such a Christ pleaseth us well but such a Christ will never do us good 2 This makes a man bold to adventure upon the commission of the grossest evill this makes him fearless to continue in it makes him negligent and regardless by godly sorrow and saving repentance to recover out of it he passeth not he cares not to take his poyson and to drink it in as his daily dyet he carries his 〈◊〉 about him and that which will undoubtedly cure him he may yet maintain union with Christ and communion with his cursed Lusts. 3 This makes a man slight in holy servises so as neither to put a price upon them nor to see an excellencie in them or iudg aright of the necessity of such performances he becomes sleepy and heartless in what he doth he is sure of a Christ that will answer all and therefore he troubles not himself with holy duties if he stumble upon the doing of them so if he neglect the doing of them so he hath a way to help all he can have a Christ he conceives without these and therefore he makes no great matter whether he do these or no. 4 Nay if he may have union to Christ while he is in his corruption if so he is then in a good estate for he that hath the son 〈◊〉 life 1 John 5. 12. Therefore he may have evidence of his good estate without the sight of any saving qualification because he may have a Christ and so be in a good estate without any saving qualification And therefore this Evidence must needs come from an immediate revelation from Heaven for there is no appearance no manifestation of it on Earth either in our hearts or lives in what we have or do and therefore then our good estate may be sure unto us by Christ when we have nothing but sin and do nothing but commit sin And hence because both graces and gracious actions may be wanting in this union to Christ because separable from it thererefore the want of them cannot infer the deniall of a good estate nor the presence of them conclude the certainty of a good estate because they are not proper and peculiar to such a condition for then they could not be severed from it which they may And thus this one Delusion like an Egyptian fog darkens the whol Heavens even the bright beams of the Sun of the Gospel and the everlasting Covenant of Gods free grace cuts the sinews of sincerity and eats out the blood and spirits of the power nd presence and life of Grace and under a pretence of advancing Christ and Free Grace destroies his Kingdom and frustrates the coming of Christ into the World For he came for this end 1 John 3. 8. To destroy the Works of the Devil the Apostle concludes it verse 10. as a proof beyond all question or exception the child of the Devil is manifest in this He that hates his brother and works unrighteousness is the Child of the Devil and yet upon this grant and according to this ground a man may do both these and yet be united unto Christ and so be blessed of him Look we therefore at these so desperate 〈◊〉 not as Rocks and Sands where men may suffer Shipwrack and yet be recovered but like a devouring Gulf or Whirl-pool whereinto whosoever comes there is no hope nor help to come out as cutting a man off from the careful and consciencious use of the means appointed by God in the Gospel to recover him As a Ship that is foundred in the midst of the main Ocean without the sight of any succor or hope of Relief Besides then the Arguments formerly alleaged I shall propound some other to fortifie against this so dangerous a Deceit Reasons to prove that Christ cannot be united to the Soul while it is in its Natural Condition and the state of Unbeleef Taken from John 14. 17. Christ saies he would send them another Comforter even the Spirit of Truth whom the world cannot receive Every man while he is in his corrupt and natural condition he is one of the World Eph. 2. 2. When in times passed ye walked according to the course of this world vers 3. Among whom also we had our Conversations in times past in the lusts of the flesh How otherwise could they be called 〈◊〉 of the World unless they were in it They who cannot receive the Spirit cannot receive the Lord Jesus nor union to him but men Naturally cannot receive the Spirit therefore they must be called out of the World and from the Power of Satan and so be prepared and then receive Faith that so they may receive 〈◊〉 But Conversion being a Creating Work a Work of Creation needs 〈◊〉 preparation to 〈◊〉 or for it 〈◊〉 his Word is 〈◊〉 he calls men his people who are not his people and by calling them so he makes them to be so Preparation is required to the implantation of the 〈◊〉 into Christ not 〈◊〉 regard of God or his work upon us as though he needed any help to the execution of his holy wil but in regard of the thing wrought in us for he working all things according to the counsel of his own will and the rules of his Infinite Wisdom he needs not any help in his work yet it is 〈◊〉 his perfection and sufficiency to go against the wise Order set down in the Dispensation of his Providence for the bringing about of this work the causes of a thing do not help God in Working or Creating they are necessarily required to make up the thing wrought or created there is nothing in a blind eye 〈◊〉 may help God to restore it to sight yet God according to reason must put a power and ability of sight or a 〈◊〉 faculty before he will nay indeed can bring forth seeing God can turn Water into Wine but in reason he must destroy the Nature of Water and then make Wine for it implies a contradiction to say that Water should remain Water and yet have Wine made out of it So it is in the soul he can change a proud and unbeleeving heart into a 〈◊〉 heart but he must first destroy the power of unbeleef 〈◊〉 〈◊〉 can bring in faith He that is under the power of infidelity and corrupt Nature he is under the guilt of his sins and in the state of condemnation John 3. 18. He that beleeves not is condemned already and vers 36. The wrath of God abides upon him But he that is in Christ to him there is no condemnation Rom. 8. 1. This is my beloved Son in whom I am well pleased Matth. 3. last and for his sake with all that are in him Now to be in the state of condemnation and acceptation together in the state of Life and death to have the wrath of God abiding and the good pleasure of God resting upon a party at the 〈◊〉 time 〈◊〉 a perfect contradiction and so impossibilities in
and the venom of the Serpent in the other Why Have they not nay continue they not to do the lusts of the Devil to this day They have the Spirit of sin and Satan within them and therefore they are their Children and therefore sin and Satan 〈◊〉 a right and title to them Is it not again writ Rom. 6. 16. Know ye not that to whom you yeild your selves servants to obey his servants you are As who should say It is a ruled case common and confessed by the verdict of al. If ye yeild your selves to obey sin you are the servants of sin therefore saies sin and Satan since we have such law on our side for our right we crave our right for these have yeilded themselves servants to my temptations saies Satan and to my allurements saies the World and to my instigation saies Sin therefore they are our Servants therefore let us have them still To which the Lord Answers and Justice also Replyes While they did remain the seed of the Serpent and in the state of the Children of wrath so long you have reason to have them and right to challenge them and therefore it is you have detained them as Prisoners to your pleasure to this day Yea but saies the Father The Lord Jesus whom I have sent he hath undertaken to pacifie my wrath and purchase their deliverance and so hath done for he hath bought them of Divine Justice and therefore hath right now to make them the seed of the Covenant of Grace and to bring them to himself and life as they are and have been the seed of the Serpent and estranged from me and happiness and therefore he hath not only done for them what was required on their behalf but he wil work in them what may be answerable to the Covenant and the Condition of it therfore your claim is nothing This under correction I take to be the meaning of that place Rom. 8 2 3 4. which is mysterious and dark and dazels the eyes of Judicious Interpreters that several senses appear to the several apprehensions of men we wil open it briefly as we pass by and apply it to our 〈◊〉 And that which I suppose wil give some light to the true intent of the place and wil be as a Key to the Scripture and set open the sense that an easie apprehension may give a sad guess at the purpose of the Spirit is this I suppose the words must be understood of the work 〈◊〉 the Spirit wrought in us and the impressions of Grace left upon the Soul not of the work of Justification which is wholly without us in the Lord Jesus our Surety and only counted ours And this that Phrase in the 4 th vers seems to me of necessity to imply Where it is evident that the end of the former work of Christ is made this That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Whereas in the work of Justification the truth of the work the meaning of the Lord and expression of Scripture is other 2 Cor. 5. last Christ was made sin that we might be made the righteousness of God in him not in our selves That Righteousness for which we are Justified is fulfilled for us by Christ and is in him it s not fulfilled in us For it is the Doctrine of the Popish Sect who are adversaries to Gods Grace that we are justified for any thing wrought in us and for which we are for ever to renounce them And hence it is Phil. 3. 7. Not having mine own Righteousness but that which is of God in Christ Therefore not in us properly This being granted I shal shortly give you the meaning of this 3 d. Vers. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh The Apostle had evidenced the state of a man in Christ by the fruits of it He walks not after the flesh but after the spirit Vers. 1. The Question might be How comes that about He Answers Vers. 2. The Law of the spirit of life which is in Christ as the Head hath freed me and so al his Body and each Member from the Law of Sin that is The Soveraign Rule of Sin and Death But why was the Spirit of Christ necessarily required to do this since the mind of God is in the Law revealed and my Obedience required therein Is it not enough that I understand this and thereby be enabled to follow it The Apostle answers No It was impossible for the Law to enable a man to walk after the Spirit and to be free from the Law of sin for so the Causal For knits this Verse as a proof of the former not because the Law was faulty but because our Flesh our natures were corrupt and thence it is not enough the Lord should tell and teach unless there be some other Spirit and Power to enable But how then comes this other Spirit He Answers 〈◊〉 3. God 〈◊〉 his Son to take our Nature upon him who was like unto us in all but sin and he sent him to take our Nature 〈◊〉 i. e. For the Removal of sin And these words are to be referred to those going before he sent not to those after he condemned sin As thus He sent his Son in the similitude of sinful Flesh for sin for the removal of sin and he condemned sin in the Flesh i. e. In the Vertue of the Sufferings of his Flesh he did abolish and destroy the 〈◊〉 and Jurisdiction of sin so that sin as we may say hath lost his Cause and is as we 〈◊〉 to speak non suited fails wholly in al the Pleas it can or doth make for any right it hath to the Soul of a sinner As we say of a man that is Cast in Law that the Cause went against him His Cause is Condemned or his Cause is Damned his Claim is false and feeble and hath no force to carry the thing he would So here Sin fails of its Claim is wholly Cast in the Suit that it makes for the Challenge of the Soul Divine Justice delivered it into its power because it was wronged but must now deliver it out of the Claim and Authority of sin being satisfied And from hence this will be attained That the Righteousness which the Law requires may by the Spirit of Christ be wrought in me 〈◊〉 by way of 〈◊〉 hereafter in perfection To the like purpose is the meaning of that place also 1 〈◊〉 4. 6. For for this end was the Gospel preached to them that are dead that they might be judged according to men in the flesh but live according to God in the spirit In the sirst Verse from the Death and Sufferings of our Savior he perswaded those to whom he wrote That they should 〈◊〉 that Application by way of proportion That
