opposeth that only the Lord by the mighty impression of the powerful operation of Spirit over-bears that opposition in the soul and forceth the soul to feel the stab and venom of sin though it use all means and waies it can to avoid the stroak of it but al in vain for the Arrows of the Almighty stick fast in him And all this is done and may be without any prejudice to any Liberty that the Lord hath put into the will for the will may be forced to suffer even against it's will without any wrong to the liberty thereof as the damned do in Hell at this day and shal through all eternity and shal never be able to get from under the terrors of the Almighty For the meaning of that received expression the Will cannot be compelled is this In all the acts the Will puts forth she is a cause by counsel and acts from the inward power and ability that is implanted in her to be compelled is to act by constraining force from without now for the will to act from her own power inwardly and yet to be acted by a contrary power from without are Contradictions The will then in a word cannot be constrained to do but it may be constrained to suffer without any the least prejudice to liberty and so it is here in this work I now mention a meer sufferer Thus Job 36 10. The Lord said to command men from iniquity he not only directs but by a soveraign power carries the soul from iniquity thus lamenting Ephraim intreats Jer. 31. 18. Turn me and I shall be turned thou art the Lord my God And Paul was sent Acts 20. 18. To turn men from darkness to light and so the whol frame of Scripture runs they are said to be wounded burdened 〈◊〉 when they should avoid the blow and remove the burden were in their choyce but they are pressed under the hand of the Lord which they are not able to escape though not able to undergo it Hence it is that though by reason of the presence of the body of death that yet remains there will be some stirrings of distemper which wil raise up some mutinies and conspiracies against the work and preventing Grace of God yet there will never be power nor possibility so far to resist as to hinder the work of Conversion and effectual bringing of the soul to God As in an Army wholly defeated and routed and scattered their Commanders slain and strong Holds taken and their Country possessed though some roving Troops may happily pilfer and forage up and down here and there in secret when they are not observed yet they are never able to make head or come into the Field So here Lastly When this resistance is removed and the right power and challenge which sin made disanulled the soul comes yet further to yield consent that there should be an everlasting divorce made between it and her former lusts and lovers and is in earnest content they should for ever be estranged from her and she from them And in this consent which the soul yields for this separation which is the great knot it moves only as under the power and in the vertue of the motion of the Spirit So that Divines thus speak This consent is not of our selves though not without our selves There is no power in the soul by which as a principle and beginning of the work it 's carried to the work but acts as prevented by the impression of the power and motion of the Spirit in vertue whereof it 's acted and enabled to this consent so that the act of Gods exciting and working Grace doth not concur with the power that is in the will to put forth this consent but as a principle leaves an impression of power upon the will by the vertue whereof it 's moved and so moves in and to this consent As the will of a child of Adam in generation it turns from God to sin not by any first power of its own but by the perverting work of the next Parent who under the vertue of the Curse and Gods Divine Justice turned it from the Lord and the Authority of the Law and put it under the Authority of fin So the will of him that comes to be begotten of the Second Adam doth turn from sin unto God not by any power or principle it hath of its own but by the impression of the operation of his Spirit by which it is turned and in vertue of that it turns Take an instance Suppose the first Grace offered or the voyce of Gods Call tendered unto the will that now hath the resistance taken off the Question now grows How the will comes to give her consent to this Act or first Grace this consent must come either from the will only or partly from the will and partly from Grace or from Grace only To say from the will only is Heretical and perfect Pelagianism in the highest degree which exalts Nature above Grace nay to make it perfect without it If from Grace and the will both as divers principles then there is a concurrence of our will by a power of its own with the power of Grace at the same instant to this work of consent then there is an ability in the will to begin its work and to meet and concur with Grace without Grace so far in a Spiritual Act As for instance The Father and the child both draw a Boat the Father puts more strength to the work the Son also from a principle of its own puts forth some strength and both these concur and meet in the motion the beginning is several from each as several causes though both meet in the act So that Grace concurs with the power of the will to this motion doth not give power and principle whereby it moves And this also is Heretical and Pelagianism for thus far and in that beginning the will closeth with Grace without the power of Grace which is cross to the Apostle and to all the former conclusions Whereas it is in this consent The first call of Grace prevents and wholly moves the will and the will in the 〈◊〉 of that motion moves to the call and consents As it in the Eccho the Voyce stirs the Air the Air in vertue of that stir returns the Voyce again Among some searching Disputes I meet with such an expression which I shal propound and explicate because it makes way for the understanding of the thing in hand The Will doth consent or will but doth not make it self to consent but is made so by another Their meaning is this 1. The Will doth put forth the Act of Consent and so far it 's the cause of it 2. But it was not the cause of that power by which it was enabled to consent but that it received and by that it was enabled to it So that this seems to be the order in which God proceeds God takes away that resistance by the
