A Complete Body of Divinity

SERMON CXVI.

WE have taken a summary Acco ••• if the Work of Effectual Calling, or 〈◊〉 Conversion, in which the Soul is put 〈◊〉 posture, for the Embracing of Christ with 〈◊〉 saving Faith. We have also taken Notice • f the several things that are done by the Spirit in the bringing of this about, whether it be in a common and preparatory, or in a saving Work. It now follows that we 〈◊〉 a more particular enquiry into these things; and consider what is done in each of the • , and how this blessed effect is prod ••• d by them. And here,

THERE is something that is done Exte ••• lie, and in common to them that are effectually ••• d, and them that are never so, who yet are 〈…〉 treaty of Peace; and that is, He offers 〈◊〉 them in the Gospel. He opens to them 〈◊〉 of Life, and makes overtures with them 〈◊〉 it. Here two or three things 〈◊〉 be observed,

• 1. THAT the Gospel is a medium made use of by God, for the bringing of Sinners to 〈◊〉 in Christ, and so to Salvation. For this 〈◊〉 we have that encomium put upon it, 〈◊〉 1.16. For I am not ashamed of the gos ••• 〈◊〉 Christ: for it is the power of God unto s ••••• to everyone that believeth, to the Jew first, and also to the Greek. Because the power of God insinuates itself in and with it, into the Souls of all those that are made Believers by it. By the Gospel we are to understand, the whole discovery of the way in which father 〈◊〉 may come to obtain Salvation by Christ; and all the means that are used by it to bring this 〈◊〉 . Which, what they are, will follow to be taken notice of. And here let us consider.

  (1.) THAT God in treating with Sinners d ••• with them as reasonable Creatures: i.e. 〈◊〉 applies himself to those Faculties Which 〈…〉 put into them, whereby they may be led as Cous •• by Counsel in their accepting of Christ. It 〈◊〉 true, he doth that in them by an immedive and creating efficacy, which restores to the • a gracious power of so doing; but this is done while he is outwardly treating them with the means, and inwardly moving upon their minds and Consciences. He therefore offers that to them, which may convince their reason, and more upon their affections; which is the way in which man is rationally drawn to the exerting of human actions. And on this account he is said to persuade men. Gen. 9.26. God shall enlarge Japheth, and he shall dwell in the tents of Shem. See, 2 Cor 5.11. Knowing therefore the terror of the Lord, we persuade are.

  (2.) THAT hence, Faith in Christ must be bath upon the Knowledge of him. If ever a Sinner be persuaded to venture himself upon Christ for Life, it must be upon a discovery that is made to and in him, and that Christ is such an object as is every way sit for him so to do. The Act of the Will cannot be called an human Act, any further then as it follows are dictares and directions of the Understanding. Faith indeed is a Confidence, but it is ever built upon Knowledge, so that till there be a discovery made of Christ to the Man, by which he apprehends him to be able to save him to the uttermost, he will not cast himself upon him for Eternity. Paul therefore hath such an expression, 2 Tim. 1.12. For I know whom I have believed, and I am persuaded that be as able to keep that which I have committed unto him against that day.

  (3.) THAT this Knowledge must be by Revelation. There are but two ways in which 〈◊〉 can come by the Knowlege of anything, viz. by the Improvement of natural Reason, as by Revelation from God; the former can 〈◊〉 no further then to such Rules or Principles as are rooted in the nature of things, are there to be discerned by the light of made; such therefore as have no rooting 〈◊〉 , but depend upon the Divine Pleasure, 〈◊〉 be no otherwise known, than as God sees 〈◊〉 to declare them; and such is the Knowledge of Christ, both as to his Person, Natures, and Offices. Paul therefore ascribes this Knowledge of his to this fountain, Gal. 1.15. 〈◊〉 that, 1 Cor. 2.13. Which things also we Acts, not in the words which man's wisdom • word, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

  (4.) THAT God hath chosen the Gospel to be the Instrument in and by which this Revelation is made. If we speak of the matter of the Gospel, that is the Revelation itself, it being nothing else but those Truths wherein fallen a ••• 's Religion is contained. But if we consider the Gospel as it is written and published in the Scripture, so it is an Instrument of this Revelation, and this is of God's appointment. Hence that, 2 Tim. 1.10. But is are made manifest by the appearing of our Savior Jesus Christ, who hath abolished death, and brought life and immortality to light, through th •• iespel. So that in and by it, God proclaims us Men the glad ridings of Peace. There were those that were immediately inspired to ••• rd these things, and Christ hath appointed an order of Men to preach them to Men, but it is the Gospel or Word of God that is to be preached, 2 Tim. 4, 2, 3, 16, 17.

  (5.) HENCE ordinarily, There are none called, but those to whom the Gospel is brought, in the external Dispensation of it, i. e. either the written Word of God, or the public Preaching of it. For although God's Power is not to be called into Question, yet if he hath seen meet to restrain the exerting of it to such a way, his declared Will ought to set us down, nor can we have any other Rule to judge by. The Apostle therefore speaking of this matter, declares himself plumply, Rom. 10 14, 15. Nor can we name that People in the World, that ever received the Knowledge of Christ in any other Way.

  (6.) THAT God brings not the Gospel ordinarily, to any People, but where there are some to be Effectually Called by it. It cannot be instanced, where the Gospel offer was ever made to Men, merely for Condemnation. God knows who are his, according to the Purpose of his Grace, before they are so called, where they live, and accordingly orders either the Gospel to come to them, or them to come to it: And his Providence hath been very remarkable on this account. We are told, what is the direct end of it, Act. 26.18. It is therefore for the sake of such whom he intends it to have this efficacy upon, that he over-rules the dispensations of it.

• 2. THAT in the Gospel, God makes Offers of Christ, and Salvation by him, to all that it comes unto. Here let us observe,
  • (1.) THAT God sends the Gospel to men, by Men, whom he employs for that end. The Gospel is presented to men in the way of an Embassy, and God hath made choice of men like ourselves to be the Ambassadors of it. This title Paul assumes to himself and the other Gospel Ministers, 2 Cor. 5.20. And herein he both puts a great honor upon those whom he so employs; Paul mentions it as so, Eph. 3.8. and also greatly favors men, in that he sends to them by such, who may say to them as Elibu to Job, Job 33.6, 7. Behold, I am according to thy wish in God's flayed: I also am formed out of the clay. Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee. God might have employed Angels, and they would have gloried in it, as an high honor put upon them. But he hath chosen this way, and it is for his own Glory too. 2 Cor. 4.7. But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.
  • (2.) THAT this Errand is to publish the glad tidings of Peace, and invite men to accept of it. That therefore is used as a periphrasis of the Gospel Ministry, Isai. 52.7. How beautiful upon the mountains are the feet of him that bringeth good tidings, that published peace, that bringeth good tidings of good, that publisheth salvation, that saith unto Zion, Thy God reigneth! The Gospel is called, the Gospel of Peace, because it is an Instrument of making Reconciliation & Peace between God and man. Sin had made them enemies, but Christ came to made on the breath, 1 〈◊〉 • .15. And having 〈…〉 of the way which obstructed this Peace, now he sends this Message to men, and the Errand is, not only to declare that there is a way opened to it, but to use all utmost entreaties with Sinners to accept of and embrace it, ver. 20
  • (3.) THAT their Commission it to all, thee come neither the hearing of them, without restr • tion • . Remember that their Errand is to declare that there is Salvation to be had by Christ for Sinners, who are under Condemnation; to make offers of it to men, to invite them seriously to accept of it, and to ware them on their peril, that they do not reject it. Now in all this they are to act according to their Commission and Charge, and neither to go beyond, nor come short of it. As to the secret purposes of God, they are not acquainted with, nor can, nor may they meddle with them. But as to God's revealed will, they must declare that. Now the Charge which Christ gave his Disciples, which also extends to all the Gospel Ministers, in their station, it comprehends all that they preach to, without exception. See, Mat. 28.19. Mar. 18.15 They are to tell everyone, that there is Christ a Savior who came into the World to save Sinners; that there are no Sinners but may be saved by him, if they accept of and come in to him for it. That they come in his Name, and have Orders to bespeak them, and till everyone of them, that Christ by them, a •• s their Consent, and offers all his Grace and Salvation to them: That nothing can hinder their being saved by him, but only their willful putting him away from them. Hence the general terms that are used in this invitation, Isai. 55.1. Rev. 22.17.

3. THAT in the Gospel these Offers are made upon Terms, which are therein opened. There is not only an offer made, but also a treaty proposed in the Gospel unto Sinners. And here,

• (1.) THERE is not only Salvation to be had by Christ, but there is also a way appointed by God, in which it is to be had. God hath not only ordained Men to be saved, but hath likewise determined how they shall so be, and this is as firmly fixed as the other. And notwithstanding the absolute certainly that some shall be saved, it is true, that none shall be saved in any other way but this. We are therefore told of the way of Peace. Rom. 3.17. And Christ gave order to his Disciples to preach the Gospel on these terms, Mar. 16.16. He that believeth and is baptized, shall be saved; but he that believeth not shall be damned. If ever God brings any to eternal Life, it shall be through the way in which he hath designed it. Hence that, Tit. 3.5. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the holy Ghost.
• (2.) IN this way there is something to be complied with by them that will be saved. Man is not carried in this way as a sensitive, or a merely sensitive Creature, but at a rationed Agent: And as he is endued with an 〈◊〉 w • d, capable of making its own election, so God applies himself to it accordingly. Tho' it is he that draws us, yet are 〈◊〉 ran 〈…〉 , Capt. 1.4. As God will save no man against his will, so he will lead no man in the way of it, by a sore • ble compulsion, but by a spontaneous, or voluntary consent. Hence that, Psal 110.3. Thy people shall be willing 〈◊〉 the day of thy power, in the beauties of be ••• sision the wrath of the morning: thou hast the 〈◊〉 of thy wrath. They shall choose the good, and refuse the evil.
• (3.) THAT men may comply with this may 〈◊〉 sensible Creatures, the terms of it must be 〈◊〉 to them. An human choice, though it 〈◊〉 act of the will, yet to reader it human, it must be guided by the practical understanding nor can it otherwise be denominated an election. That therefore men may be capable or making such a choice, they must be acquainted with, that so they may have the knowledge of that about which it is to be made. Hence we have that expression, Psal. • .10. And they that know thy none, will put their 〈◊〉 thee. The man must apprehend the thing 〈◊〉 be good, in order to his closing with it; whereas, that which he knows nothing of, is can neither determine to be good nor end, and so cannot exert an act of his will about it. That therefore is reckoned as no 〈◊〉 part of the natural man's misery, Rom. 3.17. And the way of peace have they not known.
• (4.) FOR this end, God in the Gospel, 〈◊〉 these terms in the way of a Covenant. 〈◊〉 Gospel treaty is frequently in the Scriptures, called a Covenant; and the reason is, because in it God deals with men in a way analogous 〈◊〉 Covenant among men God therefore, 〈◊〉 with making offers of eternal Life by Christ, declares to men the way in which it is 〈◊〉 had. And in the Gospel he shows to 〈◊〉 what is required of them if ever they hope to be saved, and would not be ashamed 〈…〉 have those hopes to perish. Hence that, Joh. 3.36. He that believeth on the Son, hath our lasting life: and he that believeth not at the Son, shall not see life: but the wrath of God abideth on him. And in this regard it is, that the Promises of the New-Covenant are •• nected with those Procepts which requires conformity to them, in order to our parenting of the good promised; as is everywhere 〈◊〉 be observed.

