put Them into the Possession of it and make it Theirs For the First of these the Doctrine is That Christ hath Purchased all Spiritual good for His 〈◊〉 be Three Particulars to be attended for the 〈◊〉 of this Point 1 What this Spiritual Good is 2 Why Christ Purchased it and How 3 For Whom This Spiritual Good intended is the heap of Grace 〈◊〉 Happiness with all those sweet Fruits and 〈◊〉 which are either in preparation to it or 〈◊〉 upon it the whole Estate and Portion and Patrimony of a Christian the Riches Revenues of 〈◊〉 Gospel what is in Hand what is in Hope what 〈◊〉 Possession what in Expectation the whole Mass 〈◊〉 Inventory of those Everlasting Treasuries which 〈◊〉 stored up from all Eternity for the welfare of His. David thus discovers it Psal. 31. 19. Oh! How 〈◊〉 is that Goodness which thou hast wrought for Them and laid up for Them and laid out for Them 〈◊〉 trust in thee before the Sons of men So the Apostle also Ephes. 1. 7. In whom we have Redemption through his Blood the forgivness of sins according to the riches of his grace wherein he hath abounded towards us I would not I should not in a way of orderly proceeding descend to Particulars for that were to 〈◊〉 things out of place I am now only in the general Doctrine which lies open in a Community for the 〈◊〉 of it to all that comes after and therefore nothing proper to this place but that which carries that Community with it The Severals I shal reserve to their particular places Only thus much we may say 〈◊〉 the further manifestation All that Spiritual Good we lost all that we do want or can need all that 〈◊〉 can desire all that we can receive for our everlasting welfare this is that plentiful Redemption which 〈◊〉 meant here Psal. 130. 7. Why is it said that Christ hath Purchased 〈◊〉 Good Because there is a Price laid down for it 〈◊〉 that of equal worth and of valuable consideration 〈◊〉 that which is desired and obtained and that in a righteous way of just proceeding and the Price that 〈◊〉 laid down is expresly named in the Text to be the 〈◊〉 Blood of Jesus You were Redeemed saies 〈◊〉 Apostle not with Silver and Gold these were 〈◊〉 too mean quality and too base a condition being 〈◊〉 and tramitory things and therefore no 〈◊〉 answerable to those everlasting and spiritual and 〈◊〉 good things we look for but with the 〈◊〉 Blood of Christ which is of endless infinite and 〈◊〉 virtue and efficacy and in which the Lord rests 〈◊〉 this is a full Purchase For any Power by strong hand to wrest away 〈◊〉 sinner from under the Almighty hand of God it 〈◊〉 impossible for Justice to lay aside it self and not 〈◊〉 〈◊〉 have her 〈◊〉 righted in a righreous way was 〈◊〉 therefore that Gods Justice might 〈◊〉 and our good procured there was necessity 〈◊〉 an equal price should be laid down for it and 〈◊〉 was the blood of Christ. In a word The 〈◊〉 〈◊〉 Obedience of Christ was the full Purchase The 〈◊〉 out of Justice is bound to manifest the Glory of 〈◊〉 because that is to give every one his own and 〈◊〉 must require satisfaction where any breach 〈◊〉 been made by any transgression and swerving 〈◊〉 the righteous Will of God While therefore 〈◊〉 Savior by his Death satisfied the breach of the 〈◊〉 and for all the sins that ever any of His should 〈◊〉 guilty of and by his Obedience fulfilled all 〈◊〉 and perfectly pleased God He fully 〈◊〉 by way of purchase and compleat payment made 〈◊〉 Divine Justice the removal of all that evil we 〈◊〉 deserved and the enjoyment of all that good we 〈◊〉 and could desire and that by a valuable 〈◊〉 tendered into the hands of Divine Justice in 〈◊〉 behalf Thus we are said 1 Cor. 6. 20. to be bought with a 〈◊〉 And Job 33. 24. the Lord is said to set free the 〈◊〉 through the righteousness of his Son he 〈◊〉 Deliver him because I have found a Ransom 〈◊〉 the Ransom and Payment is tendered to divine 〈◊〉 for to it the Soul stands Prisoner As the 〈◊〉 is the King's Prisoner not the Jaylors so the 〈◊〉 stands bound to divine Justice and is God's 〈◊〉 he is neither the prisoner of Satan who is 〈◊〉 Jaylor nor of Sin which is the Prison properly 〈◊〉 so far as they receive Commission from 〈◊〉 〈◊〉 to require Satisfaction in her behalf And 〈◊〉 when Justice is satisfied neither of them have right 〈◊〉 power to retain the Soul Therefore the Scripture stiles them redeemed from 〈◊〉 earth Rev. 14. 3. And He gave himself that he 〈◊〉 deliver us from this present 〈◊〉 world Gal. 1. 4 〈◊〉 again Rev. 5. 9. He was slain and 〈◊〉 bought us 〈◊〉 his blood unto God the Father So that by way of Purchase he hath bought us from our selves that is Redeemed us from the tyranny authority and 〈◊〉 veraignty of our own lusts unto which we were 〈◊〉 bondage 1 Cor. 7. 23. He hath bought us 〈◊〉 price from being the servants of men that is 〈◊〉 the slavery and servitude of mens humors and 〈◊〉 When the Law is satisfied the Dungeon and 〈◊〉 can detain the Prisoner no longer Thus However it is out of free mercy and 〈◊〉 grace that Redemption is given to us for it s out 〈◊〉 mercy that Christ is given that he gave his life 〈◊〉 both are bestowed upon us and not upon the world yet in regard of the Lord Jesus 〈◊〉 and the 〈◊〉 payment he hath laid down out of his own 〈◊〉 cost and charges his own blood its justice it 〈◊〉 be bestowed upon him and by justice it may be challenged as that which he hath 〈◊〉 in a 〈◊〉 proceeding Instruction We may here see how great and 〈◊〉 a work it is to obtain the least Spiritual Good that appertains to the everlasting welfare of our souls were it but the giult of the least sin that should be removed were it but the power of the least 〈◊〉 that should be brought under one smile of Gods countenance and one blessed look of his face and favor toward a poor wtetch were it but a saving and a heavenly thought of a mans mind the least spiritual motion or stir of our hearts in any sincere affection to the Lord It is not all the Policy or Parts of men that can procure it not all the power of created Nature in heaven or earth that can accomplish it not all the 〈◊〉 of Pearls mynes of Gold and Silver in the 〈◊〉 〈◊〉 〈◊〉 that can purchase this no if it were 〈◊〉 from a vain Conversation from a Tradition from a Delusion you must be redeemed from it by the 〈◊〉 blood of Christ So the text God wil not 〈◊〉 any good of the Covenant of Grace but he 〈◊〉 well paid for it and it comes at such a rate that all 〈◊〉 and all Creatures are not
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
past 〈◊〉 3. 18. He that beleeves not is condemned already is cast in al the Coutrs of Heaven and Earth the 〈◊〉 cannot the Gospel wil not save thee a body 〈◊〉 appeal from Justice to Mercy but if Mercy 〈◊〉 him who shal comfort who can releeve 〈◊〉 what ever he doth where ever he is the wrath God abides upon him thou art not within the 〈◊〉 of Mercy nor the compass of that Redemption 〈◊〉 Lord hath wrought Nay that thou mayest see 〈◊〉 thou art and what to hold to the Lord 〈◊〉 hath sealed up thy destruction by a sollem oath 〈◊〉 can never be repealed He hath sworne he that 〈◊〉 beleeves shal never enter into his rest Heb. 3. 〈◊〉 That which God saies barely he many times 〈◊〉 so the first Covenant Do and live a man may 〈◊〉 do himself and yet live but he that wil not 〈◊〉 God swears and his oath is unchangable 〈◊〉 he shal never enter into life That a man may 〈◊〉 with reverence God himself cannot save a man 〈◊〉 never shal Beleeve because he cannot deny 〈◊〉 and his oath Rest thou mayest in thy vain 〈◊〉 in thy carnal confidence sit down secure in 〈◊〉 self-pleasing humor but thou shalt never enter to Gods rest of Pardon Peace Comfort and 〈◊〉 but shalt be in a restless fear and dread 〈◊〉 and discouragement which wil pursue the 〈◊〉 endless disquiet and the powers of Heaven 〈◊〉 a fford thee releif in this condition if thou 〈◊〉 herein There is no peace saith God to the 〈◊〉 Isay. 57. last But if this be so and you pale in the precious 〈◊〉 demption of Christ into such a narrow 〈◊〉 you wil straiten it and the comforts of sinners 〈◊〉 much and extend as much mercy to Devils 〈◊〉 Unbeleevers for by this means you make the 〈◊〉 probates in as desperate a condition as the 〈◊〉 themselves being wholly voyd of al help and 〈◊〉 of Salvation either in themselves or any 〈◊〉 they cannot save themselves and the Lord wil 〈◊〉 save them A Blasphemous Cavil I Answer The consequent part of the reason unsound and blasphemously false as shal appear 〈◊〉 sundry Considerations The merits of our Saviour and the compleat 〈◊〉 ture of his sufferings is made up or issues out two principles without either of which there new had been any satisfaction to divine Justice 〈◊〉 Divinity cannot suffer the Humanitie canot 〈◊〉 without blood there is no Redemption Justice 〈◊〉 quireth death and unless it be the death of 〈◊〉 that is God there is neither value nor vertue 〈◊〉 to the infinite wrong done and therefore 〈◊〉 satisfaction In that nature therefore the Lord 〈◊〉 offended in that he must he satisfied for the 〈◊〉 of Angels may be annihilated but die or be 〈◊〉 ved they cannot therefore the nature of man 〈◊〉 assumed therefore Redemption and Purchase 〈◊〉 longs to that nature because sufficient 〈◊〉 was only tendred for that Hence al that Beleeve of this nature may be 〈◊〉 ved there is not an impssibilitie in the nature 〈◊〉 the thing To many Persons of this nature God afford means so that if they wil but submit to the 〈◊〉 and be content to receive Grace they shal not 〈◊〉 and that Adam could do and we in him The Gospel doth not require a Man should 〈◊〉 of his own power but that he should be 〈◊〉 and content to be made able to Beleeve and 〈◊〉 of that Grace he is called unto But the fallen Angels differ in al these regards For theirs being the sin against the Holy Ghost 〈◊〉 Lord provided no remedy for them For Christ no case took upon him the nature of Angells Heb 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in no wise it was in no case comely or 〈◊〉 enient Their nature not assumed for them no 〈◊〉 was made as the Apostle disputes purposely 〈◊〉 2. 11 12. c. And therefore no possibility they 〈◊〉 receive any good by Christ if possibly they 〈◊〉 Beleeve Therfore the Lord neither provides nor offers any 〈◊〉 to convert them so that there is a broad and 〈◊〉 difference in al these That which is only true in the objection is this at the wicked being dead in sins and trespasses it no more possible for them to help themselves by 〈◊〉 own power on t of this condition than it's 〈◊〉 for a Devil For with Man there is no 〈◊〉 no more than there is with Devils and 〈◊〉 negation admits no degrees in regard of the 〈◊〉 of their nature But the riches of Gods 〈◊〉 on His part in taking our nature entering into 〈◊〉 with His in it providing means and 〈◊〉 with Men for their good by the Covenant and 〈◊〉 no more but the bare receiving of that 〈◊〉 al these shew great ods But Christs merit is infinite and of infinite 〈◊〉 therefore is able to save al Angels and al Men it not The consequence of the reason is false which wil appear by the right understanding how Christs 〈◊〉 rits are infinite and how the sufficiencie of 〈◊〉 can reach all Christs merits are said to be infinite then 〈◊〉 ther properly in regard of the Person of the 〈◊〉 head whence that virtue comes or in regard of 〈◊〉 Persons to whom it is applyed as that it should 〈◊〉 infinite Creatures and this is very improper and 〈◊〉 The merit of him who is an infinit God and of 〈◊〉 finit vertue is not sufficient for infinite 〈◊〉 for then had he taken any nature he had been a 〈◊〉 ficient Saviour which the Apostle contradicts 〈◊〉 2. 11 12. Then had he suffered any outward evil as 〈◊〉 cution the spilling of some drops of his blood 〈◊〉 would have sufficed for that had been the 〈◊〉 of a partie who is infinit and yet justice 〈◊〉 that which requires not only payment from an 〈◊〉 nit Person but in the same kind and nature also 〈◊〉 that upon such conditions as the Covenant 〈◊〉 red before agreed and now exacted Merits from such an infinit Person performed 〈◊〉 such a kind and nature have an infinit vertue to 〈◊〉 swer an infinit justice for al such for whom such Person shal undertake And according to this 〈◊〉 pass it must be conceived that Christs death is 〈◊〉 cient for all else the phrase wil not bear a rigid 〈◊〉 That which I would leave to your thoughts 〈◊〉 be expressed in two things thus 1. Christs death is sufficient to save al 〈◊〉 they shall Beleeve 2. It 's not sufficient to save one Man 〈◊〉 〈◊〉 Beleeve It s sufficient to save al if they Beleeve and 〈◊〉 〈◊〉 to be the meaning of that phrase which is 〈◊〉 amongst judicious writers That if God had 〈◊〉 and Christ intended to save many 〈◊〉 more he needed not nor intruth should have 〈◊〉 any other or any more punishment so 〈◊〉 he must have suffered for the substance of the 〈◊〉 and second death to save one sinner and no 〈◊〉 he needed to have suffered if he should save al
