The Application of Redemption

The First, is thus Described: Preparation is a fitting of a sinner for his Being in Christ.

The words of the Text will afford us full ground for the Handling and Discovering of this Truth, To prepare a People fitted for the Lord: Which words make known the main Task that was imposed upon John the Baptist, and that great Work of his Ministry, (being the Forerunner of our Savior Christ) wherewith he was betrusted, and for which he was every way fitted with Gifts and Graces proportionable; Therefore its said in the beginning of the Verse, He shall come in the Spirit and Power of Elias. i. e. He shall have that large measure of gracious and Ministerial Gifts, that special presence and assistance of the Spirit of the Lord accompanying of him, as sometimes Elias had; that so in the corrupt and declining state of the Church, which was now exceeding great, he might set things in a better frame, build up the Breaches made, taking off those Dissensions, Errors, and Divisions, which had spread over the Body, and eaten into the Bowels of the Church of the Jews like a Gangrene or Cancer. And therefore as it was foretold of him, so it was performed by him Matth. 17. 11. He did restore all things: Namely such was the lively and over-ruling power of his Ministry, that he wrought the Hearts of the Children, otherwise 〈◊〉 and rebellious to the wisdom of the just men, that laying aside all carnal wisdom of the 〈◊〉 which was enmity against God, and caused 〈◊〉 and strifes among men, they came to judge 〈◊〉 of things that were excellent, to set the greatest Price and account upon those things which were of greatest worth, the Truth of God, his Will and Ways, warily to observe the seasons 〈◊〉 these are Dispensed, and Revealed; And so with readiness to attend thereupon, and to entertain those opportunities and means of Grace and Good, whence follows a mutual agreement between the 〈◊〉 〈◊〉 , and these their converted Posterity: They long before expected a Savior, 〈◊〉 now fitted 〈◊〉 Receive the Lord Christ their Savior, now 〈◊〉 .

In the Words there be Three divine Truths which 〈◊〉 will take notice of, in which the Pith of the foregoing Description is expressed.

• 1 All men by Nature are unfit to Receive Christ.
• 2 There must be a Preparation therefore made for that end.
• 3 The Ministry of Elias is the means to do this.

The First of these though proper enough for this 〈◊〉 , yet we shall reserve the 〈◊〉 thereof, 〈◊〉 we come to discover the manner of God's 〈◊〉 , in drawing of a sinner to himself, where the 〈◊〉 fastening to his Corruption, and the Lord's 〈◊〉 him from it, being handled together, will 〈◊〉 way the one for the other, and give light the 〈◊〉 to the other; we shall therefore defer the further 〈◊〉 of that, till we come to that place: Proceed we now to open the Second Point; That is,

The Soul must be sitted for Christ before it can receive Him, or Salvation by Him: This is the Scope of the Place, the Way and Order of the Lord's approach; where there is no Preparation made, there is no Expectation of a Savior to come: Thus it was Prophesied, Mal. 3. 1. 〈◊〉 , I will send my Messenger, and he shall Prepare the way before me, and the Lord whom ye seek will suddenly come into his Temple; Thus was it accomplished by the Baptist, to whom the Word of the Lord came, and he came 〈◊〉 in the 〈◊〉 about Jordan, saying, The voice of one crying in the Wilderness, Prepare ye the way of the Lord, and make his paths straight, Luke, 3. 4. A similitude taken from Earthly 〈◊〉 , our Savior he is the King, and he was now to come in his own Person, and in the Ministry of the 〈◊〉 , and thereby into the Souls of his People; And 〈◊〉 the Baptist makes Proclamation, Not for their 〈◊〉 , so much, as for their Hearts, that the 〈◊〉 〈◊〉 thereof might be dislodged: And the 〈◊〉 fit to entertain the Lord Jesus: And that this was a Spiritual Preparation, the nature of Christ's Kingdom 〈◊〉 being 〈◊〉 〈◊〉 world, Joh. 18. 36. And the 〈◊〉 of his Proceeding being professedly 〈◊〉 to the pomp of Earthly Potentates, will evidence 〈◊〉 : For, 〈◊〉 shall hear his voice in 〈◊〉 〈◊〉 , Matth. 12. 19. But the Baptists Sermon, who 〈◊〉 knew the 〈◊〉 of his own 〈◊〉 , puts it out of doubt: For so he ads, 〈◊〉 . 3. 1, 2. Repent 〈◊〉 〈◊〉 kingdom of Heaven is at hand: As the 〈◊〉 〈◊〉 says, Prepare ye the way of the Lord: 〈◊〉 〈◊〉 he had said, Repenting is Preparing. And 〈◊〉 , 3. 5. Every 'Mountain shall be made low, and 〈◊〉 〈◊〉 thing straight: The sense of which words that it could not be literal but Spiritual, the accomplishment of them in Experience, is proof most pregnantly undeniable. The Sum is, The Heart is the high way, while the Gospel is Preaching, Christ is coming; the Heart must by Repentance be fitted for Christ, offering himself in that, and then Christ will come by that means thereunto.

In this Preparation (for the Explication of it) we are to attend Three Things.

• 1 Wherein it Consists.
• 2 The manner of the Work.
• 3 The Reasons of it.

For the First of these,

What this Preparation is, or wherein it 〈◊〉 . [ 1]

Generally: It is a renouncing of whatsoever might cross the coming and entertaining of our Savior Christ into the Heart: And it is the fitting of the Soul 〈◊〉 Faith, and for being in Christ by Faith: Particularly it shows itself in Four Things.

The First is the Renouncing the Authority of [ 2] those bosom Corruptions which have Lorded it over the Soul, and kept out the Power of the Gospel from prevailing and taking place in the Heart; That accursed Union and Combination that hath been long between the Heart and its secret Lusts, which for their naturalness are said to be The old man, Eph. 4. 22. And for their nearness our earthly members, Col. 3. 5. born and bred with us, which make and 〈◊〉 the Corrupt disposition of our Hearts; This Combination must be broken, this League 〈◊〉 ; else there is no place for the Presence of a 〈◊〉 .

True, These noisesome Distempers will be as Tyrants still, Usurpiug Authority over the Soul, but they are not acknowledged as Lawful 〈◊〉 , by the Soul rightly prepared for the Lord: But the sinner rightly fitted, shakes off the yoke and 〈◊〉 from under the 〈◊〉 of these Distempers, 〈◊〉 though he be not able to wage War and to mortify them, by any power received; 〈◊〉 he withdraws his 〈◊〉 from his Lust, and stands ready, to entertain a deliver; This 〈◊〉 Work the 〈◊〉 here 〈◊〉 by the Evangelist, implies 〈 in non-Latin alphabet 〉 non 〈◊〉 perfect onem sonat 〈◊〉 concinnitatem 〈◊〉 ad 〈◊〉 aptantur, saith Calvin in Locum. And the Original in the Prophet Isa ah, 40. 3. imports no more: both showing the same thing, even an utter Emptiness that ought to be in the heart: Thus also is this Work 〈◊〉 and set out in the 〈◊〉 thereof, Every mountain shall 〈◊〉 〈◊〉 low, It is not paving but levelling, not a bringing in of some 〈◊〉 ability so much which this Preparative stroke 〈◊〉 stamp looks at, (take it strictly (in hoc signo 〈◊〉 , as they say) but a removing of all that, out 〈◊〉 the way which might stop or stay our Saviors coming, for 〈◊〉 he Professeth, Matth. 10. 37. He 〈◊〉 loveth Father or Mother more than me, is not 〈◊〉 of me: Not 〈◊〉 , that is, Not fit to 〈◊〉 him, or Mercy by him: As we use to say, A fusty Vessel is not worthy of precious Liquor: A dusty Cabinet not worthy to have a Diamond put into it. That is, They are not fit to Receive these, 〈◊〉 the Things will be spoiled, not 〈◊〉 〈◊〉 them.

The Soul is brought to Renounce 〈◊〉 [ 2] might serve to share in the Work and Glory of Free Grace, and so cast some blemish 〈◊〉 , or at 〈◊〉 diminish the due worth thereof: which the 〈◊〉 Christ (who doth all to the praise of the Glory 〈◊〉 his Grace) will not suffer, and therefore he will have this Coast cleared also before his coming: And the Soul must be emptied, not only of those things, which out of the intr 〈◊〉 Evil of their nature do cross the Nature of Grace, as Sins and Corruptions; but also of all that confidence in any spiritual sufficiency 〈◊〉 〈◊〉 , by which, while we would seem to share with him in the Work of our Conversion, and ease 〈◊〉 of some part of the Labor, we do indeed take some part of the Honor from him, concerning which 〈◊〉 hath said, That he will not give his Glory to 〈◊〉 , Isa. 42. 8. The Lord Jesus as he will not suffer 〈◊〉 Corruption never so strong to hinder his Work, when he will accomplish it, so neither will he suffer 〈◊〉 of our performances or abilities, be they what 〈◊〉 will, to join Purchasers with him in the 〈◊〉 of Grace, as though he were not either able or willing to be the Author and sinisher of our Faith 〈◊〉 . No, no: We must not ad of ours, but in 〈◊〉 case take all of him, and from him; not bring 〈◊〉 own wisdom with us, but become fools, that we 〈◊〉 be wise; and that's the way which God hath 〈◊〉 to gain information, not think to join our 〈◊〉 with Christ, and so become Co-partners with 〈◊〉 , (I speak of the first Work of Conversion) to 〈◊〉 ourselves Holy, Just, and Wise, but 〈◊〉 ourselves we must look that he should be made Wisdom, Righteousness, Sanctification, and 〈◊〉 to us.

Hence the Apostle, Phil. 3. 9. professeth he desired 〈◊〉 to be found in Christ, not only as not having his 〈◊〉 sins, but not having his own 〈◊〉 , which 〈◊〉 by the Law.

A Real Renouncing of our own worthiness of that [ 3] Grace and Mercy which we need, and without which 〈◊〉 are most miserable; this being one Condition of the Second Covenant of Grace made in Christ, whereby it's differenced from that of the Law made with Adam; Namely, That Holiness and Righteousness wherewith the Nature of man was beautified in Paradise, though it was not so natural as issuing out of the Principles, out of which he was compounded and made, yet by all Orthodox Divines it is in this sense judged natural in that in God's wise Providence and righteous appointment, it was due to Nature; It being cross to the wise proceeding of the infinite wise God, to require Obedience from a Creature if he should not have given ability to the Creature to perform it: It Arguing weakness and unskillfulness at the least, in the Workman to make a thing for an End, and not make it able to attain the End 〈◊〉 which it was made: But in this Second Covenant of the Gospel, it is far otherwise; when we in our first 〈◊〉 had misspent the stock the Lord had bestowed upon us, we were unworthy to be betrusted with anymore: and hence it coms to pass when the Lord will lay hold upon the proud heart of a Sinner and draw him to himself, he sinks his Spirit with the sense of his own wretchedness, so that he sees and confesseth freely that he is undone without Mercy, and yet conceives it's not possible that ever such a worthless worm should partake thereof, acknowledgeth it's just with God to deny to give, nay to offer Grace to him, that hath slighted, rejected, opposed Grace from day today; He knows he cannot procure or Purchase God's favor, challenge he dare not, without it he concludes he must perish, and yet deserves by his own confession he should never obtain it; Dan. 9. 7, 8. O Lord, Righteousness belongs to thee, but unto us confufion of face, nothing but shame and confusion belongs to us, no mercy nor grace, Ezek. 36. 31, 32. They shall loarh themselves in their own eyes; and not for your 〈◊〉 do I these things saith the Lord; be ashamed and confounded, O house of Israel. In a word, then is a man truly worthy that is fit to hear of, and to receive mercy, when he is rightly, really become 〈◊〉 of his own unworthiness.

The soul now stands ready to side it with Christ for [ 4] him to take possession of it, that though the soul be not able to kill sin, yet it's empty, the Coast is clear, as when Joab sent to David to come and take the City, so the soul stands ready, that if Jesus Christ would come and take possession of it, and do that for it, which it cannot do itself; this is that that it would have, the soul is content that Christ should do all; as suppose a City that is Garrisoned with Enemies, they cannot get them out themselves, but they are willing that the General should come with his Soldiers and drive them out, and place another Garrison there: so the soul is content that Christ should dispossess whatsoever opposeth him, and do whatsoever is pleasing to himself, Isa. 26. 13. O Lord our God, 〈◊〉 Lord's besides thee have had Dominion over us, but by thee only will we make mention of thy Name; as if the soul should say, I cannot subdue my sins myself, but let Christ do what is good in his eyes; the soul is content that Christ should work upon it, and do all for it.

The Second Particular to be attended for the Explication [ 2] of the Point, is to show the Manner of this Work: and that will also appear in Four things.

The soul of a sinner is merely patient herein; it's [ 1] wrought upon him, not wrought by him, by any power he hath inherent in himself; so the phrase and language of Scripture, Jer. 31. 18. Turn me, and I shall be turned: and verse 19. After I was turned I 〈◊〉 : that also includes as much, Gal. 4. 9. we know God, 〈◊〉 rather (in this first Work) are known of him.