〈◊〉 who suffered in the flesh i. e. Had their fleshly 〈◊〉 〈◊〉 by the Death of Christ should cease from 〈◊〉 This 6 th Verse is one proof of that For for 〈◊〉 end was the Gospel preached to men alive when 〈◊〉 heard it but now dead so that those that are 〈◊〉 alive and those that are 〈◊〉 they might be 〈◊〉 in the flesh that is their lusts of the flsh might have sentence passed against them and Execution done upon them and so be abolished even that flesh those lustings which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to men which come from corrupt nature that so we may live in the Spirit according to God and his Counsel which guides us according to Gods mind To this place also appertains that in Rom. 7. 4. Wherefore my Brethren you are become dead to the Law by the Body of Christ that you should be married to another even to him that is raised from the Dead that we should bring forth fruit unto God And Vers. 6. But now you are delivered from the Law that being dead in which we were held that is The marriage Covenant between Sin and the Soul being broken wherein we were held The full Comparison of which those words are but one part is taken by way of Resemblance from marriage namely As long as the Man lives the Woman is bound by Marriage Covenant he may plead it and she cannot gain-say it but she is his But if the Husband be dead than she is free the Law or Covenant cannot bind her there is no Claim on the Mans part that can be pretended nor Right on Her part acknowledged So is it betwixt Sin and the Soul who were as it were handfasted together by reason of the Breach of the Law being thereby delivered up in Gods 〈◊〉 Justice unto the jurisdiction and authority thereof But when by Christ the Law is now satisfied and Justice answered and the Soul delivered from under the Covenant of the Law as broken and the power of sin removed the bond of the Covenant whereby they were married is now dis-annulled so that sin cannot Challenge any Right over the soul no more than a dead Husband nor yet should the Soul yeild to any such Claim As Sin and Satan can make no Claim to the Soul so neither can they keep possession of it but they are Outed there also by Christ. For as it is in Marriage the Woman who is engaged by Marriage Covenant as she is bound by Law to the Man so are they tyed to mutual Cohabitation one with another possession and enjoyment of each other So here when by the breach of the Covenant of the Law the soul was under the Right and Claim of sin sin and Satan took up their abode in the soul and took possession of it So Satan is said to cast it into the mind of Judas and to enter into him Luke 22. 3. And Judas himself is said to be a Devil Joh. 6. last That was only spiritually And what he did to him he doth to al the Children of wrath while they remain in their natural estate when now the Lord Jesus comes to bring the soul under the Covenant of Grace and to make the sinner one of the seed of that Covenant he casts out sin and Satan and dispossesseth them so that they cannot have ingress and egress as before nor can he say I will return to my house nor take up his abode there nor wil he find it swept and garnished that he may solace himself therin and enjoy his habitation as in former times but he finds the door now shut against him This is the meaning of that place Joh. 12. 31. Now is the judgment of this world now is the Prince of the world cast 〈◊〉 and I if I be lifted up will draw all men after 〈◊〉 Our Savior in the foregoing Verses being to 〈◊〉 into his Agonie and sensible of the dreadful 〈◊〉 of his Father he prayes Father keep 〈◊〉 from this hour but for this Cause came I unto 〈◊〉 hour Father Glorifie thy self that is In his 〈◊〉 And the voyce from Heaven answered I 〈◊〉 and will Glorifie it I have Glorified my self 〈◊〉 thy Life I wil Glorifie my self in thy Death 〈◊〉 our Savior ads Now that is When he was 〈◊〉 suffer the judgement of this world That wil be 〈◊〉 when he is Crucified The Prince of this 〈◊〉 Satan is cast out shal be cast out from taking 〈◊〉 keeping possession of the souls of sinners For 〈◊〉 Christ be lifted up on the Cross and suffer he 〈◊〉 by the power of his Death break down the 〈◊〉 wall and draw all Nations his Elect out of 〈◊〉 Nations shal be called by the preaching of the 〈◊〉 This I take it also is the meaning of that place 〈◊〉 16. 11. When the Spirit comes he convinceth 〈◊〉 world of sin that they be miserable in regard of 〈◊〉 of Righteousness that there is Salvation in a Christ and free pardon and of judgement because 〈◊〉 Prince of this world is judged This shews the 〈◊〉 of the soveraign Government of our Savior so Joh. 5. 22. All Judgement is given into the hands of Christ that is the immediate dispensation of al sovereign Power and Rule And this was one of the things that Peter in whose Ministery the Spirit after the Ascention of our Savior Convinced the world of Acts 2. 36. Let all the house of Israel know assuredly that God hath made this same Jesus both Lord and Christ. So that he will not break the bruised reed which is done in Contrition when the soul is bruised with the sight and sense of sin and yet is indeed wholly helpless and weak yet he wil not break it by despair until 〈◊〉 bring judgement unto victory make his Government and Dispensation Victorious The Soul comes now not to be acted by the motions of sin nor carried by the temptations of Satan as formerly that howsoever its true that while Satan Converseth here in the Camp of the Saints in the Warfare of this world and while we carry these bodies the houses of Clay without us and a body of Death within us It cannot be but 〈◊〉 and Satan wil give many assaults and press in mightily upon the soul and with the violence of their Charge somtimes may crowd the soul out of its intended Course of spiritual Conversation and justle it aside out of the right way yet they shal never be able to prevail as to pervert the frame of it but the set and face and frame of the soul wil be towards God and the bent of it for him Hence Christ is said by Death to destroy him that had the Power of Death that is the Devil Heb. 2. 14. To destroy him in the Original is to take off the Activity of Satan and by a deadly blow to stay the prevailing virtue of any temptation as that it shal not sway the soul to its bent though it may hinder the soul and
prayed in vain and no man ever attained 〈◊〉 thereby if they would and as they may and mought according to this Doctrine of Devils resist the 〈◊〉 of the blood of Christ and his Spirit and their 〈◊〉 Salvation purchased for them by Christ. So that the Seed of the Woman did not break the Serpents head Gen. 3. 15. It was not certain that 〈◊〉 Savior should see his Seed Isa. 53. 10. Our Savior Christ was mistaken when he said I have other 〈◊〉 those also I must bring they shall 〈◊〉 my voice they might reply But we may chuse and Christ must 〈◊〉 us leave It hence follows That our Savior Christ is not so able to save as Adam to destroy It s not in the Will of Adams Posterity to stop the guilt and filth of his 〈◊〉 to seiz upon them to their condemnation but the first Adam will undoubtedly pollute and condemn all those that he Covenanted for and 〈◊〉 the second Adam cannot save ánd sanctifie all that he 〈◊〉 for contrary to the triumph of the Apostle Rom. 5. 15. If through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many It hence follows Christ hath purchased a right to all Spiritual good but not the Communication and Possession thereof undoubtedly to be bestowed contrary 〈◊〉 Job 17. 19. For their sakes I sanctifie my self that 〈◊〉 also may be sanctified Eph. 1. 3. Lastly How deeply injurious and dishonorable is 〈◊〉 this to our blessed Saviour How derogatory to 〈◊〉 Wisdom to purpose that he can never accomplish How cross to his power that he should aim at that by 〈◊〉 Death which either Satan or mans corruption 〈◊〉 be more able to cross than he to effect Nay How senseless and unreasonable is it that Gods justice 〈◊〉 hinder this work and yet sin should when all 〈◊〉 strength that sin hath is indeed from the Law the 〈◊〉 of sin is the Law 1 Cor. 15. 56. from that Commission which Divine Justice puts into its 〈◊〉 If Christ Merited and Purchased Redemption for All then he Wills and intends seriously that all should 〈◊〉 saved then he will afford the means to attain it for 〈◊〉 end and the means the end in intention and the 〈◊〉 in execution go both together and none in 〈◊〉 sever them much less will the Lord who is 〈◊〉 Author of all wisdom Rom. 10. 17. Faith comes 〈◊〉 Hearing and Hearing by the Word of God But Sense and Experience of all men of all ages makes it beyond question That God gives not the means of Salvation to All Psal. 147. 19. He hath given his word unto Israel he hath not dealt so with 〈◊〉 Nation Paul makes it the priviledge of 〈◊〉 Jew to them was committed the Oracles of God Rom. 3. 2. They alone Called they alone in 〈◊〉 they alone honored with all the Priviledges of all Gods Ordinances Yea the Lord neglected the 〈◊〉 condition of the Gentiles in former ages he 〈◊〉 not after them cared not for them nay they 〈◊〉 without God without Christ without Hope a far off not within the ken and call of Salvation 〈◊〉 such is the condition of many Nations of the 〈◊〉 at this day who have not so much as any means of 〈◊〉 granted unto them nor any sound of the Gospel of Christ amongst them Now do any in 〈◊〉 prepare Physick for the good of another and yet 〈◊〉 Patient never have it never hear of it The Answer which is here made by Papists and 〈◊〉 is this That though God doth not afford equal external means of Calling yet he calls all 〈◊〉 therefore they make a double kind of Calling 1 〈◊〉 diately by the Law 2 Immediately by the 〈◊〉 Not that the Law can cause Faith in Christ 〈◊〉 but only in way of preparation by these degrees 〈◊〉 Lord hath left the work of the Law and the 〈◊〉 of his Image in the nature of man and withal hath 〈◊〉 forded him so much and so many helps out of 〈◊〉 creatures to manifest his goodness and majesty to 〈◊〉 that if he use this stock well he out of his bounty 〈◊〉 afford him the Gospel and other saving means to 〈◊〉 him to Faith and so to Happiness and to this 〈◊〉 that place is usually alleadged Rom. 1. 19 20. 〈◊〉 which may be known of God is manifest in them 〈◊〉 If they use this light of Nature well God will 〈◊〉 them the light of Grace when they abuse that 〈◊〉 have its just with God to with-hold what they 〈◊〉 and to take away that he gave To this I Reply The Ground of the 〈◊〉 1 False 2 Vain False Because it crosseth that Liberty which 〈◊〉 Lord challengeth and useth in the dispensation of 〈◊〉 means of Salvation without any respect to the 〈◊〉 use of the gifts of Nature The Lord chose a 〈◊〉 to himself of the weakest and the worst Deut. 7. Deut. 9. 5. 6. The Lord set his love upon thee 〈◊〉 〈◊〉 〈◊〉 for thou art a stiff necked 〈◊〉 he set up a partition wall between them and 〈◊〉 meerly out of his own good pleasure whereas 〈◊〉 to this Opinion had the Gentiles used their 〈◊〉 well they might have pulled down the partition 〈◊〉 2 It s contrary to that experience we have of Gods 〈◊〉 in the sending of the means that many times 〈◊〉 who abuse them most they enjoy them those who 〈◊〉 have used them 〈◊〉 they want them Matt. 1. 21. 〈◊〉 to thee Corazin Wo to thee 〈◊〉 〈◊〉 the great works been done in Sodom à nd 〈◊〉 which have been done in thee they would 〈◊〉 repented in sackcloth and ashes As its a false so it s a vain Conceit Because no man 〈◊〉 ever have the means of grace vouchsafed upon 〈◊〉 condition in that no man ever did or in truth will 〈◊〉 the Condition for then are these Gifts used 〈◊〉 when they attain their end they then attain their 〈◊〉 when they are used in a right order and 〈◊〉 to God and his Glory Rom. 1. 21. so as to 〈◊〉 God as God but no natural man did or ever will 〈◊〉 this Instruction From the Doctrine delivered we may 〈◊〉 to Answer some Cases of Conscience which 〈◊〉 our Spiritual Estates and Comforts First Case of Conscience Whether a man can challenge any interest in any Spiritual Good in Christ or can bring in any proof 〈◊〉 himself of any Spiritual Good received or 〈◊〉 to him from Christ before he beleeve By no means It is a conceit cross to the Covenant of God the Scriptures of Truth the grace of God in Christ and unto the 〈◊〉 of that plentiful and great Redemption which our Savior Christ hath wrought for his For God never decreed any good 〈◊〉 ver intended any good but for beleeving Sinners 〈◊〉 suffered and performed all that he did only for 〈◊〉 sinners as be the seed of the