not give his Glory to 〈◊〉 Isa. 42. 8. The Lord Jesus as he will not suffer 〈◊〉 Corruption never so strong to hinder his Work when he will accomplish it so neither will he suffer 〈◊〉 of our performances or abilities be they what 〈◊〉 will to joyn Purchasers with him in the 〈◊〉 of Grace as though he were not either able or willing to be the Author and sinisher of our Faith 〈◊〉 No no We must not ad of ours but in 〈◊〉 case take all of him and from him not bring 〈◊〉 own wisdom with us but become fools that we 〈◊〉 be wise and that 's the way which God hath 〈◊〉 to gain information not think to ioyn our 〈◊〉 with Christ and so become Co-partners with 〈◊〉 I speak of the first Work of Conversion to 〈◊〉 our selves Holy Just and Wise but 〈◊〉 our selves we must look that he should be made Wisdom Righteousness Sanctification and 〈◊〉 to us Hence the Apostle Phil. 3. 9. professeth he desired 〈◊〉 to be found in Christ not only as not having his 〈◊〉 sins but not having his own 〈◊〉 which 〈◊〉 by the Law A Real Renouncing of our own worthiness of that Grace and Mercy which we need and without which 〈◊〉 are most miserable this being one Condition of the Second Covenant of Grace made in Christ wherby it 's differenced from that of the Law made with Adam Namely That Holiness and Righteousnes wherewith the Nature of man was beautified in Paradice though it was not so natural as issuing out of the Principles out of which he was compounded and made yet by all Orthodox Divines it is in this sense judged natural in that in Gods wise Providence and righteous appointment it was due to Nature It being cross to the wise proceeding of the infinite wise God to require Obedience from a Creature if he should not have given ability to the Creature to perform it It Arguing weakness and unskilfulness at the least in the Workman to make a thing for an End and not make it able to attain the End 〈◊〉 which it was made But in this Second Covenant of the Gospel it is far otherwise when we in our first 〈◊〉 had mispent the stock the Lord had bestowed upon us we were unworthy to be betrusted with any more and hence it coms to pass when the Lord wil lay hold upon the proud heart of a Sinner and draw him to himself he sinks his Spirit with the sence of his own wretchedness so that he sees and confesseth freely that he is undone without Mercy and yet conceives it 's not possible that ever such a worthless worm should partake thereof acknowledgeth it's just with God to deny to give nay to offer Grace to him that hath slighted rejected opposed Grace from day to day He knowes he cannot procure or Purchase Gods favor challenge he dare not without it he concludes he must perish and yet deserves by his own confession he should never obtain it Dan. 9. 7 8. O Lord Righteousness belongs to thee but unto us confufion of face nothing but shame and confusion belongs to us no mercy nor grace Ezek. 36. 31 32. They shal loarh themselves in their own eyes and not for your 〈◊〉 do I these things saith the Lord be ashamed and confounded O house of Israel In a word then is a man truly worthy that is fit to hear of and to receive mercy when he is rightly really become 〈◊〉 of his own unworthiness The soul now stands ready to side it with Christ for him to take possession of it that though the soul be not able to kill sin yet it 's empty the Coast is cleer as when Joab sent to David to come and take the City so the soul stands ready that if Jesus Christ would come and take possession of it and do that for it which it cannot do it self this is that that it would have the soul is content that Christ should do all as suppose a City that is Garrisoned with Enemies they cannot get them out themselves but they are willing that the General should come with his Soldiers and drive them out and place another Garrison there so the soul is content that Christ should dispossess whatsoever opposeth him and do whatsoever is pleasing to himself Isa. 26. 13. O Lord our God 〈◊〉 Lords besides thee have had Dominion over us but by thee only will we make mention of thy Name as if the soul should say I cannot subdue my sins my self but let Christ do what is good in his eyes the soul is content that Christ should work upon it and do all for it The Second Particular to be attended for the Explication of the Point is to shew the Manner of this Work and that will also appear in Four things The soul of a sinner is meerly patient herein it 's wrought upon him not wrought by him by any power he hath inherent in himself so the phrase and language of Scripture Jer. 31. 18. Turn me and I shal be turned and verse 19. After I was turned I 〈◊〉 that also includes as much Gal. 4. 9. we know God 〈◊〉 rather in this first Work are known of him And therefore it 's no work of Sanctification properly and as it 's taken in a narrow and strict sense for the sinner be ng justified by Faith and having the Spirit of Adoption dwelling in him hath received a principle of life wherby he comes to be active Act. 15 9. Having purified their hearts by faith This only is in way of preparation to fit us for our being in Christ that I may receive this power this is to make room for faith and Christ that having received him I might be enabled by the power of the Spirit to run right which is Sanctification Hence then go no further than this work the sinner as yet is not a good Tree nor can he bring forth good Fruit but is in way of preparation to be made one yet this work as it comes from the Spirit is good and pleasing to God because the Spirit is a good tree and is the Author of this I only am the receiver of it and therefore it is none of my fruit properly nor am I said to do any thing to please God by this because it 's done in me not by me As it is in the infusion of the Grace of Faith look at it as the soul is the subject of the Work the act it self comes from the Spirit and as a fruit of the Spirit it is good and accepted of God yet I cannot properly be said to please God in it because it is not an act done by me Hence those feeble Objections fall to the ground and are wiped away with a wet finger If there be any saving Preparation before the infusion of Faith then the soul brings forth good fruit and is a good tree without Faith And Secondly then there is somthing which pleaseth God
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
soul as somtimes to his Disciples Be not afraid it is I I come not as a Judg to condemn thee but as a Savior to save thee I desire thy Conversion not thy Confusion So our Savior expressed himself to 〈◊〉 Acts 9. Who art thou Lord saies he I am Jesus i. e. I am a Savior to save my People from their sins and so of thee to save thee from thy sins Why wilt thou oppose thine own mercy and so thine own safety Why wilt thou persecute him that comes to preserve thee This Cable of Mercy is made up of four Cords which cannot easily be broken The infinite sufficiency of that saving health that is in the Lord Jesus the boundless and bottomless depths of Mercy and that plentiful redemption that is provided and laid up in Christ. That Sea of Mercy and Grace that is able to drown al our sins and guilts and remove al our 〈◊〉 a treasure that cannot be spent a fountain that cannot be drawn dry Isa. 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy and to our God and he will abundantly pardon He hath pardons in store such as lie by him they are not to seek he hath bowels of mercy yet opened arms of pitty and compassion yet stretched out to 〈◊〉 thee Nay though thou coldest not imagine it or conceive it yet he can do it Psal. 103. 10 11. He deals not with us after our iniquities but as the heavens is high above the earth so great is his mercie to them that fear him Psal. 1 30. 7 8. Let Israel hope in the Lord for with him there is multiplyed 〈◊〉 and he shall deliver him from all his iniquities Thou hast multiplyed thy sins and provocations he hath multiplied Compassions Lo there thou shalt see a Manasseh pardoned a Paul 〈◊〉 and yet there is room for thee also He never casts off any that come unto him therefore it s thy fault only which casts off Mercy If yet the sinner stand murmering behold yet further He hath not only sufficiency and enough to do thee good but freely and frankly offers 〈◊〉 to al that wil have it He is not only content and ready that thou shouldst come but invites and perswades thee for to come that thou mayst be partakers of it Jer. 3. 22. Come unto me ye rebellious Children and I will heal your back-slidings With that the sinner is at a wonderment with himself did he not say Rebellious sinners did he not invite such Why may not I therefore be entertained Yes The words are express Come ye back-sliding Children If then there be any Doubt arising God Cleers it any Question the Lord Answers it any Hinderance he Removes it Jer. 3. 1. 2. 7. They say if a man put away his wife shall she return again Amongst men its usual and ordinary if an Adultress Wife depart away her Husband receives her not again Yet return unto me saith the Lord though thou hast played the Harlot with many lovers And vers 7. After thou hast done all these things yet return unto me Then the Soul bethinks it self shal al these abominations be clensed al these rebellions remitted What after al this pride and uncleanness and Covetousness nay after al the abuse of Gods Grace and Mercy yet accepted yet received yet 〈◊〉 Either then now or never He that 〈◊〉 so gracious a command so kind an offer it s a wonder if the Lord do not cast him off and accurse him for ever nay is he not worthy he should be so The Lord not only offers it freely that we might be encouraged but heartily intends it yea entreats it earnestly that indeed we might be perswaded without gain-saying to yeild He not only commands the sinner to come but if he go away Mercy pursues him if yet he seems to withdraw himself Mercy laies hold on him wil not leave him but weeps over him kneels down before him and begs importunately at his hands his own reconciliation with the Lord 2 Cor. 5. 