And therefore it's no work of Sanctification, properly, and as it's taken in a narrow and strict sense; for the sinner be ng justified by Faith, and having the Spirit of Adoption dwelling in him, hath received a principle of life whereby he comes to be active, Act. 15 9. Having purified their hearts by faith. This only is in way of preparation to fit us for our being in Christ, that I may receive this power; this is to make room for faith and Christ, that having received him, I might be enabled by the power of the Spirit to run right, which is Sanctification: Hence then, go no further than this work: the sinner as yet is not a good Tree, nor can he bring forth good Fruit, but is in way of preparation to be made one; yet this work as it comes from the Spirit, is good and pleasing to God, because the Spirit is a good tree, and is the Author of this, I only am the receiver of it, and therefore it is none of my fruit properly, nor am I said to do anything to please God by this, because it's done in me, not by me; As it is in the infusion of the Grace of Faith, look at it, as the soul is the subject of the Work, the act itself comes from the Spirit: and as a fruit of the Spirit it is good and accepted of God, yet I cannot properly be said to please God in it, because it is not an act done by me.

Hence those feeble Objections fall to the ground, and are wiped away with a wet finger.

If there be any saving Preparation before the infusion of Faith, then the soul brings forth good fruit, and is a good tree without Faith: And Secondly, then there is something which pleaseth God, and then the soul pleaseth God without Faith.

The Answer is easy, and at hand: These saving Preparations are no acts of mine, therefore not my fruit, nor can I be said to do anything to please God by them, because they are 〈◊〉 in me, not by me, and the soul may have a good work wrought upon it, and be the receiver of it though not the Author of it; but as they come from the Spirit of God who is holy and blessed, so are they good fruits, and truly pleasing to God.

This Preparative Work imports not so much any gracious habit or spiritual quality which is put into the soul, as a principle by which it is enabled to act that which concerns its everlasting welfare: but its rather an act of the spirit of Christ, whereby it doth fling down those strong holds, dispossess the power of Satan, and quit the soul from those overpowering and prevailing claims which Satan and Sin 〈◊〉 over it, as to exercise their tyranny and authority upon it; The soul sues out a divorce; now that is to weaken, and wholly to remove the claim of marriage, and authority which the party challenged thereby to act upon the party and overrule her, and yet 〈◊〉 divorce is neither marriage nor matrimonial love, but making room for the right and possession of the spirit by faith; as Hos. 3. 3. Thou shalt not before another, so I will be for thee. Acts' 26 18. To turn men from darkness, and from the power of Satan. It's a cutting off of the branch that it grow not upon its old root, and receive not sap and influence therefrom. For in the Fall of Man, there was a double work of Sin, First a turning of the soul from God; Then Secondly a settling of the soul upon the root of Adams rebellion, by a delivery of it up into the hand and power of perverted mutability, whence comes a daily influence, and intercourse of the power of sin, and of Satan by sin, acting of it as he will; now this cutting off the soul by preparation, breaks off the continuance, and growing to the root of 〈◊〉 ; which being interrupted and intercepted, it cannot act and carry the soul as formerly.

When this Preparation is fully wrought, Faith is [ 3] certainly, and will undoubtedly be infused, and cannot be hindered, when (I say) it is complete and come to its full period in ultimata dispositione: for there is a legal preparation which may befall Reprobates, it is a plashing of the soul not a total cutting off the soul from sin, which makes corruption couch more close, but will never kill it, nor is appointed by God for this end, to make way for the form of Faith, but for other ends, (as shall appear in the use of the point.)

But there is also an Evangelical Preparation, wherein the Lord intends to fit the soul fully for faith, and its implanting by faith into Christ: and this end he doth never, he can never miss; For there is no Efficient that spends his time & labor in preparing the matter but he will bring in the form, unless either he wanted wisdom in beginning that which he should not perfect, or wanted power in making a preparation for that, he could never bring to perfection, but neither of these can befall the Lord. Mal. 3. 1. When the soul is prepared, then the Lord presently comes into it.

Hence that Cavil is crushed, as being a 〈◊〉 merely coined to cast a blemish upon this truth, say they who deny this Work, imagine a man in this Preparative Work should die, whither should he go? to Heaven he cannot, 〈◊〉 he hath not life not having Christ; to Hell he cannot, because he hath a 〈◊〉 Work wrought upon him.

The Answer is, he is in a state of Salvation Preparatively, and shall certainly possess it, because he cannot but have faith and be united to Christ, and so saved by him, The like may be said of such as are Justified, what if they should die before they be Sanctified, no impure thing shall see God's face, the Answer here and there will be alike.

This Preparation makes the sinner give way to [ 4] Christ in all, of himself, and that in all things there is not a corner in the heart, not an affection, no back door, no 〈◊〉 or cunning conveyance in the soul, to be kept from Christ: But it sets open the Door and delivers up the Keys into the hands of Christ. Either all, or none at all; not cut, but cut off; the soul is not only changed from her lusts, but divorced fully. In Jer. 3. 10. It is said they turned not to the Lord with all their hearts but feinedly, there is some secret lust reserved in the heart that is the bane of all Hypocrites, but this Preparative Work fetcheth off the heart from all secret distempers, there is none reserved, but the soul is willing that the Lord Christ should take away everything that hinders; A reservation of any lust will not stand with Preparation; a sad Preparation fetcheth off the whole soul.

Three Reasons why there must be such a Preparation.

First let the Testimony of the Scriptures be heard which will evince it; and Secondly the force of Argument which will conclude it undeniable.

The Scriptures are pregnant which speak to this point, I shall insist mainly upon three.

John, 5. 44. When our Savior had in the foregoing verses discovered the unteachable stifness of the hard hearted and rebellious Jews, that though they had the Preaching of John the Baptist who was a shining and a burning light to point out our Savior to them; they saw the works of our Savior daily before their eyes that might convince them; yea, 〈◊〉 the Scriptures the Records of the counsels of God, which might show them the way to life in Christ and persuade their hearts to embrace it; yet our Savior upbraids their rebellion to their faces, Ye will not come to me that you might have life, verse 40. But the question might grow what might be the cause of this incorrigible perverseness of their spirits, for if another came in his own name they would hear him, but though he came in his Fathers name they would not receive him. verse 43. He answers therefore in verse. 44. How can ye believe which receive honor one of another, but seek not the honor that comes from God only? Where these Two things are plain.

1 When the poise of corruption and the body of death so far prevails, that we seek ourselves, and set up our own persons, in the eyes and hearts of others: when we would study to please men, and to seek applause and approbation from them, and satisfy ourselves therein, and so set up ourselves in their esteem: our Savior professeth and that peremptorily, how can ye believe? that is, it is impossible ye should believe, as if he should say, these two are so contrary, as Heaven and Earth one to another, they cannot meet together in one heart; and therefore this is made the first step to Christianity, If any man will be my 〈◊〉 let him deny himself and follow me, Matt. 16. 24. Where there is no denying of a man's self, there can be no following of Christ.

That God should give all to me, work all by me, and take all from me, this is to seek the glory that comes from God only, this is my honor, when I am willing that God should honor himself upon me and by me.

2 If seeking honor from man and faith cannot stand together, then the sovereignty of this sinful distemper must be renounced, as cross to Grace and Christ, before we can receive Faith or Christ by Faith.

The like place you have John, 6. 44. Uttered [ 2] and expressed upon the same ground and occasion, and tending to the same end: When the Pharisees despised the Person and quarrelled with the Word of our Savior Christ, Is not this Jesus the Son of Joseph whose Father and Mother we know, how is it that he saith I came down from Heaven? verse. 42. That which they saw not, understood not, that they would not entertain; our Savior shows the reason of this wretched rebellion of heart, No man can come to me unless the Father which hath sent me draw him, unless the Father who hath called our Savior, and committed the great Work of Salvation to him, and sent him to that purpose, by a holy constraint draw the rebellious 〈◊〉 out of himself to Christ, he will not he cannot come unto him; coming is Believing; drawing is Preparing; when God the Father lets in his heavy displeasure into the soul of a sinner to force him to seek out to Christ for present relief, there is else no way but perrishing, this is that that causes him to go out to Christ. It is hence plain.

• 1 Unless a man be Drawn there is 〈◊〉 Comming.
• 2 He that is Drawn will certainly 〈◊〉 Without Preparing there is no Believing, and he that is Prepared, will undoubtedly come and Believe.

It's the scope of that 〈◊〉 , and the very aim of the [ 3] parrable, No man can enter into a strong man's house before he first bind the strong man, and then 〈◊〉 possession of the house, 12. Matt. 29. The house is the heart the strong man is Satan, who takes possession thereof, and rules in the soul by means of 〈◊〉 , the binding of this strong man, is taking away of the over ruling claim, and challenge, that Satan by 〈◊〉 lays to the soul, and by virtue whereof he acts it and carries it to the commission of evil, 〈◊〉 〈◊〉 while our Savior by a superior right of 〈◊〉 , by 〈◊〉 precious blood, lays claim to the soul, this soul is mine: he binds Satan's hands, brings to naught and disanulls his claims, and so spoils him of 〈◊〉 that rule and tyranny he exerciseth in the soul.

It's the meaning of that order appointed by God in the work of Conversion and 〈◊〉 the soul to himself, Acts, 26. 18. To 〈◊〉 them from darkness 〈◊〉 light from the power of 〈◊〉 to God, first from the one, then to the other.

Take also Two Reasons of the Point.

If there be not Preparation before implantation, then the soul is implanted into Christ while it is in the state of Nature, under the command of Sin, and Power of Satan, and settled in itself; For upon this ground, and by this grant to be implanted into Christ, and to be at the same time unprepared do stand together.

But that is utterly impossible as apparently contradicting the Principles of Reason, for then it should be under the power of sin and Christ at once; in the Kingdom of Light and Darkness together; in Hell and Heaven 〈◊〉 the same time; a Subject to our Savior, and a Subject to his corruption; and so a man might serve two contrary Masters, fully 〈◊〉 to the Verdict of our Savior Christ, You 〈◊〉 serve two Masters, Mat. 6. 24. 〈◊〉 at the same time should be affirmed of the same thing. If it be light, then it's darkness.

The Second Reason is taken from Rom. 11. 24. where the Apostle speaking of the Calling os the Gentiles, speaks thus, If thou wert cut out of the 〈◊〉 Tree, which is wild by Nature, and wert contrary 〈◊〉 Nature grafted into the true Olive Tree: Every sinner is as a branch which grows Naturally upon Adams rebellion, as upon the wild Olive; the true Olive is the Lord Jesus, the Second Adam, and Head of the Covenant of Grace; our calling is our engrafting into Christ the true Olive, our preparation is as it were our cutting of us off, by the knife of the Law.

If cutting in Nature, is and in reason must be before engrafting; then Preparing is before implanting, but cutting is before engrafting in Nature and in Reason, Ergo, preparing is before implanting.

These Scriptures, and these Reasons may suffice to give in Evidence for the settling and establishment of this Truth.

For Application, this Doctrine serves to Instruct, Reprove, Examine, and Exhort.

For our Instruction: Hence we should receive it, and believe it for an everlasting Truth, That Christ cannot be united to the soul, while it continues in the state of Nature and Infidelity: The Doctrine formerly delivered, and the Reasons alleged for the proof thereof, do force this Conclusion beyond gainsaying: For if the sinner must be prepared and cut off from his Natural condition, before his Implantation, then while he is in his Natural and corrupt Estate, there can be no union and communion with the Lord Jesus; so the Apostle disputes, 2 Cor. 6. 16. What communion is there between Light and Darkness, Righteousness and Unrighteousness, Christ and Belial? wherefore he saith, Come out from among them, and be ye separate, and touch no unclean thing, and I will be your God. We must come out of our distempers and corruptions before Christ will come; if we touch any unclean thing, Christ will not touch us; that is, unless we be divorced from all our 〈◊〉 , so as not to touch them with the touch of a marriage affection (so the Apostle 1 Cor. 7. 1. It's not good for a man to touch a woman; that is, to be married to her) we must thus be divorced before we can be married.

And we are the rather to have our hearts and judgments established in this Truth, because the contrary Opinion, to wit, That Christ may be united to the soul remaining in the state of Corruption, is a brooding Error, that brings out a whole nest and company of delusions with it, which will pollute and pervert the Judgment, and defile our Practices in our daily Conversations.

• 1 This maintains the sinner in a careless and remorsless security, and fondly persuades, that which is so pleasing to the flesh, that a man may keep his lusts and his Christ, his comfort and his corruption together than which nothing is more contentful to a carnal heart: A Christ and a Lust, A Christ and a proud heart; A Christ and a World; A Christ and a peevish Nature; Oh 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 evil, 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 poison and to drink it in, as his daily diet; 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 excellency in them, or judge 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 denial 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 whole Heavens, even the bright beams of the Sun of the Gospel, and the everlasting Covenant of God's 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, destroys 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 conscientious use of the means appointed by God in the Gospel to recover him: As a Ship that is foundered in the midst of the main Ocean without the sight of any succor, or hope of Relief. Besides then the Arguments formerly alleged, I shall propound some other to fortify 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 Unbelief.

Taken from John, 14. 17. Christ says 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: verse. 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 will; 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 unbelieving heart into a 〈◊〉 heart: but he must first destroy the power of unbelief 〈◊〉 〈◊〉 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 believes not is condemned already, and verse. 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 reason.

