and 〈◊〉 〈◊〉 to him without destraction 2. As we should lay up all for him so we should lay out all for his praise when ever 〈◊〉 occasion 〈◊〉 〈◊〉 any 〈◊〉 〈◊〉 it that we may 〈◊〉 2 Cor. 5. 15. So the 〈◊〉 we live no more 〈◊〉 selves labour 〈◊〉 for 〈◊〉 〈◊〉 but live only to 〈◊〉 who hath 〈◊〉 all Spirituall good for Us. BOOK II. Matt. 1. 21. He shall save His People from their Sins APPlication was the Second Part of Mans Recovery whereby all that Good which Christ hath purchased for His is made Theirs The Sum of this Description we resolved into Two Divine Truths which take up the Nature of it 1 First Christ hath purchased all Spiritual Good for His. That we have finished 2 The Second now follows for which we have 〈◊〉 these words in which we shall attend only so 〈◊〉 as serves our purpose in hand Christ puts all His into the Possession of all that Good He hath Purchased for Them So much the 〈◊〉 letter of the Text sounds Salvation we know 〈◊〉 the substance and marrow of all that Good which we have or hope for here or in another world it 〈◊〉 the removal and absence of all evil that might 〈◊〉 the presence and confluence of all such 〈◊〉 which either we want or desire or can receive to make us happy they are all comprised in this word Salvation And this our Savior 〈◊〉 purchased not to lay it up and to keep it by him but to lay it out in the behalf of his not alone to provide it but to bestow it actually upon them It is his Name it was his Office and he doth the work he doth 〈◊〉 actually save his People from their sins 1 Cor. 1. 30. 〈◊〉 is said to be made of God to us not only so in 〈◊〉 and the sight of God but he is made to us wisdome Righteousnes Sanctisication and Redemption and therfore the Apostle gives thanks to God who 〈◊〉 blessed us with al Spirituall blessings in heavenly places in Christ Eph. 1. 3. So that all the treasuries of all kinds of blessings withall advantages are by Christ Communicated to his Hence the Prophet sets out the Particular inventory of those speciall favours which the Lord doles out unto all 〈◊〉 servants and followers to suit them in their occasions and necessities Isay. 61. 1. 2. the Lord hath 〈◊〉 me to preach good tidings to bind up the broken hearted to proclayme libertie to the 〈◊〉 the opening of the prison to those that are in bonds to give them the oyl of joy and Gladness for the spirit of 〈◊〉 that they may be clothed with the garments of praise He not only hath made a 〈◊〉 of gladness but he puts it on and cloathes all his servants with it In a word hence it is Christ is said to be a perfect Redeemer to save to the utermost not only to offer Salvation and redemption to present it before them but to make it good to their hearts and consciences to their everlasting comforts There are two branches of the Doctrine the explication of them severally will shew the breadth of this truth 1. The extent of this Application or the parties who do partake of ir Theirs Or Ours namly all such for whom these good things were purchased 2. The manner how they come to be made partakers herof the Description told us it was made theirs the Doctrine they are put into the possession of them First Touching the Largness and breadth of this Application it s here to be attended according to the purchase by way of paritie and proportion Redemption and Application are of equall extent Christ purchaseth for his and Christ applyeth unto his and to his only al they have this but only they have this 〈◊〉 of those that ever Christ purchased grace and life 〈◊〉 shall 〈◊〉 of it and none but those shall be made possessors of it both these goe hand in hand Those 〈◊〉 those and those only for whom Christ 〈◊〉 this to them and to all them and only to them Christ applyes this This is the paritie and proportion and equall extent of these two Redemption and Application See this made good by some few Arguments Look we at the manner of the three persons working that will give in Evidence unto this truth this worke of application is attributed in a speciall manner to the spirit because his manner of working doth therin Specially appear he works from the father and the Son and this is the last work The Father as the Will Determines it the Son as the wisdom of the Father he disposeth of this work the holy Ghost as the power of the Almighty Consummates the action For whom the Father appointed this redemption for them Christ purchased it to them the Spirit applies it If the Spirit should not apply it to all for whom Christ purchased it that might argue want of power if to any other but such that might argue want of tuth Application of the purchase is the end of purchasing for therefore redemption was purchased for those for whom Christ had undertaken it that as they needed it he intended it for their good so they might partake of it for their everlasting good and benefit thus the current of the Scripture runnes as a mightie stream 1 Pet. 3. 18. for Christ also once suffered for sin the just for the unjust that he might bring us to God Titus 2 14. He gaue himselfe for us that he 〈◊〉 redeeme us from all iniquity and purifie unto himselfe a peculiar people zealous of good workes 〈◊〉 1. 4. who gaue himself for our Sinnes that he might redeem us from this present evill world I add 〈◊〉 more but that John 17. 19. for their sakes I 〈◊〉 my selfe that is he prepared himselfe on 〈◊〉 for his death and 〈◊〉 that by virtue therof they also might have their corruptions subdued and their hearts purified by the truth and hence it is the 〈◊〉 of the 〈◊〉 of Grace containes not only the manifestation of Gods mind and counsell touching what is done for us but what he will worke in us and 〈◊〉 to us by the power of his grace Ezek. 36. 26. 〈◊〉 will Power clean water upon you and clense 〈◊〉 from all your filthines a new spirit I will give you and a new heart will I work in you and Jer. 31. 33. I will write my lawes in their hearts and 〈◊〉 my spirit in their inward parts and therfore 〈◊〉 lives forever to Save Perfectly all that come unto 〈◊〉 by him Heb. 7. 25. Iftherfore this be the end of 〈◊〉 Purchase that it might be made good upon the souls 〈◊〉 his children either Christ must misse of his 〈◊〉 and not have his end or els they must of 〈◊〉 have all this good which the Father intended to 〈◊〉 and Christ purchased in their behalf aud for 〈◊〉 Speciall benefit 〈◊〉 the 〈◊〉 of Salvation by the death and 〈◊〉
