The Application of Redemption

The Arguments now follow.

The First is taken from the nature of this Work: his work of Evidencing is a work of Application, 〈◊〉 to be referred, and according to that to be 〈◊〉 , for the Privileges themselves Justification, Adoption, &c. carry the marks of Distinction and 〈◊〉 from the World, and do appertain only to such as the Lord hath taken for his own, Deut. 〈◊〉 last, Who is like unto thee O Israel, a people 〈◊〉 by the Lord? And in this regard they are called 〈◊〉 peculiar, taken in from the Common of the 〈◊〉 Acts 26. 18. He turns them from Satan to God, and then they receive forgiveness of sins and 〈◊〉 among them that are sanctified by Faith in him: When the Soul is called, and turned to God, 〈◊〉 there is an Application of all spiritual good.

Hence the Reason follows thus:

No work of Application is without respect to a Qualification; but Evidencing is a work of Application: without an act of Receiving there is no Application, for the applying of anything to another, ever in common sense, implies some to whom it must be applied, and who must receive it; But 〈◊〉 〈◊〉 to a Qualification there is no act of receiving 〈◊〉 Privileges, therefore without respect to a 〈◊〉 , there is no application of them: If the very act of Receiving be performed by a Qualification, then without respect to this, there is no Receiving: But the very act of Receiving is done by a Qualification, 1 Cor. 2. 14. The Natural man receives not the things of the spirit of God, therefore there must be more than Nature. Joh. 1. 12. To. 〈◊〉 many as Received him he gave this Power and Privilege to be the Sons of God, even to as many as believe on his name; Receiving and Believing are all one. Thus then, Without a Qualification of Faith, there is no Receiving; and without Receiving respected, there is no applying of any Privileges; 〈◊〉 without applying, no Evidencing; therefore 〈◊〉 respect to a Qualification there is no Evidence 〈◊〉 by the Spirit, nor enjoyed by the Soul.

If the Spirit of God give immediate Evidence of these Privileges without respect to the Condition 〈◊〉 Qualification, 〈◊〉 it gives in Evidence 〈◊〉 the Word.

But the Spirit never Evidenceth without the Word 〈◊〉 . 14. 26. When the Comforter is come he will teach 〈◊〉 all things, and bring to your remembrance 〈◊〉 I have said unto you: but he will teach 〈◊〉 , nor evidence nothing else but what Christ hath 〈◊〉 in his Word. If there be no Word but the Word 〈◊〉 a Conditional Promise by which the having of 〈◊〉 Privileges of Justification and Adoption is 〈◊〉 : Then the Spirit witnesseth without a 〈◊〉 if it evidence without respect to a 〈◊〉 . But there is no Word, but that of a 〈◊〉 Promise (viz. wherein the Condition is either 〈◊〉 or understood) wherein our Justification 〈◊〉 Adoption is Evidenced. Mark 16. 16. the 〈◊〉 〈◊〉 the Gospel is clear, He that believeth shall be 〈◊〉 . As it is Rom. 3. 30. God is one and the same, 〈◊〉 the manner of Justification is one and the same, 〈◊〉 never justifies any but by Faith; and 〈◊〉 〈◊〉 certain there is no Promise in the Scripture but 〈◊〉 it doth express or imply a Condition. Isa. 43. 〈◊〉 . I will blot out thy sins sor my names sake; Here 〈◊〉 no Qualifications, you will say, whereas if you 〈◊〉 but look into some Verses of the Chapter going 〈◊〉 , as verse. 20. he speaks to his People, His 〈◊〉 , these are said 〈◊〉 . 21. to be such as he had 〈◊〉 for himself: and verse. 22. he calls them Jacob 〈◊〉 Israel; that is, The Israel of God (as the Apostle 〈◊〉 them, Gal. 6. 16.) true believers. Hos. 14. 4. I 〈◊〉 love them freely; therefore here's no 〈◊〉 because none expressed? But mark the 1, 2, and 〈◊〉 verses, you shall find who those are that the Lord 〈◊〉 freely, such as having fallen by their iniquity, Return to the Lord, saying, Take away all iniquity, 〈◊〉 shall not save us, in thee the fatherless sinned mercy: that is, Those that have such Qualifications as these, they are the Persons whom the Lord 〈◊〉 freely. It is impossible it should be 〈◊〉 Rom. 4. 23. As Abraham was justified so must we but he was justified by Faith, and therefore there 〈◊〉 no Promise revealing Justification or Adoption, but either it doth express or imply this condition of 〈◊〉 .

When the Spirit doth Evidence my Justification or Salvation out of the Word, it doth it one or these Two ways; Either by the Application of some general Promise in which each Particular, and so myself as a particular am included; Or 〈◊〉 there 〈◊〉 some special Word appointed, appropriated to me alone, and is spoken to none but me; as Isa. 45. 〈◊〉 . Thus saith the Lord to his anointed to Cyrus, &c. None was here intended but Cyrus. This second, 〈◊〉 a Familistical Dream, and forceth men to Revelations without the Word; because there is no such expression to be found in the Word, 〈◊〉 therefore sober-minded men who have their senses about them dare not entertain it, perceiving indeed (as the 〈◊〉 is) that such a Conceit is little better than a Frenzy: The first way then of Evidencing must needs be taken. Whence I Reason,

Whatever is testified to the Soul by way of Application of the General to the Particular, or by way of Collection of the Particular from the General, that is ever done with respect to a Condition. As it thus appears by Induction, the Evidence must needs run in this manner. Either

All men are Justified, but thou art a man, therefore thou art justified. Or,

All Sinners are justified, but thou art a sinner, therefore thou art justisied. Or,

All Self-denying believing sinners are justified, but thou art such a one, therefore thou art justified. The Two First here are false; only this Third 〈◊〉 last is true, and that carries a Qualification 〈◊〉 it. If a man fly to Election, and say,

All the Elect are justified, that's false. Or thus, 〈◊〉 the Elect shall be called and justified, that is no 〈◊〉 of Evidencing neither, for (as was shown 〈◊〉 ) there can be no Evidence (i. e. Science and 〈◊〉 of Faith) of the working of the first 〈◊〉 before it be wrought: therefore there is no 〈◊〉 way but the applying of a General, including a 〈◊〉 to myself in particular; as, All that 〈◊〉 (as Abraham) are justified; but I am one 〈◊〉 them. This is good.

To make the Spirit testify a falsehood, and my 〈◊〉 to receive it, is unlawful: to charge untruth 〈◊〉 the Spirit is blasphemous; to bring myself into 〈◊〉 by-path, that is erroneous. But to make the 〈◊〉 testify that Pardon and Adoption belongs to any 〈◊〉 falls upon any subject, without respect to a 〈◊〉 , is to make the Spirit testify a falsehood: 〈◊〉 it is to make it testify cross to a rule of Truth which the Spirit of God hath given in the Word. For the Rule of Truth is plain, Rom. 8. 30. Whom 〈◊〉 called, them he justified; and them, he glorified. Therefore to say the Spirit will witness to one 〈◊〉 〈◊〉 not called, is to make him witness against 〈◊〉 Rule, Joh. 1. 12. To them that receive him, he gave 〈◊〉 to be the Sons of God: Its a staple Rule. Therefore no man is a Son before he receive Christ, therefore to make the Spirit to witness to a man 〈◊〉 〈◊〉 is a Son of God when he hath not received Christ, would make him speak Cross to this Word of Truth.

Look how the Covenant of Grace testifies a man's good estate, and the interest he hath to any spiritual good in Christ, so the spirit of Grace doth 〈◊〉 it; fo the Spirit of Grace, and the Covenant of 〈◊〉 go hand in hand; and otherwise how could it 〈◊〉 true, That the Gospel should be sufficient to make 〈◊〉 man perfect and complete in the spiritual 〈◊〉 of his Soul, as well as in those things, which 〈◊〉 mainly and merely Essential to eternal life, 2 〈◊〉 3. 16. And here is the limits and bounds of that comfort the Spirit is sent to bring, its confined 〈◊〉 this compass, Joh. 14. 26. I will send the 〈◊〉 , and he shall bring all things to your remembrance, whatsoever I have said unto you: when he comes 〈◊〉 a Comforter, when that is the main scope of 〈◊〉 Commission to make known all the grounds of Comfort to the Saints, and to let in the good of them into their Souls when he remembers them of all 〈◊〉 and teacheth all things appertaining thereunto, 〈◊〉 ads no more, but recalls what Christ hath said: Besides that testimony which is beyond the Gospel should not be tried by the Gospel, for that which 〈◊〉 beyond the measure, cannot be measured by it: 〈◊〉 Gospel is the Rule of our Faith and of our Comfort, and if this testimony was beyond the reach of the Gospel, it could never be judged by it: This would not only set open a Gap to all Delusions, but break down the banks, that the sea of all sottish Imaginations may break in upon the mind and apprehensions of a man, and carry them away with mighty violence without control.