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 act 377 Reasons of this are four Because  1 The corruption of the will will not go away of it self  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 intreaty  5 How the plucking of the soul from sin and drawing it to Christ is accomplished 〈◊〉 1 Satans Commission is now called in by Christ.  2 Satans 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 shews mercy  2 Grace gives power to act 〈◊〉 must 〈◊〉 before any concurring act  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 mans 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 thy self before God in the use of means  2 Leave not the Ordinances till 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 neer 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 Physitian 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 mans 〈◊〉 of most Diseases 〈◊〉 to Mans 〈◊〉 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 divers 〈◊〉 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 Satans Overthrow 〈◊〉 Mans Practice in 〈◊〉 Time Mr. Symsons Sermon at Westminster Mr. Feaks Sermon before the Lord Major Mr. 〈◊〉 Treatise of Hell of Christs Genealogy Eaton
〈◊〉 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 it self should remove or destroy it self There is nothing in the Will besides that can do it for it hath no Spiritual power to good therefore there must be an Almighty constraining power that must by a holy kind of violence take that away and then another may be brought in But if the Will do not freely Will the removal of corruption then is it compelled contrary to the nature of the Will and the way of Gods Providence as implying a contradiction It follows not Either it freely wills the removing of sin or else it is compelled thereunto I put a third A sinner hath no will at all to it for to wil not to do it freely is contrary to the Nature of the Will and the rules of right Reason But to have the work done without the wil of man which hath no hand in it is a sound truth and a safe assertion These Three are apparently distinct 1 To Will freely 2 To Will by Constraint 3 Not to Will at al But to have the work done only from the Will of 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 al one as to say We should do a thing out of our inward inclination and not out of our inward inclination A Cause acting by Counsel should be a Cause acting by necessity one Contrary should be another 2 This act may be opposed from without yea act and power may be destroyed without any prejudice to the liberty of Will or any way of Providence or a reasonable Proceeding So the text Ezek. 36. 27. I will take away the heart of stone and give unto them a heart of 〈◊〉 a new heart and a new spirit will I put within them Gal. 5. 24. They who are Christs have crucified the flesh with 〈◊〉 affections and 〈◊〉 Original sin is flesh the 〈◊〉 are the actings of it and the affections are 〈◊〉 〈◊〉 that are apt and ready to entertain such provocations and to break out into such 〈◊〉 It s 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 al the rules of Reason and 〈◊〉 but it s against both That God should compel the will of sinning to be willing to destroy it self 3 In this Work of Drawing and in this Act of God whereby the will of sinning is removed the will is a meer patient and sufferer and though the Will while it acts by its own inclination cannot be compelled to act against it yet it may be compelled to bear and suffer the destroying hand of Gods power to take away this corrupt 〈◊〉 in the soveraignty of it As the Wills of the Devils and Damned in Hell are forced to suffer and that unwillingly without any impeachment of their Freedom and Liberty of their Wils in commission of any sin which they daily practice Art thou come to torment us before the time say they to our Savior It was a torment to them to be crossed and plagued yet it could not be avoided As it is in a sick body the power of the Physick which is soveraign and healing it wil by little and little abate the distemper and allay the violent work of the Humor whether it be in over-much healing aking pinching and at length consume the malignant Humor it self It s reasonable that the noysom Humors should bear the power of the Physick that will consume them but it s against reason to think that they should consume themselves Hold therefore these Three Things 1 It s 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 it s 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 soveraign Command over the corrupt heart of a Sinner rules them as he list and takes them Captive at his will 2 Tim. 2. last Now Satan wil not nay in truth he cannot be entreated but must be Compelled to lay down his jurisdiction Heb. 2. 14. Through death he destroyed him that had the power of death that is the Devil He destroyed him that is He took off al his activity and the soveraignty of power that he exercised Acts 26. 18. Paul was sent to turn men from 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 wil and
