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 our Selves being that we are not only unable to receive any Spiritual 〈◊〉 but professedly 〈◊〉 therunto and to any thing 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 allmightie 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 Allmightie 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 〈◊〉 That is It is God the Father in Christ by the Holy Ghost 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 all the 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 and who was directly offended yet 〈◊〉 now appeased and having received a ful 〈◊〉 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 〈◊〉 Justifie 〈◊〉 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 Cor. 〈◊〉 19. God was in Christ reconciling the world to himself by not 〈◊〉 their trespasses unto them 4 To Adopt Ephes. 1. 5. Having 〈◊〉 us to the Adoption of Children by Jesus Christ to himself 5 To Sanctifie 1 Cor. 1. 30. He hath made Christ to be Sanctification unto us And 1 Thess. 5. 23. 〈◊〉 he that 〈◊〉 us throughout in soul body and 〈◊〉 And this is the cause why Grace Mercy and Peace 〈◊〉 very 〈◊〉 of Pauls 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 this Application 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 al 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 al 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 layes both thefirst 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 wherin 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 vertue of his Death and Merits Purchaseth al Good in the vertue 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 vertue 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 his active 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 Rom. 6. 6. So here by the same Christ it is that the Application of all Spiritual good is made to us but it s done by 〈◊〉 of his 〈◊〉 I take that to be the sense of the Spirit 〈◊〉 that known place a little to be weighed Rom. 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 Isa. 53. last and Levit. 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 Christs Resurrection is not our Justification 2 Nor yet doth it only serve to declar it 3 Therefore it remains 〈◊〉 it must 〈◊〉 to apply Christs Merits to us First Christs Resurrection is not our 〈◊〉 that is It is no part of that Payment by 〈◊〉 whereof we are pronounced Just It Answers for nothing on our part to Divine Justice The Law required it not it was no part of the Command nor any 〈◊〉 of God to enjoyn 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 Gen. 2. 19. That only 〈◊〉 Answers the Law and divine Justice for that only
so 〈◊〉 ashamed and justly 〈◊〉 as they did deserve than the honor of his name and the excellency of his ordinances and worship that they might be preserved in that purity and attended with that awfulness and holiness of heart as was meet Now that which God abhors and punisheth so severely in another it s not possible that the least appearance of any so great an evil should be justly charged upon the holy one of Israel for he should deny himself to be God if he should deny the exactness of his own infinite holiness and he should not be just should he not manifest the glory of his holiness according to the excellency and 〈◊〉 thereof True it is that out 〈◊〉 meer grace and mercy the Lord Christ brings the soul of a sinner from his sin but the same mercy that would save the sinner cannot but destroy the sin and express its detestation 〈◊〉 it otherwise may 〈◊〉 say and the rebellious sinner think that either the word requires more than it needs and the Saints do more than they ought or else the Lord is not holy as men imagin when the 〈◊〉 〈◊〉 so great detestation against so gross and scandalous evil which the Lord looks at with so little dislike In regard of others the sharpness of this dispensation of the Lord against such scandalous and notorious offenders seems to be very necessarie Least the hearts of the wicked should be encouraged and their hands strengthened to adventure to commit and careless 〈◊〉 reforme the greatest evils when they shal observe some of their crew and company who were as bad or worle than themselves yet 〈◊〉 acceptance and forgiveness at the hands 〈◊〉 the Lord upon such easy terms and with so little trouble It 's that of 〈◊〉 wise man Eccles. 8. 11. When 〈◊〉 〈◊〉 a Malefactor is but delayed it 's in the 〈◊〉 〈◊〉 〈◊〉 sons of men to take encouragement to 〈◊〉 evil If the delay of the punishment which is not long do so encourage them when that is but little and slight how wil that imbolden in a fearless kind of impudency to proceed to any out-rage when they can promise themselves pardon upon the same terms which others have found before them in the like case and condition with themselves Therefore the Lord in his infinite wisdom doth so temper the sweetness of his mercy and the severity of his wrath in the recovery of a lost and forlorn wretch riches of mercy to the soul to save that rigor of severity against the loathsomness of sin to destroy that so that none should be discouraged to seek for pardon of the greatest wickedness and yet none encouraged to continue the shortest time in the least sin since Gods displeasure is so dreadful against al. It was the course that the Lord prescribes to his Vice-gerents here on Earth in their proceedings against sin that it should be such that all Israel may hear and fear and do no more so Deut. 17. 