nor can testifie that For he is the Spirit truth he cannot be deceived himself he will not 〈◊〉 ceive us he is the Spirit of God he cannot lye 1 〈◊〉 he cannot tell it much less give approbation or 〈◊〉 〈◊〉 thereunto But the former 〈◊〉 made appear undeniable That it is a Falshood and an 〈◊〉 to say any man living hath right to or can challenge 〈◊〉 spiritual good in Christ before he doth Beleeve 〈◊〉 is no such thing to be found in the Word of 〈◊〉 Therefore the Spirit will never testifie that To affirm that the Spirit should say to any 〈◊〉 that he is in a state of Grace when he is in a state 〈◊〉 Sin that he is justified when he is Condemned 〈◊〉 little less than Blasphemy If the Spirit doth reveal a mans good Estate to 〈◊〉 it is for this purpose that he may know it and he 〈◊〉 inable him to receive that intimation that he may discern it else the one of these Two will follow 〈◊〉 Spirit should reveal this for no end if no good 〈◊〉 got by it or else not attain his end if the party 〈◊〉 not be able to understand what it doth reveal If 〈◊〉 former he should not be a wise Worker If the 〈◊〉 he was not a powerful Worker But know and understand this Testimony the Soul cannot by any power either of Nature or Corruption 1 Cor. 2. 14 The natural man receives not the things of the spirit of God neither can he know them because they 〈◊〉 spiritually discerned Nay Rom. 8. 7. The 〈◊〉 of the flesh is not subject unto the law therefore 〈◊〉 unto the Lord nor his Spirit If it be beyond Nature or Corruption then it 〈◊〉 be Grace that must help a man to discern it and 〈◊〉 〈◊〉 must be a qualification and the first 〈◊〉 of this k nd of saving knowledge must be an 〈◊〉 unto Faith if not Faith it self Fides est ex 〈◊〉 notitia This is eternal life to know thee the 〈◊〉 true God Joh. 17. 3. Two Inferences from the former Cases of Conscience thus Resolved These Two Cases being thus cleered 1 That an 〈◊〉 hath no right to any spiritual Good in 〈◊〉 And 2 That the spirit of God doth never 〈◊〉 known this to such a Soul Hence it s cleer 〈◊〉 manner and order that men have devised to make own the mind of God to a man and to give comfort the Soul in distress being cross to these truths now 〈◊〉 is an Erroneous and False way As for 〈◊〉 You being in distress about your Sins and 〈◊〉 under the Spirit of Bondage you must first lay 〈◊〉 in the bottom lay him in the foundation Christ 〈◊〉 first be yours and so united to you and your 〈◊〉 forgiven by him before you have any Faith or 〈◊〉 qualification wrought in you This Opinion 〈◊〉 sayes That Christ may be united to the Soul and 〈◊〉 be Justified and Adopted before he have any 〈◊〉 it is a dangerous Opinion a desperate 〈◊〉 that I may say no worse of it Mark what 〈◊〉 here 's the plot of all prophaness the ground of loosness and famalism A man may have Christ 〈◊〉 be Justified and Adopted while he is without 〈◊〉 and therefore while he is under the power of Sins and the Spirit of God may witness this And 〈◊〉 though a man fall into any Sin or live in any sin 〈◊〉 it be he may have recourse to this 〈◊〉 this witness of the Spirit and that 's enough If a man say Prove it Are you in a state of Grace Is Christ yours Prove it then Prove it say they that I cannot do but the Spirit witnesses this to me Ay but prove this witness of the Spirit that it is from God according to his Word They will be forced to confess I cannot prove it neither to my self nor to another only thus I must beleeve it and you must beleeve me I was in trouble and distress about my Sins and then there was a voyce from Heaven the spirit did witness to me That Christ was mine and my Sins were pardoned c. This is a Spirit of Delusion the Devil is there Whatever the Spirit of God sayes it is that which the Scriptures say Therefore if you have a testimony which is not to be found in the Scripture nor can be proved and made good by the Scripture it is the testimony of the Devil not 〈◊〉 the Spirit of God for the Spirit of God and the Word of God ever go together therefore if you say you Have a witness of the Spirit and the Word say No I 'le say It is a Delusion Secondly Hence it follows also There are 〈◊〉 Promises wherein any saving good is Revealed or Evidenced to the Soul but either they are such 〈◊〉 God promiseth to work the Condition or suppose the Condition already wrought either 〈◊〉 mentioning a qualification or necessarily implying 〈◊〉 including the same out of other places to be collected where the same is professedly handled All spiritual good Redemption Justification Salvation purchased by Christ were intended only for them that do beleeve therefore there is no Promise in the Scripture but doth evidence this Sometimes you have the Covenant laid down in 〈◊〉 lump as it were in a brief Expression as in a 〈◊〉 sum comprehending all the whole frame and then 〈◊〉 several actions in their distinct order and manner 〈◊〉 Gods working are to be attended and conceived as though they had been more fully and in the several branches set forth unto us Take a tast of some few Gen. 3. 5. The seed of the Woman shall break the Serpents head The head of Satan implys Three things Policy Power and Poyson To break this head is to crush and confound all these The Policy and and Power of Satan is overthrown in the work of vocation when the Soul is turned from darkness to light from the power of Satan to God the venom and poyson of Satan is taken away partly in the 〈◊〉 and punishment which is done away in Justification partly in the stain and pollution of sin which is removed in Sanctification All these Christ doth in 〈◊〉 hearts of all his and some of these all the Saints of God must have evidence of before they can gain evidence that they are within the compass of this Covenant Thus the Apostle John disputes 1 Joh. 3. 3. to 5. Every one that hath this hope purifieth himself as Christ 〈◊〉 pure Why For sin is the transgression of the law and Christ was manifested to take away our sins therefore vers 6. whosoever abideth in him sinneth not Christ came to take away sin and therefore he that abideth in Christ cannot abide in sin and vers 8. The Son of God was manifested to destroy the works of the Devil So again Jerem. 31. 33. I will be their God and they shall be my people Zach. 13. last I will say it is my people and they shall say thou art the
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
raising up himself with himself he raised up us 〈◊〉 for as he suffered as our 〈◊〉 so he rose again as our Surety and so we were raised with him Therefore when Christ will come and make Application of all Spiritual Good to any soul he doth it by the Vertue and Power of his Resurrection When the hard heart resists the Power of the Word and saies all Threatnings all Promises all Commandements shal not prevail with me and when Sin and Satan 〈◊〉 themselves to the uttermost to keep the soul still in the Gall of bitterness in the bonds of iniquity the Lord Christ comes from Heaven and shews 〈◊〉 Power 〈◊〉 his Resurrection give way Sin give 〈◊〉 Satan that soul is mine and they all give way 〈◊〉 thence comes the prevailing vertue of the Word 〈◊〉 the soul for its effectual 〈◊〉 home to God 〈◊〉 you 〈◊〉 the Frame of this Truth The Lord Jesus by the Power of his God-head did 〈◊〉 up himself from under the Power of Sin and 〈◊〉 and Death 〈◊〉 he had a Sovereign 〈◊〉 Power over Sin and Satan therefore he is able 〈◊〉 conquer and to 〈◊〉 Sin and Satan where ever 〈◊〉 meets them The Spirit of God also hath a hand in this great Work of Application and indeed it is in a special 〈◊〉 attributed to him not because all the three 〈◊〉 do not joyntly work throughout in all the works of Application for according to the received 〈◊〉 of Divines all the Works of God upon the Creature are common to all the three Persons of the Trinity but because the manner of the Spirits work 〈◊〉 principally appear here There are but three 〈◊〉 Works in the World Creation Redemption and Application which are given to the three Persons of the srinity according to the special manner of their working Creation is given to the Father that 's the first Work and therefore given to the first Person Redemption is given to the Son that 's the second Work and therefore given to the second Person Application of that Redemption is the third and last Work and therefore is in a peculiar manner attributed to the third Person the Holy Ghost Conceive it thus A Malefactor that hath committed high Treason against his Prince and being taken he is imprisoned in the strongest Hold the deepest Dungeon without hope of release imagine a man comes and satisfies the wrath of the King and answers the Law so that the King saies upon satisfaction given the Law is fully answered no wrong is done If he shall so do the King is bound not only to be 〈◊〉 in 〈◊〉 of himself and the wrong done to 〈◊〉 and his Law but he is also bound to give his 〈◊〉 Hand Authority and Commission to him that paid for the Prisoner that he may go and fetch the Prisoner from the Dungeon and 〈◊〉 him away with him Imagine that the Jaylor grows sturdy and stiff he 〈◊〉 the Prisoner is prositable to him therfore he 〈◊〉 and saies the Prisoner shall not depart now he that hath Authority from the King must be able to break the Prison doors and then to slay the Jaylor and by force to deliver the Prisoner from the bondage he was in Thus it is here every sinner is a Prisoner to Divine Justice Sin is the Prison and the Devil is the Jaylor that holds him in bondage by reason of the power of Sin and by vertue of Commission from Divine Justice Christ Jesus hath come and payed our debts satisfied Divine Justice and answered the Law that God the Father hath professed This is my beloved Son in whom I am well pleased the Law is performed my anger fully appeased and my mercy procured therefore all those sinners for whom thou hast died and obeyed shall be redeemed from the power of Sin and authority of Satan and now God the Father gives him a full Commission to 〈◊〉 those sinners from the hands of sin and Satan But now when Christ comes for the soul Satan and sin refuse they will not let the sinner go therfore Christ by the vertue of his Resurrection and by the power of his Spirit he doth rescue the soul whether sin and Satan and a mans heart will or no he will have the soul and humble him and call him and justisie him and 〈◊〉 him and glorifie him and then deliver him up to his Father at the great day Direction How to help the souls of poor Sinners that are under the work of Application either 〈◊〉 in it or in Preparation to it here is Direction to you al in the greatest streights whatsoever When the Lord gives intimation to sinners that they are not in the right way and he begins to be 〈◊〉 with them and our Savior Christ comes as the High Sheriff when he would put a man into Possession of his Land that is