4. THAT in the Gospel, God useth all 〈◊〉 suitable to persuade men to accept of this 〈◊〉 on these terms. He not only proposeth the terms, but he urgeth them with earnestness, and accommodates the pleas used to more upon them. And here,

• (1.) THE natural man knows not the and he hath of Christ or Salvation by him. Man under the power of Unregeneracy, is ignorant of his own misery. He is poor, and wretched, & 〈◊〉 . &c. and knows it not. He thinks, &c, Rev. 3 • . 〈◊〉 was said. I am 〈◊〉 and t • er • esed and goods, 〈…〉 need of nothing: and know 〈…〉 that th •• 〈◊〉 w • e ••• d and miserable, and 〈…〉 , and maked. He labors under 〈◊〉 gr • e • ous error, which makes him mil call good •• d, and evil, good; and being in a deep •• eep of security, he can hear of Christ, and his glor • us bucol ••• cy, and the Salvation th •• he is Author of, and not at all con ••• himself about it. Let these that need it, •• ed 〈◊〉 , as for him, be hopes to do well with ••• 〈◊〉 . Our Savior Christ tells us. Mat. 9.11. They th •• be whole need not a physician, but they 〈…〉 . And such an one is he: and for th •• reason he concerns not himself to seek an interest in this precious Savior, but he 〈◊〉 •• ry his Salvation to whom he pleaseth 〈…〉 .
• (2.) NAY. There is in law a natural averse ••• 〈…〉 with the way of Salvation by 〈◊〉 . Not only doth he not know his need of 〈◊〉 , but the terms or proposals of it are 〈◊〉 to him. The way of life opened in the Gospel, being suited on purpose for the •••• tion of the tree Grace of God, is directly 〈◊〉 to the inclinations of the proud nature 〈◊〉 ••• en man: so that the very offers of it do 〈◊〉 up this malignity to give opposition 〈◊〉 . We are told, Rom. 8.7. Because the 〈◊〉 mend is enmity against God: for it is 〈◊〉 subject it the 〈◊〉 God, neither indeed can be. And by that law we may understand, the 〈◊〉 of life which is re ••• led to fallen man. 〈◊〉 indeed, cone but an humbled Soul can 〈◊〉 ••• port with it. Man would have a 〈◊〉 • fress of his own, and cannot tell how 〈◊〉 to go to Christ to be covered under 〈◊〉 •• e must find and know himself misera ••• •• deed, before he will give his consent to 〈◊〉 alow was it with the Jens. Rom. 9.31, 32. 〈◊〉 which followed after the law of righ ••••• , both 〈◊〉 attained to the law of righteousness. Wherefore? Because they so • ght it, 〈◊〉 faith, but as it were by the W • rk of the 〈◊〉 for they stumbled at that stumbling it me.
• (3.) HENCE be must be persuaded to this 〈◊〉 to his compliance. And there must 〈◊〉 persuasions used, to pre • ail with 〈◊〉 who hath no inclination to, but hath I •••• lie rooted ave • sion and prejudice against a thing; for if he do make cho • ce of it, his 〈◊〉 must be gained; and for that he 〈◊〉 change his mind, which cannot be an 〈◊〉 of force, but must be done by persuasion. 〈◊〉 which it is absolutely necessary that he 〈◊〉 •• do to take up other sentiments about 〈◊〉 things, than he before had of them. 〈◊〉 , while he not only despiseth, but hates 〈◊〉 , be will never cordially embrace them. 〈◊〉 the heart of the natural man is exceeding 〈◊〉 of the way that it is in. According 〈◊〉 J •• . 8.5.
• (4.) GOD to this end in the Gospel, useth all Ar •••• s suitable for this persuasion. A suitable pe ••• sion is bullt upon such rational consi ••• ons offered to the person, as may convi ••• his Judgment or Conscience, that the thing proposed to him is good, or necessary, or some way propo • able 〈◊〉 him; and the neglect of it will be hurtful to him: so as thereby to work upon his affections, by which the whole man is set on go ••• . And such a course as this the Spirit of God useth in his treating of Sonnets by the Gospel, in which he urgeth h • s I vitations upon them.

[1.] BY s •••• ng them their • bsolute necessary of Christ to be a Savior to them: That they are undone, & must needs perish everlastingly without him. He, by clear evidence, & irretragible demonstration lays before them the truth of that, Act. • 12. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. That it God had not sent his Son into the World to work out Redemption for us, we had been lost forever; and that if we now do not close with him upon the terms proposed, we remain hopeless. And there can be no Argument more forcible, than what is urged from necessity. When the man's condition is reduced to one way of help, and if that fail, there is none other left, all objections are hereby answered, all doubts silenced. What course he useth to evidence this will afterwards be considered when we come to consider the Internal work of the Spirit. But the truth of this is asserted and proved in the Gospel.

[2.] BY discovering the fullness of sufficlency, and suitableness there is in Christ, to be a complete Savior. He makes it to appear that he is every way furnished for this work, and that there is nothing wanting in him, for the delivering of us from all misery, and crowning us with perfect blessedness; and so demonstrates the truth of that, Heb. 7.25. Wherefore he is a • le also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. He lays open the fullness of Christ, and the inexhaustable treasures that are stored in him, fit to answer all the ends of fallen man. So that all they must needs be blessed, that put their trust in him, Psal. 2.12. Which how he doth will also in its place come to a distinct Consideration.

[3.] BY setting before them the readiness there is in Christ to save them on these terms, not only that he is able to save, but that • e is willing to receive all that thus accept of him. Hence in the Gospel, he sets before them, all the precious Covenant promises, that are made to all that so do; all the earnest Invitations that are given to Sinners to come to him; all the Complaints that he makes of their obstinacy in refusing to come; and how infinitely he is pleased with those that hearken to his Call and come in upon it; together with the Welcome that all such do find with him. And what can be more urgent or persuasive?

5. THAT all to whom the Gospel is sent, do not come up to, and accept of these Terms. That this is so practically is undeniable. And would we know whence it is, observe,

• (1) THERE are none that will cor • ty. soling as they hope to do well enough without •• rift. That is the language of secure Sinners. Job 21.14, 15. Therefore they say unto God, Depart from us: for us at fire not the knowledge of thy way. It but is the a • mighty, that to shall serve him? and what pr • fit shall us have if we pr •• unto him? No e • ver came to him till necessity drove them. Not is it to be wondered at, if we consider the security, pride, a • d enmity, that is in the natural man.
• (2.) THE Gospel Ambassadors can but Offer and Entreat. This they must d •• else they will i • cur guilt, and be called to answer for blood, 〈◊〉 〈◊〉 , 17, 18. But though they are faithful and skillful, and spare for no pains, yet sinners may die in their fies. Only they save their own Souls. God will never charge them with the death of such. We see how it is in this respect, Isal. 49.3.4. And sad unto me, Thou a •• my servant, O • lie r • ei • n whom I will be gl • rsied. Then I sad, I have labored in vain, I have spent my strength for naught, and in vain, yet sare y •• cy sadgu • nt as with the Lord, and my work wi •• my God.
• (3.) That the G • spel itself proves to some eventually a favor of Death. It is not effectual on all unto Life. And hence the preaching of it, is an occasion of the hardening of some, as well as the s • fining of others. What saith the Ap • sile? a Cor. 2 15, 16 For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish. To the one me are the savor of death unto death, and to the other, ib. savor of life unto life. Yea, such was the etrand of the Prophet, Isal. 6 9, 10 And he said, Go and tell this people, Hear, ye indeed, but understand not, and see ye indeed, but perceive not. Make the heart of this people sat, and make their ears heavy, and shut their ey • s: left they see with their eyes, and hear with their care, and understand with their heart, and c • nvert and be bealed. Many despise these offers and many presume and abuse the Grace of it to their own utter undoing.
• (4.) THE Elect of God are mixed with others, for whose sake the Gospel comes among them, God will call his own whom he knows. They dwell in the midst of wicked men. It is by the Gospel that he will bring them home to himself. He sends this Gospel by such as know not who they are, but are to invite all. And Christ hath said of his own, Jon. 6.37. All that the Father hath given me shall come to me. Though of others he makes that complaint, 〈…〉 . And ye will not come to me, that ye 〈…〉 ve •••
• (5.) THAT God will be as well glorified in them that resist Christ, as in them that embrace him. Though the primary design of the Gospel was not men's damnation, yet, if men that enjoy it, do not hearken to the Call given, but refuse to entertain the Salvation set before them, God will recover honor upon them in this respect. And for that reason we have Christ himself so menacing, Mar. 11.21, 22. Woe unto thee Chorazin, we unto thee Bethsaids: for if the mighey works with were done in you, had been done in Tyre & Sidom, they 〈…〉 repented long again s • c • t 〈◊〉 to a • bes. But I say uni • you, it s ••• , be must t ••• able for Tye and S •••• of the day of of j • dgment, them for you.

6. THAT he •• e, there is a farther 〈◊〉 regafite, to make the Gospel po •• rjulis He •••• Calling For,

• (1.) THE reason a • y men are an pers •• d by the Gosp • l, is not for we •• of seffciemy in the argements as • d in it. Troy are the f ••• by which some are persuaded, which 〈◊〉 not others, but harden them to this own destruction. The same Text of Scrip 〈◊〉 the same Sermon, hath this contrary even 〈◊〉
• (2.) THE reason of this a • f • erence is 〈◊〉 in the different natures of the sua •• ds to whom the Gospel is effered. They are all of one kind, have the same sort of faculties, and 〈◊〉 in them: the same displitions & iedin • tion to fin; the same aversation from good; there is not one letter than another, Rom. 7.5.
• (2.) HENCE the making the Gospel eff ••• d to Conversion depends on a • Om • ipotect A ••• The Gospel is an lestrumeat or this but 〈◊〉 can use it to effect but the Spirit. Man 〈◊〉 hath rational powers in him, and must therefore be so treated; but all gracious 〈◊〉 are lost: and these must be retiored, before he can use these powers graci • usly; which none but God is able to do in and for 〈◊〉 Phil 2.13. Eph 2.6. And there is 〈◊〉 tradiction between God's treating 〈…〉 rational agents, and yet supplying their 〈◊〉 and impote • er ••• acting gracicusly, by 〈◊〉 newing 〈◊〉 Grace in those powers. And the brings us to the Confideration, of the 〈◊〉 Operations of the Spirit.

USE LET this then advise as, 〈◊〉 very thankful for the Gospel, so to be ending cor • full what Entertainment 〈…〉 it. God is to be praised for this favor. All 〈◊〉 it not. And they that are without it 〈◊〉 But by it, we have advan •• ge to be 〈◊〉 in the way of life, and treated with 〈◊〉 the things of our peace. Not have 〈◊〉 deserved it than those who enjoy it not 〈◊〉 let us rejoice with trembling; con •••••• that if we despise the Offer made, and 〈◊〉 to comply with the Terms of the T ••• . that are proponed to us, we shall 〈◊〉 miss of Eternal Salvation, as all those 〈◊〉 never heard the Gospel shall do, but it 〈◊〉 be a most astonishing Article, in the Indi •••• that shall be brought in against us, that 〈◊〉 sent his Ambassadors of Peace to us, and by them proclaimed the Gospel of Peace 〈…〉 and with much Entreaty, and long 〈◊〉 waited upon us; but we would not 〈◊〉 his Call, but willfully withstood him. 〈◊〉 at the thoughts of having this 〈◊〉 accused for, before his great and 〈◊〉 Tribunal.

SERMON CXVII.

WE have taken an Account of what is done Externally by the Spirit of God in 〈◊〉 to Es • ctual Caih • g. viz lie makes Offers 〈◊〉 , to the man, in the Gospel. But 〈◊〉 are not to think this to be all that he 〈◊〉 in this great Work; ta •••• ga same • ave, 〈◊〉 ••• akingly called it. Grace sunce • t. Be s •• ipel Offer, though • t is a great favor, 〈◊〉 common, and there are more that 〈◊〉 then embrace it. This is intimated is 〈◊〉 . 20.16. It is not saith •• eat to make 〈◊〉 men to see, for one to bold a Can • dle 〈◊〉 him; but his eve-Eght must also be pleased to him. The sta • ce •• spi ••• tual Death, 〈◊〉 which the Word of God assures us all 〈◊〉 men to be, tells us, that outward moral 〈◊〉 is not 〈◊〉 to draw them to Christ, 〈◊〉 there must be something done which may 〈◊〉 them t • l • te again. Hence, although the Spirit of God • ata chosen extet • ally to 〈◊〉 himself to men by the Gospel, yet when and where he will reader this Call 〈◊〉 , a • doth something more in and for 〈◊〉 . Here therefore,

1. THERE is something that is done Inter ••• in these. W •• les by the ••• stry of 〈◊〉 , i • the alm ••• ltration of the Gospel- ••••• ces the Spirit applies himself to me • s 〈◊〉 and • reats with them as rational creatures, is si • uating himself into their m •• d • , •••• ing such effic • c • as he •• es meet; but 〈◊〉 which, all the other • e de •• rou • s, would 〈…〉 men, as to a • y saving Work.

Now i • this internal Work the Spirit apple ••• self to the Soul, print pally to the 〈◊〉 Faculties of it: To the 〈◊〉 d ••• and there peculiarly to the Co • s •• nce: 〈◊〉 the Will, and by that also to the 〈◊〉 , which are the immedia • e 〈…〉 it. We may take a br • e • account 〈◊〉 of these.

1. 〈◊〉 in • erd • applies himself is 〈◊〉 U • •••• ing. And this is the first 〈…〉 〈◊〉 , and for the m • st part, of Time t • o. •••• hough the Spirit of God can, it he sees 〈◊〉 do the work together and 〈◊〉 , yet 〈…〉 not ordinarily so do. But as he app •••• himself in the means to men, as Causes ••••• sel, so he proposeth things to them, and works them up to make a deliberate this, which is not 〈…〉 still, the 〈…〉 the 〈◊〉 of this application is formed at once 〈…〉 . It being a work of Creation, •••••• tely wrought by God himself in the 〈◊〉 . But in his treating with men, he app ••• himself snitably to them; and that must he by informing their Understandings. How 〈…〉 the act of Faith, which is an ex ••••• this new nature, be the act of a 〈◊〉 Agent? Now there are two Things in which the Spirit applies himself to the •••• standing, in order to the bringing the 〈◊〉 a believe in Jesus Christ.

1. BY may of Convention. He convinceth the man of his Son and Misery. And here let it in general be observed, that under this head of Conviction, our Catechism comp •• eth all that which is by Divi • es want to be called Pre • ar ••• ry Work; which therefore must be locked at in the laying of it open. Only, before I proceed to particulars 〈◊〉 , it may not be amiss to speak something of the Nature, and Next •• ay of this Ce • vaction, or Preparation.

