Gods drawing, and mans coming to Christ discovered in 32 sermons on John 6. 44 : with the difference between a true inward Christian, and the outward formalist, in three sermons on Rom. 2. 28, 29 / by ... Richard Vines ...

Gods drawing, and mans coming to Christ discovered in 32 sermons on John 6. 44 : with the difference between a true inward Christian, and the outward formalist, in three sermons on Rom. 2. 28, 29 / by ... Richard Vines ...

Table of contents

Title page

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Errata.

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Theſe Books following are to be ſold by Abel Roper, at the Sun in Fleet-ſtreet.

Gods Drawing, AND Mans Coming to Chriſt.

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Title page

THE DIFFERENCE Between a True Inward Chriſtian And the Outward Formaliſt.

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GODS Drawing, AND MANS Coming TO CHRIST. Diſcovered in 32 SERMONS On John 6. 44. With the difference between a true inward Chriſtian and the outward Formaliſt; in three SERMONS On Rom. 2. 28, 29.

By Mr. RICHARD VINES, late Miniſter of the Goſpel at St. Laurence-Jury in London.

LONDON, Printed for Abel Roper, at the Sun againſt St. Dunſtans Church in Fleet-ſtreet, 1662.

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Good Reader,

THe great duty of Chriſtianity is Coming to Chriſt, and Chriſtians are deſcribed to be thoſe that come to God by him, Heb. 7. 25. Now this work is not eaſily done; Nature is averſe from it: Partly, becauſe Believing or Coming to Chriſt is a myſtical duty, not evident by natural light, but inſtituted in the Goſpel: And we uſually bid better welcome to our acquaintance than a meer ſtranger. Moralities, which are in part engraven upon mans heart, go down ſooner with us then matters of Faith. Partly becauſe Nature affecting a ſelf-ſufficiency, is loth to be beholding to another, and therefore doth not eaſily ſubmit ( [...], Rom. 10. 3.) to fetch all from Chriſt: As a proud man will rather chooſe to wear a ruſſet coat of his own, than a ſilken garment of anothers. Partly becauſe it is a long time ere we can get men to be ſerious, and to wind ſoul-affairs; and if it be ſo hard a matter to bring them and themſelves together, What is it to bring them and Chriſt together? Partly, becauſe Chriſt and the main of his Bleſſings lie in another, in an inviſible world; and man that is ſo inchanted with the pleaſures of ſenſe, and [...]iaſſed with fleſhly luſts, which are importunate to be pleaſed with what is viſible and preſent, is not eaſily moved with unſeen hopes, and induced to deny himſelf and lay all his affections and intereſts at the feet of Chriſt, and intirely to conſecrate himſelf to the uſe and ſervice of God.

For theſe and many other reaſons man hangs off from Chriſt; and nothing but a divine power can cure this averſneſs: The work of reducing man from his ſtrayings, and bringing him to ſeek his happineſs in God through Chriſt, is carryed o [...] among the Divine[Page]Perſons, between the Father, Son, and Holy Ghoſt: God the Father as a Judge by the ſpirit of bondage driveth us to Chriſt as Mediatour; and Chriſt as Mediatour by the ſpirit of [...] bringeth us back again to God as a Father; Through him (ſaith the Apoſtle, Eph. 2. 13.) we have acceſs by one ſpirit unto the Father.

This myſterie is notably unfolded in the preſent Treatiſe; and if either the weight and importance of the matter, being one of the chiefeſt points in the Chriſtian Religion, or the known worth of the Author, Mr. Richard Vines, a man ſufficiently eminent for the graces of the ſpirit, for ſound Learning and well-tempered moderation, or the accuracy of diſcuſſion, theſe Sermons being not the ſuddain iſſues of a light ſpirit, but the fruit of grave and mature ſtudies; I ſay, if theſe, or any of theſe be any allective to thee, thou wilt find them all in this Treatiſe that is now put into thy hands.

And becauſe many pretend to Chriſt that are none of his there is added another Tract of the difference between a true inward Chriſtian and an outward Formaliſt, neceſſary to be ſubjoyned to the former, that we may build ſurely on a ſure foundation and not content our ſelves with a name that we live in Chriſt when indeed we are dead in ſin: I commend both to thy ſerious peruſal, and the Bleſſing of the Lords Grace, in whom I am

Thine in all Chriſtian ſervice, Tho. Manton.

Errata.

PAge 6. line 22. for deriſons read diviſions: p. 25. l. 10. for to r. no: p. 4 [...]. 9. for as r. not: p. 90. l. 28. for gripes r. gropes: p. 138. l. 23. for Ro [...] r. Luke: p. 160. l. 30 blot out alwayes: p. 214. l. 9. for mean r. meer: p. 23 [...] l. 21. for volentem r. violentum: p. 293. l. 22. r. While he is: p. 313. l. 5. fo [...] Sodom r. Scdem: p. 320. l. 8. blot out to: p. 326. l. 17. for is r. in: p. 32 [...] l. 30. after Its add true: p. 328. l. 22. r. a man may be full, &c.

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Reader,

THe Name and Memory of the judicious and Learned Author of theſe Sermons, is ſo precious to me for his great worth and eminent abilities, that I cannot but heartily rejoyce in the publication of any of his Labours, that are proper and genuine. And that theſe Sermons are ſuch, I am confidently aſſured. If thou queſtion the truth of this, Come and ſee; do but peruſe them; their features will ſhew who was their Father; Sic oculos, ſic ille manus, ſic or a ferebat. I commend them therefore to thy reading, and thy ſelf in all thy Chriſtian endeavours to Gods bleſsing.

Tho. Jacomb, D.D.