Possessed by those that have no right to it The High Sheriff comes with his Company and knocks at the door now al that are within come and make resistance and labor to keep him out as much as they can So when our Savior Christ comes and saies to a desperate rebellious sinner that soul of thine was never made for Sin or Satan but thou must come and shouldest come out of thy sins and come to me saies Christ when the Word is thus 〈◊〉 with Life and power now the soul is in an uproar now the soul resists this Work he makes al the doors and bolts fast and he that comes in he dies upon it But the Lord presses in stil upon the soul he must he wil conquer and subdue it to himself now the sinner sees nothing but Hel and Death and Damnation before it die he must and that for ever if he stand out and now he sees he should yeild and submit he sees now the body of death that hangs upon him the power of his lusts that prevails with him and he finds his heart shut up under unbeleef under the chaines of pride and vainglory and earthlimindedness and the Devil presents impossibilities to his view canst thou think that ever those sins of thine should be pardoned or that ever that soul of thine should be delivered from under the power of them Now Brethren here the soul 's at a stand above al the stifness and stubborness of a mans own wil no Threatnings no Mercies no Afflictions no offers of Grace can prevail but a man wil have his sins though the Devil have his soul he finds his heart so 〈◊〉 he must have his sin and his wil though he 〈◊〉 for it Ay now what wil you do The Cause 〈◊〉 this work of Application is 〈◊〉 of your self in Christ Therefore send your thoughts and keep your 〈◊〉 upon the Resurrection of Christ set your eye keep your eye there for ever see a passage or two from Scripture here Rev. 1. 18. I was dead but 〈◊〉 am alive and I live for evermore and I have the Keyes Hell 〈◊〉 Death saies Christ Thou
attend upon him at all 〈◊〉 Say not then out of the shortness of thy spirit I have come often begged much and 〈◊〉 long at the gate of grace I find not the work yet done my heart not yet throughly humbled for my 〈◊〉 〈◊〉 refreshed with the assurance of Gods Favor Shall I wait any longer Oh fearful Pride Is it come to this If you be in such haste you may go to Hell time enough What not wait See who will have the worst of it God can better keep his Compassions than thou canst want them And as its fit he should so its certain he will make thee to know thou must wait nay bless his Name that you may wait for his mercy The 〈◊〉 of all men that 〈◊〉 breathed have done it So David Min eyes fail with looking for thy Salvation saying O when wilt thou comfort 〈◊〉 Psal. 119. 82. 123 It s enough we may beg the Grace of God as a 〈◊〉 not command it as a Debt Labor we then to 〈◊〉 and 〈◊〉 those proud and impatient distemper whereby we repine and quarrel at the 〈◊〉 on of Gods dealings with us if he answers 〈◊〉 Expectation to the full Others seek and the 〈◊〉 hath bestowed and they have received a great 〈◊〉 sure of Grace with little labor and in a short 〈◊〉 When we have labored long and 〈◊〉 〈◊〉 and yet the Lord answers not our 〈◊〉 nor 〈◊〉 us that Spiritual Good we need Learn we now 〈◊〉 〈◊〉 and controul those boystrous 〈◊〉 〈◊〉 〈◊〉 Spirits with that of the Apostle Who art 〈◊〉 〈◊〉 that reasonest against God What if 〈◊〉 will not Rom. 9. 20 21 22. What if he will 〈◊〉 ver 〈◊〉 our hearts never pacifie our Conscience pardon our sins save our Souls It is 〈◊〉 his 〈◊〉 〈◊〉 he may do what he will and therefore he doth us no wrong what ever he does Fit then it is we should stay his times who hath all times especially of Grace and Life in his own hands While this life lasts and the Gospel is continued that is the particular Season and Period wherein the Lord expresseth his good pleasure to work graciously upon the 〈◊〉 of His. The time of Grace and day of Salvation is here discovered in the Two Periods of it which make up the parts of the Doctrine 1 Grace is only to be gained in this life 2 While the means of Salvation are continued that 's the Season which the Lord usually takes to work upon the Souls of those 〈◊〉 belong to him we shall severally open and prove both 〈◊〉 and after make joynt Application of them Preparation and Conversion of the Soul must be made in this life Seek ye the Lord while he may be found Isaiah 55. 6. The time of our living is one of Gods whiles the time of finding Grace and Mercy if ever we come to share therein The 〈◊〉 of Jacobs Ladder is here on Earth though the top of 〈◊〉 unto Heaven The Lord must dwell with 〈◊〉 here in an humble and contrite heart Isaiah 57. 15. 〈◊〉 else we shall never dwell with him in that high and holy place whither Christ is gone to prepare a mansion for us Now is the time of 〈◊〉 and gaining Grace in the other world we shall enjoy the fruit and sweet of it here we must get the conquest if we think to wear the Crown in another world Reasons are Two Because after the parting of the Soul from the body and the dissolution of the whole Gods peremptory Sentence is passed and the final doom of the Soul is determined a Sentence never to be revoked a judgement never to be repealed and therefore the sinner becomes irrevokably either miserable or happy Heb. 9. 27. It is appointed for all men once to die and after death comes judgement Death and Judgement are coupled immediately one to another the end of the one is the entrance of the other as Death leaves us so Judgement will find us Though the full and compleate execution of the Sentence is deferred until the great day of accounts yet condemnation seizeth upon each part as soon as they be severed the one from the other if they do deserve The body is imprisoned in the dungeon of the grave and the Soul of him 〈◊〉 is wicked is taken instantly and dragged by the Devils into torment Luke 12. 20. This night shall they fetch away 〈◊〉 Soul With the Saints contrariwise Their bodies are laid in the Grave as in a bed of Down perfumed with the precious Death and Burial of the Body of Christ the ashes thereof carefully preserved yea loved by the Lord So the Apostle Rom. 8. last I am perswaded that neither life nor death is able to separate us from the love of God in Christ Jesus So that the Lord loves the very dust of the bodies of his Saints in the Grave and receives their Souls to himself in glory as soon as Body and Soul are parted one from another Luke 16. 22. The Soul of Lazarus was by the Angels carried into Abrahams bosome For at the great day of accounts we must all appear before the judgement seat of Christ that every one may receive the things done in his body according to that he hath done whether good or 〈◊〉 2 Cor. 5. 10. The Sentence we see shall not 〈◊〉 according to that men do in Purgatoty as the Papists dream but according to that only which they did while they had Being and Breathing in this Natural life The Condition of a man after this life is 〈◊〉 For as the Godly after this life ended receive perfect Sanctification and so become wholly 〈◊〉 of the Spirit of God and thereby fully and unchangeably confirmed in the state of Glory never more to be pestered or annoyed with the presence of Sin or Misery Rom. 8. 23. Here in this world we 〈◊〉 but the first fruits of the Spirit but there 〈◊〉 then the full Harvest So contrarily the Wicked after Death are 〈◊〉 delivered up to the tyranny and authority os 〈◊〉 Corruptions and there settled and that 〈◊〉 in a state of rebellion and become utterly 〈◊〉 of receiving any spiritual Grace or 〈◊〉 any spiritual Good but sink down in 〈◊〉 〈◊〉 without hope of either For those 〈◊〉 Graces whereby the Lord in the time of life 〈◊〉 their distempers and those outward 〈◊〉 Word and Sacraments wholsome Laws and 〈◊〉 Counsels and Examples which formerly 〈◊〉 them from many notorious outrages are now 〈◊〉 away Now the Lord plucks up the Hedge 〈◊〉 pulls down the VVall takes away all the 〈◊〉 Gifts of his Grace vouchsafes not one 〈◊〉 of his Spirit to strive with the Sinner any more 〈◊〉 one check of Conscience to aw him not the least 〈◊〉 of any Good to affect him any more 〈◊〉 〈◊〉 the reins in the neck of the Rebel and 〈◊〉 〈◊〉 loose upon him to execute the fulness of the fierceness of his malice to the uttermost 〈◊〉 his rage was consined before he could
able to close with God and to do that which is acceptable unto him this is far estranged from all the sons of men by nature If a man came where the Temple of Jerusalem was and saw some ruines of the Buildings and the rubbish of it he would say This was a glorious Temple and here was the holy of holies and it was thus and so specious and beautiful though it be not so now So when we look upon the rubbish of the Image of lost Adam we may say so and conclude so There was a glorious Image of God here and by that which is left we may see That man is made for another and a better for this man Rules all the Creatures they all serve him and therefore he should serve another and a better the whole frame of the soul tells a man this But to have any ability to close with God and to be subject to him that is not to be found in the nature of lost man That soul which is wholly acted and carried by the power of sin is not cannot be willing to be severed from it But so it is with the soul. That 's the first Reason The Second Reason is taken from the Revenging Justice of God which having been dishonored and 〈◊〉 by the sin and Apostacy of Adam it hath delivered up the soul according to his just Judgement and the souls just desert unto the 〈◊〉 of sin Thus the Lord rewards man according to his works and recompenceth his own ways upon his own head They would none of God they should none of him then they would have their sins and they should have them And as the Lord 〈◊〉 in another like case Man receives a righteous and proportionable recompence to his own proceedings Adam turned from God to the Creature there was in his sin Aversio a Deo Conversio ad Creaturam God also turned from him and left him to the Creature He would act from himself and the Lord left him to himself to settle upon the deluded conceit of his own sufficiency Adam went away from God God with-drew himself from him and took away that Wisdom which he despised and would not follow and took away that Holiness and Righteousnes by which he would not be ruled He plucked his Livery over his ears as they say because of his Rebellion and Treachery Stripped him naked of those glorious Ornaments of his Image wherewith he had at the first beautified and honored him But that 's not all Adam by his transgression coming in opposition to his Holy and Righteous Will by the strength of his infinite Justice the Lord pushed him away from him and delivered him wholly unto the 〈◊〉 and authority of his Apostacies and distempers of his Spirit As if he had said Thou wilt not be guided by my Wisdom but hast followed the temptation of Satan and thy own device be thou for ever therefore deluded and blinded take him Ignorance and Folly and take possession of him for ever Thou wilt not be Ruled and Governed by my Holy and Just Will be thou for ever therefore perverted and led captive by the way ward stubbornness and Rebellion of thine own Will take him perversness and stiffness of Spirit and take possession of him for ever Thus Sin comes armed with Commission from Divine Justice to do what it will and wholly to captivate the soul unto it self Thus it is said God made man right fitted for himself and his righteous Will and ready to be acted by it and while he had gone under the stream of his Providence he should have hit the right way and arrived at the right end But he found out many inventions He would not follow Gods invention and the way that he had found out that he might have found rest and peace in himself for peace shall be upon all those that walk according to this Rule Gal. 6. 