17. The Lord by us doth beseech you to be reconciled the Ministers proclaim it but God professeth it they desire men and God in them 〈◊〉 and entreateth to be reconciled This makes the bowels of a sinner to rowl within him and drives him to a stand and almost overcomes our unkind natures What! A King to entreat a Traytor to be pardoned the Judge a Theif to be acquitted a Conqueror fal at the foot of a Captive and his Prisoner and desire him to be reconciled I hat God the great God of heaven and earth who was offended by us who hath no need of us who was infinitely happy in himself without us who might with the breath of his nostrils for ever confound us and that justly why it had been enough and enough a Conscience but to admit such accursed dust and ashes into his presence 〈◊〉 to hear him speak and give him but leave to bewayl his sins before he should have perished for them It had been a high favor and mercy to have given him leave to have begged mercy though he had never granted it But to hear me when I cal and cry to receive me to favor when I come that is as much as could be desired But that God should stoop to man heaven to earth 〈◊〉 to meanness he that was offended by me had no need of me was happy without me and might have honored the name of his Justice in my everlasting confusion not only to hear me and receive me when I come but to send after me but to beseech a damned forlorn Creature to be pardoned This is the wonder of Mercy more than I could have conceived durst have begged yea I should have conceived it unreasonable to have desired it nor could I have thought it but that the Lord hath said it and done it His wil be done and blessed be his holy name for ever Oh that I should live to hear of this Mercy but wretch that I am if I should out-live the offer of it or not entertain it I need not question that the Lord is serious and heartily willing to have the tender of his Grace entertained and my self for ever comforted therein and thereby Why he takes his Oath not that he can change but that he would have me be settledly assured thereof As I live saith the Lord I desire not the death of a sinner but rather that he should repent and live Ezek. 33. 11. If God do not desire my death but my repentance Why should I desire my own death so that the heart of a sinner could almost be content to give way but yet his loose domineering lusts wil not give leave If yet the sinner wil not come away but staies stil and clings to his darling lusts the Lord leaves the Record of these his kindnesses upon his heart and stil out of his long sufferance waits
heart is the alone work of God It is not in him that Wills nor in him that Runs 〈◊〉 in God that shews Mercy You know many of you hundreds for ought I know that you never knew what Christ and his Grace meant and you know your hearts close with your sins though you dare not give way to them Now mark when you come and hear the mind of God and the Ministers speak unto you and the Will of God is published Oh! Go your wayes home and say As the Lord lives I will not leave thee until the Lord hath spoken to my soul till I find the effectual work of the Word and Spirit of God drawing my soul from my sins to Jesus Christ. Therefore call for that same shewing Mercy which the Apostle speaks of Rom. 9. 16. So then it is not of him that wills nor of him that runs but of God that sheweth mercy When you have run what you can and willed what you are able then look up to the Lord to shew you Mercy the Minister hath spoken what he can and I have heard what I can but Lord shew Mercy and never leave until you have found that the Lord hath shewed you Mercy in this work of drawing your Soul from Sin to Christ. FINIS THE Application OF Redemption By the Effectual Work of the Word and Spirt of Christ for the bringing home of lost Sinners to God The Ninth and Tenth Books Beside many other seasonable and Soul-searching Truths there is also largely shewed â—â—The heart must be humble and contrite before the Lord will dwell in it â—â—Stubborn and bloody Sinners may be made broken-hearted â—â—There must be true sight of sin before the heart can be broken for it â—â—Application of special sins by the Ministry is a means to bring men to sight of and sorrow for them â—â—Meditation of sin a special means to break the heart â—â—The same word is profitable to some not to others â—â—The Lord somtimes makes the word prevail most when its most opposed â—â—Sins unrepented of makes way for piercing Terrors â—â—The Truth terrible to a guilty conscience â—â—â—Gross and scandalous sinners God usually exerciseth with heavy breakings of heart before they be brought to Christ. 11. Sorrow for sin rightly set on pierceth the heart of the sinner throughly 12. They whose hearts are pierced by the word are carried with love and respect to the Ministers of it And are busie to enquire and ready to submit to the mind of God 13. Sinners in distress of conscience are ignorant what they should do 14. A contrite sinner sees a necessity of coming out of his sinful condition 15. There is a secret hope wherewith the Lord supports the hearts of contrite sinners 16. They who are truly pierced for their sins do prize and covet deliverance from their sins 17. True contrition is accompanied with confession of sin when God calls thereunto 18. The Soul that is pierced for sin is carried with a restless dislike against it By that Faithful and known Servant of Christ Mr. THOMAS HOOKER late Pastor of the Church at Hartford in New-England somtimes Preacher of the Word at Chelmsford in Essex and Fellow of Emmanuel Colledg in Cambridg Printed from the Authors Papers written with his own Hand And attested to be such in an Epistle By Thomas Goodwin And Philip Nye London Printed by Peter Cole at the sign of the Printing-Press in Cornhil neer the Royal Exchange 1657. READER IT hath been one of the Glories of the Protestant Religion that it revived the Doctrine of Saving Conversion And of the new creature brought forth thereby Concerning which and the necessity thereof we find so much indigitated by Christ and the Apostles in their Epistles in those times But in a more eminent manner God hath cast the honor hereof upon the Ministers and Preachers of this Nation who are renowned abroad for their more accurate search into and discoveries hereof First For the Popish Religion that much pretend to Piety and Devotion and doth dress forth a Religion to a great outward Gaudiness and shew of 〈◊〉 and wil-worship which we confess is entermingled with many spiritual strains of self-denial Submission to Gods wil Love to God and Christ especially in the writings of those that are called Mistical 〈◊〉 But that first great and saving Work of Conversion which is the foundation of al true piety the great and numerous volumns of their most devout writers are usually silent therein Yea they eminently appropriate the word Conversion and thing it self unto 〈◊〉 man that renounceth a Secular life and entereth into Religious orders as they cal them and that Doctrine they have in their discourses of Grace and free wil about it is of no higher elevation than what as worthy Mr. Perkins long since may be common to a Reprobate though we judg not al amongst them God having continued in the midst of Popish Darkness many to this day and at this day with more Contention than ever that plead for the Prerogative of Gods Grace in mans Conversion And for the Arminian Doctrine how low doth that run in this great Article this we may without breach of Charity say of it That if they or their followers have no further or deeper work upon their hearts than what their Doctrine in that point calls for they would fal short of Heaven though those other great truths they together therewith teach God may and doth savingly bless unto true Conversion he breaking through those Errors into some of their hearts And how much our reformed Writers abroad living in continual wranglings and Disputes with the Adversaries of Grace have omitted in a Practical and Experimental way to lay open and anatomize the inwards of this great work for the Comfort and settlement of poor souls many of themselves do greatly bewayl And to find them work and divert them from this it hath been the Devils great Policy who is at the head of all those Controversies as also ever since Pelagius time to this very day to make that dry and barren plot of Ground namely the naked dispute of the freedom of mans wil to be the great seat of this War as the Pope did the Conquest of the Holy Land in the darker times to find al Christian Princes work and thither to draw al the forces and intentions of mens minds jejunely in a great part Phylosophically to debate what power mans wil for-sooth hath in the Summity and Apex of Conversion to resist or to accept the Grace of God and so whether Moral perswasions only be not Sufficient or that Physical Pre-determinations be not also requisite to Conversion whilest in the mean time al those intimate actings of a soul in turning to God The secret particular passages both on Gods part and on the souls part which are many and various by which the soul is won over unto God and Christ those treaties the souls of men hold with God and Christ for justifying and