But the Covenant of Grace doth 〈◊〉 our interest in these Privileges, ever with an eye and respect to some spiritual 〈◊〉 . It is the tenure of the Gospel according to the very letter, and naked terms of it, Mark. 16. 16. Go preach the Gospel, 〈◊〉 that believes shall be saved, they, and they only, and none but they, therefore it follows he that 〈◊〉 not shall be 〈◊〉 : Jer. 31. 33. This is the 〈◊〉 that I will make with the house of Israel, I will 〈◊〉 my laws in their hearts, and in their inward 〈◊〉 will I put them. Look to the Covenant as made 〈◊〉 Adam, Gen. 3. 15. as renewed with Abraham, He believed and it was counted for righteousness, Gen. 15. 6. And so it is in the whole frame of the 〈◊〉 , still the Covenant of Grace gives witness to 〈◊〉 man's good estate with respect to Faith, therefore 〈◊〉 the Spirit of Grace doth testify also.

If God the Father intended these Privileges 〈◊〉 to such under such a respect or Condition, Christ 〈◊〉 all these benefits for such alone, and the 〈◊〉 applied them only unto such, then the 〈◊〉 witnesseth the Possession of those spiritual 〈◊〉 unto such only. Because the witnessing of 〈◊〉 Spirit is of equal extent with God's intent in 〈◊〉 these, with Christ's 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 applied 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 Privilege aright unless he do apply it with an eye 〈◊〉 such a Condition that must steer the whole 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 Privilege 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 〈◊〉 Privileges, 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 applies, 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 Privileges, and never otherwise and therefore never gives other witness.

Upon what ground the Evidence of Science 〈◊〉 Knowledge 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 its 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 Will, 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 believe, because 〈◊〉 have heard him, and know that this is the 〈◊〉 of the World: this is clear.

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 Privileges, and 〈◊〉 Privileges received thereby: For its 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, 〈◊〉 itself 〈◊〉 .

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 joined together 〈◊〉 natures agree not, and the expression is not as 〈◊〉 things be, 〈◊〉 i s a false Proposition, or 〈◊〉 cross to the Scripture, He that believes not 〈◊〉 condemned, Joh. 3. 18. [ A Believer 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 Privileges 〈◊〉 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, its 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, believing, 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 always means those who are 〈◊〉 true subjects of these Privileges, 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 Privilege and Blessing Received: I must know myself [ a Believer ] 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 any saving Work.

If there were no Doubt moved, no Question Controverted, by way of any seeming Collection from the place, the very Mysterious depths of the 〈◊〉 herein delivered drives all Interpreters to a stand, and puts the most Judicious beyond their thoughts: so that there is more 〈◊〉 to 〈◊〉 the mind of God in the words, then to make Answer to the Objection hence collected: We will 〈◊〉 Shortly open the meaning of the Words. 2 Then 〈◊〉 what may be truly Collected from them; and 〈◊〉 it will appear that the Objection fetched from 〈◊〉 will find no footing in this place.

The scope of the Apostle in verse. 4, 5. is, That 〈◊〉 Christ is the Son of God, and that Faith which 〈◊〉 the world, must look to him, and rest 〈◊〉 him.

This he 〈◊〉 to me to prove and explicate in both the parts of it in verse. 6. And secondly amplyfieth it in the following 7. and 8. verses. His proof is taken from 〈◊〉 type of his Priestly-Office, the truth whereof he accomplished in the great Work of Redemption.

He that comes by water and blood, he is the son of God: But Jesus Christ came by water and blood. His coming implies, 1 His Fathers Sending, 2 〈◊〉 Own Undertaking that great Work of our Recovery not only by Water, as the Levites who were washed, Numb. 8. 6. 7. but by Blood also as the Priests, Levite. 8. 6. 22, 23, 24. By [ Water ] I conceive is meant, The Holiness of his Nature, in which he was Conceived, and for which end he was overshad owed by the Spirit. By Blood is meant that Expiation and Satisfaction he made to the Law of God by shedding his Blood: So that He, that had all that, and 〈◊〉 all that, which was shadowed by the Priests, He is that Jesus the son of God for 〈◊〉 .

And the Spirit bears witness, because the Spirit is Truth ] This seems to me, to be the fairest sense, and to be preferred before all that I can see brought. By Spirit ] in the First place is meant God's 〈◊〉 the Holy Ghost. By Spirit ] in the Second place I do think 〈◊〉 is meant: For so you shall find the word used, 2 Cor. 4. 13. Having the same Spirit of Faith. So that the Spirit of God coming from the Father and the Son would testify by the aspertion of this Water and Blood that my Faith is true, when it assures my heart that this Jesus is the Son of God.

2 He amplifies this proof by bringing in the number of witnesses, and the manner of their witnessing: For their number they are Six; The Father sending; The Son coming; The Spirit certifying, in this 〈◊〉 manner of working they are distinct, and herein appear to be distinct witnesses; and this their witness is from Heaven, signifying where they are, and from whence they express their witness: The Father speaks from Heaven, This is my beloved Son, in whom I am well pleased, Mat. 3. last: The Son professeth so, often of himself, That he came out of the bosom of the Father, John, 1. 18. John, 3. 13. No man can ascend to Heaven, but the Son of man, who came down from Heaven: John, 6. 38. I came down from Heaven, not to do my own will, but the will of him that sent 〈◊〉 : Lastly, in Mat. 3. last, The Spirit of God descended down upon him in the likeness of a Dove: these speak from Heaven, and their expressions are 〈◊〉 in the word without us whether we believe or no. Three again speak and witness from Earth, for Christ dwells in us here on Earth: the Spirit, Water, and Blood: There is no doubt but by Water is meant Sanctification; by Blood, Justification; all the Question lies upon the third, What is meant by Spirit? Under correction, I take it, It's meant of Faith: for (besides that 2 Tim. 1. 7. all graces are called the Spirit, we have received the Spirit of Power, of Love, and of a sound mind) this is expressly so named 2 Cor. 4. 13. we having the same Spirit of Faith: this is most safe, and most suitable to the analogy of Faith, and the intendment of the Text.

There are but Three great Works unto which all the rest may be referred, Vocation, Justification, Sanctification: all these in us give in witness and evîdence, That Jesus the Savior of the World, must be the Son of God, sent of him, who sends also his Spirit into our hearts, to work thus in us, and by these works to evidence to us, Himself, and his Office.

The Truths then which according to the right meaning of the words, may hence be collected, are these:

There be six Witnesses. [ 1]

Three of these witness from Heaven, and their [ 2] Testimony is left in the word without us. The other three from Earth, from the operation of the work of Grace, and these are within us.

Al these agree in this as the thing winessed: 〈◊〉 [ 3] Jesus the Savior of his People is the Son of God.

The witness of those from Heaven is greater than [ 4] that which is on Earth.

But touching the witnessing of my good 〈◊〉 without respect to a gracius disposition or qualification, there is not a syllable in the Text that sounds that way, or carries any appearance to that purpose.

If every Work of Grace, or the truth of a gracious qualification be witnessed by the Spirit, and is lastly resolved therinto, So that I Believe the work of Grace in me to be true, because the Spirit witnesseth it, then I must have an absolute ground to Believe the Spirit.

I will open this Phrase: [the witness of the Spirit on an absolute ground] Either its meant 〈◊〉 the witness of the Spirit is attended without any respect to a work that is witnessed, then its false and absurd, that I should discern the witness of the Spirit without any respect to the thing witnessed 〈◊〉 made known to me by it: for (as hath been 〈◊〉 before) witness and the thing witnessed go both together.

Or its meant thus: That when I have received the witness of the Spirit to myself, then I 〈◊〉 prove it upon an absolute ground.

