, and hath no force to carry the thing he would. So here, sin fails of its claim, is wholly cast in the suit that it makes for the challenge of the soul: divine justice delivered it into its power because it was wronged, but must now deliver it out of the claim and authority of sin, being satisfied: and from hence this will be attained, that the righteousness which the law requires, may by the spirit of Christ be wrought in me, 〈◊〉 by way of 〈◊〉, hereafter in perfection. To the like purpose is the meaning of that place also, 1 〈◊〉. 4:6. For, for this end was the Gospel preached to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. In the first verse, from the death and sufferings of our savior, he persuadedthose to whom he wrote, that they should 〈◊〉 that application by way of proportion, that 〈◊〉 who suffered in the flesh, i. E. Had their fleshly 〈◊〉〈◊〉 by the death of Christ, should cease from 〈◊〉. This 6th. Verse is one proof of that, for, for 〈◊〉 end was the Gospel preached to men alive when 〈◊〉 heard it, but now dead; so that those that are 〈◊〉 alive, and those that are 〈◊〉, they might be 〈◊〉 in the flesh; that is, their lusts of the flsh might have sentence passed against them, and execution done upon them, and so be abolished, even that flesh, those lustings which are 〈 in non-Latin alphabet 〉, according to men, which come from corrupt nature, that so we may live in the spirit according to God and his counsel, which guides us according to God’s mind: to this place also appertains that in Romans 7:4. Wherefore my brethren you are become dead to the law, by the body of Christ, that you should be married to another, even to him that is raised from the dead, that we should bring forth fruit unto God. And verse 6. But now you are delivered from the law, that being dead in which we were held: that is, the marriage covenant between sin and the soul being broken wherein we were held: the full comparison of which, those words are but one part, is taken by way of resemblance from marriage; namely, as long as the man lives, the woman is bound by marriage covenant; he may plead it, and she cannot gain-say it but she is his: but if the husband be dead, than she is free, the law or covenant cannot bind her, there is no claim on the man’s part that can be pretended, nor right on her part acknowledged. So is it betwixt sin and the soul, who were as it were handfasted together by reason of the breach of the law, being thereby delivered up in God’s 〈◊〉 justice unto the jurisdictionand authority thereof: but when by Christ the law is now satisfied, and justice answered, and the soul delivered from under the covenant of the law as broken, and the power of sin removed, the bond of the covenant whereby they were married, is now dis-annulled, so that sin cannot challenge any right over the soul, no more than a dead husband, nor yet should the soul yield to any such claim. As sin and Satan can make no claim to the soul, [ 3] so neither can they keep possession of it; but they are outed there also by Christ. For as it is in marriage, the woman who is engaged by marriage covenant, as she is bound by law to the man, so are they tyed to mutual cohabitation one with another, possession and enjoyment of each other: so here, when by the breach of the covenant of the law, the soul was under the right and claim of sin, sin and Satan took up their abode in the soul, and took possession of it. So Satan is said to cast it into the mind of judas, and to enter into him, luke, 22:3. And Judas himself is said to be a devil. John 6. Last. That was only spiritually. And what he did to him, he doth to all the children of wrath, while they remain in their natural estate, when now the Lord Jesus comes to bring the soul under the covenant of grace and to make the sinner one of the seed of that covenant, he casts out sin and Satan, and dispossesseth them so, that they cannot have ingress and egress as before, nor can he say, I will return to my house, nor take up his abode there, nor will he find it swept and garnished that he may solace himself therin, and enjoy his habitation as in former times, but he finds the door now shut against him: this is the meaning of that place, John 12:31. Now is the judgment of this world; now is the prince of the world cast〈◊〉: and I if I be lifted up will draw all men after 〈◊〉. Our savior in the foregoing verses being to 〈◊〉 into his agonie, and sensible of the dreadful 〈◊〉 of his father, he prays, father keep 〈◊〉 from this hour, but for this cause came I unto 〈◊〉 hour. Father, glorify thy self: that is, in his 〈◊〉: and the voice from heaven answered, I 〈◊〉, and will glorify it: I have glorified myself 〈◊〉 thy life, I will glorify myself in thy death. 〈◊〉 our savior ads, now: that is, when he was 〈◊〉 suffer the Judgment of this world. That will be 〈◊〉 when he is crucified. The prince of this 〈◊〉 Satan is cast out, shall be cast out from taking 〈◊〉 keeping possession of the souls of sinners. For 〈◊〉 Christ be lifted up, on the cross, and suffer, he 〈◊〉 by the power of his death break down the 〈◊〉 wall, and draw all nations, his elect out of 〈◊〉 nations shall be called by the preaching of the 〈◊〉. This I take it, also is the meaning of that place, 〈◊〉. 16:11. When the spirit comes, he convinceth 〈◊〉 world of sin, that they be miserable in regard of 〈◊〉, of righteousness, that there is salvation in a Christ, and free pardon; and of Judgment, because 〈◊〉 prince of this world is judged. This shows the 〈◊〉 of the sovereign government of our savior, so John 5:22. All Judgment is given into the hands of Christ, that is the immediate dispensation of all sovereign power and rule. And this was one of the things that Peter, in whose ministry the spirit after the ascention of our savior convinced the world of, acts, 2:36. Let all the house of Israel know assuredly that God hath made this same Jesus both lord and Christ. So that he will not break the bruised reed, which is done in contrition, when the soul is bruised with the sight and sense of sin, and yet is indeed wholly helpless and weak, yet he will notbreak it by despair, until 〈◊〉 bring Judgment unto victory, make his government and dispensation victorious. The soul comes now not to be acted by the motions [ 4] of sin, nor carried by the temptations of Satan as formerly, that howsoever its true, that while Satan converseth here in the camp of the saints in the warfare of this world, and while we carry these bodies, the houses of clay without us, and a body of death within us; it cannot be but 〈◊〉 and Satan will give many assaults and press in mightily upon the soul, and with the violence of their charge somtimes may crowd the soul out of its intended course of spiritual conversation, and justle it aside out of the right way, yet they shall never be able to prevail, as to pervert the frame of it: but the set, and face, and frame of the soul will be towards God, and the bent of it for him. Hence Christ is said by death to destroy him that had the power of death, that is the devil. Hebrews 2:14. To destroy him (in the original) is to take off the activity of Satan, and by a deadly blow to stay the prevailing virtue of any temptation, as that it shall not sway the soul to its bent, though it may hinder the soul and dull the acts of it in the daily exercise of spiritual duties. Look as it is in a bowl that is strongly biased one way, and so carried to the mark, however by many rubs and ruggedness of the way, it may be turned aside and justled out of the right tract, yet it sets toward the mark, and is carried that way, and will fall that way by the force of the byas that doth over-sway it. So it is here, the spirit of the Lord that lays hold upon the soul, is like the weight of this byas, that is fastened to it, and closeth with it: so that however the strength of temptation or corruption may by a〈◊〉 violence justle the soul out of the way, and out of that right and righteous proceeding in which 〈◊〉 ought to walk, yet the over-swaying hand of the spirit will keep the bent and set of it towards the Lord and his truth. 1john, 3:8. Christ was manifested that he might destroy the works of the 〈◊〉; that he might analise and unravel, and undo 〈◊〉 it were, and take in pieces that frame of wickedness which Satan had set up in the heart, and turn it up-side-down. When the soul was turned from God, unto sin, and the creature, Christ came that 〈◊〉 might be turned from sin and the creature to God again: the Word is the same with that John 2:19. 〈 in non-Latin alphabet 〉, destroy, or take down this temple: and here, 1 John 3:8. 〈 in non-Latin alphabet 〉: so to loosen one tyed in bands. So the Lord Christ doth the works of Satan; Satan may grapple with the soul, and lay violent hands upon the heart, but bind it he can never more, or make it a servant to himself.* Question 6. Why is this work of attraction given to the father; as in the text, none can come to me, but whom the father draws? I answer. This work as all actions which pass upon the creature and leave some change there are equally and indifferently wrought by all the 〈◊〉 in the most glorious and blessed trinity, and so are truly understood of al, and truly given 〈◊〉: but only they are in several places in an 〈◊〉 manner attributed unto some because of some peculiar consideration that may be attended by 〈◊〉 of some circumstancees in the place; and so the intendment of the spirit, and aim of the text, may rightly be attended and conceived in this place; 〈◊〉shall a little explicate and unfold both, that all mistakes may be prevented. This work of drawing is common to all 〈◊〉 [ 1] three persons. That which issues from the deity and 〈◊〉 firstly, that must indifferently belong to all the persons: for as all the persons have the same individual essence wholly and equally communicated, they are all one God. The unity of the god-head is a of it, and all in a like manner at once given to them 〈◊〉 and thence it follows, that as the same essence, 〈◊〉 the same both attributes and actions which appertain to the god-head, or be done by the god-head are wholly and jointly affirmed of all the persons they all are infinire, eternal, omnipotent: 〈◊〉 create, redeem, call, convert, sanctifie; because these actions are creatures, therefore 〈◊〉 the first being, but from the first; therefore from the god-head: and therefore are truly said to 〈◊〉 done by all that have the god-head, and are truly said to be God, and so by all the persons. Again, look we to the language of the spirit 〈◊〉 the Scripture, we shall see that either the very 〈◊〉 of the text so speaks as here, or else the same thing in the same 〈◊〉, in some variety of explication 〈◊〉 given unto al. That which is here said of the father, our 〈◊〉 speaks upon the like occasion of himself, John 12:31. And I, if I be lifted up shall draw all people to me the same word here and there is used: the 〈◊〉 work also intended, though not in the same expressions, is affirmed of the Holy Spirit, John 16:9-10. I will send the spirit, and he shall convince of sin of righteousness, of Judgment: this conviction is the special work of the spirit in this great 〈◊〉 of attraction. Lastly, its a known and received principle of 〈◊〉, that the persons differ each from other, 〈◊〉 in some internal and incommunicable relative 〈◊〉, whereby the personallity of each is 〈◊〉, and the person distinguished, as begetting 〈◊〉 the father, to be begotten to the son, to proceed 〈◊〉 both to the Holy Spirit: and so the order 〈◊〉 manner of the working of each which of 〈◊〉 follow herefrom, as the father works of 〈◊〉 and first in order, the son from the father and 〈◊〉 in order, the Holy Spirit from both, and 〈◊〉 last in order. And therefore observe from 〈◊〉 before we pass, that it is a dangerous deceit, 〈◊〉 a desperate mistake, so to appropriate this work 〈◊〉 the father, and some other actions to the son, 〈◊〉 Holy Spirit, as that we should thereby bring in 〈◊〉 ranks and conditions of christians. As 〈◊〉 example, from this fancy men have forged such 〈◊〉 of the works of the persons, and such 〈◊〉 suitable of Christians who receive such 〈◊〉; as they attribute drawing to the 〈◊〉, liberty to the son, power to the spirit: and 〈◊〉, such are under the fathers work: such under 〈◊〉 sons work but yet are not attained to the work 〈◊〉 the Holy Spirit. And such who are to be under 〈◊〉 work of the spirit and so to be sealed, they have 〈◊〉 all the former: whereas in truth, and according 〈◊〉 the simplicity of the Scriptures, all these works 〈◊〉 saving, and all of them wrought by all the 〈◊〉, and he that is under the work of the father in 〈◊〉 of these, is also under the work of Christ, and 〈◊〉spirit in them al. For as drawing (before) is 〈◊〉 to all as well as the father, the like we may say of liberty, and power. Doth the son set us free? 〈◊〉. 8:31. So doth the spirit. For, 2 Corinthians 3:17. Where the spirit of the Lord is, there is freedom:the law of the spirit of life hath freed us from the law of sin and death. Romans 8:2. Doth the spirit seal us? Ephesians 1:13. So doth the father also: 2 Corinthians 1:12. He that consirmeth and sealeth us is God who hath given unto us his Holy Spirit: so likewise our savior who hath the two edged sword in his hand. Revelation 2:17. He gives the white stone and the new name that no man knows: that is the secret of adoption, and seal of sonship; yea, it is general, what ever he sees the father do, even those things the son doth also. John 5:19. We must be 〈◊〉 and wary therefore that we be not taken aside 〈◊〉 that delusion. Though this work be wrought by al, yet it is attributed [ 2] unto the father here in the text: because the manner of his work is herein more plainly discovered, and expressed also experimentally unto the heart; and that as here he is 〈◊〉, 〈◊〉 send the Lord Jesus: I shall shortly open both: 1 why it is ascribed to the father: and, 2 why to the father as sending the Lord Jesus, unless the father which hath sent me, draw him. First then, why the father is said to draw? [ 1] This drawing as we have disputed formerly, implyes two things in it of necessity: 1 〈◊〉 from whence the soul is drawn, and that is sin upon which the soul was 〈◊〉. 2 somthing unto which the soul is drawn, and that is〈◊〉. Now both the expressions serve both these intendments in a most pregnant manner. Because the fathers manifesting himself in his displeasure [ 1] unto the soul, doth 〈◊〉〈◊〉, and most 〈◊〉 the work of that holy violence 〈◊〉 is 〈◊〉 unto the soul 〈◊〉 the 〈◊〉 of the 〈◊〉 from it, and 〈◊〉which this drawing we know is 〈◊〉, 〈◊〉, which may 〈◊〉〈◊〉〈◊〉 be conceived. The sin of Adam falling from his creation in which the 〈◊〉 of the fathers working is especially discovered, in that he is the original in the deity, first in order, and working from himself, and creation is the original of things, there they have their beginnings: hence in Scripture it is said to be 〈◊〉 directly against him, and indirectly against the son and the Holy Spirit; because that work wherein though they all wrought, yet the manner of the fathers dispensation did principally appear. 1 John 2:1. Little children sin not at al, but if any man do sin, we have an advocate with the father. He says not, we have an advocate with an advocate: Christ is not properly, and firstly, and directly an advocate to himself, but an advocate is to plead with the party offended, in behalf of him who stands guilty and hath offended, and therefore he is said to be an advocate with the father, because he was the offended party properly and directly. Christ an advocate to plead the cause of his people, the spirit the witness to certifie of the success what the advocate hath done for them, and what acceptance he hath found with the father in their behalf. Hence the fathers displeasure in the fierceness of it comes as most cross, and directly contrary unto sin, and so the sinner; because directly wronged, and therefore hath most reason, and is most ready to offer violence to the sin, for the destruction of that, and the confusion and condemnation of the sinner because of that: and hence therefore the resistance of sin comes to be destroyed, and the soul of the sinner most affrighted for it, and wearied with it, and so compelled to part: and therefore our savior who was in our stead, and became our surety, and bore our sorrows, the chastisement of our peace beingupon him, he says, shall I not drink of 〈◊〉 cup which the father will give me? John 18:11. By cup is meant those sufferings in our behalf 〈◊〉 the father had appointed, and did also lay upon him; and so consequently upon us in him. If the fierceness of the wrath of the father as the partie directly offended is most cross to the sin of 〈◊〉 sinner, and most dreadsul to his soul as guilty, 〈◊〉 the expression thereof even in that regard, is most fit, by a kind of violence to remove sin from the soul, and to force the soul from it. Again, the father as he sends Christ,〈◊〉 [ 2] unto him: because when he so makes himself manifest unto the sinner, he shows the soul whither 〈◊〉 should go, and what certain success it may expect; yea, easy and ready acceptance with the father, and deliverance from his wrath, and the vengeance deserved if it'do go. For when the sinner comes indeed to look upon the ghastly visage of sin, to see the heinousness, and the unsufferable bitterness of that evil that doth undoubtedly attend upon it. He now concludes, he must either part from sin, or else he must needs perish in it: it cannot be avoided. Go he must from his sin, but whither to go he cannot tel, that the filth and guilt of sin may be removed from him, and he delivered from the wrath of the father which he hath deserved by it. When he hath sought far and near for succor and shelter, that heaven and earth professeth there is no salvation to be had in us. Holy ordinances and duties say, we have heard of the name thereof, but we neither have it, nor can give it, only we have heard tell there is salvation in Christ, and in no other name under heaven: the 〈◊〉 therefore intends to make out to a Christ, but 〈◊〉 the question and doubt meets him, though Christ can discharge my debt, lay down and presentsufficient pay, its yet doubtful whether the 〈◊〉, being the creditor, will accept of it, and rest 〈◊〉 with it, or no: yea, says the text, the father hath sent him for this purpose to be his salvation unto the ends of the earth, and therefore he will not refuse him: briefly, therebe three things 〈◊〉 in this sending, which may draw the 〈◊〉 of the sinner towards Christ.  1 that God hath appointed him, in his 〈◊〉 purpose and counsel, to accomplish this work, 〈◊〉. 49. The Lord hath called me, verse 1. And he 〈◊〉 unto me, thou art my servant, in thee will I 〈◊〉 glorified, verse 3. Thou shalt be my salvation to 〈◊〉 ends of the earth, verse 6. John 6:27. For him 〈◊〉 the father sealed: a comparison taken from princes when they would send any with certain evidence of their appointment and approbation, they 〈◊〉 him a commission, and signify their mind under 〈◊〉 hand and seal: so the commission and 〈◊〉 of the father, is as it were the evidence, and 〈◊〉 undeniable, that he was designed to this 〈◊〉.  2 that he hath fitted and furnished him with all 〈◊〉 abilities and sufficiency to discharge the 〈◊〉 of redemption committed to him, Psalm 89:19. He hath laid salvation upon one that is mighty 〈◊〉 save: yea, Isaiah 61:1:2.the spirit of God was 〈◊〉 him, and he hath anointed him, i. E.〈◊〉 him with grace, that he might suit all the 〈◊〉 and desires of his people, yea, with the spirit above measure, John 3:34.  3 that he accepts of him, and his service and mediation, in the behalf of all those whose 〈◊〉 and places he sustains, Matthew 3. Last. This is my 〈◊〉, in whom I am well pleased: not with whom only, but in whom, with all those whoseplace he sustains, and whose surety he was. If God the Father who was offended, and that deeply with my sin, and therefore is now come out against me, either to destroy my sin, or to ruinate and condemn my soul, he hath appointed the Lord Jesus his son to deliver poor creatures from their sins and from his wrath, and he hath fitted him for this so great a work, and he will accept him only, and all that sue for acceptance in him. He only appointed, fitted, and accepted for sinners, let us therefore look towards him, and go to him. The father that hath sent him for this end, would drive me out of my sins, and send me to him for succor and relief, that I may be sure to speed. And I may be sure the father who is so deeply offended, will never refuse him, 〈◊〉 me, if I come to him through his Christ. So we have done with the explication of the point. Instruction. We may hence by way of collection* inferr several things, which are of much consequence in our daily course, and yet all appertain to this place as to their proper residence where they have their first rife, and therefore may most cleerly and rightly be here discussed and so discerned by those who will incline their ear, and apply their heart unto wisdom. Hence it follows by force of undeniable consequence,* that this work of attraction (and so of preventing grace) proceeds from God as the only cause thereof, and depends wholly upon his 〈◊〉 pleasure, and that he works in us without us: we being destitute of all ability which might help thereunto. That which is done by a holy kind of violence against the natural inclination of the heart, that must needs be done upon us, but not by us; we have no hand in that work, and so it is here as hath been proved. Let me ad two or three reasons more besides the evidence of the rule from whence it is immediately deduced. Here that weapon comes first to hand which* some of the ancients have so often used in this cause, and its the canon of the apostle, and that staple principle that cannot be gain-said, Romans 9:16. It is not in him that willeth, or in him that runneth, but in God that shows mercy. Where all other helping causes that may share in the conversion and bringing home of the sinner, are wholly denied and cast out, though they were means of special improvment, that if anything might seem to further it, they might have been of peculiar use, and of a speeding nature. It was not a sleepy, careless, slighting of the attainment of any spiritual good, or a sloathful attendance upon it, nor is it a kind of heartless, and spiritless affection to it that are here rejected, nay though his will was there, and the strength of endeavor, yet both miss the mark; the apostle is plain and peremptory, let him set heart, and feet, and hand, and head on work, he shall never do no good on it, it is not there. Its merely only in him that shows mercy. It was wont to be answered by the pelagians, that it is so said, that its not in him that runs, or wills, without mercy pitying of him, and grace assisting of him, he cannot do it without these, let him do what he can; yet he can do it with these. The vanity of which answer hath been long since discovered, as that it crosseth and corrupteth the very meaning of the apostle. For then the meaning uponthe self same grounds would here be thus, as it is not in him that wills and runs without God assisting, co-working; so you might turn the tables: its not in God that shows mercy without him that wills and runs. For if the words be not a plain and peremptory denial, but only comparatively to be taken, its not so much, or not in his willing and running without mercy prevailing and helping, yet they concur as causes in this work; then may they as〈◊〉 be taken the other way: its not in God that shows mercy only and wholly, but in him that wills and runs in part, which is to destroy the text, and to cross the intendment of the spirit. That dispensation of God which gives ability and* a principle to the will for to work that act and dispensation must be before the ability of the will and act of it, and so cannot be caused by it. As if God put a soul into those dead dry bones in Ezekiel 37. That they might live, this putting in of the 〈◊〉 whence comes life, is before, and so without the work of the soul, or life also; and not at all caused by either. But this preparation and pulling away from sin, is to make way for a spiritual ability to be given to the will for to work, and therefore it is before the will and work, and either of them as any cause. So the apostle john, 1 John 5:20. He hath given us a mind to know him and his Christ. Not only drawn out this act of knowledge, but given a mind also to enable us hereunto. 2 Corinthians 3:5. We 〈◊〉 no sufficiency as of ourselves to think a good thought, but all our sufficiency is of God: not only the thinking, but the 〈◊〉 thereunto. Its he that gives a 〈◊〉 of flesh, and then causeth us to walk in his ways: Ezekiel 36:26-27. This is to be observed against a wretched shift and cursed cavil of the jesuits; when they wouldpretended to give way to the grace of God; and yet in truth take away what they give: and therefore they yield freely and fully, that it is God who gives both the will and the deed. And grace is required of necessity unto both, and neither can be without it; nor will nor deed. But in truth this is nothing but a color of words, when the sense which they follow sounds quite contrary. For ask but their meaning, and when they have opened themselves, all comes to thus much; that the Lord hath a concourse and a co-working in the will and deed, and sends forth an influence into the act of the will, and of the work done: and leads forth and guides both unto their end. And this is no more than he doth with the act of any creature; the first cause concurring with the second: for in him it is that we live, and move, and have our being. As it is with two men that draw a boat or a ship together, each man hath a principle and power of his own whereby he draws, but both these meet, and concur, and co-work together, in the drawing. So that all this that is said is but indeed to darken and delude the truth; yea, and to destroy the work of God’s grace, and deceive the reader. For this gives no more to the work of God’s grace in conversion, than it doth to the act of providence upon, and with the act of any creature reasonable. Whereas this must be observed carefully, and forever maintained as the everlasting truth of God, that the Lord gives a power spiritual to the work, which it had not before he concurs with the act of that power when it is put forth, he gives him a being in the 〈◊〉 of grace, before he leads out the act of that being. He first lets in an influence of a powerful impression upon the faculty of the will, before he concurs with the act 〈◊〉 deed. Hegives aheart of flesh, and then causeth them to walk in his ways: as if one could put a principle of life and motion into another, and then draw forth the act of that power to the performance of the work: as to draw a boat, and so forth. This comparison will 〈◊〉 the truth of the work. As it is with the sons of the first Adam, in the* work of their generation naturally, and the perverting and turning aside their souls from the lord: so it is with the sons of the second Adam in their spiritual regeneration and conversion. But in the 〈◊〉 the work is wrought in them without them; so it is said 〈◊〉adam, he begate a son in his own image, Genesis 5:3. That the son was begotten in point of natural constitution, and that he was inadams image, his mind darkened, his will perverted, and the whole frame and disposition of the whole man turned aside from God; all which is wrought in the child without any act on the child’s part. So 〈◊〉 is with every one that is begotten unto God by a new conversion. There is an impression of God’s spirit to turn them from 〈◊〉 unto God, without any ability of their own, further than it was given them by God, and acted by his spirit. James 1:18. Of 〈◊〉 own will begat he us. John 1:13. Born not of the will of blood, nor of flesh, nor of the will of man, but of God. Hence then it follows in the second place, that* the conversion of a sinner depends not upon, 〈◊〉 is lastly resolved into the liberty of man’s will, which is the proper opinion of the arminians, and somwhat more 〈◊〉 than the 〈◊〉 themselves will own. The sum of it, and the full sense of it will appear in the answer to this question: suppose that all outward means have been used and improved by providence upon two persons indifferently, in the sameplace enjoying the same helps, say Judas and Peter, who were both trained up under the wing of Christ, and received the droppings of his daily counsels alike, their minds both so far enlightned, and their consciences convinced of the things of God and grace, that they see what the will of God is, and what their way is to happiness, by believing in Christ. Here grows the question: why doth Peter receive Christ, and Judas reject him? Why the answer and last resolution of arminians is here; it was in the liberty of their own wills, and Peter would close with Christ, judaswould refuse him. But the orthodox divines answer out of the Word, the Lord gives a heart of flesh to Peter, and enables him: which he denies unto judas, as he 〈◊〉 may, and Judas hath justly deserved he should. The wretchedness and falseness of the former opinion appears as from the former ground, so also from these following arguments. If the will of itself hath not the next passive power* to receive grace and Christ, then it is not in its liberty to choose or refuse: but it hath not the next passive power, Romans 8:7. It is not subject to the law of God; nay, it cannot be subject to receive the work, therefore not choose the work much less. If it be in the liberty of the will either to choose [ 2] or refuse, and that our conversion is lastly resolved into that; then it is in a man’s own proper power and freedom to make himself to 〈◊〉 from another: which the apostle peremptorily and professedly denies, 2 Corinthians 4:7. Who makes thee to differ? And what hast thou that thou hast not received? Why the arminians will say, it was my own will that made me to differ, the liberty of my own choice,because I used and improved my freedom Well, which another did not. That which exalts the will of man above the power [ 3] and will of God, and makes it the more principal cause of our conversion, that is injurious to God’s grace, and opposite to his truth, and the aim of his counsel, which is to work all for the manifestation of the glory of his free grace. But this opinion doth so. For it makes it in the power of man’s will to frustrate and over-power all the means which are provided, and the operations of the spirit upon the soul, for, for all these, the soul may not be converted. But if this be put forth, then the work is accomplished and brought to perfection without fail: that in genere 〈◊〉; this in genere causae efficientis proprie sic dictae. That is only to stir up power, this alone puts forth the power by 〈◊〉 it is wrought. This delusion is exceedingly derogatory to the [ 4] glory of God, deprives God of that praise and thanksgiving which is due unto his name; for upon this ground, a reprobate wretch who shall perish forever in the bottomless pit, stands as much bound to God for his grace and bounty as he that is saved. For they were all equal in the means provided, in the operation of the spirit, and the offers tendered for good; had the one the ordinance, the other had so to. Had the one privileges, abilities, the other shared equally herein. Was the one enlightned, persuaded, so was the other: that the one received Christ, that was his free will, he may thank himself for that, and not God. But the saints when they come to acknowledge the son of God; at the meeting of all the churches they do profess the contrary; it was not their prayers, their tears, nor hearing, 〈◊〉 resolutions, 〈◊〉 performances,for all these their guilt still remained, the power of their corruptions not removed. It was not any ability, or parts natural that could do it: for they see the spawn of all sin in their hearts, and had certainly had the strength of all distempers in their lives, that they are not in the dungeon with witches, upon the chain with malefactors, they cannot thank their good nature for it. Nay it was not in all the means though spiritual and powerful, the ministers they shewed the way, they set forth the glorious things of God and grace, but it was not that which did it, but it was only in God that shewed mercy, meerly, only, wholly, out of the free mercy of the Lord.* Hence, our conversion depends not upon, nor issues not from the congruity of all such means, or the 〈◊〉 suitableness of all such circumstances wch may help forward those forcible persuasions which the Lord doth present to the soul, and whereby he would so call the soul of a sinner to himself, as that his call may certainly find success. I conceive it meet to ad this collection to the former, partly because this is the proper place to which it ought to be referred, and where it should be disputed, and from the former doctrinee receives its doom, and confutation. The brain of the jesuites is the womb that bare it, and their forgery gave it its first being; a brat of their brain, a conceit which they forged and anvilled out of the froth of their own imaginations: for when they saw that it was a conclusion absurd and unreasonable, yea, that which sounded harshly even to common sense to affirm, 〈◊〉 a man’s conversion was lastly resolved into the liberty of a man’s own will; which advanceth man’s free will above God’s free grace, and makes the will ofman a superior and more principal cause of our effectual calling, than the work of God’s spirit and grace. It was so loathsome to look upon, that they resolved not to own it in such apprehensions, but they devised to put another vizard upon it, that so 〈◊〉 might appear other, when it was presented in other apprehensions; and because they cannot maintain what they say, they would say somthing which neither they, nor any else can understand. For they set down their opinion in these expressions. When God (say they) who made all creatures, and so the will of man, by his wisdom and foreknowledge fully understood, what each creature and so the will of man would do in every event, condition, and occasion that could betide it: he also foresaw when the will of man was set in such a condition, so disposed, so suited with several circumstances, and conveniences, when his persuasions would find the greatest congruity and agreeablness with his disposition: and then presents such arguments that suit his disposition, and so undoubtedly prevails. So that these three particulars are attended in it.  1 the Lord works only by moral persuasions; that is the alone way that he takes to draw, not offering any violence, for that they think is unnatural, and unreasonable.  2 the will is still left indifferent, and in its own liberty to chuse, or refuse.  