1. TOUCHING the Nature of it: The great Inquity here is, If ether it be a C • mman, 〈◊〉 Sp ••••• . & S •• ing Work? And though there was a Touch given at this before, yet I had it needful to remove some mistakes, to add a few words more to it. Now we call that a Common work, which may be found i • the •• ep •• hate, as well as in the Flect; & coo • quectly ha •• nothing in it of evide • ce to distinguish one from the other: And that Special and Saving Work, which is wrought only in the Elect, and is either essential to Salvation, or at least an infallible antec • deat of it; or which ••• penies 〈◊〉 , as the Apostle expresseth it, Heb. 6.9. In sum, that which brings the man under the assurance of the promise of Eternal Life. Give me leave •• e;ss • y at the Resolution of this so much disputed Case in the following Propesi ••• s,

• 1. THAT there is ••• hi •• ss an inter ••• Ope •• t on as well as an external 〈…〉 the Spain, 〈◊〉 his Common. We 〈◊〉 to limit the Addresses of the Spirit to the N •• Elect, to the outward proposal of the Gospel by the Word and Ministry, and supp • se • a • t all the i •• prections made thereby on the minds and Coa • c ••• ces of such, to be nothing else but the c • ercise or improvement of their own rational powers. He indeed applies himselt to those powers, and makes use of them; but yet be comes in and with the means, and 〈◊〉 such operation in them. Whe •• else is it that the same Word at one time 〈◊〉 on them, which it another time st •• s them 〈…〉 certainly, it was not then Christ's meetly speaking that word to the are ter • us J • ws, that left such a 〈◊〉 in C ••• s ••• ces, is made them so act, 〈…〉 . Or why have men that caution given 〈…〉 Th ••• 7.19. Qu •••• 〈…〉 the Sp •••• were there to inve •• d suggestions of his •••• ed in them?
• 2. THAT the f •• d 〈…〉 the Spirit in any, 〈…〉 New ••••• re in •• gen ••• tion. Whatsoever are the secret purposes of God concer • d, m •• , it is certain that there is no saving g • st bestowed on them, before he works the saving Change in them, in which all the G • ce • of the Spirit are produced. • span itself, is the first saving gift applied to me • : in which men are put into Christ. And we are told, 2 Cor. 5.17. Therefore if •• ny man be in Christ, he is a new creature; 〈◊〉 are past away, behold, all things are be •• me new. So that we must either suppose the ma •• o •• be Converted antecedently to this Conviction, or that the Corviction itself is Conversion, or elic allow it to be Common work. There is no promite of special Grace, but requi • es 〈◊〉 in us to embrace is, in order to the con •••• got a title to the good in it to us; and there can be no Faith exerted, where there is not a principle of saving Grace implanted.
• 3. THAT there is nothing done in an Elect person before this, but that may be done in a Reprebate. Not only is the Spirit of God, who is a Spirit, as able to come home to the Consciences of men, by touching of them, as to their senses by the means; but unregenerate men, in their natural state are capable of receiving all these impressions on them, without any saving Change wrought in them. Their Understandings and Consciences, need no new habits to be put into them for this work; but it may be done by the awakening and exciting of those that are in them. A P • roab may be convinced or sin, and made to confess God to be righteons in his punishing him, Ex • l. 9.27. A Hypecrite may be so apprehensive of God's terrible Wrath, as to be afraid of it, Isal. 33. 14. Nor is there any difference in that which is excited in the one before Conversion, either as to the manner of it, or as to the degree; to d • s • inguish it from what may be in the other.
• 4. THAT all those works comprised in this Convintion, may be sound in these that of te • cards t • taily and • na • lie Apostatize. It is a received Truth among the Orthodox, and plentifully confirmed by the Word of God, that none in whom there is a saving Work wrought, though' never so small, shall ever totally of finally fall away from it: Grievous backflidings indeed, they may be drawn into, as Feter was, but not deadly. I shall not here particularly inquire, what is comprised in those several expressions, in Heb. 6.4, 5, but it is beyond dispute, that all these Convictions are included in it; and yet the Apostle supposeth such in hazard of an irrecoverable tall. Not doth the mention it as a meet problem or supdoth which may never be; but as that which he gives them notice of, and expresseth better Charity for them, as supposing them built on a stronger foundation, ver. 9.
• 5. THAT many Elect Persons have had the beginnings of these Works in them, which they have outgrown. There is many a true Convert, that can make report of this upon his own Experience, that before the Spirit came to do the Work effectually in him, he had many an Awakening, many a strong Conviction, many a deep prick in his Heart, which put him upon thinking, purposing, and practicing too, which yet he out grew, and wholly wore off, and grew to the old pass again. And though it be often otherwise, yet it is frequently thus, with such as have lived all their time under the Ordinances. And God will hereby let Men know, whom they are beholden to for their Conversion.
• 6. THAT yet these Convictions begun, and carried on in the Soul, afford no small hope, to and of these that have them. As long as persons remain secure, senseless, unconcerned 〈◊〉 all the cries and calls of the Gospet, 〈◊〉 to be lost on them, or to have a contrary operation, and to be a savor of death to 〈◊〉 though God often suffers is to be so, the 〈◊〉 to mag • ity his mercy on them afternoon. But when once the man is awakened, 〈◊〉 terrors of the Lord put him in fear, and in is made to appro herd himself a vile & und •• Sinner, and to cry out, What shall I do who saved? Now there is hope in Israel of 〈◊〉 an one, that he is not far from the Kingdoms Heaven. And that, because this is the Spirith way, in which he brings Sinners h ••• 〈◊〉 Christ. For such therefore are those 〈◊〉 encouragements laid in, Isal. 41.17. Jor. 30.18. &c. And the Invitation, Mat. 11. 〈◊〉 .

II AS to the Necessity of this Convi •••• Preparation, Let is observe these following Conclusions,

• 1. THAT this Conviction hath no caused influence into Passive Conversion. All the ••• cessity that can be urged on that account, is only that of concemitancy. The Spirit of God hath done this in such as were not capo •• of Conviction under and by the mean. •• d • cious Davines judge that Jeremiah, and Ju ••• the Baptist were Converted before they •• re born. And it is to be believed that 〈◊〉 Infants dying in their infancy, have the 〈◊〉 Creature formed in them, without which they could not be saved. Job. 3.3. Verily, 〈◊〉 I say unto thee, Except a man be born 〈◊〉 cannot see the kingdom of God. And 〈◊〉 this Work is done for others that live, 〈◊〉 we are aware of it, who have given evi ••• of their seriousness from their Infanty, ••• ever, the man can no more Covent 〈◊〉 upon these Convictions, then he 〈…〉 , nor is it easier for the Spirit to do it 〈◊〉 , Whenever i • is done, it must be by a 〈◊〉 Power, in which God useth no Instr ••• , but acts immediately.
• 2. THAT yet, the ordinary season in which the Spirit is wont to do this Work, is whi ••• the i • applying of himself to them, in and work 〈◊〉 Word. At what article of this Con •••• the Spirit pleaseth to work this glo •• Change, is not for is critically to det •••• . But in his Converting of men under the 〈◊〉 nances, while he is morally applying to them, both outward •• , and inwardly, he stealt 〈◊〉 Grace unawares to us, and draws forth 〈◊〉 Souls unto gracious actings. Th •• while Paul was preaching, Lydia is moved, &c. 〈◊〉 16.14. And a certain woman named Ly •• , 〈◊〉 s • ller of purple, of the city of Thyat •• a, 〈◊〉 worshipped God, heard us: whose heart the 〈◊〉 opened, that she attended unto the things 〈◊〉 were spoken of Paul. Thus Ephraim, wh ••• 〈◊〉 is looking on, and bemoaning his unworthy carriages, is made able to take hold on God by Faith, and call him his own God, J •• . 〈◊〉 . 18. I have surely heard Ephraim be •••• 〈◊〉 self thus, Thou hast chastised me, and I am chastosed, as a bullock unaccustomed to the 〈◊〉 〈◊〉 thou me, and I shall be turned; for thou 〈◊〉 the Lord my God. And how often do 〈◊〉 , finking despairing Souls under O ••• ction, in one instant find their hearts •••• raged to hope and trust in God?
• 3. THAT the end or design of the Spirit's •••• ing the grace of Faith, in passive Coversion, i • thor we may actually believe in Christ. All 〈◊〉 are properly designed for acts suitable 〈◊〉 nature of them; and then they attain 〈◊〉 end, when they are exerted in such acts, 〈◊〉 Gospel invites men to believe in Christ, 〈◊〉 for encouragement promiseth Salvation 〈◊〉 them that so believe: And because no man 〈◊〉 believe of himself, or till he be renewed in the Image of his mind, the Spirit of God 〈◊〉 this renovation in him, and that not to be a sleeping power in him, but a new 〈◊〉 that he may live according to it. The 〈◊〉 therefore urgeth the actings of Grace 〈◊〉 Christians, from the consideration of their •• ring the habits in them, Gal. 5.25. If we live in the S • int, let we also walk in the Spirit. 〈◊〉 God tells us what is the design of the 〈◊〉 Creation, Isal. 43.21. This people have 〈◊〉 for myself, they shall show forth my 〈◊〉 .
• 4. THAT this Faith is drawn forth, and ex •••• us, at the act of a cause by Counsel. Though the Spirit puts into us a power of ••• ing without any, either consent or 〈◊〉 of ours, yet he doth not draw forth 〈◊〉 into action without us, not con ••• but entirely according to the nature 〈◊〉 God had not into us. We are so drawn, 〈◊〉 fellow voluntarily, and not by force, 〈◊〉 countable instinct. C ••• . 1.4. Draw 〈…〉 run after thee. And that we may 〈◊〉 •• tarily, we must do it knowingly: 〈◊〉 understanding must be eyes to our 〈…〉 entertain the reason for our so do ••• . The Treaty therefore between God and 〈◊〉 be carried on in this way; though 〈…〉 such a powerful alteration made in 〈◊〉 under it capable of being so.
• 5. THAT the Spirit of God in his treating 〈◊〉 presents Christ to us, as the Object for 〈…〉 to rely upon for Salvation. It is cer •••• 〈◊〉 Christ is in the Gospel offered to 〈◊〉 Savior, and we are commanded to 〈◊〉 on him as so. We are therefore said 〈◊〉 to Salvation, Rom, 10.10. For 〈◊〉 heart man believeth unto righteousness, 〈◊〉 the mouth confession is made unto sal ••• . Thus therefore the Spirit with the 〈◊〉 persuades is to look upon him. And 〈◊〉 the great Argument to move us to 〈◊〉 and rely upon him, because he is 〈◊〉 One, and there is none else, Act. 4 12. 〈◊〉 2 • . Look unto me, and be ye saved all 〈◊〉 of the earth: for I am God, and there 〈…〉 . And further to stimulate us, he 〈◊〉 us of the completeness of sufficiency 〈…〉 him for this end, Heb. 7.25. Wheres •••• 〈◊〉 able to save them to the uttermost, that 〈…〉 God by him, seeing he ever liveth to 〈◊〉 Intercession for them. And what is all 〈◊〉 for, but to draw us to believe in him?
• 6. THAT we may be drawn to close with hi • as such, we must apprehend our need of him. All motions offered to a rational Agent, that are accommodated to move on him as such an one must not only desery an excellency in the Object proposed, but also a suitableness in it to the subject treated withal. What avails it to commend a man for his excellent skill in Physic, to one that is sound, and feels ny malady? Mat. 9.12. They that be whole need not a physician, but they that are sick. It is indeed, excellent good news, that Christ is a mighty Savior, but to whom is it so, but those who are miserable, and need Salvation; it will not allure any else to make use of him. Men therefore must apprehend themselves to be in such a condition, before they go out of themselves to Christ, that they may be saved.
• 7. THIS will not be without such a Conviction as this is. The natural man is secure and self-conceited, and not acquainted with his true state: like them, Rev. 3.17. But the Spirit of God in this work 〈◊〉 them such a Lectures; and makes such impression o • their Consciences by it as puts them off from that security, and becomes a potent argument in them to excite their faith, when he reveals Christ in them. This helps them to prize Christ above all and put an inestimable value on the reports and offers made of him. Thus Paul expresseth himself, 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners, of whom I am chief.

IT now follows that we proceed to a more particular Inquiry into this Work of Conviction. Under which we are to consider, not only the bare Convictions or Discoveries themselves, but all the Operations and Effects of such a discovery, as are wrought in the natural Conscience thereby. Only let this Caution be here entered, viz. That there are some Convictions of sin and misery, which do necessarily suppose a principle of saving Grace in the heart, or a saving Illumination on the mind, and the genuine effects whereof, are the discoveries of Faith already wrought in the man. And these belong not no our present Inquiry, but only such as are wrought by the Spirit on a natural Conscience. Here then we may consider,

• 1. The Convictions themselves.
• 2. The Effects which the Spirit works by them on the Consciences of Sinners.

1. FOR the Convictions themselves: And these are two, viz Of Sin & Misery. Of which in Order.

WE have before been acquainted that the fall brought Mankind into a state of sin and misery; where we took a summanry Account of both. Now these are the things to which this Conviction refers; and therefore need here to be but briefly glanced at.