Hath Christ purchased all spiritual good for His, for Believers? Hence then we may see the 〈◊〉 of the faithful, and the privilege of those that 〈◊〉 , above all people upon earth: To you the Father intended all the treasuries of grace and glory: in your stead Christ suffered, performed all that the Law required and Justice exacted; for you it is, he hath purchased all that good that you need, doth not that please you? all you can desire doth not that quiet you? nay all that you can receive through all eternity doth not that satisfy? There is none like unto you, never the like was done for any as for you: It was Moses Collection, and caused his wonderment in the Consideration thereof, Deut. 33. 29. When he had recounted, the wonderful Preservations the Lord had wrought, Privileges he honored them with and bestowed upon them, he breaks forth into these expressions: Blessed art thou O Israel, who is like unto the O People! Saved by the Lord. That was in the Type & Resemblance only, but here is the Truth and Substance of Shadows those Shadows, Accomplished in the Purchase of Christ, or his faithful ones who are: Saved, not from the Oppression of a Pharaoh, but from the Power of Darkness, and Dominion of the Devil, not delivered from the house of Bondage but from the bottom of Hell: Blessed are ye, O ye believing Souls, your Excellencie is incomparble, your Privilidges are inconceivable. Who is like unto you O People! thus blessed and saved by the Lord. The Wicked are not, the World is not, it is not so with them they have the Gleanings, you have the Harvest, they may have Rivers of Oil, but you the Rivers of Pleasures at the right hand of the Lord: Nay, now while you are in this World, Al is yours, All that the Obedience of Christ could procure , Al that the Blood (the precious Blood) of Christ could Purchase, precious Grace and Peace, precious Comfort and Assurance, precious Holiness and Glory, Excellent things are not only spoken of you, but done for you, you blessed Believing Souls. Hence it is when Moses would plead the Privileges of the Saints, he stands upon terms of comparison 〈◊〉 challengeth all the World to show the like Eminency of God's love upon Earth, again Deut. 4, 33 34 35 36 37. Did ever People partake of such Good as 〈◊〉 Purchased for you? hath God essayed to go and take 〈◊〉 himself a Nation from among the Nations shall I say by Tempations, Signs, and Wonders to bring 〈◊〉 out of Egypt? No no: it was not from the house of Bondage, from the tyranny of Pharaoh nor from Death and Miseries outward, but from the bottom of Hel the tyranny of Sin, the power of the Devil from everlasting Death and Condemnation; 〈◊〉 this (not by making Water become Blood, but) by making Happiness to become Misery, God to become Man, and Life itself (Christ Jesus the 〈◊〉 of Life) to die, that he might restore thee to Life and Glory: Go therefore ye blessed Believing Servants of the Lord go on comfortably, and the blessing of Heaven go with you, know your Privileges and be forever quieted and contented 〈◊〉 . Fret not you at the prosperity of the Wicked be 〈◊〉 troubled at their Pomp, since your portion is far 〈◊〉 , and of incomparable Excellencie: When the Father had entertained his prodigal Son after 〈◊〉 return with a Gold Ring, change of 〈◊〉 and 〈◊〉 fatted Calf, the elder Son began to mutter 〈◊〉 〈◊〉 show his 〈◊〉 , the answer was reasonable 〈◊〉 exceeding satisfactory, Son, thou art ever with 〈◊〉 and all that I have is thine, Luke 15. 31. So here Suffer the Dogs to gnaw the bones, and 〈◊〉 to have their scraps, let 〈◊〉 have the Gold Ring to adorn them and the fatted Calf to feed and 〈◊〉 upon, but know, (all you Believers) all that is 〈◊〉 Earth, all that is in Heaven; all that the Father 〈◊〉 , that 〈◊〉 hath; all the Mercy of a Father, the edemption of a Jesus, the Consolations of the 〈◊〉 , all these are yours, you cannot have more, you 〈◊〉 be better: me thinks you should not be, I 〈◊〉 almost said you cannot, but be forever 〈◊〉 and Contented.

And now, all you that sit by, and here of all this: 〈◊〉 thinks your hearts should sink within you, 〈◊〉 that never knew what it was to be Humbled, 〈◊〉 to be Called, and to Believe in Christ: 〈◊〉 , all is gone before you; Believers have all; 〈◊〉 therefore, and arise to follow hard after 〈◊〉 Lord that you also may be Humbled, that you 〈◊〉 may be Called. and Comforted and forever 〈◊〉 by Jesus Christ. This will be the plague of 〈◊〉 damned in Hell. They shall see Abraham, and 〈◊〉 and Jacob, and all the Saints of God in Heaven, 〈◊〉 themselves cast out, You shall see all those poor 〈◊〉 whom you have known in the Towns and 〈◊〉 where you have lived, you will see them go to Heaven, and yourselves cast out; O therefore 〈◊〉 you would give God no rest nor your own 〈◊〉 no quiet, til you have got a believing heart; Why have Believers all this? have they Christ and 〈◊〉 and Pardon and Peace and Glory and 〈◊〉 and all? say, Lord why not I a Believer too? 〈◊〉 I see no reason but you may, God affords you 〈◊〉 , and you may be wrought upon by the Means 〈◊〉 ought I know, therefore seek earnestly to the 〈◊〉 that you also may be brought in amongst the 〈◊〉 of Believers, for whom all this good is Purchased by Jesus Christ.

The Doctrine delivered dasheth that dream, and 〈◊〉 that false opinion, wherewith many carnal hearted men are easily and willingly taken 〈◊〉 , who fondly persuade themselves, that Christ died for all: and Purchased both Grace and Glory mankind indifferently, for Cain as well as Abel, Esau as well as Jacob, for Judas as well as Peter, that all that spiritual good that any of the Saints ver share in, it was all intended to them, all 〈◊〉 sed for them all provided for their good; but the out of the perverseness of their own wills, 〈◊〉 that Physic that would have cured them, 〈◊〉 upon the blood of the Covenant that was shed 〈◊〉 their Redemption; A conceit cross to the 〈◊〉 formerly delivered and thereby confuted and 〈◊〉 demned: but an opinion it is which 〈◊〉 derogates from the Justice of God, the 〈◊〉 of the Lord Jesus: the glory of his Free 〈◊〉 which is Children's bread, and appointed ouly 〈◊〉 peculiar kindness for his own People; & yet by 〈◊〉 erroneous imagination is prostituted under the 〈◊〉 of a company of profane beasts.

This universality of Redemption, makes way 〈◊〉 universality of Corruption: and these sensual 〈◊〉 deceiving men make the gate of Mercy and 〈◊〉 so wide, that so they find room not only 〈◊〉 themselves, but to carry their sins to Heaven 〈◊〉 them also. But such shall one day find by 〈◊〉 experience they befooled themselves, and fell 〈◊〉 of their hopes and expectations, when they 〈◊〉 know to their terror, that the Lord Jesus was 〈◊〉 so lavish of his blood as to spil it in vain, 〈◊〉 he should miss of his end or they of their good 〈◊〉 whom it was shed: though they ery never so 〈◊〉 knock never so hard, Lord Lord open 〈◊〉 〈◊〉 they 〈◊〉 have no other answer but that, 〈◊〉 from 〈◊〉 know you not 〈◊〉 workers of iniquity. Math. 7. 23. I never prayed for you, I never died for you. 〈◊〉 is that which will sink the hearts and dash the 〈◊〉 of all unbelieving self deceiving Creatures: Is there 〈◊〉 rich Grace, plentiful Redemption, abundant 〈◊〉 , Merits invaluable in the Lord Jesus? True, 〈◊〉 that's thy misery, thou shalt see it, but never be 〈◊〉 partaker thereof. Thou shalt not taste of those 〈◊〉 dainties the Lord hath provided for his 〈◊〉 as long as thou remainest in that unbelieving 〈◊〉 ; thy doom is set, thy sentence is past. 〈◊〉 3. 18. He that believes not is condemned already, is cast in all the Coutrs of Heaven and Earth, the 〈◊〉 cannot the Gospel will not save thee; a body 〈◊〉 appeal from Justice to Mercy, but if Mercy 〈◊〉 him, who shall comfort, who can relieve 〈◊〉 ? what ever he doth where ever he is the wrath God abides upon him, thou art not within the 〈◊〉 of Mercy nor the compass of that Redemption 〈◊〉 Lord hath wrought. Nay that thou mayest see 〈◊〉 thou art, and what to hold to; the Lord 〈◊〉 hath sealed up thy destruction by a sollem oath 〈◊〉 can never be repealed; He hath sworn he that 〈◊〉 believes shall never enter into his rest. Heb. 3. 〈◊〉 . That which God says barely he many times 〈◊〉 , so the first Covenant Do and live, a man may 〈◊〉 do himself and yet live, but he that will not 〈◊〉 , God swears (and his oath is unchangeable) 〈◊〉 he shall never enter into life. That a man may 〈◊〉 with reverence God himself cannot save a man 〈◊〉 never shall Believe, because he cannot deny 〈◊〉 and his oath. Rest thou mayest in thy vain 〈◊〉 in thy carnal confidence, sit down secure in 〈◊〉 self-pleasing humor, but thou shalt never enter to God's rest of Pardon Peace Comfort and 〈◊〉 : but shalt be in a restless fear and dread, 〈◊〉 and discouragement which will pursue the 〈◊〉 endless disquiet, and the powers of Heaven 〈◊〉 a fford thee relief in this condition if thou 〈◊〉 herein. There is no peace (saith God) to the 〈◊〉 . Isaiah. 57. last,

