peccator sed 〈◊〉 crediturus as may appear in this expression As Adam being a common person and root of all mankind and in their room he sinned for himself and all his that is all those that were to proceed of him by natural generation so that if there were any 〈◊〉 should not have been begotten of him as they 〈◊〉 not of his nature no more should they be 〈◊〉 or his fault So it is with the second Adam 〈◊〉 a common root suffered and obeyed for all his 〈◊〉 is all those that should come of him and be 〈◊〉 by spiritual generation so that if there were any 〈◊〉 did not partake of his spirit in effectual Vocation 〈◊〉 Faith neither should they have benefit by his 〈◊〉 so that if the Lord should in his Election 〈◊〉 and create thousands of men 〈◊〉 in holiness 〈◊〉 so save them by a Covenant of works in yielding 〈◊〉 obedience they should never be partakers of 〈◊〉 death and obedience of Christ or have the vertue 〈◊〉 applied to them though Elect. A sinner then under the Covenant of Grace the 〈◊〉 of the Covenant for whom he undertakes to make him self denying and beleeving and so one of the posterity of Christ for him Christ dies and this I chuse 〈◊〉 than that consideration of Elect as Elect for these Reasons 1. Because the merits and mediation of our Savior seem to challenge in Scripture some special respect in the party to himself and put a new kind of relation and consideration upon him Now to be Elect is before or without any such respect God Electing of his out of his meer good will and pleasure not looking to our sin or Savior Eph. 5. 23. Christ is the Savior of his Body vers 25. Christ loved the Church and gave himself for it that is the called beleeving and this is the reason Paul and the rest of the Saints 〈◊〉 themselves into the company of Beleevers He gave himself 〈◊〉 us Tit. 2. 14. John 17. 20. I pray not for the world but for those that shall beleeve on me 2. In what relation Christ looks at his as the Head of the Covenant in the same he looks at his in the work of Redemption and purchase for that he performs as head But as he is head of the Covenant 〈◊〉 looks at his as Members called by him and to be 〈◊〉 ted to him Therefore in that relation he laid 〈◊〉 his life and blood for them 3. By this means we may perceive a more easie passage for the execution of Gods Judgments and 〈◊〉 and a fitter way to stop the mouths of many 〈◊〉 would fain load the truth with many absurdities 〈◊〉 Hence men are made justly faulty and guilty 〈◊〉 their own death in not beleeving nor relying upon Mediator thus graciously offered in the second 〈◊〉 nant through their own corruption and hardness 〈◊〉 heart neglecting their Savior Though it be as impossible to beleeve as to fulfil the Law yet because 〈◊〉 comes through their own original sin whereby 〈◊〉 refuse beleef in the one as obedience to the other they are punished for both Hence also that cavil is crossed whereby they 〈◊〉 load our Doctrine of special Redemption with 〈◊〉 In vain it is say they to perswade a Reprobate to beleeve for if he could attain it he is 〈◊〉 come within the compass of a person rightly qualified for Redemption for he is not elected Now Election is the Lords work only and not mans no not in innocency and therefore in vain to labor for it when 〈◊〉 was and is impossible to attain it Whereas this gloss is hence plainly confuted For if Christ died for al that shal beleeve in him whosoever shall or will beleeve in him shall not spend his labor in vain If he say he cannot beleeve Answ. The fault is his own let him but lie under the stroke of the 〈◊〉 〈◊〉 resistance and he shall receive it FOR HIS The meaning of that Particle is 〈◊〉 Two things 1. In their room in their stead 2 Sam. 18. last Would God I had died for thee Rom. 5. 7 8. Christ 〈◊〉 for us we being sinners should have died and suffered our selves but Christ did this for us he died in our room 2. For their good He died for us to redeem and save us to make us partakers of that his obedience and suffering for our good and benefit Coloss. 1. 24. I rejoyce in my sufferings for you saies Paul he suffered for their good comfort and encouragement And thus Christ layed down his life for his sheep Joh. 10. 11. that they might have life and salvation thereby It 's true in both the second issues from the first the first is the ground of the second The Reasons of the Doctrine come now to be scanned Christ died and merited either for his and the faithful only or for all indifferently If for all then 〈◊〉 shed his blood suffered the pains of the first and the second death and performed whatever was due unto Divine Justice in the behalf of the unfaithful and such which are and shal be damned and that in their stead as their surety for that 's the meaning of those phrases He laid down his life for his sheep Joh. 10. 11. He gave himself for his Church Eph. 5. 25. that is he suffered and performed all in their room as their surety Heb. 7. 22. And that he must be their surety and in their stead perform all may appear divers waies 1 For as the first Adam was a common person and head of the first Covenant and did covenant with God for himself and his so that what he performed or failed in they were all subject unto the same condition and should in the same manner partake thereof So the Lord Christ the second Adam he is the head of the second Covenant of Grace and therefore engaged himself unto God the Father as a common pledg for himself and his posterity that shall come of 〈◊〉 2 What the Lord Christ 〈◊〉 and performed that the Law exacted and the Father required of him even when he endured the direful indignation of God the Father and bore the sierceness of his fury seizing upon him But the Father could neither in Equity exact these punishments or in Justice 〈◊〉 them upon him for any desert of his own for any thing he had that was evil or any thing he did commit which 〈◊〉 contrary to his righteous Will and holy Rule of the Law Being wholly 〈◊〉 from all sin he should be freed from all plagues and death which is the 〈◊〉 of sin where there is no 〈◊〉 no sorrow no 〈◊〉 can be His punishments which he endured and God exacted for there was nothing done but according to his counsel were for sin therefore for 〈◊〉 sins imputed to him therefore he was surety in 〈◊〉 room therefore if he suffereed for all he had the 〈◊〉 of all imputed and so was surety in the place or all 3 Lastly The