3 the Lord out of his wisdom and fore-knowledge, sees how to hit the heart in a right vein, takes the sinner in a good mood, hits his humor, watches as it were his advantages, observes what will meet and suit his disposition, and then presseth it, and so 〈◊〉. He that God at such a time, in such a manner, by such means presseth, as carry a congruous, a suitable, and answerable agreeableness to his disposition, he is converted. He that hath not such hints taken to hit his disposition, he is not converted. So that two men sitting at the same sermon, the spirit equally 〈◊〉 both, the wills of both being equally apt and able to receive the work of the spirit, yet there is congruity and suitableness in the one, and there the Word speeds; not so in another, and there the Word takes no place, 〈◊〉 prevails. Ask them what this congruity and agreeableness is? they 〈◊〉 they cannot tell. And thus they mud the water and raise the dust, that they may go away in the dark, that others may not see them, nor see where they go. And thus they labor to shift off the pressure of reason, as hares when they are pursued they fall to their jumps and doublings, but all in vain, for the 〈◊〉 of this conceit is confuted from the former doctrinee. For if this attraction be wrought by the impression [ 1] of the work of the spirit, without us though in us, then doth it not issue from any congruity of circumstances, which may cal forth the ability of our wills to this work: but this work is wrought in us without us, we not sharing in any manner, as any cause thereof. Therefore no power, nor disposition in our will, carried by any congruity of any helps, doth or can procure it. If the Lord doth by a holy kind of violence destroy [ 2] the resistance of the will, when it doth, and cannot but oppose this work; and therefore expresseth the power of his spirit in way of contrariety to its inclination, then doth it not look to any congruity of any circumstances to draw home the soul. But the former is true as hath been abundantly provedbefore; therefore the latter also. Nor do they, or can they by this pretense prevent [ 3] the former absurdity, as resolving the conversion of the sinner, upon the freedom of the will. For they themselves confess, as you heard in the explication of the cause, that this persuasion of the Lord put forth in this congruity and suitablness of all the circumstances; it leaves the will still at his liberty and indifferency, as the masters and maintainrs of this opinion do profess: whence I reason thus, If it be left in the power of the will, either to receive or refuse this congruous persuasion, then is it in the power of the will still, whether the act of conversion shall follow or not; then is the efficacy and success of the work of the means and the spirit resolved lastly into a man’s will. For if it be in his will to succed, or not to succed the work of conversion, then is it in the power of it, to make, or not to make the means efficacious, for therein lies the efficacy of grace. But besides the former principles, weigh we a little the following arguments, which further discover the folly and falsehood of this delusion. First, experiment: then, argument. First, the experience of the saints left upon record in the Scriptures (which give witness 〈◊〉) give in evidence, and that undeniable that in truth the dispensation of the Lord is quite 〈◊〉 to this conceit: who is pleased herein to magnify the freedom, and power, and riches of grace, that 〈◊〉 takes sinners at the worst, and over-powers the perversness of their hearts, and that many times when they are come to the height, and that in the very heatof their rebellions, that they might indeed confess it, and all the world see it: it is not the suitableness of our disposition which God needs to take advantage by, but the almighty and al-sufficient efficacy of his grace is such, that he doth what he will, when our wills most oppose, and in reason there is least probability and possibility in the work of causes to attain this effect. Thus the Israelites, Ezekiel 16:3-4. When the Lord called them, and took them to himself, he professeth their navel was not cut, nor salted with salt, nor washed; but he saw them weltring in their blood, and that was a time of love which the Lord took, and said to them, live. Isaiah 43:24-25. When they wearied him with their wickedness, and made him to serve with their iniquities, then be said, I, even I for mine own names sake will blot out thine iniquities. It was the carriage of God to Abraham, and typed out in the son of his promise, when his body was dead, her womb was barren, then he gives them a son: he brings and begins his church out of the dust, and calls things that are not, as though they were. Paul is breathing out threatenings against Christ, fierce in the pursuit of his poor members, and resolved to see the ruin of them, as he himself speaks of himself, he was mad with malice, and made havock with the church, acts, 26:11. Acts, 1:1. Galatians 1. Last. The Lord takes this time, when he was in the height, and ruff of his outrage, to bring him to the embracing of the truth, when he was come out in greatest outrage in opposition and persecution of it, acts. 9. And this was usual in the course of providence, and the dispensation of the means of grace, for himself gives the ground of God’s dealing, and his aim in this. 1 Timothy 1:16. To wit, that he might be anexample and pattern to all posterity to support the hearts of the rebellious Gentiles, that they might not sink under the weight of their unsufferable 〈◊〉, but yet to seek the Lord. So it was with these converts, acts, 2. Some mocked, some blasphemed, 〈◊〉 derided the apostles, and that was the season, the Lord took to set upon their hearts by the ministry of the apostles. And were the Scripture silent in this case, how often have we found it in our own experience acknowledged by many, those who came purposely to deride and scom the ministry of the Word, somtimes to entrap and ensnare the minister, somtimes to see, and slight, and jear at the assemblies of the saints: that was the time which the Lord took to seize upon their souls, to convince, convert, and save them through mercy, what congruity or suitableness was there then for this work, unless you will make contrariety and the height of sinful rage, and opposition to be congruity, this is God’s manner to do wonderful things beyond the reach of common reason, when it was hard to the people of the captivity to believe it; God then says it was not hard to work it: Zechariah 8:6. Thus saith the Lord unto this people, if it be marvelous in your eyes, should it be marvelous in my eyes? God usually carries the chief of the expressions of his providence by way of contrariety, and cross means in common apprehension, and the course of things, that he might silence the pride of all flesh, and the forgery of al〈◊〉, who are the professed enemies of his grace: so Elijah when he would make way for the glory of the miracle and manifestation of God’s power, he doth nor only lay the sacrifice upon the altar without fire, but digs ditches deep, and fills them with water, that thepower of the fire might appear more remarkablely, 1 Kings, 18:33-34-35. So here, To this experience, which cannot be 〈◊〉, take these reasons for further cleering of the truth, and the crushing of this erronious conceit. If the conversion or attraction of a sinner be* lastly resolved into the congruity and suitableness of moral persuasions: then may it lastly depend upon some natural cause, or in truth upon some common circumstance of some outward occasion, and conveniency with which the sinner may meet in the use of means. For in the meeting and concurence of these, as time, place, order, or outward helps, and the disposition of the party, in some, or all of these this congruity will consist. But this is to resolve our spiritual and supernatural call into a natural cause against rule and reason. For nothing can exceed the bounds of that ability which the Lord in the way of his providence hath set in the creature, natural causes produce natural effects only: John 1:12. Which are born not of blood, nor of the will of man, nor of the will of the flesh: there is nothing in corruption, or natural disposition, or the excellency of any 〈◊〉, that brings forth this spiritual birth. Nay the apostle professedly excludes all these as not able to bring about this work, and therefore sets out the vanity and emptiness of them, when they are at the highest; we preach (says the apostle) wisdom to those that are perfect, which this world, nor the princes of this world were never able to reach unto, 1 Corinthians 2:6:8. If any were suited with the choicest means, or had liberty to enjoy the choicest opportunities, or the best advantages, according to their hearts content, these were the men, and yet these could〈1 page duplicate〉〈1 page duplicate〉〈◊〉〈◊〉 of this work: 〈◊〉, a 〈◊〉 of outward means which properly reach not the 〈◊〉 work, prove an 〈◊〉 unto this effectual calling. So the apostle, 1 Corinthians 1:26. Not many wise, not many rich, 〈◊〉 many noble:〈◊〉 wisdom and choice abilities. Wealth and outward 〈◊〉, honor and 〈◊〉, they are in 〈◊〉, and so 〈◊〉, and therefore congruous to help forward a 〈◊〉 course, (because those that are not subordinate, 〈◊〉, are〈◊〉〈◊〉, and the argument follows 〈◊〉)〈◊〉 reason if any, then these who had 〈◊〉 and choice abilities to improve the means, 〈◊〉〈◊〉 the work, those who had wealth to purchase them, those who had authority to 〈◊〉 and them to serve their turn, they should be suited to all 〈◊〉 encouragements, to 〈◊〉 on in a Christian course, but we see this doth it not. Some who have the greatest 〈◊〉 and suitableness [ 2] of all moral persuasions, to draw their hearts to Christ, do remain forever at greatest distance from him; therefore saving conversion is not resolved into, nor depends certainly upon the congruity of moral periwasions. That some have such suitableness and yet remain at such a distance, I instance in 〈◊〉 those that sin the sin against the Holy Spirit, and count the blood of Jesus a common thing: that these have the congruity of all means to prevail with them, the Word will give in 〈◊〉 proof, Hebrews 6:5-6. They taste of the heavenly gift, that is faith; are made 〈◊〉 of the Holy Spirit, have tasted of the good Word of God, and of the powers of the world to come: they have a taste of vocation, of adoption, and 〈◊〉, and 〈◊〉; and that there were 〈◊〉 of moral 〈◊〉 to work these, I thus shew, wherethere is a concurrence of all moral causes which by the rule of providence the Lord hath appointed, all those that he hath fitted and proportioned both to the nature of the soul, and the nature of the spiritual work needful for it; such whom he hath so far breathed upon and wrought withal, that there is a taste of all the saving work of God left upon the soul, only the truth and reality of the work is 〈◊〉, comes as near to effectual calling as maybe, and not be called; as near to the stamp of true sanctification as can be, and not be sanctified: there is the congruity of all moral persuasions, and the meeting and concourse of the strength of all arguments and reasons that can be propounded, only there is yet a principle internal wanting, which should indeed change the will: for if the contrary to all these be incongruous, and carry a kind of unsuitableness, either to the necessities of the soul, and the work of God upon the soul for its saving good, then the presence of these carry an undoubted congruity, and answerableness to all the good of the soul and the work that should be done upon it. For certain it is when all the means that God hath appointed are attended and used, also in the order and manner he hath appointed, neither more help, nor more congruity can be desired, nor yet attained; for if there be any other means which God hath not appointed, those will prove hindrances not helps; or if they be used in any other order than that he hath ordained, these are disorderly perverted and abused, and made unserviceable to do their work, or attain their end. And yet when the power of all these is improved to affect the will, and stir and provoke it, but not change it, it is never savingly brought home to God. So Moses, touching the condition of the Israelites, Deuteronomy 4:34. Compared with〈1 page duplicate〉〈1 page duplicate〉deut. 29 4. Did ever God assay to take a people to himself with signs and wonders, and great temptations, and out of the heavens he made thee to hear his voice, that he might instruct thee: what then was wanting? He suited them with all miraculous expressions of his love and mercy; but this was 〈◊〉, to this day he hath not given thee a heart. And if he give you all mercies beside, tried you with all corrections, pursued with miraculous expressions of his power and faithfulness, if yet he give 〈◊〉a new heart, all that ever he shall give will never do you good. So the prophet, when he was appointed and fitted in an especial manner, having his tongue touched with a coal from the altar, when he was furnished with gracious abilities from Christ to dispense the Word, yet all was to make their ears heavie, and their hearts fat, and their eyes blind, that they should not see, nor beleive, nor be converted, Isaiah 6:7-8. And therefore the apostle when he had given the doom upon those back-sliders, he ads, we are persuaded better things of you, and things that accompany salvation, which these did not: 〈◊〉 6:9. If all means and helps that can be used in way of [ 3] moral persuasions, are wholly incongruous, and utterly unable to work upon the corrupt heart of man, then there is no congruity of such persuasions, that can savingly convert, or call the soul, or draw the sinner to Christ: but all means in way of moral persuasions that can be used, are indeed wholly incongruous, and utterly unable to work upon the corrupt heart of a sinner unto his conversion; but they reach not the distemper or cause of a man’s misery and therefore can never do the cure. For these are to call forth the power a man hath into act, whereas the 〈◊〉 wants all spiritual power, whereby〈◊〉maybe enabled to put forth any act that may be acceptable unto God, Romans 5:6. When we were without strength; and the apostle doth not say, we have some sufficiency to think a good thought, if some arguments were suggested to draw it out, but doth plainly and peremptorily affirm, that all our sufficiency is from God, and therefore none firstly of ourselves. 2. Corinthians 3:5. How silly was it, and incongruous to common sense to provide the sweetest sounds, and choicest musick to delight a deaf man? To present the pleasingest colors to affect and please him that is blind, to set the most sovereign cordials and the most curious rarities and dainties before a dead man to refresh him? Yet such is the condition of every natural man touching the things of grace: he is deaf and hears not, blind and sees not, dead and relisheth not anything that appertains unto his peace, unless then you give him a new soul whereby he may live, all outward services are utterly unsuitable to his condition: in a word this quaint devise of the jesuit is so far from any sap, or any real subtlety in it, that the opinion quite contrary (in a true sense) is most consonant to the truth. The means (then) appointed and used in providence by the Lord, may be attended in a double respect, either in regard of the end the Lord aims at, and the effect he intends; and so it is true, the means which the Lord hath ordained carry congruity and and suitableness for the attainment of his own end, and accomplishment of his own work. But secondly, if we look at the corrupt heart, and nature, and will of man, which is now to be subdued, and his darling corruptions now to be removed from him, then it is most certain the meanswhich the Lord hath ordained and useth for his conversion carry not any congruity, but a contrariety to his corrupt heart and will. That which must expel and 〈◊〉 corruption in the heart, that must not have 〈◊〉 but a 〈◊〉 to it. But the means which the Lord 〈◊〉 to call and draw 〈◊〉, are to destroy and expel the corruption; therefore they must〈◊〉 not a congruity, but a contrariety and crossness to them. That question which is attended with so many* tedious 〈◊〉, is from the former doctrinee 〈◊〉 and concluded, and that undeniably, and because 〈◊〉 doth 〈◊〉 properly to this place, I shall 〈◊〉 express it: hence then it follows, The power of grace put forth in the work of conversion, is irresistable. When I say, irresistable: we mean not that the corrupt heart doth not oppose and resist the operation of the spirit, and the 〈◊〉 of the ordinance: for whilst that 〈◊〉 is 〈◊〉, it cannot but labor the preservation of itself, and therefore cannot but oppose the power of God’s spirit, which works the destruction of it. But this is the meaning, it cannot so prevail as to 〈◊〉 God’s intent, or to prejudice the work of his grace, as that it should not find 〈◊〉 in the 〈◊〉 of the sinner, or hinder his 〈◊〉 home to Christ: this collection in 〈◊〉〈◊〉, is 〈◊〉 demonstratively, and undeniablely from the former doctrinee. That grace which takes away the power of resistance stirred up by Satan, or the corrupt heart of a sinner, that cannot be resisted. But the grace ofgod put forth in preparation, and drawing doth by 〈◊〉〈◊〉〈◊〉 of 〈◊〉 take away the power of resistance in the 〈◊〉 heart of a sinner; and therefore it cannot be resisted. Hence it follows again in the fifth place, Wheresoever there is spiritual sufficiency of* grace; there is also spiritual efficacy put forth 〈◊〉 work of 〈◊〉. These two go hand in hand in this 〈◊〉 of God, and are either the same really, or do 〈◊〉 accompany one another. And I therefore mention this collection, not only 〈◊〉 of the 〈◊〉 of it, as that it needs to be unfoulded and apprehended aright, especially considering 〈◊〉 is the proper seal unto which it must be referred, where his stock and 〈◊〉 may be observed, and where his 〈◊〉〈◊〉 be disputed and 〈◊〉. But 〈◊〉 I 〈◊〉 it convenient to take the more 〈◊〉〈◊〉 thereof, 〈◊〉 of the special benefit and use thereof: the right 〈◊〉 of this makes ready way for the cleer 〈◊〉 of the delusions of the jesuits which they have invented and set up as blinds in the way that men might not see the 〈◊〉 of the Lord, and set forth and acknowledge the power and glory of his 〈◊〉. Nay, it hath found favor with some who otherwise follow the 〈◊〉, and that truly, in their 〈◊〉 of the drawing of God, 〈◊〉 according to their diverse apprehensions, they set down explications of their own thoughts in a diverie manner. Their general tenent is this, they make this 〈◊〉 distribution of the work of God’s grace in conversion, Auxilium est vel,  Sufficiens.  Efficax. The dispensation of the work of grace in the way of conversion, is either by way of sufficiency 〈◊〉〈◊〉: either sufficient, or effectual and efficient.  1 all men say they have sufficient help from God in the dispensation of the ways of his providences and ordinances, that they may be converted were it not their own fault; they 〈◊〉 a power and a 〈◊〉 by the supply of this sufficient help from God to this end and for this work, and yet though they may, yet they do not attain success.  2 but the elect and such as the Lord hath set apart to himself, have the efficacy of this spiritual help from the Lord, as that they shall be, and in their times are actually called and converted unto God. Against these forgeries, I desire this fifth collection may be attended. Where ever there is sufficiency of exciting and preventing grace, put forth by the Lord, for the drawing, and converting of the sinner; there is also the efficacy of that grace which never fails to attain success. First, we shall open this collection, that〈◊〉 full meaning may fairly and plainly be apprehended. Secondly, we shall show how it follows evidently from the former doctrinee, as that the one cannot be granted, but the other must needs be yeilded. For the understanding of the collection, attend three things. That this exciting or preventing grace of God, [ 1] it is not any habit, or gracious disposition imprinted upon the soul, wherby it was in power or possibility to act or not to act, as it seems good and suits best with its own purpose. For example sake, in those actions wherein men are causes by counsel, they have 〈◊〉 and power to put forth such an action, or with-hold the doing of it as they see fit. A man hath a power to go hither or thither, to speak these or those words, yet he may sit still, and stop his motion, he may be mute, and silence his words. But as we heard before, it is the motion or actual impression of the work of the spirit, so that God is not purposing and decreeing within himself, but putting his purpose into a powerful execution, and so comes under such words to be deciphered, as drawing, teaching, turning; all which show an actual expression of God’s power and pleasure. Sufficiency of any cause or causes is to be attended, [ 2] either absolutely in regard of the end at which they look, and then that is absolutely sufficient which can attain his end without any other; if any hindrances it can remove, if any wants it can supply, if anything to be done, it can procure it, accomplish it; 1 Corinthians 12:9. My grace is sufficient for thee. And thuse some causes may be sufficient for the accomplishment of one effect, which are not for another. Those common stroaks of the spirit inillumination, and conviction, and moral 〈◊〉, in propounding arguments to the hearts, 〈◊〉 pressing on mightily by evidence of reason, are sufficient to make people beyond 〈◊〉. John 15. 〈◊〉. If I had not come and spoken to them, they had 〈◊〉 no sin; but now they have no cloak for their 〈◊〉 Ezekiel 3:11. Whether they 〈◊〉 hear, or whether they will for bear, yet this they shall know there 〈◊〉 been a prophet amongst them. Its sufficient to condemn them, if not to convert them. But these 〈◊〉 not sufficient to 〈◊〉 the work of conversion, for there is more power required to that: there is not only an enlightening of the understanding, but 〈◊〉opening of the heart; 〈◊〉. 3:11. 〈◊〉baptize 〈◊〉 water, but there is one that comes 〈◊〉, he 〈◊〉〈◊〉 with the Holy Spirit and fire. There is sufficiency upon companison or supposition, upon this ground or supposal that we take in other causes, in their 〈◊〉 and 〈◊〉 work with others; and this is very improperly and abusively said to be sufficient. This is the 〈◊〉 of the popish crew, there is sufficient help vouch safed on God’s part unto 〈◊〉, for salvation and conversion, if they would 〈◊〉 of the freedom of their own wills use and improve them for the end that the Lord hath appointed them, and doth now 〈◊〉 them if they will give way, and welcome 〈◊〉 the light which the Lord hath now 〈◊〉, and not reject the 〈◊〉 of God against 〈◊〉: which is in truth to say it is not sufficient to work their wills and hearts to this, but it is sufficient to present, and persuade the heart if it will for they who make the will of man a partial cause with God in this work, 〈◊〉 that 〈◊〉 will and grace of God and his spirit is not the sole and alone cause, and therefore not the sufficient 〈◊〉 to doit. As if two men be partial causes in drawing a ship, neither are sufficient to do it. The like mistake is in that expression and comparison, in which the fautors of this opinion do so much please themselves: say they, the eye hath sufficient power to see, but yet unless the air be enlightened, and the object presented unto it, it will never see or perceive it, not put forth this power effectually upon the object. Answer. The mistake is merely in the manner of the expression misunderstood: for seeing implyes two things in it. 1 to act upon an object when it is presented in a right distance, and through a fit mean. 2 to bring this object in such a manner to the eye. That the eye is sufficient to do the first, and is also effectual that way; the eye is not sufficient to the second, and therefore no wonder it doth not perform it. Thus it is in the spiritual work; Deuteronomy 29:4. Though they had seen many signs and wonders, yet nothing was sufficient to work upon them, and prevail with them effectually: and its added, because that unto that day God had not given them an 〈◊〉: he had given them wonders, provided ordinances, crowned 〈◊〉 with privileges, and these might happily 〈◊〉 and condemn, being sufficient for that: but not to convert, unless he had given them an heart. This is the ods our savior gives of the sufficiency, and so the efficacy of God’s dispensarions, Matthew 13:11:13. To them I speak in parables, that-seeing they may see and not perceive; hearing they may hear, and not understand: but to you is given to know the mysteries of the kingdom of God. He not only gives unto his disciples a word, but a mind to know. Efficacious, or effectual grace and help is, when [ 3] the work formerly intended and purposed by thelord, is now really accomplished, actually performed, and put into execution: when the soul 〈◊〉 turned, and called according to his purpose, Romans 〈◊〉. 28. So that the full sense is, wherever there is 〈◊〉 absolute sufficiency of preventing and 〈◊〉 grace, there is an actual efficacy in the accomplishment of that work upon the soul. And this 〈◊〉 from the former doctrinee by force of 〈◊〉 argument several ways: thus, Where there is the concurrence of all 〈◊〉 [ 1] putting forth themselves for the work of conversion, there that work will certainly and effectually be brought forth; because there is no more required to the existence of anything, than the causes of it, and those jointly working for that end. But 〈◊〉 there is the sufficiency of preventing grace, there 〈◊〉 all the causes of conversion, and all these working: for in that there is a sufficiency, therein all the〈◊〉 are implyed: in that it is the sufficiency of 〈◊〉 grace, which is a motion and impression of 〈◊〉 spirit, therein the action of these is expressed: and the work must needs follow, and the drawing 〈◊〉 fail to be efficacious. For the reason why a reasonable agent is sufficient to accomplish, and 〈◊〉 doth not; it is, because he hath power but 〈◊〉 and doth not put forth that power to the 〈◊〉 mance of the work: but so it is not here. Where God’s preventing grace is put forth, there [ 2] the work of conversion doth undoubtedly follow; because it alone works it in us, without us: but 〈◊〉 there is 〈◊〉 help of our drawing, there 〈◊〉 preventing grace is put forth: therefore there 〈◊〉 conversion must needs be effectual. Where all the power of resistance is 〈◊〉〈◊〉 might hinder the work of our conversion, there our conversion must needs be effectual, but 〈◊〉〈◊〉 drawing is, and so sufficiency of God’s exciting grace, (for that and drawing are alone) there all the 〈◊〉 of resistance which might hinder is removed: herefore where this sufficiency is, the work of our calling must needs be effectual. Hence again it follows by undeniable evidence,* that all men have not sufficient help of preventing grace whereby they may be called effectually, and 〈◊〉 conversion wrought without fail, if they would but improve the help as they may. This 〈◊〉 immediately from the foregoing grant, and 〈◊〉 beyond all gain-saying. For sense and experience puts it beyond all [ 1] doubt and dispute, that all men have not tasted 〈◊〉 efficacy of saving calling, but the efficacy and sufficiency of exciting grace are either all one, or without fail go always together; therefore to whom 〈◊〉 efficacy of this preventing grace is not dispensed to them, the sufficiency is not. Again, the letter of the text gives in testimony [ 2] beyond controul; they who share not in the drawing of the father, they partake not of the sufficiency of exciting grace: for herein the very nature of it lies, and the words are pregnant, no man can come to me, he hath not power to come unless the father draw him. But the father draws not al, for that is the scope of our saviors direction and caution whereby he would check the murmuring of the Jews, quarrelling with his doctrinee, and despising his person; now lest any should be taken aside by their sinful example, our savior ads this as the reason, and leavs it upon record, no man can come to me, be his place, his parts, his excellencies and abilities never so great and glorious, therefore marvel not, it is not in their practise, it is beyond their power, unless they are drawn,〈◊〉yet they are not, nor are like to be. Again, there is yet a special work of God’s grace [ 3] and favor, the want whereof our savior makes a never failing 〈◊〉 why the souls of sinners never share in Christ, and 〈◊〉 neither in eternal life; John 6:36. I said unto you, that you also have seen me and believe not: but they might have 〈◊〉 a reason to be rendered, and a 〈◊〉 given, why that should be charged; our savior gives in his argument which will admit no answer to satisfy it, hardly a pretense to avoid the 〈◊〉 of it. verse 37. All that my father gives shall come unto me, and him that comes unto me, I will in no wise cast out. Not to be given, then is one cause why men cannot come; and so have not sufficiency of help to enable them to that work, and to partake of the comfort. Lastly, the sufficiency of exciting grace may be [ 4] attended two ways. Either, 1 in respect of the outward dispensation of the means, which the Lord 〈◊〉 appointed, and by which his grace and spirit is conveyed. Or, 2dly. There is also the internal operation of the Holy Spirit Wherein only the sufficiency of saving calling is accomplished. Now many thousand thousands, there be that never communicated in any of these either the external, or 〈◊〉: 〈◊〉 in the external; when the special privileges under the law were paled in, and appropriated to the nation of the Jews, you alone have I known of all the nations of the world, amos 3:2. To them belong the adoption, and the glory and the covenant, and the giving of the law, and the service of God, and the promises, Romans 9:4. He hath not dealt so with other nations, neither have the heathen the knowledge of his ways, Psalm 147:20. They who never heard of 〈◊〉, nor grace, nor sin, nor conversion, nor salvation,〈◊〉 have not sufficiency of outward means whereby 〈◊〉 might be converted, acts, 17:30. The times 〈◊〉 that ignorance, he over-looked: he regarded 〈◊〉 the gentiles; but now he commands all men to 〈◊〉 and repent; as if he should say, before he 〈◊〉 not so much as call the Gentiles to the 〈◊〉 of the things of grace. And for the inward 〈◊〉, how many thousands have not the common 〈◊〉 of the spirit which tend to conviction, and 〈◊〉 persuasion, of whom that of the prophet is 〈◊〉, to whom is the arm of the Lord revealed? 〈◊〉. 53:1. Multitudes there be, to whom the Word is 〈◊〉 of death. 2 Corinthians 2:16. In whom the God of〈◊〉 world hath blinded their eyes. 2 Corinthians 4:4. That 〈◊〉 might not see the glory of God; who seeing see 〈◊〉 yet perceive not, hearing they hear and yet 〈◊〉 not, their ears are made heavie and their 〈◊〉 fat, that they should not be converted. The whole nation of the Jews now curse the Lord Jesus 〈◊〉 their synagogues, and therefore have no drawing 〈◊〉 the Lord Jesus. And so much for the first use of instruction. The second use is for consolation, to several sorts of men. First, here is ground of incomparable, and inconceivable* comfort to support the hearts of 〈◊〉 sinners, from sinking under desperate 〈◊〉, and that irrecoverably. When their corruptions come in upon them like the mighty ocean, when innumerable evils compass them about,*〈◊〉 their sins take hold upon them, that they are not 〈◊〉 to look up, they are more than the hairs of their 〈◊〉, and their very hearts fail them: they find the opposition so strong, and themselves so weak, 〈◊〉 work of deliverance so impossible to their own sense and experience, that their prayers and endeavors,and hearts 〈◊〉 them: yet here is a gale 〈◊〉 hope, and that which will uphold the heart, if 〈◊〉 lord will have in the soul, all opposition in 〈◊〉 and earth, shall never hold it. As he must needs go whom the Devil drives, so 〈◊〉 must 〈◊〉 come whom God will draw: though 〈◊〉 means prevail not, thy prayers speed not, thou 〈◊〉 not able by all thy endeavors to bear up against 〈◊〉 stream, yet God is able, and its his work, here stay they heart, God can do it, and who knows but 〈◊〉 may. Briefly, the discouragements are three. First, the assaults of Satan, he comes in amain, [ 1] and makes batteries against the heart, he musters up all his forces, and presents to the view of the sinner all the darkness of the kingdom of darkness, and 〈◊〉 the venom of sin in the twinckling of an eye: 〈◊〉 presents all his sins that ever he hath committed with all the aggravating circumstances against mercies, covenants, checks of conscience: lo, (saith Satan) do you not see all these, and they come in, 〈◊〉 troops, there is no end of them, not only in newengland, but upon the sea, in the land of our nativity, and he brings him to his cradle, and 〈◊〉 him how he came a child of wrath into the world: withal, Satan lets in the guilt of all these sins upon the soul: says Satan, if one sin deserve everlasting condemnation as you know it doth, what then is deserved by so many sins committed, continued in, repeated, against means and mercies, why hell is too little for such a rebel, God must make a new hell for such a wretch. And withal Satan tells him the date of mercy is past, your best days are done, you have had means, and mercies, and friends to counsel you; very good, now mercy is gone andpast, you shall hear no more of the mercy of God, or of Jesus Christ. Now Satan hurries the 〈◊〉 when he hath got him hither, (the multitude of his sins, the guilt of his sins, and mercy past) why now had you not better go out of the world, than to live without hope, and multiply your sins, and so your plagues forever? Here he hurries the soul up and down, and gives him no leave to think of mercy. Oh! Says the soul, is there no hope in Jesus Christ, the means of grace, and the Spirit of God? Why, says Satan, do not you deceive yourself, you have had means, and mercies, and you are just in the place where you were, therefore you had best put an end to your sins, and self, and life, and all. Now mark 〈◊〉; in this case you should have recourse to the former doctrinee, Satan will not cannot be entreated that’s true: aye, but God is stronger than Satan, and he can cast him out of thy soul; it is not arguments that can do it, but God can do it: say therefore, though my prayers, my endeavors, my heart, my hopes fails me, yet God 〈◊〉 do it; though my soul cannot leave my sin, 〈◊〉 my 〈◊〉 will not, cannot leave my soul, yet God can force away my sin from my soul, and command my soul to return from iniquity, God can do this, Romans 16:20. The God of peace shall beat down Satan under your feet shortly; what ever become of your sense and feeling listen not, attend not to his temptations, be sure to retire hither as to your castle, God can do it, it is the almighty work of God, there stand, there live, and there die. Christ told his disciples, he saw Satan fall from heaven like lightening, luke, 10:18. That is, suddenly and strangely. And John 16:11. Now shall the prince 〈◊〉 this world be judged. God will judge Satan for althose temptations and delusions of his, do not you own them, and God will condemn him for them: nay, as it is, Isaiah 43:6. I will say to the north, give up; to the south, keep not back; bring my sons from far, and my daughters from the ends of the earth: though thou shouldst be in the mouth of hell, or in the bottom of the sea, yet God is able to call thee from thence: he that saith to the sea, give up thy dead; he can say to hell, give up thy damned. Therefore bear up thy heart and hopes, and expectation that God may do that for thee, which thou art not able to conceive of. But yet there is another ground of discouragement: [ 2] Satan he's malicious, but oh! The world and the snares thereof are so many, so mighty, that the soul is still in a maze, taken in a net as it were, and knows not which way to turn him. And there are some kind of sins which snare a man exceedingly by the world: as when loose companions have 〈◊〉 within a man, and licentious courses have taken away the heart of a man, oh! The heart comes〈◊〉 hardly there. The sinner shakes at the sight of 〈◊〉 companions, he is convinced and resolved 〈◊〉 them, and yet he goes away to them, and is led by them, and when the adulterer is taken with his adulterous mate, they scarce ever return again.〈◊〉 lamentable what those that are acquainted with cases of conscience this way do know: still 〈◊〉 mates tempt, and these companions over-bear though they resolve, and promise, and vow,〈◊〉 pray, yet they are in again, just in the place 〈◊〉 they were; so that the soul says, I am not able 〈◊〉 resist these temptations, I am never able to get 〈◊〉 of these snares, therefore sin I shal, and sin I must and perish I must: temptations are desperate herea man lies prostrate under them, not able to recover out of them. Now brethren, when you are in such a case as this; you see your sins, you confess them, pray against them, and yet are taken aside by them, your heart is strongly engaged, and ensnared, you are not able to get from under these sins. Here's all the hope I can give you: it is in God’s hand yet to pluck off thy soul, and to take away thy heart for all that. You know how Solomon the wisest, and sampson the strongest, they were deluded and snared, and taken by their own corruptions and snares of the world Sampson’s head upon Dalilah’s lap, he would sit and lie, though he died for it. Brethren, it is here only, God may do good unto you: if I 〈◊〉 tell you, it is in the power of means and mercies, and any congruity of means, or liberty of your own wills, your souls might be deceived, but would never be comforted: but look up to the Lord, there is hope in him, there is mercy with him. John 16. Last. Be of good comfort (says our savior Christ) I have overcome the world. Yea, the Lord professeth it, Ezekiel〈◊〉. 32. They shall loath themselves in the sight of all their doings that have not been good. Say then, God is able to make me loath myself and my snares, and all the sinful entanglments that my heart is so taken aside withal; this is that only that will sustain thee and support thee: John 16:10. I have other sheep, and they shall hear my voice, and them I must bring. I must bring the 〈◊〉 from his cups, the adulterer from the arms of his queans, and the worldly man from all the snares of the world; the Lord can do it, and will do it also for those that belong to him; therefore to that God look, 〈◊〉 that Christ look, who hathsaid it, and can do it, he can do it for thee as well as for any other. A third ground of discouragement which the [ 3] sinner finds, and that is the worst of al, viz. The stiffness and stubbornness of his own heart; he cannot blame the Devil for 〈◊〉 of him, or the world for snaring of him; he says, and knows his heart is as bad as hell itself, he hath courted and desired temptations, his heart hath been lingering and hankering after them: and had not God been merciful to him, he had lived, and lien, and perished forever in his sins. Nay, though there were no 〈◊〉 to tempt, nor world to allure, yet I have a heart like a dunghil, that steams up continually noysom abominations: nay, that that's worst of al, if after all the mercies I have abused, and sins committed; I had a heart that could repent there was some hope: but oh! The stiffness and knottiness of this heart of mine, I have had conscience checking of me, and the minister reproving of me, and the Spirit of God striving with me, but oh! I have a hard heart that cannot repent; and this is the plague of all plagues, worse than the Devil and hell itself, how shall I help myself here? Moral persuasions? Alas my heart spurns at them all, and makes nothing of them al, I have had the minister speaking to my soul, and the flashes of hell in my face, and yet alas! Such is the desperate frame of my heart, that I will have my sins or 〈◊〉 die for it. What will all moral persuasions, and congruity of means do here? Alas! The heart scorns al: as in the case of a man, who fell into deep distress and horror of conscience 〈◊〉 he had 〈◊〉 the sin against the Holy Spirit, lying in that a twelve month together, and the Lord let loose the 〈◊〉 of his own spirit upon him, that he oftenthought to lay violent hands upon himself, but this was all that he had to support himself in that sad time; my salvation is not in mine own hand, it is not in my will, but in God’s will, it is not in him that wills, or in him that runs, but in God that shows mercy, James 1:18. Of his own will he hath begotten us by the Word of truth. He that made the will, can only convert the will: oh! Then bless God, that hath taken our salvation into his own hand, for if it were in our hands, if it were left to our wills, we should never have it. This is that that may uphold the heart in the midst of all the heavie temptation, which will 〈◊〉 or last seize upon the hearts of men. Again: secondly, it is matter of consolation to [ 2] all the faithful who have found this work of God upon their souls; it will afford them ground of glorious support to fence and fortify their souls against the days of difficulty, and times of distress, against what ever discouragements or desertions may 〈◊〉 them from within, what ever assaults or temptations may press in upon them from without in the following course of their lives in future times. From hence they may promise themselves assistance and deliverance without fail, and certainly expect it. What ever the temptations be they shall never prevail against them, what ever the power and strength of their corruptions be, they shall never be able hurtfully to overcome them; if God the Father have once drawn them to his Christ, when they did nothing but oppose this work, all the power of hell shall never be able to with-draw them from the Lord Jesus, when they desire to cleave to him, and to be his. He that plucked me away from my sin with a holy kind of violence, when I loved it as my life, and was loath to part with it, will he deny his 〈◊〉to me when I strive against it? He that forced his mercy upon me when I resisted it in the days of my folly and wretchedness, when I resolved I would none of him; will he deny me mercy when he hath given me a heart to beg and prize it? He that sought me, and drew me, when I forsook him, will he not embrace and entertain a poor creature when I seek and sue for acceptance from him? Thus the apostle disputes and cleers himself with much boldness, and assurance of invincible success, and he gains and gets the higher ground of his fears and discouragments, Romans 5:6:9. If Christ died for us when we were of no strength, nay, when we were ungodly, how much more being justified by his death shall we be saved from wrath through him, for if when we were enemies, we were reconciled, how much more shall we be saved by his life? If when we had no strength, he rescued us from the hand of hell, and sin, and when enemies reconciled us: when he hath given us strength and made us his friends, will he not forever releive and succor us? Yea, much more says the apostle, he gets upon the higher ground and triumphs over all the enemies of our salvation, as knowing he should certainly be assisted against them al. Thus Samuel shored up the dismayed and sinking hearts of the rebellious Israelites, when the Lord had thundred out his displeasure against them, by reason they had wretchedly, and treacherously, and unfaithfully rejected the Lord and his gracious government, when they would not believe samuels words, he tells them, that God would thunder out his threatenings from heaven, 1 Samuel 12:17-18. and so forth. And when the people saw the lightning and heard the thunder, and then saw the hamousness of their sins, and feared what heavy punishment theymight expect from so terrible a God. Then they that cared not for his words and counsels, crave his prayers, oh pray for us (say they) for we have sinned, and to all our other sins have added this, in asking for a king. Samuel to prevent the deadly symptom of desperate discouragement, which would drive them from the Lord, and so from their own comfort; heads, you have indeed sinned, yet turn ye not aside from following the lord: and again he ads, turn not aside unto vain things that cannot help: and he gives this as a ground, for the Lord will not forsake his people for his great names sake, because it hath pleased the Lord to make you his people: he that out of mercy made you his people when you were not, he will not forsake you when he hath called you to him: as the elders of Israel reasoned when they were to war with Jehu in the defense of their masters sons, 2 Kings 10:4.behold two kings could not stand before him, how shall we? Let this be thy comfort and undoubted evidence of succor and deliverance: when thy heart was Satan’s home, and the power of darkness dwelt in it, when he had levyed all his forces, he was strengthened and encouraged, by all the advantages that might be; he had the hold of the heart, and entrenched himself in the stubbornness, and invincible stiffness of my will, and that I was resolved to leave my life, but never to leave my lusts, nor renounce his temptations, which I entertained as my delight, and sided with all alurements, and stood in open 〈◊〉 against the holy one of Israel. If Satan in his full power could not keep his hold, nor my heart, but the Lord cast him out; when he is conquered, and his forces spoiled by the Lord Christ: shall he not forever keep him out? When I was under the power of Satan, he then rescuedme; being now rescued from his rage, and beyond his power shall he not preserve me? He that destroyed the works of Satan when he was in his full strength, intrenched, fortified in the unconquerable stiffness of his will, and took away his armour: being disarmed, dispossessed, and conquered, shall he ever be able to recover and set up his works again? By no means. The third and last use of this doctrinee,* is of exhortation. First, to the converted: then, to the unconverted: here is somthing for both. First the converted are hereby to be provoked to [ 1] follow the dealing of the lord: here is a pattern to order their daily practice by. Hath God, doth God deal so with poor creatures as to draw them from their sins to 〈◊〉christ? Go thy ways, and do thou likewise. Herein show yourselves children*of your heavenly father, be merciful as he is merciful. And if in any case, I take it, mercy is herein to be discerned, ought to be practised and expressed. As the elect of God put on bowels of mercy, Colossians 4:11. If you be the elect of God show it in this, if ever you have received mercy express it, if ever God hath shewed favor to you, show the fruit thereof in showing compassion to others: put too the best of your endeavors, even by a holy kind of violence to pluck away poor sinners from their sins, unto the Lord. So David, Psalm 51:13. I will teach transgressors thy ways, and sinners shall be converted unto thee: I will take no nay at their hands, they are stubborn, I was so; they resist, I did so; they are unwilling to part with their sins, I was so; and yet the Lord hath done me good, andovercome all my evil with goodness, when I was in my blood, when I lay weltring in the guilt and filth of my sins, when I said I would have my sins and I would die, and was resolved to destroy my self, then he said unto me, live poor creature, live: you cannot get your heart away from your corruptions, the Lord will do it for you, nay he can do it for you without you; if he will put forth the same power upon your soul as he hath done upon my soul you shall be drawn from your sins to Jesus Christ. In a word. 1 do what you can your self. 2 help them with supply from others. First do what you can your self; let every man [ 1] in his own particular set upon all such loving means as are in your power, compassionately and couragiously to draw sinners from their sins to Christ: Hebrews 3:13. Exhort one another daily, lest any be bardened through the deceitfulness of sin. 1 Thessalonians 5:14. Now we exhort you brethren, warn them that are unruly, comfort the feeble minded, support the weak, be patient towards all men: as who should say, lay about you to do all the good you can; he makes a Christian man to be as busy as a bee, that he should go no whither, but should seek and find occasion of doing good to one or other, you will meet with some that are unruly, warn them and instruct them; and some that are weak, labor to strengthen them; some that are feeble minded and discouraged Christians, labor to quicken and encourage them: let not those thoughts be found once in thy heart, am I my brothers keeper? Yes, thou art, or else thou art his murtherer; wilt thou defend his house from a thief, his body from 〈◊〉? Nay, wouldst thou ease and raise his ass from falling, and return his ox from straying? And wilt thou notdo much more for his soul? Therefore take all opportunities that are offered, and seek what is no offered, and improve what you have to the 〈◊〉. Jude, 23. And others save with fear, plucking them out of the fire. If thy neighbors ox were in the pit, or himself in the fire, thou wouldst break 〈◊〉 the door and not strain complements, much more when his soul is fallen into his distempers, as into a deep ditch, his soul is 〈◊〉 on fire from hell, 〈◊〉 away the drunkard from his cups, and hale the covetous man from the world, and those whom you see to be 〈◊〉 by any special corruption, do 〈◊〉 you can to rescue them from the snare of the devil; and double thy forces, lay battery against the heart, to it again and take better hold; it may be he sees his evil, and acknowledgeth his sin, and yet returns to it again, return thou to thy prayers, and tears, an 〈◊〉, if he forget thy counsels, counsel him again, admonish again, besiege him, lie at him; when thou meetest him in the way, walkest in the field, 〈◊〉 at the table, leave some remembrance upon 〈◊〉 of those you converse withal, say and do som thing that may help to draw their souls from their sins to Christ. God hath dealt so with thee, therefore deal thou so with others. Succour them also by all other means. 