but when the Vessel is now carried into the main Ocean that it should then founder in the waves or be overwhelmed in the midst of the Sea they are wholly without sight of land or least hope of any relief there is no eye to 〈◊〉 them in their misery and therefore none to pitty them nor any hand to help them or any means within the ken of Providence for them to conceive they might expect deliverance So it is with this in Comparison of al other sins the unpardoable one excepted what ever other 〈◊〉 surprise the soul what ever the nature or number or haynousness be hightened with all circumstances that may attend as long as the soul can look out to the infinitness of Gods Mercy and free Grace the invaluable efficacy and vertue of the Merits of the Lord Christ his death and obedience a man is within sight of Land when the Ship is split he may swim to shore Look unto me all ye ends of the Earth and be ye saved saies the Lord Isa. 45. 22. there is yet hope in Israel touching this thing for it is a true saying and worthy of all acceptation That Christ came to save sinners whereof I am chief saies Paul 1 Tim. 1. 16. And as the Heaven is high above the Earth so are the thoughts of God above our thoughts Isa. 55. But this sin of despair sinks a mans heart and comforts as a stone flung into the midst of the Sea carries a man beyond the ken and compass of the boundless favor and compassions of the Lord. To go no further than the Doctrine delivered the malignity of this evil herein discovers it self as that which brings the greatest dishonor to God and irrecoverable danger to the soul. It 's deeply injurious and dishonorable to the Almighty it sins against more of God and tramples the riches of his Graces and tender Mercies under the feet of contempt and counts the Covenant of life and Salvation in the Gospel not only a common thing but a vain thing it 〈◊〉 Gods Truth and Faithfulness and his enlarged Favors into his face with scorn as unable to help and unworthy to be attended And when all the glorious Attributes and Excellencies of God have met together in contriving and accomplishing the Salvation of a sinner in despight of all the power of Hell and darkness this dasheth and blurreth all with the highest disdain and contumelious indignity that may be There was an infinite power wisdom and goodness put forth in making a World of nothing adorned and enriched with such beauty and goodness which each man may see in the frame thereof but in the plotting and performing the great Work of Redemption there was wisdom beyond all the wisdom in the Work of the Creation power beyond and above all that power God said let there be a World and it was so but saying will not serve the turn here it must be the sending of his own Son the death and suffering of Jesus Christ it must cost him his life before lost man could be restored to life again here was Mercy above all the former Bounty and Goodness that goodness then vouchsafed continued not with man nor he in it but this is everlasting mercy which doth not only put us into the possession of Grace and Glory but keeps us there in despight of all the power and policy of Devils all the treachery and weakness of our own hearts despair casts the Crown of all his Power and Wisdom Truth and Faithfulness down unto the dust and proclaims to all the world in our apprehension our weakness is beyond his power it cannot support us our folly too hard for his wisdom it cannot lead and enlighten our minds our misery and sins surpasseth the vertue of his mercy it cannot help and relieve us This is the reason why the Lord cannot endure the least appearance of these desperate pangs as deeply injurious to the Honor of his Name and that in the greatest Excellency Isa. 40. 27. Why saiest thou O Jacob and speakest thou O Israel my way is hid from the Lord and my Judgment is passed over of my God Let no more such words be heard the Lord cannot endure to hear you speak so or to have you think so you cast the most vile unsufferable indignity upon the Lord that may be You drooping discouraged hearts you think it is the loathsomness of your own sins the vileness and unworthiness of your own persons that you look at in all those dreadful complaints you make Is there water enough in the Sea to clense this sink of hellish rebellions in this wretched Nature Can such loathsom abominations of so deep a dye of so long continuance committed against so much Light Grace committed against knowledg and Conscience against patience and goodness and that multiplied from day to day Can these be pardones Mercy should be accessary to its own dishonor if it should shew mercy to such a wretch which hath so abused it Know assuredly you speak against the Lord al this while while you would seem to speak against your own wretched distempers so the Psalmist Psal. 78. 19. Yea they not only sinned more and provoked God as in the former verses but they spake against God saying Can God prepare a Table in the Wilderness You blaspheme and speak against his Power which is not able to work it against his Wisdom which cannot contrive it against his Mercy which is not willing or not able to succor you It was the greatest sin that ever Cain committed when he said his sin was greater than could be forgiven Gen. 4. Then thy heart is more sinful than God can be merciful Satan more able to damn thee than God is able to save thee then God is no God and Christ is no Christ and the Spirit no Comforter yea this is to make the Devil which is the worst of all Creatures and Sin which is no Creature but weakness and worse than the Devil himself to be above God and the Lord Jesus and the blessed Spirit of Grace worse than which blasphemy Hell it self can hardly afford any Hear therefore and fear and for ever abhor that such thoughts should once come into your minds such words proceed out of your mouths As it 's dishonorable to God so it 's dangerous yea deadly to the soul It not only crosseth a mans present comfort darkens our evidence sence and assurance of Gods Favor but utterly cuts off all possibility from the soul for ever expecting the least drop of refreshing or smile of Gods Face For hope in the Heart is the last sprong or sucker in the root of the Tree whereby it lives and stands Though the soul see nothing feel nothing have nothing yet Hope saies 〈◊〉 may be otherwise this proud heart may be abased this sturdy heart may he forced to stoop this unbeleeving heart though it hath had and abused and slighted and been unprofitable under so many means and after so