〈◊〉 who suffered in the flesh i. e. Had their fleshly 〈◊〉 〈◊〉 by the Death of Christ should cease from 〈◊〉 This 6 th Verse is one proof of that For for 〈◊〉 end was the Gospel preached to men alive when 〈◊〉 heard it but now dead so that those that are 〈◊〉 alive and those that are 〈◊〉 they might be 〈◊〉 in the flesh that is their lusts of the flsh might have sentence passed against them and Execution done upon them and so be abolished even that flesh those lustings which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to men which come from corrupt nature that so we may live in the Spirit according to God and his Counsel which guides us according to Gods mind To this place also appertains that in Rom. 7. 4. Wherefore my Brethren you are become dead to the Law by the Body of Christ that you should be married to another even to him that is raised from the Dead that we should bring forth fruit unto God And Vers. 6. But now you are delivered from the Law that being dead in which we were held that is The marriage Covenant between Sin and the Soul being broken wherein we were held The full Comparison of which those words are but one part is taken by way of Resemblance from marriage namely As long as the Man lives the Woman is bound by Marriage Covenant he may plead it and she cannot gain-say it but she is his But if the Husband be dead than she is free the Law or Covenant cannot bind her there is no Claim on the Mans part that can be pretended nor Right on Her part acknowledged So is it betwixt Sin and the Soul who were as it were handfasted together by reason of the Breach of the Law being thereby delivered up in Gods 〈◊〉 Justice unto the jurisdiction and authority thereof But when by Christ the Law is now satisfied and Justice answered and the Soul delivered from under the Covenant of the Law as broken and the power of sin removed the bond of the Covenant whereby they were married is now dis-annulled so that sin cannot Challenge any Right over the soul no more than a dead Husband nor yet should the Soul yeild to any such Claim As Sin and Satan can make no Claim to the Soul so neither can they keep possession of it but they are Outed there also by Christ. For as it is in Marriage the Woman who is engaged by Marriage Covenant as she is bound by Law to the Man so are they tyed to mutual Cohabitation one with another possession and enjoyment of each other So here when by the breach of the Covenant of the Law the soul was under the Right and Claim of sin sin and Satan took up their abode in the soul and took possession of it So Satan is said to cast it into the mind of Judas and to enter into him Luke 22. 3. And Judas himself is said to be a Devil Joh. 6. last That was only spiritually And what he did to him he doth to al the Children of wrath while they remain in their natural estate when now the Lord Jesus comes to bring the soul under the Covenant of Grace and to make the sinner one of the seed of that Covenant he casts out sin and Satan and dispossesseth them so that they cannot have ingress and egress as before nor can he say I will return to my house nor take up his abode there nor wil he find it swept and garnished that he may solace himself therin and enjoy his habitation as in former times but he finds the door now shut against him This is the meaning of that place Joh. 12. 31. Now is the judgment of this world now is the Prince of the world cast 〈◊〉 and I if I be lifted up will draw all men after 〈◊〉 Our Savior in the foregoing Verses being to 〈◊〉 into his Agonie and sensible of the dreadful 〈◊〉 of his Father he prayes Father keep 〈◊〉 from this hour but for this Cause came I unto 〈◊〉 hour Father Glorifie thy self that is In his 〈◊〉 And the voyce from Heaven answered I 〈◊〉 and will Glorifie it I have Glorified my self 〈◊〉 thy Life I wil Glorifie my self in thy Death 〈◊〉 our Savior ads Now that is When he was 〈◊〉 suffer the judgement of this world That wil be 〈◊〉 when he is Crucified The Prince of this 〈◊〉 Satan is cast out shal be cast out from taking 〈◊〉 keeping possession of the souls of sinners For 〈◊〉 Christ be lifted up on the Cross and suffer he 〈◊〉 by the power of his Death break down the 〈◊〉 wall and draw all Nations his Elect out of 〈◊〉 Nations shal be called by the preaching of the 〈◊〉 This I take it also is the meaning of that place 〈◊〉 16. 11. When the Spirit comes he convinceth 〈◊〉 world of sin that they be miserable in regard of 〈◊〉 of Righteousness that there is Salvation in a Christ and free pardon and of judgement because 〈◊〉 Prince of this world is judged This shews the 〈◊〉 of the soveraign Government of our Savior so Joh. 5. 22. All Judgement is given into the hands of Christ that is the immediate dispensation of al sovereign Power and Rule And this was one of the things that Peter in whose Ministery the Spirit after the Ascention of our Savior Convinced the world of Acts 2. 36. Let all the house of Israel know assuredly that God hath made this same Jesus both Lord and Christ. So that he will not break the bruised reed which is done in Contrition when the soul is bruised with the sight and sense of sin and yet is indeed wholly helpless and weak yet he wil not break it by despair until 〈◊〉 bring judgement unto victory make his Government and Dispensation Victorious The Soul comes now not to be acted by the motions of sin nor carried by the temptations of Satan as formerly that howsoever its true that while Satan Converseth here in the Camp of the Saints in the Warfare of this world and while we carry these bodies the houses of Clay without us and a body of Death within us It cannot be but 〈◊〉 and Satan wil give many assaults and press in mightily upon the soul and with the violence of their Charge somtimes may crowd the soul out of its intended Course of spiritual Conversation and justle it aside out of the right way yet they shal never be able to prevail as to pervert the frame of it but the set and face and frame of the soul wil be towards God and the bent of it for him Hence Christ is said by Death to destroy him that had the Power of Death that is the Devil Heb. 2. 14. To destroy him in the Original is to take off the Activity of Satan and by a deadly blow to stay the prevailing virtue of any temptation as that it shal not sway the soul to its bent though it may hinder the soul and
you your sins have hid his face that he wil not hear for he professeth Psal. 5. 4. that he is a God that wills not wickedness neither shal iniquity dwell with him Into the new Jerusalem shal no unclean thing enter but without shal be doggs Rev. 21. 27. The Dogs to their Kennel and Hogs to their Sty and Mire but if an impenitent wretch should come into Heaven the Lord would go out of Heaven Iniquity shall not dwell with sin That then that deprives me of my greatest good for which I came into the world and for which I live and labor in the world and without which I had better never to have been born nay that which deprives me of an universal good a good that hath all good in it that must needs be an evil but have all evil in it but so doth sin deprive me of God as the Object of my will and that wills all good and therefore it must bring in Truth all evil with it Shame takes away my Honor Poverty my Wealth Persecution my Peace Prison my Liberty Death my Life yet a man may still be a happy man lose his Life and live eternally But sin takes away my God and with him all good goes Prosperity without God will be my poyson Honor without him my bane nay the word without God hardens me my endeavor without him profits nothing at all for my good A Natural man hath no God in any thing and therefore hath no good It brings an incapability in regard of my self to receive good and an impossibility in regard of God himself to work my spiritual good while my sin Continues and I Continue impenitent in it An incapability of a spiritual blessing Why trangress ye the Commandement of the Lord that ye cannot prosper do what ye can 2 Chron. 