Where there is nothing but opposition and resistance between two, there can be no union; for all union implies 〈◊〉 and agreement, there must be a mutual accord 〈◊〉 things on both hands, before they can be made one: Amos, 3. 3. Can two walk together except they be agreed? love tends to unity and 〈◊〉 the cause of it, and that ever presupposeth some I keneis.

But 〈◊〉 man remaining in the state of Unbelief and Corruption is wholly opposite to Christ, and the work of his Spirit: he is wholly Flesh, John, 3. 6. And the flesh lusts against the spirit, and these are 〈◊〉 : Gal. 4. 17. the wisdom of the flesh is 〈◊〉 against God, it is not subject, nor can be subject to the Law: so far from closing with the work of the Spirit, as it is not able to bear it. The Scribes and 〈◊〉 rejected the counsel against themselves: i. e. to their own 〈◊〉 , Acts, 7. 51. Ye stiffnecked and 〈◊〉 hearted, ye have ever resisted the Spirit of the Lord. Paul did no more than every Natural man would do; Being mad (says he) I persecuted that way: The way of Christ, and so Christ himself.

In a word: It's said of all, and it's true of all, the best of the Saints, take them in their Naturals, ye were darkness, Eph. 5. 10. darkness cannot but oppose light. He that is acted wholly by the power of Infidelity, he must resist the work of Faith, and so the receiving of Christ by it.

There are but Two Covenants that ever God made with man touching his everlasting Estate; The Covenant of Works, or of the Law; the Covenan of the Gospel, and so of Grace; and these two Covenants are so opposite that the one 〈◊〉 , the other, If it be of Works, it is no more of Grace, else Works were not Works; If it be of Grace, it is no more of 〈◊〉 , else Grace were no more Grace, Rom. 11. 6. Hence they are severed as far as blessing and cursing, Gal. 3. 9, 10. So then, they which be of Faith, are blessed with faithful Abraham, For as many as are of the Works of the Law are under the Curse. Now all men by Nature are Members and Heirs of the first Adam, and therefore under his Covenant, and under his Curse, Rom. 7. 5. 8. Whilst we were in the 〈◊〉 , the motions of sins which were by the Law did work in our Members to bring forth fruit unto death: Those who are in Christ are under the Covenant of Grace and Life, for he that hath the Son, hath Life: Hence I 〈◊〉 ,

To be under two contrary Covenants, of Law, and Grace, is impossible, because so a man should be accursed and blessed at once.

But he that is in his corrupt Condition, and state of Infidelity, he is under the Covenant of Works; he that is in Christ, under the Covenant of Grace.

Hence followeth a Fifth Reason.

Who ever is under Grace, over them sin shall not have Dominion, Rom. 6. 14. Sin shall not have dominion over you, for you are not under the Law, but under Grace: 〈◊〉 they who are in their natural condition, and in the state of Unbelief, they are under the power and dominion of 〈◊〉 ; therefore they are not under Grace, nor yet in Christ.

This discovers the folly, and dasheth the fond conceit of many carnal men, who have framed a speedy way to Heaven in their own fancies, through which, yet never any had passage thither; to wit, they fondly imagine they have Christ and Mercy at command, and that they can make a step to Heaven in the turning of a hand, they 〈◊〉 not make such large provision or preparation before to tire out themselves, with tedious and heart breaking sorrows, and daily remorse 〈◊〉 their daily failings; small warning will serve 〈◊〉 men's turns: Be it, they love their lusts, and practice them; they harbor continually their noisesome distempers in their souls, express 〈◊〉 also in their lives; they crave but the 〈◊〉 of 〈◊〉 few hours before their 〈◊〉 , to fit themselves for their departure and happiness, a few forced sighs, feigned and formal confessions of their evils, and howling for pardon, out of the horror of their spirits, now and then customarily adding a Lord have mercy on me, they suppose they have made all even with God; but if they can but get the Sacrament, they conclude all is sure, they must needs go post hast to Heaven; if they can but say they believe, Christ must comfort them, cannot but save them. No, no (Brethren) the Word reveals none, our Savior accepts of no such agreement, he comes upon no such terms to bring any comfort with him, unless any man should be so far forsaken of reason and sense, as to imagine the Lord Jesus would carry the Drunkard and his Cups, the Adulterer and his Harlots also, the riotous Gamester his Cards and Dice, Hawks and Hounds, and all to Heaven together, which is 〈◊〉 and incredible: Oh! these men will one day find, and that to their woe, they cozened their own souls by their own folly: whereas sound 〈◊〉 cost more, the way must be prepared, thy heart loosened, rent and plucked away from thy corruptions, before the Lord Jesus will vouchsafe once to look in upon thee: No Harbenger before, no King follows after, where the heart is not 〈◊〉 for a Savior, there is no hope to 〈◊〉 the presence of a Savior: It's the condition upon which his coming is promised and can be expected upon any sure ground. It's the order and connection of things 〈◊〉 〈◊〉 hath set in the work of Grace, Luke, 3. 8. And all flesh shall see the 〈◊〉 of the Lord. The Copulative Particle, And, tells us the sight of Salvation depends upon that which went before; when we see the mountains of Pride, high and lofty imaginations levelled, crooked perverseness of our own spirits taken off, and we made meek and tractable, then there is some hope that Salvation will appear unto us; but if any man will yet rear up mighty Bulwarks, and strong holds of rebellion, and hardness of heart, and maintain those high imaginations, sturdy distempers of pride, security and carnal confidence; he must know whoever he be, that as yet he is not within the ken of mercy, and though he look until his eyes 〈◊〉 in his head, and his heart 〈◊〉 in his body, he 〈◊〉 never come within a true sight of Salvation, much less may he think ever to be made partaker of it; why? confer with thy own conscience; Dost thou think it fit the King should lie in the Truckle-bed under a company of Traitors? Is it reasonable the Lord 〈◊〉 should be an 〈◊〉 to thy lusts? No certainly, the gods that thou hast obeyed; by those thou must be saved: thou would have thy lusts, but reject Christ, thou shalt perish with them, but the presence of the Lord Jesus thou canst not enjoy; Let the 〈◊〉 man forsake his way and the unrighteous man 〈◊〉 〈◊〉 and return unto the Lord for he will abundantly pardon. Isaiah 55. 7.

We have hence a ground of trial; whereby we may gain certain evidence; whether ever we came the right way to Christ; or that Christ is come or that we have any grounded hope that he will come unto our souls.

If Christ fit the soul, he will certainly never loose the soul, if he prepare it for 〈◊〉 he will undoubtedly possess it by his spirit and grace.

Our Savior is not either so weak or unwise; so weak; 〈◊〉 at he cannot accomplish his work and intended end: 〈◊〉 unwise that he will loose his labor or leave his work without success; as though he had mistaken himself, and enterprised that that either he could not or should not accomplish.

This is 〈◊〉 〈◊〉 between Restraining and Preparing Grace; the Lord may restrain a soul for other Ends, but if he 〈◊〉 the soul, it is for Christ, and he will never 〈◊〉 〈◊〉 that End.

There be 〈◊〉 other ends for which the Lord in his 〈◊〉 〈◊〉 sees fit to curb and keep in the 〈◊〉 of 〈◊〉 wicked, and restrain the rage of their 〈◊〉 distempers, why he should take of the edge and keens, and 〈◊〉 the fury and hellish fiercness that 〈◊〉 in 〈◊〉 hearts of wretched and unreasonable men who are 〈◊〉 by Satan according to his will, and ruled by him, even the Prince of the Air who is an enemy to God's glory and to mankind.

As first that the Lord might show his power, and [ 1] that absolute soverainty he hath over the worst men, & the worst of Creatures those infernal 〈◊〉 , and the worst and most violent of all their corruptions, and that he hath the reins of all their violence and rage 〈◊〉 his own hand, and orders it, and their wills and wickedness, not as they please but as he 〈◊〉 ; and therefore he enlargeth their commission and recalls 〈◊〉 [] commission as he pleaseth. And therefore (as Jab speaks of the Sea: Job 38. 11.) He 〈◊〉 the bounds and compass of their course which they shall not pass thus far and no further: So to the Devil he tells 〈◊〉 punctualy how far he shall proceed, he is in thy hand only save his life. Job, 2. 4. Which was a 〈◊〉 to Satan, as though God had said, break this Bottle but do not spill this Wine; thus the Lord 〈◊〉 in Pharaoh, when the Israelites were to go out, Exo. 11. 7. There was not a dog moved his tongue, against man or beast, that they might know that I am the Lord.

That by this means he might provide for the subsistence [ 2] and continuance of the society of Men, in Churches and Commonwealths: especially the relief and safety of his own Servants, whereas had but wicked men their wills, it's certain there was no being nor breathing nor living for the Saints upon the face of the Earth, the Dragon the Devil in his instruments doth so malignantly pursue the woman that is, the true Church and Children of God Rev. 12. 13. The Lord therefore breaks their teeth, pares their nails, and cuts short their tether 〈◊〉 they cannot do as they would. As Laban said to Jacob Gen. 31. 29. It is in the power of my hand to do thee harm, but the God of thy. Father spake unto me saying, speak unto Jacob neither good nor bad. It is in the wills and power of wicked Men and Devils to do harm to the people of God, but the Lord will not suffer them to act that rage and malice that is in their hearts and so not to do that hurt which otherwise they could and would. So to Abimelech the Lord whispers his displeasure in the 〈◊〉 Gen. 20. 3. And so restrained him from that which his own heart would have carried him unto.

That he might indeed put his Servants to a more [] narrow search, and to cause them to look to their heart 〈◊〉 , and not content themselves, with the lighter strokes of common impressions and 〈◊〉 : since many have something like preparation and yet fall short of any saving work, the Saints may be careful to go further and not content themselves with 〈◊〉 Copper and counterfeit appearances, of hearts prepared for a Christ and breachings after him; but to 〈◊〉 themselves as the 〈◊〉 〈◊〉 and walk 〈◊〉 a jealousy and a suspicious fear over 〈◊〉 , and return and search and 〈◊〉 & question with themselves: Am I no other? No better? 〈◊〉 I as such? Then I shall fall and perish as 〈◊〉 . 1 John, 2. 19. Had they been of us 〈◊〉 would never have gone out from us. There must be heresies and that amongst you 〈◊〉 (saith Paul to the Corinthians) that they that are sincere hearted may be tried. 1 Cor. 11. 9. When there is fall e Coyn goes up and down each wise man examines, what he hath, and what he takes.

Now those upon whom legal terrors and these restraining strokes are laid for 〈◊〉 and the like ends, in the counsel of the Lord: In the issue the strength of their corruptions (like waters that are stopped) break out with greater violence, the Lord lets loose their distempers upon them: and commonly, these blows leave them at a greater distance from the Lord Christ, than ever before, and many times, a Reformation of a man's own, is but a Preparation for Sin. He that is otherwise cannot be hid. 1 Tim. 5, 25. It had been better for them never to have known the way of righteousness then after they have known it to turn from the holy commandment, and so to return with the Sow that was washed to wallow 〈◊〉 〈◊〉 〈◊〉 again, and with the Dog to his 〈◊〉 〈◊〉 . Dogs that lick up their vomit grow more filthy than ever, so such as these, grow the most 〈◊〉 〈◊〉 〈◊〉 adversaries to Christ and his Gospel that 〈◊〉 Earth. They seemed to be prepared by God, 〈◊〉 it was (as I say) for other ends, than for Christ and when these ends are attained in God's secret Counsel, he usually plucks up the stake and lets loose their tether that they may hurry headlnog to everlasting ruin.

But if the Lord do not only curb a sinner, or hack and rough hew him a little by the word, but cut him off, as a branch or scion fit for a savior he will never let him lie and wither. Look then to those sinful lusts, those special and beloved corruptions unto which thy heart hath ben so strongly tied and linked, and whereby Satan and thy corrupt heart have intrenched themselves, and set up as so many strong holds against the Lord Christ, the work of his spirit and power of his truth, as being in league and confederacy with these noisesome distempers; Hast thou felt the tyranny and treachery of them, that bondage and bitterness unto which thou art brought, that thou longest, and breathest after relief and deliverance, [ 3] and the coming of a Christ, that thou mayest deliver up thyself and all into his hands, and thou findest thy soul opposite to that that hath been opposite and cross to Christ: Isaiah 59. 20. The Redeemer shall come out of Zion who are those? to them that turn from transgression, If the Lord turn thy soul he will Redeem thy soul, and if ever he Redeem thee he will turn thy soul from thy transgressions, he will make a divorce between thy soul and sin; Hast thou found the strong man bound, those temptations which formerly were so sweet thou couldest not 〈◊〉 them, those corruptions which were so natural, that thou couldest not but yield obedience yea willingly religne up thyself to the authority and right of 〈◊〉 they challenged over thee, and thou wentest as an 〈◊〉 to the slaughter and as a fool to the stocks: But now thy heart is revolted from that right and power these corruptions and temptations had over thee, and thou waitest only for a way of escape, now thou art for a Christ, and he will be for thee, for such as thou art alone.

And therefore this gives in heavy Evidence against sundry sorts of men, as such who as yet never came into the suburbs of Salvation, never made entrance or preparation towards the enjoyment of Christ, and therefore are far from ever coming to the participation or 〈◊〉 of him.