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Reader,

THough I may ſuppoſe that the precious name of Mr. R. Vines will do much in procuring thy eſtimation and acceptance of this Book; yet if it had not a greater excellency, I ſhould not commend or tender it to thy peruſal. Though I have not ſo exactly read it, as to give my judgement of every ſentence; yet by the general ſurvey which I have made, I am able to tell thee, that the Doctrine of Converſion is plainly and judiciouſly here unfolded; the neceſſity and victory of effectual Grace is ſolidly aſſerted; and the oppoſition of corrupted nature diſcovered; and in all thou art taught that greateſt duty, to know God as he is revealed in his infinite Goodneſs, and incomprehenſible Mercy, to miſerable man, in and by his Bleſſed Son our Redeemer, and to give him the Glory of his Love and Grace. If thou have the Grace thou readeſt of, it muſt needs be ſweet to thee, to read of ſo ſweet a thing, as the treaſures of reſtoring ſaving Grace, ſo copiouſly and clearly opened; and to be employed in ſo [Page] high and ſweet a work, as to labour with all the Saints to comprehend, what is the breadth and length and depth and height, and to know the Love of Chriſt which paſſeth knowledge, to be filled with all the fulneſs of God: The happineſs of thoſe that ſtudy▪ Chriſt by the conduct of Chriſt, and are ſtrengthened with might by his Spirit in the inner man, that Chriſt may even dwell in their hearts by Faith, and they may be rooted and grounded in Love.] Eph. 3. 16, 17, 18, 19. But if thou read of Grace with a graceleſs heart, the Learning of the Writer, and the clear deciſion of the ſeveral controverſies, may poſſibly be acceptable to thee; but as for the ſweetneſs of the excellent ſubject, no wonder if thou be a ſtranger to it. It is a pittiful thing to hear ſome men Learnedly diſcourſe of the Nature and Neceſſity of Grace, and diſputing of its Univerſality and Speciality, its ſufficiency and efficacy, the way of its operations, whether Moral or Phyſical, &c. that yet never felt the illuminating, changing, renewing, reſolving, mortifying, ſtrengthening, or elevating works of Grace upon their ſouls, nor were ever brought by it to a Life of Faith, to an hatred of their moſt ſecret ſins, to a predominant Love of God, to a ſuperlative eſteem of ſpiritual things, and to an Heavenly converſation; and that muſt periſh forever for want of that Grace, (yea for their contempt and hatred of it) which they verbally magnified in their preaching and diſputes! If any ſubject in Divinity be practical, and to be read with holy affection and reſolution, it is this. Remember when thou readeſt of Grace, that the Reader is one that is loſt and miſerable till Grace recover him, and muſt be beholden to Grace to ſave him from everlaſting wo. Remember that God hath therefore thus wonderfully revealed himſelf in Love, that appearing moſt Lovely [Page] to us, he may be moſt Loved by us, and all the beams of his tranſcendent Goodneſs may terminate thus upon our hearts, and heat them into aſcendent flames of Love: Read till thou thus Believeſt, and thus Loveſt; and then thou haſt read well. And I hope thou wilt find much in theſe Sermons, which may be bellows and fuel for this holy fire: Though they are not thoſe exact and elaborate works, by which Mr. Vines ſhould be known in his great abilities to the world, but ſuch Sermons as he ordinarily preached to his Flock; yet if even here thou find not matter to encreaſe thy tears in the remembrance of thoſe faithful Labourers that ſin hath deprived England of, thou differeſt from

One of the afflicted ſervants of the Church, Rich. Baxter.

Theſe Books following are to be ſold by Abel Roper, at the Sun in Fleet-ſtreet.

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ALl Mr. Vines Sermons publiſhed by himſelf, collected into one Volume. The Papers between his Majeſty and the Divines at the Iſle of Wight, concerning Epiſcopal Government; with Mr. Vines ſtating his Majeſties Conceſſions.

Vindiciae F [...]deris, A Treatiſe of the Covenant of God entred into with mankind, in the ſeveral kinds and degrees of it, by Mr. Thomas Blake Miniſter of the Goſpel.

The Covenant ſealed, or a Treatiſe of the Sacraments of both Covenants, Polemical and Practical: eſpecially of the Sacraments of the Covenant of Grace, by Mr. Thomas Blake.

—his vindication of the Birth, Priviledge, or Covenant-Holineſs of Believers and their iſſue in the time of the Goſpel▪ together with the Right of Infants to Baptiſm.

Mr. Anthony Burgeſs his Expoſitory Comment, Doc [...]nal, Controverſal and Practical, upon the whole firſt chapter of the ſecond Epiſtle of St. Paul to the Corinthians.

—his Sermon at the Funeral of Mr. Blake.

Three Sermons of Dr. Tho. Jacombs.

Bucanus Common Places Engliſh.

A Diſcourſe of the viſible Church, by Francis Fulwood Miniſter of the Goſpel.

The Italian Convert, or the life of Galeacius Caracciolus, his admirable converſion from Popery, and forſaking a rich Marqueſdom for the Goſpels ſake.

St. Auguſtines Confeſſions tranſlated into Engliſh, by Dr. Watts.

Reynolds Celeſtial Amities, or the ſouls ſighing for the love of her Saviour.

—his benefits of Afflictions.

—his Advice againſt Libertiniſm.

—his Eternity weighed with temporal and fading things of this world.

Ioſephus Hiſtory of the Iews, fol.

The works of Mr. William Perkins, firſt Vol. fol.

Dr. Fulk on the Rhemiſt Teſtament, fol.

The Temple of Solomon pourtrayed by light of Scripture, by Samuel Lee, fol.

The Story of Stories, in a Harmony of the four Evangeliſts, octavo.

Gods Drawing, AND Mans Coming to Chriſt.

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JOHN 6. 44.‘No man cometh to me, except my Father which hath ſent me draw him.’

Serm. 1 THis Text ſpeaks plainly and fully enough to the point of mans Converſion: for coming in to Chriſt upon his Call (which is the phraſe uſed in the Text.) and Converſion unto God, differ not but in ſound of words, which amount unto one and the ſame meaning.

The Philoſopher in his Dialect would call this Converſion, or this Coming unto Chriſt, a motion, not local, from place to place; but tranſitive, from Term to Term: for there are two Terms of every motion. And the Evangeliſt, according to Scripture, expreſſes the terms of this motion diverſly, but denoting the ſame thing: From darkneſs to light; ſaith the Text, Acts 26, 18. And from the power of Satan unto God.