24. 20. And He that being often reproved hardens his heart shal be consumed suddenly and there is no remedy He that spils the Physick that should cure him the meat that should nourish him there is no remedy but he must needs dye so that the Commission of sin makes not only a separation from God but obstinate resistance and continuance in it maintains an infinit and everlasting distance between God and the soul So that so long as the sinful resistance of thy soul continues God cannot vouchsafe the Comforting and guiding presence of his grace because it 's cross to the Covenant of Grace he hath made which he will not deny and his Oath which he will not alter So that should the Lord save thee and thy Corruption carry thee and thy proud vnbeleeving heart to heaven he must nullify the Gospel Heb. 5. 9. He 's the Author of Salvation to them that 〈◊〉 him and forswear himself Heb. 3. 18. He hath sworn unbeleevers shall not enter into his rest he must cease to be just and holy and so to be God As Saul said to Jonathan concerning David 1 Sam. 20. 30 31. So long as the Son of Jesse lives thou shalt not be established nor thy Kingdom So do thou plead against thy self and with thy own soul So long as these rebellious distempers continue Grace and Peace and the Kingdom of Christ can never be established in thy heart For this obstinate resistance differs nothing from the plagues of the state of the damned when they come to the highest measure but that it is not yet total and final there being some kind of abatement of the measure of it and stoppage of the power of it Imagine thou sawest the Lord Jesus coming in the clouds and heardest the last trump blow Arise ye dead and come to judgment Imagine thou sawest the Judg of all the World sitting upon the Throne thousands of Angels before him and ten thousands ministring unto him the Sheep standing on his right hand and the Goats at the left Suppose thou heardest that dreadful Sentence and final Doom pass from the Lord of Life whose Word made Heaven and Earth and will shake both Depart from me ye cursed How would thy heart shake and sink and die within thee in the thought thereof wert thou really perswaded it was thy portion Know that by thy dayly continuance in sin thou dost to the utmost of thy power execute that Sentence upon thy soul It 's thy life thy labor the desire of thy heart and thy dayly practice to depart away from the God of all Grace and Peace and turn the Tomb-stone of everlasting destruction upon thine own soul. It 's the Cause which brings all other evils of punishment into the World and without this they are not evil but so far as sin is in them The sting of a trouble the poyson and malignity of a punishment and affliction the evil of the evil of any judgment it is the sin that brings it or attends it Jer. 2. 19. Thine own wickedness shall correct thee and thy back slidings shall réprove thee know therefore that it is an evil and bitter thing that 〈◊〉 hast forsaken the Lord. Jer. 4. 18. Thy waies and doings have procured these things unto thee 〈◊〉 it is bitter and reacheth unto the heart Take miseries and crosses without sin they are like to be without a sting the Serpent without poyson ye may take them and make Medicines of them So Paul 1 Cor. 15. 55. he plaies with death it self sports with the 〈◊〉 Oh death where is thy sting Oh Grave where is thy Victory the sting of death is sin All the harmful annoyance in sorrows and punishments further than either they come from sin or else tend to it they are rather improvements of what we have than parting with any thing we do enjoy we rather lay out our conveniences than seem to lose them yea they encrease our Crown and do not diminish our Comfort Blessed 〈◊〉 ye when men revile you and persecute you and speak all manner of evil of you for my sake for great is your reward in Heaven Matth. 5. 11. There is a blessing in persecutions and reproaches when they be not mingled with the deserts of our sins yea our momentary short affliction for a good cause and a good Conscience works an excessive exceeding weight of Glory If then sin brings all evils and makes all evils indeed to us then is it worse than all those evils It brings a Curse upon all our Comforts blasts all our blessings the best of all our endeavors the use of all the choycest of all Gods Ordinances it 's so evil and vile that it makes the use of all good things and all the most glorious both Ordinances and Improvements evil to us Hag. 2. 13. 14. When the Question was made to the Priest If one that is unclean by a dead Body touch any of the holy things shall it be unclean And he answered Yea. So is this People and so is this Nation before me saith the Lord and so is every work of their hands and that which they offer is unclean If any good
concluded my corrupt heart hath had a ful hearing All the Cavils and devices that ever the policy of Hel could coyn or the falsness and deceitfulness of my own heart could 〈◊〉 or frame have been alleadged followed and pressed to the utmost they have been answered and confuted and the definitive sentence is past against mine own soul by the ful consent of my own apprehension I yield the day I confess the case I hold up my hand and plead guilty These are my sins they are so hainous so dangerous I could never have conceived I could never beleeve it before but now I yield and confess it freely these are the abominations that I have committed it 's Hel that I have deserved I am an undone man a poor forlorn damned creature this is my 〈◊〉 I cannot prevent it nor can I bear it I do not now question it Awake with this in the morning sit down with this at the Table walk with this al the day long and let this Truth rest with thee when thou betakest thy self to rest and it wil over-power and affect thy heart So Job when his heart came off kindly in a godly remorse for his transgressions he suffers the 〈◊〉 of his condition to lodg and stay with him he lies under it and looks at nothing else Job 7. 20. What shall I do unto thee O thou preserver of men I have sinned q. d. I have no Arguments to alleadge no excuses to make I can say nothing nor do nothing in mine own defence only I must say I have sinned thou art the preserver of men and unless thou succor me I must perish I cannot preserve my self If the Corrosive be never so keen the Salve never so searching and operative yea though it were applied to the rawness of the Sore the very proper place for it's work if ye stirr it continually now take it off then lay it on it wil never work effectually 〈◊〉 throughly or kindly heal the wound but you must bind it on let it stay upon the place by the space of so many hours then you shal find the proper and powerful operation thereof So it is with the Soveraign and convicting Truths of Christ when all Cavils have been answered and all the pleas which a mans self-deceiving heart hath put in have been removed so that the Truth finds passage to the Conscience and is applied aright unto the soul unless it settle there by a silent subjection unto the strength of it and admit