13. he wil not be wanting to do that against sin which he would have to be done by others he wil hamper al such Rebels that the rest of the company shal have little cause to bless themselves in any of their sinful waies In regard of the sinner himself it 's safest for him that he may be throughly recovered from his corruption for the present and preserved against it for the time to come Recovered for the present he needs heavy blows or else he is like never to have any good by them As with Trees that are rooted deep and of long time continuance ordinary winds have setled them it must be a Herricano that must pluck tear them up from their roots So when the sinner is rooted in 〈◊〉 wretched distempers the wood that is knotty there must be sharper wedges the heaviest beetle and the hardest blows to break it So it is with the hard and stupid and knotty heart of a scandalous sinner As with the stomach filled with stiff and noysom humors easie Physick and gentle Receipts may happily stir the humors but it must be strong Ingredients and a great quantity that must remove it So with a corrupt heart This is a means also to preserve him from it afterward if once he have throughly smarted for his sin he will fear to meddle with it 〈◊〉 he have felt the danger of the Surfet he wil tast the Sweet-meat no 〈◊〉 TRYAL We have here Ground of Discovery how to pass a safe Sentence touching the Spiritual Estate of some persons namely The easie and sudden conversion of such who have been grosly wicked or scandalously vile By grossly wicked I mean such who have been taken aside with some loathsom abominations though they carry it never so covertly as your clofe 〈◊〉 fornications thefts murders continued forgeries of fals-hood and injustice By scandalously vile I mean such who have continued in an open tract of profossed opposition against the power of Godliness I say the easie and sudden conversion of such gives just ground of suspicion why they may question the truth of the Work and others justly suspect it 〈◊〉 their judgments be setled by sad proof long experience and that upon serious observation It 's not Gods ordinary way and therefore men should take more than ordinary tryal before they trust or in truth thou trust 〈◊〉 self The proceeding of God in his Word and Providence are according to the Rules of Wisdom and the right order of causes and means by which he hath appointed to bring about his own will and the Work of his Grace in the hearts of his To save men per saltum is not Gods usual way that works of greatest weight and difficulty should be done in so little time and with so little labor and trouble in other cases thou would'st think it 〈◊〉 why should'st thou judg the contrary reasonable in this which is hardest and the weightiest work of all other unless thou hast more than ordinary warrant for it When men grow rich of a sudden and to a great Estate and those who observe their course see neither waies nor means in reason how to raise it each man concludes it 's not his own Estate but other mens Stock that he braves it withal for he is worse than nothing or else he never truly came by it so that a State somtime questions such So here when a man grows up to a great Estate of Grace and no man can tel how 〈◊〉 so many quarters or yeers he was as base a wretch as the Earth bore not fit to sit with the Dogs of a mans flock his carriage so reffuse and vile as that he was not fit for the Society of moral men that no man could tel how to beleeve his words or to trust his dealing and is he now of a sudden come to the top of Religion a sweet godly gracious man fit to be made a Member of a Congregation how came he to such a large
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 Eph. 6. 17. and Rom. 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 〈◊〉 published and preached the Word rightly 〈◊〉 as the Apostle speaks 2 Tim. 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 according to the weakness of them to whom it is delivered as the chewing of meat fits it for the Stomach and therfore 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 Cor. 2. 16. so 〈◊〉 Rom. 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 Cor. 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 Gods 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 Burning-Glass 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 Gal. 2. 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 Cor. 2. 5. but Ministers by whom you beleeve 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 Gods Grace upon the souls of his Servants is not done by moral perswasion that 's Pelagianism and Arminianism they require no more to the conversion of a sinner but meer perswasion 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 perswasion 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 Isa. 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 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 Eph. 2. 1 2. It 's true there is nothing but Nature and corruption in a man and by vertue 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 till 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
intends to such undeserving ones 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 It s 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 Gods 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 question it 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 needlesly 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 Hos. 14. 2 3. Take unto 〈◊〉 words and say Receive us graciously But the Lord might have replyed You have no worth in your selves you deserve no favor therefore it s 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 pitty no friend to provide no strength to support themselves such find mercy with thee such we are therefore Lord shew 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 busie 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 any thing 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 Gods Love for it s 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 any thing 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 Replyed That this affords small ground of Comfort for if the Dispensation of Grace depend upon Gods 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 Judgement and the 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 threatned 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 Judgements 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 shew 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 Gods time and to 〈◊〉 his pleasure if it seem good to his Majesty to with-hold this Favour or delay the work of his Grace Beggars must not be chusers we must not be Carvers of Gods kindness it s 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 It s 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 hope without patience is unprofitable We know 〈◊〉 what time God will take it is our duty and will be our wisdom and comfort to
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.
