Lord our God Here again is the sum of the Covenant comprised and all the particulars with the manner of the work included and presupposed as the Apostle once for all expounds these and the like passages 2 Cor. 6. 16. I will be their God and they shall be my people wherefore come out from among 〈◊〉 and be ye separate and touch no unclean thing and I will receive you and will be a father to you and ye 〈◊〉 be my sons and daughters saith the Lord 〈◊〉 If they touch no unclean thing but be separate 〈◊〉 Sin Self and the Creature and so come out of 〈◊〉 these in preparation and come to him in effectual vocation then he will be a father to them in his Christ and make them his Children in Adoption and then he will write his laws in their hearts and renew them to that Holiness which in Adam they lost and so enable them to walk in his wayes And therefore when the Lord promiseth by the 〈◊〉 Isa. 43. 25 I am he that blotteth out thy transgressions for my own names sake and will not remember 〈◊〉 sins that is I do justifie thee freely when I have made thee to beleeve by my free grace For it cannot be conceived that the Lord would pass the Sentence of Absolution upon her while she remained in the 〈◊〉 of Unbelief For then that of the Apostle should fail It s one God that justifies the Jews by Faith and the Gentiles through Faith Rom. 3. 30. Therefore look the 20 and 21 vers of this Chapt. for we must not have one place justle against another and there you shall 〈◊〉 it is said I will do this and that for my People my Chosen which are Beleevers and of them and unto them it is said vers 25. I will blot out thy sins for my own sake The resolving of these Cases and information of these Doubts infers undeniably thus much That there is no Absolute Promise that either gives or maintains assurance of our good estate but such only wherein God engageth 〈◊〉 to work the Condition or else doth of necessity imply it wrought It will be said That the Covenant of Grace is free and issues out of the free Mercy of God in Christ and therefore the Lord hath not in it any respect to any thing we have or do It s all confessed and yet there is no prejudice at 〈◊〉 accrews to the Cause in hand Free Grace is the Fountain of all It makes the 〈◊〉 it works the Condition it maintains the 〈◊〉 which is wrought Ephes. 2. 8. By Grace 〈◊〉 ye saved through Faith And though God both require and work the 〈◊〉 Eph. 2. 8. Faith is the Gift of God Yet it not for our Faith or for the worth of any Grace 〈◊〉 is in us that we have life and salvation but by 〈◊〉 and those as means and wayes by Grace 〈◊〉 and provided to give life 〈◊〉 is of 〈◊〉 Grace doth it not therefore require 〈◊〉 in 〈◊〉 Party that is Justified nor yet suppose him to be 〈◊〉 The Apostle openly contradicts such a 〈◊〉 Rom. 8. 30. Whom he called them he justified 〈◊〉 is also of Free Grace and yet doth it 〈◊〉 suppose Sanctification and Holiness in the Party 〈◊〉 must possess it Without Holiness no man shall 〈◊〉 the Lord Heb. 12. 14. As my Glorification doth 〈◊〉 hinder the freedom of my Justification because it 〈◊〉 before it so my Justification doth not hinder the 〈◊〉 of my Vocation because Vocation goes 〈◊〉 it but only shewes the order and manner of Gods 〈◊〉 Third Case of Conscience Though a man can have no Right to any Spiritual 〈◊〉 in Christ without Faith and though the 〈◊〉 never witnesseth this without or before Faith 〈◊〉 when Faith is there when some gracious 〈◊〉 is wrought may not doth not the Spirit 〈◊〉 a mans good estate without any respect to 〈◊〉 or any gracious Qualification existent in the 〈◊〉 I Answer So marvelous secret and unsearchable are the Dispensations of the Spirit unto the Soul 〈◊〉 as the wind blows where it 〈◊〉 thou hearest 〈◊〉 sound of it thou knowest not whence it comes 〈◊〉 whither it goes So it is here The hidden 〈◊〉 ousness of the manner of the Spirits work in the 〈◊〉 of it is so hard to discern that to make any approach so as to discover the way of God and to undermine an Error entrenching thereabout by 〈◊〉 of Reason is more than ordinarily 〈◊〉 and therefore for our better proceeding in Answer 〈◊〉 this Question I shall Endeavor to do these 〈◊〉 Things 1 State the Question and open it in the 〈◊〉 thereof 2 Give in such Arguments as we conceive 〈◊〉 plainest Evidence with them to settle 〈◊〉 Truth 3 Answer some such Objections as are of greatest weight For the right 〈◊〉 of the Question in 〈◊〉 to the Case propounded I lay down this Conclusion The Spirit of God never gives in immediate 〈◊〉 of any right we have to or that we are made 〈◊〉 of any benesit from Christ without respect 〈◊〉 some Qualification gracious Disposition or Condition in the Soul There are Three Particulars to be Opened for the right understanding of this Conclusion First What is meant by Evidence Answer 〈◊〉 light of 〈◊〉 let in on Gods part and 〈◊〉 on ours whereby either we have or may have 〈◊〉 true and never failing ground of right discerning 〈◊〉 what is so manifested and apprehended so that Evidence 〈◊〉 First That God by his Spirit manifests his 〈◊〉 and our Good and that we either do or may 〈◊〉 it for our Comfort For it s the aim of the 〈◊〉 to understand this Evidence with Application 〈◊〉 the truth to our own particular estate For we 〈◊〉 not now what the Word is in it self or what 〈◊〉 Spirit doth in the ordinary dispensation thereof 〈◊〉 that is light in it self and makes all things 〈◊〉 indifferently at all times Eph. 5. 13. but here we 〈◊〉 this Discovery and Manifestation of the Mind 〈◊〉 God as it comes home to our Particular that 〈◊〉 〈◊〉 and hearts may be settled As Luke 24. 32. He opened the Scriptures vers 45. He opened their 〈◊〉 that they might understand the 〈◊〉 and so the truth was more cleer and their sight 〈◊〉 cleer 1 Cor. 2. 12. He hath given us his spirit 〈◊〉 we may know the things that are freely given to 〈◊〉 of God 1 Joh. 5. 20. He hath given us an 〈◊〉 that we may know that we know him Secondly This right discerning on our part is not 〈◊〉 a certain knowledge or science of that good 〈◊〉 is thus witnessed to us but an assurance of Faith whereby the heart embraceth it as true to it 〈◊〉 good for it The one of these is a help to the 〈◊〉 sanctisied reason or reason exercised about 〈◊〉 truths is an instrument appointed by God in the and of his Spirit to beget this act of Faith for 〈◊〉 exercised about the Word and
any saving Work If there were no Doubt moved no Question Controverted by way of any seeming Collection from the place the very Mysterious depths of the 〈◊〉 herein delivered drives all Interpreters to a stand and puts the most Judicious beyond their thoughts so that there is more 〈◊〉 to 〈◊〉 the mind of God in the words then to make Answer to the Objection hence collected We will 〈◊〉 Shortly open the meaning of the Words 2 Then 〈◊〉 what may be truly Collected from them and 〈◊〉 it will appear that the Objection fetched from 〈◊〉 will find no footing in this place The scope of the Apostle in vers 4 5. is That 〈◊〉 Christ is the Son of God and that Faith which 〈◊〉 the world must look to him and rest 〈◊〉 him This he 〈◊〉 to me to prove and explicate in both the parts of it in vers 6. And secondly amplyfieth it in the following 7. and 8. verses His proof is taken from 〈◊〉 type of his Priestly-Office the truth whereof he accomplished in the great Work of Redemption He that comes by water and blood he is the son of God But Jesus Christ came by water and blood His comming implys 1 His Fathers Sending 2 〈◊〉 Own Undertaking that great Work of our Recovery not only by Water as the Levites who were washed Numb 8. 6. 7. but by Blood also as the Priests Levit. 8. 6. 22 23 24. By Water I conceive is meant The Holiness of his Nature in which he was Conceived and for which end he was overshad owed by the Spirit By Blood is meant that Expiation and Satisfaction he made to the Law of God by shedding his Blood So that He that had all that and 〈◊〉 all that which was shadowed by the Priests He is that Jesus the son of God for 〈◊〉 And the Spirit bears witness because the Spirit is Truth This seems to me to be the fairest sense and to be preferred before all that I can see brought By Spirit in the First place is meant Gods 〈◊〉 the Holy Ghost By Spirit in the Second place I do think 〈◊〉 is meant For so you shall find the word used 2 Cor. 4. 13. Having the same Spirit of Faith So that the Spirit of God comming from the Father and the Son would testifie by the aspertion of this Water and Blood that my Faith is true when it assures my heart that this Jesus is the Son of God 2 He amplifies this proof by bringing in the number of witnesses and the manner of their witnessing For their number they are Six The Father sending The Son coming The Spirit certifying in this 〈◊〉 manner of working they are distinct and herein appear to be distinct witnesses and this their witness is from Heaven signifying where they are and from whence they express their witness The Father speaks from Heaven This is my beloved Son in whom I am well pleased Mat. 3. last The Son professeth so often of himself That he came out of the bosom of the Father John 1. 18. John 3. 13. No man can ascend to Heaven but the Son of man who came down from Heaven John 6. 38. I came down from Heaven not to do my own will but the will of him that sent 〈◊〉 Lastly in Mat. 3. last The Spirit of God descended down upon him in the likeness of a Dove these speak from Heaven and their expressions are 〈◊〉 in the word without us whether we beleeve or no. Three again speak and witness from Earth for Christ dwels in us here on Earth the Spirit Water and Blood There is no doubt but by Water is meant Sanctification by Blood Justification all the Question lies upon the third What is meant by Spirit Under correction I take it It 's meant of Faith for besides that 2 Tim. 1. 7. all graces are called the Spirit we have received the Spirit of Power of Love and of a sound mind this is expresly so named 2 Cor. 4. 13. we having the same Spirit of Faith this is most safe and most sutable to the analogy of Faith and the intendment of the Text. There are but Three great Works unto which all the rest may be referred Vocation Justification Sanctification all these in us give in witness and evîdence That Jesus the Savior of the World must be the Son of God sent of him who sends also his Spirit into our hearts to work thus in us and by these works to evidence to us Himself and his Office The Truths then which according to the right meaning of the words may hence be collected are these There be six Witnesses Three of these witness from Heaven and their Testimony is left in the word without us The other three from Earth from the operation of the work of Grace and these are within us Al these agree in this as the thing winessed 〈◊〉 Jesus the Saviour of his People is the Son of God The witness of those from Heaven is greater than that which is on Earth But touching the witnessing of my good 〈◊〉 without respect to a gracius disposition or qualification there is not a syllable in the Text that sounds that way or carries any appearance to that purpose If every Work of Grace or the truth of a gracious qualification be witnessed by the Spirit and is lastly resolved therinto So that I Beleeve the work of Grace in me to be true because the Spirit witnesseth it then I must have an absolute ground to Beleeve the Spirit I wil open this Phrase the witness of the Spirit on an absolute ground Either it s meant 〈◊〉 the witness of the Spirit is attended without any respect to a work that is witnessed then its false and absurd that I should discern the witness of the Spirit without any respect to the thing witnessed 〈◊〉 made known to me by it for as hath been 〈◊〉 before witness and the thing witnessed go both together Or it s meant thus That when I have received the witness of the Spirit to my self then I 〈◊〉 prove it upon an absolute ground Hath Christ purchased al spiritual good for His for Beleevers Hence then we may see the 〈◊〉 of the faithful and the priviledg of those that 〈◊〉 above all people upon earth To you the Father intended al the treasuries of grace and glory in your stead Christ suffered performed all that the Law required and Justice exacted for you it is he hath purchased al that good that you need doth not that please you al you can desire doth not that quiet you nay all that you can receive through al eternitie doth not that satisfie There is none like unto you never the like was done for any as for you It was Moses Collection and caused his wonderment in the Consideration thereof Deut. 33. 29. When he had recounted the wonderful Preservations the Lord had wrought Priviledges he honoured them with and bestowed upon them he breaks forth into these expressions Blessed art thou