no further questioning nor debating when the cause is determined by undeniable evidence it never works kindly nor prevails 〈◊〉 effectually as otherwise it would It 's 〈◊〉 policy and practice he dayly attends When Scriptures are so pregnant and Arguments come in with such strength that no carnal pretences can stand before them though he retires for the present and seems to leave the cause yet upon the next occasion when any advantage is presented he brings about the business again and follows the temptation afresh and puts in some pretence while he questions the Truth he hinders the operation of it for the while while we are parlying and disputing what we should do we omit so long to do what we ought and unfit our selves to do what we intend and are resolved of formerly Therefore when al cavils have been silenced let not these brablers appear again nor suffer them to renew their suits and 〈◊〉 any more but cast them out of consideration as we do use to cast bils and barreters out of the Court when the causes have been heard settle the heart under the sentence of the Truth and let it sit down there Hear nothing against the determination of the Word but out of the Word and then it 's certain that determination wil never alter before thy condition alter Give thy soul for gone really according to the righteous Judgment of the Truth and stop al passages that no carnal reason may come to the speech of thy soul or pretend any way of rescue and you wil presently perceive it wil break kindly under the blow or else look out for relief elswhere Go aside then and parley with thy Spirit and say The Word upon serious search and examination hath determined it my Conscience confesseth it and I now see the loathsomness of my sin and wretchedness of my self and condition I go up and down the world as a condemned creature whose doom is past and look dayly for the day and hour of execution that death consume my daies my body drop down to the dust and my sinful proud polluted soul be dragged down into Hel amongst the Devils to avoid it is impossible to bear it is intollerable wo to my soul that thus I have sinned and who shal who can deliver from this sin and this death Talk not trouble not me with dispute what my sin and my condition is but Oh help me out of it if it may be And it 's certain if thy soul abide here it wil sink under unsupportable sorrow and soak it self in it for this wil take away the sight and sweetness of any thing that may refresh and support the wounded soul because he wil see his sins in the bitterness and venom of them where ever he is and what ever he doth and as that which poysons al the best of the comforts of this life He sees his sin in his prosperity which is but the fatting of him for the slaughter He sees his sin in his honor he is advanced the higher that his downfall may be the more miserable God fils his belly with his hid Treasures of this world that he may treasure up wrath against the day of wrath As it is with 〈◊〉 if it pass through the fire only it hardly warms it but if it lie under the blowing of the sire it wil melt it When we take away carnal shifts and bring the soul to the sight of sin we put it into the fire but that only warms it a little but when it sits down under the Sentence it 's then under the Furnace and that wil melt it Thus our iniquities are said to lay hold of a man Psal. 40. 12. When we are under the Sentence which the Word passeth upon our sin we are then under the reach of our sins and they then lay hold of us and that wil cau e that we shal not be able to lookup All those Truths that we shal hear publickly dispensed out of the word or we shal privately read in it which concerns our corruption of which we stand guilty or that condition into which we are brought by reason of our sin We must take them home to our selves as the special portion the Lord hath appointed unto us in particular and we must make particular application of them in a peculiar manner unto our selves for by this means there is more light without whereby our sins and estates are more fully discovered more Eye-salve and Spiritual sight conveyed to
past 〈◊〉 3. 18. He that beleeves not is condemned already is cast in al the Coutrs of Heaven and Earth the 〈◊〉 cannot the Gospel wil not save thee a body 〈◊〉 appeal from Justice to Mercy but if Mercy 〈◊〉 him who shal comfort who can releeve 〈◊〉 what ever he doth where ever he is the wrath God abides upon him thou art not within the 〈◊〉 of Mercy nor the compass of that Redemption 〈◊〉 Lord hath wrought Nay that thou mayest see 〈◊〉 thou art and what to hold to the Lord 〈◊〉 hath sealed up thy destruction by a sollem oath 〈◊〉 can never be repealed He hath sworne he that 〈◊〉 beleeves shal never enter into his rest Heb. 3. 〈◊〉 That which God saies barely he many times 〈◊〉 so the first Covenant Do and live a man may 〈◊〉 do himself and yet live but he that wil not 〈◊〉 God swears and his oath is unchangable 〈◊〉 he shal never enter into life That a man may 〈◊〉 with reverence God himself cannot save a man 〈◊〉 never shal Beleeve because he cannot deny 〈◊〉 and his oath Rest thou mayest in thy vain 〈◊〉 in thy carnal confidence sit down secure in 〈◊〉 self-pleasing humor but thou shalt never enter to Gods rest of Pardon Peace Comfort and 〈◊〉 but shalt be in a restless fear and dread 〈◊〉 and discouragement which wil pursue the 〈◊〉 endless disquiet and the powers of Heaven 〈◊〉 a fford thee releif in this condition if thou 〈◊〉 herein There is no peace saith God to the 〈◊〉 Isay. 57. last But if this be so and you pale in the precious 〈◊〉 demption of Christ into such a narrow 〈◊〉 you wil straiten it and the comforts of sinners 〈◊〉 much and extend as much mercy to Devils 〈◊〉 Unbeleevers for by this means you make the 〈◊〉 probates in as desperate a condition as the 〈◊〉 themselves being wholly voyd of al help and 〈◊〉 of Salvation either in themselves or any 〈◊〉 they cannot save themselves and the Lord wil 〈◊〉 save them A Blasphemous Cavil I Answer The consequent part of the reason unsound and blasphemously false as shal appear 〈◊〉 sundry Considerations The merits of our Saviour and the compleat 〈◊〉 ture of his sufferings is made up or issues out two principles without either of which there new had been any satisfaction to divine Justice 〈◊〉 Divinity cannot suffer the Humanitie canot 〈◊〉 without blood there is no Redemption Justice 〈◊〉 quireth death and unless it be the death of 〈◊〉 that is God there is neither value nor vertue 〈◊〉 to the infinite wrong done and therefore 〈◊〉 satisfaction In that nature therefore the Lord 〈◊〉 offended in that he must he satisfied for the 〈◊〉 of Angels may be annihilated but die or be 〈◊〉 ved they cannot therefore the nature of man 〈◊〉 assumed therefore Redemption and Purchase 〈◊〉 longs to that nature because sufficient 〈◊〉 was only tendred for that Hence al that Beleeve of this nature may be 〈◊〉 ved there is not an impssibilitie in the nature 〈◊〉 the thing To many Persons of this nature God afford means so that if they wil but submit to the 〈◊〉 and be content to receive Grace they shal not 〈◊〉 and that Adam could do and we in him The Gospel doth not require a Man should 〈◊〉 of his own power but that he should be 〈◊〉 and content to be made able to Beleeve and 〈◊〉 of that Grace he is called unto But the fallen Angels differ in al these regards For theirs being the sin against the Holy Ghost 〈◊〉 Lord provided no remedy for them For Christ no case took upon him the nature of Angells Heb 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in no wise it was in no case comely or 〈◊〉 enient Their nature not assumed for them no 〈◊〉 was made as the Apostle disputes purposely 〈◊〉 2. 