it vexed al the veyns of their hearts that 's the way to weary them and there they solace themselves ah it's roast meat to them and thus it is a pastime to a fool to do wickedly but know thou art a hard-hearted fool a graceless wretch in the wise mans account do not our plantations groan under such sons of Belial such senceless 〈◊〉 do they not swarm in our streets are not our families pestered with such Esau-like when he sold his 〈◊〉 eat and drank and rose up and went his way not affected with what he had lost not ashamed of what he had done but 〈◊〉 of al or like the man in the Gospel possessed with the Devil sometime he cast him into the fire and sometime into the water so these rush headily into sin and impudently continue in such 〈◊〉 courses they commit sin and continue in sin hasten Gods wrath and their own ruin and go away senceless of al so that it 's now seasonable to take Jeremiahs complaint I 〈◊〉 and heard and no man sayd what have I done 〈◊〉 Jer. 8. 6. He might and did hear of hideous vile evils without any diligent hearkning see and meet loathsom distempers without any searching but when he followed men home wondring in what quiet do these men live what comfort do these men find how do they bear up their hearts under such hellish carriages I wil go see how they lye down in their beds and whether they dare sleep or no under such trangression and such guilt and when he came he hearkned surely I shal now hear them mourn bitterly afflict their hearts with unfained grief there is no such thing no man said what have I done not a word of that it was the least part of their care the furthest off their thoughts And this is the temper the condition and disposition of scores hundreds of you that hear this word at this instant Is not the day yet to dawn the hour yet to come that ever you shed a tear sent up a sigh to heaven in the sence of thy evils or set thy self in secret to bewail thy distempers before the Lord God knows and your hearts know the Chambers where you lodge the Beds where you lie can bring in witness against you you are strangers to this blessed brokenness of heart yea enemies to it you were pricked no not so much as in your eyes nor in your tongues God and his word and al means that have been tried could never wrest a tear from thine eye not a confession out of thy mouth thou wilt commit thy follies and die in the defence or excuse of them but to have thy heart affected in serious manner with the filth of thy sinful distempers it is to thee a riddle to this day Nay there be thousands in the bottomless pit of hell that never had the like means as thou never committed the like sins and yet never had such a senceless sottish heart under such rebellions as thy self Wo be to you that laugh now you shal mourn those flinty spirits of yours wil not break now they shal certainly burn you draw a light harrow now you find no burden of your pride and stubbornness rebellions idleness and noysom lusts they are no burdens ye can go boult upright with them and Sampson like carry the very gates of hell upon your backs and never buckle under them wel the time wil com you wil cal to the mountains to fal upon you and the hills to cover you from the infinite weight of Gods everlasting displeasure Tast a little the sting of this sin and see the compass of this accursed condition of thine and go no further than the point in hand Thou art far without the walk of the Almighty there is no dealing and entercourse between thee and the holy one of Israel the Almighty passeth by and wil not so much as change a word with thee or cast a look 〈◊〉 thee to leave any remembrance of himself upon thy soul thou livest as though thou hadst nothing to do with him nor he with thee nothing to do with grace or heaven the holy spirit a wes some humbles others some it quickens that were sluggish establisheth others who were weak onely thou art senceless of any operation of the Lord thou hast a heart that puts away the presence of the Lord out of thy mind if it were possible thy fleece is dry when there is dew upon al the earth this is that which the Apostle discovers to be the cause of that heavy curse of the heathen Eph. 4. 18. strangers from the life of God by reason of the hardness of their hearts Oh thou hast a 〈◊〉 heart and leadest a strang life even as opposite to God as darkness to light hell to heaven differs onely but in degree from that 〈◊〉 which appears most eminently amongst the Devills and damned even to be an adversary to God and his grace to stand it out in defiance with the divine goodness of God his power and faithfulness Pharaoh he 〈◊〉 it but thou dost it 〈◊〉 it out with the Almighty and impudently darest the great God who is Jehovah I know not Jehovah neither wil I let my heart go to yield subjection and service to him I know no authority of a command that shal rule me nor admonition that shal awe or reforme me Thus thou art a stranger to the wisdom of God the folly of thine own self-deceiveing mind and heart leads thee and deludes thee thou art a stranger to the grace and holiness of the Lord the perversness and rebellion of thine own wretched heart takes place onely with thee yea a stranger to mercy and to the compassions and consolations of the Lord Jesus and his blessed spirit who choosest thine own ruin lovest thine own death following lying vanities and forsakest the mercies purchased and tendred to thee Upon these tearms in which thou now standest God hath appoynted no good for thee while thou continuest in this temper as he said write this man childless so write upon it write thy soul graceless that shal never prosper Isa. 61. 1. 2. The spirit of the Lord is upon me because the Lord hath annointed me to preach good 〈◊〉 to the meek to bind up the broken hearted liberty to the captives opening of the prison to those that are bound to appoint to them that mourn in Zion beauty for ashes the garment of gladness for the spirit of heaviness thou hearest the glad tidings of mercy pardon and peace grace of life that passeth understanding joy unspeakable rich and plentiful redemption from al sins and miseryes which God hath layd up in his everlasting decree and laid out in the great work of redemption by the Lord Jesus but thou mayest set thy heart at rest as long as thou seest that hard heart of thine thou shalt never see good day joy and comfort and liberty they are not thy allowance they are childrens bread it
a good word 〈◊〉 their persons and proceedings and professions yea that they wil confess but it was directly against their own judgment and knowledg and Conscience myne own heart often gave my tongue the lye when I did so speak and so 〈◊〉 their conversation otherwise I must have condemned 〈◊〉 own course and Conscience also but the Lord is with them and the 〈◊〉 is with them and a 〈◊〉 wil undoubtedly follow them Ask why these poor pierced sinners did not go to the Scribes they would tel the truth Oh it was 〈◊〉 that deceived us led 〈◊〉 drew us to the commission of this hellish wickedness we cannot cal them teachers but 〈◊〉 they could never help themselves therefore not help us INSTRUCTION Sound contrition and brokenness of heart brings a strange a sudden alteration into the world varies the price and valew of things and persons beyond imagination turnes the market upside down makes the things appear as they be the persons to be honored and respected as they are in truth that look what the truth determines reason approves and Conscience witnesseth that account is current in the hearts and 〈◊〉 of those whose hearts have been pierced with godly sorrow for their sins Because 〈◊〉 not by outward appearance as it is the guise of men 〈◊〉 corrupt minds but upon experience that which they have found and felt in their own hearts what they have seen and judged in their own spirits they cannot but see so and judg so of others Those who were mocked as men ful of new wine are now the precious servants of the Lord flouted to their 〈◊〉 not long since now they attend them honor and reverence them yea fal at their very 〈◊〉 It was before men and drunkards now men and bretheren the world you see is wel amended but strangely altered It was said of John Baptist the fore-runner of our Savior and the scope of 〈◊〉 doctrine was mainly to prepare the way for the Lord it 's said of him that Elias is come and hath reformed al 〈◊〉 a new face 〈◊〉 frame in the profession of the Gospel Math. 17. 11. Turned the disobedient to the wisdom of the just men the hearts of children to the fathers that though they were so degenerate that Abraham would not own them had he been alive yet when the Ministery of John had hammered and melted them for the work of our Savior they became to be wholly altered their judgments altered and their carriage also For in truth the reason why men see not the loathsomness of other mens sins or else have not courage to pass a righteous sentence upon them It is because they were never convinced to see the Plague sore of their own corruptions never had their hearts affected with the evil of them in their own experience but their own Conscience was misled out of authority and stifled that it durst not outwardly condemn that which inwardly they could not but approve They therefore who either do not see their own evil or dare not proceed in open judgment to condemn they wil either not see or not pass a 〈◊〉 judgment upon others so Paul intimates to Agrippa Acts 26. 8. 9. let it not seem strange Oh King for I my self did think I should do many things against the name of Jesus which I also did q. d. whiles thou so 〈◊〉 thou wilt see as I 〈◊〉 and do as I did but after God had entered into 〈◊〉 with him and spoken dreadfully to his soul see 〈◊〉 is another man and of another mind he destroyed the Churches now takes care of them he that hated the name and Gospel of Jesus counts al things dung and dross for the excellent knowledg of Jesus the world is wel amended but its mervailously altered and therfore we have found this man a Pestilent fellow Acts 17. 16. he hath subdued the state of the world TERROR this shewes the dreadful and miserable condition of al those who after al the light that hath been let into their minds conviction into their 〈◊〉 horror into their hearts touching the evils that have been committed and come now to be discovered unto them they loath the light that hath layd open their evils distast those persons and preachers and Christians most that have dealt most plainly to descover the loathsomness of their distempers it shewes the 〈◊〉 corruption of the mind and heart that grows worst under the best means and cleaves most to its sins under al the choycest means that would pluck their sins from their heart and their heart from them they are either fools or mad men that 〈◊〉 endure the presence of the Physitian without whose help they could not be cured This is made an evidence 〈◊〉 the estrangment of Gods heart from a people and an immediate fore-runner of their ruin Isa. 9. 13. 14. 17. For this people turneth not unto him that smote them neither do they seek the Lord therefore the Lord wil cut off from Israel head tail branch ush one day therfore the Lord shal have no pify on their young men nor mercy on their fatherless for every one is an Hipocrite It takes away al pity in God al hopes in themselves of any good After Pharoah had many qualmes recoylings of spirit by Moses dealing with him the miracles which he had wrought for his repentance at last sides it with the hellish stiffness of his own stubborn heart so that he cannot endure the speech or presence of Moses any more Exod. 10. 28. get thee from me see my face no more for the day thou seest my face thou shalt die God sends ' Moses no more but sends his plagues to destroy his first born he wil not see the face of Moses he shal feel the fierceness of the wrath of the Lord. He that is truly pierced by the Ministry of the word he is buisy to enquire and ready to submit to the Ministers of God making known his mind therein They who never had thought of their own condition never craved nor cared for the counsel direction of any in the things of God as seeing no need of either but now the case is otherwise every mans heart is now ful of fears his mind sul of doubts and he is stored with questions they al with one mouth and one mind as one man that had but one heart they said one spake it but al consented q. d. that is al our cases that is al our de 〈◊〉 men and bretheren we can find no rest in our hearts nor resolution in our judgments we could not but come and seek and we shal be more glad to receive counsel and guidance from you So that broken heartedness doth two things which are the two Parts of the Doctrine 1. It makes men buisy to enquire 2. Ready to receive direction from Faithful Ministers A true fight and sence of a mans finful condition sets men upon the search awakens