give entertainment to him but unless the heart be broken and humbled we cannot receive Faith that we may receive Christ. And while the soul is thus breaking and humbling Faith also is coming in a right sense rightly understood whereof we shal speak somwhat largely if the Lord give us leave to come to that place The Words thus opened the Point is the very letter of the Text which looks full upon every Hearer or Reader that will look upon the Text. The Heart must be broken and humbled before the Lord will own it as His take up his abode with it and rule in it There must be Contrition and Humiliation before the Lord comes to take possession the House must be aired and fitted before it comes to be inhabited swept by brokenness and emptiness of Spirit before the Lord will come to set up his abode in it This was typified in the passage of the Children of Israel towards the promised Land they must come into and go through a vast and a roaring Wilderness where they must be bruised with many pressures humbled under many over-bearing difficulties they were to meet withal before they could possess that good Land which abounded with all prosperity flowed with Milk and Honey The Truth of this Type the Prophet Hosea explains and expresseth at large in the Lords dealing with his People in regard of their Spiritual Condition Hos. 2. 14 15. I will lead 〈◊〉 into the wilderness and break her heart with many bruising Miseries and then I will speak kindly to her heart and will give her the Valley of Achor for a door of hope the story you may recal out of Jos. 7. 28. when Achan had offended in the execrable thing and the hearts of the Israelites were discomfited and failed like water spilt upon the ground because they had caused the Lord to depart away from them the Text saies they having found out the offender by lot they stoned him and they said thou hast troubled Israel we will trouble thee and they called it the Valley of Achor and after that God supported their hearts with hope and encouraged them with success both in prevailing over their Enemies and in possessing the Land So it shall be Spiritually the Valley of Consternation perplexity of Spirit and brokenness of heart is the very gale and entrance of any sound hope and assured expectation of good This I take to be the true meaning and intendment of the place and part of the description of a good Hearer Luke 8. 15. Who with an honest and good heart receives the Word and keeps it by strong hand and brings forth fruit with patience the fruit is Obedience Patience is part of Sanctification and the holy disposition of heart that must be in the heart that brings and bears such fruit that which makes the heart good is Faith in Vocation which enables the soul to lay hold upon Christ in the Word and from him to receive that lively vertue of Patience and readiness to every holy word and work And an honest heart is a contrite and humble heart so rightly prepared that Faith is infused and the soul thereby carried unto Christ and quickened with patience to persevere in good Duties As we say of Grounds before we cast in Seed there is two things to be attended there It must be a fit ground and a fat ground the ground is fit when the weeds and green sword are plowed up and the soyl there and made mould And this is done in 〈◊〉 and Humiliation then it must be a fat ground the soyl must have heart we say the ground is plowed well and lies well but it 's worn out it 's out of heart Now Faith fats the soyl furnisheth the soul with ability to fasten upon Christ and so to receive the Seed of the Word and the Graces of Sanctification and thence it produceth good 〈◊〉 in Obedience Upon this condition Gods favor is promised Psal. 34. 18. The Lord is nigh to them that be of a contrite spirit and saveth them that be of a broken heart Isay 61. 3. He gives the Garment of praise to those that have had the spirit of heaviness it will suit none fit none it 's prepared for none but such it 's their Livery only Upon this condition it is obtained Mat. 18. 3. Unless ye be converted and become as little Children ye can in no wise enter into the Kingdom of Heaven 2 Chron. 33. 12. It 's said of Mannasseh he humbled himself greatly and made supplication and the Lord was intreated of him such persons and services are highly accepted Psal. 51. 17. A broken and contrite heart O God thou wilt not despise nay he wil undoubtedly accept of it The Reasons of the Point are taken partly in regard of the heart which without these will neither be fitted nor enabled to act upon God in Christ for any good partly in regard of God all his Ordinances and Dispensations will be unprofitable and unable to do that good which he intends and we need To the first in regard of our Hearts those Lets and impediments which put a kind of incapability yea and impossibility upon the soul whereby the coming of Faith into the Heart and so the entrance and residence of the Spirit are hindred are by this disposition wrought and removed These Impediments are two The 〈◊〉 which stops the way and work of Faith is a setled kind of contentedness in our corrupt condition and the blind yet bold and presumptuous confidence that a natural man hath and would maintain of his good condition Each man sits down willingly well apaid with his own estate and portion sees no need of any change and therefore not willing to hear of it Each man is so full of self-love that he is loth to pass a sentence against his own soul to become a judg and self-condemner and consequently an executioner of all his hopes and comforts at once and so put his happiness and help out of his own hand Besides we are Naturally afraid out of the privy yet direful guilt of our own Consciences to profess the wretchedness of our own miserable and damnable Condition as to put it upon a peremptory conclusion and that beyond question I am undone I am a damned man in the Gall of bitterness in the bonds of iniquity lest they should stir such horrors which they are neither able to quiet nor yet able to bear And therefore out of the presumption of their own hearts they would easily perswade and delude themselves they have no cause to alter their condition and therfore they should not endeavor it Hence the carnal heart is said to bear up himself against all the assaults of the Word Deut. 29. 19. When all the Curses of the Law were denounced with never so much evidence yet the presumptuous sinner blesseth himself promiseth all good to himself and secretly feeds himself with vain hopes that he shal attain it therfore he wil
heart stil more 〈◊〉 it from Hypocrisie and makes it 〈◊〉 refined causeth the heart to come forth from each new Cast and moulding with a deeper and fairer Impression 〈◊〉 his Image and Glory If then the Holy Ghost the Writer of his Law in the Heart set that high value upon that Work 〈◊〉 his that he vouchsafeth to take 〈◊〉 pains to write it over and over again in the same Tablet Let it be no Diminution to this great Author but let us bless God rather for the Providence that the same Divine Hand and Spirit should set him this Task to take the Doctrine of 〈◊〉 VVork into a second yea a third Review and thereby make it as it were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the VVork of his Life Only thus it is That the other Great Points as Union with Christ Justification Adoption Sanctification and Glory which Subjects as he was able for so his heart was most in them he hath left unfinished And so thereby as is most likely multitndes of precious yea glorious thoughts which he might have reserved as often fals out to Preachers and Writers for those higher Subjects as the Close and Centre and Crown of what forewent as preparative thereto are now perished and laid in the dust with him None but Christ was ever yet able to finish all that Work which was in his Heart to do Farewel Thomas Goodwin Philip Nye Eleven Books made in New-England by Mr. Thomas Hooker and printed from his Papers written with 〈◊〉 own Hand are now published in 〈◊〉 volnms two in Quartò one in Octa. vo VIZ. The Application of Redemption by the Effectual Work of the Word and Spirit of Christ for the 〈◊〉 home of lost 〈◊〉 unto God The First Book on 1 Pet. 1. 18 19. The Second on 〈◊〉 1. 21. The Third on Luk. 1. 17. The Fourth on 2 Cor. 6. 2. The Fift on ' 〈◊〉 20. 〈◊〉 6 7 The Sixt on Revel 3. 17. The Seventh 〈◊〉 Rom. 8. 7. The Eight on John 6. 44. The 〈◊〉 on 〈◊〉 57. 15. The Tenth on Acts 2. 37. The Last viz. Christ's Prayer for 〈◊〉 〈◊〉 John 17. There are Six more Books of Mr. Hookers now printing in two Volums The Contents BOOK I. On 1 Pet. 1. 18. Ye were redeemed by the Blood of Christ. Oct. Christ hath purchased all spiritual good for His. 5 For Explication three things  What this Spiritual good is  All that we lost in Adam all that we need and 〈◊〉 desire to make us happy  How Christ hath purchased this by laying down 〈◊〉 sufficient price for it viz. His Death and Obedience  〈◊〉 two hence 8 1 Instruction See how difficult it is to obtain the least spiritual good Nothing to be had without this Purchase  2 Reproof to two sorts  1 To those that have interest in this Purchase 〈◊〉 improve it not  2 To those that catch at it having no right 〈◊〉 unto  3 FOR HIS here consider 〈◊〉 1 The special respect in which they come to have 〈◊〉 in Christs merits 〈◊〉 on Sinners 〈◊〉 Elect. 〈◊〉 But as the Seed of the Covenant such as shall 〈◊〉 leeve  2 Christ hath purchased FOR THEM  1 In their room  2 For their good  Reasons why Christ hath purchased only for His 〈◊〉 the Faithful not for all 〈◊〉 〈◊〉  1 The 〈◊〉 of God is satisfied only for them  2 Christ prayed only for them  3 They only shall be saved  4 They 〈◊〉 have the means of Salvation made 〈◊〉 〈◊〉 to them Many have not so much as 〈◊〉 means  〈◊〉 sour hence 〈◊〉 1 〈◊〉 〈◊〉 〈◊〉 three things  1 〈◊〉 〈◊〉 challenge any spiritual good to 〈◊〉 〈◊〉 before he beleeve 〈◊〉 For  1 No man hath Christ but by Faith  2 Beleevers 〈◊〉 are in the Covenant of 〈◊〉  3 〈◊〉 are in the state of 〈◊〉  2 The Spirit of God deth not witness to any 〈◊〉 interest in this spiritual good before and 〈◊〉 Faith Because  1 It 's a falshood cross to the Covenant of 〈◊〉  2 An 〈◊〉 is uncapable of knowing receiving such a witness  Inferences hence 29 1 It 's a delusion to say you may have Christ before Faith this is the ground of Prophaneness and 〈◊〉  2 There are no absolute Promises in the Covenant of Grace but such as do either express or imply the condition of Faith And yet it 's a Covenant of free Grace  3 The 〈◊〉 of Christ never gives evidence to any man of his good Estate without respect to a qualification viz. Faith and Grace Because 41 1 This work of Evidencing is a work of Applicacion  2 The Spirit never Evidenceth without tha Word  3 The Spirit alwaies 〈◊〉 by applying of a general Promise wherein particular persons are included  4 This would be to charge the Spirit with witnessing a falshood  5 The Spirit ever witnesseth as the Covenant of Grace doth  6 The Spirit witnesseth in the same respect as the Father intended and Christ purchased  7 The Evidence of spiritual Knowledge and Assurance of Faith arise upon the same ground  Hence see the excellency and blessed condition of Beleevers 54 Confutation it dasheth the dream of universal Redemption 57 Objections Answered  Exhortation to provoke our hearts 66 1 To get Faith  2 To have all at Christs Command and lay out all for his praise  BOOK II On Matth. 1. 21. He shall save his People from 〈◊〉 sins DOCT. Christ puts all his into possession of all 〈◊〉 Good that he hath purchased  Two Branches  Branch 1. Redemption and Application are of 〈◊〉 extent For 〈◊〉 1 The Spirit applies Redemption to all and 〈◊〉 such as the Father intended and Christ 〈◊〉 sed it 〈◊〉 2 Application was the end of purchasing  3 If the Application were narrower than the 〈◊〉 chase then Christ should have died for many 〈◊〉 should have no benefit by his death  Uses three hence  1 Consutation of these false Opinions  1 Christ died for all  2 Christ died for all in point of Impetration 〈◊〉 not of Application  3 That the Application of mercy depends upon liberty of mans will  2 Instruction See the Reason why the work of 〈◊〉 cation prevails so powerfully though sinners 〈◊〉 it  Christ having redeemed them will and doth 〈◊〉 that Redemption to them  Direction to distressed sinners Look to the purchase and blood of Christ.  〈◊〉 2. The Manner bow this Application is wrought  Three things implied in that 81 No man can make Application of any spiritual good in Christ to himself  1 Nor by power wrest it  2 Nor by Justice claim it  3 Nor able to receive it  4 Nor willing to be made able  Uses four hence  It dasheth the 〈◊〉 of such as conceive they have power to take Christ and Grace when they
able to reach the 〈◊〉 Psal. 49. 8. The Redemption of the Soul is 〈◊〉 it ceaseth for ever Men and Angels must 〈◊〉 it alone only the Lord Jesus the God of glory in 〈◊〉 all the treasures of Grace are hid he is able to 〈◊〉 the purchase and it hath cost him sweetly 〈◊〉 full dear no less than his very heart blood Reproof It checks a double Practice First of those that have interest in this purchase and 〈◊〉 want the Exercise of that heavenly skill or care 〈◊〉 confidence or all to improve it for their best 〈◊〉 They sit down appaled and 〈◊〉 with the 〈◊〉 〈◊〉 their sins so 〈◊〉 so loathsom with the 〈◊〉 of Gods holiness and 〈◊〉 〈◊〉 〈◊〉 as that they dare not beleeve it dare 〈◊〉 think it that either the pardon of their sins 〈◊〉 〈◊〉 their persons 〈◊〉 the least look of Gods love 〈◊〉 be vouchsafed to them Another while they sit 〈◊〉 discouraged under the pressure and pursuit of 〈◊〉 〈◊〉 and policy the violence and strength of 〈◊〉 own corruptions their sins live and are mighty 〈◊〉 therefore they conclude they can never overcome They stagger again in the assurance of Gods love and 〈◊〉 they dare not say but they would be Christs and 〈◊〉 his Death and 〈◊〉 shed is theirs they will not 〈◊〉 away that Why Have you laid down the purchase Take possession then into your hand Have you tendered the payment Take the Commodity 〈◊〉 is your own nay your due Say Lord I and all 〈◊〉 I have and all I can do are worthless and vile I am 〈◊〉 base sinful creature that need all spiritual good and comfort and yet deserve nothing but the contrary But here is the precious Blood of thy Son which thou 〈◊〉 〈◊〉 upon me it is a full purchase every way answerable to thy justice this precious blood is 〈◊〉 of precious Faith precious Peace 〈◊〉 Grace its pardoning purging pacifying blood 〈◊〉 beseech thee therefore though I be a sinful 〈◊〉 Creature through the blood of Jesus pitty me though polluted and loathsom through the 〈◊〉 of the blood of Jesus clense me So the 〈◊〉 Let us draw neer with a true heart in full 〈◊〉 of Faith having our hearts sprinkled from an 〈◊〉 Conscience and our bodies washed with pure water Heb. 10. 22. Eye the worth of this Blood above all our unworthiness the Holiness of this above all the unholiness of our hearts and lives He that knowes 〈◊〉 what the purchase will come and hath the sum in sight and under his hand he can lay it down upon the 〈◊〉 pay it take it here is one there 's the other So Paul Rom. 8. 34. Who shall lay any thing 〈◊〉 the charge of Gods elect it is Christ that 〈◊〉 died Here 's the Blood of Jesus which thou art well pleased with hast accepted of therefore Lord give me my due that comfort that peace that wisdom that assurance which I stand in need of So again Gall. 6. 14. 〈◊〉 be it from me that I should rejoyce in any thing 〈◊〉 in the Cross of Christ He rejoyced in nothing but this therefore far be it from him that he should 〈◊〉 rejoyce in this It crusheth the confidence and dasheth the 〈◊〉 and delusions of presumptuous wretches who out of a brazen-faced kind of boldness will be scrambling for their own comfort catching at grace and mercy and peace when it belongs not to them True say they our sins persons conditions are such and so vile but the Lord is gracious and merciful and therefore they doubt not but to be accepted and saved and conclude that peace and happiness is theirs they take the good but tender no purchase lay hold upon their comfort 〈◊〉 never lay down the payment A way that God 〈◊〉 appointed a course that justice never permits 〈◊〉 mercy it self will not allow There 's no precious 〈◊〉 without precious blood No Redemption from 〈◊〉 blood and filth in which we lie by reason of our 〈◊〉 evils when I saw thee in thy blood I said 〈◊〉 but only by the blood of Jesus So the Apostle 〈◊〉 9. 