〈◊〉 [ 2] thou according to thy power and place, to 〈◊〉 them under the means of grace; as they said one 〈◊〉 another, Isaiah 2:3. Come let us go up to the house 〈◊〉 the Lord, he will teach us of his ways. And as 〈◊〉 good man cornelius, when Peter was to come 〈◊〉 preach the Gospel to him, acts, 10:24. He calls 〈◊〉 his friends and kindred together that the Lord 〈◊〉 work upon them; and says he, we are all here ready to hear what the Lord hath commanded thee. This especially belongs to all such as have power andauthority over others, as magistrates may compel the subjects, the master may compel his servants, and the father his children to use the means (for they can go no farther than a moral violence) and to be under those ordinances which they in their own consciences are convinced of to be the means of conversion and salvation: and look as they did when our savior Christ came to any place, they brought the blind and the deaf, and dumb, and those that were possessed of devils, and laid them down before him, and entreated him to cure them; Mark 2:4. So if thou hast a stubborn servant, or a rebellious child, all the means thou hast used can do no good upon him, bring him before the Lord in the use of the ordinances, lay him down before him, and tell him what his case is, what a blind mind, and what a hard heart he hath, and how he is possessed with a devil, of pride, and self-willedness, and resistance against God, and grace; and say, it is with thee alone, O lord, to work upon him; thus we should use all the means we can to draw others to Jesus Christ. Here is also a word of exhortation to the unconverted, [ 11] such as are not yet called: you are to be entreated, that as ever you desire to see the face of God in Christ, as ever you desire to gain evidence of God’s love here and happiness in another world, be sure of this, that you come under the call of God; this work of drawing is God’s proper work, come therefore under his hand, when doles are stirring every man goes to that door: so here, it is not in man, nor in ordinances, that's true: but there God dispenseth it, Romans 1:16. The Gospel is the power of God unto salvation: and if the Lord draw by his spirit in his ordinances, repair thou to his ordinances for ever. It is the Lord only thatmakes his call effectual, therefore come under 〈◊〉 call of his in his ordinances. It is God only that doth this work in us 〈◊〉* us: it is not in our power to help ourselves, therefore better sit still, then rise and fall; why 〈◊〉 we endeavor that we can never do? I do not say thou canst do the work, but do 〈◊〉* go to him that can do it. Thou sayest thou canst 〈◊〉 go; I confess thou canst not as a Christian, but 〈◊〉 I exhort unto is, do what thou canst as a man, improve those faculties, and parts, and gifts that 〈◊〉 yet left in thee; and come under, and keep 〈◊〉 the call of God. God meets his people in the 〈◊〉*of his worship, in the use of the ordinances which he appoints, therefore go thou thither to meet with him. Thou hast an ear to hear the Word therefore thy feet can carry thee to other places, let them carry thee to the house of God, that mind and memory of thine can meditate upon other things, 〈◊〉 it meditate upon the Word, and fasten upon the truth and the reasons thereof; I do not say thou 〈◊〉 pray so as to please God, but pray still, who know but God may help thee; thou canst confer 〈◊〉 things of no profit, and remember idle things of 〈◊〉 worth; nay, such as leave a taint of corruption 〈◊〉 pollution upon thy soul; use that mind, and 〈◊〉 thoughts, and that tongue of thine about the 〈◊〉 of God and Jesus Christ. Thou mayest do this, 〈◊〉 shouldest do this. Attend further these two directions. Present thyself before God in the use of 〈◊〉 [ 1] means of grace, and when thou art there 〈◊〉 thy own abilities, either to do good to thy self, or 〈◊〉 receive good from God in all the means that are appointed for thy good. Say therefore, lord, it 〈◊〉 not in man or means to do any good to my soul, 〈◊〉〈◊〉 heart here, and be sure thy soul be rightly 〈◊〉 of it. And mark what Balaam said, lo, I 〈◊〉come now, have I now any power at all to say 〈◊〉 thing? Numb. 22:38. So say thou, here's a 〈◊〉 mind, a dead heart, a damned soul, I live to 〈◊〉 and hear that, that thousands desired but never 〈◊〉; but now I am here, lord, have I any 〈◊〉 to receive any good from any of the ordinances, 〈◊〉, lord, the work is thine, do all for thy servants, 〈◊〉 receive all the glory from me; you think you 〈◊〉 a large understanding to catch the reason of the 〈◊〉, and a strong memory and can recount what 〈◊〉 hear, and you go for a right godly man, because〈◊〉 hear, and repeat, and profess, and so forth. Thou mayest 〈◊〉 all this be utterly destitute of any saving work 〈◊〉 thy soul, thou hast the out-side but thou canst 〈◊〉 come at the kernel, the sap, the sweet, the good of the ordinances; therefore say thus; I can hear 〈◊〉 word blessed be thy name, and I am able to remember, and repeat, and to discourse of the things of God, but oh! The power of God to work upon my 〈◊〉 that I want, here's a blind mind, and a dead 〈◊〉, a lame heart; lord work upon it, and draw 〈◊〉 to thyself and that effectually: it was 〈◊〉 speech, 2 Chronicles chapter 20. verse 12. When 〈◊〉 had mustered up all the forces of Israel, yet, says he, we have no strength, nor do 〈◊〉 know what to do, but our eyes are unto 〈◊〉. So shouldest thou say, for thou mayest have 〈◊〉 strength, and moral strength, but spiritual 〈◊〉 to hear profitably, and savingly, and to bring 〈◊〉 fruit unto God, this is not in any man’s power of himself. Therefore say it, and acknowledge it, lord, though I do what I can, yet I have no strength, 〈◊〉 do I know what to do, but mine eyes are unto 〈◊〉. When you are got hither and keep here, be sure [ 2] now not to leave the ordinances of God, before you find some power beyond the power of ordinances, and man, and means; leave them not until you find the almighty power of God working upon your souls: as the woman that labored of the bloody-issue, and had 〈◊〉 al, she came and desired, oh! That 〈◊〉 might touch the hem of the garment of Christ, and she felt in her self she was made whole, Matthew 9:21:22. Thou knowest the pride, and peevishness, 〈◊〉 uncleanness of thy nature, the bloody-issues of corruption in thy soul; that, nor word, nor ordinances could help thee to this day, thou hast spent all, and done all thou canst do in the use of means, and yet the issue is, the proud heart, the carnal heart, the unclean heart remains still, taken aside by 〈◊〉〈◊〉 still; what will you do now, you are in the croud of means and helps, but say, oh! The hem of the garment of Jesus. That virtue and power may come from Jesus Christ 〈◊〉 work upon this soul 〈◊〉 mine: but how shall I know that? Answer. When you see the ordinance so upon your soul really as you see it in your understanding and Judgment, when you find it in the work of it upon your heart, as you apprehend it in the letter of it. And 〈◊〉 you shall 〈◊〉 the work really done, and your heart bowed, and loosened from those base distempers, you never touch Jesus Christ until you find it so: therefore as the widdow, whose child was dead, when elisha sent his servant, she was not contented with that; but says, as the Lord lives, and 〈◊〉 thy soul 〈◊〉, I will not leave thee: 2 Kings, 4:30. The man came, and the staff was laid, but 〈◊〉 child was dead, until the prophet came, and the power of God came along with him, and then 〈◊〉 child arose; let me leave this upon record for everamongst you. This effectual drawing and quickening of the heart, is the alone work of God. It is not in him that wills, nor in him that runs, 〈◊〉 in God that shows mercy. You know (many of you, hundreds for ought I know) that you never knew what Christ and his grace meant; and you know your hearts close with your sins though you dare not give way to them: now mark, when you come and hear the mind of God, and the ministers speak unto you, and the will of God is published: oh! Go your ways home, and say, as the Lord lives, I will not leave thee until the Lord hath spoken to my soul, until I find the effectual work of the Word and spirit of God drawing my soul from my sins to Jesus Christ. Therefore call for that same, showing mercy which the apostle speaks of; Romans 9:16. So then it is not of him that wills, nor of him that runs, but of God that sheweth mercy. When you have run what you can, and willed what you are able, then look up to the Lord to show you mercy; the minister hath spoken what he can, and I have heard what I can, but lord show mercy; and never leave until you have found that the Lord hath shewed you mercy, in this work of drawing your soul from sin to Christ. Finis. The application of redemption by the effectual work of the Word, and spirt of Christ, for the bringing home of lost sinners to God. The ninth and tenth books. Beside many other seasonable, and soul-searching truths, there is also largely shewed,  the heart must be humble and contrite before the Lord will dwell in it.  stubborn, and bloody sinners may be made broken-hearted.  there must be true sight of sin, before the heart can be broken for it.  application of special sins by the ministry, is a means to bring men to sight of, and sorrow for them.  meditation of sin, a special means to break the heart.  the same word is profitable to some, not to others.  the lord somtimes makes the Word prevail most, when its most opposed.  sins unrepented of, makes way for piercing terrors.  the truth terrible to a guilty conscience.  gross and scandalous sinners, God usually exerciseth with heavy breakings of heart, before they be brought to Christ.  11. Sorrow for sin rightly set on, pierceth the heart of the sinner throughly  12. They whose hearts are pierced by the Word, are carried with love and respect to the ministers of it: and are busy to enquire, and ready to submit to the mind of God.  13. Sinners in distress of conscience, are ignorant what they should do.  14. A contrite sinner sees a necessity of coming out of his sinful condition.  15. There is a secret hope wherewith the Lord supports the hearts of contrite sinners.  16. They who are truly pierced for their sins, do prize and covet deliverance from their sins.  17. True contrition is accompanied with confession of sin, when God calls thereunto.  18. The soul that is pierced for sin, is carried with a restless dislike against it. By that faithful, and known servant of Christ, Mr. Thomas hooker, late pastor of the church at hartford in newengland; somtimes preacher of the Word at chelmsford in essex, and fellow of emmanuel colledg incambridg. Printed from the authors papers, written with his own hand. And attested to be such, in an epistle, by Thomas goodwin, and philip nye. London: printed by Peter cole, at the sign of the printing-press in cornhil, near the royal exchange. 1657. Reader. It hath been one of the glories of the Protestant religion, that it revived the doctrinee of saving conversion, and of the new creature brought forth thereby. Concerning which, and the necessity thereof, we find so much indigitated by Christ and the apostles (in their epistles) in those times: but in a more eminent manner, God hath cast the honor hereof upon the ministers and preachers of this nation, who are renowned abroad for their more accurate search into, and discoveries hereof. First, for the popish religion, that much pretend to piety and devotion, and dothdress forth a religion, to a great outward gaudiness, and show of 〈◊〉 and wil-worship, which (we confess) is entermingled with many spiritual strains of self-denial, submission to God’s wil, love to God and Christ, especially in the writings of those that are called mistical 〈◊〉. But that first great and saving work of conversion; which is the foundation of all true piety, the great and numerous volumns of their most devout writers are usually silent therein. Yea they eminently appropriate the Word conversion and thing itself, unto 〈◊〉 man that renounceth a secular life, and entereth into religious orders (as they cal them) and that doctrinee they have in their discourses ofgrace and free will about it, is of no higher elevation, than* what (as worthy Mr. Perkins long since) may be common to a reprobate; though we judg not all amongst them. God having continued in the midst of popish darkness many to this day, and at this day with more contention thanever, that plead for the prerogative of God’s grace in man’s conversion. And for the arminian doctrinee, how low doth that run in this great article? This we may without breach of charity say of it; that if they or their followers have no further or deeper work upon their hearts, than what their doctrinee in that point calls for; they would fall short of heaven: though those other great truths they together therewith teach, God may and doth savingly bless unto true conversion, he breaking through those errors into some of their hearts. And how much our reformed writers abroad, living in continual wranglings and disputes with the adversaries of grace, have omitted in a practical and experimental way, to lay open and anatomize the inwards of this great work, for the comfort and settlement, of poor souls, many of themselves do greatly bewayl: and to find them work, and divert them from this, it hath been thedevils great policy (who is at the head of all those controversies) as also ever since pelagius time, to this very day) to make that dry and barren plot of ground (namely the naked dispute of the freedom of man’s wil) to be the great seat of this war (as the pope did the conquest of the holy land, in the darker times, to find all Christian princes work) and thither to draw all the forces and intentions of men’s minds jejunely and in a great part phylosophically to debate what power man’s will (for-sooth) hath in the summity and apex of conversion to resist or to accept the grace of God: and so whether moral persuasions only be not sufficient? Or that physical pre-determinations be not also requisite to conversion? whilst in the mean time, all those intimate actings of a soul in turning to God; the secret particular passages, both on God’s part, and on the souls part (which are many and various) by which the soul is won over unto God and Christ; those treaties the souls ofmen hold with God and Christ for justifying and sanctifying grace, and for union with him: these have been forgotten, or but overly and slightly touched upon, which if our reformed divines would have made it their work distinctly to have insisted on, out of the Scripture and their own experience: that glory would have appear'd therein, which would have put a period unto all those janglings about free-wil. And further to take a serious survey of the present times in this nation; the temper of professors is such, that it cannot enough be lamented: ordinarily men enter into and take up a profession of religion and that with difference from others, upon very cheap rates. And do give and receive honor of being such to and from one another upon so slender grounds; that we with grief say, there hath been more of profession in these changes, when less of regeneration. The causes whereof are more thanof one sort, or than which we are able to enumerate. Yet for instance; either because God hath in the course of his providence involved the cause of religion, and the vindication of the liberties of the sincere professors of it, (formerly so much oppressed) with so high an hand, and out-streched arm; so apparently, that therefore carnal men have fallen in, and mingled themselves (as that mixt multitude of Egyptians who came forth of Egyptian bondage with the israelites) and joined issu therewith, and learning a little to speak the 〈◊〉 language, and give religion, and good men good words; and being for the common cause, (as they cal it) they have thereby put themselves and been received into the common roll of men well affected in religion, as well as to the publique. Or else (which we cannot but judge and mention as another cause hereof) it hath been professedly held forth (by men holy and spiritual) that all that〈◊〉not scandalous in their lives, having in 〈◊〉 knowledge, the form of truth, by 〈◊〉; adding thereunto some outward 〈◊〉 duties. Such persons we mean, as 〈◊〉 were in our pulpits, plainly 〈◊〉, but civil, moral〈◊〉 (and 〈◊〉 really but such kind of professors of 〈◊〉, as mutatis mutandis, are found 〈◊〉 turks of mahumotanism; who 〈◊〉 the principles of that 〈◊〉, and are devout in duties to God,〈◊〉 thereby, through the mere 〈◊〉 of natural devotion, and education, 〈◊〉 laws and customs of that religion; 〈◊〉 also through moral honesty, are not 〈◊〉 in their lives.) Such like 〈◊〉 amongst us, have been, and that 〈◊〉 a new 〈◊〉of religion, with 〈◊〉 also from others (the ignorant〈◊〉prophane) professedly received 〈◊〉 the communion of saints, as visible saints. 〈◊〉 principle, and practice, hath (as it 〈◊〉 needs) weakened and embased the〈◊〉 purer stamp of the doctrinee of 〈◊〉 (as then held forth with suchevidence of difference from these 〈◊〉 profession) not only by encouraging such boldly to take on them to be 〈◊〉 (as it were) by authority; but also by having checked, and flatted the spirits 〈◊〉 themselves that wouldteach it, seeing that this real application in practice, and principle, to such moral Christians as saints, is a manifest contradiction unto all 〈◊〉 can be doctrineally said in the pulpit to the contrary, concerning the power 〈◊〉this great work in true saints. And 〈◊〉 the profession of religion hath been levelled, and diffused into that bulk and commonness, that the true marks of saving graces, are (as to the open discerning) much worn out, and will be more and more, if this should obtain. Or else (as great a cause as any other) a special profession of religion being 〈◊〉mode, and under countenance: hence many have been easily moved to see what might be in religion, and so attend to what is said about it; and upon listening thereto, their spirits have been awakened,and surprized with some light, and then with that light they have grown inquisitive into what this or that party of religion holds; what the other, or what a fourth. And thinking themselves at liberty (as the principle of the times is) to choose (as men in a market) what that light will lead them to; they accordingly fall in, either with this, or that particular persuasion: and this is all of many men’s conversion. And yet because such become zealously addicted tosuch, or such a 〈◊〉 (some of the professors of each of which, others that differ, own as truly godly) therefore they are presently adopted, and owned as saints, by the several followers of such opinions: and each sort thinks much, that those who embrace their opinion, should not be accounted, and esteemed religious〈◊〉 all others, that do sincerely 〈◊〉 the power of it. Thus men tythe 〈◊〉 and cummin, and leap over the great 〈◊〉〈◊〉regeneration, namely, 〈◊〉 for sin, the 〈◊〉 sense of their naturalcondition, the difficult work of faith, to 〈◊〉 them, union and closing with Christ, mortification of lusts, and so forth. Which works where they are found, and visibly held forth, none are to be disowned for other opinions consisting with the 〈◊〉; yet so, as without these, no opinion, of what elevation soever, can, or doth constitute a man religious. Now look, as when among the Jews, religion had run into factions, and parties, and the power of it thereby, was 〈◊〉 lost; God then set down John 〈◊〉 amongst them, a sowr and severe preacher, and urger of the doctrinee of〈◊〉, and preparative humiliation for sin (which he comparatively to what was brought in by Christ, termeth the baptism of water) though withal 'tis said, that in the close of his doctrinee, 〈◊〉 pointed unto Christ; saying unto the people, that they should believe on him that should come after him; that is, on Jesus Christ. Yet this he did but 〈◊〉 at: for the ful〈◊〉 of his dispensation ran in that other channel. Of whose ministry 〈◊〉 is also said Luke 1:16:17. That 〈◊〉 of the children of Israel should he turn to 〈◊〉 lord, their God. And shall go before him (namely Christ) in the spirit and power of〈◊〉to turn the hearts of the fathers to their children, and the disobedient to the 〈◊〉 of the just to make ready a people 〈◊〉 for the Lord. The meaning whereof is, he came to restore the doctrinee of〈◊〉 conversion, and in that point 〈◊〉 bring and reduce the children of the 〈◊〉 back again unto the same 〈◊〉 and ways (necessary to salvation) 〈◊〉 which the fathers, and all the 〈◊〉 saints of the old testament〈◊〉 been brought in unto God. And 〈◊〉 by that means to become of the same religion (saving conversion being the 〈◊〉 practick foundation and centre 〈◊〉 all religion) that the godly Jews 〈◊〉 old were of. So what know we, but 〈◊〉 God (in some lesser, proportionate 〈◊〉, both in respect of〈1 page duplicate〉〈1 page duplicate〉persons and times) may have had this in the eye of all wisely designing providence to set out this great authors works and writings (amongst the labors of others also) upon this very argument, to bring back, and correct the errors of the spirits of professors of these times (and perhaps by urging too far, and insisting too much upon that as preparatory, which includes indeed the beginnings of true faith, (and a man may be held too long under johnbaptists water) to rectify those that have slipt into profession, and leapt over all both true and deep humiliation for sin, and sense of their natural condition; yea and many over Christ himself too, professing to go to God without him. However, this we may say (without diminution to any other or detraction from the author himself, in respect of his 〈◊〉 raysed knowledge of Christ and 〈◊〉 free grace) that if any of our late preachers and divines came in the 〈◊〉 and power of John Baptist this man did. This deeply humbled man, and as 〈◊〉 raised, both in faith and 〈◊〉 with Christ, the author of 〈◊〉 treatises. He had been trained up 〈◊〉 his youth, in the experience and 〈◊〉 of God’s dispensations and 〈◊〉 this way; and vers'd in digging 〈◊〉 the mines and veins of holy 〈◊〉, to find how they agreed with his 〈◊〉〈◊〉. His soul had 〈◊〉 the intricate meanders, and the 〈◊〉 (through temptations) 〈◊〉 of this narrow passage and 〈◊〉 into life (and few there be that 〈◊〉 it.) And by deep reflections upon 〈◊〉 step of God’s procedure with 〈◊〉, hath descried those false and 〈◊〉 by-ways, which at every step, 〈◊〉 man (who errs in his heart, not 〈◊〉 the knowledge of God’s ways) is apt to 〈◊〉 astray when they have but inferior 〈◊〉 of the spirit on them, from 〈◊〉 way of life, which only those do 〈◊〉 that are un-erringly guided by the 〈◊〉 spirit (peculiar to the elect) into 〈◊〉 ways of peace. And whereas there hath been published long since, many parts and pieces of this author, upon this argument, sermon-wise preached by him here in England (which in the preaching of them did enlighten all those parts) yet having been taken by an unskilful hand, which upon his recess into those remoter parts of the world, was bold without his privity or consent to print and publish them (one of the greatest injuries which can be done to any man) it-came to pass his genuine meaning, and this in points of so high a nature, and in some things differing from the common opinion, was diverted in those printed sermons from the fair and cleer draught of his own notions and intentions, because so utterly deformed and mis-represented in multitudes of passages; and in the rest but imperfectly and crudely set forth. Here, in these treatises, thou hast his heart from his own hand, his own thoughts drawn by his own pensil.this is all truly and purely his own, not as preached only, but as written by himself in order to the press; which may be a great satisfaction to all that honored 〈◊〉 loved him (as who that was good, and knew him, did not?) Especially 〈◊〉 that received benefit by those 〈◊〉 imperfect editions. And we cannot but look at it as a blessed providence of God, that the publishing of the same by others (in that manner that hath been mentioned) should have provoked him, and that by the excitation of the church (whereof he was the pastor in new-england) to go over again the same materials in the course of his ministry amongst them, in order to the perfecting of it by his own hand for public light, thereby to vindicate both himself and it from that wrong which otherwise had remained forever irrecompensible. And hereby it came to pass (that so far as he hath proceeded) this subject came to have a third concoction in theheart and head of him that was one of the most experienced Christians, and of acutest abilities that have been living in our age. He preached more briefly of this subject first, whilst he was 〈◊〉 and chatechist in emanuel colledg in cambridg. The notes of which, were then so esteemed, that many copies thereof were by many that heard not the sermons, written out, and are yet extant by them. And then again, a second time, many yeers after, more largely 〈◊〉great chelmsford in essex; the 〈◊〉 of which, was those books of 〈◊〉 that have gone under his name. And last of all; now in new-england, and 〈◊〉 in, and to a settled church of saints, to which the promise is made of being the seat and pillar of truth; and 〈◊〉 which all ordinances set as the load stone in the steel, have the greater power and energie: in which the presence of Christ breaks forth, and all 〈◊〉 springsare found therein. And truly we need not wonder 〈◊〉god set his heart and thoughts a work 〈◊〉 much, and so repeatedly about this subject. we see that the Holy Spirit himself, the author of this work of conversion, doth somtimes, and that in an 〈◊〉 manner, go over thewhol of that work again and again in the hearts of Christians, whom God means to make great in his church: as in Peter, when 〈◊〉 art converted, and so forth. Who was yet 〈◊〉 already. And to the disciples, except ye be converted, and so forth. And the 〈◊〉 of the Holy Spirit upon them, at, and 〈◊〉pentecost, was as a new conversion〈◊〉 them, making them to differ 〈◊〉 much from themselves, in what they were afore, as wel-nigh they themselves 〈◊〉afore truly wrought on) did 〈◊〉 differ from other men. The 〈◊〉 of God himself goes over this work 〈◊〉 in all the parts of it: as to 〈◊〉 anew, to draw to Christ, to change and 〈◊〉the heart to higher strains of 〈◊〉.and when so, then his second〈◊〉 excels the first, that it comes notinto mind; and his third the second,〈◊〉 it ceaseth (as it were) to be remembered (as the prophet in other works of wonder speaks) for thereby he every 〈◊〉spirituallizeth the heart still more, 〈◊〉 it from hypocrisy, and makes it 〈◊〉 refined; causeth the heart to come forth from each new cast and moulding with a deeper and fairer impression 〈◊〉 his image and glory. If then the Holy Spirit (the writer of his law in the heart) set that high value upon that work 〈◊〉 his, that he vouchsafeth to take 〈◊〉 pains to write it over and over again in the same tablet; let it be no diminution to this great author, but let us bless God rather for the providence, that the same divine hand and spirit should set him this task, to take the doctrinee of 〈◊〉 vvork into a second, yea, a third review; and thereby make it as it were, the 〈 in non-Latin alphabet 〉the vvork of his life. Only thus it is, that the other great points, as union with Christ, justification, adoption, sanctification, and glory (whichsubjects, as he was able for, so his heart was most in them) he hath left unfinished: and so thereby (as is most likely) multitndes of precious, yea glorious thoughts, which he might have reserved (as often fals out to preachers and writers) for those higher subjects, as the close, and center, and crown of what forewent, as preparative thereto, are now perished, and laid in the dust with him. None but Christ was ever yet able to finish all that work which was in his heart to do. Farewel. Thomas goodwin, philip nye. cole. 1216. The application of redemption, by the effectual work of the Word and spirit of Christ, for the bringing home of lost sinners to God. The ninth book. Isaiah, 57:15. Thus saith he that is the high, and the lofty one that inhabiteth eternity, whose name is holy; I dwell in the high and the holy place, with him also that is of a contrite and humble spirit. The work of preparation having two parts: First, the Lord’s manner of dispensation as he is pleased to deal with the soul, for the setting up the praise of his rich and glorious grace: and therefore with a holy kind of violence he plucks the 〈◊〉from his sins unto himself, and his Christ. This hath been dispatched already in the former discourse. The second now follows: and that is the frame and disposition which is wrought in the hearts of such as the Lord hath purposed to save, and to whom he hath dispensed himself in that gracious work of his.  Contrition,  Humiliation. This disposition consists especially in two things That so I may follow the phrase of Scripture, and retain the Lord’s own words in the text, where the Lord saith, that he dwels with him that is of an humble and contrite heart. To omit all manner of coherence, and other circumstances, we will pass all the other specials in the verse, and point at that particular which will suit our proceeding, and may afford ground to the following discourse, that we may go no further than we see the pillar of fire, the Lord in his truth to go before us. We shall fasten then upon the last words only, as those that fit our intendment. To make way for ourselves in short, there is one word alone to be opened, that so the point may be better fitted for our application; we must know what it is to dwel, or how God is said 〈◊〉dwell in a contrite and humble heart? I answer, to dwell implies three things. [ 1] First, that the Lord owns such as those in whom he hath an especial interest, and claims a special propriety, as though he left all the rest of man-kind to lie wast as a common, that the world, and the Devil, and sin may 〈◊〉, and use at their pleasure, reserving the honor of his justice, which by a strong hand he will exact as a tribute due to himself out of all things in heaven and earth, and hell and all; but persons whom he thus fits, he reserves for his own special improvement. As princes and persons of place and quality, do lease out, and letsome forrests and commons to the inhabitants bordering thereabout, reserving some acknowledgment of fealty and royalty to themselves, but the choice and best pallaces or granges of greatest worth, and profit, they reserve for their own peculiar to inhabit in. So here, the Lord leaseth out the world, and the wicked in it to the Devil and his angels, and instruments, reserving a royalty and prerogative to himself, as that he will have his homage and acknowledgment of dependence upon himself; but his broken-hearted one’s are his own for his own improvement, Deuteronomy 32:8-9. When the most high divided to the nations their inheritance. And separated the sons of Adam, he set the bounds of his people according to the number of the children of Israel, for the Lord’s portion is his people Israel, the lot of his inheritance: ye are the temple of the living God; 2 Corinthians 6:16. Yea, to them the Lord himself says, ye are my people, and they shall say, thou art my God, Zechariah 13. Last. Therefore he professeth, that though in the course of his providence he goes on progress over all the world, yet he takes up his dwelling and abode amongst his own people. For, Secondly, where a man dwels, as he owns the house, [ 2] so he takes up his abode there, it is the place of his residence; we say any may know where to seek men, or where to find them, at home, at their own house: that's the difference between inning and dwelling; we inn at a place in our passing by, when we take repast only, and bait, but depart presently, intending not to stay; but where we dwel, we settle our abode, we take up our stand there, and stir no further. So the Lord is said then to dwell in the soul, when he vouchsafes the constant expression of his peculiar presence and assistance to the soul. True it is that the Lord fills heaven and earth with his presence, yea, the heaven of heavens is not able to contain him, Jeremiah 23:24. His infinite being is every where, and one and the same every where in regardof himself; because his being is most simple, and not subject to any shadow of change, being all one with himself. Yet he is said to take up his abode in a special manner, when he doth put forth the peculiar expression of his work; as in heaven he dwels, because he puts forth the constant expression of his glory, and that in the full brightness of it without any alteration and change. Here in this spiritual temple, the souls of his saints, he puts forth the peculiar expression of the constant assistance of his blessed spirit. I will pray the father, and he shall send you another comforter, who shall abide with you for ever, John 14:16:1 John 2:23. Ye have received an anointing which abideth in you. Dwelling, if it be attributed to the chief inhabitant [ 3] and owner of the house, it implies also the ruling and ordering of the occasions that come under hand there, the exercising of the government of the house and family where the owner is, and dwels. He that lodgeth at a house as a stranger, comes to an inn as a passenger, he takes what he finds, hath what he can receive of kindness and courtesie; but the owner is the commander of the house where he dwels, and the orderer of all the affairs that appertain thereunto. So doth the Lord with a broken heart. Thus we are said to live in the spirit, and to walk in the spirit, Galatians 5:25. And it's that which follows by inference upon this ground, John 15:4:5. If I abide in you, and you abide in me, you shall bring forth much fruit; and therefore its added also in this place, that the Lord dwels in the contrite and humble heart to receive the spirit of the contrite ones, they yield themselves to be acted by him, and they shall be acted and quickened by him to eternal life. So that the full meaning is, the contrite and humble heart is such to whom the Lord vouchsafes acceptance, special presence and abode, and peculiar guidance; he owns him, abides with him, and rules in him for ever. True, it is said Christ dwels in our hearts by faith, Ephesians 3:17. And as many as believe in him, they receive him, John 1:12. That is done as by the next and immediate hand, by which we say hold on Christ, and give entertainment to him; but unless the heart be broken and humbled, we cannot receive faith, that we may receive Christ. And while the soul is thus breaking and humbling, faith also is coming in a right sense, rightly understood; whereof we shall speak somwhat largely, if the Lord give us leave to come to that place. The words thus opened, the point is the very letter of the text, which looks full upon every hearer or reader that will look upon the text. The heart must be broken and humbled, before* the Lord will own it as his, take up his abode with it, and rule in it. There must be contrition and humiliation before the Lord comes to take possession; the house must be aired and fitted before it comes to be inhabited, swept by brokenness and emptiness of spirit, before the Lord will come to set up his abode in it. This was typified in the passage of the children of Israel towards the promised land; they must come into, and go through a vast and a roaring wilderness, where they must be bruised with many pressures, humbled under many overbearing difficulties, they were to meet withal before they could possess that good land which abounded with all prosperity, flowed with milk and honey. The truth of this type, the prophet Hosea explains, and expresseth at large in the Lord’s dealing with his people in regard of their spiritual condition, Hosea 2:14-15. I will lead 〈◊〉 into the wilderness, and break her heart with many bruising miseries, and then I will speak kindly to her heart, and will give her the valley of achorfor a door of hope; the story you may recal out of jos. 7:28. When achan had offended in the execrable thing, and the hearts of the Israelites were discomfited and failed, like water spilt upon the ground, because they had caused the Lord to depart away from them, the text says, they having found out the offender by lot, they stoned him, and they said thou hast troubled Israel, we will trouble thee, and they called it the valley of achor, and after that God supported their hearts with hope, and encouraged them with success, both in prevailing over their enemies, and in possessing the land. So it shall be spiritually, the valley of consternation, perplexity of spirit, and brokenness of heart, is the very gale and entrance of any sound hope, and assured expectation of good. This I take to be the true meaning and intendment of the place, and part of the description of a good hearer, Luke 8:15.who with an honest and good heart receives the Word, and keeps it, by strong hand, and brings forth fruit with patience; the fruit is obedience, patience is part of sanctification, and the holy disposition of heart, that must be in the heart, that brings and bears such fruit, that which makes the heart good is faith in vocation, which enables the soul to lay hold upon Christ in the Word, and from him to receive that lively virtue of patience, and readiness to every holy word and work. And an honest heart is a contrite and humble heart, so rightly prepared that faith is infused, and the soul thereby carried unto Christ, and quickened with patience to persevere in good duties. As we say of grounds before we cast in seed; there is two things to be attended there, it must be a fit ground, and a fat ground; the ground is fit when the weeds and green sword are plowed up, and the soil there, and made mould: and this is done in 〈◊〉 and humiliation; then it must be a fat ground, the soil must have heart, we say the ground is plowed well, and lies well, but it's worn out, it's out of heart: now faithfats the soyl, furnisheth the soul with ability to fasten upon Christ, and so to receive the seed of the Word, and the graces of sanctification, and thence it produceth good 〈◊〉 in obedience: upon this condition God’s favor is promised, Psalm 34:18. The Lord is nigh to them that be of a contrite spirit, and saveth them that be of a broken heart. Isay 61:3. He gives the garment of praise to those that have had the spirit of heaviness; it will suit none, fit none, it's prepared for none but such, it's their livery only. Upon this condition it is obtained, Matthew 18:3. Unless ye be converted, and become as little children, ye can in no wise enter into the kingdom of heaven. 