16. But he found out many findings wayes of his own fancying and finding and God fills him full of these findings and devices of his and hence it is that each man is led by his own self-deluding spirit to his own end It was a deep and a sweet Speculation of Austin It was in the power of the mutability of Adams Will to have used his Will either well or ill God would not hinder him and his work and no Creature could hinder him and because he did use this liberty and mutability ill therefore God put him under the power of that perverted mutability 〈◊〉 he never should nor could do any thing but evil It was not a fault to be mutable had he kept himself under the stream of Gods holy and 〈◊〉 will he had never been hurt but he that will pervert his own mutability to go against the Law he shal ever be perverted by it This is the ful and proper meaning of that Text which carries a mysterious 〈◊〉 with it Rom. 7. 8. Sin taking occasion by the Commandement wrought in me all manner of concupiscence for without the Law sin was dead Namely when Adam went against the Law and to Gods Justice the Lord by an Almighty revenging act of Justice in way of contrary broke him in 〈◊〉 turned him aside pushed him away from him bad his blindness and stubbornness take ful Commission and exercise Authority over him for ever Sin takes this occasion steps in and while God is pushing of him away takes advantage and carries headlong the sinner from God to act al manner of evil upon al 〈◊〉 Hither belongs that also Rom. 6. 14. Sin shall not have 〈◊〉 over you because you are not under the law but under Grace that is You are not under the Covenant of the Law broken for that gives Commission to sin to exercise soveraign Jurisdiction over the Sinner The Glass that is brittle yet doth not break 〈◊〉 doth not prevail against it while it is in a mans 〈◊〉 and kept from harm but if it fal against a stone the hardness of the stone severs the parts of it brittleness takes occasion by that blow and steps in and shatters it al in pieces It breaks because brittle for things that are not such though they do fall do not break but that would not domineer prevail but because of that blow so it was with Adam a glassie 〈◊〉 a mutable man he falling against the Law that opposing pusheth him aside and delivers him up to the power of his corruptions and they have dominion over him by reason of that act of the Law delivering him up to his sins 〈◊〉 is also the meaning of that place 1 Cor. 15. 56. The strength of sin is the Law Sin is as strong as the provoking and opposing power of the Law for it fals in with it and takes occasion to act the soul by it and hence it is you shall ever find it so far as we act by our own principles as under a Covenant of works so far sin ever prevailes This
dull the acts of it in the daily exercise of spiritual Duties Look as it is in a Bowl that is strongly byassed one way and so carried to the mark however by many rubs and ruggedness of the way it may be turned aside and justled out of the right tract yet it sets toward the mark and is carried that way and wil fal that way by the force of the byas that doth over-sway it So it is here The Spirit of the Lord that layes hold upon the soul is like the weight of this byas that is fastened to it and closeth with it So that however the strength of temptation or corruption may by a 〈◊〉 violence justle the soul out of the way and out of that right and righteous proceeding in which 〈◊〉 ought to walk yet the over-swaying hand of the Spirit wil keep the bent and set of it towards the Lord and his Truth 1 John 3. 8. Christ was manifested that he might destroy the works of the 〈◊〉 that he might Analise and unravel and undo 〈◊〉 it were and take in pieces that frame of wickedness which Satan had set up in the heart and turn it up-side-down When the Soul was turned from God unto sin and the Creature Christ came that 〈◊〉 might be turned from sin and the Creature to God again The word is the same with that Joh. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroy or take down this Temple And here 1 Joh. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So to loosen one tyed in Bands So the Lord Christ doth the works of Satan Satan may grapple with the Soul and lay violent hands upon the Heart but bind it he can never more or make it a servant to himself Quest. 6. Why is this Work of Attraction given to the Father as in the text None can come to Me but whom the Father Draws I Answer This Work as all Actions which pass upon the Creature and leave some change there are equally and indifferently wrought by al the 〈◊〉 in the most Glorious and Blessed Trinity and so are truly understood of al and truly given 〈◊〉 but only they are in several places in an 〈◊〉 manner attributed unto some because of some peculiar Consideration that may be attended by 〈◊〉 of some Circumstancees in the place and so the intendment of the Spirit and aim of the Text may rightly be attended and conceived in this place 〈◊〉 shall a little explicate and unfold both that al mistakes may be prevented This Work of Drawing is Common to all 〈◊〉 Three Persons That which issues from the Deity and 〈◊〉 firstly that must indifferently belong to al the Persons For as al the Persons have the same individual Essence wholly and equally communicated they are al one God The Unity of the God-Head is a of it and al in a like manner at once given to them 〈◊〉 And thence it follows That as the same Essence 〈◊〉 the same both Attributes and Actions which appertain to the God-Head or be done by the God-Head are wholly and joyntly affirmed of all the Persons They al are Infinire Eternal Omnipotent 〈◊〉 Create Redeem Call Convert Sanctifie because these Actions are Creatures therefore 〈◊〉 the first Being but from the First therefore from the God-Head and therefore are truly said to 〈◊〉 done by al that have the God-Head and are truly said to be God and so by al the Persons Again Look we to the language of the Spirit 〈◊〉 the Scripture we shal see that either the very 〈◊〉 of the text so speaks as here or else the same thing in the same 〈◊〉 in some variety of Explication 〈◊〉 given unto al. That which is here said of the Father our 〈◊〉 speaks upon the like occasion of himself Joh. 12. 31. And I if I be lifted up shall draw all people to me The same word here and there is used The 〈◊〉 work also intended though not in the same expressions is affirmed of the Holy Ghost Joh. 16. 9 10. I will send the Spirit and he shall Convince of Sin of Righteousness of Judgement This Conviction is the special work of the Spirit in this great 〈◊〉 of Attraction Lastly It s a known and received Principle of 〈◊〉 That the Persons differ each from other 〈◊〉 in some Internal and Incommunicable relative 〈◊〉 whereby the Personallity of each is 〈◊〉 and the Person distinguished as begetting 〈◊〉 the Father to be begotten to the Son to proceed 〈◊〉 Both to the Holy Ghost And so the Order 〈◊〉 Manner of the Working of each which of 〈◊〉 follow herefrom as the Father works of 〈◊〉 and first in Order the Son from the Father and 〈◊〉 in Order the Holy Ghost from Both and 〈◊〉 last in Order And therfore observe from 〈◊〉 before we pass That it is a dangerous Deceit 〈◊〉 a desperate Mistake so to appropriate this work 〈◊〉 the Father and some other actions to the Son 〈◊〉 Holy Ghost as that we should thereby bring in 〈◊〉 Ranks and Conditions of Christians As 〈◊〉 Example From this Fancy men have forged such 〈◊〉 of the Works of the Persons and such 〈◊〉 suitable of Christians who receive such 〈◊〉 As they Attribute Drawing to the 〈◊〉 Liberty to the Son Power to the Spirit and 〈◊〉 such are under the Fathers Work such under 〈◊〉 Sons Work but yet are not attained to the work 〈◊〉 the Holy Ghost And such who are to be under 〈◊〉 work of the Spirit and so to be sealed they have 〈◊〉 al the former Whereas in truth and according 〈◊〉 the simplicity of the Scriptures al these works 〈◊〉 saving and al of them wrought by al the 〈◊〉 and he that is under the work of the Father in 〈◊〉 of these is also under the work of Christ and 〈◊〉 Spirit in them al. For as Drawing before is 〈◊〉 to al as wel as the Father the like we may say of Liberty and Power Doth the Son set us free 〈◊〉 8. 31. So doth the Spirit For 2 Cor. 3. 17. Where the spirit of the Lord is there is freedom The law of the spirit of life hath freed us from the law of sin and death Rom. 8. 2. Doth the spirit seal us Ephes. 1. 13. So doth the Father also 2 Cor. 1. 12. He that consirmeth and sealeth us is God who hath given unto us his holy spirit So likewise our Savior who hath the two edged sword in his hand Rev. 2. 17. He gives the white stone and the new name that no man knows That is the secret of Adoption and seal of Sonship yea it is general What ever he sees the Father do even those things the Son doth also Joh. 5. 19. We must be 〈◊〉 and wary therefore that we be not taken aside 〈◊〉 that Delusion Though this Work be wrought by al yet it is attributed unto the Father here in the text because the manner of his work is herein more plainly discovered and expressed also experimentally unto the heart and that as here he
not in your power to bring them in yet bring them as neer to the Kingdom of God as you can c. They were pricked in their hearts The last Doctrine which is considered touching the Work it self Sorrow for sin 〈◊〉 set on pierceth the heart of the sinner through that is truly affected therewith They were pricked not in their eyes to weep for their sins so Esau could not in their tongues only to confess their sin so Judas did I have sinned in betraying innocent blood nor in their hands alone to reform it outwardly so those Apostats did 2 Pet. 2. 20. They escaped the pollutions of the world through the acknowledgment of our Lord and Savior Jesus Christ but it reached their hearts their souls bled inwardly their souls were most guilty and had the greatest hand in the commission of those bloody and execrable cruelties the fountain of their sorrow did rise as high as the beginning of their sin soul sins and soul sorrows Nor was the stroke slight not the ripling of the skin a lighter touch a sudden pang a sigh and away nay not only lanced and gashed the rotten imposthumes of the corruptions of their hearts in a great measure but ransacked the very root of the corruption pierced the heart quite through through and through again as it were let out the core of the most inward and most retired corruptions that were lodged in their bosom and bottom of their hearts And this work proceeded not from any power of their own nor from the liberty and freedom of their wils as that which they made choyce of and out of their own ability did readily put forth but it was set on by the hand of the Almighty in the entrance whereof they were Patients went against the heart and hair and wholly beyond their purposes and expectations So the words are in the passive form they were pricked they did not prick themselves Nay certainly could they have told how to prevent it how to remove it or to procure any ease and relief unto themselves they would never have cryed out as men in a maze and astonishing straights of Spirit What shall we do Thus God proceeds when he purposeth to make a through work When God was purposed to set upon the revolting people of the Jews and to bring them savingly home to himself Hos. 13. 4. so 〈◊〉 carry it according to the foregoing and following words I am the Lord thy God from the Land of Egypt and there is no Savior besides me ver 4. and blames also the frowardness and folly of their Spirits not yielding so readily and taking the advantage of Gods dealing for their good ver 13. The sorrows of a travelling woman shall come upon him he is an unwise son for he should not stay long in the place of the breaking forth of Children q. d. The Lord in mercy offers himself to the Israelites under their terrors as a Midwife that would make way for them out of their sins and sorrows Now in this 〈◊〉 of his towards the people to be converted he professeth that he will meet with them 〈◊〉 a Bear bereaved of her whelps he wil rend the caul of their hearts ver 8. the words are the closure and shutting up of their hearts sinners are shut up under the power of their distempers as the Apostle saith all men by Nature are shut up under unbelief Rom. 11. 