in a diverie manner Their general Tenent is this They make this 〈◊〉 Distribution of the Work of Gods 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 wayes 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 shal 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 shal Open this Collection That 〈◊〉 ful meaning may fairly and plainly be apprehended Secondly We shal shew how it follows evidently from the former Doctrine 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 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 al which shew an actual Expression of Gods power and pleasure Sufficiency of any Cause or Causes is to be attended 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 hinderances it can remove if any wants it can supply if any thing to be done it can procure it accomplish it 1 Cor. 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 in Illumination and Conviction and Moral 〈◊〉 in propounding Arguments to the hearts 〈◊〉 pressing on mightily by Evidence of Reason are sufficient to make people beyond 〈◊〉 Joh. 15. 〈◊〉 If I had not come and spoken to them they had 〈◊〉 no sin but now they have no Cloak for their 〈◊〉 Ezek. 3. 11. Whether they 〈◊〉 hear or whether they will for bear yet this they shall know there 〈◊〉 been a Prophet amongst them It s 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 Ghost 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 Gods 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 wil 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 perswade 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 do it As if Two men be partial Causes in drawing a Ship neither are sufficient to do it The like mistake is in that Expression 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 Answ. The mistake is meerly 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 Deut. 29. 4. Though they had seen many signs and wonders yet nothing was sufficient to work upon them and prevail with them effectually And it s added because that unto that day God had not given them an 〈◊〉 He had given them Wonders provided Ordinances crowned 〈◊〉 with Priviledges 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 Gods Dispensarions Matt. 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 the work formerly intended and purposed by the Lord is now really accomplished actually performed and put into Execution When the Soul 〈◊〉 turned and called according to his purpose Rom. 〈◊〉 28. So that the ful sense is Where ever 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 Doctrine by force of 〈◊〉 Argument several wayes Thus Where there is the Concurrence of all 〈◊〉 putting forth themselves for the work of Conversion there that work wil certainly and effectually be brought forth because there is no more required to the existence of any thing than the Causes of it and those joyntly working for that End But 〈◊〉 there is the sufficiency of preventing Grace there 〈◊〉 al the Causes of Conversion and all these working For in that there is a sufficiency therin al 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 Gods preventing Grace is put forth there 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 Gods exciting Grace for that and drawing are alone there al 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 al 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 al gain-saying For Sense and Experience puts it beyond al doubt and Dispute That al men have not tasted 〈◊〉 Efficacy of saving Calling but the Efficacy and Sufficiency of exciting Grace are either al one or without fail go alwaies together therfore 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 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 Doctrine 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 Gods Grace 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 Joh. 6. 36. I said unto you that you also have seen me and beleeve 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 satisfie it hardly a pretence to avoid the 〈◊〉 of it vers 37. All that my Father gives shal 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 attended Two wayes 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 2 dly There is also the internal operation of the holy Ghost wherin 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 priviledges 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 Rom. 9. 4. He hath not dealt so with other Nations neither have the Heathen the knowledge of his wayes Psal. 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 〈◊〉 Perswasion 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 Cor. 2. 16. In whom the God of 〈◊〉 world hath blinded their eyes 2 Cor. 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
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
so catcheth at it meerly out of their own 〈◊〉 This 〈◊〉 false Application and this I take to be the cause of the blind presumption of the unwelcome guest Mat. 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 beleeving and coming He came in his own strength and did not look to Christ to give him a heart to beleeve 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 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 it self out of these pressures which are too heavy for it Now as long as those fears and the noyse of those direful threatnings of the Lord continue in the view of the soul and as long as it doth not discern its own falsness 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 els but a presumption fails then al this work falls to the ground and his hopes and heart fails him and all he will then say I applyed 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 applyed 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 Gods 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 to the 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 our selves 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 poyson 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 it self 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 prophesie 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 justifie 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 voyce 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 knowledg of thy 〈◊〉 now you have your desires They that 〈◊〉 me love death Prov. 8. last you have what you loved you could not help your selves 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 and those Precious blessings which 〈◊〉 to 〈◊〉 〈◊〉 is and must be first room made for the 〈◊〉 of these or els there is no Possibilitie to 〈◊〉 of these a man cannot be in heaven and hell at 〈◊〉 happy and miserable at