[Page] The Deſign that I have in my eye is to Treat of the point of Converſion, not pretending to accurateneſs and curioſitie, anxiouſly inquiring after the method or manner of Gods working; But [...], and practically to handle this point unto you.

For as thou knoweſt not what is the way of the Spirit, or how the bones do grow in the womb of her that is with Child; ſo thou knoweſt not the works of God, Eccleſ. 11. 5. nor all the particulars of the methods and wayes wherein God works in the Converſion or Creation of this New man.

This Converſion ſometimes denotes the potent and immediate work of God, renewing and converting; and this is called in my Text Gods drawing of a man to Chriſt in theſe words, Except my Father draw him.

Sometimes it denotes the action of man, converting himſelf to God, by the Faith and Repentance which he doth receive from God; and this my Text calls mans Coming unto Chriſt when he is called, in that phraſe, No man can come to me except.

In time, theſe two can hardly be diſtinguiſht; but in order of cauſality, they are eaſie to be diſtinguiſhed one from another. I mean Gods work, converting or drawing man; and mans action, converting and coming unto Chriſt: The act of man in coming to Chriſt, thats not firſt; but the work of God drawing in to Chriſt, that is firſt; and the act of mans coming muſt needs follow; as the Sun muſt of neceſſitie firſt ſhine upon the wall, before the wall can give or reflect light or heat from it ſelf back again.

Facti ſumus opus Dei, We are firſt made the works or workmanſhip of God; there is Gods drawing. Then (Facimus opera Dei) we do the work of God, or walk in the works of God which he hath ordained, that we [Page]ſhould walk in them, Epheſ. 2. 10. There is our coming.

That you may clearly look into every corner of this Text, you ſhall obſerve here two things.

Firſt, the doctrine that is here taught by our Saviour.

Secondly, the reaſon of his teaching it at this time.

The Doctrine here laid forth conſiſts in theſe three things.

Firſt, the magnifying of the work of God in mans Converſion, to raiſe up your praiſes & thankſgivings to God, by whom you are, what you are: for to his Power and Grace, our Saviour Chriſt aſſigns the only, or the principal part of it, and thats expreſt in the work of Gods drawing a man to Chriſt: Therefore this Doctrine is not ſpoken in a ſimple form; he doth not ſay in plain words, My Father draws man unto me, but its ſpoken in an exceptive or excluſive form of words excluding mans power; [...], except my Father draws, no man comes to me: So that without the divine traction there is not an ability or power in man to come to Jeſus Chriſt; for he comes not by a power of his own, but my Fathers drawing.

Secondly, the inſinuating of mans duty. For here your duty is implyed in theſe words, coming unto Chriſt: Your coming unto Chriſt is the great charge or duty that lies upon you; the obſervation of the Law of God, and every of his commands, that is duty: But it is not duty of abſolute neceſſity unto ſalvation; but coming unto Chriſt is that which is of abſolute neceſſity, you cannot otherwiſe be ſaved; becauſe this contains the great condition of the Covenant of life and ſalvation, upon which hinge, eternal life doth hang, and the whole work, not only of your Converſion, but of all the means that tend to your ſalvation do depend upon, and are comprehended cauſally and eminently in this [Page] your coming unto Chriſt, and therefore it is put for all here, No man can come to me.

Thirdly, the depreſſion of mans pride, or derogation of mans natural ability to faith in Chriſt, or Converſion. There is none of you but think it is an eaſie matter to believe; that you can believe at pleaſure, its very eaſie to believe Gods promiſes, God ſpeaking in his word. Here now is the depreſſion of mans pride as to this work: No man can.

[...], No man can come to me: Grace and Gods power is here exalted; exalted to the diſparagement and diminution of mans own ability; and it cannot otherwiſe be: For as the Sun when it ariſes with his light, blots out the light of the Moon and Stars that ſhined before; ſo when the Lord Jeſus doth appear unto you, and God puts forth his arm to draw you to Chriſt Jeſus, this act of God doth as it were put down, diminiſh, diſparage all the pretended ability of man, his worthineſs, and merit. This is the Doctrine that is here taught, or the ſum of Chriſts Doctrine in theſe words. And then,

Secondly, the reaſon of his now teaching it: (the hearers of Chriſt they were called Jews; but indeed were Galileans his Countrymen, that knew his education, about Capernaum, near Nazareth:) his hearers were obſerved by him to murmure at this doctrine, as being very offenſive to their ears and reaſon: For Chriſt having preacht himſelf quite off thoſe expectations that the Jews had of him, that he ſhould be a great and potent Prince, a King, and a great victorious Conqueror, expectations wherewith they had been prepoſſeſt; and preacht himſelf to be above that which they ſaw in him, that he came down from heaven, having preacht ſuch doctrine that was very diſtaſteful to their carnal ears (for ſpiritual [Page] doctrine is always hateful to carnal ears) they began to vent their hidden prejudices againſt him: Say they v. 42. Is not this Jeſus the ſon of Joſeph? Do not we know this mans Fathers and Mother? for Nazareth, where he lived, was near to Capernaum: how doth he ſay, I came down from Heaven? what an aſſumption is that? That he called himſelf bread, is a Metaphorical word, and they uſed it in their ſpeeches; this troubled them not: But that he came from Heaven, and nothing appeared in him to be of Heaven more then other men, this was diſtaſteful to them. Now our Saviour anſwers theſe prejudices, and tells them, that it did appear that the preventing Grace of God had not toucht their hearts, to faſhion and to mould them unto faith in him; and therefore I find that your prejudices and carnal reaſons ſtick by you ſtill, and continue your pride and obſtinacy againſt me, unto whom indeed no man can come except my Father draw him. Here is the File of the Connexion of the words; by this thred the words are to be cut out, which ſhall ſerve to raiſe a porch or gate of Entrance into them: And therefore I ſhall raiſe thence three Obſervations.