32. especially there be some closets and secret corners and conveyances of soul wherein the most sweet and delightful abominations are hugged and harbored the Lord leaves not a poor wretch if indeed he intend his good before he breaks open those great depths rests not before he come home to the root and let out the heart-blood of thy lusts and then their death wil undoubtedly follow And hence it is this sorrow is compared to such as enter into the very inwards of Nature and sinks the soul with unsupportable pressures when that great conversion and return of the Jews to the entertainment of the Gospel shal be brought about by the Lord. The Prophet sets forth the greatness of that sorrow of theirs under a double similitude First Zach. 12. 10. They shall mourn for him as the mother mourns for her only son and for her first born the mourning of a tender hearted mother for her son her first born and for her only son he adds al degrees of grief if she had possessed many she might more easily have wanted one or at least parted with it or had it been any but her first born which had the first of her strength and the first of her love yet she might have born it with more quietness but when al these meet together her life and comfort is wrapped up in the life of the Child the mourning becomes unmeasurable fils the heart as it were Secondly It shall be like the mourning of Hadadrimmon in the Valley of Megiddon when al Israel lamented the death of their good Josiah the light of their eyes the breath of their Nostrils the comfort of their souls 2 Chron. 35. 25. Therfore the original words which lay open this work are of marvelous weight and discover the overpowring vertue thereof Isai. 57. 18. The Lord dwels with him that is of a contrite spirit Isai. 61. 6. The Lord binds up the broken heart The first whereof signifies to pun to pouder and to bring to smal dust it is so used Psal. 90. 3. Thou bringest man to the dust of death again thou sayest return ye children of men That as the hardest stone when it 's broken al to smal mammocks and pouder as it were it 's easie and yielding under the touch of the hand what ever ruggedness and resistance was in it before So it is with the soul that is punned to pouder so that there is not any unbroken or any whol part to be found there no sodering in any secret manner with any retired distemper but the weight of godly sorrow hath shatter'd all asunder distress of Conscience hath brought it to dust parted all the privy closures with any particular of any distemper all that knotty stiffness and perversness of spirit in siding with any corruption is now taken off The soul comes easily to give way to the Authority of the Truth that would take any sinful lust away To the like purpose is that of Job Job 23. 16. when the Armies of Gods indignation had encamped against him and the terrors of the Lord had drunk up his spirit saies he God makes my heart soft or hath melted my soul the word signifies a severing and separation of one thing from another and is opposite to setling and fastening making firm stiff and hard as that of Pharaoh Exod. 9. last Pharaoh hardened his heart his soul fastened by an invincible resolution to the sinful purpose of his malicious detaining and oppression of the Jews When the fierceness of Gods dupleasure brought home by the breathings of the Spirit
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
the lusts of men and the will of the Gentiles yea fulfil the desires of the flesh and walk after the Prince of the Air. Eph. 2. 2. As a man cannot turn himself so this first Aversion from sin and the Creature is not wrought by any gracious habit that is put into the soul by the Lord i. e. That is not the way and means by which this first Aversion and turning from sin is wrought And the Reasons are First All gracious qualities and habits as all other accidents and attendants upon things never have any being but in a subject and therefore must first be there before they can put forth any operation Wisdom must first be in the mind before a man can act wisely Skil must be in the Head and Understanding of the Artificer before he can work build and plant skilfully Holiness Righteousness Patience in our Hearts before we can work holily patiently and that 's the Reason though we have the same faculties of mind and wil before our Conversion as we have after yet we neither do nor can put forth any gracious action before but after Grace Hence it follows That if the first Aversion from sin were wrought by a habit of Grace we should first have this i. e. The Habit of Grace should be in the soul before it should work this Aversion of the soul from sin but that implies a contradiction that a man should have Grace and yet be wholly averted from God for the least moment Secondly If the soul be uncapable in that condition and under that consideration to receive the Habit of Grace then there cannot be a gracious habit in the soul to work any thing but while the soul is wholly possessed and acted by sin it is not capable of a gracious habit no more than it 's possible to be in light and darkness together The wisdom of the Flesh is enmity against God it is not subject nay it cannot be subject to the Law if not subject then it cannot receive the gracious impressions of it Rom. 8. 7. and John 14. 17. it 's said of the Comforter that the world cannot receive him the issue is if a gracious Habit neither is nor can be there in the soul wholly possessed and averted from God by sin then this Aversion from sin cannot be wrought by it Though the Lord doth not put a gracious habit INTO the Soul by which this may be done yet the Spirit of Contrition puts forth an irresistible power by which it works UPON the Soul thus turned from God to sin to return it from sin to God For the Spirit in the Work of Application sustains a double Office and so a double Respect As a Spirit Assisting As a Spirit Inhabiting And yet the same Spirit of Regeneration in such as shall be saved taking Regeneration in the breadth thereof including the whol Work though the operation be double or divers according to the diversity of the subject as the soul of a sinner upon which the work of Application must be made according to the degrees thereof The Spirit works upon the Soul in Preparation to make way for gracious habits but never inhabits the heart makes the soul a Temple without some gracious qualisication 1 Cor. 6. 18 19. Ye are the Temples of the holy Ghost Christ dwels in our hearts by Faith Eph. 3. 17. there is the Spirit inhabiting yet it is said The world cannot receive the Spirit because they do not see him nor know him but you know him for he dwels in you and abides with you John 14. 17. yet those who are nothing for the while but the world the Spirit doth work upon such to cal them out of the world by turning of them from darkness to light The Lord Christ as the Second Adam and the Head of those whom he shal bring back and beget unto God the Father in the vertue of his death he brings a Release from under the hand of Divine Justice to reverse that Commission which sin and Satan had to fasten the soul to the Creature and so to sin and by sin and the Creature to rule in it For when Adam jarred and justled against the Law the Law was strong and hard i. e. just the Law and the Lord in Justice pushed Adam away from him sin takes occasion to fall in and by that advantage when Divine Justice by reason of his provocation pushed him away it carries him to the Creature and the Devil by sin and the Creature challengeth Soveraignty over him The Lord Jesus by and in the vertue of his death suffering and satisfying Divine Justice delivers both himself and his from the Authority of sin God raised him from the Grave because it was impossible be should be held by the sorrows and power of the grave and therefore not by the power of sin and darkness Acts 2. 24. for they had no power but by vertue of Divine Justice which being now appeased their Commission is reversed and repealed By Death Christ destroyed him that had the power of Death that is the Devil Heb. 2. 14. So our Savior gives the ground of comfort and release to his I was dead and 〈◊〉 alive and behold I have the keyes of Hell and Death Rev. 1. 18. The Lord saies to sin hands off that soul is mine and doth therefore by the power of his Spirit not only stop the work-of sin but over-bears and abolisheth and takes off the right of Rule which Satan by sin challenged he brings the soul off from the Soveraignty of sin into another Jurisdiction The Lord having forced the sinner whereof I formerly disputed to feel sin as it is sin to be cross to the end of his being though not to the corruption of the soul yet to the Nature of the soul and therefore as it 's possible that the soul may be forced to 〈◊〉 so now upon feeling the soul finds it to be a most bitter thing and that unto the being of the soul as an immortal Creature made next for God as its last end And therefore Observe though it want Spiritual and Supernatural ability to enter into combate or vanquish a corruption by any Grace received yet being sensible by the Spirit of Contrition of the evil of it and so loosened from it it becomes subject stands readily prepared to 〈◊〉 any impression of the power of the Spirit whereby the exercise and power of sin may be stopped the challenge of any right of Rule and Soveraignty may be shaken off and for ever destroyed and the soul be carried to God in Christ to be owned ruled and blessed for ever So that when Christ as the Second Adam and Head of the Covenant comes to take a soul and to 〈◊〉 him from sin to God the Father look by what irresistable power he acts in opposition and 〈◊〉 against it as cross to his Glory the soul wanting power of its own it takes advantage to fall in
and yield to that power and is acted and moved by the like opposition and detestation against its sin according as the impression of the Spirit is left upon him And hence it comes the sinner is transported with that holy 〈◊〉 and indignation at such times 〈◊〉 〈◊〉 ward he doth never find 〈◊〉 may be can never again attain unto As the Gibeonites when all the Princes of the Cities and Provinces were gathered together against them they had not power in themselves to oppose yet withdraw themselves they would from under their Rule and Confederacy and yielded themselves to the Authority and Soveraignty of Joshua though it were to hew wood and draw water or as the Boat that is run a ground and hath neither tackling nor 〈◊〉 yet by a mighty wind and a Spring Tide he is carried with more speed to the Haven than by all 〈◊〉 and helps he could ever after attain So the Soul being acted wholly by that power and impression of the 〈◊〉 having yet no principle of its own it 's carried with a detestation against sin here Christ applies this power only afterward in Sanctification we apply the power of Christs death to this end with him This is the first work of God in the extent of it and the way he takes to turn the soul from sin and the Creature Fear stops him sorrow tires him hatred turns him Fear troubles his sin sorrow loosens it hatred abandons it Fear finds the knot Griefunties it Hatred dissolves and breaks it off Fear questions the Lawfulness of the match between sin and the soul Sorrow gives in proof and evidence out of sence of the evil of it Hatred disanuls the League and fues out an everlasting Divorce betwixt sin and the soul. This Hatred is the hatred of Preparation not of Sanctification the difference between which may be discerned by the former Discourse That in Sanctification is from the Spirit inhabiting this