11 12. c. And therefore no possibility they 〈◊〉 receive any good by Christ if possibly they 〈◊〉 Beleeve Therfore the Lord neither provides nor offers any 〈◊〉 to convert them so that there is a broad and 〈◊〉 difference in al these That which is only true in the objection is this at the wicked being dead in sins and trespasses it no more possible for them to help themselves by 〈◊〉 own power on t of this condition than it's 〈◊〉 for a Devil For with Man there is no 〈◊〉 no more than there is with Devils and 〈◊〉 negation admits no degrees in regard of the 〈◊〉 of their nature But the riches of Gods 〈◊〉 on His part in taking our nature entering into 〈◊〉 with His in it providing means and 〈◊〉 with Men for their good by the Covenant and 〈◊〉 no more but the bare receiving of that 〈◊〉 al these shew great ods But Christs merit is infinite and of infinite 〈◊〉 therefore is able to save al Angels and al Men it not The consequence of the reason is false which wil appear by the right understanding how Christs 〈◊〉 rits are infinite and how the sufficiencie of 〈◊〉 can reach all Christs merits are said to be infinite then 〈◊〉 ther properly in regard of the Person of the 〈◊〉 head whence that virtue comes or in regard of 〈◊〉 Persons to whom it is applyed as that it should 〈◊〉 infinite Creatures and this is very improper and 〈◊〉 The merit of him who is an infinit God and of 〈◊〉 finit vertue is not sufficient for infinite 〈◊〉 for then had he taken any nature he had been a 〈◊〉 ficient Saviour which the Apostle contradicts 〈◊〉 2. 11 12. Then had he suffered any outward evil as 〈◊〉 cution the spilling of some drops of his blood 〈◊〉 would have sufficed for that had been the 〈◊〉 of a partie who is infinit and yet justice 〈◊〉 that which requires not only payment from an 〈◊〉 nit Person but in the same kind and nature also 〈◊〉 that upon such conditions as the Covenant 〈◊〉 red before agreed and now exacted Merits from such an infinit Person performed 〈◊〉 such a kind and nature have an infinit vertue to 〈◊〉 swer an infinit justice for al such for whom such Person shal undertake And according to this 〈◊〉 pass it must be conceived that Christs death is 〈◊〉 cient for all else the phrase wil not bear a rigid 〈◊〉 That which I would leave to your thoughts 〈◊〉 be expressed in two things thus 1. Christs death is sufficient to save al 〈◊〉 they shall Beleeve 2. It 's not sufficient to save one Man 〈◊〉 〈◊〉 Beleeve It s sufficient to save al if they Beleeve and 〈◊〉 〈◊〉 to be the meaning of that phrase which is 〈◊〉 amongst judicious writers That if God had 〈◊〉 and Christ intended to save many 〈◊〉 more he needed not nor intruth should have 〈◊〉 any other or any more punishment so 〈◊〉 he must have suffered for the substance of the 〈◊〉 and second death to save one sinner and no 〈◊〉 he needed to have suffered if he should save al
if he be forced to try it by Law he can maintain his own why do you do so now I speak to Beleevers God hath put you into possession of all spiritual good once in Christ then you are Justisied Adopted 〈◊〉 Glorifyed why do this then make these sure and keep these sure 〈◊〉 your own comfort First make sure your Evidence for Christ and all saving good in him 2 Cor. 13. 5. Examine your selves prove your selves whether you be in the Faith or no know ye not that Christ is in you except you be to be reproved as who should say this is that all 〈◊〉 to try to find out you too or els you are to blame you should try it make it good to your selves in all Courts by the Law and by the Gospell by the tenure of the Prophets and Promises and by all the truths of God in the whol word of God you ought to do thus and wise men will do so Gal. 6. 4. Let every man prove his own work for if a man 〈◊〉 but seem to himself to be something when indeed he 〈◊〉 nothing he seems only to be called and to be humbled and to beleeve in Christ when it is not so indeed your hearts and hopes and expectations wil deceive you at last therefore prove it make it clear get Evidence undeniable of it then you may rejoyce and be comforted you may go triumphing to your 〈◊〉 and so to Heaven But what a misery is this that many men after many years profession and when sickness and death comes upon them somtimes 〈◊〉 they are ready to go out of the World and yet they have nothing to say or shew for Heaven therefore do not rest until you have made sure your Evidence for Heaven and Happiness that you may be able to say I am sure Christ and al Saving good is mine Secondly when you have made sure your Evidence then keep it sure maintain it and keep it by you for ever let not Satan nor Temptations 〈◊〉 Corruptions nor Discouragements nor carnal reason take away your Evidence from you but that you may have them to use when you have need of them 〈◊〉 is such a Childish heedlesness that a man should ever be at a loss for his Spiritual estate As though one should live in his Possessions and if he go but a mile out of the Town and the day grow soggie he cannot tel where he is though he be upon his own ground when a man should be able to 〈◊〉 and sind his Evidences at midnight as Paul 2 Tim. 1. 12. I know whom I have trusted so Job when it was 〈◊〉 with him in his Temptations and Desertions he could then say Job 19. 25. I know that my Redeemer liveth He is a Redeemer and he is mine and though I am a dying man yet He lives And as a good woman said when Satan troubled her house I was here 〈◊〉 the Devil came I had possession first and I 〈◊〉 be here when he is gone So a Christian should 〈◊〉 Christ 〈◊〉 put me into possession of al Saving 〈◊〉 and therefore though the Devil come and 〈◊〉 me 〈◊〉 his I emptations yet he shall not put me 〈◊〉 I wil hold my Evidence and keep my possession 〈◊〉 with standing all By a holy and blessed kind of boldness you should 〈◊〉 and use al those good things of the Gospell 〈◊〉 Christ hath Purchased and Estated upon you 〈◊〉 are your own and you may be bold with your 〈◊〉 What ever Legacie is past over o an Heir 〈◊〉 he sees the Inventory of al Lands and Goods 〈◊〉 and Revenues annexed by name to the Wil 〈◊〉 doth not trouble 〈◊〉 to take these and use 〈◊〉 if any say take heed what you do why he 〈◊〉 it and is able to bring the Inventory where 〈◊〉 is named therefore he useth them and wil do so 〈◊〉 now 〈◊〉 lies the skill of a Christian look 〈◊〉 the Gospell that 〈◊〉 the wil of Christ look into 〈◊〉 Inventory of al the Promises and al the good 〈◊〉 of God contained in them you shal sind that 〈◊〉 Mentions you and 〈◊〉 you in particular in 〈◊〉 the Riches and Revenues of the Gospell therefore 〈◊〉 should take them use them as your own they are 〈◊〉 in the Testament of 〈◊〉 bequeathed 〈◊〉 you when you read what God hath done for Zion 〈◊〉 48. In those glorious 〈◊〉 〈◊〉 Deliverances Mercies 〈◊〉 to his 〈◊〉 in former times mark how the Psalmist 〈◊〉 and so every Beleever may and should 〈◊〉 as in the last vers This God is our God He 〈◊〉 my God al his Attributes his Wisdom his 〈◊〉 his Love his Mercy are mine he wil quicken 〈◊〉 and comfort me and save me as wel as he hath 〈◊〉 his People in former times David thus makes use of his portion in God here and so should we 〈◊〉 after David The Lord had said unto Joshua I will never 〈◊〉 thee nor forsake thee Josh. 1. 