sent him for this end would drive me out of my sins and send me to him for succour and relief that I may be sure to speed And I may be sure the Father who is so deeply offended wil never refuse him 〈◊〉 me if I come to him through his Christ. So we have done with the Explication of the Point Instruction We may hence by way of Collection inferr several things which are of much Consequence in our daily Course and yet al appertain to this place as to their proper residence where they have their first rife and therefore may most cleerly and rightly be here discussed and so discerned by those who will encline their ear and apply their heart unto wisdom Hence it follows by force of undeniable 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 al 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 Rom. 9. 16. It is not in him that willeth or in him that runneth but in God that shews Mercy Where al other helping Causes that may share in the Conversion and bringing home of the sinner are wholly denied cast out though they were Means of special improvment that if any thing might seem to further it they might have been of peculiar use and of a speeding nature It was not a sleepy careless slighting of the 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 shal never do no good on it it is not there It s meerly only in him that shews Mercy It was wont to be Answered by the Pelagians that it is so said That it s not in him that Runs or Wills without Mercy pittying of him and Grace assisting of him he cannot do it without these let him do what he can yet he can do it with these The vanity of which Answer hath been long since discovered as that it crosseth and corrupteth the very meaning of the Apostle For then the meaning upon the self same grounds would here be thus As it is not in him that Wills and Runs without God assisting co-working so you might turn the tables It s not in God that shewes Mercy without him that Wills and Runs For if the words be not a plain peremptory denial but only comparatively to be taken It s 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 It s not in God that shews Mercy only and wholly but in him that wills and runs in part which is to destroy the text and to cross the intendment of the Spirit That Dispensation of God which gives ability and 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 Ezek. 37. that they might live this putting in of the 〈◊〉 whence comes life is before and so without the work of the soul or life also and not at al caused by either But this Preparation and pulling away from sin is to make way for a spiritual ability to be given to the will for to work and therefore it is before the will and work and either of them as any cause So the Apostle John 1 Joh. 5. 20. He hath given us a mind to know him and his Christ. Not only drawn out this act of Knowledge but given a mind also to enable us hereunto 2 Cor. 3. 5. We 〈◊〉 no sufficiency as of our selves to think a good thought but all our sufficiency is of God Not only the thinking but the 〈◊〉 thereunto It s he that gives a 〈◊〉 of flesh and then causeth us to walk in his wayes Ezek. 36. 26 27. This is to be Observed against a wretched Shift and cursed Cavil of the Jesuits when they would pretended to give way to the Grace of God and yet in truth take away what they give And therefore they yeild 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 colour of words when the sense which they follow sounds quite contrary For ask but their meaning and when they have opened themselves al comes to thus much That the Lord hath a 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 al this that is said is but indeed to darken and delude the Truth yea and to destroy the work of Gods Grace and deceive the Reader For this gives no more to the work of Gods Grace in Conversion than it doth to the Act of Providence upon and with the act of any Creature reasonable Whereas this must be observed carefully and for ever maintained as the everlasting Truth of God That the Lord gives a power spiritual to the work which it had not before he Concurs with the act of that power when it is put forth he gives him a being in the 〈◊〉 of Grace before he leads out the act of that being He first lets in an influence of a powerful impression upon the Faculty of the Will before he Concurs with the Act 〈◊〉 Deed. He gives a heart of flesh and then causeth them to walk in his wayes As if one could put a Principle of life and motion into another and then