1. HE convinceth them of Sin. This our Savior plainly asserts, Joh. 16.8. And here let us observe,

• (1.) THAT there are those Principles in the Consciences of natural men, by the application of which they are able to judge of this or that to be Sin The light of nature is not so extinguished, but that it may by searching sinned out many fragments of the Law engraven on the Conscience, by which comparing himself, he must needs charge himself with Sin. This is manifest by that, in Rom. 4.14, 15. For if they which are of the law be heirs, saith is made void, and the promise made of none effect. Because the law worketh wrath: for where no law is, there is no transgression. A man's own reason tells him, thus he ought to do, and this to avoid, in a multitude of Cases. And if men did not imprison the truth in unrighteousness, but set their moral powers on work, they should find more. Hence the Morals of the Heathen Philipsophers.
• (2.) THAT there is an historical credit or assent to the truth of the Scriptures, as being the Word of God, which the most that are educated under the Gospel do give. This our Savior acknowledgeth to those carnal Jews, Joh. 5.39. Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me. Though they have no love to the Word of God, yet their Consciences say that it is true, and they expect to find them to be so another day. Now the Law given to man for his rule, is one part of this Word; and the Apostle hath that assertion about it, Rom. 7.7. What shall we say then? Is the law sin? God forbid. Nay, I had not known sin? but by the law: for I had not known lust, except the law had said, Thou shalt not covet. And 3.20. Theresore by the deeds of the law, there shall no flesh be justified in his sight; for by the law is the knowledge of sin. So that if men will but set themselves to study, and acquaint themselves with the Scriptures, they must needs know a great deal about Sin, and acknowledge it too.
• (3.) HENCE, The Spirit coming in with these Truths, and setting them home on the Conscience with power, works this conviction of sin in she Man. He awakens these principles in the Man, and sets him to think of them, who was apt to forget them: He confirms his credit of them, by making his Conscience to set a new subscription to them; and he makes him to compare himself by them; & to discover how he is declared to be a sinner by them, and so causeth his Conscience to condemn him for sin, or conclude himself to be guilty of it. He makes him to acknowledge, that he owes Obedience to God as his Lawgiver and Sovereign; that this is the Law by which he is obliged, that he hath transgressed it, and is thereby proved to be a sinner.
• (4.) THIS Conviction is extendible, so far as either the light of Nature, or the Law of God, declare him to be under Sin. There are some things which the remains of natures Light in fallen Man do not of themselves bear witness to; but yet the Word of God plainly asserts: And the same assent which subscribes to the truth of the Word, must yield to these on that ground; so that though the 〈◊〉 may not see through the reason why it is 〈◊〉 yet he cannot but acknowledge that it is 〈◊〉 because God, who cannot lie, hath d •••••• it to be so. So that though the ma •• 〈◊〉 in men's hearts, riseth up against these 〈◊〉 yet the influence upon their Conscience makes them confess them to be true for 〈◊〉 And such was the Conviction that was • wowrd • them, Acts 7.54. Here then to drawn 〈◊〉 some particulars,
  • [1.] HE convinceth them of Actual 〈…〉 ordinarily Conviction begins here. Sometimes they here this or that Sin laid 〈◊〉 to them in an Ordinance, and reproved 〈◊〉 the Spirit of God toucheth Conscience 〈◊〉 makes it to say, Thou art the Man. Sometimes God suffers them to fall into some no ••••• Sin, and then makes their hearts to 〈◊〉 them, and testify against them. And 〈…〉 he leads them from one Sin to another, and shows them an innumerable company of them, both omissions and commission 〈◊〉 they have broken the Law from step 〈◊〉 Job. 36.9. Now Conscience saith, at this 〈◊〉 and that time &c. till it goes beyond 〈◊〉
  • [2.] HE convinceth them of many L •• tions of Sin. Makes them to see, and 〈◊〉 that they have broken the command 〈◊〉 have done it boldly, impudently, against 〈◊〉 light of Nature, or the knowledge 〈◊〉 Word of God; against the checks of •••• ence, against Mercies obliging them, Wa ••••• given them &c. Solomon therefore 〈◊〉 Shimei, 1. Kings 2.44.
  • [3.] HE convinceth them of Original 〈◊〉 •• How far the light of Narure may be •••• ved for this, I shall not now inquire, 〈◊〉 doubtless it will say a great deal on 〈◊〉 count: Notwithstanding the Heather 〈◊〉 lists, who have spoken much of actual 〈◊〉 observed very little about their origi •••• though sometimes something that 〈◊〉 way; especially as to Man's im •••••• Whence Plato complains that the Soul 〈◊〉 broken her wings, and such like. 〈…〉 Word of God is full for this, Gen. 6. 〈◊〉 21. Rom. 5.12. and elsewhere. And 〈◊〉 the Spirit leads men from actual Sin. 〈◊〉 original Sin, as the fountain from 〈◊〉 the other streams, and makes Men 〈◊〉 and confess, that the very bias of th ••• •••• ture inclines and forcibly leads them 〈◊〉 way. Thus David runs up his Sin, 〈◊〉 He makes Sinners to feel that their 〈◊〉 hearts are prejudiced at, and rise • spab • malignity against the Law of God, 〈…〉 contrary to them. As a Medea could 〈◊〉
    — Vid •• mali •• e 〈◊〉

    Detoriora sequor —
  • [4.] HE convinceth them of their 〈◊〉 Adam' s Sin by Imputation. This 〈◊〉 be above the reach of the light of 〈◊〉 in fallen Man; and therefore this 〈◊〉 on is made by the application of the 〈◊〉 of God. For though there are many 〈…〉 this, and the carnal reasonings in the departed minds of Men, have a great deal to 〈◊〉 against it; yet the Word of God, by which, all that acknowledge it to be his 〈◊〉 , are to judge of things, is so full and d ••• for it, that when the Spirit of God •• es to set it home, on the Conscience, the Man is made to acknowledge that it is verily so, be cannot withstand the plain truth of the Scripture, viz. that in Adam we all sinned, warding to, Rom. 1.12. And that thers •• we are chargeable with the Guilt of it, so as by it to be exposed to all the evil con •••• ts of it, even all the fruits and effects of the wrath of God, which were introduced 〈◊〉 which puts him upon the expectation of being called to an account for it, and bear 〈◊〉 penalty of it. Thus He convinceth Men 〈◊〉 .

SERMON CXVIII.

HE convinceth them of Misery. This Conviction is subordinated to, and •• ored by the former, and hence the Con ••• of it is rationally applied to the 〈◊〉 man. For,

• (1.) THE misery of the reasonable Creature, properly the fruit or punishment of sin. How 〈◊〉 God may in Sovereignty afflict one that ••• ocent, meetly to assert his Supremacy, •• ll not disp • te; but it is certain, that 〈◊〉 misery of man is, as inflicted on him by 〈◊〉 , an execution of Justice, and so it must 〈◊〉 to some law or rule of righteousness. 〈◊〉 , Death, which comprehends all mise •• under it, is said to be the wages of 〈◊〉 , 6.23. And to be brought into the 〈◊〉 by it, Chap. 5.12. Man by making him ••• f •• full, procured to be made miserable. •• isery being nothing else, but the execu •• of the threatening that was denounced 〈◊〉 sin, Gen. 2.17. And if man had not 〈◊〉 , man had been a perpetual stranger to • isery, any further than as it stood in the ••• ning to be his faithful Monitor.
• (2.) THE light of Nature points man to read •• misery in his sin, and his sin in his misery. •• tural man is said to be a law to himself, 〈◊〉 2.14. And it must be so: for the same 〈◊〉 which discovers to man that there is 〈◊〉 , who is Governor of the World, and 〈◊〉 whom all Creatures owe their service, 〈◊〉 also witness in him right & wrong, that 〈◊〉 things 〈◊〉 ought to do, and such things •• nold; and not only so, but that 〈◊〉 is a Justice of God, which will punish 〈◊〉 for their transgressions. This the Apostle •• ty insinuates, Rom. 1. uls. Who knowing ••• dgment of God (that they which commit •• hings are worthy of death) not only do the 〈◊〉 but have pleasure in them that do them. 〈◊〉 hence have risen those terrors of Conscience in meat Heathen, upon the commission of some nea • tural sins. The same light also makes men, when they meet with some notable Asslictions in Providence, to have fearful resentments of sin, as the moral procuring cause of it. Hence the Widow of Sarepec. upon the sudden Death of her Son, could so expostulate with the Prophet, I K • n. 17.18 And she said now Elty • b Woat have •• e downs thee. O • bion man of God? art thou come unto me to call my sen to rememberence, and to slay my son.
• (3.) THE Word of God hath fully declared the misery of man by sin, and the natural man is capable of being convinced by it. There is a full account given of this misery. There we are acquainted with the holiness of God, which is peculiatly displayed in the displeasure which be conceives against sin. Hab. 1.13. Thou are of purer eyes then to babeld evil, and canst not look or iniquity. There we are told of the Law or Covenant of God, in which he not only for had man to sin, but also threatened him with Death in case be should so do, Ezek. 18.4. The soul that sinneth it shall die. There we are assured of the Justice of God, by which he hath engaged himself to purish sin according to the tenor of the Law which he put man under, Psal. 7.11, 12. God judgeth the righteouns, and God is angry with the wicked every day. If be turn not, be will whet his sward; he hath bent his bow, and made it ready. There we have an account of all plagues and Miseries that are contained in that curse of death which is fallen upon man for sin, which are to be gathered out of all the several threatenings recorded in the book of God. There we have the reason rendered of all the fearful Judgments of God that have come upon the World ever since man's fall, which are reduced to Sin as the procuring cause of them. Now all these discoveries are adapted to human reason. So that a natural confcience is capable of receiving the impression of a Conviction of them; and made, both to acknowledge their sin, in the miseries they meet with, as did Pharoab, Exod. 9.27. And to be put into fearful expectation of the miseries which they read in the threatening, though for the present the execution of them is deserter. As they, Isai. 33.14. The sinners in Zion are afraid, fearfulness hath surprined the Lypecrites: who among us shall dwell with the devouring fire? who among us shall dwell with the everlasting burnings? The Spirit therefore sets home these things on the conscience, and powerfully produceth these Convictions in it. Of which we may take a brief account; still reserving a respect to the cautions that have been formerly • ntred.

[1.] HE convinceth the Sinner of the state of Condemanation that he is in, by the sentence of the Law which be as under. The state of Condemnation into which apostate man is fallen, properly consists in that guilt which he is under, by virtue whereof he is sentenced to undergo all the direful effects of the wrath of God which are included in the threatening of the Law. For Guilt is nothing else but the binding a person over to suffer Punishment, according to the Law under which he stands. Now there are two ways, by which the word of God discovers this state, both of which the Spirit of God sets home on the Conscience. One is by the imputation of the first and great transgression; whereby the guilt of it derives to everyone of Adam's progeny, God treating with him in the first Covenant as the head of Mankind; whereupon all are said to die in him, 1 Cor. 15.22. And sin and death, not only to be introduced by him, but to pass from him upon all, Rom. 5.12. Wherefore as by one man sin entered into the world, and death by sin: and so death passed upon all men, for that all have sinned. The other is by actual sin, the wages whereof is declared to be death, Rom. 6.23. And the threatening against which is positive, Ezek. 18.4. Now the Spirit of God makes this Conviction, by setting in with these truths, and making the man to acknowledge them, by yielding himself to be under the condemnation of the great Transgression, according to the plain testimony of the Word of God; and showing them the law against which they have actually transgressed, and the sentence therein denounced for their sins so committed; whereby the stand guilty and condemned in their own Consciences. Thus he makes them to conclude themselves to be men of death by the law of God.

[2.] HE shows him how fearfully miserable be is, by reading all the Curses to him, and charging them upon him. The Death which by the sentence of condemnation, the finner is doomed to suffer, is a voluminous Word; it is not a single, but a complex misery, and there are very large Commentaries made upon it in the book of God. There are innumerable evils comprehended in the curse; for we are told what a fearful thing it is, Zech. 5.2, 3. And he said unto me, What seest thou? and I answered, I see a flying roll, the length thereof is twenty cubits, and the breadth thereof ten cubits. Then said be unto me, This is the curse that goeth forth over the face of the whole earth. And all these belong to the misery that sin hath brought upon man. The Spirit of God sets this Roll before the man, and makes him to read it; it sets his Conscience on work, and causeth him to meditate terrors. He expounds that Text to him, Gen. 2.17. But of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof, thou shalt surely die. And tells him that he is exposed by it, to a bodily Death, and therein to suffer all those sicknesses, pains, losses, disgraces, vexations, which ever were felt or heard of in the World, and at length to undergo a separation of Soul and Body, and be made worms meat in a rotting Grave: That he is an open prey to all spiritual Plagues; to be a vessel of Hell, led about captive by Satan at his will, to be tormented with the stings and lashes of a ••• rified Conscience, eating out all his comfort, and beginning an Hell in him upon Earth, making him a Magor Missabit, and intolerable burden to himself, and an horror to all that see him: That he doth but live to fill up his measure, and heap up the more as • p ••• ing treasures of Wrath to himself, and to 〈◊〉 in a continual expectation of divine venge •••• to cut him off and destroy him. That he is a subject of eternal Death, and is only •• prieved for a while during pleasure, 〈◊〉 while posting apace to the lake of brim •••• , where he is to undergo an eternal separation from the presence of God's favor, and 〈◊〉 the fury of God in that place whom 〈◊〉 Worm dies not, and the fire is not que ••••• ; but he must spend a wretched Eternity 〈◊〉 the Devils and the Damned, in torment intolerable, and without the least hope of deliverance, through an endless Eternity. Thus, he makes him to read, and see this 〈◊〉 be his portion laid out in the Curse; and though fain he would, yet he cannot 〈◊〉 his thoughts from it, not stop his Conscience from passing this doom upon him.