The first are those which slight this work as a [ 1] matter merely superfluous; they look at it as an invention of some discouraged, and drooping melancholy persons, a course which out of dark and misguided 〈◊〉 have contrived, but was never required by the Almighty. These are of two sorts.

1 Such as they who are in a dead sleep of senseless 〈◊〉 conclude their condition good, because they never knew what a good condition meant, and therefore conceive they need not be troubled, they should not be altered from it. They observe no Mountains, discern no crooked paths nor see their own sins nor the danger of their own condition, and therefore fondly conceive they need be no better they should be no other: and if men could be as well contented with them as they are with themselves, they see no reason but that they might sit down in quiet, without trouble and distraction, and yet I will to Heaven also.

It's a needless and rigid curiosity of some singular humorous men, that require more than needs, that they might be counted more than ordinary, they cry out (as they) Ye take too much upon you, ye sons of Aaron, are not all the Congregation of the Lord holy? they wonder why men should be so troubled for their sins, distressed in the apprehension of their own condition, they count it a blessing they never yet knew what it meant and hope they never shall.

Thou that never sawest thy 〈◊〉 for a Christ, art not yet in a way to be 〈◊〉 ; thou who never faults the ways which might stop the passage of Christ, thou art never like to mend them upon these terms. This was Laodiceas temper, 〈◊〉 . 〈◊〉 . 16. Thou sayest thou art rich and wise, and wants nothing, and knowest not that thou art poor, and naked, and miserable, and indeed hast nothing; nay, thou art cut out for confusion, fited and prepared on purpose for an everlasting rejection, Isaiah, 6. 10. Mark how, when the Lord will prepare a people for utter desolation, and shut them out from sharing in mercy, he sends the Prophet with Commission, Go (saith he) make the ears of this People heavy, their eyes dim, and their hearts fat, that seeing they may see and not understand, hearing they may hear and not perceive, lest they be converted, and I should heal them: as if he should have said, if they never see, if they never be made 〈◊〉 of their sins and selves, they will never be converted, and so never saved: 2 Cor. 4. 3. If our Gospel be hid, it is hid to them that perish: There is not a thought that the King will come on progress when there is no Harbenger to make preparation before.

2 To this rank of those who slight this way and work of God, are your presumptuous Atheists, when the terrors of the Law are denounced, and the power of the Truth in the dispensations thereof is planted on 〈◊〉 to make battery against the strong holds of the 〈◊〉 corruptions of men's hearts and lives that they might 〈◊〉 down before 〈◊〉 Christ and 〈◊〉 up all to him. These wretches defeat the power and stroke of the Truth by their 〈◊〉 conceits; It's true ( 〈◊〉 they) the Lord requires the soul should sue out an everlasting divorce between itself and sin, such emptiness and such underness; It's but a white at which we should aim, not which we can hit; a Copy after which we should write, but though it be scribled and blurred it will serve the turn; God requires so much, but he will take less: he threatens, and it's wisdom indeed to affright sinners, and in a Spiritual policy (as Fathers do) terrify, but he intends not Execution, it's but to awe men, not to condemn men. Let all 〈◊〉 presumptuous Atheists hear, and fear, and tremble at what the Lord hath said in Deut. 29. 19. He that beareth the words of this Curse, and shall bless himself in his heart, saying, I shall have peace though I walk in the stubbornness of my heart to ad drunkenness to thirst. Such a one is a subject prepared on purpose for the everlasting wrath of God, for the Text says in the next verse, The Lord will not spare that man, but the anger of the Lord will smoke against him, and all the Curses that are written in the Book of God shall be upon him, he shall cut him off, and root him out from amongst the number of his People.

Another sort are such, who though they are not [] come to this height of profaneness 〈◊〉 as to slight this Work, yet they 〈◊〉 another way of coming to a Christ, which is as sure (as they conceive) and much more easy; They catch after Christ and comfort in him, before ever there be any breach of league with their lusts, or sad abasement of their hearts before the Lord in the sight of their Natural condition. And thus as Travelers when they meet with deep ways, and soul and long lanes that are hardly passable, they make bold to cut a way for 〈◊〉 , and break over the Fence and Hedg to avoid the 〈◊〉 of the travel, so they make a way of their own, not keep the Kings Road. So here, when this way of preparation is too narrow and tedious a passage, they have contrived a narrower course and compass 〈◊〉 their own; They will catch at a Christ, and press on for mercy and to take hold of a Christ, and not come by this coast of breaking the league with 〈◊〉 , and renouncing the 〈◊〉 of any 〈◊〉 besides, and in a misguided mistake, they 〈◊〉 they have carried the cause. This was the guise of the stony ground, Matt. 13. 20. He 〈◊〉 received the seed into stony places, the same is he that heareth the Word and immediately with joy receiveth it. They should first have ploughed up the stones, there should have been brokenness of heart; they should have received the Word with sorrow first, and then afterwards with joy; and therefore this sudden and disorderly coming, brings as sudden and shameful departing away; therefore it follows in the 21. verse, Yet hath be not root in himself, but dureth only for awhile, and in the time of temptation falls away. As it is with the corn upon the House top, it flourisheth and fades speedily, but no man fills his hand with it.

But would you not have a man to believe? is it not a duty which God reveals and commands upon no less hazard than the loss of eternal life? He that believes not is condemned already, John, 3. 18. This is the sin of all sins, which the spirit convinceth the world of that they do not believe, John, 16. 8. Can a man do so necessary a duty too soon? or hath he allowance to neglect it, and not believe at any time? why? would you not have a man to believe at sometimes, when God commands him to believe at all times?

No: God forbid: There is no allowance for unbelief at any time. It's his duty forever to 〈◊〉 it, the Ministers duty to exhort unto it, and require it. Believe 〈◊〉 he can: but that he will never be able to do it, to be married to Christ and sin also, to be under the 〈◊〉 of corruption, and 〈◊〉 command of the Lord Jesus; to grow upon two stocks at one and the same time tis not possible. And when the Lord in his word so strictly enjoins it, and his 〈◊〉 call upon men to believe, the aim and intendment of both is, to 〈◊〉 them to use 〈◊〉 means and take that 〈◊〉 whereby they may come and believe: First to make room for Faith, before they can receive Faith; first go out of themselves and 〈◊〉 before they can go unto a Savior: and therefore this is not to hinder the work of Believing, but to further it, and that unto the utmost according to the mind of God. [ 3]

A Third sort who miss the way to the Lord Jesus, are such who indeed attend 〈◊〉 work in the right place, but spoil it in the doing; make an entrance but never come to any perfection, yea pervert it 〈◊〉 by their rash and unskillful proceeding: There be some quarrels and babbles raised between the soul and a man's sinful distempers, they begin to be at ods and contention, and therefore upon a push they purpose to part dwellings, because of some hard measure that they find unexpectedly from their beloved lusts: the venom thereof vexeth his spirit, and the sting of those terrors, and the righteous plagues which are now deserved and so presented before the view of the soul, makes him sal out with his corruptions, as having expected other and more pleasing dealing at theirhands, and that upon their 〈◊〉 and pretences made, but 〈◊〉 he feels the bitterness thereof, and therefore can 〈◊〉 judge of them by his own sense and experience. and thus the terror and trouble and heart-smart which his sin hath wrought in him, sets him busily and resolutely to the reformation and amendment of it. and in this turn, there may be no Sin, he Sees or knows, but in his own apprehension, he would renounce all; no Service or duty but he doth approve and practice all: self-terror sets him a work for 〈◊〉 own honor or quiet; and pitch him at what narrowness you will he will Come to it. And as the dint of the blow is, and the power and strength of the ordinances under which he lives, and the Constant holding himself to the use and excercise of holy duties continue, this may continue long, and cause both Confidence and comfort with it. And this is a dangerous and desperate mistake being a preparative for a Child of the law i. e. to a legal reformation, not for the implantation of the soul into Christ: and here millions perish.

When by self terror occasioned by the sting of Sin, the Sinner is set upon reformation, and that with much violence, with a kind of thorownes & stricktnes to procure his own safety, self love meeting with terror sets a man upon amendment of himself for self ends, as his own salvation and honor. That preparation which sets a soul upon reformation, so that he attayns his end and ease there, so that there is deep silence about a Christ nor yet sight and sense of the need of him, its certain, its naught. for it issues only from this principle and when that fails, both his duties and comforts come to an end; This was the guise of that young man, Matth. 19. 20. who could say to our Savior, I have kept all the commandments from my youth, what lack I yet? he lived in a reformed way and rested there when yet his heart was not loosened from his 〈◊〉 Corruptions and therefore when he came to the trial he would rather part with 〈◊〉 and heaven and happiness then part with his 〈◊〉 . I his was also the frame of those hypocrites, Isaiah. 50 36. who fasted and afflicted their souls and yet did not loose the bonds of wickedness. A saving preparation though it be not a principle of life yet it makes way and room for the coming of a Christ that will 〈◊〉 a principle of life into the soul this is the end of it, and if it cease before it come 〈◊〉 it misseth its end.

A fourth sort are such who have weltered long in [ 4] their own sorrows and their own performances, and Services, and 〈◊〉 find (and therefore are forced to 〈◊〉 ) there is neither power, nor pardon, nor peace there to be had, for their guilt and 〈◊〉 , and distempers remain as before: and therefore they see all in 〈◊〉 Christ, know they must have it from him and are 〈◊〉 to expect it, therefore they ply him with 〈◊〉 〈◊〉 prayers, yea, are contented that he should do all for them Only they would 〈◊〉 with him, 〈◊〉 〈◊〉 in this proviso, that he must do it for them 〈◊〉 〈◊〉 spoke of the Centurion. Luke. 7. 4. he is 〈◊〉 for whom thou shouldst do this. So they think of themselves, since they sorrow and seek and attend upon him according to his will, they cannot 〈◊〉 with patience to think they should miss. These men have not renounced their own worthiness, and would indeed 〈◊〉 in upon the prviledge of the Lord and not make it free; and so not grace.

How shall the soul know it 〈◊〉 thus look to much to its own worthiness?

I answer in two things. 1. If it 〈◊〉 snarl at God's dealings, and quarrel with his 〈◊〉 , and privily 〈◊〉 and repine when they see others have more and better then they: I see others have been humbled and pardoned, and comforted; but I go on still in a disconsolate way: the Saints of God have sought the Lord, and found him gracious to their souls; they have used the means, and found a blessing upon them: but I pray and fast, and use all the means of Grace, and yet I feel no power, receive no profit, nor benefit to my own soul, and there is a secret conceit that God doth them wrong: As she said, If it be so, Why am I thus? Gen. 25. 22.

2. We may know it by a sinking discouragement of heart. When the soul wearied with delays and differings, and expectation, sits down in a 〈◊〉 condition; because he cannot have what he will, he will cast away what he hath, and conceaves he may be careless of what he might attain. As David said, I shall one day perish by the hand of Saul, 1 Samuel, 27. 1. All men are liars, Psal. 116. 11. Alas! I am not fit to Pray or to Hear; I find my heart worse after it, none was ever in such a case as I: better never to use the means, than never to have benefit by them; better never to enjoy the Ordinances and Privileges of God, than to get no good by them: How now! Better never use the means? It would be better, and best of all, if you were deeply humbled and abased in the sight of your own vileness. As the Apostle says, What if God will not? What 〈◊〉 he will never pardon your sins or show mercy to your soul? If he give you nothing, doth he 〈◊〉 you anything? You think your worthiness is not attended, you secretly think the Lord hath forgot himself, your parts and performances, your 〈◊〉 and prayers, diligence and endeavors, ought upon due, to be remembered and recompensed.

No: Thank your proud heart; you are not prepared for the presence, the peace, the comfort; the coming of a Savior, and therefore you want him. Do you think yourself worthy to be condemned when you think it much to be denied, deserted, punished, nay, but desayed in the dispensation of God's goodness: He must please your palate and suit your mind and humor at a beck: No, no, mend yourself if you be in so hasty a mood, the Lord will make you know that you are unworthy of mercy: He will not bribe you, nor be beholding to you to wait upon him for his mercy, yea, be thankful to him that you may wait; and wonder that you are not past praying, hearing, and waiting, and all.

A ground of Encouragement to a poor distressed sinner, when Devils assault, 〈◊〉 grow strong, Conscience accuse, and the venom of the vengeance of the Almighty drinks up a man's spirits, so that the sinner knows not how to bear his condition, nor yet how to help himself out of it: so that he is at his wits end: His Friends pity him, and the Parents conceive their Child is undone, they never thought to have seen this day: Why so? It is the best day that ever his eyes saw; he is now in God's way, the Lord now seems to lay hold upon him, and to intend good to him; be not afraid of the work, but be afraid he should miss and spoil in the working. As in Child-bed, when throws come thick and strong, there is most hope of a speedy and happy delivery, but when her throws leave her, her life leaves her, so it is in the new Birth. Stormy gales at Sea toss a man most, but soonest land him. Therefore do not so much fear the blow, as be thankful and be willing to follow the blow; nor so much desire to be eased, as not to be deceived; not so much to have the work over, as to have it made good upon thy soul; labor to get into, and keep in that frame prophesied of in all 〈◊〉 Converts, Jer. 50. 4. Going and 〈◊〉 with their faces towards Zion, they shall 〈◊〉 the Lord their God.