22. The Book the People the Tabernacle 〈◊〉 Vessels the Ministery all things by the Law was 〈◊〉 with blood and without shedding of blood 〈◊〉 no remission No entring into the Holy of 〈◊〉 but by the blood of Jesus Mercy it self through 〈◊〉 vertue of the blood of Christ is communicated 〈◊〉 it self through the vertue of the blood of Christ 〈◊〉 unless therefore thou canst bring the 〈◊〉 the payment the blood of Jesus with thee 〈◊〉 dream to receive any good at the hands of the 〈◊〉 3. For Whom This is the Third Particular to be considered in 〈◊〉 the former point viz. The Parties for whom 〈◊〉 Purchase is made The Doctrine tels us Christ 〈◊〉 purchased all Spiritual Good FOR HIS 〈◊〉 we are to attend 1 What is that Formalis ratio that special respect 〈◊〉 which they come to be considered as having part in Christs merits 2 The meaning of that Particle what it imports to purchase FOR HIS To the First 〈◊〉 Answer plainly That this Purchase 〈◊〉 obtained this precious blood of Christ was shed 〈◊〉 Sinners BUT NOT AS SINNERS It s true Rom. 5. 6. That Christ died 〈◊〉 the ungodly That is When they are such and 〈◊〉 they are such vers 8. While we were yet Sinners Christ died for us but not 〈◊〉 such That is 〈◊〉 the special respect unto which the death of Christ 〈◊〉 appropriated in a peculiar and proper manner 〈◊〉 an old rule A 〈◊〉 ad omne That which agreed firstly to a thing under such a respect agrees to all 〈◊〉 have that respect and therefore if our Savior should die for sinners as sinners then he should die for all sinners and therefore for al men because all are 〈◊〉 When our Savior professed Matth. 9. 13. He 〈◊〉 not to call the righteous but sinners to 〈◊〉 i. e. there is none righteous all men being sinners 〈◊〉 such sinners as are secure and carnally confident 〈◊〉 their own righteousness Christ came not to call them Though then this respect is not to be excluded 〈◊〉 there is somthing more to be added 1 Tim. 1. 15. Christ came to save sinners of whom I am 〈◊〉 saies Paul Such sinners as are or shall be 〈◊〉 sensible of their sins in a right manner being lost 〈◊〉 point of pardon and grace and peace such sinners Christ came to save Besides However Christ died for none but the Elect and none but they shall receive any benefit 〈◊〉 Christ yet I take it Election is not that special respect that Christ looked at in his death and sufferings it is not low enough it lies not level to that 〈◊〉 which Christ and his have one towards another But Christ died for a sinner who is of the seed of the Covenant and shall beleeve qua peccator 〈◊〉 and therefore I do not exclude the respect of sin 〈◊〉 require that with an Addition Cum
prayed in vain and no man ever attained 〈◊〉 thereby if they would and as they may and mought according to this Doctrine of Devils resist the 〈◊〉 of the blood of Christ and his Spirit and their 〈◊〉 Salvation purchased for them by Christ. So that the Seed of the Woman did not break the Serpents head Gen. 3. 15. It was not certain that 〈◊〉 Savior should see his Seed Isa. 53. 10. Our Savior Christ was mistaken when he said I have other 〈◊〉 those also I must bring they shall 〈◊〉 my voice they might reply But we may chuse and Christ must 〈◊〉 us leave It hence follows That our Savior Christ is not so able to save as Adam to destroy It s not in the Will of Adams Posterity to stop the guilt and filth of his 〈◊〉 to seiz upon them to their condemnation but the first Adam will undoubtedly pollute and condemn all those that he Covenanted for and 〈◊〉 the second Adam cannot save ánd sanctifie all that he 〈◊〉 for contrary to the triumph of the Apostle Rom. 5. 15. If through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many It hence follows Christ hath purchased a right to all Spiritual good but not the Communication and Possession thereof undoubtedly to be bestowed contrary 〈◊〉 Job 17. 19. For their sakes I sanctifie my self that 〈◊〉 also may be sanctified Eph. 1. 3. Lastly How deeply injurious and dishonorable is 〈◊〉 this to our blessed Saviour How derogatory to 〈◊〉 Wisdom to purpose that he can never accomplish How cross to his power that he should aim at that by 〈◊〉 Death which either Satan or mans corruption 〈◊〉 be more able to cross than he to effect Nay How senseless and unreasonable is it that Gods justice 〈◊〉 hinder this work and yet sin should when all 〈◊〉 strength that sin hath is indeed from the Law the 〈◊〉 of sin is the Law 1 Cor. 15. 56. from that Commission which Divine Justice puts into its 〈◊〉 If Christ Merited and Purchased Redemption for All then he Wills and intends seriously that all should 〈◊〉 saved then he will afford the means to attain it for 〈◊〉 end and the means the end in intention and the 〈◊〉 in execution go both together and none in 〈◊〉 sever them much less will the Lord who is 〈◊〉 Author of all wisdom Rom. 10. 17. Faith comes 〈◊〉 Hearing and Hearing by the Word of God But Sense and Experience of all men of all ages makes it beyond question That God gives not the means of Salvation to All Psal. 147. 19. He hath given his word unto Israel he hath not dealt so with 〈◊〉 Nation Paul makes it the priviledge of 〈◊〉 Jew to them was committed the Oracles of God Rom. 3. 2. They alone Called they alone in 〈◊〉 they alone honored with all the Priviledges of all Gods Ordinances Yea the Lord neglected the 〈◊〉 condition of the Gentiles in former ages he 〈◊〉 not after them cared not for them nay they 〈◊〉 without God without Christ without Hope a far off not within the ken and call of Salvation 〈◊〉 such is the condition of many Nations of the 〈◊〉 at this day who have not so much as any means of 〈◊〉 granted unto them nor any sound of the Gospel of Christ amongst them Now do any in 〈◊〉 prepare Physick for the good of another and yet 〈◊〉 Patient never have it never hear of it The Answer which is here made by Papists and 〈◊〉 is this That though God doth not afford equal external means of Calling yet he calls all 〈◊〉 therefore they make a double kind of Calling 1 〈◊〉 diately by the Law 2 Immediately by the 〈◊〉 Not that the Law can cause Faith in Christ 〈◊〉 but only in way of preparation by these degrees 〈◊〉 Lord hath left the work of the Law and the 〈◊〉 of his Image in the nature of man and withal hath 〈◊〉 forded him so much and so many helps out of 〈◊〉 creatures to manifest his goodness and majesty to 〈◊〉 that if he use this stock well he out of his bounty 〈◊〉 afford him the Gospel and other saving means to 〈◊〉 him to Faith and so to Happiness and to this 〈◊〉 that place is usually alleadged Rom. 1. 19 20. 〈◊〉 which may be known of God is manifest in them 〈◊〉 If they use this light of Nature well God will 〈◊〉 them the light of Grace when they abuse that 〈◊〉 have its just with God to with-hold what they 〈◊〉 and to take away that he gave To this I Reply The Ground of the 〈◊〉 1 False 2 Vain False Because it crosseth that Liberty which 〈◊〉 Lord challengeth and useth in the dispensation of 〈◊〉 means of Salvation without any respect to the 〈◊〉 use of the gifts of Nature The Lord chose a 〈◊〉 to himself of the weakest and the worst Deut. 7. Deut. 9. 5. 6. The Lord set his love upon thee 〈◊〉 〈◊〉 〈◊〉 for thou art a stiff necked 〈◊〉 he set up a partition wall between them and 〈◊〉 meerly out of his own good pleasure whereas 〈◊〉 to this Opinion had the Gentiles used their 〈◊〉 well they might have pulled down the partition 〈◊〉 2 It s contrary to that experience we have of Gods 〈◊〉 in the sending of the means that many times 〈◊〉 who abuse them most they enjoy them those who 〈◊〉 have used them 〈◊〉 they want them Matt. 1. 21. 〈◊〉 to thee Corazin Wo to thee 〈◊〉 〈◊〉 the great works been done in Sodom à nd 〈◊〉 which have been done in thee they would 〈◊〉 repented in sackcloth and ashes As its a false so it s a vain Conceit Because no man 〈◊〉 ever have the means of grace vouchsafed upon 〈◊〉 condition in that no man ever did or in truth will 〈◊〉 the Condition for then are these Gifts used 〈◊〉 when they attain their end they then attain their 〈◊〉 when they are used in a right order and 〈◊〉 to God and his Glory Rom. 1. 21. so as to 〈◊〉 God as God but no natural man did or ever will 〈◊〉 this Instruction From the Doctrine delivered we may 〈◊〉 to Answer some Cases of Conscience which 〈◊〉 our Spiritual Estates and Comforts First Case of Conscience Whether a man can challenge any interest in any Spiritual Good in Christ or can bring in any proof 〈◊〉 himself of any Spiritual Good received or 〈◊〉 to him from Christ before he beleeve By no means It is a conceit cross to the Covenant of God the Scriptures of Truth the grace of God in Christ and unto the 〈◊〉 of that plentiful and great Redemption which our Savior Christ hath wrought for his For God never decreed any good 〈◊〉 ver intended any good but for beleeving Sinners 〈◊〉 suffered and performed all that he did only for 〈◊〉 sinners as be the seed of the
Covenant and shall be 〈◊〉 gotren of him by spiritual regeneration 1 Pet. 1. 3 4 He hath begotten us again to a lively hope to an 〈◊〉 heritance immortal that fades not away and 〈◊〉 serves us through faith unto salvation The 〈◊〉 must be begotten and born before he can be Heir 〈◊〉 the 〈◊〉 〈◊〉 So here The Doctrine formerly delivered doth 〈◊〉 dash this Imagination and 〈◊〉 If Christ 〈◊〉 sed all for Beleevers as 〈◊〉 then they must be such 〈◊〉 fore they can challenge and take this Purchase as 〈◊〉 own it is the Condition that Christ requires 〈◊〉 which he communicates all that saving and 〈◊〉 good Take these Arguments for the further 〈◊〉 of this Truth The First is taken from 1 Joh. 5. 12. He that 〈◊〉 the Son hath life in him are hid all the treasures 〈◊〉 Wisdom and Knowledg yea of Grace and 〈◊〉 and therefore it is said 〈◊〉 Father 〈◊〉 given 〈◊〉 us eternal life and that life is in his Son v. 11. 〈◊〉 is the Fountain of all blessings that hath them the 〈◊〉 that communicates them The Spirit 〈◊〉 all of God to the Saints but the Spirit takes all 〈◊〉 the Son before he so doth Joh. 16. 14 15. He is 〈◊〉 accomplishment of all promises in him they are 〈◊〉 and Amen 2 Cor. 1. 20. All Promises all 〈◊〉 all Life is in Christ Therefore He must be had 〈◊〉 they can be enjoyed But there is no enjoying of 〈◊〉 but by Faith 1 Joh. 12. To as many as 〈◊〉 〈◊〉 he gave power to be the Sons of God to as many as 〈◊〉 on his name We have him not before we 〈◊〉 him we receive him not before we beleeve in 〈◊〉 upon this condition God gives his Son John 3. 16. God so loved the World that he gave his only begotten Son that as many as beleeved in him should not perish but have everlasting life God gives him to none but such as beleeve God gives Salvation by him to none but by this means Joh. 17. 3. This is eternal life to know thee the only true God and Jesus Christ whom thou bast sent This is the knowledg of Faith and it is said to be life because it is the only means to bring and derive life from God in Christ to us So that They who alone have Christ they only have life But Beleevers only have Christ. Therefore they only have title unto life Those only have title to Life and Salvation who are under the compass of the Covenant of Grace For there are but Two Covenants under which all men are 〈◊〉 the Covenant of Works or the Covenant of Grace Rom. 6. 14. Sin shall not have dominion over you because ye are not under the law but under grace Gal. 3. 17. the law which was 430 years after cannot make the Covenant of God in Christ of none effect The Covenant of Works was Do and live The Covenant of Grace Beleeve and live Adam had the stock in his own hand and might of himself by Grace received have wrought out his own Salvation All the fall'n Sons of Adam must receive it from 〈◊〉 because they have it not of themselves But I assume no man can be under the Covenant of Grace that is not under the Condition of Faith for 〈◊〉 is that only which brings him into it and estates him 〈◊〉 it and therefore Gal. 3. 9 20. this is made the proper difference and indeed the full description of 〈◊〉 in these estates they which be of Faith are 〈◊〉 with faithful Abraham They which are in 〈◊〉 Covenant of Grace are said to be such as are of 〈◊〉 of the stock and linage and generation of Faith 〈◊〉 〈◊〉 wrought by the Spirit and Word the Soul 〈◊〉 〈◊〉 unto Christ thereby and so hath its 〈◊〉 birch and Being by Faith Faith giving subsistance 〈◊〉 him as he is a Christian But vers 10. They that 〈◊〉 of the Works of the law that is those that are 〈◊〉 the power of the breach of it by Adam they are 〈◊〉 the Curse they act by the power of the breach 〈◊〉 the Covenant of Works and therefore are under 〈◊〉 just judgments of God denounced against such as 〈◊〉 and die therein Hence then I Reason They who are not under the Condition of 〈◊〉 Covenant of Grace they cannot be assured groundedly of their good estate But they who are not Beleevers are not under 〈◊〉 Compass and Condition of the 〈◊〉 of Grace And therefore they cannot be assured of 〈◊〉 good estates They who are really and in truth in the state 〈◊〉 Condemnation they cannot have any grounded evidence of their Salvation and Comfort therefrom because these two are opposite one to another professedly contrary one against the other and therefore can 〈◊〉 more possibly agree together then to be darkness 〈◊〉 light to be in Hell and Heaven together But he 〈◊〉 is without the grace of Faith he is Condemned already he is now under the Sentence and Doom 〈◊〉 utter Condemnation 〈◊〉 3. 18. He is cast in all 〈◊〉 Courts in Heaven and Earth the Law condemns 〈◊〉 because he doth not Do it the Gospel condemns 〈◊〉 because he doth not Beleeve it he cannot satisfie 〈◊〉 〈◊〉 nor yet comes up to the Condition of the 〈◊〉 Therefore Faith is said to be counted for 〈◊〉 Rom. 4. 9. and Rom. 3. 30. It is one God 〈◊〉 justifies the Circumcision by Faith and the 〈◊〉 through Faith It is the common way 〈◊〉 indeed the only way whereby Justification is 〈◊〉 to all the Sons of men who shall ever be made 〈◊〉 thereof This is the 〈◊〉 going link of Pauls 〈◊〉 Rom. 8. 30. Whom he called them he justisied 〈◊〉 whom he justified them he glorified It s as 〈◊〉 to be Justified before we be Called as it is for 〈◊〉 man to be 〈◊〉 before he be Justified and this 〈◊〉 Calling out of World Sin and Self unto God in Christ undoubtedly includes the Work of 〈◊〉 in it and ever leaves spiritual and saving 〈◊〉 and qualifications upon the Soul Hence 〈◊〉 He that is really under the state of Condemnation cannot challenge any interest in eternal life or have any evidence that his estate is good But he that Beleeves not is Condemned already Called he is not Justified he cannot be in this Condition Therefore he can Challenge no Interest in nor hath any grounded Assurance of Eternal Life A Second Case of Conscience Whether the Spirit of God doth not or may not by a special and immediate revelation witness some spiritual good as pardon of Sin Adoption Justisication to a man before he doth Beleeve It s true a man himself cannot by discourse make it good to himself or to another unless he have Faith But may not the Spirit of God witness to him without and before Faith The Answer is Negative The Reasons 〈◊〉 Two That which is a Falshood and an Error 〈◊〉 the Covenant of Grace the Spirit of God never 〈◊〉 nor will