[3.] HE makes him to find and feel 〈◊〉 beginnings of these miseries to be already upon him; and that, both those that are temp •• d 〈◊〉 those that are spiritual. There is a 〈◊〉 Conviction which he affords to men, 〈◊〉 at least a leading of them by that which is ••• sible, to an apprehension of their sad 〈◊〉 That there is a begun operation of the 〈◊〉 upon sinners in this life, is certain, 〈◊〉 Spirit of God maked use of it to bring 〈◊〉 to a deeper fight of the misery that 〈◊〉 them. All men readily confess that 〈◊〉 condition of mankind is troublesome 〈◊〉 sorrowful; but men generally see not the true reason of it, but are ready to say, 〈◊〉 the Philistines, it is a Chance. But God 〈◊〉 times, brings some sore trouble upon 〈◊〉 and with it shows them the threatening of his Word, and makes them compare 〈◊〉 selves with it, and thereupon to conclude, 〈◊〉 to be a fruit and effect of it. Thus it 〈◊〉 with Joseph 's Brethren in that dis •••• theirs, Gen. 42.21. And they said one to other, We are verily guilty concerning our 〈◊〉 in that we saw the anguish of his soul, when he besought us; and we would not bear: 〈◊〉 is this distress come upon us. Thus m ••• sorrows by the Word and Conscience, are 〈◊〉 to show them the wrath of God, and 〈◊〉 misery by it. And thus also spiritual mise •••• are sensibly begun in them, whiles he 〈…〉 with them, and makes them to read 〈…〉 see themselves equally exposed to all 〈…〉 and puts them into a fearful expectation of them. And they are convinced that God 〈◊〉 begun with, and let loose his hand upon 〈◊〉 and they are terribly afraid that he will ••• ceed to the uttermost. And hereby he ca ••••• them to see that sin hath made them mise •• ble. Thus God speaks to them, Jer. 2.17, 18 〈…〉 them not procured this unto thyself, in that thou 〈◊〉 forsaken the Lord thy God, when be 〈◊〉 thee by the way? And now what hast thou to do in the way to Egypt, to drink the waters of Savor? or what bast thou to do in the way of 〈◊〉 , to drink the waters of the river? Thine 〈◊〉 wickedness shall correct thee, and thy back •••• shall reprove thee: know therefore and s •• that is an evil thing and bitter that th • u hast forsaken the Lord thy God, and that my fear is 〈◊〉 in thee, saith the Lord God of h •• its. And this indeed is one great end of the Judgments of God which he brings on men, whe her public or personal, that now he may bring them to consideration, and by the miserable ••• ects of it to give them a more clear sight of the mischief watch sin hath exposed them 〈◊〉 .

[4.] HE convinceth him of the powerful Ob ••• cion be is under to fusier all the rest of the 〈◊〉 contained in the threatening. And he 〈◊〉 times makes use of the former in order to the production of this. Though the curse be out against every sinner, and all the plagues i • it are the portion that he is doomed to native from the hand of God; yet it is here a day of patience and forbearance, in which the hand of mercy holds back the full exe •• ion of that sentence. And such is the 〈◊〉 and folly of Sinners, that they grow 〈◊〉 thereupon, yea are ready to think themselves happy, and put away all fears of after misery. But when the Spirit pleased, he makes the Sinner to see his danger, and puts him from his security, and that by 〈◊〉 of him into a Contemplation of the 〈◊〉 of the Curse that is upon him: He 〈◊〉 him the indispensible necessity of unduging the utmost extremity of it, if there the so bedemption provided for, and applied to him. He canseth him to understand that the sentence of the Law if positive, that there are these glorious Attributes of God engaged for the accomplishment of it, which would 〈◊〉 of their glory, if he should not pursue it. His Holiness, which is set against, and 〈◊〉 endure Sinners: His Truth, which 〈◊〉 itself to the fulfilling the threatening as well as the promise of the Covenant: His Justice, for the illustration of the glory whereas, the Law or Covenant of Works are established to be a rule of God's proceedure with 〈◊〉 . In these the Sinner is made to read 〈◊〉 certain he is to undergo all the rest, as well as what he hath felt; that delays are to discharges; that God is not slack, but will in due time, fulfill all that he hath said.

[5.] HE convinceth him, that it is utterly bep • d his power to deliver himself from this 〈◊〉 , yea, beyond the power of the whole Creature. That his help kis not in his own hand, 〈…〉 person or thing in Heaven or Earth, the 〈◊〉 relieve him, if God do not, Psal. 73.25. And this Conviction may be also wrought upon the natural Conscience. For, though' there 〈◊〉 be a principle of Grace in us, to appre ••• the spiritual misery flowing from the nature of sin, yet the man is convincible of his legal misery by virtue of his relation to the Covenant of Works, by the light of common reason, when applied powerfully by the Spirit; and from that of his helpless state in regard either of himself or the creature. For, when he reads his misery grounded in the sentence of the Law condemning him, and the Truth, Justice, and Power of God engaged in it, to bring all this misery upon him, he must conclude that there is but one of these two ways for his escape; either by fortifying against, and so securing himself from the wrath of God; or by composition, buying himself out of the hands of the Law either by force, or by price: but he is convinced that neither of these courses will avail him. Not the former, because he hath to do with the great God, who is a great King, against whom there is no rising up; whom none over resisted and prospered; before whom the mountains quake, and the hills tremble. There is no hiding from him, who is Omniscient, and Omnipresent, Jer. 23.24. Can any hide himself in secret places that I shall not see him saith the Lord I do not I fill heaven and earth? saith the Lord. There is no entering the lists against him. Hence that, 1 Cor. 10.22. Do we provoke the Lord to j • alousie? are we stronger than he? No Gatrison in the World strong enough to keep out his fury from overflowing. Isai. 24.17. Fear, and the pit, and the snare are upon thee, O inhabitant of the earth. Not the latter, for that must be by a valuable Redemption-price paid, and a sufficient Righteousness offered; but he can do neither: all the World will not make up such a sum, Psal. 49.7, 8 None of them can by any means redeem his brother, nor give to God a ransom for him: (For the redemption of their soul is precious, and it ceaseth forever.) God therefore blows on such an offer. Mich. 6.6, 7. Wherewith shall I come before the Lord, and how myself before the high God? shall I come before him with burnt afferings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? And as for a Righteousness of his own, it cannot avail, because nothing but Death will answer the sentence of the Law.

[6.] HE convinceth him that all this is righteously befallen him. It is true, the corrupt reasonings of carnal men do here rise up, and are ready to find fault with the rigor of the sentence of the Law, and charge God for being an hard Master: But yet the Sinners mouth is here also stopped. Hence that, Rom. 3.19. Now we know that what things server the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world become guilty before God. And our Savior Christ tells us that the Spirit shall convince the world of Righteousness. Joh. 16.8. And to this belongs the Conviction of the Righteousness of the Law; from which flows a rataional Convection of the Justice of the sentence of it, & that not meeting because it is God's Law. And the same reason that tells us there • s • a God, saith that be cannot be untoghteves. Hence that, Rom. 3.5, 6. But of 〈◊〉 ea •• g • e •• as •• ss commend the rightecasness. cas • es • • f 〈◊〉 what shall we says is God unrighteous 〈◊〉 taker ••• geance? ( 〈◊〉 speak as a mand 〈…〉 for i • whom stell God • adge the 〈◊〉 . 〈◊〉 there is also a rese •• meant on the Conse 〈◊〉 of men of the demerit of some fins 〈…〉 the 〈◊〉 bo • kn •• ng the judgment of God, that they with a m ••• saith things are worthy of death. So that a 〈…〉 . Conscience will cedar for God, and pronounce him righteous, 〈◊〉 . 9.27. And by all these Convictions the finner is made to • i •• & feel himself to be eviteamly miserable. And this may suffce for the Convictions themselves.

2. We proceed to corsiler the Effects which the Spirit works by them on the Cons •• nces of Sinners. When are especially.

• 1. THIS ••••• ion s • ts them into borrible Fear. Fear is properly a reluctancy on the heart, on the apprehension of the danger of some approaching n ••• chief; and at •••• n from the hatted in us against it, and an earnest do the to escape it. Thus Sinners &c. Isai. 33. 14. The s ••••• s in •• on are afraid, sears •••• • ath surp •• ced 〈◊〉 crites. This affection was put into man at n • lf, to make him cautious to himself, to keep out of harms way, and not to adve ture upon any sin. But since man's full, and the misery befallen him by it, there is a double improvement made of it by God in his Providence. Partly, as a • an ••• meant of Sin, and the beginning of hell on Sinners in thus Life: and this is, by making such impre ••• ons by the forecited Convictions on the Consciences of sinners, as, together with their fearful expeclation of fiery indignation, they put away all hope from them, & abandon themselves to desperation; as did Cain and Jades. Partly, as a Preparitory for the gro •• as discover, of the Redemption of G ••• to the Souls of men, in order their making in welcome when it comes. For, fear, of its own nature, puts men upon sight, makes men to seek an escape, of possible, from the thing they are afraid of, as long as there are any glimmering hopes of a p ••• bility for their escaping, as these are discovered to sinners by the Gospel. We shall therefore find such an expression as that, Psal. 23.15, 16 So persecute them with thy tempel; and make them afraid with thy storm: Fill their faces eath shame; that they may seek they name, O Lord. And we find that Paul makes use of the terrors of the Lord to persuade men withal, 2 Cor. 5.11. And if such a Conviction as this be really wrought in the Conscience, it cannot but leave the impressions of this fear upon him.
• 2. IT eats out all his Comfort in any Ceature Enjoyment. Sinners, in this life, do enjoy a great many outward favors of God: And while Conscience is asleep, and the terrors of the Lord do not amaze it, they please themselves in the fruition of them, & rec ••• themselves happy therein. We have an account of their jollity in their prosperity, 〈◊〉 21.12.13. But when Conscience is 〈◊〉 awakened with the Thunder, an woe •• ded with the Lightning of these Conviction, their whole mirth is marred, and their jo ••• y confounded. Either it is to them as the story of Abigail was to Nebel. 1. Sam 25.37. or as the news of Jenatban to Adenijah, and his guests, 1 King. 1.49.50. or as the hand writing on the wail was to Beish ••• er in the midst of his circusing, Dan. 5.6. All 〈◊〉 rather to aggravate than moderate the fear and trouble upon then. They can ta •• 〈◊〉 more relish in anything here, than in the t ••• e s •• er •• g. These thoughts are like the cole quintida of the Prophets, making then to cry out. There is death in the Per. They see the curse of God upon all, which inditers every Relation, and every Enjoyment to them.
• 3. IT strips him of his carnal Hopes & Considences. There is a vain hope, which fer •• sinners bolsfer themselves up withal, and on which they build a presumptuous confidence that all is and shall be well with them, a •• by which they put away from them all fear of the evil day. But when this Conviction comes home upon them, it shrinks up all these hopes to nothing; and their concidence fly away from them. So we have the •••• crite set forth, Job 8.12, 13, 15. For 〈◊〉 he is made to fied the vanity, emptiness, and deceitfulness of all the props on which he supported himself, that they are but she staff of a broken reed; that they can neither save him from, nor relieve him under the misery that is upon him, and that is nothing to devour him. And he is made though 〈◊〉 willingly, to throw them all away. As him 2.20, 21. In that day a man shall cast his 〈◊〉 of silver, and this idois of gold, which they made, each one for himself to worship, to the 〈◊〉 , and to the buts: To go into the clefts of the 〈◊〉 and into the tops of the ragged rocks, for so ••• of the Lord, and for the glory of his majesty, what be criseth to spoke terribly the earth. He is made to see and acknowledge, that if he 〈◊〉 no other Object of trust, he is lost beyond hope forever.
• 3. IT strips him of his carnal Hopes & Considences. There is a vain hope, which fer •• sinners bolsfer themselves up withal, and on which they build a presumptuous confidence that all is and shall be well with them, a •• by which they put away from them all fear of the evil day. But when this Conviction comes home upon them, it shrinks up all these hopes to nothing; and their concidence fly away from them. So we have the •••• crite set forth, Job 8.12, 13, 15. For 〈◊〉 he is made to fied the vanity, emptiness, and deceitfulness of all the props on which he supported himself, that they are but she staff of a broken reed; that they can neither save him from, nor relieve him under the misery that is upon him, and that is nothing to devour him. And he is made though 〈◊〉 willingly, to throw them all away. As him 2.20, 21. In that day a man shall cast his 〈◊〉 of silver, and this idois of gold, which they made, each one for himself to worship, to the 〈◊〉 to the buts: To go into the ciefts of the 〈◊〉 and into the tops of the ragged rocks, for so ••• of the Lord, and for the glory of his majesty, what be criseth to spake terribly the earth. He is made to see and acknowledge, that if he 〈◊〉 no other Object of trust, he is lost beyond hope forever.
• 4. IT makes him very inquisitive, 〈◊〉 there be no possibility of his escape. Tho' the corrupt heart in man hath a natural liking to fin, whereby his lusts are gratifyed, 〈◊〉 nature itself relucts at misery. And hence the fear of it puts him upon making that he first iniquity, after his danger is realized to him, But is there no way to be delivered from it? Must I needs die? Is there no hope but I must dwell with Everlesting Burnings? It there nothing to be done that may be sound fra •• the Wrath to come? Thus did they, when they were picked at their hearts, Act. 2 37. This did the rough Jailor, when terrified, Act. 16.29, 30. He that before, despised all cou • s •• no made light of Gospel Invitations, now big • es to ask serious Questions.
• 5 II sas him upon legal Repentance and Information. This indeed is the farthest that Convictions leads the most unto; and it is usually the first thing that any set themselves about. And the ground or reason of in lies here: This Conviction of sin & misery 〈◊〉 together; the Spirit not only convinceth 〈◊〉 that they are miserable, but whence their misery proceeds, viz. from their sin; that that is it which hath involved them in all these sorrows. And though' they have not a gemine hatted of sin, for that is a saving Grace, and fl • ws from the Grace of Regence •• i •• ; yet they • i • d it too hot for them. They see, that it they go on in their ways of sin, they run upon the point of the Curse and go certainly to destruction; this makes them 〈◊〉 ••• tain, and take up a course of Duties instand thereof. Thus did Isreal once and 〈◊〉 , when God's Judgments on them, wro • t C ••• rict • ons, and Terrors in their Consciences.
• 6. II •• ts him upon a more diligent and scri •• Attendance in the Reports of the Gospel. Before, he little regarded the Ordinances, has either neglected coming at them, or to • k 〈◊〉 heed to the Truths delivered in them, or ••• ertai • ed them with Plejudice and Con ••• . But now, the very hearing that the Gospel is a dif •• very made of a way in which miserable Sinners may be delivered, and ob ••• Salvation makes him to entertain a civil 〈◊〉 to and liking of it; and thereupon be hear their glad ridings with no little ra •••• watent: so did the st • ny ground hearers, 〈◊〉 13.20. Such effects as these are, the Spirit works, as he sees meet, by these Cons ••• es.