Exhortation. Suffer then the Exhortation of the Baptist, the voice of him that cries in the Wilderness to sound in your ears, and to sink into 〈◊〉 hearts; Prepare ye the way of the Lord, make his paths straight. As ever we 〈◊〉 to share in the Merits of our Savior to enjoy him, and his presence and everlasting happiness by him; address we ourselves, bestir our souls in the use of all means to 〈◊〉 a Savior, and then we may 〈◊〉 expect him, and we shall not miss of our expectation. There is no lack on his part, he is willing and ready, He that stands and knocks at the door that he may come in: Rev. 3. 20. If the door was open, he would come in without question: If the way was prepated he hath promised to come speedily, and certainly he would not delay his coming. I know this manner of entertainment seems hard to flesh and blood, loath we are to dislodge so many gainful guests, so many special friends, darling pleasures, and sweet contentments, which we have contrived to ourselves out of the earthly comforts of this life. Hence many are content the King would go another way, and secretly wish they had nothing to do with the Lord Jesus; there is so much privy search to be made, so much examination to be used, such a sight of our sins and unworthiness; yea, that which is worst of all to the corrupt hearted, they must vomit up all their sweet morsels, shake hands, and break league with their beloved darling delights, which they tender as their lives, they must thrust world, and ease, prosperity, and pomp, credit, and applause by the head and shoulders out of the doors, and turn them going: 〈◊〉 therefore I am afraid, many 〈◊〉 that in secret in their own hearts, which the Devils openly professed, What have we to do with thee Jesus, thou Son of God? art thou come to 〈◊〉 us before the time, to deprive us of our profits, to pluck away our pleasures, and to dislodge those sweet lusts that we harbored so long in our bosoms and bowels; learn we then to press some sound Arguments upon our own hearts, that we may persuade and prevail with them if it be possible, to set about this work which is so necessary.

Consider then, First, Who we be that must 〈◊〉 ; And Secondly, For whom.

First, Let us consider ourselves, a company [ 1] of poor, miserable, sinful, and damned Creatures, sinful dust and ashes, dead dogs. Consider of this and think with thyself, Will the Lord of Heaven come down? will Christ dwell in my heart? will he vouchsafe to look in, yea, to call in (as he goes by) upon such a sinful Creature? And let this move thee to prepare for his coming. We are not worthy (as the Centurion said) that the Lord should come under our 〈◊〉 . 1 King. 8. 27. There Solomon saith, Will the Lord indeed dwell on earth? Will he dwell in a house made with hands? As if he should say, Is it possible? Can it be imagined that thou Lord being the great God of heaven, whom the heaven of heavens cannot contain, shouldest once 〈◊〉 to dwell in a house made with hands, in the Temple which I have built! And what may we say, Is it so? Can it be? Shall it be that God will come and dwell under our roof? that he will come and dwell under our rotten and sinful hearts, that he will dwell in our 〈◊〉 and sinful souls? Why? he will, he hath said it, he hath 〈◊〉 it, he will perform it; and therefore let us consider our own unworthiness to receive Christ, as a motive to stir us up to make preparation for Christ; for the baser the place is that should entertain him, the greater the preparation should be. We ought to wonder that the Lord will vouchsafe to come into our sinful souls, and therefore we had need prepare the more for his coming: The Lord hath promised to come into our souls, if we humble them, and make them fitting to entertain his Majesty; therefore sweep your hearts, and cleanse those rooms, cleanse every sink, and brush down every cobweb, and make room for Christ; for if thy heart be prepared and divorced from all Corruptions, then Christ will come and take possession of it.

A Second Motive that may stir us up to prepare [ 2] for the Lord Jesus, is, To consider who it is that we are to prepare for: Here we have Three Things.

1 Consider the worthiness of the Person, in regard of whom all preparation may seem too little; you are not to entertain an ordinary person, it is not a man, it is not a King, it is not an earthly Monarch, but it is the King of Kings that will come into your souls to comfort them; yea, his holy and blessed Spirit will remain with you forever: Therefore do all that possible may be done to prepare for his coming and for the entertainment and welcoming of him, when he comes. In Psal. 24. 7. David calls 〈◊〉 his own soul (for so the words are to be expounded) Lift up your heads O ye gates, and be ye lifted up you everlasting doors, and the King of Glory shall come in. As who should say, Be enlarged, Love, Joy. Hope, Desire, and All that is within me, set open, give way, for the Lord is coming; But who is the Lord? It is the Lord of Hosts, the Lord strong and mighty, the Lord mighty in battle, verse. 8. And with that he knocks again, Lift up your heads O ye gates, and be ye 〈◊〉 ye everlasting doors, for the King of 〈◊〉 shall come 〈◊〉 , verse. 9. As if he should say, What! Shall the Lord knock? Shall the King of Glory stand? Open 〈◊〉 and make all preparation: Did David do thus? Why do you do 〈◊〉 then? Christ knocks by Promises, he knocks by Judgments, he knocks by Threats; yea, he speaks this day unto your souls, and labors this day to make way for himself: Make therefore all preparation, let nothing be wanting, that when he comes he may take 〈◊〉 of your souls, and be a God unto you forever.

2 Consider all that good that Jesus Christ brings with him, and that should move you; for all the good that we need or can desire to make us happy, he will bring with him when he comes to take 〈◊〉 of the Soul: The Lord comes into our Souls not to trouble us and charge us, no, he comes to bring everlasting Salvation and happiness to our Souls; Look what Christ said to 〈◊〉 , Luke 19. 5. 8, 9. when he went up into a Sycamore-tree to see him, Make haste and come down Zacchaeus (saith he) for I must abide with thee in thy house: Zacchaeus makes no cavilling, nor no tarrying, but made haste and came down and received him joyfully: And mark what Christ said unto him, This day Salvation is come to thy house. So likewise it shall be with you, when Christ comes, everlasting Happiness and Salvation comes with him; and therefore if you do not make preparation for him, you refuse Salvation and Happiness that is offered to your Souls by him. Amos 4. 12. when the Lord had sent many Plagues and Judgments upon Jerusalem, he saith, Thus will I do unto thee Oh Israel, and because I will do thus unto thee, therefore prepare to meet thy God O Israel: I will do thus unto thee, that is, I will send Mildews, and Pestilence, and War, and Famine amongst you, I will draw you out with Hooks, and your Posterity with Fish-hooks: And what followeth? Prepare to meet thy God Oh Israel. If God come against us to plague us, we must prepare to meet him; Reason then with your own Souls; Should the Lord come in Judgment to punish us, if we ought to prepare to meet him, then what preparation ought we to make for his coming, when he shall not come thus in Judgment to condemn us, but in mercy to save us, in his goodness to enrich us, in his compassion to comfort us? Then now if ever, prepare to meet thy God O Israel: Let every heart persuade itself in this particular, Is Christ so gracious and so merciful, doth he send from Heaven unto us, and say he will come in, Behold (says he) I stand at the door and knock, and if any man will hear my voice and open unto me, my Father and I will come in, and sup with him: He will come in himself, and bring all the good things of Grace and Glory with him for the everlasting refreshing of our Souls: Why! Where are your hearts in the mean time? Therefore if ever, now prepare to meet the Lord Jesus bringing Salvation with him.

3 Consider again, How the Lord Jesus entreats you, and beseeches you to receive him, he that might command you, and condemn you for refusing; beseeches you to entertain him, 2 Cor. 5. 20. We as Ambassadors in Christ's stead, beseech you that you would be reconciled to God: that is, That you would prepare to meet God willing to be reconciled to you in Christ, and that you would come to his terms.

Consider our Savior Christ hath taken a great journey from Heaven to Earth to save us miserable wretched sinners; conceive you saw those 〈◊〉 of blood trickling down his cheeks, conceive you saw him upon the Cross, with his hands thrust through with Nayls, and his side pierced with a Spear, enduring the wrath of God for our sins, and behold now he standeth at the door, and saith with the Church, Lam. 1. 22. Is it nothing to you, have you no regard? O you that pass by, behold and see if there be any sorrow like unto my sorrow, &c. Imagine you heard Christ say, I have suffered these and these things for you, these hands of mine were nailed, this side of mine was pierced, this heart of mine was melted with anguish of Spirit: Imagine you saw Christ standing and knocking at the door of your hearts, as indeed he doth, and say, Hoe all you within there, all you proud hearts, all you covetous and malicious hearts, Have you no regard to a Savior? a Crucified Savior? He that died for you and now laboreth to do good to your Souls, Will not this move you to prepare your hearts for him and let him in? Will you suffer the Lord Jesus to stand knocking, and calling and weeping, and saying as he said to Jerusalem, Luke 19. 42. Oh that thou hadst known, even thou at least in this thy day, the things belonging to thy peace; but now they are hid from thine eyes. Will you suffer Christ to stand thus, knocking at the door of your hearts and not let him in? Take heed of this, Christ knocks this day at your hearts, if you now give him his last Answer, and shut the door against him, it may prove to be the last knocking, you may hap never to see him more.

A plain and powerful Ministry, is the only Ordinary Means to Prepare the heart soundly for Christ.

Hence it is, when our Savior would have this work done, he prepares a workman fit for it, and furnisheth him with abilities, which might enable him to the discharge thereof; the work is great, and the service difficult, and therefore Elias is fitted with a Spirit suitable with Power answerable unto that purpose for which he was appointed, an Instrument as we say for the nonce. John the Baptist he also inherits these abilities, and that Minister must be an Elias, i. e. must have his Spirit and Power in proportion, if ever this great work of preparation followeth his hand with Comfort and Success; As it was in the Material, so also is it in the building of this spiritual temple, in which the holy Ghost doth dwell: The Elect of God are like trees of righteousness, the Word is like the Ax, that must be lifted by a skillful and strong arm of a cunning Minister, who like a Spiritual Artificer must hew and square, and take off the knotty untowardnrss in the Soul before we can come to couch close and settle upon the Lord Christ as the Corner stone: Paul calls the Saints God's husbandry, 1 Cor. 3. 9. A powerful humbling Ministry is like the Plow, to plow up the fallow ground, the thorny sensual hearts of sinful men to receive the immortal seed of the Word of Promise and the Spirit of Christ thereby.

For the Opening of the Point Two Things are

• 1 What is meant by a plain and powerful Ministry, such as that of Elias.
• 2 How this hath force to effect so great a Work.

The plainness of the Ministry appears, [ 1]

When the Language and Words are such as those of the meanest Capacity have some acquaintance with, and may be able to conceive; when the Preacher 〈◊〉 his Speech to the shallow understanding of the Simplest Hearer, so far as in him lies, always avoiding the frothy tinkling of quaint and far 〈◊〉 〈◊〉 , which take off, and blunt as 〈◊〉 were the edge of the blessed Truth and Word of God: 〈◊〉 the Apostle rejects the wisdom of Words as that which makes the Cross of Christ; that is, The Doctrine of Christ Crucisied, revealed in the Gospel, to lose his proper and powerful effect when it is lo Preached; where let it be observed that it is not only the vanity and emptiness of Words which is here condemned, but even that pompous gaudiness, and elegancy of 〈◊〉 , which after an unsuspected manner steals away the mind and affection from the truth, and stays it with itself, when it should be a means both to convey both Attention and Affection from itself to the truth. He that puts so much Sugar into the Potion, that he hinders the strength, and the work of it by such a kind of mixture; though he please the Pallat of the 〈◊〉 , yet thereby 〈◊〉 wrongs both the Physic, and his Health. So here in Preaching.