a broken 〈◊〉 〈◊〉 〈◊〉 his great request unto God that he may not go 〈◊〉 again to his 〈◊〉 In this 〈◊〉 from sin the 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 c. We here see the reason of al those 〈◊〉 and 〈◊〉 of such 〈◊〉 promised better things the 〈◊〉 to his 〈◊〉 the 〈◊〉 to his 〈◊〉 and the 〈◊〉 man to the world after 〈◊〉 〈◊〉 〈◊〉 they are the same men they 〈◊〉 〈◊〉 〈◊〉 to their former follyes and are as bad as ever These men were never cut off from their corruptions the union was there stil the soul was in league and love with sin stil and therefore it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be 〈◊〉 and therefore they 〈◊〉 and grow worse and worse many years after If thou hast a privy lust harbored in thy heart that wil be thy ruin thou wilt be as bad or 〈◊〉 than ever EXHORTATION To 〈◊〉 all our endeavors to see a 〈◊〉 of it and to seek to heaven that God may work it in us let this be alwayes in thy prayers Lord that I may hate my sin that I may put off the love of sinning whatever thou hatest sin is worse than that it s worse than reproach disgrace sickness poverty thy love to sin should be turned into hatred and thy hatred to it should be greater than ever thy love hath been And if thou dost not hate thy sin its certain the God of Heaven wil hate thee the froward in heart is an 〈◊〉 to the Lord Prove 3. 32. Thou thy self 〈◊〉 an abomination to the Lord if thy 〈◊〉 be not an abomination to thee If thou wilt part with thy sins the Lord wil set his love upon thee Jer. 3. 1. though thou 〈◊〉 done evil things as thou couldest yet return unto me It 's said Judg. 10. 15. 16. when the people of Israel came bewailing their sins crying for mercy and putting away their Gods that then the soul of the Lord was grieved for the misery of Israel and he had mercy on them He is the same God stil and if he sees thee grieving for thy sins he wil grieve for thy sorrowes When Ephraim bemoaning himself judging himself for his sin and crying out unto the Lord turn me and I shal be turned it s said he heard Ephraim bemoaning himself and his bowels were troubled for him and I do earnestly remember him stil I wil surely have mercy upon thee saith the Lord. Jer. 31. 18. 19. 20. FINIS The Contents BOOK IX On Isa. 57. 15. I dwell with him that is of an humble and contrite spirit DOCT. THe Heart must be contrite and humble before the Lord will take up his dwelling in it 5 Reasons two In regard 1 Of our selves there be two Hindrances 7 1 Contentedness in a Natural 〈◊〉 ibid 〈◊〉 removes 〈◊〉 2 Sufficiency to help a mans self Humiliation removes that 9 2 Of God his Word will not cannot take place till the soul 〈◊〉 contrite and 〈◊〉 10 Uses 〈◊〉 〈◊〉 1 Terror to hard-hearted sinners God wil not dwell with them 11 2 Instruction teaching us to delight in chuse and dwel with such as are contrite and humble 13 3 Exhortation to seek for 〈◊〉 in Gods way and order viz. 〈◊〉 and 〈◊〉 14 BOOK X. On Acts 2. 37. When they heard this they were pricked to the heart and said to Peter and the rest of the Apostles Men and Brethren what shall we do 15 DOCT. 1. Stubborn and bloody sinners may be made broken-hearted 20 Reasons three taken from  1 The infinite Mercy of God 22 2 The infinite 〈◊〉 of Christs Merits 23 3 The Almighty Power of the Spirit 24 Uses three hence  1 Matter of Admiration at the riches of Grace 25 2 Encouragement to keep distressed sinners from despair yet no ground of presumption 26 3 Instruction shewing the 〈◊〉 nature of despair It 's 29 1 Injurious to God 30 2 Dangerous to the Soul 32 Helps against Despair are two  1 Listen not to 〈◊〉 Conclusions 34 2 Attend not our own 〈◊〉 but Gods Mercy and Power 34 DOCT. 2. There must be a true sight of sin before the heart can be broken for it 35 For Explication four things  1 How God works this sight of sin 37 1 The Law of God discovers our sins ibid 2 There is a new Light put into the mind 38 3 The Spirit takes 〈◊〉 the Rule of darkness out of the mind 41 4 The Spirit leaves a set upon the understanding God-ward 42 2 How far the sinner is 〈◊〉 in this sight of sin 43 1 There is an insufficiency in the Understanding to reach the right discovery of sin 1 ibid 2 An incapability also to receive Spiritual Light 45 3 Christ forceth the Understanding to bear the 〈◊〉 of his Spirit whereby 〈◊〉 47 1 Destroyes the Soveraignty of 〈◊〉 Reason 48 2 Fits it to receive the impression of Spiritual Light 50 4 This Light received the Understanding is acted by it and so acts in vertue of it and so the sinner comes truly to see his sins 51 3 Wherein this true sight of sin is discovered 52 1 It is a cleer sight of sin 53 1 In regard of God as 54 1 It would dispossess God of his Soveraignty 55 2 It smites at the Essence of God 57 3 It spoils all the Works of God 59 2 In regard of our selves as ibid 1 It separates 〈◊〉 God and 〈◊〉 ibid 2 It makes us uncapable of any good 60 3 It 's the Cause of all other evils 62 4 It brings a Curse upon all Blessings ibid Hence sin is the greatest evil ibid Why do not men see sin thus 166 The Causes are ibid 1 The Delusions of Satan ibid 2 Men judg of sin by present sence 67 3 Or by present pleasure and profit 68 4 Or by the long suffering of God 70 5 Want of Spiritual Light 71 The Cure of these mistakes 72 1 Look upon sin so as it will look upon thee at death and Judgment ibid 2 Get a cleer sight of God 73 2 It is a convicting 〈◊〉 75 That implies  1 A particular application to our selves ibid 1 A man must reflect upon his own sins ibid 2 And pass an impartial Sentence against them 78 1 An over-powring settling of them upon the Conscience and that 79 1 Undeniably 80 2 Immovably 82 3 Invincibly 85 Reasons two Because  1 Nothing comes to the heart but by the Understanding 86 2 Ignorance frustrates all our Endeavors in the use of means 88 Uses five hence  1 Instruction An ignorant heart is a naughty heart 90 Such a one 1 Is liable to all evil 92 2 He can receive no good ibid 3 He can expect no mercy 93 2 To be hard to be convinced is 94 1 A dangerous sin ibid 1 Against a mans own soul ibid 2 Against Gods Ordinances 95 3 Against the Spirit of God ibid 2 A dreadful Curse 97 1 It makes way for Satan ibid 2 God
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
Possession of those spiritual 〈◊〉 unto such only Because the witnessing of 〈◊〉 Spirit is of equal extent with Gods intent in 〈◊〉 these with Christs intent and purpose in 〈◊〉 these with its own work in applying 〈◊〉 Whatever respect makes a thing an adequat 〈◊〉 of a work in such a kind all works of that 〈◊〉 are ever applyed to that thing under that 〈◊〉 The King gives a Charter in His Royal Grant 〈◊〉 such who are Free-men of such a Corporation 〈◊〉 that bought it Purchased only for such there is 〈◊〉 ground in true right and reason why they should 〈◊〉 bestowed upon any but such nor can any apply Priviledge aright unless he do apply it with an eye 〈◊〉 such a Condition that must stear the whol course 〈◊〉 a righteous proceeding in that kind That which 〈◊〉 the Formalis ratio of the subject in Application 〈◊〉 must needs be attended in every work of 〈◊〉 either of Comfort or Priviledge if 〈◊〉 the Rule aright But it hath appeared in brief 〈◊〉 That such who shall be the seed of the 〈◊〉 to them God the Father intended these 〈◊〉 Priviledges Joh. 3. 16. God so loved the world that he gave his only Son that whosoever should 〈◊〉 in him should not perish but have eternal life 〈◊〉 them as such Christ Purchased these Joh. 17. 〈◊〉 I pray not for the World but for them that shall 〈◊〉 And so the Spirit applyes as when Paul 〈◊〉 appointed to 〈◊〉 the Gentiles this was his 〈◊〉 He was to turn men from Satan to God that 〈◊〉 they might receive remission of sins and 〈◊〉 So the Spirit by the Ministry of the Word makes 〈◊〉 of these Priviledges and never otherwise and therefore never gives other witness Upon what ground the Evidence of Science 〈◊〉 Knowledg of my Justification and Adoption 〈◊〉 according to truth upon that ground ariseth my 〈◊〉 of Faith for both these I told you in 〈◊〉 Explication were included and must be 〈◊〉 in the work of Evidence and it s as 〈◊〉 out of the Principles of right Reason and Experience and Scriptures also that alone which my 〈◊〉 judgeth my 〈◊〉 embraceth there is nothing 〈◊〉 come to the Wil but by the Understanding what 〈◊〉 Eye sees not the Heart affects not No light come into this Room but by this Window Look therefore what the Understanding apprehends and 〈◊〉 it apprehends it so is it presented to the Heart 〈◊〉 so by the Heart is it entertained Joh. 4. 10. 〈◊〉 thou known thou wouldst have asked him water 〈◊〉 he would have given thee water of life So the 〈◊〉 Joh. 4. 42. Now we beleeve because 〈◊〉 have heard him and know that this is the 〈◊〉 of the World this is cleer But now My Knowledge and Science if true 〈◊〉 sound it ever issues out of the Concurrence and 〈◊〉 together in my Apprehension of a 〈◊〉 Qualification 〈◊〉 the Priviledges and 〈◊〉 Priviledges received thereby For it s a ruled 〈◊〉 〈◊〉 the common Course of Reason That Knowledge 〈◊〉 Science that is sound judgment of a truth ever issues out of a simple term or one thing as one 〈◊〉 it self 〈◊〉 Instance I express in word or attend in my 〈◊〉 Pardon that word or term Adoption 〈◊〉 〈◊〉 take them several and asunder Here 〈◊〉 no Judgment can be 〈◊〉 nor can any that hear 〈◊〉 or conclude 〈◊〉 the having or not 〈◊〉 of any of these So again Sin Faith 〈◊〉 I cannot judge what these are or in whom 〈◊〉 are there is neither Knowledge nor 〈◊〉 nor Comfort comes hence But dispose and 〈◊〉 them together As An Unbeleever is Pardoned I judge this 〈◊〉 now because 〈◊〉 things are joyned together 〈◊〉 natures agree not and the expression is not as 〈◊〉 things be 〈◊〉 i s a false Proposition or 〈◊〉 cross to the Scripture He that beleeves not 〈◊〉 condemned Joh. 3. 18. A Beleever is 〈◊〉 The 〈◊〉 Answers the nature of the 〈◊〉 and 〈◊〉 truth a d meaning of the 〈◊〉 and therefore its true I so judge it and so 〈◊〉 it and so only if I either know it aright or 〈◊〉 it aright And mark this knowledge issues 〈◊〉 the right apprehension of both parts as they 〈◊〉 together which 〈◊〉 be but only by a 〈◊〉 Qualification The Sum then is If the right and true Knowledge of the Application of any spiritual Priviledges 〈◊〉 from the attendance of the 〈◊〉 subject and quality with which it is disposed then my Evidence and Assurance must arise so too But so my Knowledge ariseth therefore so my Assurance must arise also The like you may say and it will be seasonable and exceeding useful to consider it No 〈◊〉 or witness can be attended without the thing 〈◊〉 and that according to the mind of the 〈◊〉 or 〈◊〉 you must take one with another to make up an Evidence to look upon those simple expressions Pardon Mercy Redemption and run away with them and the sweetness in them and 〈◊〉 look at the right disposition of them according to the witness of the Spirit and mind of the testifier it s not possible to have either sound Faith or 〈◊〉 in this way because I cannot have true Knowledge thus Thou Unbeleever Uncalled Art Pardoned 〈◊〉 false Before thou knowest the right disposition 〈◊〉 these together thou canst not pass a right Judgment or have a right Evidence Christ came to 〈◊〉 sinners beleeving humbled sinners That is true To come to an End Hold these Principles in the Severals and so you shall be able to see the frame 〈◊〉 the 〈◊〉 how it lies 1 None but Parties Qualified viz. 〈◊〉 are the subjects of these 〈◊〉 Joh. 3. 16. Joh. 3. last 2 The Spirit never witnesseth these 〈◊〉 but according to this meaning He alwayes means those who are 〈◊〉 true subjects of these Priviledges and 〈◊〉 only according to the meaning of the Word 3 We cannot know the Testimony of the Spirit-unless we know it according to 〈◊〉 meaning Therefore we must of necessity know the qualification of the Person Receiving as 〈◊〉 as the Priviledge and Blessing Received I must know my self a Beleever as well as Justified Adopted because this is the meaning of the Word and Spirit This may suffice for Arguments to confirm the truth propounded We shall now remove a stumbling stone or two out of the way and omitting all others I shall only Answer Two Objections which carry either 〈◊〉 or seeming probability with them From that of 1 Joh. 5. 7 8. There be three that 〈◊〉 record in heaven the Father the Word and 〈◊〉 Spirit and these three are one And there are 〈◊〉 that bear witness in Earth the Spirit Water and Blood and these three agree in one Here say some are several sorts of 〈◊〉 one distinct from another one before another and one more excellent than the other and therefore 〈◊〉 one may be without respect to the other the witness of the Spirit without attending either Water or Blood either Sanctification or