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 of all Spiritual Good to any soul he doth it by the Vertue and Power of his Resurrection When the hard heart resists the Power of the Word and saies all Threatnings all Promises all Commandements shal 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 vertue 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 where ever 〈◊〉 meets them The Spirit of God also hath a hand in this great Work of Application and indeed it is in a special 〈◊〉 attributed to him not because all the three 〈◊〉 do not joyntly 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 Ghost 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 saies 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 therfore he 〈◊〉 and saies 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 vertue 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 therfore Christ by the vertue of his Resurrection and by the power of his Spirit he doth rescue the soul whether sin and Satan and a mans heart will or no he will have the soul and humble him and call him and justisie him and 〈◊〉 him and glorifie 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 al 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 saies 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 saies 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 al the doors and bolts fast and he that comes in he dies upon it But the Lord presses in stil upon the soul he must he wil conquer and subdue it to himself now the sinner sees nothing but Hel and Death and Damnation before it die he must and that for ever if he stand out and now he sees he should yeild 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 unbeleef under the chaines 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 mans own wil no Threatnings no Mercies no Afflictions no offers of Grace can prevail but a man wil have his sins though the Devil have his soul he finds his heart so 〈◊〉 he must have his sin and his wil though he 〈◊〉 for it Ay now what wil 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 Rev. 1. 18. I was dead but 〈◊〉 am alive and I live for evermore and I have the Keyes Hell 〈◊〉 Death saies Christ Thou
the soul let the best obects be presented the most perswasive and strongest 〈◊〉 pressed to a man under the power of his sins 〈◊〉 these wil never prevail with him Let God come 〈◊〉 Heaven and preach to Cain Gen. 4. 6. 7. Let our Savior preach to and weep over Jerusalem with many tears O Jerusalem how often would I have gathered thee Mat. 23. 37. Let Judas live in the Family of Christ yet if there be no more but an ordinary power Cain wil be Cain and Judas wil be Judas and go to Hell for all this For 1 The Soveraignty of Mans 〈◊〉 Will is such that it exceedeth all created power in Heaven and Earth Amos Chap. 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 vers 7. I 〈◊〉 〈◊〉 you with blasting vers 9. I have sent among you the 〈◊〉 and overthrown you as Sodom vers 10. 11. And still this is added at the end of every instance Yet ye have not returned to me Rev. 16. 11. They blasphemed the God of Heaven because of their pains and sores and they repented not Dan. 9. 13. All this evill is come upon us yet made we not our prayer c. 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 Deut. 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 Mat. 12. 29. The Devill is said to be as a strong man that keeps the house till a stronger than be comes and binds him he improves al 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 Cor. 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 Gal. 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 Rom. 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 sence 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 Cor. 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 it self 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 Ezek. 18. 31. Turn ye turn ye why will you die Ezek. 33. 11. Beleeve 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 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 When the Lord gives a command together with the command he gives a power unto al his Elect to enable them to obey the command as when he commanded Lazarus to come forth Jo. 5. 20. 3 When we are commanded to return to repent and beleeve the meaning is not that we of our selves by our selves 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 powerfull 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 is pleased 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 and operation of the Spirit Isa. 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 Cor. 3. 6 7 8. but the Law is a killing Letter it shews a man what he is and what he 〈◊〉 but the Gospel shews the means
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 Unbeleef 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 〈◊〉 Gal. 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 themselues i. e. to their own 〈◊〉 Acts 7. 51. Ye stifnecked and 〈◊〉 hearted ye have ever resisted the Spirit of the Lord. Paul did no more than every Natural man would do Being mad saies 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 Eph. 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 Rom. 11. 6. Hence they are severed as far as blessing and cursing Gal. 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 first Adam and therefore under his Covenant and under his Curse Rom. 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 Rom. 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 Unbeleef 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 dayly remorse 〈◊〉 their dayly failings smal warning will serve 〈◊〉 mens turns Be it they love their lusts and practise 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 beleeve 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 Lord Jesus 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 connexion 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 the gods 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