from the Spirit Assisting That of Sanctification is by a gracious habit infused into the Soul this is without a habit the Spirit only by 〈◊〉 irresistible motion working upon the soul. In that there is an inward Principle received whereby we meet with Christ and concur with him to the work here we have no habit and therefore no inward principle to meet with Christ he wholly and only 〈◊〉 upon us and we act as acted by him Take the wheels of a Watch out of place if you wil bring them into the right room and place they wil then move because there is a principle of motion put into it So of a Member out of Joynt if you wil by strong hand pul and move it unto the place being wholly moved it wil move into his order and rank it doth not concur or meet with your hand for the joynting of it self but stirs wholly and only as stirred but being settled and confirmed in the place it wil move to your hand and concur with your hand to help it self So here That hatred in Sanctification we receive from our union with Christ this the Spirit works upon us to make way to bring us to Union with the Lord Jesus we must turn from our sins before we come to God there must be an aversion from sin before there can be a conversion unto God we cannot be under two Covenants in the first Adam and the second grow upon two stocks together It 's said that Adam begot a son in his own Image that a Son was generated by the first Adam the act of Generation was no part of the Image but the Image is the corruption of Nature that came by Generation So that we are united that 's none 〈◊〉 Christs Image but the Image of Christ which is 〈◊〉 communion with him in his Graces this Image and these graces issue from our union The sum in short then is this There must be an aversion from sin before conversion unto God there is nothing in the soul that can work this but Christ must do it When Christ works this it is not by any habit of Grace infused into the soul but by the motion and work of the Spirit upon the Soul In this work Christ as the Head of the Covenant by 〈◊〉 of his death whereby he satisfied the Law brings a release from the hand of Divine Justice to reverse and repeal that Commission by which sin had Authority over the soul and Satan by sin 〈◊〉 that the act of sin is stopped and the right of the Rule of sin is wholly 〈◊〉 and made voyd the contrite sinner feeling the evil of sin and yet no power of himself to oppose and subdu look in what opposition and detestation the 〈◊〉 power of the spirit goes out against sin as acted by the impression of that power it acts by opposition and detestation against its sin and is turned from it 2. How this hatred discovers it self and how it may be discerned This hatred is attended with a continual fear of the presence and the deadly infection of sin and so with a constant watch against it or a watchful fear is a never fayling work whereby this hatred 〈◊〉 it felf in the carriage and daily conversation of a 〈◊〉 sinner the venom of sin which formerly he hath felt the plague and vengeance which those his distempers hath brought upon him leaves so fresh and yet so 〈◊〉 a remembrance of them upon his soul that the very thoughts of them afright him but any temptation or provocation that may draw him to the 〈◊〉 of the like is so loathsom that the least appearance that looks that way he sees presently and shakes at it 〈◊〉 it as the 〈◊〉 of hell as that which wil hazard the happiness of the soul and 〈◊〉 as present 〈◊〉 to him As it is in the work of nature in the body of a man he that hath surfeted upon some sweet meat or some pleasing potion that hath been prepared in a guilded cup happily suited with his palate for the present but in issue had in reason hazarded his life in his own sence and each mans apprehension but that the Lord was merciful you need not 〈◊〉 him with arguments the loathing of 〈◊〉 stomach and the very hatred and Antipathie that nature hath against that which procured the hazard wil make him watchful and shy how he is deceived in that kind any 〈◊〉 the very sight of the gally-pot the sent or smel of the potion yea the least suspicion that such a receit is coming towards him 〈◊〉 him to fear and fly his stomach begins to turn riseth from the 〈◊〉 removes out of the room 〈◊〉 frame of nature begins to fail and shake with the remembrance of the 〈◊〉 and with the fear of the like danger It behoves me to look what I take it had like to have cost my life therefore I wil come there no more So it is with a 〈◊〉 sinner that hath felt the poyson of those pleasing distempers upon which
and therefore the true convert sets himself most to seek the ruin and rooting out of them which would have wrought the ruin of his soul but there he rests not but what ever sins come within his reach 〈◊〉 labors the removal of them out of the familyes 〈◊〉 he dwels out of the plantations where he lives out 〈◊〉 the companies and occasions with whom he hath occasion to meet and meddle at any time he that 〈◊〉 treason indeed pursues the pack of conspirators 〈◊〉 ever they become until there be not one remaining 〈◊〉 the Nation open both these a little 1 He labors the destruction of sin in his own 〈◊〉 and that two wayes 1. He doth what he can himself 2. He seeks for help from others that they may send in new supply of forces to do what he cannot He sets himself to the utmost of his power to procure the utter ruine of his lusts as 〈◊〉 enemies if there be a settled hatred indeed they are not satisfyed until they have the blood of each other So it is here It s not to weaken the work of sin to stop the spreading of it to confine the compass of it to some private course or yet to imprison 〈◊〉 by restraint that it may not stir abroad nor yet have the liberty of the prison but be layed aside as the malifactor in the dungeon no this hatred seeks the death and the not being of it and until then its restless in pursuit As David with his enimies Psal. 78. 37. I have pursued mine enimies and overtaken them neither did I turn again until they were consumed A contrite heart deals so with his distempers He ceaseth not until he see his desire upon his 〈◊〉 until he hath his wil of him And if we view the expression of the scripture we shal see how hatred vents itself against such as be enimies whose destruction it intends partly by 〈◊〉 partly by conspiracy it s said of the Egiptians that God turned their hearts to hate his people and the fruit of that is in the following words and they dealt subtilly with them what that subtilty was the text discovers Exod. 1. 10. first they oppressed them with heavy burdens then they plotted by trechery to kil their males in the birth that so in issue they might take away their strength and numbers also in the issue 〈◊〉 is subtilty which is one way how hatred expresseth itself Againe if we look Psal. 83. 2 to 6. the enemies of the Lord and his Church who 〈◊〉 his hidden ones 〈◊〉 have consulted together with one consent and are confederate Moab Ammon and 〈◊〉 c. there is a combination of al policies and power to overbear and destroy them This is the nature of hatred when it is disordred and unwarrantable in a wrong way and the exercise and expression of it wil be in some measure proportionable When it s put forth in a right manner according to the rule of God and the operation of his spirit against sin The contrite soul when it s carried with this hateful detestation against its own abominations by a spiritual kind of prudence observes where the first stirrings and male strength of our corruptions appear in the birth and breeding of them in our minds and hearts where the root 〈◊〉 spawn of those loathsom abominations have their warming and hatching in the heart There hatred improves al prudence that may be to stifle those distempers in the first stirrings of them crush the Cockatrice in the shel kil the Serpent in the egg that they may never have being nor be brought forth into the world if it be possible But if by policy these spiritual enemies cannot be undermined then this hatred brings the combined forces of confederated power of the whol man his whol endeavor to destroy the nests of those noysom lufts what head can contrive heart desire handwork the endeavor accomplish head and heart and hand desires endeavors tears prayers in a deadly feud to pursue the 〈◊〉 enemyes to their not being Thus he doth what he can in himself and when that is not enough 〈◊〉 seeks for help against these hellish abominations from God by his Saints and al such ordinances which he hath appointed for his succour In a word the carriage of the heart of a contrite sinner under this kindly hatred thus discovers it self he is willing to attend any means but gives most welcome to such as wil do most execution in the slaughter and destruction of his sins for that is his ayme nor wil he complement with the Lord nor is he squeamish 〈◊〉 stomached that each dispensation must answer his expectation point vice or else it wil not down As it was with Naaman when Courtier-like-state-complement more prevailed with him than his own health I had thought he would have come and layd his hand upon 〈◊〉 and called upon his God so if the counsel be suggested in such a 〈◊〉 and such intimations the admonition with such meekness or by such a man c. then he can hear and receive otherwise he wil be wel contented rather to quarrel with the manner that crosseth him than embrace the truth which may help hmi against his sin no this is far from a contrite heart he passeth not much how or what the means are or manner of the dispensation if he find it to give a deadly blow to his distemper it s that which pleaseth him he can easily pass by al the rest as be the person never so mean and 〈◊〉 to the service or the time unseasonable as in Abigail A General upon his design to be crossed and countermanded by a woman A spirit that had not been very under and hated his sin more than any enemy would have found many cavils but he saw how it suited the slaughter of his sins and he receives it gladly nay be the manner rude and rugged either not suiting the place of him that speaks nor the person to whom it s spoken yet the broken heart takes it quietly As in that of Joab to David 2. Sam. 19. 5. 6. 7. though the physick was good it was too hot yet because it was wholsom the King took it down nay when neither the person nor manner nor matter it self which is spoken are answerable to the service yet if he sees the hand of God to come out against his corruptions he takes that advantage against his distemper and passeth by the other 2 Sam. 16. 7. 11. when Shimei cursed David let him alone saith he the Lord hath bidden him curse it may be the Lord wil look upon me for good c. As Saul entertained the message of the Ziphites concerning David whom he hated and whose death he hunted after 1 Sam. 23. 19. then came the Ziphites to Saul saying doth not David hide himself with us in strong holds in the wood in the hill of Hackelah now therefore O King come down according to al the desire of thy heart and