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
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
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
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
art 〈◊〉 Prisoner of Hell 〈◊〉 up in the chains of pride and infidelitie and the Devil keeps thee under Lock 〈◊〉 Key as it were and thou doest shut out the means 〈◊〉 Grace Why behold Jesus Christ who dyed and hath 〈◊〉 againe he hath the Keys of Hell and Death 〈◊〉 when thou doest say good Lord is it 〈◊〉 that 〈◊〉 this proud heart of mine should have any good that ever these sins of mine should be pardoned or subdued O look now to the Resurrection of the Lord Jesus beseech him that only can do it that hath a commanding power over Hel and Sin and the Devil beseech him that lives for ever that opens and no man shuts that he would open thy heart and 〈◊〉 thy soul from Sin and Satan cry Lord here 's a proud heart a dead heart and an unbeleeving heart O let that power of thine unlock my heart and 〈◊〉 me of al the evils of my Sins and possess me of al the good things of Jesus Christ therefore have an eye stil to the Resurrection of Christ. But you wil 〈◊〉 It is not possible it is that Jesus that I have sinned against resisted despised and the hour and power of darkness is upon my soul Legions of Devils dwels here prevailing over me and drawing me to sin Ay Brethren yet Christ by the power of his 〈◊〉 can do it for you Acts 2. 24. It was not possible that he should be held by the bonds of death when our Savior Christ was dying upon the Cross having the guilt of the sins of al the Elect upon him al the Devils in Hel came about him then but it was not possible that he should be overcome by them therefore look thou up to him and say Blessed Lord 〈◊〉 thou that wast once under the power of darkness but it was not possible thou couldest be held by it O behold and see and have mercy I am under the power of darkness under the power of sin and Satan and I cannot get loose yet if thou wilt please to open the Prison doors and to bring me forth if thou wilt open my heart nothing can shut it Thus you must have recourse to Jesus Christ as risen from the dead having al power in his own hands if indeed you would 〈◊〉 the work of Application to be a saving and a 〈◊〉 work You that are brought to Christ look hither stil when you find Satan too subtile for you and 〈◊〉 too strong for you be sure to keep your eye here and keep your faith here look to Christ and to his death and to his obedience But look to his Resurrection also Col. 2. 12. You are buried with Christ in Baptism wherin also you are risen with him through the faith of the operation of God who raised him from the dead That is our Faith should be 〈◊〉 upon the Resurrection of Christ as that by vertue of which we shal rise with Christ get power against our sins You that have mighty distempers strong corruptions you must look to 〈◊〉 power that raised Christ from the dead this is the skil of faith like the Apothecary when he knows the Disease he goes to the right Box and applies the right Remedy So here thou hast a dead heart a vain mind a heart that canst not apply any saving good to thy self look not now to the Justice of God that wil condem thee but look to the operation of a God that 〈◊〉 quicken and raise up thy dead heart as he did 〈◊〉 〈◊〉 Jesus Christ be 〈◊〉 you set your faith upon 〈◊〉 operation of God which raised Christ from the dead without this al our Preaching and your Hearing were in vain as the Apostle 〈◊〉 1 Cor. 15. 14. 〈◊〉 〈◊〉 Ministers on Earth had 〈◊〉 and Preached and 〈◊〉 and done what they could if 〈◊〉 had not 〈◊〉 again al had been in vain we might have flung 〈◊〉 against the wind the Devils would have laughed 〈◊〉 us al you Preach and you Pray as when 〈◊〉 shoot 〈◊〉 shot against a Castle they do but laugh at them for it So here If Christ be not risen our Preaching is in vain and your Faith in vain You 〈◊〉 for 〈◊〉 and we Preach to commuicate Grace we would have you quickned and you come for that 〈◊〉 now that that must give success to al is the 〈◊〉 〈◊〉 Christ or else al is in vain So likewise 〈◊〉 〈◊〉 one to thee as if Christ had not risen at al if thou 〈◊〉 not the power of it in thy own soul O therefore when you come to the Ordinances of God look up to the Resurrection of 〈◊〉 that the Minister may speak and pray and that you may hear and attend by the power of the Resurrection of Jesus that 〈◊〉 〈◊〉 dead heart of thine may find a raising quickning 〈◊〉 from Sin and Death to Grace and 〈◊〉 by the 〈◊〉 of 〈◊〉 〈◊〉 The Second Proposition Having dispatched the First we come to the Second Proposition 〈◊〉 in the foregoing 〈◊〉 concerning the 〈◊〉 of Application 〈◊〉 That that power by which the Lord 〈◊〉 〈◊〉 Application is an Almighty power This work of Application looks to God as the Author 〈◊〉 it not in regard of any common 〈◊〉 〈◊〉 providence whereby he leadeth out the act of every Creatues abilitity to it's end in al the several kinds 〈◊〉 Acts 17. 28. In him we live and move The strong man faints if God withdraw the weak is strong if God assist Nor yet in regard of that 〈◊〉 which the Lord vouchsafēth to the work of grace 〈◊〉 wrought But 〈◊〉 puts forth an Almighty power upon the soul when he is pleased to bring it home 〈◊〉 himself the Cause is ordinary but the Work it 〈◊〉 is extraordinary there is a mass of Miracles met 〈◊〉 when a sinner is Converted It was a Miracle when the Blind was made to See the Dumb to Speak the Deaf to Hear and the Dead to Live but in 〈◊〉 al these are met together the Blind mind is Enlightned the Dumb mouth is Opened the Heart 〈◊〉 was shut up under hardness is Opened and 〈◊〉 and the Dead soul is restored to Life again Mat. 〈◊〉 5. That power whereby Christ was raised from 〈◊〉 dead is an Almighty power but that he puts 〈◊〉 〈◊〉 the woking of faith in al that belong to him Eph. 〈◊〉 18. His exceeding great power according to the 〈◊〉 of his mighty power in you that beleeve as 〈◊〉 wrought in Christ in raising him up from the dead Hence the working of grace is called a Resurrection Rev. 20 6. John 5. 20. The dead shall hear 〈◊〉 voice of the Son of God and they that hear shall 〈◊〉 So again Eph. 2. 1. 2. You that were dead 〈◊〉 sins and trespasses hath he quickned Look we not only at the Weakness but the hellish Opposition that a man hath naturally against al good 〈◊〉 wil appear it must be more than an ordinary power 〈◊〉 gives a being to grace in