I pray God that none of you may be offended at this Doctrine: For as I confeſs theſe Jews pretended ſomewhat for the offence they took at Chriſt Jeſus, his meanneſs and ſimplicity: for he was mean and of ſimple appearance: So this Doctrine may be ſomewhat offenſive to you, if you bring your own ears to hear it, if this converting and preventing grace of God have not already began to mould and faſhion your hearts to Chriſt Jeſus, and made you reſolve to ſtick to him through thick and thin, notwithſtanding all ſcandals and offences that may appear to be in him.

Firſt, I obſerve That the Doctrine of Chriſt himſelf [Page]is entertained with diſtaſte and murmuring by prejudicate and corrupt minds, v. 41, 42, 43. The Jews then murmured at him for his doctrine, &c. Murmure not among your ſelves, ſaith Chriſt. Will you take me right in this word that I am now ſpeaking? Chriſt is the moſt ſcandalous perſon that ever was: I mean fulleſt of ſcandals and offences to corrupt and carnal reaſon and intereſt. His perſon, how mighty ſcandalous! his doctrine as well as his perſon; his birth very mean; his converſation while he lived in this world; the death whereby he died on the Croſs; the adminiſtrations of the offices of his Kingdome, as he adminiſters is ſtill, even though he be in heaven glorious: All of theſe are ſcandalous, and full of offence unto corrupt reaſon.

How often hath it been upbraided to Chriſtians, that they believe in an ignominious and crucified Saviour, that hung upon the Croſs, which the Apoſtle calls the ſcandal of the Croſs!

How ſcandalous are the great afflictions that ſit many times heavy and long upon the Church, as if they had no deliverer!

How ſcandalous are the diviſions of the Church, as if they had not one Saviour and one Lord!

How ſcandalous to Chriſt are the corrupt and wicked lives of Chriſtians that profeſs him! He that will be a Chriſtian indeed, muſt have (as they ſay) a good ſwallow: I mean he muſt ſwallow theſe hard morſels; and a good digeſtion to digeſt iron, to run through all the ſcandals that fleſhly reaſon will lay in his way concerning all things that belong unto Chriſt.

Its a good obſervation: A Chriſtian muſt believe in a ſtumbling ſtone, in a rock of offence, Rom. 9. 33. Behold I lay in Sion a ſtumbling ſtone. If he had ſaid, I lay a ſtone of ſafety, a rock of refuge, that had invited faith to come [Page] unto him: But to ſay, He that will believe in Chriſt, muſt believe in a rock of offence, in a ſtone of ſtumbling; this ſeems rather to alienate the faith of man from Chriſt, to eſtrange and throw faith off. Oh how hard a thing, is faith in Chriſt! There muſt be ſuch a faith as may overlook ſo many ſcandalous and offenſive things, ſo oppoſite to carnal reaſon. Thats the firſt obſervation.

Secondly, The more Evangelical the Doctrine, and the ſweeter, the more is the offence, and the greater is the diſlike of it, ver. 41. becauſe he ſaid, I am the bread that came from heaven; becauſe he roſe high in his Doctrine above what they lookt for in him. And who are theſe that took offence? Even diſciples, and they that followed him: They ſay, this is a hard ſaying; and they alſo murmured, nay they take the wing and fly away and leave him, in the 61, 62, 63. verſes of this Chapter.

Oh Beloved, there are many of the followers of Chriſt that take offence at this Doctrine; and it is to us even in our dayes, very ſcandalous to many men; and thats the reaſon why I inſiſt ſo long upon the Connexion.

If Chriſt preach himſelf the Son of God, that is God: For I pray let me give you warning once for all, that the word frequently uſed in the Goſpel, the Son of God, it means no leſs then God, that Chriſt is God, God as it were by nature: Its uſed eighty eight times, as I think, in the New Teſtament: The Son of God is God as well as man; and therefore the Socinian doth but quibble (as I may ſo ſay) when he comes to diſtinguiſh: Chriſt indeed is the Son of God (and ſo are we called too:) But that phraſe doth not imply that he is God. Yes; for they that heard the words, took it ſo, in John 10. 33, 34, &c. they took up ſtones to throw at him for his blaſphemy; and that was, In that being [Page] man, thou makeſt thy ſelf God; they took it in a right meaning.

The pureſt Goſpel-doctrine is moſt harſh: Chriſts preaching himſelf the Son of God, was very unpleaſing to theſe carnal men: We meaſure Goſpel-doctrine by the metwand of our wit and reaſon, and peradventure by our learning (which may be of great reach.) Therefore we are offended. Now let me ſhew you this, that

The great deſign of the Goſpel, is to advance God, and to lay man low: And I beſeech you, carry this along as the great Deſign of the Goſpel, to advance the power and the grace of God, in bringing men unto ſalvation, and to lay man, and all their parts and reaſon low: God in the power and freedome of his grace, ſaving man, is advanced; man in the power and merit of himſelf is extenuated and made nothing: The deſign of the Goſpel, in giving all to God, is ſeen by one Text: In the 1 Cor. 1 Chap. laſt ver. That he that glorieth, may glory in the Lord; ſhewing that the main plot of the Goſpel, is the advancement of Grace; the depreſſion of man, and the derogation of mans abilities may be ſeen by what is ſaid in Rom. 3. 17. Where is boaſting then? It is excluded (ſaith he) By what Law? Not by the Law of works, but by the Law of Faith: And thats the doctrine of the Goſpel that takes men off from their own bottoms and hinges: And ſo I think I have ſufficiently proved it unto you.

Of Goſpel doctrine, that that advances free Grace, is the moſt glorious to God, the moſt full of admiration to them that are godly, and yet the moſt obnoxious to offence and ſcandal of man, to ordinary men of reaſon.

There are in this Doctrine ſo many offenſive principles: I ſhall inſtance in eight that I know are ſcandalous and offenſive, and ſtumbling-blocks to reaſon: And [Page] much ado we have to leap over them, when we come to believe.

1 Firſt, that the purpoſe of Gods Election and Chuſing any man unto ſalvation, is not founded on the merit (that was the old word with the Fathers & Schools) we ſay on the Conditiou of Faith and Works foreſeen; but that God hath mercy on whom he will, and whom he will he hardens. This is one ſcandalous point, Rom. 9. 18.