USE I. HENCE Learn, what to think of ••• se that are strangers to these Convictions. We have already observed, that the Spirit works them diversely, both as to the manner and degree. But that man that prote • ds to believe in Christ for Salvation, that hath not been • evinced of his fin, and misery by it, ca •••• give a good reason of his hope, or satisty • is own Conscience what he trusts in Christ for.

USE III LEARN hence, that these Convictions alone, are not a sufficient evidence of 〈◊〉 g • all and safe state. They are of the • ay is which God usually, under the means beings Sinners home to himself; but they may be wrought upon the natural principles the are in fallen man, without any saving ca • ge in the heart; and therefore cannot ••• a distinguishing character of a Child of God, It is therefore presumption for any to b •• d their confidence upon them. These C ••• ctions may die away, or they may take 〈◊〉 legal Repentance, short of saving Grace.

USE III. HENCE it is our duty to en •••• with men to bring them to, and nourish 〈…〉 these Convictions. If we desire and 〈◊〉 be instrumental of Conversion of our friends, we must begin here. To tell them of a Christ, before we show them their need of him, is prepesterous: And that is done by laying open before them, their Sin and Misery. And when we s • e any laboring under the distress of these Convictions, let us not be sorry for, but glad of it: and take heed how we seek to stop them. It they tend to despair, it is good to offer encouragement, but not to hinder but help the kindly operation of them, as to encourage our praying for them, and to sement the operation of them, unto a godly sorrow under them; and thereby, doing what in us lies to help on the Repentance that is not to be repeated of, and put them upon seeking of Christ res • lesly till they have found him.

SERMON CXIX.

We have been considering how the Spirit applies himself to the Understanding, by way of Conviction, and that both of Sin and Misery, in the the Preparitory Work. It follows to observe,

2. THAT be inwardly applies himself to the Understanding by way of saving Illumination. He enlightens it in the knowledge of Christ. The Spirit of God is a free Agent, and comes in to the Soul at his pleasure: but because he treats with the man, according to his nature, he usually first begins with the former Conviction, in which, having brought him into distress, and put him upon inquiring, he now comes and re • eals Christ unto him, as the only Remedy against the misery, which by sin he is brought into. Not as it by the former work there were any saving Change wrought in the Soul, or any Obligation by it laid upon him to proceed to the producing of the saving Change. He may leave the man there; and if he doth, he still is a f • ra get to the life of Christ. However it may be said of such an one, who is under such Convictions, that he is not for from the Kingdom of Heaven; as having been under the Law, which is car Schoolmaster to Christ. This Work of saving Illumination wrought by the Spirit on the Soul in pa • tive Coversion, is a secret and mysterious Work, and better know by the Person who hath received it, the capable of being described by words. And many times the must that such a person can say of himself is. That I know, that whereas once I was blind, n ••• I see. Give me leave however to make so • e essay, to stammer out a little about it. Let us then observe these Conclusions.

1. THAT the table body of s • n •• sying and saving Graces are at once ingen ••• ed in possive Conversion. There is not a succession in this Work, but it is at once and instaneous. These Graces are many, and some of them belong to the Understanding, others to the Will and Aftertions, but yet they all of them go in together to constitute the new Natute in as; the whole of them therefore is for that reason called the new Man, which is put on in our Renovation, Eth 4.22.24. And this is called the new Creature or Covertion, 2 Cor 3.17. Now Creation is in an it stant. If God say. Let such a thing be, it forthwith stands forth in its entire Being It is called the Divine Nature, 2 Pet. 1.4. As having its original from God, and being a Conformity to his Image. And there is no Grace but what belongs to it; for the new Man is perfect, and bath no member wanting, J • m. 1.4.

2. THAT there is a distinction and order of these Graces in themselevs, and caught to be so in our Consideration of them. They are distinct in themselves; for though they all proceed from the same principles of infused Holiness, yet they are so many direcs • Members going in to make up that one Body in us. As therefore the hand is not the fort, though both 〈◊〉 of the Body, so neither is one Grace another; Faith is not Love, Patience is not Joy &c. though all belong to the new Nature. They are also distinguished in the subject of them: there are some of them seated in the Understanding which is re • ewed by them, Col. 3.10. and are usually called intellectual; others are in the Will and Affections, Eph. 4.24. and are called moral. There is also an order between them, one is before another, though not in Being, for so they are together, yet with respect to Operation, one working by and from another, Gal. 5.6. Of which more anon. And this distinction and order is to be observed by us, in our considering of them; and that not merely from the necessity of our manner of Conception, but also from the nature of the things themselves. In our Contemplation of the Divine Persections, we are nececessitated to take them asunder, though in God they are but that one absolute & simple Being, else we could know nothing of him; but the Graces in us have the foundation of this distinct and orderly consideration in them, being created Perfections in us, and assigned to their several uses.

3. HENCE, For a clear apprehension of the work of Effectual Calling, we most consider the saving Operation of the Spirit on the Understanding, and on the Will apart. That he doth influence them both with his Power in this Work is certain, and that because he draws them with the cords of a ma • and they are brought to believe in Christ as Causes by counsel; they must therefore have both Eyes to see, and Ears to hear, and an Heart to embrace him. The act to Faith being a trasting ing on Christ as an Object suitable, and apprehended to be so, the power of Believing wroit in passive Convertion must needs correspond hereto. Why we first treat of the renewing of the Understanding by Illumination, will appear in the Sequel. Concerning which let us observe,

• 1. THAT there is a literad 〈◊〉 necessarily either •• ecedect in, or 〈◊〉 this saving 〈◊〉 By a li ••• 〈◊〉 ledge I and understand, a rational conception 〈◊〉 the Truths of the Gospel, which are 〈◊〉 believed by us; to which also bel ••• 〈◊〉 human credit or historical faith of the 〈◊〉 of them. Now the saving Illumination ways supposeth such a knowledge on 〈◊〉 either it finds it in the man, or brings 〈◊〉 him. Without this knowledge the 〈◊〉 man cannot be good. The want of 〈◊〉 longs to that hiding of the Gospel, of 〈◊〉 2 Cor. 4.3. But if our Gospel be did, it i • 〈◊〉 to them that are lest. This therefore in 〈◊〉 next and immediate design of the 〈◊〉 ministerial teaching appointed by God, 〈◊〉 the ultimate aim of it is to bring man 〈◊〉 saving acquaintance with Christ; the 〈◊〉 having chosen ordinarily to convey this 〈◊〉 fying light in this way. A dese •• is 〈◊〉 knowledge is blamed by the Apostle in 〈◊〉 Heb. 5.12. For when for the time ye 〈◊〉 be teachers, ye have need that one read you 〈◊〉 which be the first princip • es of the works of 〈◊〉 and are b •• me such as have need of • pan • not of strong near. And a neglest of ••• ing the People in it, is severely 〈◊〉 those Priests of old, Hof. 4.6. By 〈◊〉 destroyed for luck of knowledge: 〈◊〉 best rejected knownedge, I will also 〈◊〉 that thou shall be no pricst to me: 〈◊〉 ••• st forgotten the law of thy Gol, I will of 〈◊〉 get thy children.
• 2. THAT there may be a literal 〈◊〉 and an historical Faith, where there is no 〈◊〉 Illunination, Altho' the latter is not 〈◊〉 the former, yet the former may be, 〈◊〉 the latter is not. The one is but a 〈◊〉 gist, whereas the other is a saving 〈◊〉 The Articles of Religion are delive •• telligibly, accommodable to the 〈◊〉 of human reason, and may be so under ••• as the rules of other Arts, by him that 〈◊〉 his mind to read, and hear, and 〈…〉 them. And there are no Truths hath 〈◊〉 rational confirmations given to gain 〈◊〉 credit, than those of the Word of God, 〈◊〉 though it be a great favor of God 〈◊〉 men Orthodox in the points of Divinely and not leave them to a Spirit of error; yet 〈◊〉 given to such as never come to a 〈◊〉 discerning. Christ supposeth that • pan • know their Lord's will, and not do it luk ••• And It is beyond question, that there are some who have a very large portion of 〈◊〉 ledge in Religion, who are yet enter 〈◊〉 to the saving knowledge of Christ; who there are others whose knowledge of 〈◊〉 things is more confused, who yet do 〈…〉 God and Christ, as is Eternal Life.
• 3. THAT there is a saving knowledge of Christ. wrought in Effectual Vec •••• , that 〈◊〉 longs, & is essential unto Faith, To • pan • to the Understanding, and to dery it 〈◊〉 rooting in the Understanding, are bath 〈◊〉 to be avoided. Truly we have but little acquaintance with our own Sou • s, and the 〈◊〉 thereof; but this we know in general, • b • ut the Understanding and Will in • s 〈…〉 in every act we perform as Causally CounSel, or that is properly human. And hence, both these faculties must be 〈◊〉 for the producing of gracious 〈◊〉 but more particularly observe,
  • (1) THAT Christ as the Object on wh ••• the 〈◊〉 ••• ine • es in Effectual Vocation. The 〈◊〉 wrought in Effectual Calli • g is, We are 〈◊〉 to believe in bract; We come is him on 〈◊〉 Call, follow him upon his Invitation, 〈◊〉 of 〈…〉 his Offer. He therefore is the Object p •• p • sed to us in the Gospel, unto whom we • are to book that we may be saved. And this is the design of all the Invitations given us to before. The Preaching of the Gospel is therefore called the Preaching of Christ. Act. 〈◊〉 . 3. And Paul terminates his whole Preaching to the •• inth • ans, upon this Subject, 〈◊〉 . 2.2. When therefore we are truly bought home to Christ, then we are Called.
  • (2) THAT the Soul is drawn to Christ, after the ••• es of a reasonable Creature. In the ••• ging the man actually to believe in Christ, which is the resultancy of this call, we are 〈◊〉 ••• ried by instinct, and a blind impulse, 〈◊〉 many pretend unto. This would be to 〈…〉 , not as men, but as brutes; but it is by Counsel. And indeed believing in Christ is a 〈◊〉 deliberate act. The man considers and sets reason for what he doth. Paul could 〈◊〉 , 2 Tim 1.12. For I know whom I have 〈◊〉 , and I am p • rs •• ded he is able to keep 〈◊〉 which I have committed unto him against that 〈◊〉 , For this reason it is that in the Gospel- 〈◊〉 , God not only b • ds men come to and 〈◊〉 in Christ, but reasons with them a •••• , and says all convincing Arguments 〈◊〉 them, to show them the Necessary of 〈◊〉 in • rder to Salvation.
  • (2) HENCE, There must be the Assent of the Understanding in order to the consent of the 〈◊〉 In Faith there is a trusting in Christ, which is properly a voluntary casting ourselves 〈◊〉 him for Life, but to a rational doing 〈◊〉 , there must be an acknowledging, of him to be an Object of Trust; One that is to be consided in, and that with safety, and this is properly an act of the Understanding. And this is, not only in order of Nature, but also of acting before the other, for though the Power of both, be at once infused in Re •••• tion, yet the order of exerting its 〈◊〉 by a rational agent, is thus and no ••• wise, viz. He sees that in Christ, which 〈◊〉 him forth to be an Object every way •••• ble to be trusted in, and he firmly be •••• him to be such as he is represented to 〈◊〉 , and therefore he adventureth himself upon him, on his Invitation. It is therefore •••• sed, that everyone that hath truly be ••••• on Christ, is able to give a reason of his •• pe, 1 Pet. 3.1.5.
  • (4.) THAT in order to this Assent, the Mina must be ening ••• ned in the Knowledge of Christ. It must have the Light of it before it can improve it, and act by the direction and influence of it. There must be sight in the Eye, else it cannot see. It therefore the Man be b •• nd, • is Eye sight be lost, it must be restored to him again, before he can see, for there m • st be a principle, before there ca • he an Operation. Such is the present case; fought it is not a literal Knowledge, but a spiritual Discerning that is required to it. The Eye of Man's natural Understanding is not put our, he may therefore improve it to know Christ according to the flesh. But his spiritual Eye sight is gone, and must be restored; this is properly the Image of God on the Understanding, which is t • be rene • ed, Col. 3.10. The Assent of Faith, is a form Befi • s and Acknowledgement, that Christ is an Object on whom the Soul may securely lean its whole repose for Eternity, and be happy in so doing. Which that it may be gained, we must have such an effectual Discovery made of him in us, as fully convinceth us how and wherein he is so: And prevails over all doubts and jealonsies in us, whether he be so 〈◊〉 no. This is the Divine Illumination which we are considering of. Here then there are two things to be taken notice of with respect to it, viz. the Matter and the Manner of it.