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 〈◊〉 〈◊〉 le ts in the Sea of all sinful 〈◊〉 as with a mighty slow and full tide into the 〈◊〉 〈◊〉 heart to carry him without all controul or stay from ever enjoying either Means or Hopes of 〈◊〉 least expression of Gods presence for any good 〈◊〉 any kind There is no heart to pitty the 〈◊〉 Sinner no Friend to pray for him no Counsel 〈◊〉 advise Reproof to stop no Exhortation to perswade any more from the approving and 〈◊〉 of whatever might dishonor God In the dayes 〈◊〉 his Life and Vanity he was weary of all these because they hindered him from having his full 〈◊〉 in the wayes 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 Doctrine is While the Gospel is 〈◊〉 that is the season of Gods 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 cause of the accomplishment of any thing 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 dayes or yeers makes any difference for they are alwayes 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 Gods acceptation when he affords means sends his Messengers of glad 〈◊〉 of Peace when he sets open the stall of the Gospel before our eyes cryes 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 Gods 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 whilest Wisdom cryes 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 endeavor it 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 our selves 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 ' Matt. 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 the thing now made might have which hereafter happily could not attain Thus came Esther to be Queen in a fit time for Mordecais 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 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 and goodness 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 fulness of opportunities Ephes. 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 Isa. 11. 1 that is When the Scepter seemed to have departed from the Tribe of Judah and a Law-giver from between his legs Gen. 49. 10. Now however the extremity of this distress was no cause of Deliverance but rather a hinderance in it self 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 soveraign vertue 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
〈◊〉 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
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
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 waies Gal. 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 knowledg 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 extream 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 and seen 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 knowledg 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 waies 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 loathsom 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 poyson as by experience he hath found and proved it It 's one thing to see a disease in the Book or in a mans body another thing to find and feel it in a mans 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 God Secondly As it concerns our selves As it hath reference to God the vileness of the nature of sin may thus appear It would dispossess God of that absolute Supremacy 〈◊〉 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 Rom. 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 Al 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 Thyne 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 choyce of him and his wil that is next to him and he onely above that and that should have been his Throne and Temple or Chair of State in which he would have Set his Soveraignty 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 of the law in each command of it holds forth a threefold expression of 〈◊〉 from the Lord and therein the Soveraignty 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 Rom. 9. 22 My Counsel shall stand and I wil do all my pleasure Isa. 46. 10. And as its true of what shal be done upon us so his wil hath Soveraignty of Command in what should be done by us we are 〈◊〉 say the will of the Lord be done Davids warrant was to do all Gods wils Acts. 13. 22. and our Saviour himself professeth John 6. 38. that he came not to do his own will but the will of him that sent him and therfore his wrath and jealousie and judgment will break out in 〈◊〉 that be disobeyed 2. There is also a fulness of wisdom in the law of God revealed to guide direct us in the way we should walk
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