Work of the 〈◊〉 it brings in the light of the truth as a mighty 〈◊〉 with more strength and plainness to the heart 〈◊〉 draws out this act of divine Faith whereby it 〈◊〉 this as a truth of God For look what the 〈◊〉 of another man may do in the use of the Word 〈◊〉 Ordinance that my Reason used in such a manner 〈◊〉 to God may do But another man by the 〈◊〉 of Reason or strength of Argument out of the 〈◊〉 may convince my Conscience nay settle and 〈◊〉 my heart in assurance of a truth which formerly I saw not and therefore it is said Acts 14. 22. they confirmed the souls of the Disciples exhorting them c. True it is the Grace and Habit of Faith is presumed and was wrought before by the 〈◊〉 power of the Spirit which raised Christ from the dead 〈◊〉 being wrought the truths of God under the exercise of 〈◊〉 Reason will not only settle our judgement in knowing but our assurance of Faith in 〈◊〉 firmly beleeving and embracing for first truths 〈◊〉 to the understanding to be judged before they be 〈◊〉 up and presented to the heart to be beleeved Psal. 9. 10. They that know thy name will trust in 〈◊〉 This is eternal life to know thee Joh. 17. 3. 〈◊〉 2 Pet. 1. 3. Through the knowledge of our Lord 〈◊〉 Savior For a blind hood-winkt Faith is the 〈◊〉 of Apostates and Papists of Deceivers and 〈◊〉 but not the Faith of Gods Elect. Secondly This Evidence is laid out according 〈◊〉 its proper object according to which it looks in 〈◊〉 place and in this Dispute Namely 1 Its 〈◊〉 aright to what spiritual benefit we shall have Or 〈◊〉 the possession or partaking of what we do enjoy 〈◊〉 Christ and these are rather some spiritual priviledge or blessings received and manifested by our 〈◊〉 tions than the Qualifications themselves as the 〈◊〉 terms of the Question do undeniably determine Hence its plain according to the Opinion of 〈◊〉 that hold the 〈◊〉 of the Question 〈◊〉 ed It is not touching the 〈◊〉 of Faith in 〈◊〉 Soul because this Evidence in the Question 〈◊〉 Faith wrought Again it s not touching any 〈◊〉 〈◊〉 on or Qualification of Grace to be wrought in 〈◊〉 Soul For I take 〈◊〉 to be an everlasting truth The 〈◊〉 never doth give nor can there be any vidence that God will work the first Condition Grace or the first Grace in the Soul before it be 〈◊〉 for as we heard Evidence carries Two things 〈◊〉 it 1 God reveals his Will to or work upon the 〈◊〉 2 There is both Science issuing from that 〈◊〉 wisdom that hath been set up in the mind and 〈◊〉 of Faith which embraceth that truth and 〈◊〉 〈◊〉 firmly being so cleerly and firmly assented 〈◊〉 Hence it follows necessarily and 〈◊〉 That which presupposeth the first Grace wrought 〈◊〉 the Soul and is an effect of that that cannot be 〈◊〉 before the first Grace be wrought but Evidence 〈◊〉 presupposeth spiritual science and assurance 〈◊〉 Faith therefore it cannot be before the first Grace 〈◊〉 before Faith be wrought 〈◊〉 the Soul Hence that 〈◊〉 the Apostle 1 Cor. 2. last Who knows the mind 〈◊〉 the Lord but we have the mind of Christ because 〈◊〉 have the Spirit of Christ and that cannot be had without Faith Gal. 3. 14. That we may receive the Promise of the spirit through Faith Those Promises then which imply the working of 〈◊〉 Condition of the Covenant or the first Grace do 〈◊〉 Three things 1 What God alone can do as 〈◊〉 to his peculiar Prerogative 2 What 〈◊〉 will do for his that is Such as shall come of his Son Christ the second Adam 3 What the means 〈◊〉 manner is by which he will do it As The seed of the Woman shall break the Serpents 〈◊〉 I will take away the heart of stone and give 〈◊〉 an heart of flesh c. That is I alone can do 〈◊〉 and I will do it for those that are the Seed of the Covenant for still such Promises have an eye to the Covenant of the Church and the Faithful 〈◊〉 it as 〈◊〉 will Circumcise thy heart and the heart of thy seed c. And by the manifestation of the Fulness and Freeness of this Mercy of mine I will work it There is an irresistable light which the Lord lets into 〈◊〉 mind at the first call which makes way for Faith and is a direct act of Knowledge which turns the 〈◊〉 of the Soul to look to that fulness of power and 〈◊〉 of mercy by which the heart is drawn to 〈◊〉 but the reflect act of evidence by which we are assured of what God hath done to us and for us 〈◊〉 whereby we see that we do see is after this and implyes the thing done before we see it The issue is The object of this Evidence we now speak of is not gracious Qualifications wrought 〈◊〉 to be wrought but our right to or possession of 〈◊〉 Priviledges as thou art my Son thy 〈◊〉 〈◊〉 accepted thy sins are pardoned But how 〈◊〉 shouldest be brought to these or have thy heart framed to receive these that is not attended at all the spiritual Priviledges which we have or hope 〈◊〉 mainly attended in this work of Evidence are Pardon and Forgiveness in our Justification our Adoption and Acceptation to be Sons and the Reconciliation of our Persons to the Lord and our happiness 〈◊〉 These are the spiritual Benefits which are here considered and about which the 〈◊〉 is meant The Third term to be opeend in the Question is Immediate Evidence without respect to Faith or any saving Qualification Its called Immediate in this Dispute not because it is without the word or not by means of the Word for to deny that would be too loathsom 〈◊〉 but immediat in respect of 〈◊〉 condition going before out of which it might 〈◊〉 For however the Question propounded grants 〈◊〉 Faith and Grace is there yet the Evidence must be had without eying or attending any thing of a Qualification I 〈◊〉 a double Pretence which 〈◊〉 this kind of Curiosity First a fear least they should prejudice the freeness Grace if any Condition or Qualification in any 〈◊〉 should be attended 1 A Conceit directly and expresly contrary to 〈◊〉 very letter of the Text and intendment of the 〈◊〉 Rom. 4. 16. Therefore it is of Faith that it might by Grace and if the being of Faith in the relying 〈◊〉 Christ in the act of it do not hinder free Grace 〈◊〉 less will the seeing of it 2 Besides if a 〈◊〉 attended would 〈◊〉 free Grace then the Covenant of the Gospel 〈◊〉 not attend and by name expresly require 〈◊〉 or else it should not be a Covenant of 〈◊〉 3 It s Free Grace that makes and works the 〈◊〉 and when it s wrought there is nothing given 〈◊〉 it or the Party who beleeves for his Faith but 〈◊〉 its an Empty hand to take
all from Christ for 〈◊〉 both the Party and it self in its imperfections 〈◊〉 pardoned A Second Pretence is That I cannot know 〈◊〉 my Faith and Grace be good before I know 〈◊〉 my estate be good Where these Two things 〈◊〉 plain 1 A man may be in a good estate in Nature before 〈◊〉 2 A man may know that he is so without the 〈◊〉 or seeing of Faith or Grace The Revelation comes and sayes Thou art a Son 〈◊〉 God thy sins are pardoned and if you once get 〈◊〉 a Revelation though your Faith and Grace be 〈◊〉 you may repair hither this will serve before you do know this you can never know the 〈◊〉 of your Grace and Faith And in truth I suspect here is the Mysterie of this Opinion the very Hinge upon which all the rest turn And therefore though in words they will say This Evidence cannot be before Faith that is In time yet in Nature it may be though this Evidence and Faith are coexisting and coappearing together in time they exist and appear together yet this Evidence may be before Faith in Nature An Opinion which is desperately dangerous For That which contradicts the Gospel is false 〈◊〉 to say a man may be in a good estate before Faith contradicts the Gospel He upon whom the wrath 〈◊〉 God 〈◊〉 he is not in a good estate but he that beleeves not the wrath of God remains upon him Joh. 3. 36. He that is not within the state of the Covenant of Grace he cannot know himself in a good estate but without Faith no man is in the estate of the Covenant of Grace For they only who are of Faith are within that Covenant Gal. 3. 9. As my Election is so is the Evidence of my Consolation but my Election is without any Eye to Works If 〈◊〉 be the meaning As my Election is of 〈◊〉 〈◊〉 so also is my 〈◊〉 and the Evidence thereof of free Grace it is true But if this be the meaning 〈◊〉 as Election depends upon no Means nor Works no more doth the Evidence of my Consolation it s very false It amounts to this If the Decree of God be independent then is the Execution then which nothing is more contrary to Scripture and common Experience 1 Pet. 1. 9. Receiving the End of your Faith the salvation of your souls Rom. 〈◊〉 13. Filled with joy and peace in Beleeving In a word We are Justified and Saved freely and yet both by Faith and yet we are not Elected by Faith Gather up the meaning of the Question briefly 1 〈◊〉 Evidence is meant The Spirit witnessing and I 〈◊〉 This discerning is by Science of Knowledge and Assurance of Faith the one helps the other 2 It is concerning these Spiritual Priviledges Justification Adoption Reconciliation Glorification It cannot be touching the working of Faith or any Qualification to be wrought because it is without respect to any Qualification and must in their apprehension Evidence none Nay there can be no Evidence that is neither science of spiritual Wisdom or assurance of Faith that God will work the first Condition of Grace Because they are Effects of the first Grace and presuppose it 3 Lastly This Evidence is immediate not in regard of the Word according to which it is dispensed but in regard of any Qualification which is neither expressed on Gods part nor attended on my part though it may be there Now we see the plain meaning of the Question I affirm it to be an Erroneous and dangerous Assertion and therefore do Oppose this against it Viz. The Spirit of God never gives such an immediate Evidence of Spiritual Priviledges without a respect to a Qualification The Arguments now follow The First is taken from the nature of this Work his work of Evidencing is a work of Application 〈◊〉 to be referred and according to that to be 〈◊〉 for the Priviledges themselves Justification Adoption c. carry the marks of Distinction and 〈◊〉 from the World and do appertain only to such as the Lord hath taken for his own Deut. 〈◊〉 last Who is like unto thee O Israel a people 〈◊〉 by the Lord And in this regard they are called 〈◊〉 peculiar taken in from the Common of the 〈◊〉 Acts 26. 18. He turns them from Satan to God and then they receive forgiveness of sins and 〈◊〉 among them that are sanctified by Faith in him When the Soul is called and turned to God 〈◊〉 there is an Application of all spiritual good Hence the Reason follows thus No work of Application is without respect to a Qualification but Evidencing is a work of Application without an act of Receiving there is no Application for the applying of any thing to another ever in common sense implyes some to whom it must be applyed and who must receive it But 〈◊〉 〈◊〉 to a Qualification there is no act of receiving 〈◊〉 Priviledges therefore without respect to a 〈◊〉 there is no application of them If the very act of Receiving be performed by a Qualification then without respect to this there is no Receiving But the very act of Receiving is done by a Qualification 1 Cor. 2. 14. The Natural man receives not the things of the spirit of God therefore there must be more than Nature Joh. 1. 12. To. 〈◊〉 many as Received him he gave this Power and Priviledge to be the Sons of God even to as many as beleeve on his name Receiving and Beleeving are all one Thus then Without a Qualification of Faith there is no Receiving and without Receiving respected there is no applying of any Priviledges 〈◊〉 without applying no Evidencing therefore 〈◊〉 respect to a Qualification there is no Evidence 〈◊〉 by the Spirit nor enjoyed by the Soul If the Spirit of God give immediate Evidence of these Priviledges without respect to the Condition 〈◊〉 Qualification 〈◊〉 it gives in Evidence 〈◊〉 the Word But the Spirit never Evidenceth without the Word 〈◊〉 14. 26. When the Comforter is come he will teach 〈◊〉 all things and bring to your remembrance 〈◊〉 I have said unto you but he will teach 〈◊〉 nor evidence nothing else but what Christ hath 〈◊〉 in his Word If there be no Word but the Word 〈◊〉 a Conditional Promise by which the having of 〈◊〉 Priviledges of Justification and Adoption is 〈◊〉 Then the Spirit witnesseth without a 〈◊〉 if it evidence without respect to a 〈◊〉 But there is no Word but that of a 〈◊〉 Promise viz. wherein the Condition is either 〈◊〉 or understood wherein our Justification 〈◊〉 Adoption is Evidenced Mark 16. 16. the 〈◊〉 〈◊〉 the Gospel is cleer He that beleeveth shall be 〈◊〉 As it is Rom. 3. 30. God is one and the same 〈◊〉 the manner of Justification is one and the same 〈◊〉 never justifies any but by Faith and 〈◊〉 〈◊〉 certain there is no Promise in the Scripture but 〈◊〉 it doth express or imply a Condition Isa. 43. 〈◊〉 I will blot out thy sins sor my