Cor. 11. 28. than he that had 〈◊〉 havock of them Acts 9. Who more fit to be 〈◊〉 Messenger of Peace and to breath out glad tidings 〈◊〉 Salvation to fainting souls than he who had 〈◊〉 out threatnings against them Acts 9. 1. Who more 〈◊〉 to pity the Saints than he who cut of his madness had persecuted them and that to the death before Acts 26. 11. But in the crazy and decayed estate of fainting Age when the whol frame begins to shake and go 〈◊〉 ruine how unable are we to perform the meanest service how 〈◊〉 to be imployed in works of greatest weight The members of a man converted are called Weapons of Holiness and Servants of Righteousness Rom. 6. 19. but doting heads palsie hands feeble knees faultring tongues are but broken weapons and lame Servants utterly unworthy to be used in the fighting of Gods Battels or performance of his Service how shall those hands which hang down for faintness be able to work the works of God how shall the feet that cannot stir walk in his waies or that tongue tell of his praise that cleaves unto the 〈◊〉 of the mouth and cannot talk two ready words To gripe the Sum of the Point in short If Nature be now most pliable to be prepared to receive Grace corruption not now so 〈◊〉 to 〈◊〉 it our abilities most able to improve it then is it a reasonable Truth that the God of Wisdom though he call some at any Age yet he should Convert most at this Age. Learn we hence to take out a Lesson of Sobriety not to be too rash and Censorious touching the final estate of any in this life since it is never too 〈◊〉 for the Lord to call though at the Eleventh hour It 's the Apostles Counsel Judg nothing before the time that is Judg nothing that is secret and uncertain determine not of any mans final condition because the time is not yet come this life is a time of mercy to some sooner to some later After death comes Judgment when God shall lay open the secrets and 〈◊〉 counsels of the heart then judg and spare not but 〈◊〉 then refer al unto the Lord and therfore if the question be touching the final estate of others we should answer with modesty as the Prophet did to the Lord in another case Ezek. 37. 2 3. When 〈◊〉 Lord had shewed him a field full of dead bones 〈◊〉 dry he asked him Son of man shall these dead bone live the Prophet answers Lord thou knowest it rests in thine own wil to work this so great a work and in thine own Counsel to determine it So 〈◊〉 the demand be Shall this gray headed sinner 〈◊〉 come to Grace he that hath been an old Standard-bearer in the Camp of the Devil shal he ever 〈◊〉 a faithful Soldier to the Lord Christ can this seared Conscience ever be made sensible of its sin 〈◊〉 〈◊〉 The answer of the Prophet will 〈◊〉 us Lord thou only knowest It 's not for us to judg Secret things belong unto the Lord. For 〈◊〉 to pry into the Ark of his privy and concealed Counsels we cannot do it without desperate pride and apparent danger Thus far indeed we may go without any breach of Charity and the Word will 〈◊〉 us sufficient warrant to wit Observing the lives 〈◊〉 men Of some of some I say we may conclude and that certainly that as yet they are in the state of Nature in a miserable and damnable condition Object If it be replyed Doth any man know that heart Who knows what is in man but the spirit of man 1 Cor. 2. 11. Answ. Can the spirit of a man pry into every corner of his Conscience and know his own condition After he hath told what he knows I may know it as well as himself and somtimes better Thus the Practice of a man discovers his Spirit A rotten Conversation when the constant tenure and frame of a mans course is corrupt and 〈◊〉 it 〈◊〉 to all the world who have wisdom to 〈◊〉 there is a refuse and an 〈◊〉 disposition within The fool saies the wise man Eccles. 10. 3. 〈◊〉 to every one as he 〈◊〉 by the way that he is a fool After the 〈◊〉 hath felt the Pulse and heard 〈◊〉 complaint of the Patient what 's the pain and 〈◊〉 the part affected how the fits and returns of 〈◊〉 distemper takes him he knows the disease far 〈◊〉 than the man that feels it it may be it's 〈◊〉 stone in the Reins the inflamation of the Liver Consumption of the Lungs the parts are within and 〈◊〉 cause of the Disease also but it discovers it self 〈◊〉 that undoubtedly many times by Symptomes 〈◊〉 thus it is with the sickness of the Body it is so 〈◊〉 the distempers of the soul the Practice of a 〈◊〉 is as the Pulse if that be commonly uneven 〈◊〉 and irreligious it argues it 's not the fit of a 〈◊〉 but even the very frame and constitution 〈◊〉 a corrupt and irreligious heart When a mans 〈◊〉 carriage and communication leaves a noysom 〈◊〉 and scent and 〈◊〉 of prophaness behind 〈◊〉 it evidently proclaims to any who have but 〈◊〉 Wisdom and Grace that these dead works 〈◊〉 from a rotten carkass of a Body of death 〈◊〉 it's our Saviors direction and conclusion he 〈◊〉 as never failing Matth. 7. 16. 20. By their 〈◊〉 you shall know them An evil tree cannot 〈◊〉 forth good fruits and a good tree cannot 〈◊〉 forth evil fruits and therefore he doubles the 〈◊〉 as that which is undeniable by their 〈◊〉 you shall know them The holy Apostle is 〈◊〉 peremptory 1 John 3. 10. In this are the children of God known and the children of the Devil 〈◊〉 doth not righteousness is not of God and 〈◊〉 that loveth not his Brother Where there be Three Particulars suit the Point in hand 1 There are but two sorts of men in the World 〈◊〉 Children of God and the children of the Devil 2 These may be known 3 He that is a hater of the Saints and a worker of iniquity hath the Brand-mark of a child of the Devil by which he may be discerned It is not then a breach of Charity to judg the tree by the fruits the 〈◊〉 by the Symptomes yea it was folly and little less than madness to do other As the Word 〈◊〉 I may judg and so should But to 〈◊〉 the Lord out of the Throne of Judgment to sit upon the life and death of mens souls to set down mens peremptory doom further than the Word warrants as though we had been admitted into Gods secrets and seen the Books of Reprobation and Election drawn this is hellish impiety and presumption we may boldly say the tree is not a Vine that brings forth Thorns nor that a Fig-tree that beareth Thistles he who hath a naughty life cannot have a good heart He who serves ' Mammon cannot serve God Mat. 6. 24. He who walks after the lusts of the flesh