But if this be so: and you pale in the precious 〈◊〉 demption of Christ, into such a narrow 〈◊〉 you will straiten it, and the comforts of sinners 〈◊〉 much: and extend as much mercy to Devils 〈◊〉 Unbeleevers: for by this means you make the 〈◊〉 probates in as desperate a condition as the 〈◊〉 themselves, being wholly void of all help and 〈◊〉 of Salvation, either in themselves or any 〈◊〉 they cannot save themselves and the Lord will 〈◊〉 save them. A Blasphemous Cavil.

I Answer: The consequent part of the reason unsound and blasphemously false as shall appear 〈◊〉 sundry Considerations.

The merits of our Savior, and the complete 〈◊〉 [ 1] ture of his sufferings, is made up, or issues out two principles, without either of which there new had been any satisfaction to divine Justice. 〈◊〉 Divinity cannot suffer, the Humanity cannot 〈◊〉 without blood there is no Redemption: Justice 〈◊〉 quireth death, and unless it be the death of 〈◊〉 that is God there is neither value nor virtue 〈◊〉 to the infinite wrong done, and therefore 〈◊〉 satisfaction. In that nature therefore the Lord 〈◊〉 offended in that he must he satisfied; for the 〈◊〉 of Angels may be annihilated but die or be 〈◊〉 ved they cannot, therefore the nature of man 〈◊〉 assumed, therefore Redemption and Purchase 〈◊〉 longs to that nature, because sufficient 〈◊〉 was only tendered for that.

Hence all that Believe of this nature may be 〈◊〉 [ 1] ved; there is not an impssibilitie in the nature 〈◊〉 the thing.

To many Persons of this nature God afford [ 3] means, so that if they will but submit to the 〈◊〉 and be content to receive Grace they shall not 〈◊〉 and that Adam could do and we in him.

The Gospel doth not require a Man should 〈◊〉 [ 4] of his own power, but that he should be 〈◊〉 and content to be made able to Believe and 〈◊〉 of that Grace he is called unto.

But the fallen Angels differ in all these regards.

For theirs being the sin against the Holy Ghost [ 1] 〈◊〉 Lord provided no remedy for them. For Christ no case took upon him the nature of Angels. Heb, 2 〈◊〉 . 〈 in non-Latin alphabet 〉 in no wise, it was in no case comely or 〈◊〉 enient.

Their nature not assumed, for them no 〈◊〉 [ 2] was made, as the Apostle disputes purposely, 〈◊〉 . 2. 11 12. &c. And therefore no possibility they 〈◊〉 receive any good by Christ if possibly they 〈◊〉 Believe.

Therefore the Lord neither provides nor offers any [ 3] 〈◊〉 to convert them; so that there is a broad and 〈◊〉 difference in all these.

That which is only true in the objection is this, at the wicked being dead in sins and trespasses, it no more possible for them to help themselves by 〈◊〉 own power ont of this condition, than it's 〈◊〉 for a Devil, For with Man there is no 〈◊〉 , no more than there is with Devils: and 〈◊〉 negation admits no degrees in regard of the 〈◊〉 of their nature. But the riches of God's 〈◊〉 on His part in taking our nature entering into 〈◊〉 with His in it, providing means, and 〈◊〉 with Men for their good by the Covenant, and 〈◊〉 no more but the bare receiving of that 〈◊〉 , all these show great ods.

But Christ's merit is infinite, and of infinite 〈◊〉 , therefore is able to save all Angels and all Men, it not?

The consequence of the reason is false, which will appear by the right understanding how Christ's 〈◊〉 rits are infinite, and how the sufficiency of 〈◊〉 can reach all.

Christ's merits are said to be infinite, then, 〈◊〉 [ 1] there properly in regard of the Person of the 〈◊〉 head whence that virtue comes; or in regard of 〈◊〉 Persons to whom it is applied as that it should 〈◊〉 infinite Creatures: and this is very improper and 〈◊〉 .

The merit of him who is an infinite God, and of 〈◊〉 [ 2] finite virtue, is not sufficient for infinite 〈◊〉 for then had he taken any nature he had been a 〈◊〉 ficient Savior which the Apostle contradicts. 〈◊〉 2. 11, 12.

Then had he suffered any outward evil as 〈◊〉 cution, the spilling of some drops of his blood 〈◊〉 would have sufficed, for that had been the 〈◊〉 of a party who is infinite, and yet justice 〈◊〉 that which requires not only payment from an 〈◊〉 nit Person, but in the same kind and nature also, 〈◊〉 that upon such conditions as the Covenant 〈◊〉 red, before agreed and now exacted.

Merits from such an infinite Person performed 〈◊〉 [ 3] such a kind and nature have an infinite virtue to 〈◊〉 swer an infinite justice, for all such for whom such Person shall undertake. And according to this 〈◊〉 pass it must be conceived that Christ's death is 〈◊〉 cient for all; else the phrase will not bear a rigid 〈◊〉 .

That which I would leave to your thoughts 〈◊〉 be expressed in two things thus,

• 1. Christ's death is sufficient to save all 〈◊〉 they shall Believe.
• 2. It's not sufficient to save one Man 〈◊〉 〈◊〉 Believe.

Its sufficient to save all if they Believe; and 〈◊〉 〈◊〉 to be the meaning of that phrase which is 〈◊〉 amongst judicious writers, That if God had 〈◊〉 , and Christ intended to save many 〈◊〉 more, he needed not nor intruth should have 〈◊〉 any other or anymore punishment: so 〈◊〉 he must have suffered for the substance of the 〈◊〉 and second death to save one sinner; and no 〈◊〉 he needed to have suffered if he should save all 〈◊〉 World, or another World of Men. The ground 〈◊〉 is this, Because our Savior being the head the second Covenant as Adam of the first, a 〈◊〉 Person in the room of all such whose persons he 〈◊〉 ; His merits, the very same individual 〈◊〉 , death and obedience are apylyed and do 〈◊〉 appertain unto all, as Paul had all, so Adam, 〈◊〉 , Noah, had all, and the same death and 〈◊〉 belongs to any other Believer as well as to 〈◊〉 . For as Adams actual sin was equally imputed 〈◊〉 all, his original equally conveyed: So Christ's 〈◊〉 and righteousness to all His. Adam must 〈◊〉 sin before he can condemn one, and if 〈◊〉 it condemns many thousands as well as one. Christ dies to save one, and no more to save 〈◊〉 thousands. For the sufficiency of our 〈◊〉 〈◊〉 must be 〈◊〉 as we do the sufficiency of 〈◊〉 cause, which is ever considered according to 〈◊〉 end at which it looks, and for which it 〈◊〉 , 〈◊〉 that it doth not exceed: it is not to be attended 〈◊〉 to the thing in which it doth appear: 〈◊〉 end of our Savior's sufferings and merits was save his seed, and such for which he had 〈◊〉 and should believe whether never so many never so few, but for all that come within that 〈◊〉 . As a full tide or stream is sufficient 〈◊〉 〈◊〉 all Vessels that come upon it & yet not 〈◊〉 to carry one Vessel that is not 〈◊〉 : So here: The Ocean of God's love and Sea of Redemption 〈◊〉 Christ is sufficient to carry and convey all that 〈◊〉 unto eternal Salvation, but not sufficient 〈◊〉 save one that doth not Believe. And therefore 〈◊〉 any Orthodox Divine the meaning of this 〈◊〉 Sufficient for all Is the sufficiency of Christ's 〈◊〉 in the room of all? Is the sufficiency of 〈◊〉 death intended and performed for the spiritual 〈◊〉 of all? they will all renounce both the senses: 〈◊〉 what reason they will put upon these words 〈◊〉 than that I have now expressed, I cannot tell: 〈◊〉 only looking at the internal virtue of Christ's 〈◊〉 with this condition, there is value enough in it 〈◊〉 save all that come within this condition of 〈◊〉 ving: As the sin of the first Adam was sufficient 〈◊〉 infect Milions of Worlds, if they should 〈◊〉 of him by natural generation, and yet not 〈◊〉 to infect one if he did not so proceed.