2 Chronicles 33:12. It's said of mannasseh, he humbled himself greatly, and made supplication, and the Lord was entreated of him; such persons and services are highly accepted, Psalm 51:17. A broken and contrite heart O God, thou wilt not despise, nay, he will undoubtedly accept of it. The reasons of the point are taken, partly in regard of the heart, which without these will neither be fitted nor enabled to act upon God in Christ for any good; partly in regard of God, all his ordinances and dispensations will be unprofitable, and unable to do that good which he intends, and we need. To the first in regard of our hearts; those lets and* impediments which put a kind of incapability, yea, and impossibility upon the soul, whereby the coming of [ 1] faith into the heart, and so the entrance and residence of the spirit are hindred, are by this disposition wrought, and removed. These impediments are two: The 〈◊〉 which stops the way and work of faith is, a settled kind of contentedness in our corrupt condition, [ 1] and the blind, yet bold and presumptuous confidence that a natural man hath, and would maintain of his good condition. Each man sits down willingly, well apaid with his own estate and portion, sees no need of any change, and therefore not willing to hear of it. Eachman is so full of self-love that he is loth to pass a sentence against his own soul, to become a judg and selfcondemner, and consequently an executioner of all his hopes and comforts at once, and so put his happiness and help out of his own hand. Besides, we are naturally afraid (out of the privy, yet direful guilt of our own consciences) to profess the wretchedness of our own miserable and damnable condition, as to put it upon a peremptory conclusion, and that beyond question, I am undone, I am a damned man, in the gall of bitterness, in the bonds of iniquity, lest they should stir such horrors, which they are neither able to quiet, nor yet able to bear. And therefore out of the presumption of their own hearts, they would easily persuade and delude themselves, they have no cause to alter their condition, and therefore they should not endeavor it. Hence the carnal heart is said to bear up himself against all the assaults of the Word, Deuteronomy 29:19. When all the curses of the law were denounced with never so much evidence, yet the presumptuous sinner blesseth himself, promiseth all good to himself, and secretly feeds himself with vain hopes that he shall attain it, therefore he will not stir to seek for a better estate, nor yet receive it if offered, Job, 22:17. They say unto the almighty, depart from us, we desire not the knowledge of his ways: do ministers press them, do others persuade them to a more serious and narrow search, to get more grounded assurance of their estate in grace, they profess they bid them to their loss, they think they need not be better, nor do they desire to be other. It is impossible upon these terms that ever the soul should be carried by faith unto God. For to be contented and quieted with our condition, as that which best pleaseth, and yet to seek out for another, are things contradictory. And yet this faith doth, for he that is in Christ, is a new creature, behold all things are become new, 2 Corinthians 5:17. He must have newcomforts, new desires, new hopes, 〈◊〉〈◊〉 heart must be broken to pieces under the weight of the evil of sin, and the curses due to the old condition, before this will part; for that the Word here used with great elegancy and pregnancy implies, viz. By an oppressing weight to be pashed to pouder and dust. 〈◊〉 the psalmist useth it, Psalm 90:3. Thou turnest man to pouder, to the dust of death: when a 〈◊〉 composition is dissolved, and the body returned again into its first principle; so the Word here by way of resemblance, implies that the soul should find his corruption his greatest oppression, so that the composition betwixt sin and his soul should be dissolved and taken down, and the nature of man return to his first principles, and primitive disposition, that he sees an absolute necessity to change, and then he will seek and be willing to receive a change: the 〈◊〉 need no Physician, and therefore will not seek; but the sick that need, will be content to receive; the issue is, if the soul be contented with its sinful condition, and would not have a change, then it cannot be under the power of faith, or receive that which will bring a change; but before the soul be broken under the pressure of sin, it would not have a change, therefore so long it cannot be under the power of faith. [ 2] Be it granted that the soul finds sin as a plague, and therefore would be preserved from the evil of it: the second impediment which wholly keeps out faith is this, when the sinner expects supply and 〈◊〉 from its own sufficiency, either outward excellencies, abilities of nature, or common graces, or the beauty of some performances which issue from any of these: for this is natural to all men ever since innocency, that since the staff was put into his own hand, and then needed not, nay should not deny their own strength, 〈◊〉 to this day this practice of old Adam remain still in all his posterity, they will scramble for their own comforts and try the utmost of their own strength, to help themselvesrather than be 〈◊〉 to another to help them: hence in cases of conscience and trouble, men are so ready to resolve, so apt and free to promise and profess amendment, what they will do, and others shall see it as well as 〈◊〉〈◊〉 it, and so alas it comes to nothing in 〈◊〉〈◊〉, either they fall back unto their base courses, when horror and fear is over, or else wasting 〈◊〉 into a 〈◊〉 formality, and so perish in their hypocrisie. This is an apparent bar to faith, which is the going out of the soul to fetch all life and power from 〈◊〉. Now wholly to be in ourselves, and to stay upon our own ability, and yet to go out of himself 〈◊〉〈◊〉, and receive all from his sufficiency, are things which 〈◊〉 stand together, I came not to call the 〈◊〉,〈◊〉. 9:13. While they sought to establish 〈◊〉 own 〈◊〉, they did not submit to the righteousness of God. Hence t 〈◊〉 the second work of humiliation is required, 〈◊〉 God plucks away all his props, and 〈◊〉 him wholly of what he hath or seemeth to have. For pride (unto which humiliation is opposite) is but the rankness of praise, and praise is a fruit of a cause by counsel, that hath power to do or not to do this or that, as he sees 〈◊〉 humiliation is the utter nothingness of the soul, that we have no power, it's not in our choice to dispose of ourselves, not yet to dispose of that which another gives, nor yet safe to repine at his dispose: in a word, as in a scion before it be ingrafted into another stock, it must be cut osf srom the old, and pared, and then implanted. In contrition we are cut off; in humiliation pared, and so sit to be implanted into Christ by faith. In regard of God, without this disposition his word* will not, nay cannot take any place in us, or prevail with [ 2] us for our good: counsels, and commands, and comforts, or whatever dispensations, they fall as water upon a rock, when administered to a hard heart, they enter not,prevail not, profit not at all. As Christ told the Jews, john, 8:37. 'My word takes no place in you, and Zechariah 7:11-12. They hardened their hearts as an adamant, and so forth. A word of terror to dash the hopes, and sink the hearts* of all haughty and hard hearted sinners, God owns not such, will never vouchsafe his gracious presence with them, or his blessing upon them for good; be where they will, dwell where they will, the Lord is not with them, nor will dwell in them, by his comforting, quickening, saving presence: hear and fear then all you stouthearted, stubborn, and rebellious creatures, whose consciences can evidence that the day is yet to dawn, the hour yet to come, that ever you found your sins a pressure to you, they have been your past-time and delight in which you have pleased yourselves, so far from being troubled for your evils that it is your only trouble you may not commit them with content, and without controul, you are troubled with admonitions, and counsels, and commands, and threatenings that cross you in your sins. You were never broken-hearted here for your abominations, know assuredly that you will burn for them one day; your proud hearts were never abased, and laid in the dust, the Lord will ruinate both you and them. Never expect a good look from God, set your heart at rest for that, you may draw the eyes of others after you, make many of your deluded followers and favorites to look upon you, but the Lord will not come neer, nor once cast a loving look towards you, Psalm 138:6. Though the Lord be high, he hath respect to the lowly, but he knows the proud afar off. Nay, the great God of heaven and earth is up in arms against thee, he is upon the march to work thy destruction, James, 4:6. The Lord resists the proud, but he gives grace to the humble; all grace is in his gift, and he doles it only to the bruised and abased; but there is no thought nor expectation that thou shalt receive anygrace, nay, that grace that thy rebellious and proud heart hath opposed and resisted, will work thy own ruin. Thou art the mark of God’s direful indignation and vengeance, he plants all his forces against thee; if all the wisdom in heaven can contrive thy confusion, all the power in heaven work it, all the justice there determine it, it shall be done. God is nigh to them that are of a contrite heart, he saveth such as be of a broken spirit, Psalm 34:18. True, and mark it, of such, but such thou 〈◊〉 not, such thou deridest, scornest, whose hearts fail them under the weight of their abominations, thou lookest at them as mopish, silly, despicable men, well, such you shall see saved for ever, when such untamed, 〈◊〉, proud wretches as thou art shall be turned into hell. But we do see our 〈◊〉, and have had many girds and* galls of conscience for them. True, it may be there hath 〈◊〉 some blows upon* thine heart, conscience it hath 〈◊〉 thee, the 〈◊〉 of the Word, it hath laid 〈◊〉〈◊〉, but it 〈◊〉 not broken thy heart to this day; 〈◊〉 that is thus 〈◊〉 (to go no further now than the very expression of the text.) If thy soul be beaten to 〈◊〉 with this oppression of thy distempers (for so this brokenness of heart was opened before) then as it is with the hardest flints, when they are broken to dust, they are easily 〈◊〉, and give way to take the impression of the hand, or whatever is laid upon them: the stone which out of its hardness before, opposed and started aside from the strongest 〈◊〉〈◊〉 was laid; now its turned into dust the least and easiest touch leaves a print and impression upon it; so it is expounded, as appears in this opposition, 2 chron: 30:8. Be not stiff-necked, but yield yourselves. Observe then, is it so? When the power of the Word comes, the Scriptures are pregnant, arguments 〈◊〉, 〈◊〉 sweet, 〈◊〉 sharp and 〈◊〉, yet 〈◊〉heart shifts and starts aside, and hits back the authority of the truth, which thou canst not gain-say. The heart may be battered, but it was never broken, it may be over poured and awed; but it was never humbled to this day. Its that of Proverbs 3:32. The froward in heart is an abomination to the Lord, but the upright, he that lies level, and bows to the truth, are his delight. A froward man, that is, he that turns off from the authority of the truth: is this thy temper? Thy heart was never broken to dust to this day, but frampful and froward, know thou art an abomination to the Lord. If thou shouldst go to heaven to dwell there, truly God would go out of heaven, he would not dwell with thee. Pharaoh is the pattern of all proud hearts, he hardened himself in his wickedness against the Word of the Lord. But a broken and humble heart, either lies right, or will come right, it will come to that bent of the 〈◊〉 that is revealed: hard things makes that which is 〈◊〉 soft to assimilate to them; easy and yielding things assimilate to whatever they close: so water in a round vessel 〈◊〉 that form, in a three square vessel, takes that. 〈◊〉〈◊〉. 〈◊〉, to teach us to delight in such, to desire* the 〈◊〉 of such as are 〈◊〉 and humble men', to [ 2] dwell there where God dwels; seem their persons never so mean, their conditions never so base, their estates never so low, themselves never so despitable, yet if they be men of broken spirits, God is with them. Go into their societies as men that resolve to go to the court; for where the king is, the court is; and where God is, heaven is: the Lord hath two thrones; the one of glory in heaven, where he is all in all to his; another here on earth, an humble heart, where he doth all only of himself, and for himself. Therefore as they in Zachariah, 8. Last, ten men shall lay hold on the skirt of a jew, and they shall say, we will go with you, for we have 〈◊〉 God is with you. Much more here, for thelord is not only with humble hearts, but he dwels in them; we should therefore entertain such servants into our families, such inhabitants into plantations, and such members into congregations, for so you entertain God himself; resolve as ruth to naomi, entreat me not to forsake thee, for where thou 〈◊〉, I will live, thy people shall be my people, thy God my God, where thou diest I will die, and there will I be buried, and nothing but death shall part thee and me. Nay go further, ye blessed spirits (say) death shall not part us, I will be broken-hearted with you, and humble with you, and God shall dwell in us, and we shall dwell with him in heaven for ever. Oh now ye are right, keep here, and be happy here for ever. Exhortation, to persuade us all, and to prevail with* us to take the right way to enjoy God’s presence, not only to seek for mercy, but seek it in God’s order, not only to covet God’s presence, but in God’s 〈◊〉; labor to be humble and broken-hearted Christians: then expect we may that the Lord will manifest the presence of his grace and spirit with us, and in us, but not else: every man catcheth at Christ, and mercy, and comfort, but not in a right method, and therefore they lose him, and their labor also. This is God’s order: first be humble and broken, and then he will revive your spirits with his presence, 2. Corinthians 6:19. Come out from among them, and touch no unclean thing; then I will receive you, and be a father to you. In a word, strive to enter in at the straight gate of contrition and humiliation, and then you will hit the right way to Christ and eternal life. The tenth book. Acts, 2:37. And when they heard this, they were pricked in their hearts, and said unto them, men and brethren, what shall we do? There be two things especially observable in that disposition of heart, which the Lord requires and works in those he will draw to Christ, 〈◊〉, and humiliation. The necessity of both these, we declared the last day, as that they were not only to be looked at for complement and conveniency, but such as are of necessity required, that the heart may be fitted for the impression of faith, and by it for the entertainment of the Lord Christ; for if the sinner be so settled in secure contentment of his own condition as that he thinks he need not change; or if he must, he is so confident of his own ability, that he can change himself, and out of himself, and out of his own strength relieve himself, he will never go out to another for succor and supply. Contrition loosens a man from his sin, makes him see an absolute necessity to be another man, or else he is a damned man. Humiliation loosens a man from himself, makes him see an utter insufficiency in what he hath or doth, for to procure the least spiritual relief unto his soul; now the coast is cleer, that faith may come to us, and we by that be enabled to come to Christ. We are now to pursue these two according to the order propounded. And first of the former, the sum of which work may thus be described: Contrition is that preparative disposition of heart, when by the sight of sin, and the punishment due to the same, the soul is brought to sound sorrow for it, and so brought to detest it, and to sequester itself from it. The description stands upon two passages mainly.  I. The causes which bring in this contrition.  o 1. Sight of sin. o 2. Sorrow for sin.  Ii. The effects which nextly discover this, and whereby it comes to be known.  o 1. Detestation of sin. o 2. Sequestration from sin. And here I desire that still may be remembered which I mentioned and discovered before, that all these are things rather wrought upon us by the impression and motion of the spirit, than performed by any inward principle, and habitual power of grace received, and this the manner of the expressions in the words of the description plainly intimates; the soul brought to see his sins, brought to forrow for them, brought to detest them, and sequester itself from them: for the sinner would not look upon the loathsomness of his soul, and the filth of his sinful distempers, but the Lord lays it before him, and holds his apprehension to it, follows him with the remembrance of it, and forceth his thoughts to give attendance thereunto. Psalm 51:3. My sin is ever before me; which way soever he turns his thoughts, his sins stared him in the face, and were full in his view; they dwelt with him, and were daily in his presence, that wherever he was, they were, he could not look off from them, look which way he would. 2. The sinner would shake off the sorrow that now seizeth upon him, and seems to overbear him like a mighty stream, he labors to beat back the blow, and to make an escape from under the stroke of the truth that stabs and wounds his heart, with the direful expression of God’s displeasure, and dreadfulness of the evil that doth attend him; but he can neither avoid it, nor remove it, neither keep himself from the wound, nor cure it, Psalm 40. Mine iniquities have taken hold upon me, that I cannot look up: a similitude taken from the prey that flies from the pursuer, though he would have fled from the terrors of the almighty, wrested and rescued himself from under the attachment, yet they overtake him, and take such hold of him that he cannot escape: Psalm 38:2. Thine arrows stick fast in me, and thine hand presseth me sore; he would have plucked out the arrows of God’s indignation, but his skil and strength failed him, he could not be eased, they could not be removed from him: until at length, the soul feeling the wrath of the almighty, and seeing no way to avoid an everlasting separation from the Lord, if yet his sins be entertained by him, being thus pressed by the power of that undeniable truth, which lays open the loathsomness of his sin, and makes him feel the bitterness thereof, he is carried with detestation against it, and driven to make a sequestration from it. Of the fuller meaning of both these, when we shall come to the particular scanning of them, in their proper place. For the ground of my following discourse I have taken the words of the text, in which you have the grounds and hints of all the former truths, not implied only by way of collection, but expressly 〈◊〉 down, and professedly aimed at as evidently discovering the manner of God’s dealing herein. The knowledge of their sins set down with the causes* thereof, when they heard these things. Hearing] not that every hearing, or bare hearing would serve the 〈◊〉,for it's beyond question, that thousands do, and many there did hear those savory truths seasonably dispensed by Peter, which were never either thoroughly convinced, nor had their hearts in any manner affected therewith; the meaning therefore must needs be this, when by their hearing they rightly discerned, and cleerly conceived those things, i. E. The nature of those sins, which Peter had discovered and charged so punctually upon them; let all the house of Israel know assuredly that God hath made that Jesus whom ye have crucified both lord and Christ. When they so heard that they yielded and assented fully to that which was 〈◊〉 peremptorily 〈◊〉 by the apostle, then they were pricked to the heart. We have then here the fight and knowledge of their sin, together with the causes by which they came to attain it, and those were here intimated in the words. Their conviction, in that they stood here indited and [ 1] accused by Peter, and condemned in their own consciences that they were the guilty persons, guilty of no less than the blood of the Lord Jesus the son of God, and savior of the world, who is now advanced at God’s right hand as lord and king, and shall come in flaming fire as a judg to condemn them for their bloody sins; who came in the flesh as a redeemer to save them from their sins: but they rejected him and their own mercy and safety; and this says the apostle admits no opposition, no disputation at all, let the house of Israel know assuredly,〈 in non-Latin alphabet 〉, it's a truth that stands as mount Zion, that cannot be stirred: it is beyond all cavelling, questioning, doubting, 〈◊〉 all probability or 〈◊〉 to be other, a truth not subject to any slipping or uncertainty; so the Word signifies. The particular application that the apostle here useth [ 2] of their special sins, he doth not hover in generals, shoot at rovers, but lets fly point blank in the faces of them; this Jesus whom ye have crucified. He namesnot any other, blames not any other now, says not 〈◊〉 was a wretch that betraied Christ, the soldiers cruel and injurious that took him and bound him; pilate〈◊〉 fearful and unjust that condemned him, he will not now speak to men absent; but you are they that crucified him, you that cried, let his 〈◊〉〈◊〉〈◊〉 us, you shall have blood enough, plagues enough: this particular application sets hard, 〈◊〉 deep, they heard these their sins thus ripped up, and themselves arrested for them. There is a serious 〈◊〉 and attention here also [ 3] implyed. The Word is in the participle hearing, noting a continued act; hearing, bearing these sadly attending and pondering of them in their thoughts, they came then to be pierced. Thus we have the sight of their sins here laid open to us, together with the causes thereof. The second thing in this contrition, is sound and through [ 2] sorrow, and that is expressed in the next phrase, they were pierced not in their eyes only, which made them weep, but in their hearts, which made them bleed inwardly with godly sorrow. Their detestation and sequestration appears in the last [ 3] words, men and brethren, what shall we do? We will do anything, suffer anything, command what you wil, enjoin what you please, be it never so hard, we will endeavor it; never so cross to our hearts or comforts, we will bear it; better be anything than be thus 〈◊〉, let's be in any condition, that once we might be freed from this sinful and accursed condition, in which we be. We have taken liberty to lay out our work with as much plainness and openness of order as we may; because we shall have occasion to mind you of the particulars in our future proceeding, and how the several 〈◊〉 serve each others turn, in their place and order. Before we come to the particulars, one point 〈◊〉 in the very entrance, which will be very serviceable tomake way for all the truths following, and therefore we shall take in that at this time, that it may be as an. Harbenger to make room for all the rest. And it ariseth from a right consideration of the parties to whom 〈◊〉 here speaks, and with whom his word so prevailed, and took place. 〈◊〉〈◊〉 36. Verse he tells them, that same 〈◊〉 whom ye have crucisied. They were therefore such as had rejected, blasphemed, 〈◊〉 the Lord of glory; those who in a bloody manner 〈◊〉 away the life of 〈◊〉, who came to take away their sins. Is it possible, is it credible, that ever mercy should be extended unto such? That ever good should be wrought in such? Yes, lo here, when they heard this, they were pricked in their hearts. They whose hands were imbrewed in the blood of Jesus, their hearts are now 〈◊〉 with godly sorrow, and so made fit to receive grace and mercy. Hence the doctrinee is, Stubborn and bloody sinners; may be made brokenhearted*sinners: bloody, hellish, abominable 〈◊〉 may yet obtain broken hearts; worse than these could hardly be conceived or imagined, and yet God makes work of these knotty way ward spirits; it was said of him that betrayed Christ, it had been good for him that be had never been born. What shall we say of them that murdered our savior? they are in the highest rank of the most wicked men that ever were born, yet even such as 〈◊〉, who also opposed the Word and gospel of grace, the disciples and apostles, the preachers and publishers of grace, the author and God of grace; yet such as these have now their hearts broken, and in some measure prepared to be partakers thereof. The apostle speaks of the Gentiles, Romans 1:29. That they were full of all unrighteousness; there can hardly be added anything to the largeness of the expression: no sin worse for the kind, more for the number, greater for the measure, for they had all unrighteousness, allthe kinds of evil, and all degrees in the largest extent they were full, and yet of such the apostle professeth 1 Corinthians 6:9. When he had mentioned a heap of most loathsome and hideous abominations; know ye not that no unrighteous person shall enter into the kingdom of heaven? Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, self-polluters, extortioners, covetous persons, shall ever enter into the kingdom of God: then verse 11. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the spirit of our God. Some such as these were savingly brought home to God. Yea, when corruption becomes like an old cankered sore of long continuance, and the sinner incorrigible under all the choycest means that have been used, yet then the Lord works the cure, isay, 57:18. I was angry with him for his evil lustings, and he went on in the frowardness of his own heart, ther is no help if the disease grow worse for the dressing, the prophet adds, I have seen his ways, I will heal him, and lead him, and restore comforts to him, and to those that mourn with him; as if he should say, ah poor creature, he cannot see himself nor me, yet I see him, and his way, he wounds himself, but I will heal him; he deludes himself, but I will heal him; sink he must in his own sorrow, but I will succor him, and supply to him, isay, 48:4. I know thou art obstinate, and thy neck is an iron sinew, and thy brow is brass; and yet verse 17. I am the Lord thy redeemer that teach thee to profit, and leadest thee by the way thou shouldest go. The Lord bows an iron sinew, and makes it bendable unto his will: the Lord makes snowy saints of scarlet sinners; scarlet we know is twice dyed in the wool, and in the web and cloth, and therefore it is beyond all the skil and art of man to alter it. Yet though our sins be such, bred in our natures, committed in our lives, and therefore beyond our reach 〈◊〉, and the power ofall means and performances we can take up to remove them, yet the Lord hath undertaken it, and he will do it. Isaiah 1:18. There is a threefold argument to settle this truth. Taken from the largeness of his mercy, which is as* himself, infinite; and therefore infinitely exceeds all [ 1] our wants, and can supply them, all our weaknesses and infirmities, and therefore can forgive them, and remove them as he will, as though they had never been. Isaiah 55:7. Let the wicked forsake his way, and the unrighteous man his thoughts, and return unto the Lord, for he will abundantly pardon, and to our God, for he will have mercy. But the discouraged sinner might happily reply, it is mercy that I have abused, and his pardons he hath tendered, yet I in the time of my folly have trampled under my feet, and therefore with what face could I beg mercy, or upon what ground could I think ever to receive it? He answers, for my thoughts are not your thoughts, nor your ways my ways; for as the heavens are higher than the earth, so are my thoughts than your thoughts: there is no proportion, no comparison, the earth is not of a valuable consideration to the heavens, but like a centre in the circumference, it is as though it was not. So here, the thoughts of God’s mercy to pardon thee, is so far beyond the evil of thy ways, and thoughts to condemn, that they are as though they were not: nay, though thou couldest not believe it, or think it, yet the Lord could and would do it. This is one of his names, he keeps mercy for thousands, Exodus 34:7. He hath it in store for thousands, and forgives iniquity, transgression, and sin, that is, all kinds and degrees of sin; and he must be thus, or else he were not God: for did our sins exceed his mercies, our weakness his strength; were Satan more malicious to tempt 〈◊〉, and powerful to overcome 〈◊〉, than he was gracious to defend, and almightyto deliver, then were he not God if anything were impossible to him, or had power above him; and hence the Lord delights to set forth the praise of his mercy, and therefore when sin is most vile, and hainous, and hellish, then doth he express his compassion in a most glorious manner; it's the glory of the Physician when the disease is most deadly, then to do the cure, Isaiah 43:24-25. You have wearied 〈◊〉 with your iniquities, and made me to serve with your sins, behold I, even I am be that blotteth out thy transgressions for my name sake; q.d. None but a God of endless mercy could do it, therefore behold it, acknowledge it, I will blot out your iniquities, and remember your sins no more. This is the dispute of the apostle, Romans 5. Last, having said that our justification, reconciliation, and life comes by grace, he ads, why then serves the law? He answers, that sin might abound, that sin might be increased, and become more and more hainous, because against an express law, but where sin abounded, grace abounded much more; the Lord gave (as it were) sin all advantages to do its utmost, and yet then grace would abound so much the more in conquering and raigning over sin: and therefore it's certain, if all sins in the world (that against the Holy Spirit excepted) should meet in one soul as waters in the sea, the mercy of the Lord would abound much more, 〈◊〉 those sins did abound. The merits of our savior Christ are of an 〈◊〉 satisfying* virtue, and exceed the venom of the guilt of all [ 2] sins, rom, 5:18. So Paul constantly disputes, if by the offence of one sin entered unto 〈◊〉, much more by the death and obedience of our savior righteousness entered unto eternal life. And therefore it was that our savior was pleased to receive our nature even from the vilest of sinners, that he might show himself a savior from all sins, Matthew 1. Hence also his blood is called a fountain set open for Judah and Israel, to wash in, for sin, and for uncleanness, Zechariah 13:1. I. E. Forall kind of sinners, and all sorts of sins. So that were thy heart a sink, a sodom, a hell of wickedness, if the water of this fountain might pass through and be applied, it would clense all. For our savior 〈◊〉 the infinite wrath of his father, which was due for our sins, more he needed not, nay should not. Nay could not have suffered, if he died for a thousand worlds of his elect, if they had come from the loyns of our first parents. And I do believe there is virtue enough there to pardon the sin against the Holy Spirit if it were applied, but because it was committed against the work of the spirit so directly, it is not just he should, and there is no other that will; for the spirit works from the father to the son, and therefore last of all, so that they both have put forth their works before, and if therefore his be wronged, he will not apply, and there is none else that can; if the work of the father be wronged, Christ may intercede; if he be blasphemed, the spirit may apply; but if he be despighted, there is none left that will or can. Because the power of the 〈◊〉 is such that he can* conquer and overcome all, which with his own honor [ 3] he can attempt to remove (as all, but that which is committed immediately against his operation) he will and doth: this is the ground of overcoming which the apostle gives, 1 john, 4:4. You have over come the world, because greater is he that is in you, than he that is in the world. That also which Paul propounds for the clensing of the most loathsome puddles, 1 Corinthians 6:11. But ye are washed, but ye are sanctified in the name of Jesus, and by the spirit of our God; for that spirit is above all unclean spirits, and therefore when he will come and work upon the soul, and clense it from all its corruptions, sin, and the world, and the Devil, and all give way, they cannot hinder his work. So that if the mercy of God be infinite, able to forgive all; the merits of Christ of infinite virtue, able to satisfy for all; and the spirit of infinite power to conquerall, then the worst of sinners maybecome broken hearted sinners, when the Lord will please to look upon them. We have here matter of admiration to see and stand* amazed at the riches of God’s mercy and grace, which [ 1] succors the most desperate sinners, relieves at the hardest streights, saves even from the nethermost hell. It's the collection the prophet makes from the ground formerly mentioned, mich. 7:18. Who is a God like unto thee, that par donest iniquity, and passest by the transgression of the remnant of thine heritage, because mercy pleaseth him. He intends pardon to such who have nothing that can purchase it, do nothing that can deserve it; nay practice nothing which is in any manner pleasing, which might persuade him to it; yea when he is displeased with all things but his own mercy, and indeed can be pleased with nothing else, when they dishonor his name, wrong his justice, reject his commands, and grieve his spirit, every thing provoketh him, yet because his mercy pleaseth him, therefore he doth good against evil, therefore he overcomes all their evil in goodness. Yea, when sinners out of their impenitency, and malignant enmity of their spirits, would destroy themselves and his mercy also, and cast away his compassions; his mercy is pleased to honor itself, and to save them, who is a God like this God? And what mercy like this mercy? He is not like the idols of the heathens, even themselvs being witnesses, for the followers and favorites of idol gods, who 〈◊〉 upon them in time of prosperity, and devote themselves to their worship, yet in the day of distress, their idols leave them in the lirch, and they are forced to look to the Lord for relief. Jeremiah 2:27. In the time of their trouble they will say, arise and save us. But the hope of Israel is not like them, when the disease is most deadly, he then cures, the condition of the sinner most desperate, he then delivers, out of the jaws of Satan and botom of hell, he then rescues. Its the prerogative he takes to himself. Thy destruction O Israel is of thy self, but in me is thy help. Hosea 13:9. It's that praise which the saints give as the proper due of the Lord, Psalm 103. Praise the Lord O my soul, who forgiveth all thy sins, and healeth all thy diseases; and jonah leaves this cure upon record after he was landed by the 〈◊〉, jonah 2:6. Yet hast thou brought up my life from corruption O lord my God; and verse 9. Salvation is of the Lord. Here is a ground of encouragement to sustain the* hearts of such forlorn creatures as are sunk down in desperate [ 2] discouragement, as past help and hope; to provoke them yet to seek out for help and recovery, and to expect to receive it from the hand of the Lord. That disease is not past remedy which hath been cured: nor the condition past hope that hath been recovered. As bad and vile as thou have been humbled and brokenhearted, and why not thou saved? Turn but thy thoughts aside, and attend the text, and trust thine own eyes; behold, look here upon the most loathsome hellhounds that 〈◊〉 the sun saw; or the earth bore, listen and hear these hideous blasphemies, they belch out against* the son of God, they cried, away with him, away with him; not him, but barrabas; they choose a murderer rather than a savior: behold their butcherly hands imbrued in the blood of Jesus, some goaring his side, others nailing his feet, piercing his pure and holy hands; and that they might be bloody creatures indeed, they do not only shed his blood, but they keep his blood upon record for their condemnation, say they, his blood be upon us, and upon our seed. That* which they have done, and desired for their own ruine, is it not just but they should have it? Dost not thou wonder that the earth did not open and swallow them? That the Lord did not thunder from heaven, and immediately destroy them? Or that he sent not legions of devils to drag those wretches souls out of their bodiesto send them packing to the pit? And yet stay but a little, and see what God hath done, in the