names sake Here 〈◊〉 no Qualifications you 'l say whereas if you 〈◊〉 but look into some Verses of the Chapter going 〈◊〉 as vers 20. he speaks to his People His 〈◊〉 these are said 〈◊〉 21. to be such as he had 〈◊〉 for himself and vers 22. he calls them Jacob 〈◊〉 Israel that is The Israel of God as the Apostle 〈◊〉 them Gal. 6. 16. true beleevers Hos. 14. 4. I 〈◊〉 love them freely therefore here 's no 〈◊〉 because none expressed But mark the 1 2 and 〈◊〉 verses you shall find who those are that the Lord 〈◊〉 freely such as having fall'n by their iniquitie Return to the Lord saying Take away all iniquity 〈◊〉 shall not save us in thee the fatherless sind mercy that is Those that have such Qualifications as these they are the Persons whom the Lord 〈◊〉 freely It is impossible it should be 〈◊〉 Rom. 4. 23. As Abraham was justified so must we but he was justified by Faith and therefore there 〈◊〉 no Promise revealing Justification or Adoption but either it doth expres or imply this condition of 〈◊〉 When the Spirit doth Evidence my Justification or Salvation out of the Word it doth it one or these Two wayes Either by the Application of some general Promise in which each Particular and so myself as a particular am included Or 〈◊〉 there 〈◊〉 some special Word appointed appropriated to me alone and is spoken to none but me as Isa. 45. 〈◊〉 Thus saith the Lord to his anointed to Cyrus c. None was here intended but Cyrus This second 〈◊〉 a Familistical Dream and forceth men to Revelations without the Word because there is no such expression to be found in the Word 〈◊〉 therefore sober-minded men who have their senses about them dare not entertain it perceiving indeed as the 〈◊〉 is that such a Conceit is little better than a Frenzy The first way then of Evidencing must needs be taken Whence I Reason Whatever is testified to the Soul by way of Application of the General to the Particular or by way of Collection of the Particular from the General that is ever done with respect to a Condition As it thus appears by Induction the Evidence must needs run in this manner Either All men are Justified but thou art a man therefore thou art justified Or All Sinners are justified but thou art a sinner therefore thou art justisied Or All Self-denying beleeving sinners are justified but thou art such a one therefore thou art justified The Two First here are false only this Third 〈◊〉 last is true and that carries a Qualification 〈◊〉 it If a man fly to Election and say All the Elect are justified that 's false Or thus 〈◊〉 the Elect shall be called and justified that is no 〈◊〉 of Evidencing neither for as was shewed 〈◊〉 there can be no Evidence i. e. Science and 〈◊〉 of Faith of the working of the first 〈◊〉 before it be wrought therefore there is no 〈◊〉 way but the applying of a General including a 〈◊〉 to my self in particular as All that 〈◊〉 as Abraham are justified but I am one 〈◊〉 them This is good To make the Spirit testifie a falshood and my 〈◊〉 to receive it is unlawful to charge untruth 〈◊〉 the Spirit is blasphemous to bring my self into 〈◊〉 by-path that is erroneous But to make the 〈◊〉 testifie that Pardon and Adoption belongs to any 〈◊〉 falls upon any subject without respect to a 〈◊〉 is to make the Spirit testifie a falshood 〈◊〉 it is to make it testifie cross to a rule of Truth which the Spirit of God hath given in the Word For the Rule of Truth is plain Rom. 8. 30. Whom 〈◊〉 called them he justified and them he glorified Therefore to say the Spirit will witness to one 〈◊〉 〈◊〉 not called is to make him witness against 〈◊〉 Rule Joh. 1. 12. To them that receive him he gave 〈◊〉 to be the Sons of God It s a staple Rule Therefore no man is a Son before he receive Christ therefore to make the Spirit to witness to a man 〈◊〉 〈◊〉 is a Son of God when he hath not received Christ would make him speak Cross to this Word of Truth Look how the Covenant of Grace testifies a mans good estate and the interest he hath to any spiritual good in Christ so the spirit of Grace doth 〈◊〉 it fo the Spirit of Grace and the Covenant of 〈◊〉 go hand in hand and otherwise how could it 〈◊〉 true That the Gospel should be sufficient to make 〈◊〉 man perfect and compleat in the spiritual 〈◊〉 of his Soul as well as in those things which 〈◊〉 mainly and meerly Essential to eternal life 2 〈◊〉 3. 16. And here is the limits and bounds of that comfort the Spirit is sent to bring its confined 〈◊〉 this compass Joh. 14. 26. I will send the 〈◊〉 and he shall bring all things to your remembrance whatsoever I have said unto you when he comes 〈◊〉 a Comforter when that is the main scope of 〈◊〉 Commission to make known all the grounds of Comfort to the Saints and to let in the good of them into their Souls when he remembers them of all 〈◊〉 and teacheth all things appertaining thereunto 〈◊〉 ads no more but recals what Christ hath said Besides that testimony which is beyond the Gospel should not be tryed by the Gospel for that which 〈◊〉 beyond the measure cannot be measured by it 〈◊〉 Gospel is the Rule of our Faith and of our Comfort and if this testimony was beyond the reach of the Gospel it could never be judged by it This would not only set open a Gap to all Delusions but break down the banks that the sea of all sottish Imaginations may break in upon the mind and apprehensions of a man and carry them away with mighty violence without controul But the Covenant of Grace doth 〈◊〉 our interest in these Priviledges ever with an eye and respect to some spiritual 〈◊〉 It is the tenure of the Gospel according to the very letter and naked terms of it Mark 16. 16. Go preach the Gospel 〈◊〉 that beleevs shall be saved they and they only and none but they therefore it follows he that 〈◊〉 not shall be 〈◊〉 Jer. 31. 33. This is the 〈◊〉 that I will make with the house of Israel I will 〈◊〉 my laws in their hearts and in their inward 〈◊〉 will I put them Look to the Covenant as made 〈◊〉 Adam Gen. 3. 15. as renewed with Abraham He beleeved and it was counted for righteousness Gen. 15. 6. And so it is in the whole frame of the 〈◊〉 still the Covenant of Grace gives witness to 〈◊〉 mans good estate with respect to Faith therefore 〈◊〉 the Spirit of Grace doth testifie also If God the Father intended these Priviledges 〈◊〉 to such under such a respect or Condition Christ 〈◊〉 all these benefits for such alone and the 〈◊〉 applyed them only unto such then the 〈◊〉 witnesseth the
〈◊〉 of 〈◊〉 Men after them good is the Loadstone of a Mans 〈◊〉 and labour and where most of that appears our 〈◊〉 go thither with most earnestness and 〈◊〉 So you know how the Chief Captain spake 〈◊〉 Paul concerning the Roman Liberties with a 〈◊〉 sum obtained 〈◊〉 this freedome that deliverance 〈◊〉 this fredome they were little not the dust of the 〈◊〉 if they be compared with freedome from Hell 〈◊〉 Death Sin and Guilt and with those 〈◊〉 unconceivable benefits of Grace and Glory hast 〈◊〉 but Faith thou hast interest in all these 〈◊〉 give no sleep to thy eyes nor flumber to thy 〈◊〉 give God no rest nor thy own Soul no quiet get 〈◊〉 though it be with a great sum great diligence 〈◊〉 endeavours vehement desires leave not before 〈◊〉 hast it and then be sure to keep it thine 〈◊〉 welfare lies upon it Each Man hath his aime and there he is eager but 〈◊〉 others look at what they like labour thou for this 〈◊〉 the coverous Man have the World the loose Man 〈◊〉 Pleasures and the ambitious Man his Honours 〈◊〉 do thou say Lord give me Faith If thy 〈◊〉 heart conceive it wil cost the setting on the loss of 〈◊〉 eye or a hand some darling content that must be 〈◊〉 and cast away before thou canst come to it 〈◊〉 thy self and help thy soul over all these 〈◊〉 difficulties with the dayly eying of that 〈◊〉 〈◊〉 that is to be had in Christ whom thou shalt have 〈◊〉 Faith As Hamor and Shechom his son 〈◊〉 and prevailed with the Shechemites to cut off the 〈◊〉 of their flesh though it carryed an 〈◊〉 of harshness and difficulty upon this plea 〈◊〉 nor their Cattle their Substance and every Beast of theirs be ours only let us consent to them in this and they hearkened to him though it was hard Gen. 34 23. So deal thou with thy own soul shall not the blood and Merits of Jesus shall not that Pardon and acceptance he hath procured that great Redemption he hath wrought the Glory he hath 〈◊〉 be ours shall not every grace of Christ be ours to sanctifie and adorne us every Comfort and those Joyes unspeakable and glorious be ours torefresh our hearts only consent O my soul to Beleeve 〈◊〉 be thou wilt say this work is 〈◊〉 passing thy power and beyond thy strength true be it never 〈◊〉 hard to thee and not possible yet it is not hard to him who hath hardness at command he hath done it for others who can tel but he may do it for thee only let others experience provoke thee and their success encourage thee to seek for it As 〈◊〉 did for the blessing when he knew it was in his Fathers hand to give and that Jacob had received it see how he presseth on with earnestness and tears that he might not go away empty O my Father saies he blesse me also So lay thou Lord I know thou hast done it for others I know thou canst do it for me such proud ones have been humbled such unbeleeving ones have been converted setled comforted and for ever saved O bless me also convert me also call me effectually and cause me also to Beleeve That which was the command of Christ to that man in Mark 5. 36. Is the exhortation to thee only beleeve let this be the pearle in thy eye and pursuit thou seest how comfortable it would be to have those scores of thine quit thy sins pardoned thy heart setled in peace only Beleeve and it 's done thou surveyest the great Redemption that Christ hath Purchased the Kingdome immortall undefiled and that fadeth 〈◊〉 away 〈◊〉 the Lord hath prepared for His only Beleeve and it 's thine thou findest the power the plague of those noysom distempers and hellish temprations which unfit thee for any work make thee wearish in it nay weary of thy life only Beleeve in Christ and they are conquered and for ever subdued 〈◊〉 thus Were there an engine of that use and strength that were it but skilfully handled it would performe al things which otherwise were impossible to be accomplished there need no reasons to press no arguments to perswade men to get it I can do nothing without it I can do every thing if I have it So it is with Faith Mark 9. 23. All things are possible 〈◊〉 〈◊〉 that beleeves thou thinkest that the wrath of God is so fierce his justice so strict they can 〈◊〉 〈◊〉 suffered it is not possible they should be undergone corruption is so strong discouragements so great It 's 〈◊〉 possible to overcome but Faith saith nay to that All things are possible to him that can beleeve because he hath Christ to whom all things are possible 〈◊〉 therefore as blind Bartimaeus said touching his sight Mark 10. 48 51. say thou touching thy Faith 〈◊〉 the Lord should put that question to thee What 〈◊〉 thou have say O Lord that I may beleeve that I may receive the grace of Faith whereby I may 〈◊〉 able to receive Christ and all Spirituall good in 〈◊〉 The second part of the Exhortation Is to provoke 〈◊〉 how we should carry our selves towards Christ when we have Faith Christ hath Purchased all for His how should they be to him what should they 〈◊〉 for him then why truly they should lay out 〈◊〉 and all they have received for him who hath 〈◊〉 so much for them and our Saviour seems to 〈◊〉 a prerogative royall and that in a kind of peculiar 〈◊〉 in our services as touching the order in which 〈◊〉 should be tendered 1 Cor. 2. 18. All are yours 〈◊〉 you are 〈◊〉 and Christ is Gods all 〈◊〉 〈◊〉 through Christ to us all from us by Christ 〈◊〉 〈◊〉 returned again to God And the duty is double 1. Have all at his command 2. Lay out all to his prayse 1. First have al at his command all the graces all the abilities we have received all the blessings of this 〈◊〉 we do possess they should all be laid up and reserved for the Lords use that they may 〈◊〉 hand in 〈◊〉 to 〈◊〉 his good pleasure when ever he 〈◊〉 call for them As the spowse Cant. 7. last At our gates are all manner of pleasant fruits new and 〈◊〉 which I have laid up for thee O my beloved 〈◊〉 the Lords propriety upon them and 〈◊〉 his Image and superscription upon them as they in 〈◊〉 〈◊〉 44. 5. One shall say I am the Lords c. So 〈◊〉 〈◊〉 the Lords and these graces these abilities 〈◊〉 liberties these conveniences they are all the Lords So Christ he assumed our nature took upon him the 〈◊〉 of a servant he did all and suffered all and 〈◊〉 gives the reason and shews the aime at which he looked in all that he did John 17. 19. For their 〈◊〉 I sanctifie my self So do thou say I have all I do all I get these I keep these good things 〈◊〉 Christs sake that I may more
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