Gods spirit and grace and al the saveing operations of al the means thereof The flesh lusts against the spirit and the spirit against the flesh and these two are contrary Gal. 5. 17. And what is born of the flesh is flesh John 3. 7. that is the temper and inward constitution of a soul in its natural condition it s wholly born of the flesh and therefore nothing but flesh and therefore can do nothing but resist the spirit yea it cannot but oppose what ever would take that resistance away for it 's a received rule of reason and confessed of al hands every thing desires the preservation of it self and its being otherwise the being and the causes that made up the being should be cross to the thing if it should endeavor its own destruction nay a thing should be opposite to it self Hence it is that the corruption of the heart wil put forth al the skil strength it hath or by the contrivements of carnal reason can compass to fortify preserve it self against the spiritual and saving dispensation of the work of Gods spirit in his own ordinances because wicked men look at the power thereof as that which works the ruin of their lusts therefore they labor to avoyd the light if they can if not that to oppose it and overbear it by their delusions if not that to destroy it they wil not hear the truth or gainsay what they hear or abhor and loath what they cannot many times gainsay nay endeavour to destroy what they so hate and are tormented withal The wisdom of the flesh cannot be subject to the law Rom. 8. 7. the heart riseth up in armes and indignation against the soul-saving and uncontroulable evidences of the truth they wil not be ruled by the holiness of it and they cannot endure the terror and Majesty of it 〈◊〉 sometimes the Philystians dealt with the Ark when it came into the field they thus spake one to another there was never such a thing heard of as this these are the Gods that destroyed the Egiptians in the red Sea quit your selves like men Oh yee Philystins that ye be not servants to the Hebrewes They say of the word as sometimes of our Saviour Math. 21. this is the Heyr come let us kill him and the inheritance shal be ours they cannot have their lusts so long as the power of the word would overtop and cross them therefore Herodias prefers John Baptists head before half the Kingdom that she might be quiet in her sins Before the soul can act against the evil of sin or for the removal of this resistance wherein the destroying venom of sin lyes and that which stops the passage of the power of the ordinance the work of Grace It 's necessary that the Lord should not only concur with the 〈◊〉 of the wil of a sinner to lead or draw forth the act thereof which he hath ability to express but he must let in an influence of the 〈◊〉 power vertue into the faculty of the wil whereby it may be enabled to put forth an act unto which it formerly it had no power of it self It 's a subtile pang of Pelagianism and the Arminians som of their successors have licked up that loathsom heresy of theirs at this day 〈◊〉 this delusion cunning pretence of theirs they would color over those rotten and poysonful conceits hence it is they labor to bear men in hand that they labor to set forth and exalt the honour of Gods free grace they profess that without the preventing grace of God mans free wil and al that ability he hath left in nature since the fal is able to do no spiritual good The words are fayr but the intent is fals and 〈◊〉 and indeed they do privily and cunningly undermine the work of Gods grace while they pretend indeed to advance it For the meaning is this God must enlighten mens minds and reveal the things of life and happiness to mens wils excite stir up and cal forth their hearts to the embracing of that which is good and concur with him in their endeavors to the performance of the work or else they can do nothing so that upon this grant Gods free grace in the work of conversion cals forth and concurs with that act which mans free wil hath sufficiency to put forth which is to make man share with God in his work and to part stakes with him But the truth is this The Lord must let in an influence of some special motion and operation and leave some impression of spiritual power upon the wil to enable it to act not onely to concur with the act thereof God gives a man ability whereby he may wil doth not 〈◊〉 with him by assistance and providence when he wills as one in whom we live and move Of the first of these it 's true which many of the Antients speak God works without us many things in us i. e. unto which we being in no causal ability at al God gives us ability to do that which is pleasing and spiritual to the obtaining whereof we had no causal ability of our own when the Lord Christ raised Lazarus now dead and smelling in the Grave he did not concur with the action and motion of his Soul in rising out of the Grave but without any causal concurrence or help of Lazarus he put a soul into his body whereby he was enabled to stir and move So it is with a soul dead in sins and trespasses when the mind and will have no ability for any spiritual act not able to take off that deadness and indisposition that is there the Lord without the will without any causal concurrence of it le ts in ability into it for the work and concurs with it in the work So Paul expresseth this manner of Gods Work 2 Cor. 4. 6. He causeth light to shine out of darkness he gives light and being out of darkness without the help of light and then concurs with the light in the shining of it God lets in an Influence to the will not only lends a concurrence to the work The Influence of this spiritual Power whereby the Lord takes away this sinful resistance is not by any gracious habit of sanctification but by an irresistable motion of the work of his spirit upon the soul By a gracious habit of Sanctification I mean those spiritual Graces of Wisdom Holiness Righteousness in which Adam at first was created and according unto which al the Elect and called are renewed according to the Image of him that created them Eph. 4. 24. Col. 3. 10. these gracious habits are so many Spiritual and Supernatural Principles as it were left in the soul whereby it is in a state of Life and Grace and liberty and free will to any good and therefore as those that are Agents by Counsel they are 〈◊〉 of their own work can act or not act can act more or less according to
their own choyce And I follow the Apprehension of those Authors who conceive that the removal of this resistance is not by any gracious habit of Sanctification but by the irresistible motion of the work of the Spirit and therefore they cal it Actual Grace the other Habitual A work of the Spirit assisting the other a work of the Spirit inhabiting or dwelling in the heart the one a Principle of Grace in us which we have from communion with Christ the other the work of the Spirit upon us to bring us from our sins to union with the Lord Jesus and that upon these grounds All Habits as it is in the Nature of all qualities have their being in their Subjects before they work in their Subject Reason and Nature teacheth and presupposeth he must have skil before he can use it gain the knowledg of an Art before he 〈◊〉 work by it I cannot do the work of the Trade alas I have no skil nor ever was brought up to it for take the heart according to the condition in which we now look at a sinner it 's wholly under the power of resistance carried in total opposition against God and al the works of his Grace and therefore consider him in this time and turn and go no further there is no room or next capability of a gracious habit or spiritual Principle to be there therefore it cannot work there The Natural man doth not receive the things of the Spirit of God nay he cannot do it 1 Cor. 2. 14. The World cannot receive the Comforter John 14. 21. Where there is a capability to receive there is some kind of consent and agreement but so as yet it cannot be here in a heart fastened to its lusts where there is a total opposition there is no fit disposition to receive but while the soul is under the power of this resistance there is a total opposition and therefore there can be no consension Again Secondly All gracious Habits of Sanctification are part of the Image which we receive from the Second Adam 1 Cor. 15. 49. As we have born the Image of the first Adam so shall we also bear the Image of the second Adam and so also part of our Spiritual communion with Christ of whose fulness we receive Grace for Grace John 1. 16. and are transformed from one degree of glorious Grace to another 2 Cor. 3. last All Communion presupposeth Union no sap in the Branches unless growing to the Tree no life in the Member unless united to the Head John 15. 4. Unless ye abide in me ye can have nothing do nothing Eph. 4. 15 16. Grows up in him in all things who is our Head by whom the Body aptly compacted together according to the effectual working c. First In-being then working No Union but by an Act for no qualities close with their Object but by an Act. But now look at the soul in this present condition as it comes to consideration in this place as to have the resistance removed and it self turned from sin and in way to be turned to God Should this be done by a gracious Habit then there should be communion with Christ before any union to him or acting upon him all which imply so many impossibilities and cross the whol course of Gods Dispensation Those gracious Habits when and wheresoever they be in any Subject it becomes free somtimes the actions thereof are suspended and cease as in sleep and then the act and order of things is according to their own liberty in an indifferency so that were either the resistance against the work of Grace to be removed or the heart carried to God from hence it were in our choyce to be converted or not converted whenas it hath been proved our Conversion is wrought irresistably and determined to one side not issuing from the liberty of our choyce and therefore it is brought about by the irresistible impression of the work of the Spirit In a word to issue this Point Look as it is in the will of every Son of Adam when he comes to be averted and turned 〈◊〉 God to sin in the course of Natural Generation so it is in a right proportion in the 〈◊〉 of every man begotten of the Second Adam when he comes to be turned from sin to God in Spiritual Conversion Look at the will of a Child in the course of Natural Generation as it is created by God and comes holy and undefiled out of his hand as the question How comes the will of the Child to be turned from God to sin it cannot be by any actual sin of its own it hath committed none it cannot be by any corrupt quality first put into it before it was turned from God and by which that turning aside is wrought for then it should be under the power of sin while yet it is under the power of God But by vertue of Adams sin and the Curse that attends the breach of the Covenant and by means of the next Parent in the work of Generation the Body made wonderfully and the Soul created holy by God he as an unskilful workman by the vertue of the Curse acting the work of Generation under the power of the Curse and power of a perverted will turns the set of the Soul from God joyns body and soul in a wrong and exorbitant manner hence they 〈◊〉 to be in a disorderly frame the wheels run wrong under the power of original corruption and struck wrong by actual transgression so that there is the strength of the Curse the push of Divine Justice and the perverting stroke of the next Parent turns the soul from God to sin whence it comes to be wholly possessed and acted by corruption So it is by proportion in a contrary manner in the work of Conversion when the Lord Jesus comes to bring the sinner home he doth not put sanctifying Grace into the heart to bring the heart from the power and rebellion of fin for then it should be under the power of Grace and sin together but by the mighty impression and motion of his Spirit takes off the resistance and turns the soul from sin to himself in Christ in whom accepting of it as adopted in his Son he leaves the impression of his Image and al gracious abilities whereby the heart may be carried towards him and act for him in all things In the removal of this resistance for the conquering and overpowering this opposition that a carnal heart naturally carries against God and his Grace the will of the sinner it self is a meer Patient and the soul is only a sufferer and acts not but is acted upon for the heart and wil of a sinner being possessed and overpowered with corruption that which is the subject of his corrupt quality and acted by it hath no power to expel it that which is wholly carried by resistance cannot wil to remove that resistance out of it but in truth resists al that resists or