For the excellency of Eloquence, and enticing words of human Wisdom which in case were commendable to be used by him who is an Orator, or a Declamor in the School, in the 〈◊〉 becomes ever Fruitless, and many times hurtful and prejudicial to the saving success of the Gospel: Hence the Apostle makes these as Opposite, 2 Cor. 2. 4. My Speech and my preaching was not with enticing words of man's wisdom, but in the demonstration of the Spirit and of Power: taking this for granted, as it appears in 〈◊〉 of the Speech, the pomp of enticing words 〈◊〉 〈◊〉 be discovered if we would have the Spirit in the powerful work of it be demonstrated and made to appear, so much sweetness of words as may make way for the 〈◊〉 of the Gospel, may be admitted, and no more. And as all kind of Curiosity and 〈◊〉 is to be avoided, so all obscure and unusual 〈◊〉 , dark Sentences and Expressions, strange Languages are much more to be rejected, as opposite even to the end of speaking, much more to plainness of the Preaching of the tuth. Words are appointed by God in his Providence, to be Carriers as it were, by whose help the thoughts of our minds and the savory apprehensions of truth may be communicated, and conveyed over to the understanding of others, whereas by mystical and dark Sentences he that comes to hear, can by no means profit, because he cannot conceive, and so both Hearer and Speaker must needs miss their end, and lose their labor, since the one doth no good in his Speech, because he so speaks that the other can receive no benefit: He that hath a Pastoral heart must be so affected in dispensing the Doctrine of Grace, as Paul was in writing, Rom. 1. 7. to all that are, To all that be at Rome, so should he labor to reach out mercy and comfort to every soul in the congregation, by every sentence he delivers, as much as in him lies, whereas mystical cloudy discourses which exceed the capacity and understanding of most in the assembly, its not possible they should work powerfully upon their Consciences. That which the Mind conceives not, the Heart affects not: Ministers should be, and, if faithful they will be as nurses to the people, they will prepare milk for the meanest and weakest, and meat for all; but never give dry crust or 〈◊〉 instead of bread to any; for that was not to feed, but to starve the Child. Hence the Apostle concludes strange Languages in the delivery of the truth, to be a Curse sent of God upon a people, and therefore the Minister that so Communicates the Word, he is the Messenger that brings a Curse to the 〈◊〉 , 1 Cor. 14. 21, 22. In the Law it is written, with men of other tongues and other lips, will I speak unto this people, wherefore tongues are fore a sign not to them that believe, but to them that believe not: whereas Prophecying should be in that openness and familiarity of Language, that the unbelieving, yea, unlearned should be convinced, and have the secrets of his heart made manifest to his own Conscience, that so he may be truly humbled and acknowledge God's power and presence in the virtue of his own Ordinance blessed by him, 1 Cor. 14. 24. It was the complaint of God, Job 38. 2. That Counsel was darkened by Words without Knowledge. It was not allowed in Jobs Conference and debate of Questions with his friends, it cannot but be much more condemned in publishing the mysteries of Life and Salvation to others: Its the scope of the Calling and Work of the Ministry to give the Knowledge of God in the face of Jesus Christ, 2 Cor. 4. 8. To darken Knowledge therefore, is to cross God's Honor, our own Callings, the Comforts of the People over whom we are set, and to be concealers of God's Mind, not Interpreters and Revealers of his Will.

〈◊〉 is only one Plea here Objected, that carries any appearance of likelihood with it, gathered out of Eccles. 12. 10. where it is said, The Preacher sought to find out acceptable words, and that that was written, was upright, even words of truth: Was it Solomon's Care directed by the Spirit, to study pleasing words to affect his Hearers? Should not his practice be a pattern to all to imitate him in like expressions? Dare any affirm but that he did what he ought? And shall any be so careless or presumptuous as not to endeavor to follow that course recorded with so much Commendation by the Holy Ghost?

I yield willingly to all the Truths which the Text holds out unto us; but it shall appear that nothing can from thence by just consequence be Collected, that will cross, but rather confirm, and that undoubtedly what hath been affirmed before. That the Writings of men should be sound, their Speeches acceptable, is granted; but when are they? how shall they be judged to be such? That's the Doubt: which once Cleered, the Objection will be Answered fully: Words then must be judged acceptable, not by the foolish fancies, corrupt and carnal humors of men, but from the warrant they have from the scripture, and the work they have in the hearts of the Hearers for their good, as the 11. verse. of Eccles. 12. discovers; it being added as it were by way of Explication, to evidence where that pleasantness of Speech lay, The words of the wise are as Goads and Nails fastened by the Masters of Assemblies which are given by one Shepherd: As though the Preacher should have expressed himself, more freely and fully thus. If any shall ask what these acceptable words formerly mentioned are, and how they may be 〈◊〉 , it is easy for any thus to know them by their working upon the heart: as we judge the goodness and virtue of Phyfick by its working upon the body, or in the stomach: Those words which are as Goads to awaken and spur on the 〈◊〉 and sleepy hearted to the performance of service with greater 〈◊〉 and speed: those that are as 〈◊〉 so to fast on the 〈◊〉 truths of God, upon the Consciences of men, that they are 〈◊〉 〈◊〉 the compass of God's command as Sheep within the fold.

Lastly, Those words which are endited & 〈◊〉 not by 〈◊〉 wisdom, but by the Spirit of Christ, 1 Cor. 2. 4. who is the only chief Shepherd of his Church, and whose voice should only be heard: such words should be sought out by the speaker, such words 〈◊〉 to be accounted acceptable by those who hear them. Now how far all quaintness and 〈◊〉 of speech is from this warrant of the Lord, or this powerful work in the hearts of his people, let the sluggish and secure courses, the loose lives and 〈◊〉 of such persons, parishes, places, and congregations, who have, and love such teachers, and such kind of teaching, proclaim and testify to all the world.

Plainness of Preaching, appears also in the matter [ 2] that is spoken: when sin and sinners are set out in their native and natural colors, and carry their proper names, whereby they may be owned suitable to the loathsomeness that is in them, and the danger of those evils which are their undoubted reward: A Spade is a Spade, and a Drunkard is a Drunkard, &c. and if he will have his Sins, he must and shall have 〈◊〉 with them. Its Satan's Policy (who painter or tire-maker like, cozens all the world with colors) to 〈◊〉 and 〈◊〉 the 〈◊〉 ways of 〈◊〉 , and the glorious Graces of the Spirit, with the soot and dirt of reproaches, and base nick-names: Sincerity, he terms Singularity; 〈◊〉 , Puritanism and Hypocrisy; and so ignorant men (who judge the person by the picture) are brought out of love and liking with 〈◊〉 blessed ways of 〈◊〉 and holiness. Contrariwise, when he would cast a veil over the ugly and deformed face of Vice, and 〈◊〉 courses he is 〈◊〉 to lay 〈◊〉 false colors of indifferency, 〈◊〉 , and pleasure; Drunkenness is good fellowship, and neighborhood. Covetousness comes masked under the vizard of 〈◊〉 and moderation: Cowardliness is trimmed and 〈◊〉 up in the 〈◊〉 of discretion, and wariness. If Ministers will not be the Devils Brokers, and followers; their manner of proceeding must be expressly contrary: When they come to Preach, they must make sin appear truly odious, and 〈◊〉 to the open 〈◊〉 of all, that all may 〈◊〉 afraid and endeavor to avoid it. Those 〈◊〉 wipes, and 〈◊〉 jerks, and 〈◊〉 at sin, at which the 〈◊〉 profane 〈◊〉 pleased, but not reformed; are utterly 〈◊〉 and 〈◊〉 the Place, the Person, the Office, of the Messenger of the Lord of Hosts. What A Minister a Jester! O searful! to make the Pulpit a Stage, to play with 〈◊〉 ; when he should terrify the Conscience for it? The Lord abominates the practice, he that knows and fears the Lord should abhor it with detestation. Thus plainly dealt Elias with Ahab, 1 Kings 18. 18. Its thou and thy Fathers house that have troubled Israel, because ye have forsaken the Commandments of the Lord, and followed Baalim. So also with 〈◊〉 , 1 King. 18. 21. How long will you halt between two 〈◊〉 ? If the Lord be God, follow him; but if Baal, then 〈◊〉 him. As if he should have said, Away with this patching in 〈◊〉 , either a Saint or a Devil, make something of it, this is down right dealing. And thus plainly John the Baptist who had the same Spirit dealt with Herod. He doth not beat the Bush, and go behind the door to tell him his faults, and mince the matter with some intimations, but he speaks out, Matth. 14. 4. It is not lawful for thee to have thy Brother Philip's Wife: either thou mnst not have that incestuous Harlot, or thou must not have Grace and Glory. Thus again he dealt with the Sadducees and Pharisees when he saw them come to his Baptisms. He says to them, Matth. 3. 7. Oh ye Generation of Vipers, who hath fore-warned you to flee from the wrath to come. As if he should have said, Egs and Birds, Parents and Posterity, you are a race of venomous, and poisonful wretches: What? A proud Pharisee to listen to the simplicity of the Doctrine of Grace, is it possible? If in sincerity and good earnest, you purpose to embrace the Doctrine of truth, bring forth then fruits worthy of amendment of life, verse. 8.

We have done with the Plainness of the Ministry, [ 2] we are now to inquire wherein the Power of a Ministry Consists: And that appears in Two Things.

There must be soundness of Argument, and undeniable [ 1] Evidence of Reason out of the Word, which is able to command the Conscience; such strength 〈◊〉 truth, which like a mighty stream, may carry an understanding Hearer. When the Apostle was to come amongst the flanting Orators and silken Doctors of Corinth, which so excelled in Eloquence, he brings the trial of their Ministry unto this touch, 1 Cor. 4. 19, 20. I will know not the speech of them that are 〈◊〉 up, but the power, for the Kingdom of God stands not in word, but in Power. Its not the 〈◊〉 of words, not the sound and tinkling of a company of fine Sentences, like apifh toys and rattles, that will commend our Ministry in the account of God, there is no Kingdom, no Power of the work of the Spirit, the heavenly Majesty of an Ordinance is not seen in such empty shells and shadows: A building with painted walls, and no pillars, would be of little use, and less continuance: A body framed out of Colours, may be a picture of a Bird or Beast, but a living Creature it cannot be, because it wants the soul and substance which should give life and virtue thereunto. So it is when a multitude of gay Sentences are packed together without the sinnews and substance of convicting Arguments: there may be the picture of a Sermon, but the life and power of Preaching there will not be in any such expressions.

That a Minister may be Powerful, an inward 〈◊〉 [ 2] heat 〈◊〉 〈◊〉 , and holy affection is required, answerable and suitable to the matter, which is to be communicated; and those add great life and 〈◊〉 to the delivery of the truth. Out of the abundance of the heart the mouth speaks, and a good man out of the good treasure of his heart, brings forth good things, Mat. 12. 35. Where then there is a heart awanting, the chiefest part of Speech, the pith and heart of it is gone; for the several affections out of which the words arise, make an impression, and work alike temper of Spirit in him to whom we utter and express ourselves: Thus we speak from heart to heart, and that is the best way to be in the 〈◊〉 of the Hearer, and the only way to make our words take place and prevail: He that mourns in speaking of sin, makes another 〈◊〉 for sin committed. An Exhortation that proceeds from the heart, carries a kind of Authority and Commission with it, to make way for itself not to return before it confer with the heart of him that will give attendance to it. 〈◊〉 Discourses talk only with the 〈◊〉 , they go no further, because they 〈◊〉 no deeper then from the understanding of him 〈◊〉 speaks. The Doctrine of the Gospel is like the 〈◊〉 upon the herbs, and the dew upon the grass, 〈◊〉 . 32. 2. The strength and stirring of holly affections is like a 〈◊〉 wind or tempest, makes the truth delivered to press in with more power and speed, and to soak more deeply, even to the heart root of him 〈◊〉 with 〈◊〉 will receive it.

It may be here inquired for Explication of the [ 2] Point: How a Ministry thus 〈◊〉 and Powerful 〈◊〉 work? Answ. To speak only so much here as concerns the Place, leaving Particulars until we 〈◊〉 of the several Parts of Preparation, know we must, the preparing work of a plain and powerful Ministry stands in Two Things.

It discovers the secrets of Sin, makes known the [ 1] close passages of the Soul to itself, and that in the ugliness thereof: Heb. 4. 11. The Word of God is 〈◊〉 in Operation, sharper than any two edged sword, 〈◊〉 betwixt the Soul and the Spirit, and is a discerner of the thoughts and intents of 〈◊〉 〈◊〉 . This was the work that Paul aimed at in the 〈◊〉 of the Gospel, 2 Cor. 4. 4. Pandling the Word of God, not deceitsully, but plainly, by 〈◊〉 of the truth, he commended himself to 〈◊〉 man's Conscience in the sight of God. As though he had said, Speak Oh ye blessed Saints of 〈◊〉 , was not Paul in your 〈◊〉 ? Did he 〈◊〉 every corner of your Consciences? 〈◊〉 you cannot but acknowledge it, your hearts 〈◊〉 〈◊〉 but 〈◊〉 as much.

A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Corruption, [ 2] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 of luch to whom the Word is spoken and blessed. The 〈◊〉 Soldiers, the refuse Publicans, all 〈◊〉 and stand 〈◊〉 at the 〈◊〉 of 〈◊〉 , Luke 3. 11, 12. they all said, Master, what shall we do? 〈◊〉 a 〈◊〉 at the Bar, 〈◊〉 〈◊〉 (the Judge upon the 〈◊〉 ) 〈◊〉 〈◊〉 . Hence it is, the time of the 〈◊〉 of the 〈◊〉 is called The 〈◊〉 and 〈◊〉 day of the Lord, Mal. 4. 5. 〈◊〉 that of 〈◊〉 〈◊〉 , 2 Cor. 10. 5. The weapons 〈◊〉 〈◊〉 〈◊〉 (that is, the 〈◊〉 Ministry 〈◊〉 〈◊〉 Word 〈◊〉 〈◊〉 through 〈◊〉 , to 〈◊〉 down strong 〈◊〉 , 〈◊〉 cast down 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thought to the Obedience of 〈◊〉 .