2 Secondly, That before they had done either good or evil (to ſay before they had actually done it, is a kind of nonſenſe:) But before they had done it in foreſight or preſcience; or before they were known or ſeen to do good or evil: Eſau and Jacob, equals, that tumbled both in one belly, twins that had both one birth; for theſe to be ſo differenced, that God ſhould ſay, I have loved the one, and hated the other. This is another point ſcandalous and offenſive to mans reaſon, laid down in Rom. 9. 13.

3 Thirdly, That it is Grace that makes the difference and ſeverance of one man from another; that is, the free grace of God abſtracted from the worthineſs or unworthineſs of man: Who made thee to differ, O man! ſayes the Apoſtle.

4 Fourthly, That the Jew, or man, whoſoever he be, that follows after Righteouſneſs by the Law or Works, did not artain it, or overtake it, as the word ſignifies; and the Gentiles, or other men that are of no name, that follow not after righteouſneſs by the Law or Works, they do attain it, and overtake it by faith in Chriſt. This is a very hard point, laid down in Rom. 9. 30, 31.

5 Fifthly, That a man is not juſtified by the works that he doth, or his duties, or compliance with the Law; but by the faith of Chriſt only, whom he layes hold of, being offered and freely tendered in the Goſpel. This is [Page] Goſpel-doctrine, laid down in Galat. 2. 16.

6 Sixthly, That the things of God, that is, that the ſaving things of God ſhould be hid from the wise, the prudent and learned men of the world, that hold up their heads ſo high as they do; and that to the poor and simple, and mean, that are meant by babes, he ſhould reveal them, Matth. 11. 25. Father, I thank thee, &c. hard and offenſive to Reaſon,

7 Seventhly, That many ſhould be called by the preaching of the Word, and of them that are called by the outward Ministery, but very few chosen: (Look upon, and conſider your ſelves) this is hard, Matth. 22. 14. There are many called, and great offers are made in the Goſpel, but few choſen and ſelect.

8 Eighthly, No man can believe, or come to Chriſt, except it be by the drawing of God. Why ſure this is a very hard point to the hearers of the Goſpel, that lay in prejudices and obſtructions of Reaſon. You cannot believe, except the Lord draw, and work this faith in you, in John 6. 44, 65.

There are two things that make the doctrine of the Goſpel ſomething contemptuous tomen.

Firſt, becauſe it oppoſes mens carnal intereſts. It croſſes the luſts of the fleſh, and of the world; it brings men to ſelf-denial.

Secondly, becauſe it is diſſonant to reaſon, to pride and ſelf that is in men, and thereby they are prejudiced.

1 Firſt, if God meaſure out his purpoſes and proceedings by his own ſoveraign will: So that it is not in him that runs, nor in him that wills, as the Apoſtle hath delivered it, Rom. 9. 16. but in God that ſhews mercy: Then why doth God finde fault, or complain of us? why doth he finde fault with us, that we do not believe, that we ſtand out in oppoſition? Who can help it? ver. 19▪ whoſe: [Page] hand lies it in? not ours. This is the great offence, Who hath refiſted his will? Nay but O man, ver. 20. Who art thou that replieſt againſt God? And then the Apoſtle goes on to clear the doctrine of free grace, according to the method whereby it can be cleared. This ſeems to me a great ſcandal, whereat men ſtumble.

2 Secondly, if God command and require good works in his holy Word of us, and yet tells me that his election of me to ſalvation doth not ſtand upon them, but that the election whereby God hath choſen me to ſalvation, is firm by his calling, Rom. 9. 11. then if ſo be theſe works required and commanded will not ſerve my turn, will not confirm my Election or Juſtification, I may follow them, and yet not attain righteouſneſs by them, Rom. 9. 31. This is a great ſcandal and offence to mans reaſon.

Thirdly, if God caſt ſo many of the world off, and chuſe ſo few of them that are called, but throws them out as the man that was thrown from the Feaſt, not having the wedding garment; This is a miſerable offence.

Fourthly, if God require faith of me and repentance, call for a new heart and a new ſpirit, and ſaith, Make you a new heart, and yet teaches me that none can come except a divine power draw him, except it be given him, then he requires impoſſible things. And is not this (ſay ſome) like to Pharaoh, that will have the full tale of brick, but will not find the people ſtraw.

3 Theſe are the offences taken by mans reaſon; theſe raiſe up the murmurings; theſe make ſome men leave the care of their ſalvation at ſix and ſeven; If I am elected, I ſhall be ſaved; if I am not elected, I cannot: This makes men throw the plow into the hedge-bottom, and let the ſhip ride before the ſea and wind.

Upon all this that I have ſaid, it appears that the doctrine of Chriſt, and of the free grace of God in Chriſt, requires [Page] an humble heart, a captivated reaſon; or elſe prejudices of pride, and the reaſon of man, will trouble the whole Scene.

And I may give an inſtance in a point ſo reſented in the times wherein we live, by our Maſters of Reaſon (as ſome call themſelves) as the Gnoſticks of old, thoſe damnable Hereticks called themſelves the knowing men, who had their oppoſition of Science falſly ſo called, 1 Tim. 6. 20.

This is it, That Chriſts blood is not a blood of Atonement or expiation of ſin; that there is no proper compenſation, nor any ſatisfaction made, or needful to Divine Juſtice for ſin: How then? God pardons us our ſins by an abſolute goodneſs, by an abſolute free pardon, without ſuch ſatisfaction: As a man forgives a delinquent without any ſatisfaction; or as a man forgives a debt another man owes him freely for nothing: And this is the great Hinge on which the Socinian Doctrine hangs, which hath leavened and paſs'd through ſo many men in our times: But this free pardon, without ſatiſfaction of Gods juſtice, ruines and razes the foundations of our Chriſtian Faith; as if men would not have Chriſt to do too much for them, were angry at him for his being their ſurety, for his paying their debt, and freeing them from priſon and damnation; which makes me cry out as the Apoſtle doth in 1 Cor. 1. 20. Where is the wiſe? where is the Scribe? where is the Diſputer of this world? (Let them take notice of it, the great learned men that preach Heatheniſm among us) Hath not God made fooliſh the wiſdom of this world? how? by the Doctrine of Chriſt and free grace. And this I preach, that we may liſten, and hold the truths that to others are offenſive, overlooking all the ſcandals that may be found in the perſon and doctrine of Chriſt.