〈◊〉 of 〈◊〉 be 〈◊〉 than the Application therof so that Christ should die for manie that shall 〈◊〉 〈◊〉 〈◊〉 by his death it would exceedingly 〈◊〉 〈◊〉 the vertue of the merits of Christ and the 〈◊〉 〈◊〉 the worke of our redemption for then it 〈◊〉 follow The Sufferings and obedience of our Savior 〈◊〉 〈◊〉 of lesse vertue and 〈◊〉 to save men than the 〈◊〉 〈◊〉 guilt of Adams transgression was to condemne 〈◊〉 For Adam did not onely purchas the curse and 〈◊〉 by the breach of Covenant but convey it 〈◊〉 that Certainly to all his posteritie so the Apostle 〈◊〉 2. 3. wee were Children of wrath by nature 〈◊〉 well as others All in whose room Adam 〈◊〉 and so sinned all they had his sin imputed 〈◊〉 〈◊〉 inflicted without fail But if Christ fully 〈◊〉 life and blessing for those in whose stead 〈◊〉 〈◊〉 as a Suretie but Leaves the Application of it 〈◊〉 〈◊〉 Libertie of their owne wills his merits should 〈◊〉 of 〈◊〉 power and efficacie for the recoverie and 〈◊〉 of his than Adams sin was for the 〈◊〉 of his 〈◊〉 Which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that in this point wherin he makes Adam a tipe of Christ 〈◊〉 5. 14. 21. For if through 〈◊〉 offence of one many be dead nay death raigned 〈◊〉 Adam to 〈◊〉 and that ovr Children also 〈◊〉 sinned not after the similitude of him much 〈◊〉 〈◊〉 Grace of God and the free Gift by Grace 〈◊〉 unto many to 〈◊〉 and life that 〈◊〉 Sin Raigned unto death So Grace might raigne 〈◊〉 Eternal life by Jesus Christ our Lord. Confutation Learn wee in wariness and 〈◊〉 to hold this wholsome word of truth this 〈◊〉 which is according to 〈◊〉 wherby 〈◊〉 may be fensed and have our hearts 〈◊〉 〈◊〉 many dangerous errors wherby the vain 〈◊〉 〈◊〉 the carnal hearts of the sinful sons of men are easily 〈◊〉 and taken aside all which will vanish away 〈◊〉 the evidence of this truth 〈◊〉 the smoke 〈◊〉 〈◊〉 wind and the Snow before the Sun And 〈◊〉 we should with more care attend to 〈◊〉 〈◊〉 Delivered because wee shall have so much use of it 〈◊〉 〈◊〉 dayes when the Clouds of Errors have 〈◊〉 the world As men doe when the plague or some infectious Disease begins to Spread if there 〈◊〉 some choyce antidotes which are of Speciall 〈◊〉 and virtue to preserve against such malignant 〈◊〉 each man will be sure to have it alwayes in his 〈◊〉 ever readie in his hand Such is this Saving truth 〈◊〉 once taken in and rightly understood and 〈◊〉 will fortify both mind and heart from the infection 〈◊〉 such false opinions which are exceding prejudicial 〈◊〉 Gods free Grace and the comfort and peace of 〈◊〉 own souls Hold this truth then Redemption and Applycation are of equal extent For whom Christ 〈◊〉 to them Christ applyes First then Hence that vain conceit falls to the Ground as Dagon before the Ark that devised distinction wherby Satan and his instruments have darkned the power and 〈◊〉 of Christs death viz. that Christ died for all in point of Impetration but not 〈◊〉 Application that is he Purchased Redemption for all but the Application is not unto all the 〈◊〉 he layed down but the application in 〈◊〉 he left to themselves and their owne free wills in the last resolution As though God in Justice should exact a payment and that to the full of the Suretie and never let it redound to the benefit of the partie As though our Saviour should so fail in wisdom as to lay down his blood a full price for the redemption and reconciliation of men when he well forelaw they would not or could not get any good therby in a word this device is dashed from hence If for whomsoever Christ purchased to them it is applyed the Impetration and Application are of equall extent Hence again it follows by undeniable Evidence That Christ died not for all For if he died only for those to whom the Vertue of his death is applied then he died only for some because the 〈◊〉 of his 〈◊〉 is not applied to all some only shall be 〈◊〉 saved by his Death therefore he died but for 〈◊〉 Application is not to all therefore 〈◊〉 was not for all Hence again it 's cleer The Application of Mercy 〈◊〉 Grace purchased depends not upon mans will 〈◊〉 then our Savior had died at uncertainties and it 〈◊〉 been in the power and pleasure of man to have 〈◊〉 frustrate the death of our Savior and the end of 〈◊〉 Redemption purchased thereby For Christ 〈◊〉 it should be applied and therefore purchased 〈◊〉 and the will of man would cross the will of our 〈◊〉 and say it shall not be applied which is indeed 〈◊〉 confound Heaven and Earth and pervert the whol 〈◊〉 of our Savior in bringing back lost man 〈◊〉 God to make Gods saving Grace serve mens 〈◊〉 and humors and the success of the death of the 〈◊〉 Jesus to depend upon the sinful distempers of 〈◊〉 hearts of men Nay hence the Vertue of Christs 〈◊〉 should be lastly resolved into and wholly 〈◊〉 upon the will of man though he intended to 〈◊〉 yet they might chuse and so Christ might have 〈◊〉 his blood in vain We may hence see the reason of that miraculous Dispensation of the Lord Jesus in the work of his Grace upon the sinful 〈◊〉 of men whose salvation 〈◊〉 hath 〈◊〉 in his everlasting Counsel and 〈◊〉 which he made with his Father here lies the 〈◊〉 of the wonderful mysteriousness of that 〈◊〉 That it prevails most powerfully for the good 〈◊〉 sinners when they do most of all oppose it when 〈◊〉 seem to be 〈◊〉 in their wretched courses 〈◊〉 down in their sinful distempers and furthest 〈◊〉 from the waies and hopes of life intrenched 〈◊〉 dayly custom and long continuance in the strong 〈◊〉 of their prevailing corruptions and lusts of their 〈◊〉 and lives when there is many times no 〈◊〉 bility nay not appearance of any possibility in 〈◊〉 that ever they should receive any spiritual good 〈◊〉 being so opposite against it and yet suddenly 〈◊〉 unexpectedly and that by very weak means 〈◊〉 times the Lord Christ most effectually applies 〈◊〉 Word and Work of his Grace to their souls 〈◊〉 we to sit down in silence and look at the 〈◊〉 power of the purchase of Jesus the precious 〈◊〉 of the 〈◊〉 blood of Jesus which though 〈◊〉 and unseen to the eye of the world yet in its 〈◊〉 will undoubtedly accomplish the end intended 〈◊〉 very man should observe it and say such a poor 〈◊〉 wretched creature that out 〈◊〉 God and his 〈◊〉 and all the means of his own good that then the 〈◊〉 should meet with him and stop him and turn 〈◊〉 and call him home to himself O the Vertue of 〈◊〉 Blood of Jesus the power whereof nothing can 〈◊〉 pose the efficacy and success whereof nothing 〈◊〉 hinder he hath purchased the good of this 〈◊〉 creature
rejected counsell in my life and I cannot take 〈◊〉 at my death If yet the rack of conscience doth constraine thee towards thy latter end to vent out those hideous apprehensions of Gods displeasure and thy own misery and therefore thou art now restless in seeking for mercy it shall be al in vain and without 〈◊〉 John 8. 21. The rebellious Jewes who disdained Christ and al his counsels and refused his mercy when it was tendered to them at their dores Christ saies to them You shall seek me but you shall not find me but shall dye in your sins you lived in them and you shall dye in them though you leave your lives your sins wil not leave you they shall rot with you in your graves and rise with you to judgment and go with you to Hell whither I go ye cannot come therefore you cannot come to Christ and Grace for if they might do so they might come to Heaven It was one part of the folly of the foolish Virgins To sleep away their time and never sought to get oyl into their Lamps untill it was too late and then they cryed to their fellows 〈◊〉 us some of your 〈◊〉 for our Lamps are gone out some of that faith and repentance which formerly they conceived they could find at every shop but they had little enough for themselves and therefore bid them go into the Citie and buy but al was in vain they missed of their oyl and missed of their entrance also into the Bridegrooms Chamber Thou art one of these deluded creatures thou thinkest either thou canst make oyl or buy oyl when thou list thou wilt find too late that thou doest egregiously befool thy self when though thou knockest never so hard cryest never so loud thou shalt find no acceptance nor gain any entertainment from the Lord. Nay our Saviour that he might crush such 〈◊〉 conceits he 〈◊〉 down the conclusion peremptorie that it might for ever silence such imaginations after the young man had the offer of eternal life and trampled it under seet and our Saviour had told them it was easier for a Camell to go through the eye of 〈◊〉 needle than for a rich man to enter in at the Kingdom of Heaven they replyed Who then can be saved He answered plainly and beyond all question Mat. 19. 