his Meditation or his corruption It was that which caused the venom of Gods vengeance and the poyson of his own abominations to enter into his bones Psal. 51. 4. My sin is ever before me And this is the peculiar work of Meditation to keep things in present view and fresh apprehension it keeps sin ever before mens eyes The sinner is forced to walk and talk with it to wake and sleep with it to eat and drink his sins and curses due to him for the same they are 〈◊〉 out to him in every cutting and 〈◊〉 before him in every 〈◊〉 that is set at the Table Psal. 119. 98. It was Meditation that drew out the marrow 〈◊〉 quintessence of Counsel and Wisdom out of the Command so that David came to have more understanding than the Antient Because thy Commandements are ever with me Meditation drains and draws out the dreadful venom of a mans distempers and makes it ever with him where ever he goes in every 〈◊〉 he takes the guilt of his sins is before him to accuse and Hell gaping to devour him where ever he is his sin and guilt his fears and terrors his curses and confusion is with him to astonish him to al eternity To have a wound or sore is troublesom but to be raking in it dayly though it were never so smal were in truth intollerable So it is here Meditation is the multiplication of al these stings and terrors When Meditation hath thus taken hold of the heart it then drags it to the Throne of Justice and then drives it to seek out for payment and satisfaction without which it cannot be eased nor delivered This is the Markstone within which the bounds and limits of Meditation are to be confined that it may be ordered and acted aright according to the Method of the Almighty and a right Rule When the soul is summoned to answer the Charge and is under the Arrest and not able to escape it finds now the severity of Gods Justice that exacts all even the utmost the greatness of the debt and it 's own inability to answer yet pay he must or else he must perish It drives the soul to see a need of a Christ and mercy and that it ought to seek out thither for relief and satisfaction This is the aim of the Duty and Gods end in fastening thus the filth and guilt and desert of sin upon the soul and it should be our end also And here a Three-fold extream unto which the soul is very subject in the exercise of this Service is especially to be avoided 1 Desperate Discouragements 2 Hellish Provocations 3 False Conceivings of the measure of Gods Work or the manner of his proceedings which we frame to our selves in our own thoughts All which are aberrations from the right way and Rule and prove marvelous prejudicial in our proceeding And the Enemy strives to put us upon all these by al the malice and policy he can use If he cannot keep us in security and hinder us from setting out in a Christian course his next endeavor is to wrack us upon rocks and fholes and sands and so to hazard our passage A word of all First We must beware of desperate discouragements in the consideration of our evil waies for first Satan useth al the crafts and wiles that he can that we may not see our sins if we never know the danger we wil never avoid can never escape it But if he see the sinner resolved to make a through search and to make work of it he then labors to carry him as much to the contrary extream that he shal see nothing but sin before he bore him in hand he needed no pardon now he perswades him there is no hope of pardon Before his estate was safe and good and need not be altered nor he trouble himself about it it 's now so vile and desperate there is no help and cannot be recovered Before he soothed up the sinner it was in his power to reform when he would now he perswades there is no possibility in Heaven or Earth to relieve Do you not see saies Satan the greatness of the guilt of your former sins that 's dayly before you the power of present corruptions prevailing more and more do you not see that all the means you have and endeavors you use do you no good only you encrease your sin the more by the abuse of Duties and Ordinances and God hath forsaken you rejected your person cast out your prayers blesseth not his Ordinances to you for good talk not you of Grace and Mercy you have deluded your self with those dreams too long look not out for any such relief which you know you have formerly neglected and it 's now too late to expect cease further troubling your self sit down in your sorrows and sink under the weight of your sins that is the reward you have deserved and the portion that is prepared for you of the Lord. This is Satans Logick who would have us to abuse this blessed Ordinance and to go beyond the bounds and Lawful limits of Meditation set out by the Lord himself who would have us to see and search our sins so as to see a need of Mercy and to seek out after the unsearchable riches of his Grace 〈◊〉 to keep us in our sins but that we may be carried out to him who wil recover us out of them Abraham considered not his own dead Body or Sarahs barrenness Rom. 4. 19. he considerd them so far as to put him beyond hope in himself that he might hope above hope and it 's the Lords command Isai 45. 22. Look unto me from all the ends of the Earth and be ye saved Look upon your sins miseries dangers depths of despair but look up to me out of all these The Second Extream is Hellish provocations which we are to watch against in this Work When the sinner hath set himself as he conceives 〈◊〉 Gods way and about his work and yet finds no success in what he doth our self-seeking hearts are apt to 〈◊〉 with the Lord snarl at his 〈◊〉 and so rise 〈◊〉 and fly in the face of the Almighty 〈◊〉 that wretched King said in 〈◊〉 Siege of Samaria 2 Kings 6. 33. This evil is from the Lord why should I wait any longer So the soul I have done what I can endeavored what I am able he doth not bless what I do I find no more strength but my corruptions grow strong my heart worse my hopes and comforts less I do but encrease my sin and hasten my 〈◊〉 in what I do why should I endeavor any more I Answer in three things briefly 1. Do not set too high a price upon our own performances and overween our worth and over value the services we do for that is a root of bitterness and a cause of these Hellish risings when we secretly conceit God doth not consider our care and the weight of our work and endeavor if