[Page] Serm. 2 NOtwithſtanding I am not unſenſible that the free grace of God may be ſo preacht, or (if you will) ſo apprehended by you, as it may be not only offenſive to carnal reaſon, but juſtly offenſive to Faith and Chriſtianity it ſelf: And this is when the doctrine of free grace keeps not the Channel, but runs out on this ſide or that ſide, without or beſides its bounds; then indeed it is juſtly offenſive and ſcandalous; and that may be in three regards.

1 Firſt, when it is made univerſal in extent: For the freedom of this grace hath no affinity with the univerſality: And though many do conceive that they cannot preach it free, except they do alſo preach it univerſal, I ſhall, after ſhew, that there is no kindred between them.

In the election of any man to ſalvation, it is free, becauſe it excludes mans worthineſs or works; and yet its not univerſal, ſo as all are elected and choſen.

One calling, I mean that calling that is according to purpoſe, it is free, not ſtanding upon works: You are called by Gods grace; and yet tis not univerſal, ſo as all men are called according to Gods purpoſe. Its free to ſuch as are called, though it be not common to all: Was not the grace of God free to Jacob? yet not common to him and Eſau: It was free to Peter, and yet not common to him and Judas: To you it is given to know the myſtery of the Kingdom of Heaven; there is the freedom; to others it is not given, there is a denial of the univerſality, Maith. 13. 11. And therefore we muſt diſtinguiſh between the offer of free grace, and the effects of it: grace in the offer of it may be common, and in a ſort univerſal, but in the effects you ſhall always obſerve grace to be of a differencing nature; it diſcriminates and makes [...] [Page] difference between one and another in ſalvation, and therein is the glory of it; and reaſon will ſhew, that ſo far as it differences one from another, it is not univerſal: for that which differences, cannot be univerſal; the election hath obtained, and the reſt were hardeued, Rom. 11.

2 Secondly, It is indeed offenſive when it opens, or is made to open a window to looſeneſs of opinion, or profaneneſs of life: That makes it rather to be called looſe grace then free grace: for free grace truly preacht, neither takes off the bridle of reſtraint of ſin, nor the ſpur of excitation of holineſs from Gods Law; theſe two muſt ſtand together: Sin is reſtained by the Law of God, there's the bridle; and then its a ſpur and incentive to obedience: Shall we ſin (ſaith the Apoſtle) becauſe we are not under the Law but under Grace? God forbid. Rom. 6. 15. Again, Shall we ſin that Grace may abound? Rom. 6. 1. No, we may not make the doctrine of Gods free grace a Pander, or a Porter, to let in or open us the gate more freely to ſin againſt him: And the reaſon is excellent good; there is no greater and ſweeter obligation obliging man to thankfulneſs and obedience, then this Doctrine of free grace: The ſenſe of this free grace (I ſay) is the moſt obliging and indearing of the heart to God, of any doctrine that can be preacht; ſo contrary is it from being a looſener of thoſe bands whereby we are tyed to God.

3 Thirdly, it is not rightly preached when it is made to deny to man all agency in Converſion, as well as all power whereby he is converted: For the act of faith, and repentance, and obedience, is mans act; and therefore thoſe that poyſon us with this doctrine, Chriſt believes for me, and repents for me, tell us a ridiculous piece of nonſenſe: No, it is you that muſt repent, and believe, and act obedience: for common reaſon will ſhew you, o [...] [Page] ſenſe, it is not the Sun that ſees; for that which ſees is the eye; the Sun only gives light, without which the eye cannot ſee: And ſo we muſt diſtinguiſh between the power and the act; God draws man to Chriſt Jeſus, the power is of him; but coming to Chriſt, or the act of Converſion, that is mans; the power is Chriſts, the duty is yours: And therefore, though this doctrine be never ſo offenſive, yet it ſeems God puts his greateſt glory in that which is moſt offenſive to mans reaſon. In the 33. of Exod. 19. ver. I will make all my goodneſs to paſs before thee, and I will proclame the name of the Lord. And what is that Proclamation? that doctrine that is conceived to be ſo ſcandalous? I will be gracious to whom I will be gracious, and ſhew mercy to whom I will: Which the Apoſtle inſiſts upon in Rom. 9. where this point is agitated. Thats the ſecond Obſervation.

Thirdly, for the ſilencing of theſe murmurers at Chriſt in the verſe before the Text, Chriſt gives the cloſe reaſon of mans believing in him, and mans not believing in him, a cloſer reaſon, then they were aware of: The reaſon he gives is this, That thoſe that God draws to Chriſt, they come to him, ver. 44. And every man that hath heard and learnt of the Father, comes to me, ver. 45. There is the teaching of God called the drawing of God, and perſwading the mind of man; which whoever hath, believes and comes to Chriſt Jeſus; and every man that is not thus drawn, is left unto himſelf, is left under his own diſability, and ſo he cannot come: For no man can come to me except the Father draw him. Mans impotency is alledged on the one hand, and Gods drawing is alledged on the other hand; and though there might be great objections made againſt it, yet our Saviour inſiſts upon this cloſe doctrine, Joh. 10. 26, 27. You believe not, becauſe you are not of my ſheep. Many other [Page] reaſons might be given, but he comes unto the bottom; Becauſe you are not called, becauſe you are not of my ſheep by the election of God. And ſo again in Joh. 6. 37. All that the Father hath given to me, ſhall come to me: You that are not of my ſheep, do not believe, therefore you do not come: And he ſets it forth again, ver. 65. of this Chapter, No man can come to me, except it be given him of my Father. Theſe are ſtrange reaſons, will reaſon ſay, and rather apt to give offence, then to take it off; rather apt to breed murmurings, then to qualifie and allay them. And its true, had Chriſt encouraged mans natural abilities, and [...]lattered them, he ſhould have pleaſed the corrupt and carnal reaſon of man: for without all queſtion, that which moſt flatters ſelf and carnal reaſon, is moſt acceptable with you: But ſo doth not he; for he aſſerts that God muſt draw and give faith: This gives all to Chriſt, and aſſumes all the glory out of your hands to God; whereby you may gather, that thoſe that are not of the ſheep of Chriſt, are not drawn; thoſe that are not of the ſheep of Chriſt by Gods election, they are not drawn to Chriſt by Gods operation. This is that which reaſon ſtumbles, and is offended at. And