a mans Conversion was Lastly resolved into the Liberty of a mans own Will which advanceth mans free Will above Gods Free Grace and makes the Will of man a superior and more principal Cause of our effectual Calling than the work of Gods Spirit and Grace It was so loathsom 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 al 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 Perswasions 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 Perswasions 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 al in vain for the 〈◊〉 of this Conceit is Confuted from the former Doctrine For if this Attraction be wrought by the impression 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 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 proved before Therefore the latter also Nor do they or can they by this pretence prevent 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 perswasion of the Lord put forth in this Congruity and suitablness of al the Circumstances It leaves the Will still at his liberty and indifferency as the Masters and Maintainers of this Opinion do profess whence I Reason thus If it be left in the power of the Will either to Receive or Refuse this Congruous perswasion then is it in the power of the Will still whether the act of Conversion shal follow or not then is the efficacy and success of the work of the Means and the Spirit resolved lastly into a mans 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 falshood of this Delusion First Experiment Then Argument First The Experience of the Saints left upon Record in the Scriptures which give witness 〈◊〉 give in Evidence and that undeniable that in truth the Dispensation of the Lord is quite 〈◊〉 to this Conceit who is pleased herein to magnifie the freedom and power and riches of Grace that 〈◊〉 takes sinners at the worst and over-powers the perversness of their hearts and that many times when they are come to the height and that in the very heat of their Rebellions that they might indeed Confess it and al the world see it It is not the suitableness of our Disposition which God needs to take 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 Ezek. 16. 3 4. when the Lord called them and took them to himself he professeth their navel was not cut nor salted with salt nor washed but he saw them weltring in their blood and that was a time of love which the Lord took and said to them Live Isa. 43. 24 25. When they wearied him with their wickedness and made him to serve with their iniquities then be said I even I for mine own names sake will blot out thine iniquities It was the carriage of God to Abraham and typed out in the Son of his Promise when his body was dead her womb was barren then he gives them a Son He brings and begins his Church out of the dust and calls things that are not as though they were Paul is breathing out threatnings against Christ fierce in the pursuit of his poor members and resolved to see the ruine of them as he himself speaks of himself he was mad with malice and made havock with the Church Acts 26. 11. Acts 1. 1. Gal. 1. last The Lord takes this time when he was in the height and ruff of his outrage to bring him to the 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 Gods dealing and his aim in this 1 Tim. 1. 16. To wit That he might be an example and pattern to all Posterity to support the hearts of the rebellious Gentiles that they might not sink under the weight of their unsufferable 〈◊〉 but yet to seek the Lord. So it was with these Converts Acts 2. Some mocked some blasphemed 〈◊〉 derided the Apostles and that was the season the Lord took to set upon their hearts by the Ministery of the Apostles And were the Scripture silent in this case how often have we found it in our own experience acknowledged by many those who came purposely to deride and scom the Ministery of the Word somtimes to entrap and ensnare the Minister somtimes to see and slight and jear at the Assemblies of the Saints that was the time which the Lord took to seize upon their souls to Convince Convert and Save them through Mercy what Congruity or suitableness was there then for this work unless you wil make Contrariety and the height of sinful rage and opposition to be Congruity this is Gods manner to do wonderful things beyond the reach of Common Reason when it was hard to the people of the Captivity to beleive it God then sayes it was not hard to work it Zach. 8. 6. Thus saith the Lord unto this people If it be marvelous in your eyes should it be marvelous in my eyes God usually carries the chiefest of the 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 al flesh and the forgery of al 〈◊〉 who are the professed enemies of his Grace So Elias when he would make way for the Glory of the Miracle and Manifestation of Gods power he doth nor only lay the Sacrifice upon the Altar without Fire but digs ditches deep and fills them with water that the power of the Fire might appear more remarkablely 1 Kings 18. 33 34 35. So here To this Experience which cannot be 〈◊〉 take these Reasons for further cleering of the truth and the crushing of this Erronious Conceit If the Conversion or Attraction of a sinner be lastly resolved into the Congruity and suitableness of Moral Perswasions then may it lastly depend upon some natural Cause or in truth upon some Common Circumstance of some outward occasion and Conveniency with which the sinner may meet in the use of Means For in the meeting and Concurence of these as time place order or outward helps and the disposition of the party in some or al of these this Congruity wil consist But this is to resolve our spiritual and supernatural Call into a natural Cause against Rule and Reason For 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 Joh. 1. 12. Which are born not of blood nor of the will of man nor of the will of the flesh There is nothing in Corruption or natural Disposition or the excellency of any 〈◊〉 that brings forth this spiritual birth Nay the Apostle professedly excludes al 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 saies the Apostle Wisdom to those that are perfect which this world nor the Princes of this world were never able to reach unto 1 Cor. 2. 6. 