midst of all this hellish wickedness, look a little further; they who took away the life of Christ, he is now taking away their 〈◊〉, and guilt from them; they crucified him, and he is now crucifying their cursed corruptions; they pierced his tender body to put an end to his days, he is now piercing their souls with godly sorrow to put an end to their sins and〈◊〉. Come hither therefore all you poor desolate undone creatures, you whose sins are written*with a pen of iron, and graven with the point of a diamond; they stand upon record in every coast and corner; you stout-hearted rebellious sinners, the seats of the place where you sit, the stones in the street where you walk, the walls of the houses where you dwel, the decks of the ships where you have sailed, and the shoars where you have landed, and the wildernesses where you have travelled, they can bear witness against you of the contempt of God’s truth, the neglect of his ordinances, unprofitableness under all, you slight all counsels and admonitions, you are amongst the number of them that are laden with lusts, ever learning,*but never coming to the knowledge of the truth. So that the floods of iniquity seem to compass and overwhelm, and might force you to sink down in irrevocable discouragement. I confess your condition is extreamly desolate and dangerous; yet it's possible, it maybe; there is a peep-hole of hope it may be otherwise; and happy it is for you that there is yet a may be left, that God hath not sealed you up to condemnation, and turned the tombstone upon you. Look up a little, thou art yet alive, oh therefore lay about thee while yet opportunity and possibility lasteth. Say, lord, these sinful wretches that opposed thy grace, so long resisted thy ordinances, thy servants, yea, crucified the Lord of life, and yet their hearts are now wounded for their sins; oh break my heart also, humble my soul also. Yea, but I cannot think it; truly I dare not, I cannot, I am ashamed to beg mercy who have so long abused it. Why mark what the apostle says, Ephesians 3:20. God is able to do exceeding abundantly above all thou canst think or ask. All this while the presumptuous secure sinner, he stands by and hears all this, and he blesseth himself in his lazy course, contents himself with this possibility, and here takes up his stand, but neglects to do anything that may attain it. Oh is it not pity to cast such dainties before dogs, and pearls before swine? Did I say, it was possible? True, I said so indeed; but it's pity thou 〈◊〉 in the hearing of it, it's pity to speak such precious encouragements to such poisonful and malignant spirits, that will pervert all to their own ruin. The Word is past, and cannot be recalled, but take these preservatives or corrosives rather to eat out that impudent corruption. Know, though it be possible, yet it is not possible to [ 1] thee, nor any power thou hast, nor any means thou canst use, Matthew 19:36. With man this is impossible. Nay, know, that so long as thou continuest in that [ 2] careless, presumptuous, self-confidence, it is not possible that God should save thee, Hebrews 3:18. He hath said it, and sworn it, that they who rest in their carnal confidence, they shall never enter into his rest: and God will not, nay, cannot deny himself, and his oath. As it's possible God may, so it's possible he may not [ 3] break thy heart, and it's a great suspicion he will not, if thou so impudently abuse his mercy, patience, and long suffering, wherby he calls thee to repentance, and would melt thy rebellious heart, Romans 2:4. Thou after the hardness of thy heart which cannot repent, treasurest up to thyself wrath against the day of wrath. It's a shrewd suspicion if thou strivest long against his spirit, and slightest the season, he will cease to strive with thee and take away the season, luke, 19:42. If thou hadstknown at least in this thy day the things belonging to thy peace, but now they are hid from thine eyes. It will cost much labor and long time, before it be [ 4] done in an ordinary way: and therefore if thou art wise for thy soul omit no time, be faithful to do what thou canst, and yet fearful, because it's in God’s hand to do what he will. Therefore seek seasonably, tremblingly, and uncessantly unto the Lord to do this work for thee. It's not the dipping, but rubbing and soaking an old stayn that will fetch it out; thou must soak and steep thy soul with godly sorrow. It's not salving, but long tenting an old sore that will do the cure. It may be it will make you go crying to your grave, and well if you get to heaven so at last. This shows the 〈◊〉 nature and the inconceivable* haynousness of the sin of dispaire, which rusheth the [ 3] sinner upon irrecoverable ruine, and would seem to overcome the mercy of God, wherein he overcomes himself, lays a man’s present comforts and future hopes wast at once, beyond the reach of any relief or recovery, puts the soul beyond the sight and expectation of any succor and supply that might support it in the least measure. That look as when the ship runs a ground, or splits upon a rock near shore, or within the sight of land, there is yet a possibility, that some help may come from the coast to them, or they at least may be wafted to land, and so swim out; but when the vessel is now carried into the main ocean, that it should then founder in the waves, or be overwhelmed in the midst of the sea, they are wholly without sight of land, or least hope of any relief, there is no eye to 〈◊〉 them in their misery, and therefore none to pity them, nor any hand to help them, or any means within the ken of providence for them to conceive they might expect deliverance; so it is with this in comparison of all other sins (the unpardoable one excepted) what ever other 〈◊〉 surprise the soul, what ever the nature, or number, or haynousnessbe, hightened with all circumstances that may attend, as long as the soul can look out to the infinitness of God’s mercy and free grace, the invaluable efficacy and virtue of the merits of the Lord Christ, his death and obedience, a man is within sight of land, when the ship is split he may swim to shore. Look unto me all ye ends of the earth, and be ye saved, says the Lord, Isaiah 45:22. There is yet hope in Israel touching this thing; for it is a true saying, and worthy of all acceptation, that Christ came to save sinners, whereof I am chief, says Paul, 1 Timothy 1:16. And as the heaven is high above the earth, so are the thoughts of God above our thoughts, Isaiah 55. But this sin of despair sinks a man’s heart and comforts as a stone flung into the midst of the sea, carries a man beyond the ken and compass of the boundless favor and compassions of the Lord. To go no further than the doctrinee delivered, the malignity of this evil herein discovers itself, as that which brings the greatest dishonor to God, and irrecoverable danger to the soul. It's deeply injurious and dishonorable to the almighty, [ 1] it sins against more of God, and tramples the riches of his graces and tender mercies under the feet of contempt, and counts the covenant of life and salvation in the Gospel, not only a common thing, but a vain thing; it 〈◊〉 God’s truth and faithfulness, and his enlarged favors into his face with scorn, as unable to help, and unworthy to be attended. And when all the glorious attributes and excellencies of God have met together in contriving and accomplishing the salvation of a sinner, in despite of all the power of hell and darkness; this dasheth and blurreth all with the highest disdain, and contumelious indignity that maybe. There was an infinite power, wisdom, and goodness put forth in making a world of nothing, adorned and enriched with such beauty and goodness, which each man may see in the frame thereof: but in the plotting and performing thegreat work of redemption, there was wisdom beyond all the wisdom in the work of the creation; power beyond and above all that power; God said, let there be a world, and it was so: but saying will not serve the turn here, it must be the sending of his own son, the death and suffering of Jesus Christ, it must cost him his life before lost man could be restored to life again; here was mercy above all the former bounty and goodness; that goodness then vouchsafed continued not with man, nor he in it; but this is everlasting mercy, which doth not only put us into the possession of grace and glory, but keeps us there in despite of all the power and policy of devils, all the treachery and weakness of our own hearts; despair casts the crown of all his power, and wisdom, truth, and faithfulness down unto the dust, and proclaims to all the world, in our apprehension, our weakness is beyond his power, it cannot support us, our folly too hard for his wisdom, it cannot lead and enlighten our minds, our misery and sins surpasseth the virtue of his mercy, it cannot help and relieve us. This is the reason why the Lord cannot endure the least appearance of these desperate pangs, as deeply injurious to the honor of his name, and that in the greatest excellency, Isaiah 40:27. Why sayest thou O Jacob, and speakst thou O Israel, my way is hid from the Lord, and my judgment is passed over of my God? Let no more such words be heard, the Lord cannot endure to hear you speak so, or to have you think so; you cast the most vile unsufferable indignity upon the Lord that maybe. You drooping discouraged hearts, you think it is the loathsomness of your own sins, the vileness and unworthiness of your own persons that you look at in all those dreadful complaints you make. Is there water enough in the sea to clense this sink of hellish rebellions in this wretched nature? Can such loathsome abominations of so deep a die, of so long continuance, committed against so much light, grace, committed against knowledgand conscience, against patience and goodness, and that multiplied from day to day, can these be pardones? Mercy should be accessary to its own dishonor if it should show mercy to such a wretch which hath so abused it. Know assuredly, you speak against the Lord all this while, while you would seem to speak against your own wretched distempers; so the psalmist Psalm 78:19. Yea (they not only sinned more, and provoked God, as in the former verses, but) they spake against God, saying, can God prepare a table in the wilderness? You blaspheme and speak against his power, which is not able to work it; against his wisdom, which cannot contrive it; against his mercy, which is not willing, or not able to succor you: it was the greatest sin that ever cain committed, when he said his sin was greater than could be forgiven, Genesis 4. Then thy heart is more sinful than God can be merciful, Satan more able to damn thee than God is able to save thee; then God is no God, and Christ is no Christ, and the spirit no comforter; yea, this is to make the Devil, which is the worst of all creatures, and sin which is no creature, but weakness, and worse than the Devil himself, to be above God, and the Lord Jesus, and the blessed spirit of grace; worse than which blasphemy, hell itself can hardly afford any. Hear therefore and fear, and forever abhor that such thoughts should once come into your minds, such words proceed out of your mouths. As it's dishonorable to God, so it's dangerous, yea, [ 2] deadly to the soul: it not only crosseth a man’s present comfort, darkens our evidence, sence, and assurance of God’s favor; but utterly cuts off all possibility from the soul forever expecting the least drop of refreshing, or smile of God’s face. For hope in the heart is the last sprong or sucker in the root of the tree, whereby it lives and stands. Though the soul see nothing, feel nothing, have nothing, yet hope says 〈◊〉 may be otherwise, this proud heart may be abased, this sturdy heart may heforced to stoop, this unbelieving heart though it hath had, and abused, and slighted, and been unprofitable under so many means, and after so many prayers, promises, resolutions, continues still, yet it may be otherwise says hope; this holds up the head from sinking, the heart from failing: but despair takes away this, you have tried, used the means, expected help, but you see it comes to nothing, nay, there is no hope it will ever be, set your heart at rest, it will never be. This stops all the [ 1] passages, that there is no hope for any good or comfort to accrue to the soul. This is the instrument of death, whereby the enemy at once makes an end of the very life of our comfort: the hope of salvation is made the helmet of a Christian; so the apostle, 1 Thessalonians 5:8. Put on the breast-plate of faith and love, and for an helmet the hope of salvation. Well-grounded evidence and assurance of God’s love in Christ, is as it were the head, and the highest top of a Christians comfort, hope is the helmet; for when our sense and feeling, experiences and performances, yea our hearts fail, in regard of any present sweet, or refreshing we have, yet hope says, it may be it will be better hereafter, and this holds the aching head of a Christian: the Devil who ever fights at the head, labors to shake our assurance and comfort, and if he can dash a man’s hopes by despair, he kills him dead in the head, there is no help nor recovery to be looked for; know this, and be wary and wise for after times. 2. As it dams up the way, and stops the passage, that [ 2] there is no possibility of any good to come, so it deads all a man’s endeavors, takes off the edg of a man’s abilities, puts all out of joint and off the hooks, that there is no striving after a good when there is no hope to attain it. All men that are carried by counsel (if not fools or mad-men) they ever have an end in their eye, at which they look, and for which they labor; this is the white they shoot at, the price they run for, for this they deviseand contrive means, and use what they have attained, improve what they take in hand, in hope the end they have attended, may be brought about. Now where there is no hope (which 〈◊〉 casts off) there is no good to be expected, therefore no possibility to attain our end, therefore no reason to attend our labor in that behalf. Why should I se k (says the despairing man) when I have no hope to find? Why should I spend my labor in praying, hearing, reading, improving any ordinance, when there is no possibility I should speed, that ever God should help, or hear, or bless? As good sit still, as rise and fall. So cain when he had laid that desperate conclusion, my sin is greater than can be forgiven, he flies into the land of nod, drowns himself in sensual delights, but forsakes the Lord. The hope of good is the load-stone of a man’s labor, it carries on our course with speed and resolution: so they in jonah, 3:9. Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not? Therefore do these two things: Let not Satan make conclusions from our weaknesses, [ 1] nor do thou listen to them, nor believe them if he should make them. We should be wary not to suffer ourselves to be deluded by his false collections. Thy conscience says thy corruptions are strong and many, and of long continuance; therefore there is no hopes says Satan; temptations are violent and subtil says thy experience, thou feelest them so, therefore there is no expectation of relief or abatement, says Satan; the inference is unreasonable, and grosly false, the sins of manassah, Paul; these converts in the text were such, and yet such received the work of grace and mercy also, therefore listen not to him who is the father of lyes. Look not to the power of means we do enjoy, the [ 2] abilities we have, the performances we take up, for we shall find them all broken staves, and bruised 〈◊〉, they will not only break under us, but pierce us 〈◊〉;they will fail us and our hearts also, there is no sufficiency for our succors, and therefore no sound ground of hope. But we should keep our eye constantly and continually upon the sufficiency of God’s saving health, and incomprehensible power, who is able to do abundantly above all that we can ask or think, Ephesians 3:20. Do you not see says the enemy, the means do not work, your prayers do not profit, the abilities you have, and the endeavors you take up, serve rather to increase your sin than to help you, they nor you are able to subdue the least sin, to gain the least assurance, not able to procure the least peace: true, be it so, yet God is able. Thus our savior to his disciples dismayed with the difficulty of the work, lord say they, who then can be saved? He answers, with man it is impossible, but not with God, for with God all things are possible, Matthew 19:26. It's not possible says Satan, so many ways have been tryed, so many means used, and yet all is in vain; ay but says Christ, though with man and means it is impossible, yet with God it is possible. Psalm 73:26. My 〈◊〉 fails, and my heart fails, but God is the strength of my heart, and my portion for ever. So much for that point. We are come now to enquire the particulars expressed in the description, and here also presented to our view. And first touching the sight of sin, whereby the sinner is made rightly apprehensive of his own corruption, and his condition by reason thereof. The point thence is this: There must be a true sight of sin, before the heart can*be truly broken for it. A right apprehension goes before through contrition; the judgment must be rightly enlightened to see the nature of our sins before the heart can be pierced with that sense and sorrow that is meet. This is God’s way which he takes, in whose hand it is only to do this work, Job, 36:8. To 11. When sinners come to be bound in fetters, and holden in cords of affliction,then he sheweth them their work, and their transgressions wherein they have exceeded; and then bows their ear to discipline, and commands them to turn from iniquity. So repenting Ephraim prosesseth it was the course the Lord took with him; after I was instructed I repented, Jeremiah 31:19. That which the eye sees not the heart rues not, that which is not apprehended by the understanding, is not affected by the will; so in 1 Corinthians 14:24-25. When〈◊〉 word comes home in power and plainness, so that the thoughts of his heart come to be discovered, he falls down, and says, God is in you of a truth. The want of this was the reason why the woman of samariamanifested such sawcy impudency, and peremptory boldness, in her conference with our savior, though she could not be ignorant that those abominable loose haunts of hers would call to heaven for revenge; but when our savior laid his hand upon the sore, and let the light shine in her face, and points at the vileness of her practice, thou hast had five husbands, but he whom thou now hast, is not thy husband; she then becomes sensible of his sovereign wisdom, and her own wretchedness, john, 4:18-19-20. So it was with Paul, when the Lord met him going to damascus persecuting the saints; he saw not the sinfulness of his course, and therefore was senseless of it. Saul, Saul (says Christ) why persecutest thou me? Then he answers, who art thou lord? Jesus said, I am Jesus whom thou persecutest, it is hard for thee to kick against the pricks: when he understood the evil of his way, then he stood trembling and astonished, saying, lord, what wilt thou have me to do? Acts, 9:5-6. Before the Corinthians were made conscious of their own carelesness, neither pitying the soul of the incestuous Corinthian, nor yet seeking to reform his sin, they gloried over him, and prided themselves in their own conceited excellency; but when the apostle had discovered their miscarriage and failings, what sorrow and caredid it work in them, and what serious endeavor to reform the guilty party. The doctrinee is true, we shall endeavor to make it plain, and therefore we shall open several particulars, the right conceiving whereof will be as a key to unlock the treasury of this truth, that each man may take what will serve his turn. Enquire therefore we will By what means, and after what manner God works [ 1] this sight of sin. How far the sinner may be said to be active in it. [ 2] Wherein this true sight and apprehension properly [ 3] consists, and so discovers itself. The reason of this truth, and the Lord’s order in [ 4] this proceeding. And then we shall make application of it. By what means, or after what manner the lord*works this sight of sin. To which I shall answer in four conclusions: or [ 1] the answer unto which inquiry, will be expressed in four particulars. The righteous law of God, as it is the rule of our* lives, so it is the discoverer of our sins, and swervings [ 1] therefrom; and by the light thereof, together with that little light of common principles, of piety and love left upon our consciences, we come to have our corruption made known to us, Romans 3:20. By the law is the knowledge of sin; insomuch that Paul, a learned pharisee, one that profited in the Jews religion more than his equals; he was yet at a loss in discerning and judging of the turnings and distempers of his heart, before he takes the light and lamp of the law. So himself professeth, Romans 7:7. I had not known that lust had been a sin, those first stirrings of the body of death, and secret lingrings and inclinations to that which is cross to the will of God, though there be no consent given to them, no delight taken in them, but that the law said, thou shalt not lust, the sentence of the law set down his judgment,and therefore the apostle James compares it to a perfect and curious looking-glass, wherein each man may see the least blemishes or motes, if he will present himself before it, James 1:25. But whoso looketh into the perfect law of liberty, and continueth therein, will lay his mind, and heart, and life level to the law of God, and hold his heart and apprehensions to the righteous judgment, and sentence thereof, it will plainly discover the smallest imperfections, the least stirrings of the most hidden distempers that arise; so Romans 2:14. The heathens with the twi-light or star-light of the remainders of the law written in their heart past sentence against themselves, touching the sinfulness of their course. But this is not all, nor yet enough, to make us to attain [ 2] a right sight of our sins, unless the Lord put a new light into our minds, within, as we have the light of the law, and counsel of God shining without unto us; otherwise the law maybe, and will be a clasped book, and a dead letter; we shall see little in it, or receive little from it. So Paul, Romans 7. 9. I was alive without the law once, but when the commandment came, sin revived.without the law, how could that be, since he was an Hebrew of the Hebrews, of the tribe of benjamin, trained up at the feet of gamaliel? A doctor of the law, prosessed it, and practised it, according to the most exact sect of the Pharisees, as he speaks? But the meaning is, that he was without the power of it, and the spiritual life, and lively efficacy of the law. It was a dead and a killing letter. Look what the sense of the words, or some evidence of reason or arguments could hold out to a natural understanding; the bark, and shell, and outside of such directions, he took and entertained. But the spiritualness of the law, for the law is spiritual, says Paul, and that spiritual and lively power of conviction and direction, it puts forth upon the souls of the saints, who are subject to it, andtherefore indeed receive the work of it. This Paul once in the time of his unregeneracy was destitute of, and then he was alive; that is, in his own overweening, and self-deluded conceit, he concluded himself to be a living Christian, to have the power and truth of grace, and to live the life of it. So that it's possible, nay it's ordinary, and nothing more usual, than for men to be without the law, when they have the law; to be without the life of it, while they have the letter of it; to be without the law as a sovereign rule to their lives, while they take upon them the profession of it; to be without the spiritualness of the law, and so to miss the end of it that is closing with God, as our last end, and chief good, which is the sap, the pith and substance of the law, though they have the appearance of the practice of it, (and if they miss the end of the law at which it aims, and unto which it tends, they must needs fall short of the wisdom and counsel, and spiritual efficacy of the law, which should direct them) so in 2 Chronicles 19:3. Now for a long time, Israel had been without the true God; that is, his true worship that would bring them to him; and that is the meaning of that phrase, Ephesians 2:12. Without God in the world; that is, without the true worship of God: so that they who want the true worship of God, are without God. So they who have the manner of the true worship, and want both spirit and truth, in which God will be worshiped, they have the appearance, but want the spirit and truth of the true manner they have. So of the rest. Thus it is with thousands in the church, which hear, and know, and have the letter of the law, and yet are indeed without the power and spirit; and therefore they neither see the evil of their sins by it, nor yet receive any spiritual direction from it, nor indeed know any such thing; and therefore though their carriages are somwhat reformed, yet their inward corruptions are notobserved, at least not reformed, or they made sensible of them: as it is with a pur-blind man, he may see things of a greater bulk, as a great print, or the like; but the smallest print, or the least pricks, he perceives not: so it is with a pur-blind Christian who cannot see afar off, 2 Peter 1:9. If there be some loathsome and gross sins discovered, he can see them; but to see the stirrings of sin in his nature, and the secret inclinations of his soul to sin, and the base aims and ends that are up and down in his heart in the performance of holy duties, to see the smallest print of the law discovering secret and spiritual wickedness in the heart, that a man that hath no more than nature cannot see. And therefore (for we come to the point) the spirit of bondage is required which may let in the light of the law into the mind, and set on the power of it mightily upon the consciences of sinners, and so dazle their eyes, and daunt their hearts with the dreadfulness of their sins, Romans 8:15. You have not received the spirit of bondage again to fear: as who should say, it's a gift, and it must be received, or else we shall not by all that we can do, attain the bondage and thraldom of that base condition in which we are (whereof more afterward in conviction.) The law is a hammer, but it will not break the flint unless the hand of the spirit take it and use it; a hammer in the hand of a child will not move the stones; so the law in the hand of a man or minister, it is as a rod to whip us unto Christ; but unless the spirit take it into his hand, we shall never feel the blow or smart, and so be forced to go: hence that phrase, john, 16:8-9. I will send the spirit, and he shall convince, it's his prerogative; he is appointed, by him it's only performed. The two former may agree to a false-hearted hypocrite, [ 3] he may have a lighter stroke of the spirit of bondage, and the law may convince him, and his own heart condemn him, and he may go away in dreadful horror for his sins, and yet it doth not remove the rule of ignorance,and darkness out of the mind, but the saints of God have the two former and they have this further, viz. Such a through stroak of the spirit of bondage as takes away the rule of darkness and removes the soveraignity and authority of it from the mind this I take to be the meaning of that phrase, acts. 26:18. To turn them from darkness to light. When the Lord will work throughly, he will not Only scatter the sogs and disperse the grossest of the dimness and darkness of a man’s mind, and leave the soul under the power of it for all that. The hypocrite may be dazled and astonished by the light of the truth breaking upon him, but yet his understanding is under the power of darkness, but the saints of God are turned from it, that is their understandings are delivered from under the power of that darkness that was in them before. Conceive it thus, when the night comes darkness overspreads the face of the earth, and though there be moon-light, or some flash of lightning sometimes, that may something take off the grossness and blackness of darkness but yet it is dark still, the moon-light or starre-light doth not remove the rule of darkness: but when the sun ariseth in the east we say it is day break, and you shall see apparently when light comes with a command of the sun, it scatters the darkness that was in the ayr, it removes the rule of it, and it rules there itself; so it is with the spirit of bondage, when he comes to an hypocrite he enlightens him with star-light or moon-light as it were, so that the grossness of darkness and blindness is scattered, that now a terrified hypocrit sees his sins, and is able to discourse of sin and of the law of God and to discover it to others, and yet it is but moonshine it makes not day, the root and rule of darkness is there still, which stops and hinders the entercourse of the dispensations of God unto the soul. But now in a godly man whose understanding is turned from darkness to light, when the truth and light of it hath by the spirit of bondagebeen 〈◊〉 on upon the mind and conscience, you shall see day breaking as it were, he then sees himself and his sin and he sees God and Christ, as the sun of righteousness shining gloriously in his eyes dazling of him with such a light as he never saw nor knew before, so in acts. 9. The scales of ignorance and blindness fell from the eyes of his mind and he was turned from the power of darkness, and that light which was let in to his understanding could never be overcomē again by all the darkness inthe world. 4 when the Spirit of God hath let in this light of the law in the specification of it, as it belongs unto the saints, and so hath turned the understanding from darkness, he leaves a sett upon the understanding godward, that its ready, its that way-ward, to receive any truth that comes in the impression of it; and this is the turn of the understanding to light, it was before turned from God, and sett hell-ward, sin-ward under the 〈◊〉 of darkness and acted therby, wholly to bestow itself upon the creature in the room of God; as when Adam sinned the whol man was turned from God to the creature and sin, so now in conversion, the whol man is turned from sin and the creature to God again, and therefore the understanding from darkness to light. And hence it is that a poor ignorant creature that hath come many years to the congregation, and hath learned nothing he understands nothing, remembers nothing, or if out, of the strength of memory he remember something yet he knows no more the thing than a parrat. But when God hath once turned him, and left this sett upon his understanding, and the day is broken as it were and the rule of darkness removed, and a new light set up there now he never comes but he takes somthing, he can understand it, and remember it, there is no subject but he will get somthing of it, because his understanding is heaven-ward. I have known some by experience, that though they have been wise and wittie enough foroutward things, yet so senseless and sottish in the things of God, that they could sit and hear a sermon of an hour long, of those very sins they have been guilty, and yet it hath been to them as though it had never been, yet afterward they have professed it, that at such a time, the light of the Word broke in upon my soul, and after that I never heard the minister preach but I received somthing, and my heart did close with more than I could bear away, but I could understand then, and remember also, ever after that time, this is palpably true in cases of conscience; I will issue this point thus 2 Peter 2:9. Who hath called you out of darkness to his mervailous light, the soul now begins to wonder and to be amazed, at the vileness of sin, at the frame of his heart, at the patience of God that hath suffered him so long, and he marvails with himself where he hath been, and what he hath been doing all his days he is in another world (as it were) and if ever you have had this work of the spirit calling and turning of you from darkness to light it will 〈◊〉 you a wondering, you will see, sin and your self and grace and Christ and the ordinances and all after another fashion than ever you saw them before. How far the sinner may be said to be active in this*sight of sin. The answer to this may be expressed in several particulars that that way of God and the work of his spirit may more distinctly be discovered. There is a weakness, impotencie and insufficiencie in the understanding to reach this right discovery of sin, for [ 1] however there remaynes so much glimmering in the twilight of natural reason, and so much sensibleness in the stupid benummedness of the corrupt conscience of acarnal man, that it can both see and sensibly check for some grosser evil, or some such sins, or venom of sin, as crosseth his own peace and comfort, or those ends which he sets up as the chief good at which he aymesbut to search into the entrales of sin, and discern the spiritual composition of the accursed nature thereof, he can in no wise attayn this by all the labor and light he hath, 2. Peter 1:9. He that lacketh these things (that is these heavenly graces whereof the chief were faith and heavenly knowledge mentioned before) he is blind and cannot see afarr of, he may (like a purblind-man) give guess, or have a confused conceiving of things, after a dym and dazling fashion, if the things be neer, as the man in the Gospel saw men walking like trees, but there be secrets in sin, depths in the disstempers of men’s hearts, which are far removed from outward appearance and ordinary apprehension, these he cannot perceive. As it is in natural things and the several actions which issue from them, each man is able to hear the sound of a man’s words, to discern the sense and reason of them, and will easily grant from the received principles of reason that they come from a man, and evidence undeniably that there is a reasonable soul there, which is and must needs be the cause thereof, because they are properties that appertain to creatures of that kind alone, and argue a life of the highest excellency, nor trees nor beasts can do so, its beyond their kind and the bounds of their ability; but what this reasonable soul is in the constitution and composition thereof, this is further removed from our sence, and so from our apprehension, and it will excercise the most sharp and ablest understanding, and that furnished with learning and reading to apprehend or discover, so it is in sin; when we hear the falseness of men’s language, when they speak thay care not how, to cover their own shame or deny that which might bring danger to them, when we see the cruelty and fiercness of their carriage in stealing or killing, each man out of ordinary principles will condemn those, these be as it were the words and hands of sin; ah but the spiritual pride and sovereignty ofwill, which lifts up itself above the law and will of God justles his holiness and holy command to the wall, this is the inward soul of sin; thousands which condemn the former have and harbor and maintayn these to their dying day; they never saw the evil of them. How the sound of their actions strik outwardly they hear and observe but how the wheels of their mind and will go inwardly and swerve all the day long and all their lives long in the whol inward frame of the whol man, they be as far to seek as though there were no such thing. The conscience checks and the worst of men see the loathsomness of the evil, if he should stab and take away the life of a man, but every blasphemer stabs the Lord and yet his conscience doth not so check him there, because he sees the grossness of the one its near but the spiritualness of the other he doth not see, it is afar off. To stick in the medium and fall short of the object is feebleness; that is the proper intendment of the apostle when he lays open the seebleness of the wisdom of the most eminent heathen Romans 1:21. They knew God but did not glorify him as God but became vayn in their discourse i. E. They fell short of their end, of God whom they pretended to worship, they missed of him; that was their vanitie, and they worshipped the creature in the room of God. And hence the prophet expresseth the practice of such as those who be wholly misguided in their course by reason of their mistakes isay. 5:20. They call evil good and good evil, they put darkness for light and bitter for sweet, and therefore it is they are so easily cousened by Satan and do so easily cousen themselves; and upon this ground it is, though they in acts. 17:23. Worshipped an unknown God and Paul would have taught them the true God whom they ignorantly worshipped, they would follow their own fancies and worship God’s of their own making; but the true God blessed forever they might have heard of him and been instructed concerning him, his being andworship; they would not own nor entertain the apostles counsel in that behalf, nay, verse 32. They mocked him when he spake to them of 〈◊〉 things. There is an incapability in our minds to receive this [ 2] spiritual light by which we might be enabled to come to the right discovery of our corruptions, John 1:5. The light shined in darkness and the darkness comprehended it not. This is the condition of every man by nature, so the apostle, ye were darkness, Ephesians 5:8. Now one opposite will oppose and resist another, but will not, nay cannot entertain another, and hence the apostle gives that to be the ground of that resistance against the truth 2 Timothy 3:8. They are men of corrupt minds, therefore they resist the truth as jannes and jambres did. As it is in nature when any sense hath lost his right temper and wholesome constitution, it is not possible to put forth its operation, with any right discerning or discovery of that which comes to it, the taste is corrupt, the tongue tainted and over-grown with some canker, it cannot taste nor relish things aright, when the right constitution of the eye is altered by a blow or any putrefying wen that breeds there, 〈◊〉 will perceive nothing, nay it cannot; so here. When the eye of the understanding hath lost his primitive〈◊〉, and becomes stayned and polluted with putrefying sensual delusions it comes to be reprobate touching the doctrine of faith, or that which ought to be believed, not able to relish the truth in a right manner; and this their practice gives evidence of beyond all doubt, the revelation of the truth, which is in way of discovery of corruption, and that which would touch them to the quick, they are not able nor willing in truth without offence to hear. But the power of it to be pressed and persued they are not able to bear, but there is present mutiny in their thoughts and apprehensions, I say, not able to hear with quietness the truths which be of a discovering nature; when our Savior told them there must be more than an outwardformal communicating with him, as the fathers did eat manna and are dead, but they that would live by him must eat his flesh and drink his blood, they returned, this is a hard saying, who can bear it? John 6:60. And john, 3:20. He that doth evil cometh not 〈◊〉 the light, lest his deeds should be reproved; yea, this is the reason they 〈◊〉 darkness rather than light, because it suits best with the darkness of their minds; and as the very manifestation is tedious to hear, so the power of it, if pressed and set on, they are not able to bear; that's the scope of the parable, Matthew 21:34. When the messengers were sent to require fruit, that is, holiness, they beat some, and stoned others, and others they abused, Acts 7:51. When 〈◊〉 brought the candle home to their bed-side, and would discover the roots of their corrupt carriages to the consciences of them all, ye stiff-necked and hard-hearted, ye have ever resisted the spirit of the lord; their hearts burst with anger, they cast him out and stoned him. And indeed hither the apostle calls us to look as to the magazine of all mischief, the armory and ammunition house, whence all the distempers and affections of the heart are furnished out to their sinful practices, as so many enterprizes they take in hand, Ephesians 4:18. They are strangers to the life of God, it is because theywalk in the vanity of their minds. So again in collos. 