How ſhall this offence that reaſon may take at the proceeding of God in this point, be cured? No way that I know in the world but this, by laying down the waſters and the cudgels; not diſputing with; and repining at God, but humbly waiting on that hand which of neceſſity muſt work faith in you, and convert you to this grace: And that all unconverted perſons may do ſo, know it for a Maxime, or a rule, for ſo I take it to be, that God hath taken the beſt and the ſureſt way, the moſt infallible that can be in the world, to ſave his people: which I thus illuſtrate: Had the ſalvation of man been left to his own power, as ſome would have it, it [Page] had been deſperate and hopeleſs to all men, even to the beſt man in the world: But now this powerful and gracious God hath reſerved it in his own power; for all thoſe that are ſaved, are ſaved by this power, and this grace: And now in this way of ſalvation ſome are ſaved; ſome are in the way that God hath ſet for bringing man to Chriſt Jeſus; for if God had ſet forth Chriſt, and cauſed him to be preacht to you; yea if Chriſt ſhould have ſhed his blood to have redeemed you, notwithſtanding all this, it had been poſſible that not a man in the world might have been ſaved without this powerful drawing of God, and this hand of God, whereby he brings ſome men unto ſalvation: And ſo now ſome are ſaved, and ſo are obliged to greater admiration and thankfulneſs to this God, then all the world beſides are obliged to him, for this differencing grace whereby he brought them unto Chriſt; otherwiſe, if he had left it to you to believe in Chriſt Jeſus, I cannot conceive how any one man in the world had been ſaved, notwithſtanding the Redemption laid down, and the Atonement made; which is a rare point, and worthy of all ſerious diſquiſition and proof: And I would I could convince men thereof, that if it had been as they would have it, there would not a man on earth be ſaved. In the mean time let this paſs for a proof; That which never was yet in the world, may rationally be preſumed will never be: That hitherto no man hath attained to faith, no man hath come to Chriſt by the meer uſe of his own natural abilities and power, without the working of this divine grace, which all that partake of, have magnified and bleſſed God for: We know of none, we read of none in the Scripture, that have had this wrought in them, but have returned the glory of it to God: But becauſe we do not find that it ever [...] hath been, we may conclude [Page] it ſhall never be; that without this drawing of God any man can come to believe in Chriſt Jeſus, if it were left to their natural abilities and capacities. Be they as they think them to be, never ſo great and valuable, all this is but premiſſary to the Doctrines in the Text.

The Uſe of theſe Doctrines of Connexion altogether ſhall be threefold.

Uſe. 1 Firſt, When the Word of the Goſpel is improved with all manner of advantages among a people. Whether in Capernaum, as this was; or living in a Pariſh, as you do, yet you ſhall find that many of the hearers of this doctrine may yet lie in their ſtrong holds, and lie under prejudices, and notwithſtanding the preaching of this ſaving doctrine, may happily not believe; as its ſaid of them that Paul preacht to from morning to night, and opened Chriſt to them from Moſes and the Prophets (their own Scriptures) yet how is this Sermon concluded in the 28 Acts 24 ver. And ſome of them believed the things that were ſpoken, and ſome believed not!

By this we may learn what to reſolve upon, and what to reſt in, if the word of the Goſpel be inclucated and taught out of the Scripture, with all poſſible advantages of conviction, prejudices will remain, and murmurings; ſome believe, and others believe not, as they are drawn by a divine power in to Chriſt Jeſus, or not drawn. There is ſome higher and ſecreter reaſon to be ſhewn for this then yet they think of, and ſee in themſelves: for the Text tells you, No man can come to me except my Father draw him. When this drawing power goes forth, then they come; whom he draws not, they murmur, and take offence and prejudice: And therefore it is ſaid in Acts 13. 48. As many as were ordained to eternal life, believed. This we reſt upon, and are reſolved: But you believe not, becauſe you are not of my ſheep, John 10. 26.

[Page] As for the Miniſtry of the Word in the hand of man, it works but inſtrumentally, and not as the principal cauſe: It is not the axe that builds the houſe: Its not the pencil that limbs or draws the picture, but the workman by ſuch inſtruments doth it: as I may give inſtance both in faith and repentance.

See this in faith: In Iſa. 53. 1. Lord, who hath believed our report? there's the preaching: and to whom is the arm of the Lord revealed? there is the inward working: The revealing of Gods arm muſt go together with the report, or elſe who hath believed it? The word preacht, and the work of God, muſt go together. So in repentance: In 2 Tim. 2. 25. Let the Miniſter meekly inſtruct them that oppoſe themſelves (that murmur and are prejudiced) if God peradventure will give them repentance, to the acknowledgement of the truth: for elſe our inſtructions are but peradventure.