5. The Apostle in 〈◊〉 13. 5. Shews how every Christian should apply 〈◊〉 to himself implying that what ever Promise a 〈◊〉 leever reads and meets withal in the Gospell he 〈◊〉 and should 〈◊〉 it to himself and say this Faith fulness and 〈◊〉 〈◊〉 the Lord is mine he wil 〈◊〉 more leave me nor forsake me than he did Joshua 〈◊〉 than he hath done any or his Servants in former 〈◊〉 And so al that Power which was expressed in 〈◊〉 Conversion of Paul al that Mercy which was 〈◊〉 towards Manasseh in humbling him so mightily 〈◊〉 pardoning him so garciously al that is mine 〈◊〉 not you such Children as to suffer Satan to 〈◊〉 you of your own comforts or to attend what 〈◊〉 reasonings may cast in to fear you from 〈◊〉 your own even al the Spiritual good which 〈◊〉 Christ hath Purchased for you and giveu to you It 's the part of a good husband to grow rich out 〈◊〉 his Revenues and 〈◊〉 especially if many 〈◊〉 great that appertain to him To make both 〈◊〉 meet at years end to make but one of one and 〈◊〉 from hand to mouth and yet born to so fair an Estate and 〈◊〉 of so many goodly Mannors 〈◊〉 wonder at it that having so much he should make so little of it Alas say they he is no Husband he will never do good of it he doth not follow 〈◊〉 business So to have such great and rich and 〈◊〉 Promises and to be such poor Christians 〈◊〉 have so plentiful Redemption and so mean and under consolation it 's a sign you do not improve the riches of the Gospel you play the ill husbands with your Possessions Then shall we know if we follow onto know the Lord Hos. 6. 2. then shal you know what it is to be effectually called what it is to have assurance of Gods Love if you follow on to know the Lord Hence the Apostle exhorts Work out 〈◊〉 salvation with fear and trembling Do not 〈◊〉 bungling at it now and then but
Sin and Satan when Justice is satisfied the Lord Jesus saies I have satisfied for that soul therefore Satan and Sin let him go they say we wil not let him go and they try al conclusions to hold him fast Now the Resurrection of Christ steps in and the Lord Jesus being raised from the dead by a strong hand he breaks the Prison which is Sin and 〈◊〉 the soul from the power of Satan who is the 〈◊〉 and in 〈◊〉 of them both he takes the soul 〈◊〉 them and then puts it into the 〈◊〉 of al 〈◊〉 good So that now the Authority of Sin and Satan is 〈◊〉 away which hindred the 〈◊〉 of 〈◊〉 〈◊〉 good things and 〈◊〉 is done by the 〈◊〉 of Jesus Christ. Hence it is that al special works of Grace 〈◊〉 in the communication of saving good to the soul 〈◊〉 are all given to the 〈◊〉 of Christ. 1 Our Effectual Calling Eph. 1. 19. the work 〈◊〉 〈◊〉 is there expressed on this manner That ye 〈◊〉 know what is the exceeding greatness of his 〈◊〉 〈◊〉 to us-ward who 〈◊〉 according to 〈◊〉 working of his mighty power 〈◊〉 whence 〈◊〉 all this it is shewed in the next verse ver 20. 〈◊〉 he wrought in Christ when he raised him 〈◊〉 the dead and set him at his own right hand c. 〈◊〉 the same Power whereby God the Father raised Christ and whereby Christ raised himself by he 〈◊〉 same Power the Lord Jesus works the heart to 〈◊〉 2 Justification is attributed to the Resurrection 〈◊〉 Christ besides that place 〈◊〉 4. last 〈◊〉 and opened before the Apostle in 1 Pet. 3. 21. 〈◊〉 〈◊〉 Baptism saves us not the putting away 〈◊〉 the filth of the flesh but the answer of a good 〈◊〉 towards God by the Resurrection of Jesus Christ That is not the outward act of Baptism 〈◊〉 Christ fignified by it the answer or demand of 〈◊〉 good conscience is an effect of the Application 〈◊〉 〈◊〉 Blood of Christ to the soul for when the soul is 〈◊〉 a good conscience saies I 〈◊〉 〈◊〉 sins are 〈◊〉 my person accepted Conscience owns 〈◊〉 challengeth this but whence comes this the Apostle here tels us by the Resurrection of Jesus Christ That is the Resurrection of Christ is the special means whereby way is made 〈◊〉 the 〈◊〉 of the dea h and obedience 〈◊〉 Jesus Christ to the soul and by 〈◊〉 whereof the 〈◊〉 comes to be justified 3 Hence again we are said to 〈◊〉 adopted by the Resurrection of Christ 1 Pet. 1. 3. He hath 〈◊〉 us again to a lively hope by the Resurrection of Christ from the dead 4. Hence also Sanctification is commonly constantly attributed to the Resurrection of Christ Rom. 6. 4 5 6 7 8. The reason of all these expressions is because the Resurrection of Christ is the chief cause to make 〈◊〉 〈◊〉 〈◊〉 Application of all Spiritual Good to the soul and therefore we are called justified adopted 〈◊〉 by 〈◊〉 of his Resurrection And there is a 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 Explication from this 〈◊〉 ground Matt. 28. 18. when 〈◊〉 〈◊〉 from the dead he said All 〈◊〉 Heaven and Earth is given unto me he received 〈◊〉 power at his Resurrection by his death and obedience he had purchased all the binding and condemning Power of Divine Justice and all the power of Mercy nay power over all Blessings and Mercies and Creatures they all became his But when he rose again he then received all power over Hell and Sin and Death whereby he is able to vanquish these Enemies of our Salvation and to rescue the Soul for which he hath died from the hands of all these because he hath 〈◊〉 〈◊〉 power over al things in Heaven and Earth 〈◊〉 dispose of them for his own glorious ends 〈◊〉 again Revel 1. 18. Christ being 〈◊〉 〈◊〉 the dead is said to have the Keys of Hell and Death that is he hath a Sovereign Authority 〈◊〉 dispose of Hell and Death to deliver his Servants 〈◊〉 Hell and Death and therefore also he hath 〈◊〉 to dispense Grace as he will and how he will 〈◊〉 hence it is also that the communication of Grace 〈◊〉 been from the beginning and shall be to the end 〈◊〉 the World and 〈◊〉 〈◊〉 there was a larger 〈◊〉 of the Spirit after the Resurrection of Christ than 〈◊〉 〈◊〉 7. 39. The holy Ghost was not yet 〈◊〉 because fesus was not yet glorified the Spirit 〈◊〉 given 〈◊〉 but the 〈◊〉 and abundance and 〈◊〉 of the Spirit was not given till after Christs 〈◊〉 for all that was given to all Churches 〈◊〉 all 〈◊〉 from the beginning of the World was 〈◊〉 vertue 〈◊〉 Christs Resurrection but now the 〈◊〉 it 〈◊〉 there was a greater measure of the Spirit 〈◊〉 and when Christ 〈◊〉 to Heaven then was 〈◊〉 larger measure than before and when the Jews shall 〈◊〉 called there shall be a greater measure still Hence also Christ having 〈◊〉 Hell and Sin 〈◊〉 Death by his 〈◊〉 he is armed with all Authority to send out 〈◊〉 to his Churches and 〈◊〉 Presence and 〈◊〉 to go along with them Eph. 48. 