which the Lord 〈◊〉 appointed for the revelation and communication 〈◊〉 all Spiritual Good Again remember this The Word is but an Instrument or means and therefore it 〈◊〉 no further than the Lord Christ works with it 〈◊〉 the operation of his Spirit hence it 's called the 〈◊〉 of the Spirit Eph. 6. 17. and Rom. 1. 16. The Gospel is the Power of God unto Salvation as 〈◊〉 Lord puts forth his Power in and by the Gospel Secondly It is the Word in the ' Ministry of it the 〈◊〉 published and preached the Word rightly 〈◊〉 as the Apostle speaks 2 Tim. 2. 15. that is 〈◊〉 the Word is rightly opened and rightly applied works then more powerfully because 〈◊〉 〈◊〉 to the Will of the Principal Agent and according to the weakness of them to whom it is delivered as the chewing of meat fits it for the Stomach and therfore it nourisheth more the pounding of 〈◊〉 makes it smel more so it is with the Word when opened and applied according to the mind of God it 〈◊〉 the savor of Life unto Life 2 Cor. 2. 16. so 〈◊〉 Rom. 10. 17. Faith cometh by hearing of the Word of God it is not meant that faith comes by hearing of the Word read for that kind of preaching is 〈◊〉 meant for which a man is sent 〈◊〉 15. How can they preach except they be sent but for bare reading no man had need to be sent 2 Cor. 5. 17 18. God 〈◊〉 in Christ reconciling the world to himself and hath committed to us the Word of Reconciliation that is the Lord hath delegated the dispensation of his Word in a way of Explication and Application of it to 〈◊〉 faithful Ministers Only here observe Gods Order 1 The Power resideth first in Christ and his Spirit 2 From Christ and his Spirit it comes to the Word 3 From the Word to the Administration thereof by the Dispensers where you find most of the Word and most evidence of the Spirit there you shall find the work to go on powerfully and successfully for the bringing home of souls to God It is not all Eloquence 〈◊〉 humane Excellency in the world but where a man walketh with God in the use of his Ordinances as when Paul was preaching God opened the heart of Lydia Acts 16. 14. The Word is like a Burning-Glass that which burns and heats is not the Glass but the beams of the Sun that pierceth through the Glass so it is the Power of Christ in a Promise in a Command that makes it pierce to the heart Gal. 2. 8. He that wrought effectually in Peter to the Ministry of the Circumcision was mighty in me towards the Gentils alas what is Paul or Peter or Apollo as the Apostle speaks 1 Cor. 2. 5. but Ministers by whom you beleeve as the Lord gives to every man 〈◊〉 are 〈◊〉 Instruments which stir no further than the 〈◊〉 will move by them nor can do no more than the 〈◊〉 will work by them Word Prayer Preaching Sacraments these are 〈◊〉 weak in themselves yet are they mighty through God to bring in the souls of men in obedience to the Lord. Thus I have done with the Explication of this general Conclusion together with the particular Propositions contained in it that God himself the Father through Christ by his Spirit by an Almighty Power is the Principal Cause and the Ministry of the Word the Instrumental Cause of the Application of all saving good Let me ad some Uses that flow from 〈◊〉 Information in Two things First Hence we learn That the 〈◊〉 of the work of Gods Grace upon the souls of his Servants is not done by moral perswasion that 's Pelagianism and Arminianism they require no more to the conversion of a sinner but meer perswasion the Promises of Grace must be pressed the excellency and glory of Christ discovered and that say they is all that is needful lay but these before a man and he hath power to embrace and receive them if he will It is a false conceit If that Power that raised up Christ from the dead must be put forth for the bringing home of a soul to God then there must be more than moral perswasion which only stirs up and draws out that ability that is within us Men may come dead and sit so and return so and be never the better for all the Ordinances and means of Grace if they have no more than them Isa. 57. 19. I create the fruit of the Lips peace peace to him that is neer and to him that is far off it is a creating Power that must be put forth Ministers do speak in vain else Hence again it 's certain the work of God in Application is irresistible This is the main 〈◊〉 from whence that Error is confuted That Power 〈◊〉 raised Christ from the dead was irresistible notwithstanding all sins and all Devils notwithstanding 〈◊〉 hour and power of darkness yet he 〈◊〉 up himself from the dead and by the same Almighty 〈◊〉 Power he works faith in our hearts and quickens 〈◊〉 with Spiritual Life when we were dead in sins and trespasses Eph. 2. 1 2. It 's true there is nothing but Nature and corruption in a man and by vertue of that a man opposeth and resisteth the work of Grace yet so to resist as to frustrate the work of God it is impossible God were not Almighty if sin and Satan could hinder his Work Tryal of our Conversion Observe whether the work of Application come from Heaven or no if so it leaves the 〈◊〉 of an Almighty Power upon the soul as Christ said The Baptism of John 〈◊〉 it from Heaven or from man So I say of Application Is it from Heaven or from your self 〈◊〉 is certain if it be not from the Almighty Power of God it will never bring thee to God neither in this world nor the world to come If the soul can say it was not the power of Men or Means or Ordinances I had all these I understood all these and yet was the same man still I had the old pride and lusts still they lodged in my bosom and came out as occasion served as a dog returning to his vomit till the Lord came from Heaven and broke in mightily upon my heart and there was no resisting of him If you say Must every one see the working of this Almighty Power in his own soul This Work may be really and savingly wrought though the Saints do not generally see and 〈◊〉 〈◊〉 and how there is an impression made upon the 〈◊〉 the Almighty Power of God even as 〈◊〉 are grown though it be not observed how We see the Power of God in other things They are Natural and outward this inward and Spiritual Take the influences of the Heavens and 〈◊〉 Minerals and wonderful things that are wrought 〈◊〉 yet there is not one of a thousand that are 〈◊〉 to discern and discover these But this Influence of the
the first step to Christianity If any man will be my 〈◊〉 let him deny him self and follow me Matt. 16. 24. Where there is no denying of a mans self there can be no following of Christ. That God should give al to me work all by me and take al from me this is to seek the glory that comes from God only this is my honor when I am willing that God should honor himself upon me and by me 2 If seeking honor from man and faith cannot stand together then the sovereignty of this sinfull distemper must be renounced as cross to Grace and Christ before we can receive Faith or Christ by Faith The like place you have John 6. 44. Uttered and expressed upon the same ground and occasion and tending to the same end When the Pharisees despised the Person and quarrelled with the Word of our Savior Christ Is not this Jesus the Son of Joseph whose Father and Mother we know how is it that he saith I came down from Heaven vers 42. That which they saw not understood not that they would not entertain our Savior shews the reason of this wretched rebellion of heart No man can come to me unless the Father which hath sent me draw him unless the Father who hath called our Savior and committed the great Work of Salvation to him and sent him to that purpose by a holy constraint draw the rebellious 〈◊〉 out of himself to Christ he will not he cannot come unto him comming is Beleeving drawing is Preparing when God the Father lets in his heavy displeasure into the soul of a sinner to force him to seek out to Christ for present relief there is else no way but perrishing this is that that causes him to go out to Christ. It is hence plain 1 Unless a man be Drawn there is 〈◊〉 Comming 2 He that is Drawn will certainly 〈◊〉 Without Preparing there is no Beleeving and he that is Prepared will undoubtedly come and Beleeve It 's the scope of that 〈◊〉 and the very aim of the parrable No man can enter into a strong mans house before he first bind the strong man and then 〈◊〉 possession of the house 12. Matt. 29. The house is the heart the strong man is Satan who takes possession thereof and rules in the soul by means of 〈◊〉 the binding of this strong man is taking away of the over ruling claim and challenge that Satan by 〈◊〉 laies to the soul and by vertue whereof he acts it and carries it to the commission of evill 〈◊〉 〈◊〉 while our Savior by a superior right of 〈◊〉 by 〈◊〉 precious blood laies claim to the soul this soul is mine he binds Satans hands brings to nought and disanulls his claims and so spoyls him of 〈◊〉 that rule and tyranny he exerciseth in the soul. It 's the meaning of that order appointed by God in the work of Conversion and 〈◊〉 the soul to himself Acts 26. 18. To 〈◊〉 them from darkness 〈◊〉 light from the power of 〈◊〉 to God first from the one then to the other Take also Two Réasons of the Point If there be not Preparation before implantation then the soul is implanted into Christ while it is in the state of Nature under the command of Sin and Power of Satan and setled in it self For upon this ground and by this grant to be implanted into Christ and to be at the same time unprepared do stand together But that is utterly impossible as apparantly contradicting the Principles of Reason for then it should be under the power of sin and Christ at once in the Kingdom of Light and Darkness together in Hell and Heaven 〈◊〉 the same time a Subject to our Savior and a Subject to his corruption and so a man might serve two contrary Masters fully 〈◊〉 to the Verdict of our Savior Christ You 〈◊〉 serve two Masters Mat. 6. 24. 〈◊〉 at the same time should be affirmed of the same thing If it be light then it 's darkness The Second Reason is taken from Rom. 11. 24. where the Apostle speaking of the Calling os the Gentiles speaks thus If thou wert cut out of the 〈◊〉 Tree which is wild by Nature and wert contrary 〈◊〉 Nature grafted into the true Olive Tree Every sinner is as a branch which grows Naturally upon Adams rebellion as upon the wild Olive the true Olive is the Lord Jesus the Second Adam and Head of the Covenant of Grace our calling is our engrafting into Christ the true Olive our preparation is as it were our cutting of us off by the knife of the Law If cutting in Nature is and in reason must be before engrafting then Preparing is before implanting but cutting is before engrafting in Nature and in Reason Ergo preparing is before implanting These Scriptures and these Reasons may suffice to give in Evidence for the settling and establishment of this Truth For Application this Doctrine serves to Instruct Reprove Examine and Exhort For our Instruction Hence we should receive it and beleeve it for an everlasting Truth That Christ cannot be united to the soul while it continues in the state of Nature and Infidelity The Doctrine formerly delivered and the Reasons alleadged for the proof thereof do force this Conclusion beyond gainsaying For if the sinner must be prepared and cut off from his Natural condition before his Implantation then while he is in his Natural and corrupt Estate there can be no union and communion with the Lord Jesus so the Apostle disputes 2 Cor. 6. 16. What communion is there between Light and Darkness Righteousness and Unrighteousness Christ and Belial wherefore he saith Come out from among them and be ye separate and touch no unclean thing and I will be your God We must come out of our distempers and corruptions before Christ will come if we touch any unclean thing Christ will not touch us that is unless we be divorced from all our 〈◊〉 so as not to touch them with the touch of a marriage affection so the Apostle 1 Cor. 7. 1. It 's not good for a man to touch a woman that is to be married to her we must thus be divorced before we can be married And we are the rather to have our hearts and judgments established in this Truth because the contrary Opinion to wit That Christ may be united to the soul remaining in the state of Corruption is a brooding Error that brings out a whol nest and company of delusions with it which will pollute and pervert the Judgment and defile our Practices in our dayly Conversations 1 This maintains the sinner in a careless and remorsless security and fondly perswades that which is so pleasing to the flesh that a man may keep his lusts and his Christ his comfort and his corruption together than which nothing is more contentfull to a carnall heart A Christ and a Lust A Christ and a proud heart A Christ and a World A Christ and a peevish Nature Oh
reason Where there is nothing but opposition and resistance between two there can be no union for all union implies 〈◊〉 and agreement there must be a mutual accord 〈◊〉 things on both hands before they can be made one Amos 3. 3. Can two walk together except they be agreed love tends to unity and 〈◊〉 the cause of it and that ever presupposeth some I keneis But 〈◊〉 man remaining in the state of Unbeleef and Corruption is wholly opposite to Christ and the work of his Spirit he is wholly Flesh John 3. 6. And the flesh lusts against the spirit and these are 〈◊〉 Gal. 4. 17. the wisdom of the flesh is 〈◊〉 against God it is not subject nor can be subject to the Law so far from closing with the work of the Spirit as it is not able to bear it The Scribes and 〈◊〉 rejected the counsel against themselues i. e. to their own 〈◊〉 Acts 7. 51. Ye stifnecked and 〈◊〉 hearted ye have ever resisted the Spirit of the Lord. Paul did no more than every Natural man would do Being mad saies he I persecuted that way The way of Christ and so Christ himself In a word It 's said of all and it 's true of all the best of the Saints take them in their Naturals ye were darkness Eph. 5. 10. darkness cannot but oppose light He that is acted wholly by the power of Infidelity he must resist the work of Faith and so the receiving of Christ by it There are but Two Covenants that ever God made with man touching his everlasting Estate The Covenant of Works or of the Law the Covenan of the Gospel and so of Grace and these two Covenants are so opposite that the one 〈◊〉 the other If it be of Works it is no more of Grace else Works were not Works If it be of Grace it is no more of 〈◊〉 else Grace were no more Grace Rom. 11. 6. Hence they are severed as far as blessing and cursing Gal. 3. 9 10. So then they which be of Faith are blessed with faithful Abraham For as many as are of the Works of the Law are under the Curse Now all men by Nature are Members and Heirs of the first Adam and therefore under his Covenant and under his Curse Rom. 7. 5. 8. Whilst we were in the 〈◊〉 the motions of sins which were by the Law did work in our Members to bring forth fruit unto death Those who are in Christ are under the Covenant of Grace and Life for he that hath the Son hath Life Hence I 〈◊〉 To be under two contrary Covenants of Law and Grace is impossible because so a man should be accursed and blessed at once But he that is in his corrupt Condition and state of Infidelity he is under the Covenant of Works he that is in Christ under the Covenant of Grace Hence followeth a Fifth Reason Who ever is under Grace over them sin shall not have Dominion Rom. 6. 