26. With men it is impossible if all the Angels in Heaven would come to help if all the Ministers on Earth should labor to perswade it would be impossible that of thy self thou shouldest entertain the offers of Grace If thou supportest thy heart and thy hopes also upon this what thou purposest what thou intendest to do know it is impossible that ever thou shouldest be good or partake of any Spiritual good for thy 〈◊〉 welfare It 's not in thy power to live to have 〈◊〉 ability to seek or a heart if able or success in seeking nay it is impossible thou shouldest be made partaker of any Spiritual Good if thou wilt go no other way to gain interest therein Ground of Tryal and Examination whether ever we had any saving and Spiritual Good applyed unto us in a right manner In our temporal Estates in Civil Proceedings amongst men it 's not enough to lay claim to Lands and Inheritances unless by a Legal course they be conveyed and setled upon us otherwise a man may be unsettled and shaked out of all before he be aware It is so in our Spiritual Estate Those high and happy Priviledges which Christ hath purchased 〈◊〉 great Salvation he hath wrought and tenders also in the Gospel it 's not enough to claim it and catch at the comforts and benefits that come thereby unless they be conveyed and settled upon us in a Gospel way otherwise the Devil may sink our hearts and shake all our hopes when we least suspect it Thou sayest the Pardon that Christ hath purchased the Holiness that he hath promised to bestow upon His that Grace and Life that rich Mercy and plentiful Redemption which he hath revealed so fully so freely tendered to His thou sayest it 's thine I say How camest thou by it How camest thou to be made possessor of it Thou wilt hapily Answer Though long it was before I either knew or considered what Sin or 〈◊〉 meant yet the Lord at last by the Ministry of the Word and the Work of the Spirit made me see the 〈◊〉 of my heart and life the terrors of my conscience were like a continued wrack night and day and the wound thereof was so dreadful that I found it beyond the skil 〈◊〉 power of means to do me good until the Lord Christ and his abundant Mercy and rich Redemption which he had wrought was proclaimed and there I heard and found there was no Name under Heaven whereby I might be saved but only the Name of Jesus and so I took the Promises of the Gospel cast my self upon Christ and hung upon free Mercy for the supply of all that good I desired and wanted You take Christ you hang upon free Mercy but how came you by the power which did enable you so to do You say you took the Promises but who gave them you or gave you a hand to lay hold upon them True Mercy is free and sufficient the Promises are precious and saving but if they never come to be thine but as thou by thine own power didst make them thy own certainly thou wilt in the issue fall short of them and of thy own comfort and all Unless he who provided and gave thee Promises do provide and give thee a heart 〈◊〉 to take them thou wilt never take possession of them unless Christ comprehend thee thou wilt never apprehend him Phil. 3. 11. Thou art utterly mistaken if thou dost not find Application beyond thy strength as well as Redemption This mistake in imagining that we can make the Application ariseth especially upon a double ground which is most dangerous and least discerned First When from the general offer of the freeness and fulness of that superabundant mercy that is in Christ and invitation thereunto from the Lord with 〈◊〉 instant and overbearing importunity and 〈◊〉 of compassion Oh that there 〈◊〉 such hearts in 〈◊〉 turn ye why will ye die As I live saith the Lord I desire not the death of a sinner the heart 〈◊〉 to be tickled and affected at the goodness of the 〈◊〉 as being beyond its expectation that there is 〈◊〉 a possibility of relief and succor and therefore 〈◊〉 at it out of a misguided apprehension that it lies 〈◊〉 common for all comers not looking for any special 〈◊〉 the soul must have before it come to share 〈◊〉 This was the wound of the stony ground Hearers 〈◊〉 received the Word with joy and yet had no root Christ Jesus came into the world to save sinners Oh that 's a word for ever to be received Scarlet sinners may be pardoned the heart is tickled with it and
Covenant of the Gospel All 〈◊〉 meerly and only out 〈◊〉 the Covenant of Gods free favor when we lost and forfeited all we had and 〈◊〉 ourselves for what we needed and were unwilling out of the wretched and hellish distemp̄ers of our 〈◊〉 〈◊〉 either to have any thing or to be made capabl of 〈◊〉 thing that grace might appear to be grace indeed 〈◊〉 doth 〈◊〉 for our good not only beyond our desert 〈◊〉 what we have besides Hell is mercy but beyond 〈◊〉 desire That thou mayest forever each day that passeth 〈◊〉 thy head remember it to the Lord and leave 〈◊〉 upon record in thy own Conscience say Hadst 〈◊〉 blessed Lord given me the desire of my 〈◊〉 and left me to my own will its certain I had 〈◊〉 in Hell long before this day when in the days 〈◊〉 my folly and times of my ignorance when out 〈◊〉 the desperat wretchedness of my rebellious 〈◊〉 I was running riot in the wayes of 〈◊〉 When I said to the Seers See not and to the Prophets Prophesie not to Christians to 〈◊〉 to Governors Admonish not Counsel not 〈◊〉 not Stop me not in the pursuit of sin The 〈◊〉 was I took hold of deceit and refused to return 〈◊〉 resolved in the secret purpose of my own soul would none of thee I would not have that Word 〈◊〉 thine reveal or remove my corruptions I would 〈◊〉 of thy Grace that might humble me and purge 〈◊〉 none of that Mercy of thine that might pardon 〈◊〉 none of that Redemption of thine that might 〈◊〉 〈◊〉 thou then 〈◊〉 me at my word and 〈◊〉 me what I wished and sealed up my 〈◊〉 saying 〈◊〉 thou for ever filthy forever 〈◊〉 and for ever miserable thou wouldest neither 〈◊〉 holy nor happy thou shalt have thy will sin 〈◊〉 〈◊〉 and take thy Portion with Devils 〈◊〉 it had been just with thee and I justly 〈◊〉 But to bear with all my baseness to put up all 〈◊〉 wrongs and provocations to strive with me 〈◊〉 good when I took up Arms against thee 〈◊〉 strove against my own good nay when I 〈◊〉 Mercy and then to take away that resistance and to cause me to take Mercy and make it mine when 〈◊〉 us dall the skil I could to hinder my own salvation Oh! the height the depth the length the 〈◊〉 of this Mercy It was Gods expression of his own kindness towards the 〈◊〉 Ezek. 16. 4. 6. In the day of 〈◊〉 Nativity I saw thee in thy blood and then I said 〈◊〉 Consider but thy self and thine own ways and thou wilt sind it thy Condition and therefore take up thy stand again here in admiration when there was no means to help me no man to pitty me and I had not a heart to pity my self when I lay w. ltring in my blood wallowing in my sin when I said 〈◊〉 would die then thou beheldest me and said Live 〈◊〉 poor Creature Live Oh that Mercy for ever to be adored Come down yee 〈◊〉 Angels from Heaven and magnifie that Mercy through eternity 〈◊〉 would 〈◊〉 perished in despight of Mercy and the Lord made me take Mercy in despight of my heart Train up thy self thus and dyet thy soul with 〈◊〉 daily admiration of this rich Mercy of the Lord 〈◊〉 with 〈◊〉 daily bread its Mercy that gives Mercy that conti ues Mercy that perfects al spiritual good for thee 〈◊〉 in thee and will do so to all 〈◊〉 〈◊〉 As they in the rearing of the frame of the 〈◊〉 Temple All the people cryed Grace grace grace Zach. 4. 7. when it was not power nor policy for the whole Nation was poor and despicable wholly 〈◊〉 and unable to begin or to carry on such a 〈◊〉 Grace then laid the foundation and Grace never left until it added the topstone so here It was meer Grace that provided salvation that 〈◊〉 it offered it made thee able to receive it therefore thou shouldest walk in the wonderment of this Grace and Mercy all thy life long Hence also is matter of Humiliation and daily Self-denyal while we live in this World which may help to pull down our proud hearts and Peacock-feathers and lay us low in our thoughts in the apprehension of our own vileness and baseness 〈◊〉 own weakness and unworthiness When we feel our hearts to be puffed up with the vain apprehension of our own worth parts or performances what we are and what we do look we back to our first beginnings 〈◊〉 aright of our own wretchedness and nothingness yea worse than nothing in that we not only wanted all good but we had it within us to oppose all good and that will cause us to sit down in silence abased for ever when empty Bladders are grown unto too great bulk and bigness to prick them is the readiest way to lessen them when our empty and vain minds swel with big thoughts and high overweening conceit of our own worth learn we to stab and pierce our hearts with the righteous judgment of our own natural vileness which will or at least may let out that frothy haughtiness that lifts us up beyond our measure tell thy heart and commune with thy conscience and say It is not my good Nature that I am not roaring amongst the wretches of the world in the road and broad way of ruine and destruction that I am not wallowing n all manner of sin with the worst of men it 's not my good nature no thank to any thing that I have that I am not upon the chain with Malefactors or in the dungeon with Witches for what ever Hell hath it is in this heart of mine naturally a Cain here a Judas here nay a Devil here The time was O that with an abased heart I may ever think of that time I never looked after the spiritual good of my soul whether I had a soul or no what would become of me and it was the least of my care the farthest end of my thoughts nay loth I was to hear of or know these things when they were 〈◊〉 unwilling to receive them or give way to them when they were offered how did I stop mine Ears shut mine Eyes harden my heart what waies means and devices did I use and invent to shut 〈◊〉 the light of the truth and to stop the passage and power of the Word that it might not convince me that it might not reform me might not recal me 〈◊〉 my 〈◊〉 how often have I secretly wished that either the Word were taken out of the place or 〈◊〉 from 〈◊〉 that it might not trouble me in my sinful distempers and when 〈◊〉 had least good I had most ease and took greatest content Oh that such a vile wretch should thus live and yet live to be thus sinful Oh that I might for ever be abased for it As in sores when the proud 〈◊〉 encreaseth there is no way but a Corrosive to eat 〈◊〉 down This consideration of our own 〈◊〉 may