1:21. They were alienated from God, and bent upon evil practices; and he ads the root and reason of all, they were enemies to God in their minds, in their apprehensions, or the largest reach of the best reason they had. And in this the apostle makes the fort-royal in which Satan places and plants all the choycest of his artillery, 2 Corinthians 10:4. There are in the mind of a natural man, strong holds of imaginations, which exalt themselves against the knowledge of God. The lord Christ 〈◊〉 the understanding to bear [ 3] that almighty stroak of his spirit, whereby he destroies the sovereign power of carnal reason, and 〈◊〉 it to receivethe prevailing impression of his spiritual light, which searcheth the secrets of sin in the soul. The conclusion intimates a double work of the spirit. 1. It destroies the sovereignty of carnal reason. 2. It leaves in the room of that an impression of spiritual light; and in both these the understanding is merely passive, for so it's added, it's forced to bear the one, it's fitted to receive the other. It destroys the over swaying authority of carnal [ 1] reason; it was Satan’s policy to turn the understanding from the Lord, and attendance to the truth; 〈◊〉. 3. Hath God said ye shall not eat? Oh question it not, fear it not, ye shall be as gods; and so she turning aside, and perverting the eye of reason to listen to the delusion suggested, her light was dimmed, and she justly over-born with the force of the falsehood presented, because she took off her mind from eyeing of the command, and turned it to attend the strength of that delusion, and was so acted by it, she conceived, though falsly, that it was good to get knowledge, when the tasting that fruit was the only means to lose all the knowledge she had; and from the abuse of her own mutability, her mind becomes perverted from light to darkness, from the way of truth which God had found out, unto the by-path found out of her own finding. Now the Lord Christ who comes to destroy and undo the works of the Devil, he begins where Satan ended, he turns from darkness, he takes down the supremacy of that carnal reason, by the which all the sons of Adam in their natural and corrupt condition are constantly both ruled and carried in their whol course; and that's the reason of the apostles coupling those two together, Ephesians 2:3. Speaking of the conversation of the ungodly, he says, they did the wils of 〈◊〉 flesh, and of their discourses; their carnal reasonings had ever one oar in the boat; and it's ever found true, there is no man upon knowledge commits a sin, but ever he 〈◊〉 some pretense of carnal self-deceiving reasonwhy he doth so, and therefore it is called the strong hold of Satan, and the Lord Christ, he first forceth this fort, demolisheth and casteth down the frame of it; so that though there be some remainders continue still in the mind, while that remains in the body, and we in the world, yet it's never made a place of retreat to a 〈◊〉 convert, wherein he can 〈◊〉 himself, and stand it out against any truth; 2 Corinthians 10:4. He puls down strong holds, such as are highest and hardest to win; and that which is added, casting down imaginations, and every high thing that exalts itself against God,〈 in non-Latin alphabet 〉. Reasonings of the flesh; and nothing but the power of God can do this, the weapons of our warfare are mighty through God. For though Adam being in a mutable condition, might slide away from the government of God as well as submit, yet after he had withdrawn himself from under the covenant and wisdom of God in the law given him, it was just with God to deliver him up to the authority of his inventions, and there to stake him down, that nothing but the sovereignty of Christ who had satisfied for this his folly and carnal reasoning should be able to restore him from the power of them. This makes me construe the meaning of those words of Paul so, as that which best gives in evidence of the dependence, 〈◊〉. 4:21-22. If ye have heard, and been taught, as the truth is in Jesus, then put off the old man, and so forth. The truth as it is in the Bible only, or dispensed in any ordinance, or as it was in the covenant of the first Adam, will never do it; but as it is in the hand of Jesus, the head of the second covenant when he comes to 〈◊〉 a holy seed, and call home his sons to himself, he will then make the old man fall. And this the Lord Jesus forceth the understanding to submit unto, and this is easily yielded on all hands; for it's commonly confessed by phylosophers and divines that there is a constraining force in the undeniable evidence of argument 〈◊〉 on by the spirit, that the judgment is necessitatedto fall under, and yet hereby no liberty is prejudiced, for that is in the will. Thus Paul’s commission runs acts, 26:18. To open their eyes, to turn them from darkness to light, from the power of Satan to God. What is the opening of the eyes distinct from that which follows? It may be 〈◊〉 that common enlightening in the history, matter, and truth of the Scripture wherein the understanding must in reason be informed, and themselves also yield a full assenr, and so far be persuaded of the truth and goodness of the doctrinee of the gospel; for it's opposite to all the rules of reason and providence, that persons should step from prophaness in the depth of it, unto the height of Christian piety and holiness, but there must be a passing through the common truths that are in the way and rode to come to that end. First, a man must know there was a Christ, and who he was, and what he did, and wherein that redemption of his is recorded in the Scriptures, and of what value and infallibility they be. Then we come to see our former follies and delusions in wch we were drown'd, and so to be turned from darkness, that we cast away the former forgeries of our carnal reasonings; where note, that Paul turns them, not they themselves, that it's from darkness, they were nothing but darkness, and darkness could not, nor would not turn from itself, therefore from a more sovereign light in Christ that darkness must be removed. In all which the soul behaves itself merely passively, and is wrought upon, and that by an over-ruling power. The second operation mentioned, follows without [ 2] fail, and by force of constraining reason; the sovereignty of darkness being removed, there is room made for the ready spirit of light, of the guidance of the spirit of Christ, as the head of the covenant, who begins to set up his throne, where Satan had his hold; and this is like the sun-rising, whose beams spread themselves from one end of the heavens to the other, and nothingis hid from the light thereof. So there is not the most secret corner or crevis of our corrupt hearts and consciences, but the beauty and shine of the 〈◊〉 of this light will discover it; and this seems to me to be called the spirit of the 'mind, as that which best 〈◊〉〈◊〉 the intendment of the spirit in the place; for it is the mere impression of the spirit falling upon the 〈◊〉 now turned from darkness, Ephesians 4:23. Where the apostle describing the two parts of sanctification; mortification, verse 22. Put off the old man, in reason it should have followed immediately, and put on the new man, he inserts this by the way, and be renewed in the spirit of your mind, in the passive form; and then, put on the new man, q d. This renewing is another work, and is to be referred to another place, and it answers none so fitly and fully as this place; and the Word also suits it beyond imagination, 〈 in non-Latin alphabet 〉, a comparison taken from earth turned a new and another way: so should the act of the understanding be turned afresh, and lie constantly under the light and guidance of the spirit; and here we are passive meerly. That which is merely the act and impression of the 〈◊〉 to the entertainment of the mind, is merely passive; but this is the mere act and impression of the spirit, as the beams of the sun dispersing themselves into the air. Again, that which is wholly darkness, that cannot be active or causal of any spiritual light; but the mind naturally is mere darkness, Ephesians 5:8. This light so received the understanding being overpoured [ 4] with it and acted by it acts also in the virtue thereof, and so the sinner may be sayd 〈◊〉 to see and understand, for he doth so, but in a right order and after a right manner conceived. In a right order, for (as before) of himself he had an impotency unto this yea an incapability of this spiritual light, before he was forced from the holds of his carnal reason and made sit to receive it. In a right manner: the understanding being actedand moved by the power of this light doth move again so that the action 〈◊〉 not so much from any habitual principle of grace, whereof a man hath the free use and command at his own pleasure, and so doth act or not act by it as he will: for so experience tells us it is not, the sinner at first would not see his sins were it in his power and might he have his own mind, he would have the ghastly visage of them gone out of his sight. Nay he useth all the ways and contrives all the means he can, that he might put them out of his thoughts, that they might not come into his consideration or remembrance, it's against the heart and hair, utterly against his will, that he cannot get off it; which argues that he acts not so much here, as a cause by counsel, out of his own choice and habitual disposition whereof he hath the command, but merely as he is acted; and after when the spirit withdraws, he cannot so see them though he would, as that phrase Galatians 4:9. After ye have known God or rather are known of God. It's not so much from our own ability we have from within that we do it, but because he looked upon us we look back again upon him. As a looking glass reflects the light not from any light it hath of it's own, but because the light of the sun fals upon it, so that it's true to say, the light is reflected by it rather than it reflects the light. For because the light 〈◊〉 reflect 〈◊〉 it comes to be reflected. So job complayned. Job. 13:26. Thou makest me to possess the sins of my youth. So David, Psalm 77:4. Thou keepest mine eyes waking. Wherein this true sight, and apprehension of sin properly* discovers itself. I answer, a true sight of sin hath two conditions attending upon it; or it appears in two things: we must see sin, 1. Cleerly. 2. Convictingly, what it is in itself, and what it is to us, not in the appearanceand paint of it, but in the power of it; not to fadam it in the notion and conceit only, but to see it with application. We must see it cleerly in its own nature, its native [ 1] color and proper hue: it's not every slight conceit, not every general and cursorie, consused thought or careless consideration that will serve the turn, or do the work 〈◊〉, we are all sinners; it is my infirmity, I cannot help it; my weakness, I cannot be rid of it; no man lives without faults and follies, the best have their failings, in many things we offend all. But alas all this wind shakes no corn, it costs more to see sin aright than a few words of course; it's one thing to say sin is thus and thus, another thing to see it to be such; we must look wishly and steddily upon our distempers, look sin in the face, and discern it to the full; the want whereof is the cause of our mistaking our estates, and not redressing of our hearts and ways, Galatians 6:4. Let a man prove his own work. Before the goldsmith can sever and see the dross asunder from the gold, he must search the very bowels of 〈◊〉〈◊〉, and try it by touch, by cast, by hammer, and by fire; and then he will be able to speak by proof what it is; so here. We perceive sin in the crowd and by hearsay, when we 〈◊〉 some common 〈◊〉 customary expressions taken up by persons in their common converse, and so report what others speak, and yet never knew the truth, what either others or we say, but we do not single out our corruptions and survey the loathsomness of them, as they come naked in their own natures; this we ought to do: there is great ods betwixt the knowledge of a traveller, that in his own person hath taken a view of many coasts, past through many countries, and hath there taken up his abode some time, and by experience hath been an eye-witness of the extreme cold, and scorching heats, hath surveyed the glory and beauty of the one, the barrenness and meanness of the other; he hath been in the wars, andseen the ruin and desolation wrought there; and another that sits by his fire side, and happily reads the story of these in a book, or views the proportion of these in a map, the ods is great, and the difference of their knowledge more than a little: the one saw the country really, the other only in the story; the one hath seen the very place, the other only in the paint of the map drawn. The like difference is there in the right discerning of sin; the one hath surveyed the compass of his whol course, searched the 〈◊〉 of his own heart, and examined the windings and turnings of his own ways, he hath seen what sin is, and what it hath done, how it hath made havock of his peace and comfort, ruinated and laid wast the very principles of reason and nature, and morality, and made 〈◊〉 a terror to himself, when he hath looked over the loathsome abominations that lie in his bosom, that he is afraid to approach the presence of the Lord to bewail his sins, and to crave pardon, lest he should be 〈◊〉〈◊〉 them, while he is but confessing of them; afraid and ashamed 〈◊〉 any man living should know but the least part of that which he knows by himself, and could count it happy that 〈◊〉 was not, that the remembrance of those hideous evils of his might be no more; another happily hears the like preached or repeated, reads them writ or recorded in some authors, and is able to remember and 〈◊〉 them. The ods is marvelous great. The one sees the history of sin, the other the nature of it; the one knows the relation of sin as it is mapped 〈◊〉, and recorded; the other the poison, as by experience he hath found and proved it. It's one thing to see a disease in the book, or in a man’s body, another thing to find and feel it in a man’s self. There is the report of it, here the malignity and venom of it. But how shall we see cleerly the nature of sin in his* naked hue? This will be discovered, and may be conceived in the* particulars following. Look we at it: first, as it respects [ 1]god. Secondly, as it concerns ourselves. As it hath reference to God, the vileness of the nature of sin may thus appear. It would dispossess God of that absolute supremacy [ 1] 〈◊〉 is indeed his prerogative royal, and 〈◊〉 in a peculiar manner appertayn to him, as the diamond of his crown, and 〈◊〉 of his deity, so the apostle, he is God over all blessed for ever, Romans 9:5. All from him and all for him, he is the absolute first being, the absolute last end, and herein is the 〈◊〉〈◊〉 his glory. all those attributes of 〈◊〉, 〈◊〉, holiness, power, justice, mercy, the shine and concurrency of all these meeting together is to set out the unconceivable excellency of his glorious name, which exceeds all praise, thine is the kingdom, the power and the glory, the right of all and so the rule of all and the glory of all belo 〈◊〉 to him. Now herein 〈◊〉 the unconceavable hainousness of the hellish nature of sin, it would justle the almighty out of the throne of his glorious soveraignty, and indeed be above him. For the will of man being the 〈◊〉 of all his workmanship, all for his body, the body of the soul, the mind to attend upon the will, the will to attend upon God, and to make choice of him, and his wil, that is next to him, and he Only above that: and that should have been his throne and temple or chair of state; in which he would have set his sovereignty for ever. He did in an especial manner intend to meet with man, and to communicate himself to man in his righteous law, as the rule of his holy and righteous will, by which the will of Adam should have been ruled and guided to him, and made happie in him; and all creatures should have served God in man, and been happy by or through him, serving of God being happy in him; but when the will went from under the government of his rule, by sin, it would be above God, and be happy without him, for the rule ofthe law in each command of it, holds forth a threefold expression of 〈◊〉 from the Lord, and therein the sovereignty of all the rest of his attributes.  1. The powerful supremacy of his just will, as that he hath right to dispose of all and authority to command all at his pleasure; what if God will? Romans 9:22 my counsel shall stand and I will do all my pleasure, Isaiah 46:10. And as its true of what shall be done upon us, so his will hath sovereignty of command in what should be done by us we are 〈◊〉 say the will of the Lord be done; David’s warrant was to do all God’s wils acts. 13:22. And our Savior himself professeth, john. 6:38. That he came not to do his own will but the will of him that sent him, and therefore his wrath and jealousy and judgment will break out in 〈◊〉 that be disobeyed.  2. There is also a fullness of wisdom in the law of God revealed to guide and direct us in the way we should walk, Psalm 19:7. The law of God makes wise the simple, 2. Timothy 3:15. It's able to make us wise unto salvation.  3 there's a sufficiency of God to content and satisfy us. Blessed are they who walk in his ways, and blessed are they that keep his testimonies. Psalm 119:1:2. Great prosperity have they that love the law, and nothing shall offend them, verse 16. And in truth there can be no greater reward for doing Well, than to be enabled to do well, he that hath attayned his last end he cannot go further. He cannot be better; Now by sin we justle the law out of its place, and the Lord out of his glorious soveraignty, pluck the crown from his head, and the seepter out of his hand, and we say and profess by our practice, there is not authority and power there to govern, nor wisdom to guide, nor good to content me, but I will be swayed by mine own will and led by mine own deluded reason and satisfied with my own lusts. This is the guise of everygraceless heart in the commission of sin; so Pharaoh who is the lord? I know not the Lord, nor will I lett Israel go. Exodus 5:2. In the time of their prosperity see how the Jews turn their backs and shake off the authority of the Lord, we are Lord’s (say 〈◊〉) we will come no more at thee. Jeremiah 2:31. And our tongues are our own who shall be Lord’s 〈◊〉 us? Psalm 12:4. So for the wisdom of the world, see how they set light by it as not worth the looking after it Jeremiah 18:12. We will walk after our own devices and we will every one do the imagination of his own evil heart, yea they sett up their own traditions, their own idols and delusions, and lord it over the law, making the command of God of none effect Matthew 15:8:9. So for the goodness of the word; job. 22:17. Malachi 3:14. It is in vayn to serve God and what profit is there that we have kept his ordinances, yea his commandemnts are ever grievous, its a grievous thing to the loose person he cannot have his pleasures but he must have his guilt and gall with them; its grievous to the worlding that he cannot lay hold on the world by unjust means, but conscience lays hold upon him as breaking the law. Thou that knowest and keepest thy pride and stubbornness and thy distempers, know assuredly thou dost justle God out of the throne of his glorious sovereignty and thou dost profess, not God’s will but thine own (which is above his) shall rule thee, thy 〈◊〉 reason and the folly of thy mind, is above the wisdom of the Lord and that shall guide thee; to please thine own stubborn crooked pervers spirit, is a greater good than to please God and enjoy happines, for this more contents, thee; that when thou considerest but thy course, dost thou not wonder that the great and terrible God doth not pash such a poor insolent worm to pouder, and send thee packing to the pitt every moment. 2 it smites at the essence of the almighty and the desire of the sinner, is not only that God should not besupream but that indeed he should not be at all, and therefore it would destroy the being of Jehovah. Psalm 81:15. Sinners are called the haters of the Lord. John. 15:24. They hated both me and my father. Now he that hates endeavors if it be possible the annihilation of the thing hated, and its most certain were it in their power, they would pluck God out of heaven the light of his truth out of their consciences, and the law out of the societies and assemblies where they live, that they might have elbow room to live as they list. Nay what ever they hate most and intend, and plott more evil against in all the world, they hate God most of all, and intend more evil against him than against all their 〈◊〉 besides, because they hate all for his sake, therefore wicked men are said to destroy the law Psalm 126:119. The adulterer loaths that law that condemns, uncleaness; the earthworm would destrow that law that forbids covetousness, they are sayd to hate the light John 3:21. To hate the saints and servants of the Lord John 15:18. The world hates you, he that hates the lanthorn for the lights sake, he hates the light much more, he that hates the faithful because of the image of God, and the grace that appears there, he hates the God of all, grace and holiness, most of all, so God to zenacharib, Isaiah 37:28. I know thy going out and thy coming in, and thy rage against me, oh it would be their content, if there was no God in the world to govern them, no law to curbe them, no justice to punish, no truth to trouble them, learn therefore to see how far your rebellions reach, it is not arguments you gainsay, not 〈◊〉 counsel of a minister you reject, the command of a 〈◊〉 ye oppose, evidence of rule or reason ye 〈◊〉; but be it known to you, you fly in the very face of the almighty, and it is not the Gospel of grace ye would have destroyed, but the spirit of grace, the author of grace the Lord Jesus, the God of all grace that ye hate, It crosseth the whol course of providence, perverts the [ 3] work of the creature and defaceth the beautiful frame, and that sweet correspondence and orderly usefulness the Lord first implanted in the order of things; the heavens deny their influence, the earth her strength, the corn her nourishment, thank sin for that. Weeds come instead of herbs, cockle and darnel instead of wheat, thank sin for that, Romans 8:22. The whol creature (or creation)grones under vanity, either cannot do what it would or else misseth of that good and end it intended, breeds nothing but vanity, brings forth nothing but vexation, it crooks all things so as that none can straiten them, makes so many wants that none can supply them, Ecclesiastes 1:15. This makes crooked servants in a family no 〈◊〉 can rule them, 〈◊〉 inhabitants in towns, crooked members in congregations, ther's no ordering nor jointing of them in that comly accord, and mutual subjection; know they said, the adversary sin hath done all this. Man was the mean betwixt God and the creature to convey all good with all the constancy of it, and therefore when man breaks, heaven and earth breaks all asunder, the conduit being cracked and displaced there can be no conveyance from the fountain. In regard of ourselves, see we and consider nakedly [ 2] the nature of sin, in four particulars. Its that which makes a separation between God and [ 1] the soul, breaks that union and communion with God for 〈◊〉 we were made, and in the enjoyment of which we should be blessed and happy, Isaiah 59:1:2. God’s ear is not heavy that it cannot hear nor his hand that it cannot help, but your iniquities have separated betwixt God and you and your sins have hid his face that he will not hear for he professeth, Psalm 5:4. That he is a God that wills not wickedness neither shall iniquity dwell with him. Into the new Jerusalem shall no unclean thing enter, but without shall be doggs Revelation 21.27. The dogs to their kennel, and hogs to their sty and mire: but if an impenitent wretch should come into heaven, the Lord would go out of heaven; iniquity shall not dwell with sin. That then that deprives me of my greatest good for which I came into the world, and for which I live and labor in the world, and without which I had better never to have been born; nay that which deprives me of an universal good, a good that hath all good in it, that must needs be an evil, but have all evil in it: but so doth sin deprive me of God as the object of my will, and that wills all good, and therefore it must bring in truth all evil with it. Shame takes away my honor, poverty my wealth, persecution my peace, prison my liberty, death my life, yet a man may still be a happy man, lose his life, and live eternally: but sin takes away my God, and with him all good goes; prosperity without God will be my poison, honor without him my bane; nay, the Word without God hardens me, my endeavor without him profits nothing at all for my good. A natural man hath no God in anything, and therefore hath no good. It brings an incapability in regard of myself to receive [ 2] good, and an impossibility in regard of God himself to work my spiritual good, while my sin continues, and I continue impenitent in it. An incapability of a spiritual blessing, why trangress ye the commandment of the Lord that ye cannot prosper do what ye can, 2 Chronicles 24:20. And he that being often reproved hardens his heart, shall be consumed suddenly and there is no remedy, he that spils the physick that should cure him, the meat that should nourish him, there is no remedy but he must needs die, so that the commission of sin makes not only a separation from God, but obstinate resistance and continuance in it, maintains an infinite and everlasting distance between God and the soul: so that so long as the sinful resistance of thy soul continues; God cannot vouchsafe the comforting and guiding presence of hisgrace; because it's cross to the covenant of grace he hath made, which he will not deny, and his oath which he will not alter. So that should the Lord save thee and thy corruption, carry thee and thy proud vnbelieving heart to heaven he must nullify the Gospel, (Hebrews 5:9. He's the author of salvation to them that 〈◊〉 him) and forswear himself, (Hebrews 3:18. He hath sworn unbelievers shall not enter into his rest) he must cease to be just and holy, and so to be God. As Saul said to jonathan concerning David, 1 Samuel 20:30-31. So long as the son of jesse lives, thou shalt not be established, nor thy kingdom: so do thou plead against thy self, and with thy own soul; so long as these rebellious distempers continue, grace and peace, and the kingdom of Christ can never be established in thy heart for this obstinate resistance differs nothing from the plagues of the state of the damned, when they come to the highest measure, but that it is not yet total and final, there being some kind of abatement of the measure of it, and stoppage of the power of it. Imagine thou sawest the Lord Jesus coming in the clouds, and heardest the last trump blow, arise ye dead, and come to judgment. Imagine thou sawest the judg of all the world sitting upon the throne, thousands of angels before him, and ten thousands ministering unto him, the sheep standing on his right hand, and the goats at the left: suppose thou heardest that dreadful sentence, and final doom pass from the Lord of life (whose word made heaven and earth, and will shake both) depart from me ye cursed; how would thy heart shake and sink, and die within thee in the thought thereof, wert thou really persuaded it was thy portion? Know, that by thy daily continuance in sin, thou dost to the utmost of thy power execute that sentence upon thy soul: it's thy life, thy labor, the desire of thy heart, and thy daily practice to depart away from the God of all grace and peace, and turn the tomb-stone of everlasting destruction uponthine own soul. It's the cause which brings all other evils of punishment [ 3] into the world, and without this they are not evil, but so far as sin is in them. The sting of a trouble, the poison and malignity of a punishment and affliction, the evil of the evil of any judgment, it is the sin that brings it, or attends it, Jeremiah 2:19. Thine own wickedness shall correct thee, and thy back slidings shall reprove thee, know therefore that it is an evil, and bitter thing that 〈◊〉 hast forsaken the Lord. Jeremiah 4:18. Thy ways and doings have procured these things unto thee, 〈◊〉 it is bitter, and reacheth unto the heart. Take miseries and crosses without sin, they are like to be without a sting, the serpent without poison, ye may take them, and make medicines of them. So Paul 1 Corinthians 15:55. He plaies with death itself, sports with the 〈◊〉. Oh death, where is thy sting? Oh grave where is thy victory? The sting of death is sin.all the harmful annoyance in sorrows and punishments, further than either they come from sin, or else tend to it, they are rather improvements of what we have than parting with anything we do enjoy, we rather lay out our conveniences than seem to lose them, yea, they increase our. Crown, and do not diminish our comfort. Blessed 〈◊〉 ye when men revile you, and persecute you, and speak all manner of evil of you for my sake, for great is your reward in heaven: Matthew 5:11. There is a blessing in persecutions and reproaches when they be not mingled with the deserts of our sins; yea, our momentary short affliction for a good cause, and a good conscience, works an excessive exceeding weight of glory. If then sin brings all evils, and makes all evils indeed to us, then is it worse than all those evils. It brings a curse upon all our comforts, blasts all our blessings, the best of all our endeavors, the use of all the choycest of all God’s ordinances: it's so evil and vile, that it makes the use of all good things, and all themost glorious, both ordinances and improvements evil to us. Haggai 2:13:14. When the question was made to the priest; if one that is unclean by a dead body touch any of the holy things, shall it be unclean? And he answered, yea. So is this people, and so is this nation before me, saith the lord; and so is every work of their hands, and that which they offer is unclean: if any good thing a wicked man had, or any action he did, might be good, or bring good to him, in reason it was the services and sacrifices wherein he did approach unto God, and perform service to him, and yet the sacrifice of the wicked is an abomination to the Lord, Proverbs 28:9. And Titus 1:15. To the pure all things are pure; but to the unbelieving there is nothing pure, but their very consciences are 〈◊〉. It is a desperate malignity in the temper of the stomach, that should turn our meat and diet into diseases, the best cordials and preservatives into poisons, so that what in reason is 〈◊〉 to nourish a man should kill him. Such is the venom and malignity of sin, makes the use of the best things become evil, nay, the greatest evil to us many times; Psalm 10:9:7. Let his prayer be turned into sin. That which is appointed by God to be the choycest 〈◊〉 to prevent sin, is turned into sin out of the corrupt distemper of these carnal hearts of ours. Hence then it follows; that sin is the greatest evil in the world, or indeed that can be. For, that which separates the soul from God, that which brings all evils of punishment, and makes all evils truly evil, and spoils all good things to us, that must needs be the greatest evil, but this is the nature of sin, as hath already appeared. But that which I will mainly press, is, sin is only opposite to God, and cross as much as can be to that infinite goodness and 〈◊〉 which is in his blessed majesty; it's not the 〈◊〉〈◊〉 distresses that men undergo, that the Lord distasts them for, or estrangeth himself fromthem, he is with Joseph in the prison, with the three children in the 〈◊〉, with Lazarus when he lies among the dogs, and gathers the 〈◊〉 from the rich man’s table, yea with joh upon the dung-hil, but he is not able to bear the presence of sin: yea, of this temper are his dearest servants, the more of. God is in them, the more opposite they are to sin wherever they find it. It was that he commended in the church of Ephesus, that she could not bear those that were wicked, Revelation 2:3. As when the stomach is of a pure temper and 〈◊〉 strength, the least surfet or distemper that befals, it presently distasts and disburdens itself with speed. So David noted to be a man after God’s own heart. He professeth, 101. Psalm 3:7. I hate the work of them that turn aside, he that worketh deceit shall not dwell in my house, he that telleth lies, shall not tarry in my sight. But when the heart becomes like the stomach, 〈◊〉 weak it cannot help itself, nor be helped by physick, desperate diseases and dissolution of the whol follows, and in reason must be expected. Hence see how God looks at the least connivance, or a faint and seeble kind of opposition against sin, as that in which he is most highly dishonored, and he follows it with most hideous plagues, as that indulgent carriage of ely towards the vile behavior of his sons for their grosser evils, 1Samuel 2:23. Why do you such things, it's not well my sons that I hear such things: it is not well, and is that all? Why, had they either out of ignorance not known their duty or out of some sudden surprisal of a temptation neglected it, it had not been well, but for them so purposedly to proceed on in the practice of such gross evils, and for him so faintly to reprove: the Lord looks at it as a great sin thus feebly to oppose sin, and therefore verse 29. He tells him, that he honored his sons above God, and therefore he professeth, far be it from me to maintain thy house and comfort, for he that honors me I will honor, and he that despiseth me shall be lightly esteemed,verse 30. Hence it is the Lord himself is called the holy one of Israel, 1. Habakkuk 12. Who is of 〈◊〉 eyes than to behold evil, and cannot look upon iniquity, no not in such as profess themselves saints, though most deer unto〈◊〉, no, nor in his son the Lord Jesus, not in his saints, amos, 8:7. The Lord hath sworn by himself, I abhor the excellency of jacob; what ever their excellencies, their privileges are, if they do not abhor sin, God will abhor them, Jeremiah 22:24. Though coniah was as the signet of my right hand, thence would I pluck him. Nay, he could not endure the appearance of it in the Lord Christ, for when but the reflection of sin (as I may so say) fell upon our savior, even the imputation of our transgressions to him, though none iniquity was ever committed by him, the father withdrew his comforting presence from him, and let loose his infinite displeasure against him, forcing him to cry out, my God, my God, why hast thou forsaken 〈◊〉? Yea, sin is so evil, (that though it be in nature, which is the good creature of god) that there is no good in it, nothing that God will own; but in the evil of punishment it is otherwise, for the torments of the devils, and punishments of the damned in hell, and all the plagues inflicted upon the wicked upon earth, issue from the righteous and revenging justice of the Lord, and he doth own such execution as his proper work, Isaiah 45:7. Is there any evil in the city, viz. Of punishment, and the Lord hath not 〈◊〉 it? I make peace, I create evil, I the Lord do all these things: it issues from the justice of God that he cannot but reward every one according to his own ways and works; those are a man’s own, the holy one of Israel hath no hand in them; but he is the just executioner of the plagues that are inflicted and suffered for these; and hence our blessed savior becoming our surety, and standing in our room, he endured the pains of the second death, even the fiercenes of the fury of an offended God; and yet it was impossiblehe could commit the least sin, or be tainted with the least corrupt distemper. And it's certain it's better to 〈◊〉 all 〈◊〉 without any one sin, than to commit the least sin, and to be freed from all plagues. Suppose that all miseries and sorrows that ever befel all the wicked in earth and hell, should meet together in one soul, as all waters gathered together in one sea: suppose thou heardest the devils roaring, and sawest hell gaping, and the flames of everlasting burnings 〈◊〉 before thine eyes; it's certain it were better for thee to be cast into those inconceivable 〈◊〉 than to commit the least sin against the lord: thou dost not think so now, but thou wilt find it so one day. But if sin be thus vile in its own nature, why do not*men so discern it, so judg it? That I may give a full answer to this question, i* shall first show the causes of mistake: and secondly, the cure. For the first, there's a five-fold cause why though sin be so vile, and so great an evil, yet naturally [ 1] men do not see it so. First, the delusion of Satan dazles the eyes of our [ 1] minds, and puts false colors upon courses, paints over the foul face of vice and corruption with the appearance of virtues, and so the deluded sinner like Jacob in the darkness of 〈◊〉〈◊〉, takes leah for rachel, bad for good. So the disciples took their passion for zeal, shall we call for fire from heaven to destroy the 〈◊〉, because of their 〈◊〉 dealing, as Elijah did? Our savior returns, you know not what spirit you are of, luke, 9:55. Q.D. It's your rash anger that transports you, not the spirit of zeal that guides you; Judas pretends providence and compassionate care for the poor, when it was to promote his own profit, John 12:6. Lukewarmness goes masked under the name of 〈◊〉; licentious wantonness in the abuse of the privileges of the Gospel, goes vailed with the profession of the liberty of the Gospel, and while they profess,they must not be servants to men, they serve their own distempered affections. Men judg their sins according to the present sense and feeling of the flesh, and the verdict of their sensual appetites pass thereupon, and sit down under the sentence of their corrupt heaats, and they report of things according as they relish them. It is 〈◊〉 a sinful soul as with a sick body; the sick man that is distempered in his 〈◊〉 mach, and his mouth out of tast, and his pallat out of temper, he reports of his 〈◊〉 and diet he takes as his pallat relisheth it: so that in issue he tells you not what in truth it is, but how and what he tasts; bitter things he calls sweet, because they are so to his tast; sweet things bitter, because they are so to his sence, though far otherwise in themselves. So it is with a distempered heart, though otherwise gracious, if yet it judgeth of them according to the relish of carnal reason, or the present apprehensions, their inordinate passions would put upon them; jonah in a feaverish fit of a passionate distemper, he strikes he cares not whom, falls out with God, his providence, nay, his counsel though most seasonably, sweetly dispensed to him, dost thou well to be angry jonah? Yea (says he) I do well to be angry, and that unto death, jonah, 4:9. His passion like the pallat of his sick soul, relisheth it so, to his own inordinate distemper, and so he judgeth it. 1 Kings, 22:8:18. The heart of ahab was inordinately transported with a venemous hatred against michaiah, and his message, though it was no other counsel than the Lord had revealed, and he charged him to speak as in his name; yet it is no wise pleasing to his pallat, and so he speaks of it, did not I tell thee he would not speak good to me? So it was with asah, when the prophet seasonably and sadly condemned his distrustful carriage, 