here Men that cleer ground they content not themselves to lop off the tops of trees but they stub up the roots then they make cleer work So here be sure you stub up the heart and will of sinning that 's the root of all or else al that you do is in vain it was our Saviors expression to the Pharisees Luke 11. 39. Ye fools that make clean the outside of the cup and the platter but your inward part is full of ravening and wickedness they began on the wrong side they contented themselves to 〈◊〉 the 〈◊〉 their outward conversation to manward and left corruption in their hearts unsubdued unremoved and therefore our Savior Christ calls them fools and hypocrites for their labor What can you say to my life what hath any man against me if thou hast no more 〈◊〉 say for thy self than that comes to thou hast nothing at al 〈◊〉 thy heart be not clensed from those iecret corruptions of thine Let me leave Two or Three Directions here that are just in my way not interfering with any thing to be spoken afterward Know that the greatest work of Reformation Repentance and the comfort of a mans spiritual condition it lies mainly in the Will the greatest work and the greatest difficulty lies here Brethren If you look at it as a matter of ease that thou canst do it with the turning of a hand and make wash-work of it thou never knewest it and thou shalt never attain it It 's one of the Devils greatest delusions whereby he cozens thousands to perswade men it 's an easie matter to be Religious No 〈◊〉 know it unless you find it the greatest work in the world you will never find endeavors suitable nor success answerable for the comfort of your own souls Oh therefore that every man would go home convinced and perswaded God hath helped me to temper my tongue and to keep my hands the Lord hath given me an enlightened Judgment a reformed life but Oh the difficult work is behind this wretched heart of mine the hardness of that the impossibility of that conclude it therefore and resolve upon it it wil cost me hard work and unless the Lord enable me and set in mightily and constantly upon my soul the work will never be done The heart is deceitful above all things and desperately wicked Jer. 17. 9. there is no hope of it as it were the hand and eye and tongue may be reformed but the heart is desperate who can know it who can mend it who can overpower it If thou hast found it easie nay if thou didst never stand amazed at the difficulty of the work about thy heart to get that severed from thy sins thou never hadst the right discerning of it to this day Paul cried out of the Body of Death Rom. 7. last who shal deliver me from it not from the eye or the hand but from the heart the will of Pride the wil of Uncleanness the will of 〈◊〉 and here he is at a stand at an amaze with himself who shal deliver me Beleaguer thy heart and will with the cleer evidence of the Truth of God that it may not be able to make an escape from under it It is with subduing the Will as it is in winning a strong Hold it 's marvelous hard to 〈◊〉 unto it no battery can be made against it those that are do not prevail 〈◊〉 〈◊〉 taking of it then they besiege it so that none shall come in to bring any help 〈◊〉 none go out to find any relief then in time they will be famished out and so forced to surrender Do so with thy soul thou hast a crooked proud 〈◊〉 will that hath outbid al the Ordinances of God no battery could ever prevail against it therefore labor to besiege it with the Evidence and plainness of undeniable Arguments of Truth from the Word that nothing may come in nor out listen not to any carnal Reasons within suffer not either honor or profit or pleasure from without to enfeeble the power of the Truth but so besiege it with the Evidence of the Word that the soul may say this is my sin this is my plague this is my state it will be my ruine unless the Lord shew mercy to me this wil tire the heart of a man and there is no other way in the world and it 's certain that the heart wil either lay down his corruption or his conviction but this is our misery that some go out and some come in and so the heart is relieved and holds the siege long The last Direction which may prepare us for the next Point viz. The hand of the Lord to work this for us When thou art perswaded this stubborn heart will cost me many a prayer and tear and bring me often upon my knees it wil never do else if I think it 's easie I never knew what it was and when thy heart is so besieged that it finds no relief Then Brethren look often up to Heaven He only that made the heart can frame the heart to the blessed obedience of his own wil al that we can do is to use the means and lie under the Ordinances that God may do that for us which he requires of us It 's the Lords own Promise Ezek. 36. 26 27. I will take away the heart of stone and give a heart of flesh therefore go and cry to Heaven and say Lord it is not in our hands to do it but thou hast said thou wilt give unto thy servants a heart to hate sin we come and beseech thee deny it not unto us Look to him we should in whose hand our hearts are that he may do that for us which we cannot do for our selves BOOK VIII JOHN 6. 44. No man can come to Me unless My Father which sent Me Draw him WE have already Debated and Dispatched TWO of those Divine Truths wherein the Dispensation and manner of Gods working upon the Soul in preparation was conceived and described 1 That he finds the sinner settled upon his 〈◊〉 and in the security of a sinful Condition 2 That he was wholly unwilling to be severed therefrom That it is a Death to him to be awakened out of this dead sleep when he saw no danger nor feared any but pleased himself in his Dreams and deluded 〈◊〉 of his own happy Condition 3 The Third and last Point now comes to skanning and Consideration wherein indeed the Pith and Marrow of this so deep and mysterious a Dispensation of the Lord upon the Soul discovers it self The Two former only made way for the more plain Explication of this last and the more easie Apprehension of it by those who are willing to understand Namely That by a holy kind of violence he is driven out of his sin and Drawn unto Christ by God the Father notwithstanding al the 〈◊〉 and utter unwillingness to the contrary And for the foundation of our following Discourse we have chosen these