14. Sin shall not have dominion over you for you are not under the Law but under Grace 〈◊〉 they who are in their natural condition and in the state of Unbeleef they are under the power and dominion of 〈◊〉 therefore they are not under Grace nor yet in Christ. This discovers the folly and dasheth the fond conceit of many carnal men who have framed a speedy way to Heaven in their own fancies through which yet never any had passage thither to wit they fondly imagine they have Christ and Mercy at command and that they can make a step to Heaven in the turning of a hand they 〈◊〉 not make such large provision or preparation before to tire out themselves with tedious and heart breaking sorrows and dayly remorse 〈◊〉 their dayly failings smal warning will serve 〈◊〉 mens turns Be it they love their lusts and practise them they harbor continually their noysom distempers in their souls express 〈◊〉 also in their lives they crave but the 〈◊〉 of 〈◊〉 few hours before their 〈◊〉 to fit themselves for their departure and happiness a few forced sighs faigned and formal confessions of their evils and howling for pardon out of the horror of their spirits now and then customarily adding a Lord have mercy on me they suppose they have made all even with God but if they can but get the Sacrament they conclude all is sure they must needs go post hast to Heaven if they can but say they beleeve Christ must comfort them cannot but save them No no Brethren the Word reveals none our Savior accepts of no such agreement he comes upon no such terms to bring any comfort with him unless any man should be so far forsaken of reason and sense as to imagine the Lord Jesus would carry the Drunkard and his Cups the Adulterer and his Harlots also the riotous Gamester his Cards and Dice Hawks and Hounds and all to Heaven together which is 〈◊〉 and incredible Oh! these men will one day find and that to their wo they cozened their own souls by their own folly whereas sound 〈◊〉 cost more the way must be prepared thy heart loosened rent and plucked away from thy corruptions before the Lord Jesus will vouchsafe once to look in upon thee No Harbenger before no King follows after where the heart is not 〈◊〉 for a Savior there is no hope to 〈◊〉 the presence of a Savior It 's the condition upon which his coming is promised and can be expected upon any sure ground It 's the order and connexion of things 〈◊〉 〈◊〉 hath set in the work of Grace Luke 3. 8. And all flesh shall see the 〈◊〉 of the Lord. The Copulative Particle And tells us the sight of Salvation depends upon that which went before when we see the mountains of Pride high and lofty imaginations levelled crooked perversness of our own spirits taken off and we made meek and tractable then there is some hope that Salvation will appear unto us but if any man will yet rear up mighty Bulwarks and strong holds of rebellion and hardness of heart and maintain those high imaginations sturdy distempers of pride security and carnal confidence he must know whoever he be that as yet he is not within the ken of mercy and though he look until his eyes 〈◊〉 in his head and his heart 〈◊〉 in his body he 〈◊〉 never come within a true sight of Salvation much less may he think ever to be made partaker of it why confer with thy own conscience Dost thou think it fit the King should lie in the Truckle-bed under a company of Traitors Is it reasonable the Lord 〈◊〉 should be an 〈◊〉 to thy lusts No certainly the gods that thou hast obeyed by those thou must be saved thou would have thy lusts but reject Christ thou shalt perish with them but the presence of the Lord Jesus thou canst not enjoy Let the 〈◊〉 man forsake his way and the unrighteous man 〈◊〉 〈◊〉 and return unto the Lord for he will
must be a stranger from the life of Christ Rom. 8. 1. hath not yet his Spirit is in the state of Condemnation and that if he so continue he shall perish but whether he shall be converted and brought home at last by the Almighty Power of the Lord it rests only in his own bosom depends alone upon his good pleasure leave we then the Sentence with the Lord who will either recover him out of his sin or most righteously judg him for it Of Consolation Here 's also a Cordial to keep up the fainting hearts of decrepit and aged sinners whose noysom lusts plead prescription of continuance as though they were beyond the Authority of any Law to cast them out I confess it indeed Oh that ancient men would consider it the case is very desperate and brought to the last cast Is it not a marvelous streight that the great work of Everlasting Life lies upon the moment of an hour as it 〈◊〉 to follow the words of the Parable 〈◊〉 considering it is not usual for men then to be 〈◊〉 The little twig such may take hold on is this hath been done and therefore there is hope it may done again and this hope it is which keeps the 〈◊〉 above water never too late to forsake our 〈◊〉 the Lord accepts at the Eleventh hour 〈◊〉 must not then suffer our own fears or Satans 〈◊〉 to pluck up our resolutions and 〈◊〉 by the roots with any false shews of hopeless possibilities When a decrepit sinner hath tired 〈◊〉 in his ungodly courses grows weary with 〈◊〉 burden of an accusing conscience and 〈◊〉 of an ill led life and begins to bethink himself is not in a right way suddenly the Enemy 〈◊〉 to his view the number and nature of his many 〈◊〉 and withal suggests the way so long 〈◊〉 the time to return so short better not set out 〈◊〉 not to be able to get home In vain now saies 〈◊〉 to begin so great a work of Preparation when 〈◊〉 have so little opportunity and so great an 〈◊〉 thereunto To what purpose is it to strive 〈◊〉 we cannot overcome to enter upon the 〈◊〉 when in all likely hood we shall be benighted see 〈◊〉 Sun is but an hour high and never come to the 〈◊〉 of it Oh shake off those sluggish discouragements sit 〈◊〉 down and perish there is yet hope in Israel 〈◊〉 this thing 't is true the work is hard yet God 〈◊〉 done as much for others and therefore can do much for thee also Thy time is short thou hast 〈◊〉 foot in the grave but the Arm of the Lord is 〈◊〉 shortened that he cannot help thou hast ancient 〈◊〉 he hath ancient mercies his loving kindness 〈◊〉 been ever of old When thou hast neither time 〈◊〉 strength to relieve thy self the Lord notwithstanding at the last hour and when thou doest least expect it and hast least deserved it who knows but yet he may call thee into his Vineyard listen therefore unto his voyce make hast to answer his call and leave the success with him Lastly If the Lord put forth this work of Preparation most ordinarily in our middle age all those whom more especially it concerns who are yet in the flower of their years whose Breasts run full of Milk and their Bones full of Marrow as Job speaks they are to be exhorted in the Lord to take the safest and the easiest course for themselves even the counsel of the wise man Eccles. 12. 1. Remember now thy Creator in the daies of thy youth before thy evil daies come the time that God useth to bless most let us be wary to improve most for our good A wise Traveller useth to take the day before him and 〈◊〉 accounts the middle of the day most safe for his passage the Rule is most true and useful also for us while we are wildring onward towards the end 〈◊〉 our hopes rise we early prevent the morning watch to make speed to run the waies of Gods Cammandements while the best of our Natural abilities are about us the middle of our age like the middle 〈◊〉 the day will be most safe for our spiritual Travel and endeavor considering we carry such a charge about us even our souls and the care of their Salvation and happiness lest deferring till our old age and our evening shut in upon us we be wholly spoyled of both for Preparation put off untill our crazy time is like never to be or very uncomfortable if 〈◊〉 be attained It 's not likely we shall ever share in so glorious a work they who are setled so long upon their 〈◊〉 are hardly ever removed considering the company 〈◊〉 common infirmities troops and multitudes of sicknesses and sorrows which seize upon old age and surprize it as 〈◊〉 prey decay the Sences enfeeble the Judgment weaken the Memory as though all the passages were now stopped and gates shut whereby Grace should have any entrance How shall Faith come to him by hearing whose Ears are become deaf that he cannot hear How shall he search the Scriptures in which Grace and Life are to be found who hath not an eye able to see much less to read them How shall he be able to fatham the depths and mysteries of Salvation who is become a child in understanding not sufficient to conceive of the most common things Hence it is the Prophet gives such a man for gone past recovery as it were Isa. 65. 20. The sinner of an hundred years old shall be accursed a Curse is the Portion that is carved out unto him he must look for nothing else that 's his allowance an old rotten post is only fit to be chipped out for the fire no waies prositable to be laid in the Building no not to make pins for it He that hath seen an hundred yeers and yet never came to the sight and rellish of the saving work of Grace farewell he as we use to speak I will not say it is impossible for him to avoid the Curse I must say it is unusual For how justly may God deny to entertain him who would not so many years give way and entertainment to his Word and Spirit What Captain will entertain a Soldier that is not able to fight What Master will hire a Servant that is not able to work in his Vineyard Why should the Lord 〈◊〉 wise chuse such weaklings aged and decrepit who shall not be able to strike one stroke for him in the defence of his Truth or set one foot forward in 〈◊〉 waies of his Statutes As Achish spake of David when he came to the 〈◊〉 and seigned himself mad 1 Sam. 21. 15. What 〈◊〉 I need of mad men that you have brought this man to me shall he enter into my house So the Lord may say Have I any need of dead men that you have brought these aged 〈◊〉 ruinous carkasses before me shall they ever find acceptance or entrance into the Kingdom of Grace or Glory Hath
not stir to seek for a better estate nor yet receive it if offered Job 22. 17. They say unto the Almighty depart from us we desire not the knowledg of his waies do Ministers press them do others perswade them to a more serious and narrow search to get more grounded assurance of their estate in Grace they profess they bid them to their loss they think they need not be better nor do they desire to be other It is impossible upon these terms that ever the soul should be carried by Faith unto God For to be contented and quieted with our condition as that which best pleaseth and yet to seek out for another are things contradictory And yet this Faith doth For he that is in Christ is a new Creature behold all things are become new 2 Cor. 5. 17. he must have new comforts new desires new hopes 〈◊〉 〈◊〉 heart must be broken to pieces under the weight of the evil of sin and the Curses due to the old condition before this wil part for that the word here used with great elegancy and pregnancy implies viz. by an oppressing weight to be pashed to pouder and dust 〈◊〉 the Psalmist useth it Psal. 90. 3. Thou turnest man to pouder to the dust of death when a 〈◊〉 composition is dissolved and the body returned again into its first principle so the word here by way of resemblance implies that the soul should find his corruption his greatest oppression so that the composition betwixt sin and his soul should be dissolved and taken down and the nature of man return to his first principles and primitive disposition that he sees an absolute necessity to change and then he will seek and be willing to receive a change The 〈◊〉 need no Physitian and therefore will not seek but the sick that need will be content to receive The issue is If the soul be contented with its sinful condition and would not have a change then it cannot be under the power of Faith or receive that which will bring a change but before the soul be broken under the pressure of sin it would not have a change therefore so long it cannot be under the power of Faith Be it granted that the soul finds sin as a plague and therefore would be preserved from the evil of it the second impediment which wholly keeps out Faith is this When the sinner expects supply and 〈◊〉 from its own sufficiency either outward excellencies abilities of Nature or common Graces or the beauty of some performances which issue from any of these For this is Natural to all men ever since Innocency That since the staff was put into his own hand and then needed not nay should not deny their own strength 〈◊〉 to this day this practice of old Adam remain still in all his posterity they will scramble for their own Comforts and try the utmost of their own strength to help themselves rather than be 〈◊〉 to another to help them Hence in cases of Conscience and trouble men are so ready to resolve so apt and free to promise and profess amendment what they will do and others shall see it as well as 〈◊〉 〈◊〉 it and so alas it comes to nothing in 〈◊〉 〈◊〉 either they fall back unto their base courses when horror and fear is over or else wasting 〈◊〉 into a 〈◊〉 formality and so perish in their Hypocrisie This is an apparent bar to faith which is the going out of the soul to fetch all life and power from 〈◊〉 Now wholly to be in our selves and to stay upon our own ability and yet to go out of himself 〈◊〉 〈◊〉 and receive all from his sufficiency are things which 〈◊〉 stand together I came not to call the 〈◊〉 〈◊〉 9. 13. While they sought to establish 〈◊〉 own 〈◊〉 they did not submit to the Righteousness of God Hence t 〈◊〉 the second work of Humiliation is required 〈◊〉 God plucks away all his props and 〈◊〉 him wholly of what he hath or seemeth to have For pride unto which Humiliation is opposite is but the rankness of praise and praise is a fruit of a cause by counsel that hath power to do or not to do this or that as he sees 〈◊〉 Humiliation is the utter nothingness of the soul that we have no power it 's not in our choyce to dispose of our selves not yet to dispose of that which another gives nor yet safe to repine at his dispose In a word as in a Scion before it be ingrafted into another stock it must be cut osf srom the old and pared and then implanted In Contrition we are cut off in Humiliation pared and so sit to be implanted into Christ by Faith In regard of God without this disposition his Word will not nay cannot take any place in us or prevail with us for our good Counsels and Commands and Comforts or whatever Dispensations they fal as water upon a Rock when administred to a hard heart they enter not prevail not profit not at all As Christ told the Jews John 8. 37. ' My Word takes no place in you and Zach. 7. 11 12. They hardened their hearts as an Adamant c. A word of terror to dash the hopes and sink the hearts of all haughty and hard hearted sinners God owns not such will never vouchsafe his gracious presence with them or his Blessing upon them for good be where they will dwell where they will the Lord is not with them nor will dwel in them by his comforting quickening saving presence Hear and fear then all you stout-hearted stubborn and rebellious Creatures whose consciences can evidence that the day is yet to dawn the hour yet to come that ever you found your sins a pressure to you they have been your past-time and delight in which you have pleased your selves so far from being troubled for your evils that it is your only trouble you may not commit them with content and without controul you are troubled with Admonitions and Counsels and Commands and Threatnings that cross you in your sins You were never broken-hearted here for your abominations know assuredly that you wil burn for them one day your proud hearts were never abased and laid in the dust the Lord will ruinate both you and them Never expect a good look from God set your heart at rest for that you may draw the Eyes of others after you make many of your deluded followers and Favorites to look upon you but the Lord will not come neer nor once cast a loving look towards you Psal. 138. 6. Though the Lord be high he hath respect to the lowly but he knows the proud afar off Nay the great God of Heaven and Earth is up in Arms against thee he is upon the March to work thy destruction James 4. 6. The Lord resists the proud but he gives Grace to the humble all Grace is in his gift and he doles it only to the bruised and abased but there is no