But why then are Reprobates commanded 〈◊〉 〈◊〉 leeve, and punished for not Believing? 〈◊〉 which any is bound to Believe that is a truth, 〈◊〉 each Reprobate that hears the Gospel 〈◊〉 〈◊〉 to Believe that Christ died for him: 〈◊〉 〈◊〉 that is a truth.

This is an old deceit, which hath much 〈◊〉 the World and wherein the enemies of God's 〈◊〉 have seemed to triumph: and yet in truth it 〈◊〉 fallacy, a false form of reasoning. But to let 〈◊〉 pass, we shall examine whether the 〈◊〉 of it 〈◊〉 true.

The first part [ That which any is bound to 〈◊〉 is true ] may admit many senses.

A man is bound to Believe upon a 〈◊〉 ground: Either 1. Of Charity, Or 2. Of 〈◊〉 taintie, I am bound sometimes to Believe that 〈◊〉 Charity which in itself is not, and in the issue 〈◊〉 〈◊〉 true: But upon Certainty things revealed and 〈◊〉 : here I am bound to Believe nothing but 〈◊〉 is a truth.

Again, another sense is this: The object upon 〈◊〉 my faith is placed is a truth or true 〈◊〉 .

But to the second part: That Christ died for me: [ 2] 〈◊〉 , the Pronoun is in place of a Noun, for me 〈◊〉 Reprobate. And then it is a falsehood, Its not 〈◊〉 in any Gospel that I know, nor required in 〈◊〉 Scripture of God, that I should believe this for 〈◊〉 truth, that Christ died for Reprobates.

If it be replied, that therefore a Reprobate is 〈◊〉 bound to Believe.

I Answer, the consequence hath no color of 〈◊〉 : I am not bound to believe this falsehood 〈◊〉 I am not bound to Believe. The command to 〈◊〉 carries two things with it, First that I must 〈◊〉 all means appointed by God to get faith, 〈◊〉 when I have got it I must put forth the act 〈◊〉 in resting upon and receiving from the Lord what 〈◊〉 need. The sum is: Because a Reprobate is bound 〈◊〉 use all means appointed by God to get Faith, and 〈◊〉 he hath got it, he is bound also to exercise 〈◊〉 faith by resting upon Christ, therefore he is 〈◊〉 also to Believe this proposition that Christ 〈◊〉 for Reprobates: this consequence is cross to 〈◊〉 and in truth to common sense.

What ever therefore can be said to the contrary, 〈◊〉 it is that unbelief makes a man uncapable of 〈◊〉 of the spiritual good which Christ hath 〈◊〉 and is willing to communicate unto His. So the 〈◊〉 determines this cause Jer. 17. 5, 6. Cursed 〈◊〉 the Man that trusteth in the arm of flesh, and 〈◊〉 heart 〈◊〉 from the living God: he shall be 〈◊〉 the heath in the Wilderness he shall never see when good comes. Art thou such a one? set thy heart at 〈◊〉 then; There is mercy enough, saving good 〈◊〉 in Christ, and its coming to this and that 〈◊〉 thy Neighbor, thy Child, thy Servant who 〈◊〉 , they shall have it, they shall partake in it, 〈◊〉 thou shalt never see it, never share in it, Rom. 〈◊〉 32. Its that which the Apostle describes the condition of such Men by, They are shut up under 〈◊〉 , so that there's no way for any means to 〈◊〉 upon them, to come at them, or to do good 〈◊〉 them: all the passages are not only stopped but 〈◊〉 tercepted by the power of Satan and infidelity 〈◊〉 the Soul: the soul being shut up under that, 〈◊〉 shuts out the power of the Word, it works not, 〈◊〉 motions of the spirit they persuade not, all 〈◊〉 all judgments, all ordinances, all means, they 〈◊〉 not come at the Soul, and therefore its not 〈◊〉 that any spiritual good either Pardon or Peace 〈◊〉 or Comfort should ever come in.

Exhortation. 1 To provoke our hearts to 〈◊〉 Faith: 2 How to carry ourselves when we 〈◊〉 it.

First this should whet our desires and provoke 〈◊〉 endeavors. since there is all good Purchased 〈◊〉 Christ, and all for those that 〈◊〉 Believe; 〈◊〉 would not now be a Believer? above all our 〈◊〉 get Faith since we are sure to gain so much by 〈◊〉 be the time, trouble, or prayers, pains what 〈◊〉 will be, its worth our labor though it cost 〈◊〉 so much in the getting, it will quit cost when 〈◊〉 we have it, first or last you will find it.

It was said when the Jews prospered and 〈◊〉 led in the time of Mordecai, they had joy and 〈◊〉 ness and a good day and many became Jews; 〈◊〉 would undergo the same condition that 〈◊〉 might have the same comforts. And its an 〈◊〉 〈◊〉 which nature hath left upon the minds and hearts 〈◊〉 all Men, the places which have Privileges Profits 〈◊〉 Endowments annexed to them carry the 〈◊〉 of 〈◊〉 Men after them, good is the Loadstone of a Mans 〈◊〉 and labor, and where most of that appears, our 〈◊〉 go thither with most earnestness and 〈◊〉 . So you know, how the Chief Captain spake 〈◊〉 Paul concerning the Roman Liberties, with a 〈◊〉 sum obtained 〈◊〉 this freedom, that deliverance 〈◊〉 this freedom, they were little, not the dust of the 〈◊〉 if they be compared with freedom from Hell 〈◊〉 Death, Sin and Guilt; and with those 〈◊〉 inconceivable benefits of Grace and Glory; hast 〈◊〉 but Faith, thou hast interest in all these; 〈◊〉 give no sleep to thy eyes nor flumber to thy 〈◊〉 , give God no rest, nor thy own Soul no quiet, get 〈◊〉 though it be with a great sum, great diligence, 〈◊〉 endeavors, vehement desires, leave not before 〈◊〉 hast it, and then be sure to keep it thine 〈◊〉 welfare lies upon it.

Each Man hath his aim, and there he is eager, but 〈◊〉 others look at what they like, labor thou for this; 〈◊〉 the coverous Man have the World, the loose Man 〈◊〉 Pleasures, and the ambitious Man his Honors, 〈◊〉 do thou say, Lord give me Faith. If thy 〈◊〉 heart conceive it will cost the setting on, the loss of 〈◊〉 eye or a hand, some darling content that must be 〈◊〉 and cast away before thou canst come to it; 〈◊〉 thyself, and help thy soul over all these 〈◊〉 difficulties, with the daily eying of that 〈◊〉 〈◊〉 that is to be had in Christ, whom thou shalt have 〈◊〉 Faith. As Hamor and Shechom his son 〈◊〉 and prevailed with the Shechemites to cut off the 〈◊〉 of their flesh, (though it carried an 〈◊〉 of harshness and difficulty,) upon this plea, 〈◊〉 nor their Cattle their Substance and every Beast of theirs be ours; only let us consent to them in this, and they hearkened to him, though it was hard. Gen. 34, 23. So deal thou with thy own soul, shall not the blood and Merits of Jesus, shall not that Pardon and acceptance he hath procured, that great Redemption he hath wrought, the Glory he hath 〈◊〉 be ours? shall not every grace of Christ be ours to sanctify and adorn us? every Comfort and those Joyes unspeakable and glorious be ours torefresh our hearts? only consent O my soul to Believe: 〈◊〉 be thou wilt say, this work is 〈◊〉 , passing thy power, and beyond thy strength, true, be it never 〈◊〉 hard to thee and not possible, yet it is not hard to him who hath hardness at command, he hath done it for others, who can tell but he may do it for thee? only let others experience provoke thee and their success encourage thee to seek for it. As 〈◊〉 did for the blessing when he knew it was in his Fathers hand to give, and that Jacob had received it, see how he presseth on with earnestness and tears, that he might not go away empty, O my Father says he bless me also. So lay thou, Lord I know thou hast done it for others, I know thou canst do it for me, such proud ones have been humbled, such unbelieving ones have been converted, settled, comforted and forever saved; O bless me also, convert me also, call me effectually, and cause me also to Believe.