thing a wicked man had or any action he did might be good or bring good to him in reason it was the Services and Sacrifices wherein he did approach unto God and perform Service to him and yet the Sacrifice of the wicked is an abomination to the Lord Prov. 28. 9. and Tit. 1. 15. To the pure all things are pure but to the unbeleeving there is nothing pure but their very Consciences are 〈◊〉 It is a desperate Malignity in the temper of the Stomach that should turn our Meat and diet into Diseases the best Cordials and Preservatives into Poysons so that what in reason is 〈◊〉 to nourish a man should kill him Such is the venom and malignity of sin makes the use of the best things become evil nay the greatest evil to us many times Psal. 10. 9. 7. Let his prayer be turned into sin That which is appointed by God to be the choycest 〈◊〉 to prevent sin is turned into sin out of the corrupt distemper of these carnal hearts of ours Hence then it follows That sin is the greatest evil in the world or indeed that can be For That which separates the soul from God that which brings all evils of punishment and makes all evils truly evil and spoils all good things to us that must needs be the greatest evil but this is the nature of sin as hath already appeared But that which I will mainly press is Sin is only opposite to God and cross as much as can be to that infinite goodness and 〈◊〉 which is in his blessed Majesty it 's not the 〈◊〉 〈◊〉 distresses that men undergo that the Lord distasts them for or estrangeth himself from them he is with Joseph in the Prison with the three Children in the 〈◊〉 with Lazarus when he lies among the Dogs and gathers the 〈◊〉 from the rich Mans Table yea with Joh upon the dung-hil but he is not able to bear the presence of sin yea of this temper are his dearest servants the more of God is in them the more opposite they are to sin where ever they find it It was that he commended in the Church of Ephesus That she could not bear those that were wicked Rev. 2. 3. As when the Stomach is of a pure temper and 〈◊〉 strength the least surfet or distemper that befals it presently distasts and disburdens it self with speed So David noted to be a man after Gods own heart He professeth 101. Psal. 3. 7. I hate the work of them that turn aside he that worketh deceit shall not dwell in my house he that telleth lyes shall not tarry in my sight But when the heart becomes like the Stomach 〈◊〉 weak it cannot help it self nor be helped by Physick desperate diseases and dissolution of the whol follows and in reason must be expected Hence see how God looks at the least connivance or a faint and seeble kind of opposition against sin as that in which he is most highly dishonored and he follows it with most hideous plagues as that indulgent carriage of Ely towards the vile behavior of his Sons for their grosser evils 1 Sam. 2. 23. Why do you such things It 's not well my Sons that I hear such things It is not well and is that all why had they either out of ignorance not known their duty or out of some sudden surprisal of a temptation neglected it it had not been well but for them so purposedly to proceed on in the practice of such gross evils and for him so faintly to reprove The Lord looks at it as a great sin thus feebly to oppose sin and therefore verse 29. he tells him That he honored his Sons above God and therefore he professeth Far be it from me to maintain thy house and comfort for he that honors me I wil honor and he that despiseth me shall be lightly esteemed verse 30. Hence it is the Lord himself is called the holy one of Israel 1. Hab. 12. Who is of 〈◊〉 eyes than to behold evil and cannot look upon iniquity no not in such as profess themselves Saints though most deer unto 〈◊〉 no nor in his Son the Lord Jesus not in his Saints Amos 8. 7. The Lord hath sworn by himself I abhor the excellency of Jacob what ever their excellencies their priviledges are if they do not abhor sin God will abhor them Jer. 22. 24. Though Coniah was as the Signet of my right hand thence would I pluck him Nay he could not endure the appearance of it in the Lord Christ for when but the reflection of sin as I may so say fell upon our Savior even the imputation of our transgressions to him though none iniquity was ever committed by him the Father withdrew his comforting presence from him and let loose his infinite displeasure against him forcing him to cry out My God my God why hast thou forsaken 〈◊〉 Yea Sin is so evil that though it be in Nature which is the good Creature of God that there is no good in it nothing that God will own but in the evil of punishment it is otherwise for the torments of the Devils and punishments of the damned in Hell and all the plagues inflicted upon the wicked upon Earth issue from the righteous and revenging Justice of the Lord and he doth own such execution as his proper work Isa. 45. 7. Is there any evil in the City viz. of punishment and the Lord hath not 〈◊〉 it I make peace I create evil I the Lord do all these things It issues from the Justice of God that he cannot but reward every one according to his own waies and works those are a mans own the holy one of Israel hath no hand in them but he is the just Executioner of the plagues that are inflicted and suffered for these and hence our blessed Savior becoming our Surety and standing in our room he endured the pains of the Second death even the fiercenes of the fury of an offended God and yet it was impossible he could commit the least sin or be tainted with the least corrupt distemper And it 's certain it 's better to 〈◊〉 all 〈◊〉 without any one sin than to commit the least sin and to be freed from all plagues Suppose that all miseries and sorrows that ever befel all the wicked in Earth and Hell should meet together in one soul as all waters gathered together in one Sea Suppose thou heardest the Devils roaring and sawest Hell gaping and the flames of everlasting burnings 〈◊〉 before thine eyes it 's certain it were better for thee to be cast into those inconceivable 〈◊〉 than to commit the least sin against the Lord Thou dost not think so now but thou wilt find it so one day But if sin be thus vile in its own nature why do not men so discern it so judg it That I may give a full Answer to this Question I shall first shew the Causes of mistake and secondly the Cure For the first There