his sight and that he that glories might glory in the Lord. By what Law is boasting excluded by the Law of Works Nay but by the Law of Faith Rom. 3. 27. For if Abraham had been justified by Works he had whereof to glory Rom. 4. 2. And therefore as in the Material it 's so in the Spiritual Temple the laying of the first and lowest stone and adding of the last all the people cried Grace Grace and hence the whol chain is as it were of Gods own making and tying Whom he predestinated them he called and whom he called them he justified and whom he justified them he glorified Rom. 8. 30. and the end and issue of all is set down by the holy Apostle Eph. 4. 15. when all the Churches shall meet at the great day of Appearance in the unity of the Faith it is to the acknowledgment of the Son of God By whom were you called humbled justified adopted sanctified By the Son of God receive all from him return all to him But this Opinion plucks the Crown from Christs Head the Glory from his Work the Praise from his Grace and gives it to the will of man and the improvement of those abilities and opportunities the Lord hath put into his hand because by this means he makes himself to differ For set Paul and Judas in the same rank let them enjoy the same means share in the same liberties advantages opportunities one as the other Paul by the good use of his free will he plaies the good Husband he doth what he can and he obtains what he wants and receives Grace Judas plaies the Prodigal and Unthrift doth not what he should and might and therefore he wants Grace so that they were both equal in the priviledges and opportunities they received from God they differ not there that Paul hath that Grace which Judas wants he may thank his own pains and improvement and glory in himself and them Nay Paul is not bound to be thankful to God for any thing more than Judas for he had no more from God by this Opinion than Judas what he had and received more it was by his own improvements which to conceit is a most hellish delusion Lastly If by the improvements of Abilities and Advantages we certainly receive Spiritual Grace then this must follow Either because such improvement deserves Grace or do immediately and nextly dispose the soul to receive Grace or that such improvements have a promise made to them from God But none of al these can be granted They cannot deserve Grace because when we have done what we can we must conclude as we shal have cause to confess we are unprofitable Luke 17. 10. The plowing and so the praying of the wicked is sin his most beautiful performances are from the flesh and so sinful and deserve the just wrath of God and therefore no Grace nor Glory John 3. 8. They do not nor can dispose the soul as that it may be thereby a fit subject to receive Grace Those actions which leave the soul under the power of sin and acted by sin and a man in a Natural condition those stil leave the soul indisposed to Grace for the Natural man perceives not the things of Grace nor can he receive them 1 Cor. 2. 14. they found him in the world and they leave him in the world and the world cannot receive the holy Ghost John 14. 17. Natural and corrupt actions cannot prepare immediately for Supernatural Grace There is no promise of giving saving Grace to such and none could ever be shewed That which somtimes the Arminians pretend but press it with no great confidence is in Matth. 25. 29. in the Parable of the Talents To every man that hath shall be given and to him that hath not shall be taken away even that he hath Hence He that hath and useth his Natural abilities wel shal be given Supernatural Answ. That gloss corrupts 〈◊〉 Text and doth not suit with the Scope and Circumstances of the Parable as hath been made good by many Arguments by such as have diligently searched into the sence of the place The unprofitable Servant that used not his Talents wel he is to receive that Sentence 〈◊〉 must be cast into utter darkness which were it understood according to the former Opinion it would infer an apparent falshood He that did not improve his Talent was forth with to be cast into utter darkness but many that do not use their natural abilities and the special advantages wel have been formerly and wil without question be brought home to Christ and happiness 1 Cor. 6. 9 10. Know ye not that no Adulterer Covetous Reviler Extortioner shal inherit the Kingdom of Heaven but such were some of you but ye are washed but ye are clensed 1 Pet. 4. 2. It is sufficient that in time past we have had our Conversation among the Gentiles when we walked in lasciviousness 〈◊〉 excess of Riot Revellings and abominable 〈◊〉 These did not use their Natural abilities wel and yet were not cast out into utter darkness therefore the using of the Natural abilities is not the having or the using of the Talent there meant 〈◊〉 I suppose the meaning of the Phrase is by him that hath is meant the man that is truly gracious the Talent is the Gospel by having is the receiving and 〈◊〉 of it in a good and honest heart and the sanctified use of it in a saving manner For the Evangelists Expressions seem undeniable to evidence this meaning Matth. 13. 11 12. When our Savior Christ had told his Disciples it was given to them q. d. it 's the peculiar special work of the Spirit of Grace in your hearts to know the mysteries of the Kingdom but to them it is not given he ads the reason and proof in the next verse for to him that hath he that in sincerity entertains the Gospel shal have a further communication of the Truth and sweetness of the Gospel to his soul but whosoever hath not whosoever entertains not the Gospel in truth and uprightness from him shall be taken away the Gospel which by a seeming profession of fals-hearted lazy entertainment he would seem to have but never had in sincerity the like connexion is found Mark 4. 24 25. Take heed what you hear and unto you that hear i. e. that do take heed what you hear more shal be given for to him that hath shall be given but 〈◊〉 that hath not i. e. that doth not take heed what he hears and so receives not the Word in sincerity from him shall be taken even that he hath But if the saving work of the Word doth not depend upon my endeavor why should I endeavor any further any longer or attend the use of the means or practice answerable thereunto Thou thy self and al thy services being in a natural estate are as a menstruous cloth both in themselves and in the sight of Gods pure eyes unanswerable to Gods
the vulgar Herbs of this Nation wherein is shewed how to cure a mans self of most Diseases incident to Mans Body with such things as grow in England and for three pence charge Also in the same Book is shewed 1 The time of gathering all Herbs both Vulgarly and Astrologically 2 The way of drying and keeping them and their Juyces 3 The way of making and keeping all manner of useful Compounds made of those Herbs The way of mixing the Medicines according to the Cause and Mixture of the Disease and the part of the Body afflicted 5 A Directory for Midwives or a Guide for Women Newly enlarged by the Author in every sheet and Illustrated with divers new Plates 6 Galen's Art of Physick with a large Comment 7 A New Method both of studying and practising Physick 8 A Treatise of the Rickets being a Disease common to Children wherein is shewed 1 The Essence 2 The Causes 3 The Signs 4 The Remedies of the Disease Published in Latin by Dr. Glisson Dr. Bate and Dr. Regemorter translated into English And corrected by N. 〈◊〉 A Godly and Fruitful Exposition on the first Epistle of Peter By Mr. John Rogers Minister of the Word of God at Dedham in Essex The Wonders of the Load-stone By Samuel Ward of Ipswitch An Exposition on the Gospel of the Evangelist St. Matthew By Mr. Ward Clows Chyrurgery Marks of Salvation Christians Engagement for the Gospel by John Goodwin Great Church Ordinance of Baptism Mr. Love's Case containing his Petitions Narrative and Speech Vox Pacifica or a perswasive to peace Dr. Prestons Saints submission and Satans Overthrow Pious Mans Practice in Parliament Time Mr. Symsons Sermon at Westminster Mr. Feaks Sermon before the Lord Major Mr. Phillips Treatise of Hell of Christs Genealogy Eaton on the Oath of Allegiance and Covenant shewing that they oblidge not Eleven Books of Mr. Jeremiah Burroughs lately published As also the Texts of Scripture upon which they are grounded 1 The Rare Jewel of Christian Contentment on Phil. 4. 11. Wherein is shewed 1 What Contentment is 2 It is an Holy Art and Mystery 3 The Excellencies of it 4 The Evil of the contrary sin of Murmuring and the Aggravations of it 2 Gospel Worship on Levit. 10. 3. Wherein is shewed 1 The right manner of the Worship of God in general and particularly In Hearing the Word Receiving the Lords Supper and Prayer 3 Gospel Conversation on Phil. 1. 17. Wherein is shewed 1 That the Conversations of Beleevers must be above what could be by the Light of Nature 2 Beyond those that lived under the Law 3 And sutable to what Truths the Gospel holds forth To which is added The Misery of those men that have their Portion in this Life only on Psal. 17. 14. 4 A Treatise of Earthly-Mindedness Wherein is shewed 1 What Earthly-mindedness is 2 The great Evil thereof on Phil. 3. part of the 19. Verse Also to the same Book is joyned A Treatise of 〈◊〉 and Walking with God on Gen. 5. 24. and on Phil. 3. 20. 5 An 〈◊〉 on the fourth fifth sixth and seventh Chapters of the Prophesie of Hosea 6 An Exposition on the eighth ninth and tenth Chapters of Hosea 7 An 〈◊〉 on the eleventh twelfth and thirteenth Chapters of Hosea being now compleat 8 The Evil of Evils 〈◊〉 the 〈◊〉 Sinfulness of Sin on Job 36. 21. 9 Precious Faith on 2 Pet. 1. 1. 10 Of Hope on 1 John 3. 3. 11 Of 〈◊〉 by Faith on 2 Cor. 5. 7. Twelve several Books of Mr. William Bridge Collected into one Volumn Viz. 1 The Great Gospel Mystery of the Saints Comfort and Holiness opened and applied from Christs Priestly Office 2 Satans Power to Tempt and Christs Love to and Care of His People under Temptation 3 Thankfulness required in every Condition 4 Grace for Grace or the Overflowing of Christs Fulness received by all Saints 5 The Spiritual Actings of Faith through Natural Impossibilities 6 Evangelical Repentance 7 The Spiritual Life and In-being of Christ in all Beleevers 8 The Woman of Canaan 9 The Saints Hiding-place in time of Gods Anger 10 Christs Coming is at our Midnight 11 A Vindication of Gospel Ordinances 12 Grace and Love beyond Gifts A Congregational Church is a Catholick Visible Church By Samuel Stone in New England A Treatise of Politick Powers wherein seven Questions are Answered 1 Whereof Power is made and for what ordained 2 Whether Kings and Governors have an Absolute Power over the People 3 Whether Kings and Governors be subject to the Laws of God or the Laws of their Countrie 4 How far the People are to obey their Governors 5 Whether all the people have be their Governors 6 Whether it be Lawful to depose an evil Governor 7 What Confidence is to be given to Princes The 〈◊〉 Samaritan Dr. Sibbs on the Philippians The Best and Worst Magistrate By 〈◊〉 Sedgwick The Craft and Cruelty of the Churches Adversaries By Matthew Newcomen A Sacred Penegerick By 〈◊〉 〈◊〉 Barriffs Military Discipline The Immortality of Mans Soul The Anatomist Anatomized King Charls his Case or an Appeal to all Rational Men concerning his Tryal Mr. Owens stedfastness of the Promises A Vindication of Free Grace Endeavoring to prove 1 That we are not elected as holy but that we should be holy and that Election is not of kinds but persons 2 That Christ did not by his Death intend to save all men and touching those whom he intended to save that he did not die for them only if they would beleeve but that they might beleeve 3 That we are not justified properly by our beleeving in Christ but by our Christ beleeving in him 4 that which differenceth one man from another is not the improvement of a common ability restored through Christ to all men in general but a principle of Grace wrought by the Spirit of God in the Elect. By John Pawson Six Sermons preached by Doctor Hill Viz. 1 The Beauty and Sweetness of an Olive 〈◊〉 of Peace and Brotherly Accommodation budding 2 Truth and Love happily married in the Church of Christ. 3 The Spring of strengthening Grace in the Rock of Ages Christ Jesus 4 The strength of the Saints to make Jesus Christ their strength 5 The Best and Worst of Paul 6 Gods eternal preparation for his Dying Saints The Bishop of Canterbury's Speech on the Scaffold The King's Speech on the Scaffold The Magistrates Support and Burden By Mr. John Cordel The Discipline of the Church in New England by the Churches and Synod there A Relation of the Barbadoes A Relation of the Repentance and Conversion of the Indians in New-England By Mr. Eliot and Mr. 〈◊〉 The History of Monstross and his Actions for 〈◊〉 the First His passions for Charles the Second King of Scots The Institutes of the Laws of England by John Cowel Octavo A description of the Grand Signiors Seraglio or the Turkish Emperors Court By John Greaves Octavo The reigning error Arraigned at the Bar of scripture and