〈◊〉 our Savior, the Chief Master of the Assemblies, is said to 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 the Scribes, Matt. 7. last. Not to tell a man a 〈◊〉 tale, a toothless, sapless 〈◊〉 , so that the hearers 〈◊〉 〈◊〉 are gone, are never stirred, never troubled for their sins, nor quickened onward in Obedience: But when the power of the 〈◊〉 , the presence and Majesty 〈◊〉 the Lord 〈◊〉 , appears in his Ordinances, they then carry 〈◊〉 with them and bear down all before them: 〈◊〉 〈◊〉 〈◊〉 lightning, forsakes his hold, and the 〈◊〉 〈◊〉 is forced to give way to the Government of the King of Saints. Strong Physic either Cures or Kills, either takes away the 〈◊〉 , or life of the 〈◊〉 ; so it is with a spiritual and powerful Ministry, it will work one way or other, either it 〈◊〉 〈◊〉 hardens, converts or condemns those that live 〈◊〉 the stroke thereof. For observe we must, 〈◊〉 〈◊〉 Word is but an Instrument in the hand of 〈◊〉 , who dispenseth the same 〈◊〉 to his good 〈◊〉 , and the counsel of his own Will, working when, and upon whom he will, and what he will by 〈◊〉 . The Sword in the hand of him that wields it may as easily killas defend another, answerable to the affection of him that strikes therewith: It is so with the Word which is the Sword of the Spirit, It is the savor of life unto life, but then and to those only to whom the Lord will bless the same; and the savor of death unto death, then and unto those when such a 〈◊〉 is denied.

Such as be Ministers may hence see the Reason, of that little success we find, that little good we do, in the Vineyard of the Lord: Our Pains 〈◊〉 not, our 〈◊〉 〈◊〉 not, with the hearts of men, not one 〈◊〉 levelled, not a crooked piece 〈◊〉 , not one poor Soul prepared for a Christ, after 〈◊〉 〈◊〉 , quarters, years travelling in the work of the 〈◊〉 .

The time was Satan fell like lightning, suddenly, speedily, when the Disciples of Christ as Sons of 〈◊〉 , delivered the Gospel in the power and demonstration of the Spirit: But now Satan stands up 〈◊〉 full strength, takes up his stand, maintains his 〈◊〉 in the hearts of men, notwithstanding all that 〈◊〉 see done by the most. What is the 〈◊〉 ? God is as Merciful as ever, his Word and 〈◊〉 as 〈◊〉 as ever they were: I need 〈◊〉 〈◊〉 as he, Where is the Lord God of Elias? 〈◊〉 , 〈◊〉 , I must rather ask, Where is the Spirit 〈◊〉 Tower of Elias? We want Power, and Spirit, and then no wonder we do not, nay, upon these 〈◊〉 in reason we shall never prepare a people for the Lord. The Word of God which is the Sword of the Spirit, is as sharp as ever it was, but our hands 〈◊〉 weak, our hearts are feeble, we have no courage, 〈◊〉 power 〈◊〉 follow the blow, against the sturdy 〈◊〉 〈◊〉 〈◊〉 of men: We keep these 〈◊〉 〈◊〉 much about us, (condemned by the 〈◊〉 , 2 〈◊〉 . 4. 2.) in the course of our Ministry, 〈◊〉 we are to offend our friends, to displease great ones, to provoke the wicked, and malicious, fear we do, lest their love should be lost, their bounty and kindness taken away, and removed, or else hazard our own earthly comforts, and contents: Its pity but the tongue of that Minister should cleave to the roof of his mouth, who speaks anything less than God requires of him; for these base and by respects sometimes Ministers are afraid to speak to the hearts of men, and ashamed to reprove them for those sins which they are not afraid or ashamed to do in the face of the world. Neither do Ministers many times Convince so soundly as they ought, nor gather in those Arguments which may make those 〈◊〉 undeniable, and men's Consciences at a stand. Again, they want that holy spiritual affection, which they should deliver God's Word withal unto his people: And this is the Sum of all, Ministers do not deliver the Word with a heavenly, hearty, violent affection, they do not speak out of the abundance of their hearts. If they would speak against sin with a holy indignation, it would make men stand in awe of sin; they talk of it hourly, and say, It is not good to profane God's Name, and his Sabbaths, and to live an ungodly life, but they do not speak from 〈◊〉 hearts in this kind. A sturdy Messenger if he come to a man's house to speak with him, he will not be put off, he will take no denial, but he will speak with him, if it be possible before he goes away: But send a Child of a Message to a man, if a Servant do but tell him, His Master is not at leisure, or that he may speak with him another time, he will 〈◊〉 be put off, and go away before he 〈◊〉 delivered his Message. So it is with a Minister that 〈◊〉 his Office with a hearty affection. For when a man speaks from his heart in this Case, he will have no answer, he will not be 〈◊〉 withal, he will take no denial but will have that he came 〈◊〉 : If a man should say he is not at leisure to 〈◊〉 with him, or to hear him now, he will speak with him another time, he will not go away with 〈◊〉 〈◊〉 , 〈◊〉 he will tell him, I came to speak with your 〈◊〉 , and I will speak with your hearts: He will 〈◊〉 〈◊〉 the people, Tell your hearts ye that love the world 〈◊〉 the 〈◊〉 and pleasures 〈◊〉 , (and my heart 〈◊〉 you) did you know the good things that are in Christ 〈◊〉 , did you but know what a happy thing it is to have assurance of God's love, you would never love 〈◊〉 nor delight in wick dness, as you have done before: 〈◊〉 no more 〈◊〉 〈◊〉 things of the world, but for your 〈◊〉 . The day is coming when the Heavens shall 〈◊〉 with 〈◊〉 , and you shall 〈◊〉 the voice o the 〈◊〉 , saying, A ise ye dead and come to judgment: Where you shall hear that dreadful Sentence, 〈◊〉 〈◊〉 〈◊〉 all ye workers of 〈◊〉 , I know 〈◊〉 not, Matt. 7. 23. Oh this may be your case one day. And we that are Ministers of God do mourn for you, and tell your souls, We must have Sorrow 〈◊〉 you, we came for Hearts, and must have Hearts before we go. And this is the First Use, showing the Reason why the Ministers or God do so 〈◊〉 good, It is 〈◊〉 〈◊〉 plain and powerful Preaching 〈◊〉 〈◊〉 〈◊〉 .

The 〈◊〉 Use 〈◊〉 〈◊〉 us the fearful estate and miserable Condition 〈◊〉 〈◊〉 that lived a long time under a plain and powerful Ministry, and yet their hearts have not been 〈◊〉 and prepared for the Lord 〈◊〉 : It is a 〈◊〉 〈◊〉 that the Lord will never bestow any 〈◊〉 Good upon that Soul. He that hath lived under, a powerful Ministry many years, and yet is not wrought upon thereby, it cannot certainly be concluded, but it is greatly to be suspected, That the means of Gracewil never profit that man. Look as it is with the Master Carpenter, when he hath turned every piece of Timber, and taken what he will for his turn, he tells them that be under him, Let this be hewed, and that 〈◊〉 framed and made fit for the building: Afterward 〈◊〉 finds one piece broken, and another cracked, and another knotty: Why, what says he? There is no squaring of these, they are sit for nothing but for burning, they are not fit for any place in the building. Oh! take heed, when God's Ministers have been cutting, and hewing, now exhorting, now persuading, now cutting the heart with Reproof, and yet finds here a cracked Heart, and there a stubborn Soul, that will not be squared by the Word, 〈◊〉 than the Lord should say, These will never be fitted and prepared for me, they are fit for 〈◊〉 but the fire. Oh! take heed of it, for he that will not be fitted for Grace, shall be made a 〈◊〉 in Hell forever. Therefore all you that have lived under a powerful Ministry, and yet are not prepared, go home and reason with your souls, and plead with your own hearts, and say, Lord, Why 〈◊〉 not I yet humbled and prepared? Shall I thus be always under the hacking and hewing of the Word, and never be framed? Such a man, and such a man was stubborn, and wicked, and profane, and yet the Lord hath brought him home, and he is become a broken hearted Christian, What shall I think that am not 〈◊〉 and prepared for Christ by all the means that I have had? Alas! thou mayest justly suspect God never intends good to thy soul: It is no absolute conclusion, but it is a great suspicion that those that have lived under a plain and powerful Ministry half a dozen years or longer, and have got no good, nor profited under the same; I say, It's a shrewd suspicion, that God will send 〈◊〉 down to Hell: Therefore suspect thy own soul and say, Lord, will Exhortations never prevail? Will Instructions never do me good? Will 〈◊〉 , and Reproofs 〈◊〉 strik my heart? Why, I have heard Sermons that would have 〈◊〉 the very stones I 〈◊〉 on, that would have moved the eat I sat upon; the very fire of Hell hath flashed in my face, I have seen even the very plagues 〈◊〉 hell, I have had many Exhortations, Instructions, Admonitions, and Reproofs, and as powerful means as may be, which 〈◊〉 never did me any good. The Lord be merciful to such a poor soul, and turn his heart that he may lay hold of Mercy in due time.

Exhortation. Is it so, That a plain and powerful Ministry is the means of Preparing the soul of a poor 〈◊〉 for the Lord Jesus? Why then, when you hear the Word plainly and powerfully preached to you, labor that the Word may be so unto you as it is in itself: It is a preparing Word, labor you that it may prepare your hearts to receive Christ: And you that be Hearers, everyone labor to save the Soul of another; let the Father speak concerning his Children, and the Husband concerning his Wife and his Family, and the Wife concerning her Husband, Oh when will it once be, when will the time come that my Child may be fitted for the Lord, when will it be that my poor Family, my poor Wife, my poor Husband shall be prepared for the Lord, the Lord grant, that it may be, if not this Sabbath, yet on another; if not this Sermon, then at the next: Labor therefore to give way unto the Word of God, and suffer your Souls to be wrought upon by it, for the word is powerful to prepare your hearts, but the Minister must hew and square your hearts before they can be prepared for the Lord Jesus, and you must suffer the words of Exhortation, (as the Apostle says) Heb. 13. 22. So likewise suffer the words of Conviction, of Reproof, of Admonition, and hold and keep your hearts under the Word, that you may be wrought upon thereby. And as when men have set Carpenters a work to build an House, then they come every day, and ask them, How doth the work go on? How doth the building go forward? When you are gone home, do you so reason with yourselves, and ask your own hearts how the work of the Lord goes forward in you? Is my heart yet humbled? Am I yet fitted and prepared for Christ? I thank God I find some work and power of the Word, and therefore I hope the Building will go forward.

The Work of God is altogether Free.

It proceeds merely out of God's favor and good will, its his acceptation, not ours: Unless he put forth that Almighty hand of his, and take us unto his Grace; its not in our liberty nor ability to take hold of the offer of his Mercy, or to reap any saving benefit therefrom, Rev. 21. 6. To him that thirsts I will give of the water of life freely. Its a gift, and free also, though one thirst, never so earnestly desire it, never so constantly endeavor to attain thereunto, yet unless the Lord do more out of mercy, than any can procure by any sufficiency, or worth of his own, he will gain nothing: As it was in the Building of the Material Temple, the laying of the bottom stone upon which it was founded, and the adding of the top stone when it was finished, and attained its perfection: the whole multitude with one consent and one voice acknowledged the only Cause thereof, Grace, Grace, Zech. 4. 7. Much more is it true in the rearing up, and erecting of the Spiritual Frame in the Soul, from the first entrance of it in Preparation, till it come to be consummate in Glorification, all comes from the Favor and Free Grace of God.

This Freeness of this Work appears in Three Particulars.

First, Free it was for God whether he would [ 1] provide any other Way and Means of Salvation, whether he would appoint another Covenant, when the first was broken and made void through Adams default. The Lord was not bound to set up Adam again, when by his carelessness and neglect, he had misspent that stock of Grace he had bestowed upon him. The Lord was not bound to Recover and Redeem Adam from the power of Sin and Death, when through his own folly he had cast away himself and posterity: In a word, Free it was to the Father to 〈◊〉 this Covenant, Free to Christ to Undertake it, Free to the Holy Ghost to accomplish it. God gave his Son, Joh. 3. 16. Christ gave himself, Tit. 2. 14. Both gave, and sent the Holy Ghost, as Commissioner from them both, to be the finisher of this work, Gal. 4. 6. And if wholly given, then it must be wholly free.

As its Free for God to appoint, so it depends upon [ 2] his good pleasure to reveal and make known the means of Grace as seems best to his heavenly Wisdom, why it rains upon one City and not upon another; why the dew of heaven, the Doctrine of his holy 〈◊〉 , is sent to one people and not to another: That he reared up a wall of Separation between Jew and Gentile, Ephes. 2. 11. 14. That light is in Goshen, and darkness in all the parts of Egypt besides, Exod. 10. 22. 23. That to the Jews were committed the Oracles of God, Rom. 3. 1. But he dealt not so with other Nations, neither have they not known his ways, Psal. 147. last. Why Paul is sent for into Macedonia, and forbidden to go into 〈◊〉 , Acts 16. 6, 7, 8, 9. The Apostles charged not to go into the way of the Gentiles, ' Mat. 10. 5, 6. not to enter into the Cities of Samaria, but to the lost sheep of the house of Israel: His own will is the Rule of all this, and there is no other Reason to be rendered.

There were many Widows in Israel when the 〈◊〉 were shut up three years and six months, 〈◊〉 〈◊〉 great 〈◊〉 was through all the Land, but 〈◊〉 of them was Elias sent, save only to that one Woman, a Widow of Sarepta, Luke 4. 25. 26. There was many Leapers in Israel, in the time of Elisha, but none Clensed save only Naaman the Syrian. In a word, All these Blessings are God's Own, and may he not Do with his Own what he will?