Reasons three Because he finds that  1 The presence of other evils will not hinder him in his spiritual estate 615 2 The presence of sin alone poysons all good things to him 616 3 The removal of this would set open the flood-gates of mercy 617 Uses two hence  1 See the reason why most men prize not Salvation because never broken-hearted ibid 2 Reproof to  1 Secure sinners 618 2 〈◊〉 Professors ibid. DOCT. 17. True Contrition is accompanied with Confession of sin when God calls thereunto 619 For Explication three things  1 When a sinner is called to Confession 619 1 Publick sins must be publickly confessed 621 2 Private sins to the persons wronged 624 3 Secret sins 625 1 If a man hath confessed them to God and he hath pardoned he need not should not confess them to men 626 2 If the Lord deny pardon and power then he calls him to confess unto man 628 3 In case restitution cannot otherwise be made he must confess to man 629 2 When is Confession serious and hearty 630 1 When it is free that is when a man is  1 Easie to be convinced ibid. 2 Ready to acknowledg 633 3 And takes the evil to himself 636 2 When it is full and that in regard of ibid. 1 Relating sins as they are 638 2 The opposition of the heart against them 639 3 When it leaves the sinner base in his own eyes 640 4 When he intends to take advantage against himself and his sin by it ibid. 3 How doth Contrition bring in this Confession 641 It causeth a man  1 To see the danger of sin ibid. 2 To feel the bitterness of it 643 3 To be ashamed of himself and sin 645 Uses four hence  1 Instruction See the reason of sinful turnings and windings to hide sin 646 2 Reproof to such as think it weakness and baseness thus to confess a mans sins 647 3 Tryal whether a man hath been brought to this frame of spirit thus to confess sin when called thereunto 650 It discovers the falsness of four sorts  1 Such as out of hardness of heart and custom are without all sence of sin 651 2 Such as instead of bearing the shame of their sins cast shame upon the Truth that discovers sin 652 3 Such as seek for shameful hidings to cover sin 653 4 Such as repent of their Confessions 654 How to know we are content to take shame for sin by a right Confession of it 655 1 He opposeth not the Truth that discovers his sin and shame ibid. 2 He is not offended with the man that is the Instrument 656 3 He is not disquieted in the bearing of it 636 4 He will not chuse unlawful means to be rid of it 665 4 Exhortation to attend the duty of Confession when thou art called thereunto ibid. Be wise in chusing the Party to whom you confess He must be  1 Skilful 666 2 Merciful ibid. 3 Faithful 667 Motives to Confession  1 It 's an honorable thing ibid. 2 A matter of safety 668 3 A Means of Secrecy ibid. DOCT. 18. The soul that is pierced for sin is carried with a restless dislike against it and separation from it 670 Branch 1. Detestation or hatred of sin Concerning which for Explication two things 672 1 What is the Nature of this hatred of sin here in Contrition discovered in six Conclusions 673 1 As Adam and all his departed from God so Christ brings back all his to God in a contrary way 673 2 There is nothing in the soul can turn it from sin 674 3 This first aversion from sin is not wrought by any habit of Grace put into the soul. ibid. Reasons two Because  1 Gracious habits cannot act before they have being in the soul as the subject of them 675 2 The soul in its natural estate is uncapable of receiving the habit of Grace ibid. 4 Yet the Spirit puts forth its power upon the soul to turn it from sin to God ibid. 5 Christ as the Head of the Covenant takes away the Commission that sin and Satan had to hold the soul. 676 6 The soul in the Nature of it being forced to find sin bitter is loosened from it and so becomes subject to the power of the Spirit turning of it from sin to God 677 2 How this hatred may be discerned 680 1 It is attended with a continual fear of the deadly infection of sin ibid. 2 It seeks the destruction of sin Hence 684 1 He opposeth sin most in himself ibid. 1 He doth what he can against it 685 2 He seeks help from God in Christ. 686 2 He seeks the removal of it in others where-ever he finds it 688 3 It admits no terms of agreement 689 Reasons three Because  1 Without this there is no room for faith 690 2 Without this no expectation of Salvation from Christ. ibid. 3 Sin is the only enemy of the Soul 691 Uses two hence 1 Humiliation that there are so few in the world that know what this hatred against sin means ibid. 2 Tryal discovering such as never had this hatred against sin wrought were never contrite As ibid. 1 Careless fearless Professors 693 2 Neuters in Religion 696 3 Lazy Hypocrites 697 4 Treacherous Hypocrites 698 Branch 2. Sequestration from sin  Which discovers it self in two things  1 No allurements can entice 700 2 Nor miseries force the soul to former sins ibid. Uses two hence  1 Instruction See the reason of all revolts and backslidings want of this separation 701 2 Exhortation to seek to the Lord that he would work this in us ibid. FINIS The Names of several Books Printed by Peter Cole in Leaden-Hall 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. Student in Physick and Astrologie 1 The Practice of Physick containing seventeen several Books Wherein is plainly set forth The Nature Cause Differences and Several Sorts of Signs Together 〈◊〉 the Cure of all Diseases in the Body of Man 〈◊〉 chiefly a Translation of The Works of that Learned and Renowned Doctor Lazarus Riverius Now living Councellor and Physitian to the present King of France Above sifteen thousand of the said Books in Latin have been Sold in a very few Yeers having been eight times printed though all the former Impressions wanted the Nature Causes Signs and Differences of the Diseases and had only the Medicines for the Cure of them as plainly appears by the Authors Epistle 2 The Anatomy of the Body of Man Wherein is exactly described the several parts of the Body of Man illustrated with very many larger Brass Plates than ever was in English before 3 A Translation of the New Dispensatory made by the Colledg of Physitians of London Whereunto is added The Key to Galen's Method of Physick 4 The English Physitian Enlarged being an Astrologo-Physical Discourse of