11 12. When he ascended up on high he led Captivity captive and gave gifts unto men he gave Apostles Pastors and Teachers c. Christs 〈◊〉 is one degree of his Exaltation and the fullest 〈◊〉 largest expression of his Kingly Authority to provide 〈◊〉 and to come along with them is from 〈◊〉 so that here you have as it were a Key to open several Scriptures The Frame of this Truth may be discerned in these Particulars The Lord Jesus as the second Adam the Head of the Covenant of Grace hath all Spiritual Good in himself and from him it must be communicated to al the Faithful as his 〈◊〉 That he may communicate al Spiritual Good to his he must be able to crush all that power that shall 〈◊〉 the communication of this Good for if 〈◊〉 were any power more able to oppose than he to communicate the work might be hindred If he must crush all that oppose then he must have a conquering Sovereign Power over all the Power of Hell and Sin and Death for unless he had a Sovereign prevailing Power over all opposing Power he might be conquered and hindred as well as they delivered Therefore he must have that Power that must raise 〈◊〉 from 〈◊〉 hour and power of darkness Luk. 22. 53. Christ when he was to die said this is your hour and the power of darkness God the Father gave leave unto and left him in the hands of Sin and Satan and they did what they could do to hinder the Work of Redemption by Jesus Christ and Christ felt it and professed it that all the Power of Hell and Sin and 〈◊〉 was let loose upon him and they brought him down to his grave and there they would have kept him But the Lord Jesus by the Power of his 〈◊〉 raised up himself from the power of darkness under which in some sort he then was and
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
Water of Life John 4. 10. Thou knowest not that thou art poor and wretched and 〈◊〉 and 〈◊〉 Rev. 3. 17. Those that are ignorant of the way wil 〈◊〉 〈◊〉 any man ask of any child So a soul under 〈◊〉 〈◊〉 and ignorances wil enquire of any Christian ask of any Minister that may direct him in the way he should take This Doctrine is a Bill of Inditement against a world of ungodly men who live in the Church who may here read their doom and the dreadfulness of their own condition discovered beyond all denial namely to be such who as yet were never troubled never so much as touched with a through sight and sence of their own baseness and cursed corruptions of their Natures and lives they are so far from being broken by the Truth and batterred al to pouder by the power of an Ordinance that indeed the day is yet to come that they 〈◊〉 any 〈◊〉 blow from the 〈◊〉 Word of the Lord 〈◊〉 on upon their Consciences by the hand and good Spirit of the Almighty and that is evidenced out of the 〈◊〉 had they received the like impression with these Converts they would have been 〈◊〉 upon the like practice with them had their spirits been broken as theirs they would have been as 〈◊〉 to seek out for succor and relief as 〈◊〉 do but alas this duty appears not scant in the lives of men therefore this 〈◊〉 is far enough 〈◊〉 their hearts If thou had'st been sick as they thou would'st have enquired of the Physitian as they but where is the man almost that hath put the Quare to his own Conscience propounded the Question seriously to others out of the sence of his own want for to make narrow search of his own estate ' Men and Brethren what shall I do He never saw need to do any thing nor had heart to do any thing men therefore had never desire nor endeavor to seek direction when he hath been loth that men should put him to pains and press him to diligence and doing in this behalf They make it a matter superfluous and needless trouble thus to be taken up what needs all this ado say they and therefore they are willing to sit down with ease but do nothing they are setled upon their dregs and endure not stirring it 's a kind of Hell and like the appearance of Death to be pressed to diligent inquiry to make their Calling sure 2 Pet. 1. 11. The state of the World is somwhat like that which the Angels express upon the proof they had when they went to survey the frame of things Zach. 〈◊〉 11. We have walked to and fro through the Earth and behold all the Earth sits still and in at rest Walk we from one Plantation to another from one Society to another nay which is yet a further misery from one Assembly to another all the Earth sits still and is at rest there is no stirring no trading in Christianity men cheapen not enquire not after the purchase of the precious things of the Gospel what shall I do to be quit of my self what shall I do to be severed from my sins which have pestered me so long prejudiced my peace so much and if it continue wil be my ruin As though Christ were taking the Charter of the Gospel from the present Generation and were removing the Markes there is no stirring Trade is dead men come dead and sit so and return so unto their Habitations there is deep silence 〈◊〉 shal not hear a word What spiritual good they get what they need or what they desire men are willing to do nothing and therefore they wil not enquire what they should do certain it is the Word never wrought kindly upon thee nor prevailed with that carnal and hard heart of thine to this day in any saving 〈◊〉 for thy spiritual good thou never knewest what it was to be loft 〈◊〉 thou never had'st a stir of heart to enquire the way to Sion it 's made an Argument of a man in the bonds of 〈◊〉 in the depth of his 〈◊〉 distemper 〈◊〉 3. 11. They have no 〈◊〉 〈◊〉 do they seek after God and it 's made an evidence of Satans Rule Luke 11. 21. When 〈◊〉 strong 〈◊〉 keeps the Pallace all his goods are at peace but when a stronger comes and 〈◊〉 him he takes from him all his Armor wherein be trusts and divides the spoil The House and Pallace is the Heart and Spirit of a sinner his 〈◊〉 and Furniture are all those noysom lusts by which he 〈◊〉 〈◊〉 and exerciseth 〈◊〉 power in the sinner and as the Apostle saith fighteth against the soul as despair is the Head-piece unrighteous and careless and unconscionable walking is the 〈◊〉 carnal Reason the Sword Unbelief the Shield and an indisposition of heart to yield to the terms 〈◊〉 the 〈◊〉 is that whereby the sinner is prepared to walk in the way of 〈◊〉 his feet shod sit for every evil work While Satan is 〈◊〉 furnished with the Armor of Darkness all his goods are at peace he doth without any trouble act the soul and wrong the Comfort and happiness of the soul and so the Honor of the Lord 〈◊〉 〈◊〉 his goods it 's all he desires endeavors takes as the gain of his Labor and Diligence in his Temptations Doth Satan act thee by his Temptations and so encrease both thy guilt and ruin thereby 〈◊〉 are 〈◊〉 his goods in peace 〈◊〉 〈◊〉 thy wo thy 〈◊〉 is Satans wealth and substance he hath what he 〈◊〉 and doth what he will and thou art not troubled with any thing nor wilt trouble him by seeking out for relief and deliverance enquirest 〈◊〉 what thou mayest do to be rescued and 〈◊〉 know Satan hath his Armor on and he seeks thy heart as his Pallace under his Soveraign Power and Command to this day nor is there any preparation nor the 〈◊〉 inkling or intimation of 〈◊〉 of that wretched 〈◊〉 of thine thou 〈◊〉 in this secure condition as one that meddles not hast nothing to do with the things of Grace and Life As it was said Judges 17. 7. of the men of 〈◊〉 who dwelt careless quiet and secure far from the Zidonians and had no business with man It 's a Picture of this 〈◊〉 temper and secure condition of thine thou 〈◊〉 far from the state and grace of Glory thou hast no business with Christians with Ordinances Officers thou hast nothing to say or to demand touching eternal Life thou knowest nothing yet enquirest not what thou should'st do hast nothing yet 〈◊〉 not for help and succor thou hast no business that appertains to Heaven with any man living thy business lies not with the Word and the Lord and his Word have as little to do with thee that shews thy heart is not there nor thy portion there As each mans affection and expression of himself is where his imployment lies as 〈◊〉 as a Bee they carry their businesses in