1. As to the Matter of it, it is the great Gospel Truths concerning Christ, as he is made to be an Object sailable for our Faith to build upon. I will not hered spure what Articles about Christ are necessary to be known, or what is the distinctness of the knowledge of them, that must be in that Knowledge that accompanies Salvation. A difference of Times, and Means, and Opportunities must here be acknowledged; and the Sovereignty of free Grace in the Communications of itself is to be adored. But I shall offer to touch on these heads, which do principally belong to this Knowledge of Christ, for which we are to wait upon God in the use of all the Men • s appointed. And they are,

• 1. THE Truths which concern the Pe • son of Christ In Effectual Calling we believe on Christ for Salvation. We must therefore believe that he is able to save to the uttermost, for which end, we must know how he came to be so; which we cannot know, without some acquaintance with his Person, viz. That he is the Eternal Son or God, according to his Divine Nature, and that he is the Son of Man according to his Human Nature. That he is both God and Man in one Person; Hence we must know and believe that the second Person in the blessed Trinity was Incarnate; that the Word was made flesh, that he took our very Nature upon him, without which he could never have wrought out that Salvation for us, which we stood in need of. For except he had been Man, he could not have answered the demands of the Law for us, and stood as our Surety; and unless he had been God, he could not have completed that Suretyship, by paying the full price of our Redemption.
• 2. THE Truths that discover the great Design of his being such a Person; on the Reason why the Son of God took our Nature upon him, and appeared clothed with our flesh. All of which amount to that in fine, viz. That he might redeem and save us. Hence we must know that the Son of God, together with his being made a man, was also made under the Law, for the accomplishing of this affair, Gal. 4.4, 5. But when the fullness of the time was come, God sent forth his Son made of a woman, made under the law, To redeem them that were under the law, that at might receive the adoption of s • ns. It was that he might answer the demands of Justice for us; and by doing and dying for us, might lay in a complete Righteousness that might stand for our Justification, and make way for the mani • ellation of the free Grace of God in our Salvation. Hence that, 2 Cor. 5.21. For he hath made him to be sin for us, who known sin, that we might be made the righteousness of God in him. And that this design was contrived & fixed, in a firm agreement that past between his Father and him, on which the acceptance of him, in pursuit of it, doth depend. According to Zech. 6.13. Even he shall build the Temple of the Lord, and he shall hear the glory, and shall sit and rule upon his threne, and be shall he a priest upon his throne, and the counsel of peace shall be between them both.
• 3. THE Truths that refer to the Offices he bare for the management of this design. It was requisite that he should be invested with Authority sufficient for this affair. Hence his Inauguration. He therefore saith, Math. 28.18. And Jesus came, and spake unto them, saying, All power is given unto me in heaven and in earth. Now for the completing of our Salvation, there must be satisfaction made to the Justice of God for us; whence is his Priesthood. And we must be guided into, and led in the way of Peace; to the former of which his Prephe • ical, and to the latter his Kingly Office refer. So that we must know him in these Offices, and therein, how suitable an one he is to engage in this great Work, as having to do by them both with God and man; and so being fit to be a Mediator between them: as he is for this reason called, 1 Tim. 2.5. For there is one God: and one Mediator between God and men, the man Christ Jesus.
• 4. THE Truths which discover his full Sufficiency to answer this design. For it is not enough for us to lean our weight on one that hath undertaken, unless he be also able to go through with his undertaking. And here we must know what he hath already done for this end, or that Redemption which he hath gone through, in his Life & Death; and how therein he answered all the demands of the Law, and that both for the satisfaction of revenging Justice for our offenses, and the purchasing of the Kingdom of Glory, and all the blessings referring to it for us. Whe •• he hath made that a Truth, Heb. 10.14. Part one offering he hath perfected forever 〈◊〉 that are sanctified. As also, that which ever remains to be done in bringing as 〈◊〉 the full possession of the purchased l • ber •••• by making us meet for it, is secured 〈◊〉 According to, Heb. 7.25. And here 〈◊〉 to be aquainted with the Doctrine 〈…〉 Humiliation and Exaltation.
• 5. THE Truths wherein we are oss •• d, 〈◊〉 he is ready & willing to receive all 〈◊〉 to him, and save them. His Ability co ••••• alone, is not sufficient to our satisfaction ••• liance on them, though' it have encourage 〈◊〉 in it to seek him for Salvation. Many 〈◊〉 fore stick here. They are afraid wh ••• 〈◊〉 will accept of them, if they come, and 〈◊〉 too apt to put themselves out of 〈…〉 aggravating their misery to bring 〈◊〉 despair. This therefore must be 〈◊〉 That Christ stands at the door, and 〈◊〉 That he will cast out none who are po •••• ed to come unto him: That he deligh ••• showing mercy. That if weary & hei •• 〈◊〉 Sinners come to him, he will give th ••• 〈◊〉 That scarlet and crimson fins cannot 〈◊〉 his showing them mercy, if they co ••••• 〈◊〉 forsake them, and cast themselves upon 〈◊〉 by Faith: That the glory of his 〈◊〉 hereby exalted, and the very 〈◊〉 . Redemption is obtained hereby.

2. AS for the manner of it; Or how 〈◊〉 Illuminates them. And here,

• 1. HE lets in a divine light into the 〈◊〉 standing, by which it is renewed. He 〈◊〉 put a new faculty into the man, but 〈…〉 the image of God to it. Hence it is 〈…〉 to the causing of the light to shine 〈◊〉 darkness, in the first Creation, a Cor. 4. 〈◊〉 is called the giving us an Understanding Joh. 5.20. It is called an opening of 〈◊〉 &c. Act. 26.18. Intimating that they 〈◊〉 before shut, and under the power of 〈◊〉 . We are therefore told how it is 〈◊〉 natural man in this regard, 1 Cor. 2. 〈◊〉 the natural man receiveth not the things 〈◊〉 Spirit of God, for they are foolishness 〈◊〉 neither can he know them, because they 〈◊〉 ritually discerned. Not only is there ••• lation of these truths in the Word, 〈…〉 which Natures light could have never 〈◊〉 them our,) but there is a power put 〈◊〉 man to see spiritual things with a 〈◊〉 eyes. Moses complains of them, D ••• 〈◊〉 Yet the Lord hath not given you an hou •• ••• ceive, and eyes to see, and cars to 〈…〉 this day. And yet he tells them they 〈◊〉 seen them, ver. 2. And Moses called 〈◊〉 Israel, and said unto them, Ye have 〈…〉 the Lord did before your eyes in the 〈◊〉 Egypt, unto Pharaoh, and unto all his s ••• 〈◊〉 and unto all his land. So that it is a new 〈◊〉 that is given them, and properly bel •••• the new Creature.
• 2. HE brings this Object into the Understanding in its glorious luster. The 〈◊〉 before had a notion of the Truths concerning Christ, and could talk of them, and argue about them; but he saw no beauty not glory in them, nor in him whom they concerned, 〈◊〉 might be said of it as, Isal. 53.2. He is now made to see the King in his Glory. He ••• s the truths upon the Understanding, so as ••• t Christ is made to appear the Chief of ten thousands, and altegether lovely. The most beautiful & amiable Object even to astonishment and admiration; which transports the ••• d into an ecstasy. And all things else, which sometimes seemed to dazzle him, are •• d • to appear vile compared with the excel •••• of Christ, Phil. 3.8. He causeth Christ to possess the Understanding, as the adequate ••• ect of it, Col. 1.1 18, 19.
• 3. HE brings in this light with a convincing 〈◊〉 of the divine Testimony. He beats ••• se Truths upon the Understanding, with 〈◊〉 •••• cacy that is irresistable: he writes the law or them on the mind, and stamps 〈◊〉 witness of God himself upon it, with ••••• cing certainty; called a receiving of 〈◊〉 Joh. 3.33. He that hath received his resti ••• , hath set to his shall, that God is true. We 〈◊〉 that the work of Faith is wrought 〈◊〉 power, Eph. 1.19.1 Thes. 1.11. He can ••••• ger withstand the efficacy of the Truth. 〈◊〉 now astured that Christ is such an Ob ••• , as be is represented to be Joh. 6.69. 〈…〉 believe, a •• are sure that thou art that 〈◊〉 the Son of the living God. And be now •••• nguly persuaded that Christ invites 〈…〉 come so him, and adventure upon 〈◊〉 . He is made to hear the voice of the 〈◊〉 of God, and feels in himself a strong 〈…〉 •• ise and come away to Christ as the 〈◊〉 of his Salvation.
• 4. HE parts a new Judgment into the Understanding. Judgment belongs to the prac ••• Understanding, by the exercise whereof it 〈◊〉 its determinate advice to the Will, 〈◊〉 fully concludes what is to be chosen, 〈◊〉 to be refused. In order to which de •••• ion, the judgment must be settled. Now in order to this Faith on Christ, there must be such a light let in, as may bring the judgment to a conclusion; for want whereof 〈◊〉 the Knowledge that a natural man hath 〈◊〉 Truths, never settles him upon it. There are two things.
  • (1.) HE makes him clearly to apprehend the 〈…〉 Excellency there is in Christ. 〈…〉 is the most eligible; that there is 〈◊〉 the him, none to be compared with 〈◊〉 . That there is none in Heaven or Earth •••••• red in comparison with him; that ••••• arthy for whom all things are to be 〈◊〉 , that we may enjoy him; that there 〈◊〉 •••• te in the case, whether we should 〈◊〉 father and mother &c. to enjoy him; 〈◊〉 those are happy that put their trust in 〈◊〉 to lose all, and gain Christ, is a good •••• ge, and will never repent him that so that, that to miss of him is to be hope •••• undone. This is the spiritual Discerning or Apprehending of Christ, mentioned in the Gospel.
  • (2.) HE hereby puts the Understarding in a readiness to give in its full verdict for him, as an O •• ect to be trusted in for Life & Happiness. And this is the natural result of the forecited apprehension: For when the Judgment is enlightened in the premises, it is so fixedly prepared for the conclusion. When the Spirit of God hath thus caused the Understanding to know Christ, it cannot but declare for him.

USE. THIS consideration may help • s in ext Trial of our Title • o Christ, and Lafe by him. And it will afford no small relief to the Soul, that may possibly doubt about the truth of his closure with Christ by Faith. It is certain, that if Faith be in the Understanding, it is also in the Will: but we may have a more clear discerning of it in one faculty, than in the other. Now there is certainly a distinguishing light, let into the Soul in Effectual Calling, which is a vastly different thing from the clearest light that is in a natural man, which is the light of Faith; and it is of the same nature with, though of a far lower degree, than the light of Glory. It is a light which carries its own evidence with it; for light is of a manifesting or evidencing nature. Ask your own Hearts then, what discoveries of Christ have been made to & in you? Hath the Spirit of God come into your Understandings, and given them a renovation? Do you see Christ with other Eyes than sometimes you did? Hath the glorious Face of Christ been so represented to you, as to darken all the luster in everything else, and make you despise what sometimes you admited? Have you seen so much of Christ, as hath made him precious to you, 1 Pet. 2.7. Hath it drawn off your Eyes from all other Objects, so as to make you say as, Psal. 73 25. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. And the more you gaze upon him, the more admiration you conceive of him? Be not discouraged, I may say to you, as Christ did once to his Disciples, Blessed are your Eyes, for they see.

SERMON CXX.