8. If any were suited with the choicest Means or had liberty to enjoy the choicest Opportunities or the best Advantages according to their hearts Content these were the men and yet these could 〈◊〉 〈◊〉 of this work 〈◊〉 a 〈◊〉 of outward Means which properly reach not the 〈◊〉 work prove an 〈◊〉 unto this effectual Calling So the Apostle 1 Cor. 1. 26. Not many wise not many rich 〈◊〉 many noble 〈◊〉 wisdom and choice abilities wealth and outward 〈◊〉 honor and 〈◊〉 they are in 〈◊〉 and so 〈◊〉 and therefore Congruous to help forward a 〈◊〉 Course because those that are not subordinate 〈◊〉 are 〈◊〉 〈◊〉 and the Argument follows 〈◊〉 〈◊〉 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 al 〈◊〉 encouragements to 〈◊〉 on in a Christian Course but we see this doth it not Some who have the greatest 〈◊〉 and suitableness of al Moral Perswasions to draw their hearts to Christ do remain for ever 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 Ghost and count the Blood of Jesus a Common thing That these have the Congruity of al means to prevail with them the Word wil give in 〈◊〉 proof Heb. 6. 5 6. They taste of the heavenly gift that is Faith are made 〈◊〉 of the holy Ghost have tasted of the good Word of God and of the 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 Where there is a Concurrence of al Moral Causes which by the rule of Providence the Lord hath appointed all those that he hath fitted and proportioned both to the nature of the soul and the nature of the spiritual work needful for it such whom he hath so far breathed upon and wrought withal that there is a taste of al the saving work of God left upon the soul only the truth and reality of the work is 〈◊〉 comes as neer to effectual Calling as may be and not be Called as neer to the stamp of true Sanctification as can be and not be Sanctified there is the Congruity of al Moral Perswasions and the meeting and Concourse of the strength of al 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 al these be incongruous and carry a kind of unsuitableness either to the necessities of the soul and the work of God upon the soul for its saving good then the presence of these carry an undoubted congruity and answerableness to all the good of the soul and the work that should be done upon it For certain it is when al the Means that God hath 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 wil prove hinderances not
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 necessitated to fall under and yet hereby no liberty is prejudiced for that is in the will Thus Pauls 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 perswaded of the Truth and Goodness of the Doctrine 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 which 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 it self therefore from a more Soveraign light in Christ that darkness must be removed In all which the soul behaves it self meerly passively and is wrought upon and that by an over-ruling power The second Operation mentioned follows without fail and by force of constraining Reason the Soveraignty 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 nothing is 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 meer impression of the Spirit falling upon the 〈◊〉 now turned from darkness Eph. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 meerly the act and impression of the 〈◊〉 to the entertainment of the mind is meerly passive but this is the meer 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 meer darkness Eph. 5. 8. This light so received the vnderstanding being overpowred with it and acted by it acts also in the vertue 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 vnderstanding being acted and 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 sinnes 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 al the wayes 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 choyce and habitual disposition whereof he hath the command but meerly as he is acted and after when the spirit withdraws he cannot so see them though he would as that phrase Gal. 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 Psal. 77. 4. Thou keepest mine eyes waking Wherein this true sight and apprehension of sin properly discovers it self 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 it self and what it is to us not in the appearance and 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 color and proper hue It 's not every slight conceit not every general and cursorie consused thought or careless consideration that will serve the
as a curse of that carelessness and non-attendance which surprized our first Parents whereby they slipped aside from under the stream of Gods Providence and blessing and so undid themselves and al their Posterity only see the evil of it and seek to be freed and delivered therefrom Several things I would suggest here by way of help See what is the breeding and the seeding root the next and immediate cause of this fickle and unsteady roving of thy mind and redress that and the Cure will follow and the cause will be most easily thus discovered and so also removed Observe whether those wandring thoughts that are 〈◊〉 and roving in a restless manner from one thing to another like your fluttering Butterflies which fall upon many Herbs but 〈◊〉 and draw out Honey from none observe I say whether those unsteady thoughts pass upon the multitude and variety of things which have no cohaerence one with another no dependance one upon another but here and there and every where as your vagrant beggars that have no settled abode or else observe though a mans