2. Chronicles 16. Out of an unbelieving wrathful disposition he cannot relish it, but it carries the taste of an insolent contempt and therefore he imprisons him, and very likely all thosethat came to speak for him, and plead in his behalf, for so the words follow, he put many of the 〈◊〉 into prison, 10. Verse. While he was in the this distemper his spirit could savor nothing nor yet perceive the bitterness of〈◊〉 heinous and high handed provocations of his against the truth of the Lord and his servants. [ 3] Though the mind be enlightened and the judgment also convinced of the sinfulness of the course, and his conscience is privy 〈◊〉 and gives him many a pluck yet he doth not perceive the plague and venome in it, because he judgeth it by the present profit he sees or pleasure he receives from it, and so in truth sees the profit and the pleasure and contentment but sees not the sin; as it is with the bitterest pills when they are sugred or covered over with some pleasing conserve, they are swallowed readily without the least appearance of distast or 〈◊〉, and the reason is easy to conceave 〈◊〉 tasted nothing but the sugar, though he took the pill down in it. So it is with many base and wretched lusts, which are the very gal of bitterness, and cary deadly poison with them, they are so sugared, and covered over with applause and credit in the world, pleasing contents or earthly conveniences, that the mind is so taken up with the sweet and suitablness he eyes in them, that it attends not the right judgment of the sin but lets it down without any consideration; Satan playes here the cunning apothecary and therefore orders his physick so, as he would have it retayned or kept in the stomach (like a potion) not cast and vomited up again; hence in all his enticements to evil there is nothing but pleasing contents presented, that the sin may not be perceived or scant thought upon, he shows the bait but hides the hooke, in all his discouragements whereby he would skare and keep off the heart from duty, he casts in nothing but difficulties impossibilities hazards and 〈◊〉, and 〈◊〉 expectation of unsufferable calamities, that the dreadfulness of the danger maytake off the heart from affecting or the mind from attending the duty, thus the sinner sees not the good of the duty, but the ghastly visage of desperate inconveniencies, that seem to attend it. The extorting cozening chapman, the idling laboring man look only to the gain they get, not the wrong they do, the adulterer hath the dilight in his eye that may suit and satisfy the flesh, not the stain he leaves upon his soul and the guilt upon his conscience, and the wrath he treasures up until the day of reckoning. Thus 〈◊〉 thieves entice their companion to side with them in their course Proverbs 1:13. We shall find all precious substance, we shall fil our 〈◊〉 with 〈◊〉, so the harlot inveigles the young man, and presents nothing before him, but promises of pleasing content Proverbs 7:18:22:23. I have decked my bed with coverings of tapestry perfumed it with mirrh aloes and cinamon, come let us take our sil of love. Thus she forceth him with her fayre words, and he follows 〈◊〉 like an ox to the slaughter, and a fool to the stocks, until a dart strike through his liver and he knoweth not that it is for his life. So the enimy with the first Adam, ye shall be as God’s Genesis 3. And 〈◊〉 the second Adam all these kingdoms with all the glory of them will I give thee. Matthew 4. On the 〈◊〉 he 〈◊〉 off from holy services by showing nothing but the 〈◊〉 of the evil that attend them, that so the soul attends not the good of the duty that follwes it. Thus he prevayled with Peter he laid before him the fearfulness of the danger now eminent and such as in 〈◊〉 might draw on death, and his thoughts were so taken up with attendance to that, that he had no leisure to consider the loathsomeness of his lying, cursing, blasphemy and unfaithfullnesss in denying his master until at last Christ looked, and he remembered and he went out and wept bitterly, 'Matthew 26. Last. So they looked upon the stature of the giants, the height of their walled cities, and their iron chariotsand therefore did not expel them, and so they became thorns in their eyes and pricks in their sides, bribes blind the eyes of the wise, because the understanding looks not upon the cause, but them, and the cause in them. So the pleasures of sin bribes the heart and blind the eye. [ 4] A fourth ground of mistake is because men judg of the evil of their sins by the patience and long suffering of God, which he extends towards them in the midst of their deservings; that because they are not now troubled they think they shall never be plagued, because that judgment is not presently executed it will never be inflicted. Out of a secret kind of atheism and desperate slighting of the truth of God, in the vileness of their sins which it discovers, and the judgments it denounceth. This was their guise in Psalm 50:21. I held my tongue and said nothing, and thou thoughtest wickedly that I was such a one as thy self; but I will reprove thee and set thy sins in order before thee. Its so at this day, men judge God’s connivance and forbearance a kind of allowance, and because he forbears to reprove them, that therefore he will never come into judgment against them; when men see the way of the wicked prosper, and them exalted that rebelliously transgresse, they conclude sin is not so dangerous as ministers would bear men in hand, nor God so severe against it or them. And therefore they look at the threatenings of Scripture as words of course used as in way of policy that God only would awe and scare men but doth not purpose to condemn men. Why do ye not see (say they) that the most base on earth have commonly the best portion and largest allowance of the most pleasing contents? Do not their breasts run full of milk, and their bones full of marrow? Do not their eyes stand out with fatness, and have they not more than their hearts desire? Psalm 73. When such as walk with most exactness are fed with bread of sorrow and water of affliction as theirconstant diet. We see no such danger in sin, nor no such indignation the Lord bears against it. Upon this ground it was that the profane, in Malachi 3:15. Make open protestation against the practice of godliness, we count the proud happy (say they) the strength of this temptation took asaph aside, and almost turned him out of the way, Psalm 73:2. When he saw the prosperity of the wicked, and the Lord’s bounty and forbearance, he thought he had clensed his heart, and washed his hands in vain. And it was too hard for all the art he had to help himself. The wise man makes it a conclusion, which is settled in the hearts of all the sons of men beyond all doubt, Ecclesiastes 8:11.because sentence is not speedily executed, therefore the hearts of the sons of man are wholly set to do evil: because the Lord out of his long-suffering abates them the present feeling of the plagues and dreadfulness of their sins, therefore they determine it, there is no such poison in them. The fifth and last cause of mistake, is want of that [ 5] morning light, that spiritual knowledge of God, and his sovereign good pleasure over his creatures, whereby he hath right to rule in the hearts of men, and they are bound to conform themselves thereunto. When the Lord Christ would discover the error and falseness of that self conceited presumption the church of laodicea had of her own worth, Revelation 3:17. Thou sayest thou art rich and increased in goods, and wantest nothing: the reason he gives whence this erroneous apprehension came, was her ignorance, she knew not that she was poor and miserable, and blind, and naked; she wanted eyesalve to anoint 〈◊〉 eyes that shemight see. The last resolution of these 〈◊〉 in a sinful carriage, our savior refers hither, john, 15:21. All these things they will do unto you, because they have not known him that sent me. They wanted a spiritual understanding, and right conceiving of, God, and that was the reason they rushed into the croud of all evils in a heedless and careless〈1 page duplicate〉〈1 page duplicate〉way without any consideration. The cure of these mistakes is by a double means. [ 11] Look upon thy sins as they will look upon thee at the day of death, and the Day of Judgment, for there they [ 1] will look with a ghastly visage when all the profit thou hast gained, the pleasure thou hast taken, the content thou hast promised to thy self, will take their leaves of thy sins, and of thy soul also, and nothing will be left but the 〈◊〉 and guilt of them. It's said of Moses, Hebrews 11:25. That he chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin; which were but for a season; q.d. Sin remains always with the wicked, but the pleasure doth not, that is but for a season, and that is but the time of God’s forbearance, that he is pleased to abate the sinner of his dipleasure and vengeance, at the utmost it is but for the term of this life; at the day of death and judgment the pleasures of sin will be out of season. There is no pleasure the adulterer can take in his lusts then, the drunkard in his cup, the covetous worldling in in his wealth, they are out of date, the season is gone, the applause of the proud, and the pomp of the great one’s is out of season, only the guilt and filth of sin remains, stares them in the face, and gnaws their conscience, and eats their flesh, as James speaks, as it were with fire, cries day and night in the ears of the Lord of hosts against them: it is said of the whore of Babylon at her fall, Revelation 18:14. That the fruits that thy soul lusted after are departed from thee, all things which are dainty and goodly are departed from thee, and thou shalt find them no more at all. Let thy sins now appear as they will then appear, when all the pleasing, and dainty, and goodly contentments that thou promisedst to thyself are departed, when all the paint, and colors, and covers are removed, all the sweetness whereby they were sawced are taken away, and thy distempers are stripped naked of them, and thou canst find them no more. Theproud, malitious, 〈◊〉, peevish, that have pleased themselves in their sinful distempers, and continued in them, they will find their sins indeed, and they will find them 〈◊〉 down with them in the grave, where they will rot and rise with them to judgment, and go with them to hell: but the thought and remembrance of their delights, the looking upon the harlots, and sight of their fellow drunkards, shall increase their torments, and they shall curse themselves, and the day that ever they saw one another. Upon this consideration it was that 〈◊〉 gave the awaking 〈◊〉, 2. Peter 3:10. The time will come when the heavens shall melt with fire, and the earth, and all the works thereof shall be burned up. All the ryot of the epicure, the rage of the oppressor, the greedy pursuit of the worldling, all the works on earth shall be consumed, no more matchings and quaffings with drunkards, only that that touched the Lord as an eternal God that shall continue, and that is the holiness of that obedience that was sincere, that was performed to God; and the guilt of the sin that was committed against him, all the carnal contents that accompany a sinful course, they are but works of the earth, they will be consumed. But that which was against heaven, and against God, that will never be consumed, neither wild-fire, nor hel-fire will consume that; but it will live there to work thine everlasting ruin. Labor therefore to make these things present with thy heart, and real to thy own apprehension, be not deluded by God’s long 〈◊〉, the longer the blow is coming, the heavier it will be; the greater 〈◊〉, the greater vengeance; and thou that 〈◊〉 had the treasury of God’s bounty and goodness 〈◊〉 out unto thee, thou treasurest up wrath against the day of wrath, and revelation of gods〈◊〉 judgments. [ 2] Strive mightily to 〈◊〉 a 〈◊〉 sight of God himself, as he is pleased to dispense himself in his holiness and goodness to the soul to be enjoyed as 〈◊〉 all-sufficientgood, beyond all created excellencies in the creature. It was the advice of our savior, Revelation 3:18. I counsel thee to buy of me eye-salve that thou mayest annoint thine eyes, that so thou mayest see. For darkness is not seen but only by the help of light, crookedness by the rule of straightness, he that knows not the rule of true latin will never be able to know what is false, and and so it is in any art, he that knows not the rule of building, planting, he will never discover an error in either. The like we may say and conceive touching the discovery of sin, because it is a swerving from the righteous and holy will of God in his government and communication of himself to the creature, it is a professed jusling with that, and his wisdom and goodness therein. Unless 〈◊〉 eyes be anointed with eye salve to see him and the purity and spiritualness of his pleasure, as that which only should rule us, and only can satisfy us. We shall never see 〈◊〉 in its own nakedness and nature. And hence it is, when the wicked in the trouble and terror of their consciences feel the fierceness of the fury of the almighty 〈◊〉 upon their souls, they know now the smart of sin, and God also as a 〈◊〉 judg, whose anger they can neither avoid nor bear: this is only a consequent and a fruit of sin, and comes after it. But to see a right the sovereign 〈◊〉 of his wisdom to guide them, and the all-sufficiency of his goodness far exceeding all created excellencies, and their 〈◊〉 as a going from both these, if they be misguided in the one, they cannot but mistake the other. Job, 42:4. I have heard of thee by the hearing of the ear, but now mine eye sees thee, therefore, I 〈◊〉 my self, when 〈◊〉 saw God cleerly, he saw his 〈◊〉: so the convert in 1 Corinthians 14:24. When he had the thoughts of his heart 〈◊〉ed and made manifest, 〈◊〉〈◊〉 God is in you of a truth, because he neither saw God 〈◊〉 himself before, and when he sees the one, he sees 〈◊〉, 1. John 3:7. He that 〈◊〉 sin, hath neither seenhim, nor known him, and these be the terms of true conversion so set by the apostle, turned from the power of Satan unto God, Acts 26:18. Q.D. They fell short of the sovereign power and holiness of God before. We have 〈◊〉 with the first, what it is to see sin*〈◊〉: we are now to enquire of the second, wherein this true sight of sin 〈◊〉, that is, we must see it also convictingly; what it is to us in the work of it, as well as what it is in itself, in the nature of it. This appears in a double act, or in two things:  1 we must apply sin particularly to ourselves.  2 it must be settled with an over-powring strength, upon a man’s own soul. We shall open both these in the order propounded. [ 1] He that sees his sins convictingly, must 〈◊〉 content himself with the 〈◊〉 and speculation of sin, to speak freely of it, to 〈◊〉 out the 〈◊〉 of his corruption, or to lay 〈◊〉 the 〈◊〉 thereof in a judicious and pregnant〈◊〉. This a wicked man may learn, this a right godly man may somtimes do, and yet do himself 〈◊〉〈◊〉 by it. Therefore it is required he must see it with a particular application of it to himself and his ownestate 〈◊〉〈◊〉〈◊〉 same sentence upon those he 〈◊〉 in his own 〈◊〉, which he did upon any when they 〈◊〉 presented to his own 〈◊〉 in the 〈◊〉 without 〈◊〉. There are two things 〈◊〉, we shall open both. [ 1] He must 〈◊〉〈◊〉 eye inward, follow his own 〈◊〉 home 〈◊〉 his own 〈◊〉, and cause his own judgment 〈◊〉〈◊〉 upon his own 〈◊〉 and corruptions. This is called in 〈◊〉. 〈◊〉〈◊〉 into a man’s 〈◊〉〈◊〉 1 〈◊〉〈◊〉〈◊〉, 〈◊〉if the people of Israel 〈◊〉〈◊〉〈◊〉, and 〈◊〉〈◊〉〈◊〉〈◊〉 them, and deliver them to the enemy, so that they 〈◊〉 them 〈◊〉, 〈◊〉if they shall bethink themselves: the original thus; if they shall bring it back to their own heart. They had common apprehensions of sins as they saw them committed by others, or as the Word revealed them in the evil of their own nature; but they did not look inward to the loathsome vileness of 〈◊〉 evils which lay in their own bosoms, until they came into captivity. Thus the prodigal is said to come to himself, Luke 15:17. He had lived without any search and consideration of his own ways, lost himself in letting loose his thoughts in the eager pursuit of his own lusts; now he began to take an account of his own course, to see how the case stands with him, in regard of his own corruption and condition in particular. The want of this the prophet jeremy makes to be the principal 〈◊〉 why men rush into the commission of sin, and continue therein; without any 〈◊〉, Jeremiah 8:56. Why is this people of Jerusalem slidden back with a perpetual back-sliding? they hold fast deceit, and refuse to return: they 〈◊〉 themselves with some false imaginations, quiet themselves by some self-deceiving mistakes, and so think they need not, and therefore do not return; the reason is rendred in the next words; I hearkned and heard, and no man repented; and why that? No man said, what have I done? they bring not their own carriages to the scanning, each man will be ready to be eagle-eyed into other men’s occasions; and can easily enquire, and question; and determine, and say, others have done thus, and so, here such have fallen, therein such and such have failed, but no man says, what have I done? And therefore become fEarlss of what they have done, and careless of what they do: but each man rusheth into his own wretched course as the horse into the battle; because he carries not the light of the truth into each 〈◊〉 and 〈◊〉 of his conscience, to pry into the secret 〈◊〉 of his own spirit, and judg aright of that, else be his knowledge never so large, he will get little good by it. The 〈◊〉 thathath his full charge, if it carry but level, give fire to it, it hits and kills the live mark at which it is shot, but 〈◊〉 hurts the shooter unless it recoyl in the full power, then the man that dischargeth it hardly escapes with life. It is so with the understanding that stands charged, that is, fully informed with a cleer discovery of the nature of sin, it's able to dart in that light into the minds of others, that may dazle their eyes, daunt and wound their consciences with the dreadful apprehensions of the 〈◊〉 of their evils, and work their hearts through the blessing of the Lord to a godly remorse for it: but unless their own thoughts recoyl back again upon their own miscarriages, and the falseness of their own hearts, they will never be awed, or humbled, or helped against their own sins thereby. Here is then the rule we must arrest our own souls in 〈◊〉. Achan was never troubled all the while he heard there was an 〈◊〉 thing in the camp in general, but when the lot had found him, and all Israel had charged the evil upon him, then his heart failed. So we should not content ourselves to know and confess that sin is an execrable thing in general, which causes God’s gracious presence to be estranged from 〈◊〉, 〈◊〉 leave not before we see the lot fall upon achan;〈◊〉 thou 〈◊〉 attach thine own heart, take it in the very fact, and as men deal with mutinous traitors, drag thy wretched and rebellious heart before the tribunal of the Lord, and deal faithfully, and give in 〈◊〉 against it; say, lord, there be many traitors and rebels abroad in the world which dishonor thy name, grieve thy 〈◊〉, 〈◊〉 thy kingdom, 〈◊〉 thy law, loe 〈◊〉 they be; 〈◊〉〈◊〉 heart that hath been stubborn and proud, it is my mind that is vain, my affections loose; my life barren and unprofitable; here are those 〈◊〉〈◊〉, unclean 〈◊〉, 〈◊〉 desires, no 〈◊〉〈◊〉〈◊〉〈◊〉, 〈◊〉, 〈◊〉 here they be, lord 〈◊〉 they 〈◊〉. We must also pass sentence impartially without any [ 2] respect to any private end, or ease or quiet, which our own carnal hearts would happily 〈◊〉 into the consideration; these and these sinns are as bad and as base and as dangerous in this vile heart of mine as in any heart I know under the cope of heaven if not worse, nay what ever abomination is in the bottom of hell, and in the heart of beelzebub, the spawn of the like sins and of the same hellish nature, are in my soul, they are the seed of the serpent and that they break not out into the like hideous practises its no thank to my corrupt nature that hinders me, but thy grace and providence restraynes me from such evils: its our desperate weakness, and a great part of our misery, that we are apt to be favourable to our own follies, that sin should be of annother appearance and apprehension when we see it in ourselves then when we pass sentence upon it as it is presented in the Word and in its own nature. Impannel a jury of the most wicked nay the worst of men that have been trained up under the preaching of the Word and confess the Scriptures to be the Word of God which cannot deceive, and let the text be propounded and their opinions be asked in that case, 2. 〈◊〉. 1:9. The Lord will come in flaming fire rendering vengeance to them that know him not, and obey not the Gospel, they will all give in their verdict as one man with one mind, such as be guilty of such disobedience, must certainly have this 〈◊〉 vengeance from the hand of the almighty, but infer, therefore this is 〈◊〉 lot and allowance from the Lord, because they have not, they do not obey the Gospel 〈◊〉〈◊〉, their 〈◊〉 do testify so much. Now the case is altered, when its once come to their 〈◊〉, its another kind of ignorance and 〈◊〉, and 〈◊〉 another 〈◊〉 acted then 〈◊〉〈◊〉 they. This 〈◊〉 of our 〈◊〉〈◊〉〈◊〉 self 〈◊〉 hearts, the philosopher in the practice of men even bythe twilight of the common principles of reason remaining in the decayes of nature observed. For taking it for granted that no man doth will evil under the name of evil but as it comes under the appearance of som good and that all men easily grant and freely confess that drunkenness, injustice, intemperance are evil, the question then grows how these men judging these carriages to be evil, are daily taken aside with the commission of them. Ask the drunkard whether 〈◊〉 be unlawful, he consesseth it loathsome and yet commits it, ask the blasphemer whether 〈◊〉 be a sin, he will profess it detestable at one breath, and practice it at the next. thieves themselves count it unjust that any by cunning should deceive them, cry out of falsehood and yet by force 〈◊〉〈◊〉 others; the ground is here. When the question is put and propounded in the general, they will grant it.; when it comes to their particular for such a man at this time upon this occasion in this company for such an end, to be loose or tipple in this manner this is not unlawful. For in these the Devil casts in 〈◊〉〈◊〉〈◊〉 or 〈◊〉, credit, friendship, familiarity (as the lawyers alter the case by circumstances) and by these he would put another 〈◊〉 upon 〈◊〉 carriages and 〈◊〉 make them 〈◊〉〈◊〉: 〈◊〉〈◊〉 hearts they give in evidence of 〈◊〉〈◊〉〈◊〉,〈◊〉〈◊〉, 〈◊〉〈◊〉, 〈◊〉 our 〈◊〉, and 〈◊〉 would have the sentence 〈◊〉〈◊〉 them, that in case they may be 〈◊〉, and not utterly 〈◊〉. So David saw sin in the 〈◊〉〈◊〉〈◊〉〈◊〉 own 〈◊〉: so〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 her 〈◊〉〈◊〉, when he himself 〈◊〉〈◊〉 of the 〈◊〉〈◊〉Genesis〈◊〉. 24. Therefore thou 〈◊〉〈◊〉 thy 〈◊〉 with 〈◊〉 application, that they are in thee as in others, and 〈◊〉〈◊〉 in thee 〈◊〉 thou 〈◊〉〈◊〉〈◊〉 in 〈◊〉. [ 2] 〈◊〉 the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 them apply 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉upon our consciences: otherwise such a particular apprehension may and will suddenly pass away, and the steams of our distempers will easily alter and corrupt our understandings, and bring the cause quite about. This particular application will be as a sudden flash of lightning sliding through our minds, which leaves all as dark as ever when once over, therefore there must be a settling of this with an overpowring strength, leaving it there enrolled that it may stand upon record in a man’s conscience. The former arrests the sinner, this latter lays hold upon him, pinions him, and imprisons him as it were, until he have answered what the truth hath against him, herein lies the life and power of a conviction and if it be of the right stamp and carry indeed an overpowring virtu in it, it will appear in three things. It must be,  1. Undeniable,  2. Immoveable,  3. Victorious and invincible. Conviction must carry an undeniable evidence with [ 1] it that as the truth hath laid and pleaded an action against the soul, so the understanding may be forced to confess it, and sits down satisfied under the uncontroulable authority thereof and of the truth therein. The Scriptures are so pregnant, reasons so plain, arguments so strong, that though before they did not see, they could not think it, or be brought to believe, that their sins were so heinous or their condition so miserable, yet they now know not how to gainsay it. Thus 〈◊〉, when he stood upon the terms of his 〈◊〉 at several times when God had terrified him by the discovery of himself, he then yeilds the day, job. 7:20. I have sinned what shall I do unto thee oh thou preserver of men q.d. I have no reasons to alledge, no excuses to make, no arguments to plead, I 〈◊〉 the action, I have sinned. Thus the Lord took down the height of〈1 page〉of the Word, that as it is said of Stephen, they could not 〈◊〉 the spirit by 〈◊〉 he 〈◊〉; 〈◊〉〈◊〉, 〈◊〉 though the 〈◊〉 would gain say, yet 〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 18:15. Nay, but 〈◊〉〈◊〉〈◊〉. So the spirit follows the soul, and 〈◊〉, and removes these cavils and objections that the sinner makes, and still shows and says, nay, but this is thy sin, and 〈◊〉 will be thy damnation; that the sinner is〈◊〉 to yield, and say, this is the truth, I cannot 〈◊〉 it; it is my condition, I cannot deny it; this is my sin, and will be my 〈◊〉, I cannot but expect it. [ 2] It must be immovable, of such 〈◊〉, that as it 〈◊〉〈◊〉 understanding to sit down under the evidence of the truth as confessing of it; so it keeps it under the sting and 〈◊〉 of it. That as it is with the bird in the net, the more she stirs to get out, the faster she is taken: so with the sinner, the more he desires to fly from the 〈◊〉, to 〈◊〉 it, the more strongly the truth takes hold of him in the terror of it. So 〈◊〉〈◊〉 where he will, do what he will, go whether he will, the truth will go with him as a jaylor with the malefactor; for the truth is so 〈◊〉 when 〈◊〉 brings in the discovery of our sins at the first, that it 〈◊〉 a man weary of each 〈◊〉, each condition, 〈◊〉, and of his life, that 〈◊〉 could wish not to be; that he may not be under the terror of it. And therefore though he cannot 〈◊〉 the evidence of it, yet he would 〈◊〉 some 〈◊〉 and shifts that may be to take off the 〈◊〉 of the dreadfulness of it, or make an escape from under the stroak and strength of it: but all in vain; for the conviction is immovable, no man can take it off if God set it 〈◊〉: all the carnal reasonings, corrupt pleas, sinful cavils, whereby men would put by the blow, they do all vanish before this light, 〈◊〉〈◊〉 before the sun. The more he opposeth it, the more he is under guilt, and so the strength of the convictingtruth; his sins way-lay him in every place; he sees his sins dished out before him on the table where he eats, lie down with him in the bed where he rests, when he dreams they terrify him, when he awakes they are as so many sergeants to arrest him, and summon him to judgment they are imprinted in the paths where he walks, and wherever he goes, he sees his sins going before him, and he going to hell with them. Such an immovable discovery the Lord set upon the heart of job when he let in the light of himself, that he sits down in silence, and hath not one word to say, no way to wave it or to slip aside from under the evidence of it, job.40:4-5. Once have I spoken, but I will say no more; yea twice, but I will go no further. While his friends were talking with him, their arguments were so feeble that he could find a way out, and could free himself from the stroak, and deliver himself from the dint of the blow: but now the conviction besieged him with such evidence that no carnal reason could relieve him, stops all passages that there is not a muse or crevis for him to creep out, therefore he sits down in silence, sees he cannot ease himself, nor wind away by any pretenses and wiles he can devise: it is so with a corrupt heart beleaguer'd with the light, so that if his carnal friends, or ignorant neighbors, his loose companions would strive to take off his thoughts, alter his apprehensions, and abate the edg of the blow, and 〈◊〉 to put in bail for him; his state is not so miserable and helpless, nor his sins so vile, quiet your heart, there is mercy with God, and satisfaction in the merits of Christ. He replies, I have often cozened myself with such devices, miserable comforters are ye all. I have thought as you do, and said that which you speak in former times; but alas, these shifts will not serve the turn. Christ came not to comfort sinners, but to convert them also; to humble sinners as well as redeem them; he came to savesinners but to destroy their sins first; I never found 〈◊〉〈◊〉. I must not expect the other, nor you neither, this is to 〈◊〉 the thoughts, to bring them under 〈◊〉〈◊〉, under the authority of the truth that they may not once hush or 〈◊〉, 2 Corinthians 10:5. And this is that spirit of 〈◊〉 the apostle speaks of, Romans 8:15. It makes us 〈◊〉 of our slavery, and binds a man hand and foot as it were, fenceth his way with fears, besets his passage on every side with expectation of evil, which he cannot tell how to bear, or how to avoid; he sees he can procure no 〈◊〉 nor 〈◊〉 to himself, and fears he shall never obtain none from the Lord, dares not commit sin as formerly, yet cannot tell how to be freed from it. So that as reuben somtimes in another case, so the sinner in this, and I, whither shall I go? Genesis 37:30. Evils appear from every quarter which way soever he looks; if to heaven, there is justice to punish; if to hell, there are devils to torment; into himself, there is conscience to accuse; on earth in his daily course, there is nothing but his daily rebellions, and his confusion daily before his face, and the truth is the more terrible because he hath withstood 〈◊〉 so long: that as it fares with the prisoner that had the freedom of the prison while he carried himself fairly, but because he hath been taken in some false pranks, and plotting an escape, he is now laid in the 〈◊〉 and 〈◊〉 with 〈◊〉, now never like to 〈◊〉〈◊〉 day, or look for any breathing. So here, my estate is more miserable because I have opposed the means that might have procured my help, the checks of conscience, I have smothered or slighted; many warnings I have had, but willingly forgot them; many sad reproofs that laid hold 〈◊〉 me, but I studied how to wrest away my thoughts; it's just with God to load me with curses, which would never look for comfort from God in a right way. 〈◊〉 ever there was a 〈◊〉, I am he 〈◊〉〈◊〉 ever God 〈◊〉 a rebel, he will 〈◊〉〈◊〉. Lastly, this conviction is victorious and invincible, it doth not only stop the mouth of carnal reason, and the cavils thereof, but also displaceth it. It not only stills the 〈◊〉 and pretenses of the sinner, but makes the mind and heart give attendance to the truth, to be subject thereunto, and to take the impression thereof. For otherwise the sinner thus tired and dauled by the daily laying at of the truth, may either happily lie still, though not cavil with it; yet not give attendance to it. But in a stupid kind of fortish sencelesness, wear out the blow, and so wast away to nothing, as many out of sorrow have become like senseless blocks. Though their practice hath not been evil, yet they have had no heart to good; or else they fall to desperate profaneness or professed opposition; when they cannot escape the prison, they’ll break the prison, and lay violent hands upon the keeper, Romans 1:18. They hold down the truth in unrighteouness, they imprison the truth while the truth should imprison them, therefore when the Lord will settle an over-powring conviction, he makes it victorious: therefore he is said, Job, 36:9-10.when he shows them their transgressions, he commands that they return from iniquity.〈◊〉〈◊〉 break out, and over bear and force the mind and heart to give attendance and take the impression of it, as when the conqueror and he that 〈◊〉 got the victory, comes in place, all give attendance unto his 〈◊〉. The want of the maintaining this 〈◊〉 power of a conviction, I take to be the cause why many even of God’s own are so 〈◊〉 taken aside after althe helps they do enjoy, and the resolutions they take up. I have often wondred when a man hath be 〈◊〉 with much bitterness in days of humiliation such and such evils, begged for grace and help, and resolved against them; they know and 〈◊〉 it's in 〈◊〉 to cavil, or think to make an escape, 〈◊〉 they reject such a 〈◊〉, and 〈◊〉 they 〈◊〉〈◊〉 aside, and that strangely and 〈◊〉 they fall 〈◊〉〈◊〉〈◊〉〈1 page duplicate〉〈1 page duplicate〉with their old corruptions. They do not put this conviction into commission, they do not make it victorious, or maintain it so, or the authority thereof, so as to force attendance. When the 〈◊〉 is good, and 〈◊〉 mill tight, why goes it not? There is not so much water kept as to drive it, because they have let out the stream and strength another way; therefore there is not so much power in a conviction as to force attendance, and to drive the heart to obedience. Therefore as Paul said to Timothy, 1. Timothy 4:15-16. Meditate upon these things, and continue in them, or be in these things. So you must be in a conviction, and continue under it if you would find it victorious, and then it will be so first or last, and will eat out all opposition, though with much ado. As it is with aqua fortis if laid upon iron, though it do not at once, and suddenly, yet secretly and insensibly it will eat the iron in pieces. So it is with a truth which God will make victorious, it will lie upon the spirit of a man, and eat there, and work there, and break out effectually, it may be many yeers after, Job, 33:16. This is called the sealing of 〈◊〉 instruction;which is to add authority and sovereignty to it, as when the edict was sealed by the entreaty of haman, there was no opposing, no gainsaying of it. The reasons of the point (which was the fourth particular attended in the explication) come now to be considered: and these are two: The first is taken from 〈◊〉 order which the Lord in the* way of his providence and work of nature hath placed betwixt the mind and the 〈◊〉, the understanding and will of man. These two faculties have a near kind of correspondencie, the one to help forward the work of the other. knowledge and understanding is the inlet into the soul nothing comes to the heart nor 〈◊〉 work upon it but so far as knowledge makes way, andc ushers it in(as it were) into the presence of the will and leaves an impression thereof upon it. 