Free Lastly in regard of the work of the Means; [ 3] that ever they prove profitable unto any, or work 〈◊〉 in the hearts of any for their eternal welfare, its only from God's good pleasure to give good success to some, which he denies to others: This is the ground which the Evangelist gives of this different Dispensation of a Blessing upon the same Means, Mat. 13. compare 11. with 13, 14. The Scribes and Pharisees in Hearing, they hear and not understand; in Seeing, they see and not perceive: that is, They attend daily, and yet do not profit; observe daily, and yet do not prosper in their endeavors; their hearts waxt fat, when others were humbled; their ears made heavy, when others were bored to entertain the truth. And if the cause be inquired, our Savior answers, Verse 11. To you (my Apostles) its given to know the Mysteries of the 'Kingdom, but unto them its not given.

It is beyond the compass of all inferior Causes that can be conceived, That Paul breathing out threatening; against the Church, coming in open field in 〈◊〉 , and professed Rebellion against Christ, should have the Lord Jesus revealed to him, and in him; this (I say) is beyond the reach of any cause in Nature, and therefore the Apostle points at a higher hand, It pleased God (saith the text) to reveal his Son in me, Gal. 1. 15. And then also when he opposed and fiercely persecuted his Son in his Members, was there at this time, any improvement of natural abilities, or the remainder of the image left 〈◊〉 man after his fall? was there at this time any 〈◊〉 trading with the Talents of Common Graces, which should move the Lord in way of 〈◊〉 , to give 〈◊〉 and spiritual Graces? Was there any 〈◊〉 〈◊〉 fitness now in the Spirit of Said to 〈◊〉 and 〈◊〉 the 〈◊〉 of truth? 〈◊〉 〈◊〉 are groundless dreams of men, merely cozened and 〈◊〉 with their own carnal devices.

Again, That the great Doctors of the Law who were honored as Guides of others for their Parts and 〈◊〉 , should despise the Counsel of God against themselves and the 〈◊〉 and Publicans, people of most desperate and for 〈◊〉 courses, should entertain the Baptists Doctrine and Gospel: The resolution of all at last must come to this, The 〈◊〉 of the Lord shall stand, and 〈◊〉 do whatsoever he will: Thither our Savior repairs, and there 〈◊〉 rests, I thank thee O 〈◊〉 Lord of Heaven and Earth, that thou hast hid these things from the 〈◊〉 and prudent, and 〈◊〉 revealed them unto 〈◊〉 and 〈◊〉 : Even so, O Father, for so it 〈◊〉 thee, Matth. 11. 25, 26. The issue then is, If it proceed from God's free pleasure that Means are 〈◊〉 , revealed, blessed, then is there a full freedom 〈◊〉 all; and it must be so for these Reasons,

There is nothing man hath that can Purchase this, Simon Magus 〈◊〉 〈◊〉 , and its probable enough 〈◊〉 would nor have stuck at the price, had the 〈◊〉 〈◊〉 never so great, Acts 8. 18, 19. And when 〈◊〉 〈◊〉 that the Holy Ghost was given through 〈◊〉 on of hands, be offered them 'Money to 〈◊〉 〈◊〉 that 〈◊〉 : But the Apostle Peter 〈◊〉 with 〈◊〉 , Thy Money 〈◊〉 with thee, 〈◊〉 〈◊〉 thou hast thought that the Gift of God may 〈◊〉 〈◊〉 〈◊〉 Money 〈◊〉 〈◊〉 and a 〈◊〉 〈◊〉 think such a thing, impossible 〈◊〉 forever 〈◊〉 〈◊〉 it. Purchases are made by such things as carry some kind of proportionable worth to that which is to be Purchased: But there is nothing that can be compared with wisdom, and the Spiritual Grace in Christ, Prov 3. 15. Much less can be accounted of an answerable Rate and value thereunto.

There is nothing a man can do of himself whereby he may procure and obtain this spiritual good. Rom. 9. 16. It is not in him that Wills, nor in him that Runs: It is not said, in him that goes carelessly about the work, but it is not in him that improves the best of his ability, and that with speed, though he 〈◊〉 in this race, but it is in God only that shows 〈◊〉 . If thou shouldest mark, O Lord, what is done a miss, who should abide it? Psal. 103. 3. The best are so far from obtaining favor, by any desert of their doings, that it is well with them they are not consumed by his displeasure for the failing of their best actions.

There is no Promise made to any Natural man whereby he can challenge this at the hands of the Lord: All men by nature are children of 〈◊〉 , Eph. 2. 3. Heirs of perdition, if they have their own place its Hell, if they have no more but their own Portion, Confusion and eternal 〈◊〉 is, that they must look for, if they have the fruit of their own tree, the ways of their own work, its nothing but woe and misery, 〈◊〉 3. 11. All Promises are Yea and Amen in Christ, 2 Cor. 1. 20. made and performed in him alone, they that are out of Christ therefore, what they have besides Hell, is 〈◊〉 Mercy. The Sum then is, It man by nature have nothing to Purchase any Spiritual good, can do nothing to deserve it, have no Promise to challenge it, it is freely out of God's good pleasure that any 〈◊〉 of any share therein.

Here then is matter of Thanksgiving to all the 〈◊〉 of God who have been made partakers of so 〈◊〉 favor, to wit, Their 〈◊〉 should be filled with his praise, and their 〈◊〉 with a 〈◊〉 admiration of this so 〈◊〉 a mercy, so much undeserved, and so 〈◊〉 bestowed notwithstanding: The greater and more free the goodness of the Lord is, the greater should our 〈◊〉 be in the receiving of it. This made the Prophet stand amazed, Who is a God like unto thee! Micah. 7. 18. Men will see something in us to move them, and expect some good from us to persuade them to show favor, but who is like unto our God? who shows mercy, not because we can deserve it, or have any right to challenge it, not because we can please him, but because mercy pleaseth him, and he doth it only because he Will, now his Will be done, and blessed he his glorious Name forever. Go thy way then in secret, thou that hast found this acceptation from the Lord, in sincerity of Soul present thyself as in his presence, and say, Good Lord! Why is it? How comes it? That since many that have lived 〈◊〉 the same Place, dwelt in the same Family, sare in the same Seat, and heard the same Word, are yet in the Gall of Bitterness, in the Bonds of Iniquity, yet in the Kingdom of Darkness, under the Power of their Sins, and like to perish for them forever: Lord! Lord! Why are mine eyes enlightened to know the things belonging to my peace? Why my heart touched with any saving remorse for my Sins? That I should have any desires after thee, any longings for thee: Oh its Grace; its thy Free Grace: Otherwise I had never been made partaker of any Spiritual good, nay, I had never known it: Father, What am I that thou shouldest be thus mindful of me? that thou shouldest thus remember me? yea, mindful of me, when I was not mindful of myself; rememberest me when I had forgotten thy glory, my own soul, and mine own everlasting good: Was not I as blind as ever any, and knew not? as careless as ever any, and respected not? yea, stubborn and stout hearted; gainsaid I not, yea, rejected thy compassions so often tendered in the Ministry of the Word, and forced upon me by those heart-breaking Exhortations of thy faithful Ministers, to reveal these Spiritual good things, when out of negligence I did not know them, yea, then to press them upon my Conscience, and by the effectual work of thy Spirit then to prevail with my heart, when at first I did oppose and cast them behind my back; let me forever return all praise to thy Majesty, out of whose free mercy it is that I have been made partaker of any saving work for the good of my Soul: Yea, I thank thee Father, Lord of Heaven and Earth, that thou hast revealed these things to babes and sucklings, and bid them from the wise and prudent: That the Learned of the world are befooled, and thou hast taught me, a poor ignorant silly wretch; That many noble and honorable are cashiered, and thou hast accepted of a base worm, plucked me out of a smoky Cottage, out of a Corner of Hell, to receive me into the Kingdom of thy Christ, to bear me in thy own bosom, here wildering up and down in this valley of tears, that thou mayest glorify me with thyself when all tears shall be wiped away from mine eyes: Oh! it is thy Free, thy Free Mercy, let my Soul forever bless thee, and walk worthy of thee and it, that I may serve thee with a good, and a glad, and a free heart, as I have received freely from thine own Hand, whatsoever either I have, or Hope for.

Here is also ground of great Encouragement to all distressed and disconsolate 〈◊〉 , who labor under the weight of the guilt of their many sins, and sight of their own unworthiness: The right Consideration of the former truths may be as a spiritual Cordial whereby their hearts may be quickened to seek unto the Lord, as their hopes sustained to expect that succor and supply which may be most seasonable for their Relief: Because, as there is no worth on our parts that can move the Lord, so there is no vileness so great that can hinder him, from doing what good he intends to such undeserving ones as we be. His own good will being the only 〈◊〉 of any saving work he is pleased to put forth upon the hearts of those who appertain to the Election of Grace. This was that which the Lord proclaims, and which he urges upon all drooping and discouraged Spirits, to make them put on more cheerfully in the pursuit of life and happiness, 〈◊〉 55. 1. Oh everyone that thirsteth, come to the waters, and he 〈◊〉 hath no money, come buy and eat, yea, come buy wine and milk without money, and without price. Its very remarkable how the Spirit of God labors to remove that which will, and most usually doth hinder the fainting hearts of dismayed sinners, in their endeavor after Mercy: They fondly conceit they must come with their cost, they must bring some Spiritual abilities and 〈◊〉 with them, unless they have that money, they are like to miss of their market; they shall not be able to purchase God's acceptance, the Graces and Comforts of his Spirit, signified by Wine and Milk: The Lord therefore that he might wholly dath these dreams, and take off these 〈◊〉 thoughts, he puts it beyond all Question and Doubt by a 〈◊〉 〈◊〉 to the contrary, He that hath no money; that is, No Spiritual 〈◊〉 or worth, let him buy, question it not; yea, I speak it seriously, and mind what I say, therefore I say again, without money, doubt it not; yea, I 〈◊〉 as I say openly and plainly, without money, or money worth, no in 〈◊〉 , no weakness, no unworthiness shall hinder, be not needlessly suspicious, I intend not to sell my Graces and Comforts; but to bestow them freely upon such who have an open hand to take them, and an empty heart to carry them away: This was the ground of Encouragement whereby the Prophet emboldened those rebellious Jews to take words and resolution also to themselves, to press in with some hope to speed with the Lord, Hos. 14. 2, 3. Take unto 〈◊〉 words, and say, Receive us graciously: But the Lord might have replied, You have no worth in yourselves, you deserve no favor; therefore its added, with thee the Fatherless find mercy: As if 〈◊〉 should have said, Thou doest not vouchsafe mercy to sinners because of any excellency they have, any friends they can make, any abilities they can bring, but the helpless, friendless, fatherless, orphane souls, such as be destitute of all succor, no eye to pity, no friend to provide, no strength to support themselves, such find mercy with thee; such we are; therefore Lord show us mercy; If the Dole or Alms was to be bought and purchased, then the 〈◊〉 who had most, and needed least, would 〈◊〉 be possessors of it, but because its only out of the 〈◊〉 to bestow it freely, he thats poor hath never a whit the less, but the more hope to receive it; so it is here in the Dole of Grace, when 〈◊〉 thou considerest the infinite baseness of thy heart on the one side, the incomprehensible worth of mercy on the other, and withal conceivest an utter impossibility ever to attain it, ever to expect it; settle this Conclusion in thy heart, as matter of marvelous Encouragement, yet mercy is free, others have received it, and why not I Lord? If the multitude of thine 〈◊〉 plead against thee, if Satan be busy to discourage thine heart, and drive thee to despair, Why dost thou? Canst thou? Expect any kindness from the Lord, since thy frailties so many, thy rebellions so great against the offer of his mercy, and the work of his Grace: How utterly unable 〈◊〉 thou to do anything to procure any Spiritual good? How unfit to receive it? And is it not a folly than to hope for it? Thou hast hence to Reply, Be it I am as base as can be imagined, yet my 〈◊〉 cannot hinder the work of God's Love, for its altogether Free. True, I have nothing to purchase it, Abraham had not; I can do nothing to deserve it, David could not; I have no right to challenge it at the hands of the Lord, nor yet had Paul anything to plead for him in the like case; and yet all these were made partakers of mercy, and why not I Lord? Put in for thy particular, and plead for thyself, and say, Blessed Lord, thy mercy is not lessened, thy wisdom decayed, thy arm shortened; what thou didst freely for Abraham an Idolater, 〈◊〉 a Rebel, for Paul a Persecutor, do for my poor 〈◊〉 also: my vileness cannot hinder the freeness of thy Compassions.

If it be here Replyed, That this affords small ground of Comfort: for if the Dispensation of Grace depend upon God's Free Will, he may fail us, as well as help us; he may deny it, as well as give it.

The Answer is, He may give it as well as deny it, and thats Argument enough to sustain our hopes, and to quicken our endeavors, put it then to the adventure: Thus the Prophet Joel pressed the Israelites to 〈◊〉 to God for the removal of a Judgment, and the Pardon of their Sins, upon this very possibility, Rent your hearts and not your garments, and turn unto the Lord, who knows if he will return and leave a blessing behind him, Joel, 2. 13, 14. Thus the 〈◊〉 Ninevites provoke themselves to importune the God of heaven for the with-holding of the destruction threatened,