the vulgar Herbs of this Nation wherein is shewed how to cure a mans self of most Diseases incident to Mans Body with such things as grow in England and for three pence charge Also in the same Book is shewed 1 The time of gathering all Herbs both Vulgarly and Astrologically 2 The way of drying and keeping them and their Juyces 3 The way of making and keeping all manner of useful Compounds made of those Herbs The way of mixing the Medicines according to the Cause and Mixture of the Disease and the part of the Body afflicted 5 A Directory for Midwives or a Guide for Women Newly enlarged by the Author in every sheet and Illustrated with divers new Plates 6 Galen's Art of Physick with a large Comment 7 A New Method both of studying and practising Physick 8 A Treatise of the Rickets being a Disease common to Children wherein is shewed 1 The Essence 2 The Causes 3 The Signs 4 The Remedies of the Disease Published in Latin by Dr. Glisson Dr. Bate and Dr. Regemorter translated into English And corrected by N. 〈◊〉 A Godly and Fruitful Exposition on the first Epistle of Peter By Mr. John Rogers Minister of the Word of God at Dedham in Essex The Wonders of the Load-stone By Samuel Ward of Ipswitch An Exposition on the Gospel of the Evangelist St. Matthew By Mr. Ward Clows Chyrurgery Marks of Salvation Christians Engagement for the Gospel by John Goodwin Great Church Ordinance of Baptism Mr. Love's Case containing his Petitions Narrative and Speech Vox Pacifica or a perswasive to peace Dr. Prestons Saints submission and Satans Overthrow Pious Mans Practice in Parliament Time Mr. Symsons Sermon at Westminster Mr. Feaks Sermon before the Lord Major Mr. Phillips Treatise of Hell of Christs Genealogy Eaton on the Oath of Allegiance and Covenant shewing that they oblidge not Eleven Books of Mr. Jeremiah Burroughs lately published As also the Texts of Scripture upon which they are grounded 1 The Rare Jewel of Christian Contentment on Phil. 4. 11. Wherein is shewed 1 What Contentment is 2 It is an Holy Art and Mystery 3 The Excellencies of it 4 The Evil of the contrary sin of Murmuring and the Aggravations of it 2 Gospel Worship on Levit. 10. 3. Wherein is shewed 1 The right manner of the Worship of God in general and particularly In Hearing the Word Receiving the Lords Supper and Prayer 3 Gospel Conversation on Phil. 1. 17. Wherein is shewed 1 That the Conversations of Beleevers must be above what could be by the Light of Nature 2 Beyond those that lived under the Law 3 And sutable to what Truths the Gospel holds forth To which is added The Misery of those men that have their Portion in this Life only on Psal. 17. 14. 4 A Treatise of Earthly-Mindedness Wherein is shewed 1 What Earthly-mindedness is 2 The great Evil thereof on Phil. 3. part of the 19. Verse Also to the same Book is joyned A Treatise of 〈◊〉 and Walking with God on Gen. 5. 24. and on Phil. 3. 20. 5 An 〈◊〉 on the fourth fifth sixth and seventh Chapters of the Prophesie of Hosea 6 An Exposition on the eighth ninth and tenth Chapters of Hosea 7 An 〈◊〉 on the eleventh twelfth and thirteenth Chapters of Hosea being now compleat 8 The Evil of Evils 〈◊〉 the 〈◊〉 Sinfulness of Sin on Job 36. 21. 9 Precious Faith on 2 Pet. 1. 1. 10 Of Hope on 1 John 3. 3. 11 Of 〈◊〉 by Faith on 2 Cor. 5. 7. Twelve several Books of Mr. William Bridge Collected into one Volumn Viz. 1 The Great Gospel Mystery of the Saints Comfort and Holiness opened and applied from Christs Priestly Office 2 Satans Power to Tempt and Christs Love to and Care of His People under Temptation 3 Thankfulness required in every Condition 4 Grace for Grace or the Overflowing of Christs Fulness received by all Saints 5 The Spiritual Actings of Faith through Natural Impossibilities 6 Evangelical Repentance 7 The Spiritual Life and In-being of Christ in all Beleevers 8 The Woman of Canaan 9 The Saints Hiding-place in time of Gods Anger 10 Christs Coming is at our Midnight 11 A Vindication of Gospel Ordinances 12 Grace and Love beyond Gifts A Congregational Church is a Catholick Visible Church By Samuel Stone in New England A Treatise of Politick Powers wherein seven Questions are Answered 1 Whereof Power is made and for what ordained 2 Whether Kings and Governors have an Absolute Power over the People 3 Whether Kings and Governors be subject to the Laws of God or the Laws of their Countrie 4 How far the People are to obey their Governors 5 Whether all the people have be their Governors 6 Whether it be Lawful to depose an evil Governor 7 What Confidence is to be given to Princes The 〈◊〉 Samaritan Dr. Sibbs on the Philippians The Best and Worst Magistrate By 〈◊〉 Sedgwick The Craft and Cruelty of the Churches Adversaries By Matthew Newcomen A Sacred Penegerick By 〈◊〉 〈◊〉 Barriffs Military Discipline The Immortality of Mans Soul The Anatomist Anatomized King Charls his Case or an Appeal to all Rational Men concerning his Tryal Mr. Owens stedfastness of the Promises A Vindication of Free Grace Endeavoring to prove 1 That we are not elected as holy but that we should be holy and that Election is not of kinds but persons 2 That Christ did not by his Death intend to save all men and touching those whom he intended to save that he did not die for them only if they would beleeve but that they might beleeve 3 That we are not justified properly by our beleeving in Christ but by our Christ beleeving in him 4 that which differenceth one man from another is not the improvement of a common ability restored through Christ to all men in general but a principle of Grace wrought by the Spirit of God in the Elect. By John Pawson Six Sermons preached by Doctor Hill Viz. 1 The Beauty and Sweetness of an Olive 〈◊〉 of Peace and Brotherly Accommodation budding 2 Truth and Love happily married in the Church of Christ. 3 The Spring of strengthening Grace in the Rock of Ages Christ Jesus 4 The strength of the Saints to make Jesus Christ their strength 5 The Best and Worst of Paul 6 Gods eternal preparation for his Dying Saints The Bishop of Canterbury's Speech on the Scaffold The King's Speech on the Scaffold The Magistrates Support and Burden By Mr. John Cordel The Discipline of the Church in New England by the Churches and 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. 〈◊〉 The History of Monstross and his Actions for 〈◊〉 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