thoughts be full of variety and uncertainty stragling here and there and compassing many coasts to and again yet for the issue they border and Butt for the most part upon some one subject or aim at one thing mainly though Spannel-like they coast up and down and cross al waies and meet with multitudes in their course yet their game is that which at last they look at So here If the 〈◊〉 and 〈◊〉 of thy imaginations be of the first kind it issues meerly out of the frothiness and emptiness of thy understanding and the wound lies in the vanity of that faculty As it is with a Boat or Barque that is put to Sea if neither fraught nor ballast every wave tosseth it too and again the least breez of wind that blows almost overturns it because it 's empty wants 〈◊〉 and 〈◊〉 must needs 〈◊〉 〈◊〉 So here when the Understanding is not 〈◊〉 〈◊〉 the blessed Truths of God is 〈◊〉 fraught 〈◊〉 〈◊〉 with the Wisdom and 〈◊〉 and Comfort of the Word by which it should both receive light and ability to stere our Christian Course according to the stability and 〈◊〉 of the Rule it floats up and down with sroathy and foolish apprehensions The Cure then is here plain If thy wandrings come from this cause store thy understanding with the Heavenly Truths of the Lord let thy mind be furnished and sraught with the rich and precious Promises Commands and Comforts of the Word let them be ballasted with these and they wil make thy thoughts steady and setled in thy constant and dayly imployments Thus the Apostle 〈◊〉 4. 14. when he perswades 〈◊〉 they be no more children carried up and down with every wind of Doctrine and those are nothing but the devices and conceits of men the sleight of mens brains he adds verse 15. Truth in Love so the word attend thou the Truth and have thy mind taken up with that and possessed by the power thereof this wil make a man steady and unmovable that nothing may take him aside Therefore David makes that Cohaerence as though the one would undoubtedly bring in the other I hate vain thoughts how did he attain that Thy Law do I love Psal. 119. 113. It 's the Physitians direction for the state of our bodies the best way tofence the stomach against wind and the head against lightness which comes by that is to feed heartily and make a ful meal of that which is cordial and nourishing nothing better to expel wind and preserve against it So it is in the state of thy soul To preserve our minds from windy and vain imaginations is to have our understandings fully taken up with the blessed Truths of God as our dayly and appointed food If thy wandring thoughts be of the second kind such as be ranging up and down upon the variety of many Objects yet in the end they ever border upon the 〈◊〉 thing It 's then certain the wound lies in the affection firstly Some affection or other either of love fear sorrow hatred is inordinate and violent and that transports a mans apprehensions and thoughts to 〈◊〉 after it and to send post from one coast to another quarter to lay out themselves in what ever special occasions shal present themselves that 〈◊〉 〈◊〉 satisfaction As for instance when the covetous 〈◊〉 〈◊〉 forced and constrained by Comcience to 〈◊〉 〈◊〉 in a serious Meditation about his own estate 〈◊〉 〈◊〉 sooner retired into his Closer to attend that work 〈◊〉 forthwith his affections present some earthly object starts somthing which concerns the benefit of his outward estate as one while may be the hazard of a debt that he is now like to lose his debtors estate growing low and he behind hand and that he persues as a 〈◊〉 for the while when he hath run himself out of breath there and gone as far as 〈◊〉 can anon 〈◊〉 starts a fresh Hare a bargain that 〈◊〉 of late 〈◊〉 him and he conceives there may be a booty in that that he also follows with much eagerness laies out his 〈◊〉 to the utmost how he may contrive 〈◊〉 〈◊〉 it according to his desire No sooner is he off from 〈◊〉 but then sends post hast to his Lot and Harvest there he is casting 〈◊〉 how to order al to advantage Here are now roving imaginations that range over hedg and ditch in much variety but stil they aim at the same thing border all together upon earthly contentments and how to compass them they do centre there stil therefore it 's an Argument undeniable the unsteadiness of thy thoughts arose from this distempered Affection The like I may say of the unclean person whose affections are fastened upon his lusts he sends his thoughts far and wide how to prevent what he fears how to bring about what he desires one while he looks at the 〈◊〉 that some did unto him that stood in his light and crossed him in his intended course and match his mind wholly taken up with the consideration of the greatness of the wrong that hath been done him busied with diligent search and enquiry how to prevent their proceedings how to repay them in their own coyn and to deal harshly with them because they dealt subtilly or unkindly with him Another while he is suiting himself 〈◊〉 al conveniency that either means or friends can make purchasing such outward comforts and that with 〈◊〉 pains and dividing cares because he knows such outward 〈◊〉 of wealth and state and lands wil be very advantagious to accomplish his own ends Here be variety of thoughts which fetch a compass far and wide about many particulars yet they aim al at this how to satisfie his sensual desires therefore the wound was there The 〈◊〉 because the Channel is narrow and the wind somwhat scant he toucheth in many places tacks about and fetcheth many points but stil because it 's to attain