That which was the command of Christ to that man in Mark. 5. 36. Is the exhortation to thee, only believe, let this be the pearl in thy eye and pursuit; thou seest how comfortable it would be to have those scores of thine quit, thy sins pardoned, & thy heart settled in peace, only Believe and it's done, thou surveyest the great Redemption that Christ hath Purchased, the Kingdom immortal undefiled and that fadeth 〈◊〉 away, 〈◊〉 the Lord hath prepared for His: only Believe and it's thine; thou findest the power the plague of those noisesome distempers and hellish temprations which unfit thee for any work, make thee wearish in it, nay weary of thy life, only Believe in Christ, and they are conquered and forever subdued.

〈◊〉 thus: Were there an engine of that use and strength that were it but skillfully handled it would perform all things which otherwise were impossible to be accomplished: there need no reasons to press, no arguments to persuade men to get it: I can do nothing without it, I can do everything if I have it; So it is with Faith, Mark 9. 23. All things are possible 〈◊〉 〈◊〉 that believes, thou thinkest that the wrath of God is so fierce, his justice so strict, they can 〈◊〉 〈◊〉 suffered it is not possible they should be undergone, corruption is so strong, discouragements so great, It's 〈◊〉 possible to overcome; but Faith saith, nay, to that; All things are possible to him that can believe, because he hath Christ to whom all things are possible 〈◊〉 therefore as blind Bartimaeus said touching his sight (Mark 10. 48, 51.) say thou touching thy Faith, 〈◊〉 the Lord should put that question to thee, What 〈◊〉 thou have? say, O Lord that I may believe, that I may receive the grace of Faith, whereby I may 〈◊〉 able to receive Christ and all Spiritual good in 〈◊〉 .

The second part of the Exhortation; Is to provoke [ 2] 〈◊〉 how we should carry ourselves towards Christ when we have Faith, Christ hath Purchased all for His, how should they be to him? what should they 〈◊〉 for him then? why truly they should lay out 〈◊〉 and all they have received for him, who hath 〈◊〉 so much for them; and our Savior seems to 〈◊〉 a prerogative royal and that in a kind of peculiar 〈◊〉 in our services as touching the order in which 〈◊〉 should be tendered, 1 Cor. 2. 18. All are yours, 〈◊〉 you are 〈◊〉 and Christ is God's: all 〈◊〉 〈◊〉 through Christ to us, all from us by Christ 〈◊〉 〈◊〉 returned again to God. And the duty is double.

1. Have all at his command; 2. Lay out all to his praise.

• 1. First have all at his command, all the graces, all the abilities we have received, all the blessings of this 〈◊〉 we do possess, they should all be laid up, and reserved for the Lord's use that they may 〈◊〉 hand in 〈◊〉 to 〈◊〉 his good pleasure when ever he 〈◊〉 call for them. As the spouse Cant. 7. last. At our gates are all manner of pleasant fruits new and 〈◊〉 which I have laid up for thee O my beloved. 〈◊〉 the Lord's propriety upon them, and 〈◊〉 his Image and superscription upon them, as they in 〈◊〉 〈◊〉 , 44. 5. One shall say I am the Lord's &c. So 〈◊〉 〈◊〉 the Lord's and these graces, these abilities, 〈◊〉 liberties, these conveniences they are all the Lord's. So Christ he assumed our nature, took upon him the 〈◊〉 of a servant he did all and suffered all, and 〈◊〉 gives the reason and shows the aim at which he looked in all that he did: John, 17. 19. For their 〈◊〉 I sanctify myself: So do thou say, I have all, I do all I get these I keep these good things 〈◊〉 Christ's sake that I may more and 〈◊〉 〈◊〉 to him without destraction.
• 2. As we should lay up all for him, so we should lay out all for his praise, when ever 〈◊〉 occasion 〈◊〉 〈◊〉 , any 〈◊〉 〈◊〉 it, that we may 〈◊〉 2 Cor. 5. 15. So the 〈◊〉 we live no more 〈◊〉 selves, labor 〈◊〉 for 〈◊〉 〈◊〉 but live only to 〈◊〉 who hath 〈◊〉 all Spiritual good for Us.

BOOK II.

APPlication was the Second Part of Mans Recovery, whereby all that Good which Christ hath purchased for His, is made Theirs. The Sum of this Description we resolved into Two Divine Truths, which take up the Nature of it.

• 1 First, Christ hath purchased all Spiritual Good for His. That we have finished.
• 2 The Second now follows, for which we have 〈◊〉 these words; in which we shall attend only so 〈◊〉 as serves our purpose in hand.

Christ puts all His into the Possession of all that Good He hath Purchased for Them: So much the 〈◊〉 letter of the Text sounds. Salvation we know 〈◊〉 the substance and marrow of all that Good which we have or hope for, here, or in another world; it 〈◊〉 the removal and absence of all evil, that might 〈◊〉 the presence and confluence of all such 〈◊〉 , which either we want or desire, or can receive to make us happy; they are all comprised in this word Salvation: And this our Savior 〈◊〉 purchased, not to lay it up, and to keep it by him; but to lay it out in the behalf of his, not alone to provide it, but to bestow it actually upon them. It is his Name; it was his Office, and he doth the work, he doth 〈◊〉 , actually save his People from their sins. 1 Cor. 1. 30. 〈◊〉 is said to be made of God to us (not only so in 〈◊〉 , and the sight of God, but he is made to us) wisdom, Righteousness, Sanctification and Redemption; and therefore the Apostle gives thanks to God who 〈◊〉 blessed us with all Spiritual blessings in heavenly places in Christ Eph. 1. 3. So that all the treasuries of all kinds of blessings withal advantages are by Christ Communicated to his. Hence the Prophet sets out the Particular inventory of those special favors which the Lord doles out unto all 〈◊〉 servants and followers to suit them in their occasions and necessities Isaiah. 61. 1. 2. the Lord hath 〈◊〉 me to preach good tidings to bind up the broken hearted, to proclaim liberty to the 〈◊〉 the opening of the prison to those that are in bonds to give them the oil of joy and Gladness for the spirit of 〈◊〉 , that they may be clothed with the garments of praise. He not only hath made a 〈◊〉 of gladness but he puts it on and clothes all his servants with it, In a word hence it is Christ is said to be a perfect Redeemer to save to the utermost not only to offer Salvation and redemption, to present it before them but to make it good to their hearts and consciences to their everlasting comforts. There are two branches of the Doctrine, the explication of them severally will show the breadth of this truth.

• 1. The extent of this Application or the parties who do partake of ir; (Theirs Or Ours) namely, all such for whom these good things were purchased.
• 2. The manner how they come to be made partakers hereof the Description told us (it was made theirs) the Doctrine, (they are put into the possession of them)

First, Touching the Largness and breadth of this [ 1] Application, its here to be attended according to the purchase by way of parity and proportion; Redemption and Application are of equal extent. Christ purchaseth for his, and Christ applieth unto his, and to his only; all they have this; but only they have this 〈◊〉 of those that ever Christ purchased grace and life 〈◊〉 , shall 〈◊〉 of it, and none but those shall be made possessors of it: both these go hand in hand: Those, 〈◊〉 those, and those only for whom Christ 〈◊〉 this, to them, and to all them, and only to them Christ applies this: This is the parity and proportion and equal extent of these two Redemption and Application.

See this made good by some few Arguments.