〈◊〉 〈◊〉 a dead or killing Letter and never work 〈◊〉 the motions of his Spirit which thou hast 〈◊〉 should never stir more with thee Thus Wisdom threatneth the scorners of her Counsel Prov. 1. 24. Because I have called and they resused I 〈◊〉 stretched out my hand and no man regarded 〈◊〉 they shall call but I will not answer they 〈◊〉 seek me early but they shall not find me Nay it may be thou shalt not only not find what 〈◊〉 〈◊〉 and that with some eagerness which is 〈◊〉 state miserable enough but shalt not have a heart 〈◊〉 much as once to seek for Mercy as many 〈◊〉 have and Hypocrites do and this is a 〈◊〉 next to the damned in Hell unconceivably 〈◊〉 This was Jerusalems case just as the Lord 〈◊〉 it Oh that thou hadst known at least in 〈◊〉 thy Day the things belonging to thy peace but 〈◊〉 they are hid from thine eyes Luke 19. 42. Christ 〈◊〉 now weeping over the City preaching his farewel 〈◊〉 amongst them yea now come to die amongst them the presence of the Means makes the Plague more remarkable when through Gods just judgment for their contempt of the truth they have eyes but they are made dim and see not they have ears but 〈◊〉 heavy and hear not and hearts made hard even 〈◊〉 the blessed Ministery of the Gospel and so they understand not they have all before their eyes and 〈◊〉 all hid from their eyes The like Curse the Lord usually pours out upon the hellish despisers of the Doctrine of Grace deliver them up to blind minds and seared Consciences reprobate senses that they who shut their eyes against the power of Gods Ordinances should never see nor be 〈◊〉 of either that or their own misery which is the 〈◊〉 misery of all Yet all this will not content there is one cavil which the carnal heart Objects and its most desperate Be it God will 〈◊〉 vouchsafe Means nor Work by them nor I receive any benefit therefrom let me live as I list now let me shift as I can hereafter if I loose all the loss is not great Answ. What! 〈◊〉 great God forbid that such a Thought should be in any 〈◊〉 Heart such a Word come out of any mans Mouth It s no less than Salvation it self Its 〈◊〉 day of salvation saith the text 〈◊〉 loss not to be valued not to be recovered will never can 〈◊〉 be repaired again yea I appeal to thy own Conscience and 〈◊〉 thy self in cold blood be thy own judge Think but seriously 〈◊〉 the Rivers of pleasure which are at Gods right hand of 〈◊〉 Kingdom 〈◊〉 undefiled and that sadeth not away 〈◊〉 and consider of that Crown of Glory that exceeding 〈◊〉 weight of glory reserved in the heavens and weigh but with 〈◊〉 self in thy most retired thoughts the 〈◊〉 Mercy of a God the 〈◊〉 Redemption of a Christ the Comforts of a Spirit 〈◊〉 glorious imagine you heard that Sentence passed Come ye Blessed 〈◊〉 the Kingdom possess the Crown enjoy 〈◊〉 Pleasures and if thou hast but the heart of a man let it Answer Canst thou lose all these and account the loss little and yet if the day of Grace be gone once all these go too neglect that now and never think to enjoy these An Argument able to stay any in the most eager pursuit 〈◊〉 these lying vanities and to cause him to 〈◊〉 and steer his course another way As Elisha said Is this a time to take 〈◊〉 So when 〈◊〉 consider all Opportunities and Means and Mercies say Is this a time to follow the World and the Profits thereof to 〈◊〉 our selves with sinful Delights and forsake Christ and his Gospel and Salvation and all Me thinks Nature would 〈◊〉 Reason would Perswade It is a Day of Salvation our Lives 〈◊〉 Hopes our Comforts our Salvation and All depend upon 〈◊〉 It is the time that God hath bestowed for this end therefore 〈◊〉 sure to improve this time so as we may attain this end In 〈◊〉 word It is a Day therefore a Season and but a Day 〈◊〉 short a Day of Gods Accepting and a Day of Salvation The Season so Fit the Time so Short and the Purchase so Great what remains then but we should improve this Time to our utmost that we may Receive that Spiritual Good from the Lord in it that he is willing to bestow and we stand in 〈◊〉 of for our Comfort here and our everlasting welfare in another World FINIS BOOK V. MATTH 20. 5 6 7. Again he went out about the sixt and ninth hour and did likewise And about the eleventh hour he went out and found others standing idle and saith unto them why stand ye all the day idle He saith unto them Go also into the Vineyard and whatsoever is right that ye shall receive WE have done with the Season of Salvation in regard of the means consider we now the time which the Lord takes in regard of the Parties upon whom it is wrought who do yet enjoy their lives and the means of Grace Amongst these the dispensation of the Lord is divers dealing as it seems best to his Heavenly Wisdom some he calls and converts in their yonger some in their older but most usual it is to bring home sinners to himself in their riper age For the scanning of this Point we have made choyce of this Parable of the Vineyard which presents to us four things at the sirst view 1 The 〈◊〉 of the Vineyard who owed it 2 The 〈◊〉 who drest it 3 The 〈◊〉 when they were hired 4 The Reward here promised and given for their 〈◊〉 Under the Letter or which words this 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 ought to be conceived The 〈◊〉 is the Church Isai. 5. 7. The Master and Housholder is the Lord Christ The 〈◊〉 〈◊〉 are his redeemed ones whom he cals by the effectual operation of his blessed Spirit in the 〈◊〉 of his Word to be painful and fruitful in good works as in Christ they are created unto and 〈◊〉 or dained they should walk in The diversity of the time of their hiring shews the difference of the times wherein they are converted some sooner and some later and for the right and ready 〈◊〉 of this Circumstance let it be remembred that it was the received manner amongst the Jews to divide their Nights into four Watches and their Daies 〈◊〉 of twelve hours into four Stations or Portions designing three hours to each part so 〈◊〉 from 〈◊〉 to 〈◊〉 was the Third hour from 〈◊〉 to twelve the Sixt hour from twelve to three 〈◊〉 〈◊〉 hour from thence to five the Eleventh 〈◊〉 one hour before the ending of the day To apply The Day is as it were our Life God 〈◊〉 some of his Servants in the morning of their youth some at mid-day in their middle age some at the eleventh hour in their aged and declining time when their Sun is neer setting and they drawing on to the end
so 〈◊〉 ashamed and justly 〈◊〉 as they did deserve than the honor of his name and the excellency of his ordinances and worship that they might be preserved in that purity and attended with that awfulness and holiness of heart as was meet Now that which God abhors and punisheth so severely in another it s not possible that the least appearance of any so great an evil should be justly charged upon the holy one of Israel for he should deny himself to be God if he should deny the exactness of his own infinite holiness and he should not be just should he not manifest the glory of his holiness according to the excellency and 〈◊〉 thereof True it is that out 〈◊〉 meer grace and mercy the Lord Christ brings the soul of a sinner from his sin but the same mercy that would save the sinner cannot but destroy the sin and express its detestation 〈◊〉 it otherwise may 〈◊〉 say and the rebellious sinner think that either the word requires more than it needs and the Saints do more than they ought or else the Lord is not holy as men imagin when the 〈◊〉 〈◊〉 so great detestation against so gross and scandalous evil which the Lord looks at with so little dislike In regard of others the sharpness of this dispensation of the Lord against such scandalous and notorious offenders seems to be very necessarie Least the hearts of the wicked should be encouraged and their hands strengthened to adventure to commit and careless 〈◊〉 reforme the greatest evils when they shal observe some of their crew and company who were as bad or worle than themselves yet 〈◊〉 acceptance and forgiveness at the hands 〈◊〉 the Lord upon such easy terms and with so little trouble It 's that of 〈◊〉 wise man Eccles. 8. 11. When 〈◊〉 〈◊〉 a Malefactor is but delayed it 's in the 〈◊〉 〈◊〉 〈◊〉 sons of men to take encouragement to 〈◊〉 evil If the delay of the punishment which is not long do so encourage them when that is but little and slight how wil that imbolden in a fearless kind of impudency to proceed to any out-rage when they can promise themselves pardon upon the same terms which others have found before them in the like case and condition with themselves Therefore the Lord in his infinite wisdom doth so temper the sweetness of his mercy and the severity of his wrath in the recovery of a lost and forlorn wretch riches of mercy to the soul to save that rigor of severity against the loathsomness of sin to destroy that so that none should be discouraged to seek for pardon of the greatest wickedness and yet none encouraged to continue the shortest time in the least sin since Gods displeasure is so dreadful against al. It was the course that the Lord prescribes to his Vice-gerents here on Earth in their proceedings against sin that it should be such that all Israel may hear and fear and do no more so Deut. 17. 13. he wil not be wanting to do that against sin which he would have to be done by others he wil hamper al such Rebels that the rest of the company shal have little cause to bless themselves in any of their sinful waies In regard of the sinner himself it 's safest for him that he may be throughly recovered from his corruption for the present and preserved against it for the time to come Recovered for the present he needs heavy blows or else he is like never to have any good by them As with Trees that are rooted deep and of long time continuance ordinary winds have setled them it must be a Herricano that must pluck tear them up from their roots So when the sinner is rooted in 〈◊〉 wretched distempers the wood that is knotty there must be sharper wedges the heaviest beetle and the hardest blows to break it So it is with the hard and stupid and knotty heart of a scandalous sinner As with the stomach filled with stiff and noysom humors easie Physick and gentle Receipts may happily stir the humors but it must be strong Ingredients and a great quantity that must remove it So with a corrupt heart This is a means also to preserve him from it afterward if once he have throughly smarted for his sin he will fear to meddle with it 〈◊〉 he have felt the danger of the Surfet he wil tast the Sweet-meat no 〈◊〉 TRYAL We have here Ground of Discovery how to pass a safe Sentence touching the Spiritual Estate of some persons namely The easie and sudden conversion of such who have been grosly wicked or scandalously vile By grossly wicked I mean such who have been taken aside with some loathsom abominations though they carry it never so covertly as your clofe 〈◊〉 fornications thefts murders continued forgeries of fals-hood and injustice By scandalously vile I mean such who have continued in an open tract of profossed opposition against the power of Godliness I say the easie and sudden conversion of such gives just ground of suspicion why they may question the truth of the Work and others justly suspect it 〈◊〉 their judgments be setled by sad proof long experience and that upon serious observation It 's not Gods ordinary way and therefore men should take more than ordinary tryal before they trust or in truth thou trust 〈◊〉 self The proceeding of God in his Word and Providence are according to the Rules of Wisdom and the right order of causes and means by which he hath appointed to bring about his own will and the Work of his Grace in the hearts of his To save men per saltum is not Gods usual way that works of greatest weight and difficulty should be done in so little time and with so little labor and trouble in other cases thou would'st think it 〈◊〉 why should'st thou judg the contrary reasonable in this which is hardest and the weightiest work of all other unless thou hast more than ordinary warrant for it When men grow rich of a sudden and to a great Estate and those who observe their course see neither waies nor means in reason how to raise it each man concludes it 's not his own Estate but other mens Stock that he braves it withal for he is worse than nothing or else he never truly came by it so that a State somtime questions such So here when a man grows up to a great Estate of Grace and no man can tel how 〈◊〉 so many quarters or yeers he was as base a wretch as the Earth bore not fit to sit with the Dogs of a mans flock his carriage so reffuse and vile as that he was not fit for the Society of moral men that no man could tel how to beleeve his words or to trust his dealing and is he now of a sudden come to the top of Religion a sweet godly gracious man fit to be made a Member of a Congregation how came he to such a large