〈◊〉 use to say that which the eye sees not 〈◊〉 heart rues not; that which the understanding conceives not, the will is not, nay cannot be affected with, if good to embrace it, if evil to be 〈◊〉 and troubled therewith. Its the method 〈◊〉 observed in God’s dispensation towards him, when his heart was brought to a hatred against the evil of his ways, Psalm 119:107. By thy commandments have I got understanding therefore I hate every false way. Unless a right understanding go before, a through hatred will not follow after. As it is in the body unless the stomach receive and hold and convey also the purgation either to the spleen or lower parts of the body be the receit never so strong yet will it never stir the humor, or trouble nature though the distemper were abundant and dangerous. Because in an ordinary course of providence, there is no way 〈◊〉 come to the humor but by this means. Its so in the soul, be the truths delivered attended with never so much terror and power, able to sink the heart of a sinful creature as not able to endure the dread of it, if yet the understanding conceives not the nature of such truths, nor convey and settle them sadly and convictingly upon the heart, its not at all stirred in the least measure therewith much less troubled with the danger discovered therein, because they cannot reach the heart, therefore can never work upon it. As through ignorance we commit sin because we see not the evil in it, so after commission we sorrow not because we apprehend not the 〈◊〉 and danger acts. 3:17. I know that through ignorance you did it, as did also your fathers, 1. Corinthians 2:8. For had they known it they would never have crucified the Lord of life, it fares with a fals-harted〈◊〉 as it did with the wife of jeroboam, when she came to enquire of her sick child, all the while she had received no certain evidence, whether it would 〈◊〉 or live her heart was 〈◊〉 and comfortedin her present hopes. But when abijah the prophet related the message of the lord; come in thou wife of jeroboam why fainest thou thyself to be another? Behold I am sent to thee with heavy 〈◊〉. The Lord 〈◊〉 bring evil upon the house of jeroboam and will cut off him that is left, get thee home to thy house, and assoon as thy feet enter into thy house the child shall dy, this sunk her hopes, so fares it with a fals-harted ignorant sinner he may be quieted with the persent appresion, of his good condition when he hath no evidence to the contrary. But when the Lord sets up an overpouring conviction in the mind wch may give in 〈◊〉 and infallible witness of its 〈◊〉and 〈◊〉 estate 〈◊〉 thou fals-hearted hypocrite why 〈◊〉 thou thyself to be another? And befoolest thyself with vayn hopes behold here is heavy tidings sent unto thee from the Lord of hosts. Thou art yet in the gal of bitterness in the bond of iniquity and if thou diest so, thou 〈◊〉 certainly 〈◊〉 from the presence of the Lord for ever. This fastening the truth upon the conscience comes home and forceth the heart to feel and to be affected therewith. Ignorance frustrates wholly the end of all the means we use, and the endeavors we take up for reformation*of the evils of our hearts and lives. For. 1. First it misleads all our endeavors that they succeed not; it misleads our whol course and our proceedings against our sins, and out of mistakes presents our corruption as appearing sweet through our misguided apprehension, and causes us to oppose our Savior Christ and his truth that would subdue them. This Paul professed to be the ground of his 〈◊〉 carriage, when he should have persecuted the enemies of the church he 〈◊〉the church and that out of 〈◊〉, Philippians 3:6, concerning zeal I persecuted the church, so far from finding his sin bitter to him 〈◊〉 having his heart broken from it, as that 〈◊〉〈◊〉 thepractice of it with the greatest expression of zeal, as that which deserved the best of his endeavor and wherein he might spend the best of his pains and that you may see how ready we are in the dark to put up snakes in our bosoms instead of sweet 〈◊〉. He nakedly and ingeniously confessed whither his 〈◊〉 led. I did verily think in myself I should do many things against the name of Jesus. Acts. 26. He that conceived it as a matter of duty to do such things, his heart upon such grounds under such delusions would never be carried against these, ignorance will make a man swallow the worst 〈◊〉 any change, 1 John 16:2. The time will come that they who shall kill you, will think they do God good service, that which keeps the soul insensible of the bitterness of sin, and from feeling of the weight of sin, that will also keep it from being weary of it, and willing to part with it it's a popish practice and a principle of the power of darkness. Ignorance is the mother of devotion; when men cannot tell how to lead themselves or see their own way you may lead them 〈◊〉 way you wil, and if once Satan can keep a man from the sight of his sin he will keep him sure under the command of sin, and drive him to do his drudgery and that with delight and resolution, when the phylistians had put out Sampson’s eyes, they led him whither they would and made him do what they would. Paul in his ignorance strikes a friend instead of an enemy, and strikes he neither knows nor 〈◊〉 who. Acts. 9, who art thou lrod? 2 as thus ignorance misleads a man’s whol course that it succeds not, so it perverts the power of all means that they profit not, misapplies all the means he hath, and so spoyles them and his own peace and comfort also insomuch that his corruptions grow more strong and incorporated into him and he more unwilling to part with them, and that’s the fruit of ignorance; the promises and comforts of the Gospel which do not appertainto him, he catcheth greedily at them, as a portion provided for 〈◊〉 and goes away with that dream, and swels unmeasurably 〈◊〉 presumption and selfconfidence; are not all the congregation holy? What needs this severing and differencing of men? What are 〈◊〉 who would be the only saints? Are not we all sinners, and Christ dyed for such and for us as well as for them? The threatenings and curses which the Lord denounceth against the ungodly〈◊〉 cast them away with a fEarlss contempt, as such as do in no wise touch them or concern 〈◊〉 particulars, and therefore should not trouble them; tush say they we have made a league with death and a covenant with hell, and when the destroying scourge passeth over, it shall not come near to them, isay. 28:15. Yea they do commit evil, and yet say they are delivered by the Lord, Jeremiah 7. Thus they grow 〈◊〉 and hard hearted, the wholsom counsels and directions of the Word, which should be light unto their feet, and a discovery of all their failings, they slight the exact attendance thereunto as that which God will not exact at their hands, because in many things we sin al, and so become careless or negligent as though they should not answer, and the Lord would not exact what they cannot do. Its with an ignorant sinner in the midst of all means as with a sick man remaining in an apothecaries shop, full of choycest 〈◊〉 in the darkest night: though there be the choycest af all receipts at hand, and he may take what he needs, yet because he cannot see what he takes, and how to use them, he may kill himself or increase his distempers, but never cure any disease: so here with an ignorant person, he enjoyes all means, and yet abuses them, he may increase his corruptions, but not reform them, his heart grows more hard, and his corruptions more strong, but he cannot in reason expect any help. Hence we learn by way of instruction: an ignorant*〈◊〉 is a naughty heart, whether out of blindness theydo not, or out of prophaness they will not understand, and look into their estates. He that never saw his sin aright, he never yet saw good day, nor the least appearance of any saving work of God’s grace in his soul, yea he is so far from attaining such a condition, that in truth he is not in the way to it. We will go no further than the consideration of the former truth, and then let thy conscience be judg in the case propounded. Suppose then thou shouldest hear a distressed creature under the terror of his conscience freely and ingeniously lay open his condition unto thee. The day is yet to dawn and the hour yet to come, that ever he was touched with any sense of sinful rebellions, never yet godly sorrow came into my soul, nor remorse into my conscience for all my many 〈◊〉 before God and men, wounds of conscience, burdens of spirit, and brokenness of heart for our daily departures and provocations they are wonders and riddles. I have heard of such dispositions, but am a stranger to the having of the least work that way. I appeal to thy own conscience, what wouldst thou think of such a party, who thus confesseth, and is as he confesseth? Me thinks I hear thee answering, and thy heart shaking before thou givest it, what! Senseless of his sin! How fearful is his estate! Where there is no sence, there can be no sorrow, no repentance, therefore no Christ, nor pardon, nor salvation, for unless ye repent, ye shall all likewise perish. Never broken, God will never bind, so far from being good that he is not yet in the way to receive any good. woe unto him that hath thus sinned, and thus continues. Oh poor ignorant creature thine own mouth hath condemned thee, thou hast past 〈◊〉 against thine own soul, thou never hadst a true sight of thy sins, therefore thou couldest never have a true sense of them, or sorrow for them; thou never hadest a sound apprehension, thou canst not have a through contrition for them. It came not near thy heart to break it, when it never touched it intruth, nay, it never was within thy ken to see it in aright manner: see yet thy misery further in enlarged these several degrees following: There is no evil thou canst prevent, no good thoucanst receive, no mercy thou canst expect: and when thou hast looked sadly upon these, thou wilt have thy load. Liable thou art to all the hazards that devils can [ 1] devise or intend, men endeavor, or thyself deserve. A blind man is subject to all kind of injurious dealings from the feeblest persons, yea, from children; plot they may, he cannot perceive; do they may, he cannot avoid. It is so with an ignorant person in his spiritual condition, he is a prey to his sins, and a spoil in the hands of Satan that catcheth him at his pleasure; and carrieth him headlong and hood-winked to everlasting destruction, every snare entraps him, allurement intangles him, temptation foils him; he can see nothing, prevent nothing, but goes like an ox to the slaughter, and a fool to the stocks, and knows nothing: nay, were there no devils to tempt thee, thou wouldst run into all evils of thine own accord. An ignorant heart like a blind man, stumbles at every block, fals into every ditch, yea, rusheth with greediness to the practice of the most hellish evils: it was the Jews case, out of ignorance they chose barabbas a murderer, and rejected the Lord of life; they were violent to take away his blood, that came to take away their sins, and this out of ignorance; for so our savior in his prayer, father forgive them, they know not what they do, Luke 23:34. He that walks in darkness, knows not whither be goes, though he go to hell; 1 john, 2:11. There is no good he can receive from any means remaining [ 2] in this blindness. Counsels do not take place; 〈◊〉 cannot persuade, judgments, threatenings do no awaken, admonitions, exhortation are of no force, they are beyond the reach of all these, they cannot comeat them, therefore cannot work upon them, but as in some desperate diseases when they are come to the greatest extremity, as in a quinsie, when it hath swelled beyond measure, that speaking and swallowing are wholly hindred, each man that sees will easily conceive, and conclude, alas, he is but a dead man, he can take nothing, therefore it's not possible he can continue. The disease indeed is curable, but how should his physick cure him, or his diet nourish him, if he can take neither, there is no good to be expected, to be done, when he can take nothing that can do him good. So it is in the soul, ignorance stops the passage of the power and work of all God’s ordinances: there is no corruption, but the means are mighty through God to relieve, if they could be taken; were the heart proud, if the Word were received and welcomed, it would humble it; if stubborn, it would meeken and calm it; if unclean, it would purge it. But ignorance stops all the passages, intercepts the work of the Word, the understanding conceives it not, and the heart cannot profit by it, nor be bettered therewith. There is no mercy thou canst expect: and this is able [ 3] to 〈◊〉 a man’s heart and hopes in irrecoverable discouragements; for though our endeavors prevail not, means prosper not, yet mercy can outbid both, and relieve beyond both; but if mercy suffer thee to be blinded, mercy will suffer thee to be damned. It's God’s own resolution expressed, Isaiah 27:11. They are a people that have no understanding, therefore he that made them, will not save them, nay, he will show no mercy to them. It's the determination, he hath 〈◊〉 as a conclusion beyond controul, Hosea 4:14. The people that do not understand, shall perish; it's the last execution he will put forth, 2 Thessalonians1:8. He will come in flaming fire; rendering vengeance to them that know him not. They are the mark in the first place, against which the fiercest of his fury expresseth itself. They that will notnow see their sins by the Word, they shall be forced to see them, and to look them over by the flames of 〈◊〉 at the Day of Judgment. Hence again it follows: to be hard to be convicted is*a dangerous sin, and a dreadful curse to the party that is tainted with such a disposition of spirit. We will go no further than the doctrinee delivered, and that will give in undeniable evidence to both parts of the collection: 1 to be hard to be convinced, is a dangerous sin; [ 1] and that more ways than one. He sins against his own soul; the happiness and [ 1] peace of it as being accessary, and that in a special manner, to his own everlasting ruine, and imbrewed his hands in his own blood as it were; when the helps that God hath appointed, provided, and now also presents before him, and puts into his hands, he willingly, yea willfully rejects, refuseth the use of them, and opposeth the work of them, and so consequently his spiritual good that might come thereby. When the patient out of sullenness, and waywardness of spirit, refuseth the physick or diet provided for his good; at last nature becomes so low, that he is utterly disenabled to take it, and so is starved and 〈◊〉, each man concludes, he was accessary to his own death. So when God hath sent his faithful servants to admonish thee, his ministers to convince that gainsaying spirit of thine, to ransack the corruption of thy cankered conscience, so that the core might have been searched, and thy distempers 〈◊〉. Who knows what good might have been wrought, what benefit thou mightest have received, hadst thou but suffered and received the helps provided for that end; which when thou diddest oppose, and not suffer thyself to be convinced, thou didst oppose thine own everlasting welfare, and therefore art guilty of thine own blood, luke, 7:30. The publicans and sinners justified God, and were baptized; but the scribes and Pharisees rejectedthe counsel of God against themselves, i. E. Against their own good and happiness. Yea, so the apostle to the gainsaying Corinthians, when he had disputed long, and manifested the truth in the cleer evidence of it, acts, 18:14. And they gainsayed still, and blasphemed, he shook his raiment in sign of distast and indignation, and said, your blood be upon your own heads, I am clean, he was innocent. And so one day thou wilt be forced to confess, and to cleer the innocence and faithfulness of God’s servants, I was the cause of my confusion, my own wayward gainsaying spirit, else I might have been recovered; they did their duty with much painfulness, but my perverse spirit would not receive that counsel, which would have directed and comforted me, but now condemns me. So Paul to the contradicting Jews, acts, 13:46. Because ye put away the Word, and judg your self unworthy of eternal life: thou wilt then be forced to yield it, I am unworthy that ever the promises of the Gospel should establish my heart who would not be convinced of the goodness of them, unworthy that ever the Gospel should be the savor of life to me, who have cast it behind my back as unsavory salt. He sins against the ordinances, the faithfulness, truth, and free grace of God therein revealed and dispensed [ 2] for his everlasting good; he casts all these behind his back, and out of a slight neglect will not give the least entertainment thereunto. This quarrelling disposition, like a squeazy stomach, spils the physick when he cannot endure to take it, flings away the dainties provided when he is not willing, nor hath not a heart or appetite to feed on them; and how heinous this contempt is, the apostle intimates, Hebrews, 2:3. How shall we escape if we neglect so great salvation? It sins against God’s spirit in a more than ordinary manner; he would seem in his gainsaying frame to try [ 3] masteries with the Lord, and in the highest strain of rebellion,to contest with the almighty spirit of Christ in the utmost defyance, as refusing to yield in the least appearance, I call it the highest strain of 〈◊〉 to try masteries with the almighty, and that may be thus observed. When our savior was to leave the world, and to go to heaven to possess the glory he had with the father before all worlds, he comforts the hearts of his disciples touching his departure with the consideration of the incomparable benefit that would accrew therefrom, john, 16:7. It is expedient for you that I go away, so if I go not away, the comsorter will not come, but if I depart I will send him, that is, the spirit of the Lord Jesus would not dispense the powerful work of his grace in such an abundant measure, unless he ascended unto the throne of his grace; for the largeness of the dispensation thereof, and that in reason until that time, the spirit was not yet given, because Christ was not yet glorified, john, 7:39. When he ascended up on high he then gave gifts unto men even for the rebellious, Ephesians 4:8. And herein appears the powerful dispensation of his grace, and operation of his spirit, then when the comforter is come, he shall convince the world of sin, he shall set down the consciences of the sons of men in the sight of their vileness and guilt: this is as it were 〈◊〉 master-piece of the work of the spirit, when he is sent from heaven, from the father and the son with full commission and power, from our savior, advanced to the highest pitch of supreamest excellency of his kingly, prophetical, and priestly offices, and that for this end in the first place as the prime and hardest work to convince the world of sin: now to gainsay and contradict this spirit in this work, for which he hath received this commission, is to contest for masteries with the almighty, Hebrews 12:25. If they escaped not who refused Moses who spake on earth, how shall we escape if we refuse him that speaks from heaven? And this is thehighest strayn of rebellion, when a 〈◊〉 will not give way nor yield in the least but 〈◊〉 out this authority of the spirit from having any entertainment, even in the suburbs, 〈◊〉 our apprehensions and understandings, while we continue in this gainsaying frame; there wants nothing but light and malice to make it 〈◊〉 sin against the Holy Spirit. Here is the hainousness of the sin; See the curse of it that is dreadful. [ 2] Thou makest way for Satan in the means which are [ 1] appointed by God to oppose him John 13:27. The devilentred into Judas with a sopp, so he enters with an admonition and counsel while thou doest oppose that truth which should help thee against his power and subtlety, but yieldest thyself fully to be possessed by both, thou wilt not be guided by the counsel of God, therefore thou shalt be cousened by the delusions of the devil. Christ in his righteous dealings and according to thy [ 2] just deservings delivers thee up to the power of Satan, whenas thou wast willing to yield up thyself to his possession, so Paul. 1. Timothy 3:20. Delivers hymenoeus andphiletus unto Satan, and in church discipline obstinacy in the least evil, is answerable to the greatest offence, because by that means the soul shakes off the authority of the Lord Jesus, and so is to be cast out. Because thou hast gainsayed his dispensations, he will [ 3] have no more dealing with thee Matthew 23. Last. You shall see me no more. He will pass by and not speak with thee, he will instruct 〈◊〉, admonish others, but he wil〈◊〉 thee no more, reprove thee no more. He will not change a word with thee in the 〈◊〉, 'my 〈◊〉 shall not always 〈◊〉, Genesis 6:3. That spirit which thou hast resisted and opposed shall stir in thee and strive with thee no more, thou wouldst 〈◊〉 see, thou shalt not see therefore; thou wouldst not have thy conscience stirred it shall be seared therefore. Thou art every day ripening for 〈◊〉, and reserved [ 4] in the chayns of darkness til the judgment of the great 〈◊〉 and therefore thy condition is like that of the Devil himself, thou hast only the liberty of thy chain, that is, liberty to increase thy sins and thy plagues. When the Lord would prepare a people for destruction he saves. 〈◊〉 a. 6:10. He seals them up under the curse of a 〈◊〉 mind and a hard heart. Hear ye indeed but understand not, and see Ye indeed but perceiv: not; 〈◊〉 the heart of this people fat, and shut their eyes lest they see with their eyes and understand with their heart and convert and be healed. 〈◊〉 instruction, why men of the greatest ability for*depth of brain and strength of understanding are most hardly brought to brokennes of heart and to be wounded with godly sorrow for their sins; the ground is from the point in hand, because they are hardest brought to see their sins; the power of carnal reason doth so mightily prevayl in them being now in their natural condition, the strength of their abilities becomes wholly perverted to their own hurt, and the maintaining of their own distempers, their subtlety deceives themselves and they abuse the sharpness of their wit to beat back the authority of the 〈◊〉 and to wind away from the evidence of argument that is〈◊〉 to their view. They shut out the light of the truth from coming into their hearts. And therefore its not 〈◊〉 it should work upon them 〈◊〉 or effectually prevail with them for God. Hence that peremptory 〈◊〉 of the apostle not many wise men after the flesh 1. 〈◊〉. 1:26. Because the wisdom of the 〈◊〉 is enmity against God. Romans 8:7. 〈◊〉 it is as a weapon in the hand and under the command of our fleshly hearts, it fortifies most strongly against the evidence and essicacy of the truth, will not suffer a conviction to fasten upon the conscience, and therefore no godly sorrow to affect the soul of a sinner. As it is in war when the trenches and outworks are slight,and the wal of the city low, and the castle weak, its no matter of danger or 〈◊〉 for a wise commander with compitent forces to surprise it, to carry the place, and conquer the people their defense was but feeble, but were their out-works strong, their walls high, the citadel and castle impregnable, it will abide many assaults and stand out long, even against the 〈◊〉 power that shall 〈◊〉 them, and happily be forced to raise the 〈◊〉 and 〈◊〉〈◊〉 place as not able to prevail. It is so in our spiritual condition, when the Lord coms to lay siege to the soul of a sinful creature who is now under the power of darkness, and the sovereign command of his corruptions which rule as supreme Lord’s over him: there is no conversion without conviction (as hath been showed in 〈◊〉 the point) its not possible the heart should be content to leave sin unless the understanding clearly see the loathsomness of it, the out-works and walls of the soul are our apprehensions and understanding, now where there is wiliness, depth and subtlety of 〈◊〉, large reaches of carnal reason, these the apostle calls strong holds. 2.Corinthians 10:4. And they will abide the battery and force of the most plain evidences, strongest arguments that can be devised and alleged with the best skil, and yet hold it out against all. Where the opposition is not so strong the entrance is more easy, and subjection is sooner yielded to the evidence of the truth. This is the ground the prophet gives of that invincible stiffness, pride, and contempt of babilon, as being unteachable under all dispensations, thy wisdom and thy knowledge they have perverted thee, or caused thee to rebel, Isaiah 47:10. It was the reason of that stubbornness of which the Lord complains in the scribes and 〈◊〉 the great rabbies of the world. Luke. 7:30:31. The publicans and sinners 〈◊〉 God because of John baptists doctrinee, and so yielded themselves and were overcome of the evidence of the truth. But the scribes and phariseesrejected the counsel of God. They put it by and would not suffer the counsel of God to take place or to prevail with them. Paul never found worse entertainment and greater opposition than at corinth, and athens, the 〈◊〉 of sciences and store-house of learning and learned men, the excellency of whose parts and the conceit of 〈◊〉 and wisdom did so transport them, and puff up their earthly minds, that they slighted the simplicity that was in Christ and trampled upon the meaness of the Gospel, acts. 17:18. Phylosophers of the epicure and stoicks they encountred Paul and said what will this babler say? And v.〈◊〉some mocked; as though the 〈◊〉 of the meaner sort, though they had no heart to receive the Gospel yet they had no skil to resist, or were able, and 〈◊〉 durst not grapple with his arguments. These only who had more learning, they gave the encounter, and openly condemned both his purpose and doctrinee, as it is with men who are but weak and unskilful at the weapon, not able to 〈◊〉 a blow or put by a thrust, it's no hard matter to get within them, but those who are 〈◊〉 of defense are dextrous, and handy at their weapons, there is little hope to hit them or to come within them. So here, men of meaner capacities and of shallow reach, they yield more easily and are forced to let fall their weapons, but such who are skillful are masters of defense, can devise devices, the subtlety of their own reason is 〈◊〉 by 〈◊〉 suggestions, they will latch allmost any blow, and put by the plainest truth for the present push, that there is no hope to come in to them. And this also is the ground why your painted formalists, and subtil hypocrites who are grown cunning in the craft of profession, (for so they make it) they are so hardly brought on to believe. Publicans and sinners and harlots shall gobefore them. And for this cause it is our lord so marvailously distasts this condition, Revelation 3:17. I would thou wert either cold orhot, lukewarmnes is worse than prophanness, not that fals shows are worse than grosser evils when heart and life, outside and inside are both ill, but intruth because such are more difficult to be convinced of their evils, and therefore not likely to be amended or brought out of them q.d. As though the Lord had said if thou wert openly naught, thou mightest be brought to see and acknowledge thy naught iness; here Paul issues the strength of that resistance against the Lord and his gospel 1. Colossians 21. Enemies in your minds by wicked works. But in the original, enemies by reason of your discourses, set or attent to evil works. It's the first step to wisdom to become a fool, and that’s hard to him that is highly in love with his own wit. Examination: we may hence gain certain evidence*whether ever the Lord 〈◊〉 made any entrance upon this great work of preparation and so any expression of his purpose 〈◊〉 to call us to himself to this day or no. Happily the Lord Christ hath been knocking oft at thy door as he passeth by in the dispensation of his ordinances in the ways of his providence in which he hath walked towards thee, hath called in upon thy conscience, presented the guilt of thy sins and laid heavy things to thy charge, and knocked hard at thy dore, awake thou that sleepest, so that thou hast heard a confused noyse as it were that made thee a little to look about, but hath the Lord ever lifted up the latch as though he were resolved to come in? Hath he laid hold upon and begun to grapple with that graceless heart of thine and held this 〈◊〉 of discovery of sin to thy mind as to constrayn thee to look wishly upon it indeed to see it clearly and convictingly according to that which hath formerly been spoken? Know and conclude thou maiest, thou art in the right way, and the Lord begins to deal with thee as he doth with those that he intends good unto. But art thou a stranger to these dispensations of the Lord and tradings with thy mindand heart? Thou mayest indeed have notice and hear a rumor of Christ passing by and the excellency of his grace, but of any purpose of making his abode with thee, thou never couldst have the least 〈◊〉 thereof unto this day. How then shall we know whether we fall short of this*true sight of sin or no? We will take both particulars mentioned, into consideration,* that so we may take a true scantling of our own estate, and track the footsteps and impressions of the work of the spirit upon our souls. I will touch the first in a word, and entreat more largely upon the second, to wit, touching the convicting sight of sin, because there lies the life and stress of this doctrinee. If then we see sin cleerly, naked, and in it's own nature, [ 1] namely, this resistance and opposition against God as the greatest evil of all other: it will thus be discerned, this sight will keep the heart in cold blood from careless adventuring upon the commission of sin. You must still remember my purpose is not to dispute of sanctifying knowledge, or to give in evidence of that, for we are in this place to look at that light that is let in in this preparative work, and this first branch of it, which how far it may go, or whether it can agree to an hypocrite, I will not now dispute, that only I will infer from it, is beyond exception; that in cold blood, i. E. Take such a man out of the hurry of a temptation, when he is himself not drunk with some overbearing distemper, for then he knows not where he is, or what he doth, and therefore may adventure to do anything, but when a sinner is come to himself, and the sight of his sin as before disputed, it will suffer him carelesly to adventure upon the commission of that which appears such in his own apprehension, even the greatest evil of all. The dreadfulness then of this duty apprehended, will drive the soul to a stand, and stop the sinner in his proceeding, that he dare as well eat hisflesh, and take a lyon by the claw, and a bear by the tooth, as to have his hand in that which is the heaviest plague of all in his own judgment. There is no man living, but as he hath somthing which he prizeth as the chief good, in which his soul takes content, so the loss of that, or that which is contrary to that, he looks at as the most unsupportable evil that can betide him. That the soldier should take the lie or challenge, and have the contempt of cowardice put upon him, and sit still, and not seek to revenge the wrong as he conceives it, he cannot bear it. That the 〈◊〉 yong man should sel his possessions, and part with all to the poor, it is such an unsufferable loss, he will rather part with heaven, the very hearing of it makes his heart heavy, and himself to go away sorrowful, Matthew 19:22. Yea, that which nature hath made dear to all, to see death before a man, and danger such as will undoubtedly hazard the loss of life; how do we fear the thought of it fly the sight, avoid the occasion of it? Didst thou see thy sins and the hellish resistance of thy heart against God to be a greater evil than all these? Didst thou really judg them such, believe them (as the men of niniveh did jonahs threatening, jonah, 3:5.) To be such? It's certain it would amaze thy heart, that thou wouldst be as loth to rush into evil, as thou wouldst be to run upon a spears point, or cast thyself into the mouth of the lyon to be torn in pieces. Take a rebellious sinner beset with the horror of his conscience, so that he sees hell gaping for him, and the devils ready to seize upon that hellish heart of his, how loaths he then the least appearance of those corruptions, the evil of which he sees in the punishment only? How tender is he to avoid the occasion of them? When the evil of thy punishment is now over and out of mind, didst thou but know that resistance and rebellion of thy heart against God, his grace, his spirit, his truth aright, as greater than all those evils, and is now present with thee, thou wouldst be so far fearful not heedlesly to adventureupon the practice of it. When Judas saw whether his covetousness had brought him, be flung away his thirty pieces, Matthew 27:3. And it's certain, all the scribes and Pharisees in the synagogue, and all the money in the country of judea, could not have prevailed with him had they been then tendred to him; much more had he seen the 〈◊〉 had been a greater evil than the vengeance that did 〈◊〉, acts, 19:16:19. When the evil spirits prevailed against the seven sons of sceva, fear fell on them 〈◊〉, and many of them had used curious arts, brought their books together, and burned them before them all. When the hearts of these converts were pricked, and they craved counsel what they should do, Peter amidst many other counsels which he suggested, ads this, verse 40. Save yourselves from this crooked generation; you that are in parthia, mesopotamia, phrigia, galatia, you 〈◊〉amongst many professed enemies to the Lord Christ and his truth, therefore save yourselves from their society, and verse 44. They came and abode together, and sold their goods and parted them as every one had need. 〈◊〉 to this you disobedient children and rebellious servants, who have the commands of parents and masters, counsels of servants and neighbors daily suggested and pressed upon you; listen to this you heedless professors, who have the Word and precepts of God daily published in your ears, and proclaimed in your hearing, and you go away informed, convinced, and the heart cannot gainsay but it ought to stoop, your carriages should not be wayward, your words sharpish, your behaviors uncomely: and yet you dare, you do 〈◊〉, carelesly adventure at the next time and 〈◊〉 upon the same sins; you may talk what others say by 〈◊〉, 〈◊〉 profess in words that sin is the greatest evil of al, but in truth you never saw sin to this day, much 〈◊〉 saw it to be the greatest evil of al. A little evil, were is but the 〈◊〉 of so much of thy blood by stripes, or theloss of so much money, wert thou punished in thy purse for such wretchlessness, they would cause thee to set thy mind, and heart, and hand to thy work, the loss of thy life, and soul, and heaven, and God, and all would prevail more with thee; but in truth thou never yet knewest what the loss of these meant, and therefore not what thy sin is that brings the loss of all. Thus much for the sight of sin 〈◊〉; come we now to enquire of the second, and here make we [ 1] prviy search who they be that see sin convictingly, by the evidence of the former doctrinee, and that will be an inditement against four sorts of persons, whose practices give in undeniable proof, that they fall short of this dispensation of God aright, they never found this work upon their minds. The first are such, who are unwilling to come within [ 1] the rule and discovery of the truth, that will lay open a man’s loathsome corruptions, which are yet beloved, and lodg too near the heart. If he might have his wil, he would not meet with that truth that would meet with his courses, whereby he gives his sensual spirit exceeding great content; unwilling to hear that to be an evil, which he is unwilling to reform; loth that such and such either dispositions or carriages should be condemned as wicked, which he is loth to part withal; he loves not to have this or that to be a rule, or a duty, and yet he fears it will prove so, and therefore desires not to hear of it, lest he should be forced to practice it; and therefore he is most at case when he is least within the sight, and cal, and command of such truths which he knows do so narrowly and deeply concern him: and therefore he deals in this case with the dispensations of the Word, as men use to do that are in debt and danger of law and creditors; they fly the country when they know the under sheriff hath any writ out against them, or else betake themselves to some priviledg places, wherethey may be freed from the arrest of the officer. So these labor to be there where the truth in reason is not likely to exercise any jurisdiction, they willingly desire to be without the reach of it, and therefore willing to live in such places under such ministries where their consciences may not be troubled, their hearts and ways searched, and they brought to yield subjection by an over powering hand. And here somtimes it comes to this, and that by the confession of their own mouths, when God hath broke in upon their hearts, that they have been afraid to be in the company of such men that they suspected would either convince and cal to such practices, or yet to come to the congregations while such truths were in scanning and consideration: or as a formal knight once professed (in the country from whence we came) he would not come to the assembly until the minister had made an end of such a text. Thus 〈◊〉 spirit was carried towards Micaiah, when all his trencher chaplains, the false prophets, had dressed a dish on purpose to fit his tooth and turn, had brought in a verdict that they knew would please his humor, and content his carnal desire; jehosaphat in simplicity of heart, that he might indeed in sincerity seek after the mind and counsel of God, enquires, is there here any prophet of the Lord that we might enquire of him? He answered, there is none but one Micaiah, and I hate him, for he never prophesieth good, but evil to me, 1 Kings, 22:8. He did not suit his humor, nor please his pallat, therefore he was not willing to hear that from him, that happily he should be unwilling to do. So they in isaiahs time, they would give the prophet his text, and tell him what points he should handle also; they said to the seers, see not; and to the prophets, 〈◊〉 not right things; prophesy smooth things: Isaiah 〈◊〉. 10. And so dealt those 〈◊〉-hearted 〈◊〉 with our savior, when he pressed spiritual and searching truths upon them, they were not able to digestthem; this is a hard saying, who can hear it, and from that time says the text many of his visciples went back, and walked no more with him, john, 6:66. And hence it is persons of this temper are most pleased when their sins or duties are discovered in some general discourses, because they then suppose they may creep away in the croud, and their particular either conditions or corruptions will not be attached, and they and them brought to the tryal; but when it comes to meet with him in the narrow, and touch him in his particular, these persons begin to storm, acts, 7:51:52. They heard stephen quietly rip up the rebellious carriages os the jews; but when he came home to their doors, and held the candle to their eyes, and gave in special evidence to convince them also, they were not able to endure it: yestiff-necked and hard-hearted as your fathers, so do ye; they were slayers of the prophets, and you the betrayers and murderers of the just one; when they heard these things, they were cut to the heart, and gnashed upon him with their teeth, and so forth. If yet the truth will come in upon them, and the [ 2] light will shine in their saces that it cannot be avoided, if they cannot prevent the seeing of it, then they fall to gainsaying, they strive mightily to stop the passage of the truth, and to darken the evidence of it, to take off the edg and force of that which they conceive will fall most heavily upon them, and constrain them to alter their course, and lay down those distempers they are very loth to leave, acts,18:6. They opposed themselves. They deal with the truth as subtil lawyers do with a good cause, when the strength of it is such that they are not able to withstand, they labor to hide the point of the argument, and to hide that wherein the stress of the cause lies, and fall hotly upon some bye business, or else deal most in those things which are most probable, but indeed do not touch the point. So a spirit that is not willing to be convinced, he will endeavorto decline the strength of an argument, and look least to that where the stress and the weight of the rule or duty lies that most concerns him, or his course, when he sees the stream and force of reason coming in upon him, he will hinder or interrupt the delivery of it, and turn it another way, or raise some blinds, and cast in some cavils, like the putting out of the light, or if not hinder the observation, yet take off the attendance and consideration of it, he will get off from that as soon as maybe, he will not stay there where the strength of the conviction lies, but foist in many objections, start other considerations, that so he may lose the argument, and himself lose the power of the truth that might prevail with him. Thus elimas the sorcerer, acts, 13:10. When Paul and Barnabas had preached, and he labored to turn away the deputy from the faith. Paul thus speaks to him, O full of all subtlety (he had a slight of hand to any wickedness) why dost thou crook the strait ways of the Lord. He cast in many cavils, put in many suspicions and pretenses that he might not look at the simplicity of the truth delivered. The Word there used in the original, implies a sleight of hand as we cal it, when such wily spirits can turn themselves into all shapes, to 〈◊〉 by the evidence of the truth; so many windings and turnings, so many wimblings of devices, so many outs and doubtings, that maybemist the manifest discovery of a duty which ought to be done, or a sin that ought to be avoided, and so in conclusion loseth the truth, and the benefit of it also, through God’s just judgment, and their own just deservings. So the scribes dealt touching our savior when he had cured the eyes of the blind man, john, 9. They would have taken him off from the attendance to the work to have slighted the person of our savior, we know (say they) this man is a sinner, and so forth. As it's said of a fish called the sepia, when the fisher-man comes to follow her, she casts forth a kind of black humorwith which she 〈◊〉 the water; and puts him to a loss in his proceedings; whereas an honest heart that is willing to be convinced, he looks most at that where there is most light, and most strength, and is desirous to attend that which gives in greatest evidence to overcome the heart. So ely spake to samuel, 1 Samuel 3:17. Bide nothing from me. Job. 6:24. Teach me and I will hold my tongue he will quietly hear al, and attend that most, which may carry the cause to his conscience. If yet the evidence of the truth be such that he cannot [ 3] gainsay, his mouth is stopped and his reasons are spent he hath nothing to oppose, there is a third distemper which is as bad if not worse than the two former, a restlessness of spirit to raise new brabbles and quarrels against the determination of the truth, which formerly he could not resist. When he is caught and held in the strength of argument, is taken captive and prisoner, he would fain rescue himself with a restless jangling; he sees more, and can say more though no man else can see it, nor he make good what he pretends. He cannot answer yet will not yield, cannot maintain his 〈◊〉 yet will not forsake them. As lawyers they’ll bring the cause about again, and have a fresh hearing in this and that court; the reasons are the same, and were answered before yet he brings them over again and just in the place where he was, his arguments are at an end. If his spirit were so, but there is more in it (he says) and he cannot see through it, and yet cannot tell how to prove his own argument or answer anothers, these spirits are like quicksilver which yet no man hath attained any skil to fix, so the rulers, elders, and scribes when they knew not how to dash the glory of the Gospel, and the powerful dispensation thereof mark how restlesly the venome of their spirits transported them against reason, acts. 4:15:16:17. They communed amongst themselves saying what shall we do to these men,for that indeed a notable 〈◊〉 hath been done by them is manifest to all men, and we cannot deny it, but let us straightly charge them that they speak no more in this name, when in reason they should have inferred we cannot deny the miracle and so not the truth, let us not deny the liberty to speak, so they in John 9:24. When it was apparent Christ had cured the man, wrought the miracle, and so gained honor in the heart of the man, therefore they had fished up and down to weaken that, and it would not do; it appeared he was blind, (to his parents) that Christ had cured him, so himself affirmed; then they come