Look we at the manner of the three persons working, that will give in Evidence unto this truth: this work of application is attributed in a special manner to the spirit, because his manner of working doth therein Specially appear, he works from the father and the Son, and this is the last work. The Father as the Will Determines it, the Son as the wisdom of the Father he disposeth of this work, the holy Ghost as the power of the Almighty Consummates the action.

For whom the Father appointed this redemption for them Christ purchased it, to them the Spirit applies it; If the Spirit should not apply it to all for whom Christ purchased it that might argue want of power, if to any other but such that might argue want of tuth.

Application of the purchase is the end of purchasing for therefore redemption was purchased for those for whom Christ had undertaken it: that as they needed it & he intended it for their good so they might partake of it for their everlasting good and benefit. thus the current of the Scripture runs as a mighty stream, 1 Pet. 3. 18. for Christ also once suffered for sin, the just for the unjust, that he might bring us to God. Titus. 2 14. He gave himself for us that he 〈◊〉 redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works, 〈◊〉 1. 4. who gave himself for our Sins that he might redeem us from this present evil world: I add 〈◊〉 more but that John. 17. 19. for their sakes I 〈◊〉 myself, that is, he prepared himself on 〈◊〉 for his death and 〈◊〉 , that by virtue thereof they also might have their corruptions subdued, and their hearts purified by the truth: and hence it is, the 〈◊〉 of the 〈◊〉 of Grace contains not only the manifestation of God's mind and counsel, touching what is done for us, but what he will work in us, and 〈◊〉 to us by the power of his grace, Ezek. 36. 26. 〈◊〉 will Power clean water upon you and cleanse 〈◊〉 from all your filthiness, a new spirit I will give you, and a new heart will I work in you, and Jer. 31. 33. I will write my laws in their hearts, and 〈◊〉 my spirit in their inward parts, and therefore 〈◊〉 lives forever to Save Perfectly all that come unto 〈◊〉 by him Heb. 7. 25. Iftherfore this be the end of 〈◊〉 Purchase that it might be made good upon the souls 〈◊〉 his children, either Christ must miss of his 〈◊〉 and not have his end, or else they must of 〈◊〉 have all this good which the Father intended to 〈◊〉 and Christ purchased in their behalf, and for 〈◊〉 Special benefit.

〈◊〉 the 〈◊〉 of Salvation by the death and 〈◊〉 〈◊〉 of 〈◊〉 be 〈◊〉 than the Application thereof so that Christ should die for many that shall 〈◊〉 〈◊〉 〈◊〉 by his death it would exceedingly 〈◊〉 〈◊〉 the virtue of the merits of Christ, and the 〈◊〉 〈◊〉 the work of our redemption, for then it 〈◊〉 follow.

The Sufferings and obedience of our Savior 〈◊〉 〈◊〉 of less virtue and 〈◊〉 to save men than the 〈◊〉 〈◊〉 guilt of Adams transgression was to condemn 〈◊〉 : For Adam did not only purchas the curse and 〈◊〉 by the breach of Covenant, but convey it 〈◊〉 that Certainly to all his posterity, so the Apostle; 〈◊〉 . 2. 3. we were Children of wrath by nature 〈◊〉 well as others. All in whose room Adam 〈◊〉 and so sinned, all they had his sin imputed 〈◊〉 〈◊〉 inflicted without fail; But if Christ fully 〈◊〉 life and blessing for those in whose stead 〈◊〉 〈◊〉 as a Surety, but Leaves the Application of it 〈◊〉 〈◊〉 Liberty of their own wills, his merits should 〈◊〉 of 〈◊〉 power and efficacy for the recovery and 〈◊〉 of his, than Adams sin was for the 〈◊〉 of his 〈◊〉 . Which the 〈◊〉 〈◊〉 [] 〈◊〉 〈◊〉 and that in this point wherein he makes Adam a tipe of Christ 〈◊〉 . 5. 14. 21. For if through 〈◊〉 offense of one many be dead, nay death reigned 〈◊〉 Adam to 〈◊〉 , and that ovr Children also 〈◊〉 sinned not after the similitude of him, much 〈◊〉 〈◊〉 Grace of God and the free Gift by Grace 〈◊〉 unto many to 〈◊〉 and life that 〈◊〉 Sin Raigned unto death So Grace might reign 〈◊〉 Eternal life by Jesus Christ our Lord.

Confutation: Learn we in wariness and 〈◊〉 to hold this wholesome word of truth, this 〈◊〉 which is according to 〈◊〉 , whereby 〈◊〉 may be fenced and have our hearts 〈◊〉 〈◊〉 many dangerous errors; whereby the vain 〈◊〉 〈◊〉 the carnal hearts of the sinful sons of men are easily 〈◊〉 and taken aside; all which will vanish away 〈◊〉 the evidence of this truth 〈◊〉 the smoke 〈◊〉 〈◊〉 wind, and the Snow before the Sun; And 〈◊〉 we should with more care attend to 〈◊〉 〈◊〉 [] Delivered because we shall have so much use of it 〈◊〉 〈◊〉 days when the Clouds of Errors have 〈◊〉 the world. As men do when the plague or some infectious Disease begins to Spread, if there 〈◊〉 some choice antidotes which are of Special 〈◊〉 and virtue to preserve against such malignant 〈◊〉 each man will be sure to have it always in his 〈◊〉 ever ready in his hand: Such is this Saving truth 〈◊〉 once taken in and rightly understood and 〈◊〉 will fortify both mind and heart from the infection 〈◊〉 such false opinions which are exceeding prejudicial 〈◊〉 God's free Grace, and the comfort and peace of 〈◊〉 own souls.

Hold this truth then Redemption and Applycation are of equal extent. For whom Christ 〈◊〉 to them Christ applies.

First then: Hence that vain conceit falls to the [ 1] Ground as Dagon before the Ark, that devised distinction whereby Satan and his instruments have darkened the power and 〈◊〉 of Christ's death viz. that Christ died for all in point of Impetration but not 〈◊〉 Application; that is: he Purchased Redemption for all, but the Application is not unto all, the 〈◊〉 he laid down, but the application in 〈◊〉 he left to themselves and their own free wills in the last resolution. As though God in Justice should exact a payment and that to the full of the Surety and never let it redound to the benefit of the party.

As though our Savior should so fail in wisdom as to lay down his blood a full price for the redemption and reconciliation of men: when he well forelaw they would not or could not get any good thereby; in a word, this device is dashed from hence: If for whomsoever Christ purchased, to them it is applied the Impetration and Application are of equal extent.

Hence again it follows by undeniable Evidence, [] That Christ died not for all: For if he died only for those to whom the Virtue of his death is applied, then he died only for some, because the 〈◊〉 of his 〈◊〉 is not applied to all: some only shall be 〈◊〉 saved by his Death, therefore he died but for 〈◊〉 : Application is not to all, therefore 〈◊〉 was not for all.

Hence again it's clear: The Application of Mercy [ 3] 〈◊〉 Grace purchased, depends not upon man's will, 〈◊〉 then our Savior had died at uncertainties, and it 〈◊〉 been in the power and pleasure of man, to have 〈◊〉 frustrate the death of our Savior, and the end of 〈◊〉 Redemption purchased thereby: For Christ 〈◊〉 it should be applied, and therefore purchased 〈◊〉 ; and the will of man would cross the will of our 〈◊〉 , and say it shall not be applied, which is indeed 〈◊〉 confound Heaven and Earth, and pervert the whole 〈◊〉 of our Savior in bringing back lost man 〈◊〉 God, to make God's saving Grace serve men's 〈◊〉 and humors, and the success of the death of the 〈◊〉 Jesus to depend upon the sinful distempers of 〈◊〉 hearts of men. Nay, hence the Virtue of Christ's 〈◊〉 should be lastly resolved into, and wholly 〈◊〉 upon the will of man, though he intended to 〈◊〉 , yet they might choose, and so Christ might have 〈◊〉 his blood in vain.