〈◊〉 World or another World of Men. The ground 〈◊〉 is this Because our Saviour being the head the second Covenant as Adam of the first a 〈◊〉 Person in the room of al such whose persons he 〈◊〉 His merits the very same individual 〈◊〉 death and obedience are apylyed and do 〈◊〉 appertain unto al as Paul had al so Adam 〈◊〉 Noah had al and the same death and 〈◊〉 belongs to any other Beleever as wel as to 〈◊〉 For as Adams actual sin was equally imputed 〈◊〉 al his original equally convayed So Christs 〈◊〉 and righteousness to al His. Adam must 〈◊〉 sin before he can condemne one and if 〈◊〉 it condemnes many thousands as wel as one Christ dies to save one and no more to save 〈◊〉 thousands For the sufficiencie of our 〈◊〉 〈◊〉 must be 〈◊〉 as we do the sufficiencie of 〈◊〉 cause which is ever considered according to 〈◊〉 end at which it looks and for which it 〈◊〉 〈◊〉 that it doth not exceed it is not to be attended 〈◊〉 to the thing in which it doth appear 〈◊〉 end of our Saviours sufferings and merits was save his seed and such for which he had 〈◊〉 and should beleeve whether never so many never so few but for al that come within that 〈◊〉 As a ful tide or stream is sufficient 〈◊〉 〈◊〉 al Vessels that come upon it yet not 〈◊〉 to carry one Vessel that is not 〈◊〉 So here The Ocean of Gods love and Sea of Redemption 〈◊〉 Christ is sufficient to carry and convay al that 〈◊〉 unto eternal Salvation but not sufficient 〈◊〉 save one that doth not Beleeve And therefore 〈◊〉 any Orthodox Divine the meaning of this 〈◊〉 Sufficient for all Is the sufficiencie of Christs 〈◊〉 in the room of al Is the sufficiencie of 〈◊〉 death intended and performed for the spiritual 〈◊〉 of al they wil al renounce both the sences 〈◊〉 what reason they wil put upon these words 〈◊〉 than that I have now expressed I cannot tel 〈◊〉 only looking at the internal virtue of Christs 〈◊〉 with this condition there is value enough in it 〈◊〉 save al that come within this condition of 〈◊〉 ving As the sin of the first Adam was sufficient 〈◊〉 infect Milions of Worlds if they should 〈◊〉 of him by natural generation and yet not 〈◊〉 to infect one if he did not so proceed But why then are Reprobates commanded 〈◊〉 〈◊〉 leeve and punished for not Beleeving 〈◊〉 which any is bound to Beleeve that is a truth 〈◊〉 each Reprobate that hears the Gospel 〈◊〉 〈◊〉 to Beleeve that Christ dyed for him 〈◊〉 〈◊〉 that is a truth This is an old deceit which hath much 〈◊〉 the World and wherein the enemies of Gods 〈◊〉 have seemed to triumph and yet in truth it 〈◊〉 fallacie a false form of reasoning But to let 〈◊〉 pass we shal examin whether the 〈◊〉 of it 〈◊〉 true The first part That which any is bound to 〈◊〉 is true may admit many sences A man is bound to Beleeve upon a 〈◊〉 ground Either 1. Of Charitie Or 2. Of 〈◊〉 taintie I am bound sometimes to Beleeve that 〈◊〉 Charity which in it self is not and in the issue 〈◊〉 〈◊〉 true But upon Certainty things revealed and 〈◊〉 here I am bound to Beleeve nothing but 〈◊〉 is a truth Again another sence is this The object upon 〈◊〉 my faith is placed is a truth or true 〈◊〉 But to the second part That Christ dyed for me 〈◊〉 the Pronoune is in place of a Noune for me 〈◊〉 Reprobate And then it is a falshood It s not 〈◊〉 in any Gospel that I know nor required in 〈◊〉 Scripture of God that I should beleeve this for 〈◊〉 truth that Christ dyed for Reprobates If it be replyed that therefore a Reprobate is 〈◊〉 bound to Beleeve I Answer the consequence hath no colour of 〈◊〉 I am not bound to beleeve this falshood 〈◊〉 I am not bound to Beleeve The command to 〈◊〉 carries two things with it First that I must 〈◊〉 al means appointed by God to get faith 〈◊〉 when I have got it I must put forth the act 〈◊〉 in resting upon and receiving from the Lord what 〈◊〉 need The sum is Because a Reprobate is bound 〈◊〉 use al means appointed by God to get Faith and 〈◊〉 he hath got it he is bound also to exercise 〈◊〉 faith by resting upon Christ therfore he is 〈◊〉 also to Beleeve this proposition that Christ 〈◊〉 for Reprobates this consequence is cross to 〈◊〉 and in truth to common sence What ever therefore can be said to the contrary 〈◊〉 it is that unbeleif makes a man uncapable of 〈◊〉 of the spiritual good which Christ hath 〈◊〉 and is willing to communicate unto His. So the 〈◊〉 determins this cause Jer. 17. 5 6. Cursed 〈◊〉 the Man that trusteth in the arm of flesh and 〈◊〉 heart 〈◊〉 from the living God he shall be 〈◊〉 the heath in the Wilderness he shal never see when good comes Art thou such a one set thy heart at 〈◊〉 then There is mercie enough saving good 〈◊〉 in Christ and its comming to this and that 〈◊〉 thy Neighbour thy Child thy Servant who 〈◊〉 they shal have it they shal partake in it 〈◊〉 thou shalt never see it never share in it Rom. 〈◊〉 32. It s that which the Apostle describes the condition of such Men by They are shut up under 〈◊〉 so that there 's no way for any means to 〈◊〉 upon them to come at them or to do good 〈◊〉 them al the passages are not only stopped but 〈◊〉 tercepted by the power of Satan and infidelity 〈◊〉 the Soul the soul being shut up under that 〈◊〉 shuts out the power of the Word it works not 〈◊〉 motions of the spirit they perswade not al 〈◊〉 al judgments al ordinances al means they 〈◊〉 not come at the Soul and therfore it s not 〈◊〉 that any spiritual good either Pardon or Peace 〈◊〉 or Comfort should ever come in Exhortation 1 To provoke our hearts to 〈◊〉 Faith 2 How to carry our selves when we 〈◊〉 it First this should whet our desires and provoke 〈◊〉 endeavours since there is al good Purchased 〈◊〉 Christ and al for those that 〈◊〉 Beleeve 〈◊〉 would not now be a Beleever above al our 〈◊〉 get Faith since we are sure to gain so much by 〈◊〉 be the time trouble or prayers pains what 〈◊〉 wil be its worth our labour though it cost 〈◊〉 so much in the getting it wil quit cost when 〈◊〉 we have it first or last you wil find it It was said when the Jews prospered and 〈◊〉 led in the time of Mordecai they had joy and 〈◊〉 ness and a good day and many became Jewes 〈◊〉 would undergo the same condition that 〈◊〉 might have the same comforts And it s an 〈◊〉 〈◊〉 which nature hath left upon the minds and hearts 〈◊〉 all Men the places which have Priviledges Profits 〈◊〉 Endowments annexed to them carry the