13. He that is truly meek and pities the souls of men most he wil shew least pity to their sins all sharpness of rebuke and yet al meekness of spirit do wel accord The exhortation to the people is that as ever you desire to see your sins and have your hearts brought to sorrow for them you must desire it and delight in it that you may have the light brought home to your souls in way of particular applycation to your own sins there is no means so effectual as this therefore desire God that your ministers may take such paines that they may speak to your Consciences Take three considerations here Weigh sadly that when the Minister speaks in way of Applycation so as to discover thy sins he doth no more than he may nay no more than he should in point of Conscience his life lyes at stake if he should not deal plainly and faithfully and therefore know its unreasonable for thee to quarrel with the Minister or with that he speaks when he hath the word for his warrant in what he does Look at the good of the dispensation of an ordinace and overlook the 〈◊〉 of it As some would not see but drink of the Physick minding the wholsomness and bearing with the unpleasantness of it for the present As it 's wearisom to the Surgeon to be raking in the sore so it is to the Minister but it is for thy good and therfore though it be painful and cross to thy carnal affection yet thou shouldest take contentment in such a dispensation of the word as is such an effectual means of thy good When thou findest thy heart 〈◊〉 consider that an under quiet taking in sharp reproof it s a sound argument of the sincerity of thy heart and truth of thy love to God and his word When a man 〈◊〉 to be shaken in his Comforts and a sharp and keen reproof comes home to a man to force him to see and be humbled reform his evil wayes if he can 〈◊〉 receive and yield 〈◊〉 to such a reproofit's a sign his heart is sincere in the sight of God when he saies as they did Zach. 13. 6. these are the wounds I received in the house of my friends When they heard this We heard before that application and special discovery of our particular corruptions what force it had to break the heart We have here yet a Second means couched in the manner of the 〈◊〉 expressed in the Text. The word is read in the Participle and carries a kind of 〈◊〉 endeavor with it a 〈◊〉 of mind about that which was heard In hearing they heard it and when the Sermon was over they had received the message of the Lord delivered by the Apostle when they happily were departed yet that word departed not out of their Ears and hearts They heard it over again they mused upon it it stuck by them their thoughts recoiled afresh upon the consideration thereof it pressed heavy upon their hearts Conviction brings the sin Application laies it Meditation settles it upon the heart that it sinks under it as unsupportable Hence then the Doctrine is Through Meditation of sins applied is a special means to break the heart of a sinner As men that are stoned and pressed to death while the stones are few that are cast and the weight not great may be they are troubled and wounded in some measure but their bones are not broken nor yet their lives hazarded but while they stil continue flinging and adding to the number and weight their bones break and their lives fayl under the overbearing pressure that is put upon them A serious thought and right apprehension and application of a sin toucheth and troubleth the sinner but daily meditation flings in one terror after another and followes the soul with fresh consideration of yet more sin and yet more evil and that more hainious and yet more dangerous beyond al pprehension and imagination so that a sinner is stoned to death as it were and breaks under the burthen of it Thus the repenting Church Lam. 3. 19. 20. In remembring mine affliction the wormewood and the gall my soul hath them still in remembrance and is humbled in me in remembring I remembred they were daily musing and continually poring and that made them pierce in wardly look as it is in the body it is so in the soul meat minced if never 〈◊〉 and digested it never nourisheth A potion prepared and given if not retayned and kept in the stomack it never purgeth or worketh kindly for cure So here in the soul Applycation carves out a fit potion of truth to the sinner but Meditation is that which digests it and makes good blood of it Applycation compounds the potion a particular reproof which is keen in the working brings it home but meditation retaynes it that so it may work kindly put forth the 〈◊〉 powerful effect for the loosening of those loathsom lusts which are like noysom and corrupt humours which threaten the death and ruin of the soul. This is one thing which is undoubtedly implyed in that place by the consent of al interpreters that I know Psal. 77. 10. While the prophet was taking up his thoughts with attendance to his own distempers and sinful provocations and the Lords departure from him by reason of the same he sits down almost overwhelmed with the direful apprehension thereof I said this is my death but I wil remember the changes of the right hand of the most high this poring upon his own sins and 〈◊〉 was his death therefore he turns the tables and turns his thoughts another way and that was the cure of those discomforts even the remembrance of the former the former expressions of Gods favour and faithfulness it s also one part of the meaning of that text Psal. 40. 12. My sins have taken such hold of me that I cannot look up when we lay hold upon them by serious meditation then they lay hold upon us and when our minds attend not but slip aside from the serious consideration of them then they slip away from us For explication we shal 1 Shew what this meditation is 2 Apply the general Doctrine to the particular occasion and see how this helps forward this work Then 3 We shal make use For the first Meditation is a serious intention of the mind whereby wee come to search out the truth and settle it effectually upon the heart An intention of the mind when one puts forth the strength of their understanding about the work in hand takes it as an especial task whereabout the heart should be taken up and that which wil require the whol man and that to the bent of the best ability he hath so the word is used 〈◊〉 1. 8. thou shalt not suffer the word to depart out of thy mind but thou shalt meditate therein 〈◊〉 and night when either the word would depart away or our corruptions would drive it