WE have taken an account how the Spirit of God applies himself inwardly to the Understanding, both by Conviction and Illumination. We proceed now to his applying himself to the Will, and working a saving Change in that, which is here called the renewing of our Wills. About this Work, the Christian World is full of unhappy disputes, occasioned by the eager Pacrons of Free-Will. But my business here is not Polemical. I shall not here discourse Physically, o • •• re Nature of the Reasonable Soul; or i • 〈◊〉 whether the Understanding and Will it is be in themselves two distinct Faculties, of one having in it these powers, disting •• shed in themselves or our conceptions. Our knowledge of the nature of our own Souls, is very shallow and confused. But for our right Conception of the affair before us, we may observe these Conclusions,

• 1. THAT the product of Effectual Vecation, is our Believing in Christ for Salvation. This will afterwards be spoken to. Here only I mention it, as a Ground of what follows. We are therefore told in the former, that Faith is wrought in us, in out Effectual Calling. For, by the Gospel we are invited to come to Christ for Life, and in Believing we answer this Call.
• 2. THAT in this Believing there is required both a Judgment and an Election. Faith, according to the Gospel sense of it, contains both an Assent, and a Consent. There is a judging of Christ to be an Object suitable for the man to rely upon, and every way sufficient to do that for us, which we go to him for; and a choice made of him to be the Object of this trust. For, both of these go into every human action; and it is certain that there is no act of saving Faith without both. If we do not judge of the Lord Jesus Christ, to be such an One as can save us we cannot trust in him as a Savior. Psal. 9.10. And they that know thy name will put their trust in thee. And if we acknowledge never so plausibly the Gospel Truths, yet if we do not reject all other Objects, and rely upon him on a free choice, we are Unbelievers.
• 3. THAT these are two distinct Operations of the Soul. However there be a concomitancy of them in the act of believing, yet in themselves they are not one and the same thing, but diverse. It is one thing to declare that we sinned a thing to be thus and so, and another thing to pass an act thereupon, in either choosing or retusing the thing according as it is so found. And though this latter is built upon the former, yet it is another thing quite different from it.
• 4 HENCE, They infer two diverse Powers in the Soul to exert them. As passing a judgment on a thing, and passing an act of choice or refusal, are in themselves vastly different, so we must conceive the power of exerting them to be as different; so that they must flow from two principles, really diverse one from another. As without knowledge there can be no judgment past, so without liberty, there can no election be made. Now reason tells us, that knowledge is one thing, and liberty another.
• 5. THAT the former of these is that which we call Understanding, and the letter the Will. Which, though they belong to one and the same Soul, yet are several powers of it, and accordingly are generally supposed to be distinct faculties. However, the Word of God everywhere speaks of them distinctly, and assigns these actions accordingly to them; That whereby we discern things. and give in 〈◊〉 verdict about them, is called the Understanding: That whereby we determine on our Object, 〈◊〉 resolve upon our Actions, we call the Will.
• 6. THAT b • th of these powers are ob ••••• depraved by Sin, in respect of spiritual things Not that man's Apostasy hath tooted our these faculties, or taken away from th •• their natures, as they belong to meet ••••• nity, for then should man cease to be a re •••• these powers were put into man, to cap • ci ••• him to serve God as a free and vo ••••• Agent, and were accordingly sanctified by the impression of the image of God upon th •• , so are they spolled by the Amission of the image, and become unable to serve to their end. The pravity of the nature of man by sin is universal. All the powers in him are undone by it. As therefore his Judgment is 〈◊〉 about the things of God, because he hath 〈◊〉 the power of discerning them; (as, 1 C •• . 〈…〉 ) So his Elective power is gone, as to any 〈◊〉 Object, and his Will is utterly unable 〈◊〉 choose Christ, and refuse other objects for him. Hence that, Job. 5.40. And therefore 〈◊〉 giving the Will, as well as the enlig •• ing of the Mind, is ascribed to God in the Go •••• Phil, 2.13. For it is God which working in 〈◊〉 both to do will and to do of his good plea •••
• 7. HENCE, Both of these must be 〈◊〉 in Conversion. It is not enough as some 〈◊〉 , that the Understanding be persuaded of 〈◊〉 Truth, and brought to give a full ass •••• as if the Will must thereupon sponta ••• 〈◊〉 follow it, without anymore ado. F ••••• when the Mind is savingly enlightewed, 〈◊〉 Will doth ever close in with that light, and resign itself to it, yet the reason is, 〈◊〉 the regenerating Work of Spirits is 〈◊〉 in the whole man at once. He never 〈◊〉 new Understanding, but a new Will with it. The whole body of sanctifying Grace b •••• created, and infused at once. Hence 〈◊〉 are put together, Act. 26.18. To upon 〈◊〉 eyes, and to turn them from darkness to 〈…〉 from the power of Satan unto God, that th ••• 〈◊〉 receive forgiveness of sins, and inheri •••• among them which are sanctified by faith the is in me.

THAT therefore which now lies before 〈◊〉 is, to consider what is done by the Spirit of God in the renewing of our Wills, so as to put 〈◊〉 them a power and inclination to make ch ••• of Jesus Christ, and believe in him to •••• tion. For our right taking up whereof, 〈◊〉 these things be considered,

• 1. THAT there are two sorts of A ••••• performed by the Will viz. Elicite and Imper ••• ; the former immediately by itself, and the 〈◊〉 by the affections. The Elicite acts of the 〈◊〉 are in choosing or rejecting the Object before 〈◊〉 . This act is performed inwardly by it, and belongs to the sovereignty of the Will 〈…〉 man, by virtue whereof he is a free 〈◊〉 . Hence such a precept is given us, Amo ••• . Hate the evil, and love the good. And th ••• 〈◊〉 given as a sign of a persons being cap • ble 〈◊〉 acting as a man. Isai. 7.16, For before the •• ill ••• ll know to refuse the evil, and couse the 〈◊〉 The Imperate •• s of ale Will are these 〈◊〉 which it pats its b ••• tions in execution, and ••• sues them to effect; in which it nextly makes • se fo the Assection, by which it manageth the 〈◊〉 •• ean. Whether the Affections belong 〈◊〉 the Will in man, and are only the various •••• tions of it, or whether they be distinct •••• lties in him, and are seated in his infe •••• powers, I dispute not. It is certain, 〈◊〉 they are the instruments by which the Will performs its Imperate actions, and in which it is either carried to or from the ••• ject.
• 2 THAT both these sorts of Actions are re ••••• to actual Believing on Christ. The act of Faith which is exerred by the Soul in its ••• sure with Christ in Effectual Colling, ••• fulls of both an absolute choice made of him, and a going out of the whole Soul to him, as such an Object. The former of these is expressed in that, Psal. 73.25. Whom have I is •••• en but thee? and th • re is none upon with that I desire b • siles thee. The latter in that, Psal. 63 8. My s • ul s • lloweth hard after the. And for this reason, the act of Faith is often expressed by love, desire, hope, &c. because is every of these the Soul is carried out to him, as the Object of its trust & dependence.
• 3 THAT there is a miserable impotency and ••••• g • ity in the Will of fallen man, with resp • ct which of these. The pravity of man's nat •• e, by the officacy of Original Sin, is not 〈◊〉 discovered in the blindness of his mind, 〈◊〉 also in the indisposition and perverseness of his Will. And here,

  (1.) IT labors of utter impotency to make this ••• ce, or to pursue it. Sin hath led man ••••• use another object, and they cannot alter it, Isai. 44.20. He feedeth on ashes: a ••• ived heart hath turned him eside, that he 〈◊〉 deliver his soul, nor say, Is there not a •• e 〈◊〉 my right hand? It hath alienated their hearts from God, and they cannot turn them again. And on this account they are said to be •••• out strength, Rom. 5.6. And Faul sets forth the man's insufficiency in this regard, is to himself, 2 Cor. 3.5. The Will indeed •••• ins a Will, and hath not lost its natural power; it cannot be forced. But they mistake who think the Will is spoiled of its natural libery, unless its rerains a power of indiffenacy to all things that are opposite, to choose or •• fuse on either hand. That it hath such a libetry in some things is not to be denied; but then they are things natural. not things spiritual. It sufficeth that the Will is not 〈◊〉 , while it retains its spontaneity, and the willing to, and not contrary to its incli • tion; which spontaneity is consistent with 〈◊〉 impotency to some actions, and a necessity of where. There are some things which a man ••• not but choose and pursue, and others which he cannot but refuse and avoid, and yet he doth it with a full sreedom, or spon ••• eous acting therein.

  (2.) IT also labors of •• full malignity. Original Sin hath so defiled the Will, as it is filled with an engaged enmity against the Will of God, Rom. 8.7. It is perversely set to depart from God, and pursue the things that are contrary to him. And accordingly it is set against believing on Christ, when revealed and effeted in the Gospel. Hence that, Job. 5.40. The corrupt justs that are seated in it, fill it with all malice against the Gospel-way of Salvation.

• 4. THAT as long as the Will is under the dominion of this impotency & malignity, it can exert neither of these acts upon Christ. The power of Original Sin on the Wills of men is such, that they cannot refist it 〈◊〉 themselves. The Will is made a Capt 〈◊〉 and how should it be able to free itself w •• les it is a voluntary Captive? And so i •• wust needs be, till released from that Captive. L ••• t, that hath the regimen of the Soul 〈◊〉 itseft; the ingenerate contrariety there is in it unto God, keeps it bound. And yet it all this while acts as a Will; though as a dep ••• red and corrupted Will. The vicious •••• of its nature carries it forth and holds it fast to the bias, or corrupt inclination which is upon it. How should the man choose Christ while other objects have & possess his heart. Hence that, J • h 5.44. How can ye • b lieve, which receive honor one of another, and seek not the honor which cometh from God only? And how should he go forth after Christ, whose affections are glued to other objects? These therefore must he subdned, if ever this he done.
• 5. THAT hence there must he a renewing Change wrought in the Will, in order to its being thus enabled to of se with Christ. Could we suppose never so much light l ••• into the Understanding, causing it to discern all the preciousness of Christ as he is revealed in the Gospel; yet if the Will remain in the same posture it is in in the man's natural estate, it would he impossible for it to choose Christ, and to love him. There must therefore he a renovation on it. When therefore the Apostle had spoken of our being renewed in the image of our mind. Eph. 4.23. he exemplifies it with respect to the Will, ver. 24. And that ye put on the none man which after God is created in righteousness, and true holiness. A new Understanding, without a new Heart, will never amount to a thorough Conversion. As long as the Will remains possessed of corrupt lusts, and hath no other power in it, it can never embrace Christ.
• 6. THIS renewing Change is wrought, by cre • ting a new principle of saving Grace in the Will and Affections. It is certain, that if ever the man believe, he must have power to believe. This power is that which we call the habit of Faith; which habit is not infused by itself, but together with all the other regenerating Graces, which are wrought in the Soul by the Spirit: An Account whereof we before took. This is that which is called the giving of a new heart, and the putting in of a new spirit, &c. Ezek. 36.26. which cannot intend new faculties, but a new saving impression of Grace on the faculties of the Soul in the man. Now, how this is done on the Will and Affections, with respect to Effectual Vocation, or the disposing of the heart to believing on Christ, may be considered in three or four particulars.
  • (1.) THE Spirit of God, together with the light which be lets into the Under standing, puts into the heart an high esteem of Jesus Christ. Christ is proposed as the Object of Faith, to persuade the Soul to accept of him as such. He is commended to the man as a Glorious One, in all his fullness of sufficiency. Now not only is the mind irradiated with these discoveries, so as to subscribe to the truth of them; but there is with it put into the heart an appreciation of him: He is made to it exceeding precious: The Soul hath an impression of his Excellency upon it, so as to value him, the chief of ten Thousands, Cant. 5.10.
  • (2.) THE Spirit of God forms Christ in the Soul. The Apostle hath such an expression, Gal. 4.19. My little children of whom I travail in birth again until Christ be sormed in you. He then forms Christ in the man when he brings Christ into the heart, and gives him a room there; when the Soul is made to feel those impressions on it, whereby Christ comes into it, and takes up his dwelling and abode in it. The heart is taken up for him, and Christ takes possession of it by his Spirit. Hence we read of the Spirit's dwelling in us, Rom. 8. 11. and of Christ's being in us, ver. 10.
  • (3.) HE herewith puts into the Will, an irresistable spontaneity, to make Choice of Christ, as the Object of his Trust. Here is no force put upon the Will, but there is an influence on i • suitable to its nature. There is such an impression made upon it, that carries it forth with the greatest freedom. Now this impression itself, it properly the renovation of the Will, as to its elective power, in order to the Elicit act: And as it doth it with greatest freedom, so it cannot do otherwise. The Spouse therefore tells us how it was with her unexpectedly, Cant. 6.12. Or ever I was aware, my soul made me as the chariots of Ammi-nadib. And accordingly we are told, in Psal. 110. 3. Thy people shall be willing in the day of thy power.
  • (4) AND he puts a new spring into the Affections, by infusing the habits of Grace into them, suitable to their Operations. The Affections are of two sorts, separating and closing; suited to the two sorts of Elicit acts in the Will, refusing and choosing. These also are very exorbitant by reason of Sin: But the Spirit of God puts a new inclination into them: He sanctifies them, by making the separating Affections fit to fly from every other object of trust, and the closing ones to carry the Soul out after Christ. The Affections are spiritualized, and now set on the things above, Col. 3.2.

THUS is the Work wrought in the Soul which belongs to possive Conversion, and by it, the Grace of Faith, together with all other Graces is planted in the man.

We now proceed, very briefly, to 〈◊〉 the result of all this, or what posture it 〈◊〉 the Soul into in order to believing; which is expressed in these words, He doth Persuade and enable us to Embrace Christ on the Go •• Offer. The word persuade, may be applied either to the Work itself in passive Co •••• sion, or to the act of Faith that is consequence thereupon. We at present shall consider it only in the former respect. And so there are two things here to be observed, viz.

• 1. The there is a new power put into the Soul to 〈◊〉 of Christ.
• 2. That there is also a dis ••• tion 〈◊〉 inclination put into it, thus to do.

I shall not discourse of them distinctly, only considering them together, let us observe these things.

1. THAT in the fore described Work, there are all the principles of a saving Faith 〈◊〉 in the man. The work of Grace produced in the heart by the Spirit of God in Convension, as a furniture fitting him for that service which by the apostasy he was disabled 〈◊〉 . They are the habits of Graces that are ••• sed into the man in it. The spiritual Ill •• nation let into the Understanding, and the renovation bestowed on the Will, are the 〈◊〉 of Faith in the Soul.

2. THAT the design of their being put 〈◊〉 the man is for the acting of Faith. De •••• all the active principles that are put in to the Creature, whether in the first or in the 〈◊〉 Creation, were designed for the 〈◊〉