We may hence see the reason of that miraculous Dispensation of the Lord Jesus in the work of his Grace upon the sinful 〈◊〉 of men, whose salvation 〈◊〉 hath 〈◊〉 in his everlasting Counsel and 〈◊〉 which he made with his Father: here lies the 〈◊〉 of the wonderful mysteriousness of that 〈◊〉 ; That it prevails most powerfully for the good 〈◊〉 sinners when they do most of all oppose it: when 〈◊〉 seem to be 〈◊〉 in their wretched courses, 〈◊〉 down in their sinful distempers, and furthest 〈◊〉 from the ways and hopes of life, intrenched 〈◊〉 daily custom and long continuance in the strong 〈◊〉 of their prevailing corruptions and lusts of their 〈◊〉 and lives: when there is many times no 〈◊〉 bility, nay, not appearance of any possibility in 〈◊〉 that ever they should receive any spiritual good, 〈◊〉 being so opposite against it; and yet suddenly, 〈◊〉 unexpectedly, and that by very weak means ( 〈◊〉 times) the Lord Christ most effectually applies 〈◊〉 Word and Work of his Grace to their souls. 〈◊〉 we to sit down in silence, and look at the 〈◊〉 power of the purchase of Jesus, the precious 〈◊〉 of the 〈◊〉 blood of Jesus, which, though 〈◊〉 and unseen to the eye of the world, yet in its 〈◊〉 will undoubtedly accomplish the end intended. 〈◊〉 very man should observe it, and say, such a poor 〈◊〉 wretched creature, that out 〈◊〉 God and his 〈◊〉 and all the means of his own good, that then the 〈◊〉 should meet with him, and stop him, and turn 〈◊〉 and call him home to himself; O the Virtue of 〈◊〉 Blood of Jesus! the power whereof nothing can 〈◊〉 pose, the efficacy and success whereof nothing 〈◊〉 hinder; he hath purchased the good of this 〈◊〉 creature, and therefore nor Hell, nor Sin, nor 〈◊〉 nor 〈◊〉 can ever prejudice it. It's the 〈◊〉 which our Savior usually gives of the powerful, 〈◊〉 wonderful communication of himself to sinners, 〈◊〉 in that 17. chapter of John, 〈◊〉 . 2. That he 〈◊〉 give 〈◊〉 life to as many as thou hast given 〈◊〉 verse. 6. I have manifested thy Name to those 〈◊〉 thou hast given me: 〈◊〉 . 8. I have given unto 〈◊〉 thy words, and they have received them: and 〈◊〉 12. Those that thou 〈◊〉 me I have 〈◊〉 , and 〈◊〉 of them 〈◊〉 lost: i. e. Those whom the Father 〈◊〉 mended to the care and keeping of Christ (as if 〈◊〉 should say I will have all these to be 〈◊〉 and 〈◊〉 fied) our savior he undertakes to purchase and 〈◊〉 fect redemption for them, and it therefore 〈◊〉 he gives them his word and gives them 〈◊〉 to 〈◊〉 he will not loose them and they cannot 〈◊〉 〈◊〉 they are given into the hands of Christ, nor 〈◊〉 , nor temptations, nor Delusions shall ever 〈◊〉 to take them out of his hand. Upon this 〈◊〉 it is our 〈◊〉 puts the necessity of the 〈◊〉 of sinners that belong to him. John 10. 16 〈◊〉 other sheep, which are not of this 〈◊〉 (not 〈◊〉 called yet 〈◊〉 up in the 〈◊〉 〈◊〉 of mercy when the Lord Jesus undertook for 〈◊〉 ) them also I must bring and they shall hear my 〈◊〉 . And let it be observed by any whom the 〈◊〉 hath effectually brought home to himself if 〈◊〉 Look into their first 〈◊〉 in all the dealings of 〈◊〉 Lord the 〈◊〉 of himself in the ways of 〈◊〉 ordinances 〈◊〉 〈◊〉 towards them 〈◊〉 shall generally and easily observe some impressions 〈◊〉 power of the prayer and the virtue 〈◊〉 the blood 〈◊〉 purchase of Jesus, by all judgments corrections, 〈◊〉 〈◊〉 their failings or performances what 〈◊〉 good or 〈◊〉 hath 〈◊〉 them what ever good or 〈◊〉 hath been done by them: the Lord hath either 〈◊〉 or restrained, reformed convinced quickened to 〈◊〉 endeavors, and overwrought all, and never left 〈◊〉 till the stroke was struck indeed to the full.

Hence 〈◊〉 a Saint of God can say that the Lord 〈◊〉 been 〈◊〉 with him from the time of his 〈◊〉 , and all along in the places where he lived 〈◊〉 strange horrors and strokes of conscience, 〈◊〉 strange sins that he fell into 〈◊〉 and then 〈◊〉 〈◊〉 and 〈◊〉 for them, Grace 〈◊〉 wrought yet thats true, but its working, the 〈◊〉 〈◊〉 of the blood of Christ is now at 〈◊〉 , and will never leave the Soul for which Christ 〈◊〉 〈◊〉 there be a full and effectual application of 〈◊〉 saving good: see all this and in a holy 〈◊〉 〈◊〉 wonder at the 〈◊〉 and 〈◊〉 of the 〈◊〉 of Jesus Christ.

To direct the hearts of distressed and 〈◊〉 sinners, how to demean themselves in the work 〈◊〉 Application for their own succor and relief; look 〈◊〉 to this purchas and blood of Christ if ever you 〈◊〉 have the work go forward.

When sometimes the means of Grace are 〈◊〉 and leave some sad impressions and remembrances 〈◊〉 their own conditions upon them, what they are 〈◊〉 what they should be how far short they fail of 〈◊〉 which the Lord requires, the rule and their 〈◊〉 Comforts may justly call for at their hands; 〈◊〉 their consciences are struggling within them, 〈◊〉 present them with Direfull apprehensions of the 〈◊〉 of their sins and the punishments which they 〈◊〉 diserved; when they feel the Lord also striving 〈◊〉 them by the Convictions of his spirit, and the 〈◊〉 expression of his heavy Displeasure by reason of the sins, and yet are at a stall and a stand in their 〈◊〉 spirits, they can make no work of it, forward 〈◊〉 cannot go, and backward they dare not go, 〈◊〉 they have that cannot repent, they cannot part 〈◊〉 their sins, nor give way and welcome to the 〈◊〉 tie of the truth that might work upon them, nor 〈◊〉 power of the promises of the gospel which might 〈◊〉 their souls to the Lord Jesus: and here the 〈◊〉 may stand long. And it's hard but one time or 〈◊〉 God meets with every man that lives under the 〈◊〉 there are many knocks that men have in their 〈◊〉 that all the town knows not of: I must not do 〈◊〉 nor be thus, I must either be another man or a 〈◊〉 man, and then the man is at a set backward he 〈◊〉 not forward he will not. What will you do now O Look to the power of the blood and purchase 〈◊〉 Christ that is the effectual means to attain this 〈◊〉 it never fails to bring application with it as suits 〈◊〉 〈◊〉 good pleasure of the Lord: no 〈◊〉 but this can 〈◊〉 it and this never fails to attain this end, 〈◊〉 let the eye of thy soul look thither still. Do not 〈◊〉 trouble thyself, to pry into God's counsels, 〈◊〉 suffer thyself to be bewildered in such curious 〈◊〉 as to search the depths of God's everlasting 〈◊〉 whether thou wert elected or no: thou wilt 〈◊〉 thyself there because that way is unlawful 〈◊〉 thou medlest with that which belongeth not to 〈◊〉 Secret things belong to God. But this is 〈◊〉 that as the blood of Christ hath purchased all good 〈◊〉 the end of this purchase is the application of it which 〈◊〉 will never fail to attain; Thou wilt say, O that I 〈◊〉 that the blood of Christ had purchased for me; 〈◊〉 with that; for thou shalt never have the work of grace or the knowledge of grace but by the virtue of this blood therefore you must look to this to work 〈◊〉 , if you would have both. What God will do 〈◊〉 that to him, this is the means he hath appointed 〈◊〉 the attainment of this end, therefore look thou to that As the Leaper said to our Savior if thou wilt 〈◊〉 canst make me clean, here only cleansing 〈◊〉 is to be had thither he looks, there he waits and Submits, that's his Duty, whether God will give it or no that's in the liberty of his own free will, that 〈◊〉 Leaves to him, So do thou; whether God will do 〈◊〉 for thee or no, that's his prerogative, if he give thee nothing he owes thee nothing, but that Christ hath purchased it for this end, and that I should expect it from hence thats his will and my duty.

We have done with the extent of this application to whom it appertains, we are now to inquire into the second branch of the Doctrine.