and yield to that power and is acted and moved by the like opposition and detestation against its sin according as the impression of the Spirit is left upon him And hence it comes the sinner is transported with that holy 〈◊〉 and indignation at such times 〈◊〉 〈◊〉 ward he doth never find 〈◊〉 may be can never again attain unto As the Gibeonites when all the Princes of the Cities and Provinces were gathered together against them they had not power in themselves to oppose yet withdraw themselves they would from under their Rule and Confederacy and yielded themselves to the Authority and Soveraignty of Joshua though it were to hew wood and draw water or as the Boat that is run a ground and hath neither tackling nor 〈◊〉 yet by a mighty wind and a Spring Tide he is carried with more speed to the Haven than by all 〈◊〉 and helps he could ever after attain So the Soul being acted wholly by that power and impression of the 〈◊〉 having yet no principle of its own it 's carried with a detestation against sin here Christ applies this power only afterward in Sanctification we apply the power of Christs death to this end with him This is the first work of God in the extent of it and the way he takes to turn the soul from sin and the Creature Fear stops him sorrow tires him hatred turns him Fear troubles his sin sorrow loosens it hatred abandons it Fear finds the knot Griefunties it Hatred dissolves and breaks it off Fear questions the Lawfulness of the match between sin and the soul Sorrow gives in proof and evidence out of sence of the evil of it Hatred disanuls the League and fues out an everlasting Divorce betwixt sin and the soul. This Hatred is the hatred of Preparation not of Sanctification the difference between which may be discerned by the former Discourse That in Sanctification is from the Spirit inhabiting this from the Spirit Assisting That of Sanctification is by a gracious habit infused into the Soul this is without a habit the Spirit only by 〈◊〉 irresistible motion working upon the soul. In that there is an inward Principle received whereby we meet with Christ and concur with him to the work here we have no habit and therefore no inward principle to meet with Christ he wholly and only 〈◊〉 upon us and we act as acted by him Take the wheels of a Watch out of place if you wil bring them into the right room and place they wil then move because there is a principle of motion put into it So of a Member out of Joynt if you wil by strong hand pul and move it unto the place being wholly moved it wil move into his order and rank it doth not concur or meet with your hand for the joynting of it self but stirs wholly and only as stirred but being settled and confirmed in the place it wil move to your hand and concur with your hand to help it self So here That hatred in Sanctification we receive from our union with Christ this the Spirit works upon us to make way to bring us to Union with the Lord Jesus we must turn from our sins before we come to God there must be an aversion from sin before there can be a conversion unto God we cannot be under two Covenants in the first Adam and the second grow upon two stocks together It 's said that Adam begot a son in his own Image that a Son was generated by the first Adam the act of Generation was no part of the Image but the Image is the corruption of Nature that came by Generation So that we are united that 's none 〈◊〉 Christs Image but the Image of Christ which is 〈◊〉 communion with him in his Graces this Image and these graces issue from our union The sum in short then is this There must be an aversion from sin before conversion unto God there is nothing in the soul that can work this but Christ must do it When Christ works this it is not by any habit of Grace infused into the soul but by the motion and work of the Spirit upon the Soul In this work Christ as the Head of the Covenant by 〈◊〉 of his death whereby he satisfied the Law brings a release from the hand of Divine Justice to reverse and repeal that Commission by which sin had Authority over the soul and Satan by sin 〈◊〉 that the act of sin is stopped and the right of the Rule of sin is wholly 〈◊〉 and made voyd the contrite sinner feeling the evil of sin and yet no power of himself to oppose and subdu look in what opposition and detestation the 〈◊〉 power of the spirit goes out against sin as acted by the impression of that power it acts by opposition and detestation against its sin and is turned from it 2. How this hatred discovers it self and how it may be discerned This hatred is attended with a continual fear of the presence and the deadly infection of sin and so with a constant watch against it or a watchful fear is a never fayling work whereby this hatred 〈◊〉 it felf in the carriage and daily conversation of a 〈◊〉 sinner the venom of sin which formerly he hath felt the plague and vengeance which those his distempers hath brought upon him leaves so fresh and yet so 〈◊〉 a remembrance of them upon his soul that the very thoughts of them afright him but any temptation or provocation that may draw him to the 〈◊〉 of the like is so loathsom that the least appearance that looks that way he sees presently and shakes at it 〈◊〉 it as the 〈◊〉 of hell as that which wil hazard the happiness of the soul and 〈◊〉 as present 〈◊〉 to him As it is in the work of nature in the body of a man he that hath surfeted upon some sweet meat or some pleasing potion that hath been prepared in a guilded cup happily suited with his palate for the present but in issue had in reason hazarded his life in his own sence and each mans apprehension but that the Lord was merciful you need not 〈◊〉 him with arguments the loathing of 〈◊〉 stomach and the very hatred and Antipathie that nature hath against that which procured the hazard wil make him watchful and shy how he is deceived in that kind any 〈◊〉 the very sight of the gally-pot the sent or smel of the potion yea the least suspicion that such a receit is coming towards him 〈◊〉 him to fear and fly his stomach begins to turn riseth from the 〈◊〉 removes out of the room 〈◊〉 frame of nature begins to fail and shake with the remembrance of the 〈◊〉 and with the fear of the like danger It behoves me to look what I take it had like to have cost my life therefore I wil come there no more So it is with a 〈◊〉 sinner that hath felt the poyson of those pleasing distempers upon which