Uſe 2 Secondly, If there be ſuch diſability and oppoſition in man, here you learn that Goſpel-hearers have need of ſubdued hearts: Hearts mightily tamed and captivated to the very doctrine of the Word of God, beaten down into a tractable humility: For elſe, as the beſt meat is diſtaſteful to a corrupt and vitiated palat, ſo will Goſpel-doctrine, the doctrine of free grace, be ſcandalous and offenſive to proud reaſonings: And I conceive (it may be you have not obſerved it before) that our Saviour when he began firſt to preach the Goſpel, did ſo much inſiſt upon humility, meekneſs, poverty of ſpirit, ſelf-denial, that his hearers might be ſubdued unto captivity of their reaſonings and high thoughts (as the Apoſtle excellently) in 2 Cor. 10. 5. unto the obedience of Chriſt: For I muſt ſay it, no doctrine in the world was ever, or will ever be again ſo obnoxious to ſcandal, ſo oppoſite to the pride, and ſo croſs to the reaſon of man, as the higheſt [Page] and ſweeteſt of Goſpel-doctrine, the points of free grace, which no man can receive without murmurings, except the Lord firſt give him a very ſubdued ſpirit, and a captivated reaſon: And therefore, though the benefits received from Jeſus Chriſt be very great, and every man will witneſs that Chriſt is worthy of all acceptation, to ſave the chiefeſt of ſinners; yet when they come to look upon his perſon throughly, and conſider what may be ſaid againſt him, as well as what is ſaid for him, and the courſe and tenour of his doctrine, that hath it in ſo many ſtumbling-blocks, that may give diſtate; its great odds, that you would never have come in unto him, were there not put forth in you a divine hand, and a powerful, to draw you.

A famous inſtance we have of this in Matth. 11. 5. when John Baptiſt ſent his diſciples to Chriſt, to know whether he was he; not that I believe John Baptiſt doubted of it; for he was in priſon, and now ready to be offered: why (ſaith Chriſt) tell John what you ſee, the ſick are healed, the lame walk, and all ſorts are cured; very good things, ſuch as no man could be offended at: and then he adds, Bleſſed is he that ſhall not be offended in me, ver. 6. as if he had ſaid, as there are many things in me, and in my doctrine, that draw men to me, multitudes crowd after me, becauſe I heal, cure, and relieve them; ſo there are others of hard digeſtion, that may by their offenſiveneſs to mens reaſon drive them from me.

So it was in this Chapter: His diſciples that followed him, began to take offence, and to cry out of hard ſayings, ver. 60, 61. and then preſently go away, and walk no more with him, ver. 66.

Uſe 3 Laſtly, learn from hence: A man obſtructs his faith, when he conſiders too much the appearance of inconſiſtencies [Page]of his reaſon and ſenſe to faith in Chriſt. As theſe Galilaeans, Countrymen of Chriſts, that knew his parentage and outward quality, fell a murmuring at his doctrine, that he came down from Heaven; for their eyes were all on thoſe things that they thought inconſiſtent to his coming from Heaven; they could not ſtand with them, and ſo obſtructed their faith: Whereupon he ſaith, except God draw men out of their inconſiſtencies, no man can come to me: A man may follow his own reaſon unto an abſolute unbelief, and Atheiſm; not that Scripture or divine Reaſon is to be rejected; I do not ſpeak to that point: But I ſpeak to that natural reaſon that is taken up from other grounds, and not weighed in the ballance of the Word: Faith believes God, though reaſon comprehends him not; there is no reaſon that I ſhould have my reaſon ſatisfied in the point of eternal ſalvation by free grace, but that I ſhould have a clear word of God, that I conceive neceſſary: That God promiſes ſo or ſo, that I muſt needs have as the object of my faith; but that I ſhould have my reaſon ſatisfied before I believe, I know no reaſon of that: Take it either in the narrative part of faith, or the promiſſory part: God promiſed Abraham a ſon in the old age of him and his wife, when he did not expect ſuch a thing; did he ſay, Shew me how that can be now I am old? No, he did believe that he was able to perform; he received the word which he believed.—Theſe people reaſoned themſelves into an abſolute unbelief; they conſidered the means of Chriſt, what they ſaw in him; but the excellency of Chriſt, that he came from Heaven, the Son of God, the Saviour and Redeemer, they believed not.

And therefore let me from that obſerve a notable leſſon: A man that will believe firmly, let him look upon the excellency of Chriſt Jeſus, not on that which is offenſive [Page] and ſcandalous to our reaſon: It was excellent doctrine, that he was bread from Heaven; ſomewhat more then Joſephs ſon: Look upon the excellencies of Chriſt Jeſus, the ſatisfaction that he hath made for you by his blood, the acceptation of that ſatisfaction by God the Father, and thoſe things that are excellent; and in this doctrine of free grace look well on the Soveraignty of God, for he hath mercy on whom he will; that ſurmounts the reaſon of man: And ſo you may believe for the words ſake that is delivered unto you; and not becauſe it is commended to you by ſence and reaſon. This that hath been delivered, is but the preamble, yet ſo neceſſary, that it could not well be omitted.

Serm. 3 I Now proceed to the Doctrine here taught, which I divided into three parts.

Firſt, the aſſignment of the power by which man comes to Chriſt, unto divine drawing. Except my Father draw him.

Secondly, the inſinuation of mans duty, which is coming unto Chriſt, which is not like the duties of the Law, which yet we are all bound unto; for the Law is a Law of duty: But this is a Goſpel-duty, and doth denote the great condition of ſalvation; the great condition of the Covenant upon which God will ſave mankind, is, that they believe in, and come unto Chriſt Jeſus, implyed in theſe words, No man can come to me.

Thirdly; the depreſſion of mans pride, or derogation of mans power and natural abilities in theſe words, No man can, &c.

Theſe are the three points that may profitably be handled out of theſe words. The laſt of theſe points firſt comes to hand in the order of the Text, which is,

[Page] Doct. 1 No man by ſelf-power, or ſelf-ability, can convert himſelf, or come in to Jeſus Chriſt.

That I might not go far to prove the point, therefore I give it you in the words of the Text it ſelf:

Which ſhews unto all men univerſally, that what is of greateſt neceſſity to mans ſalvation, and tends to his greateſt happineſs, which is to come to Chriſt, and ſo conſequently to be ſaved; unto that, he is impotent and without ſtrength.

So that the Perſon upon whom we are to diſcourſe, is not a man already in grace, but a man in a ſtate of unregeneration. The Subject of our diſcourſe hath three characters given of him together, Rom. 5. 6, 8, 10. While we were without ſtrength, while we were yet ſinners, while or when we were enemies: Man thus qualified, or rather unqualified, may be, and is, a capable ſubject of divine traction or operation. So that obſerve,

No man in himſelf, while he lies in a ſtate of fin, an impotent eſtate, without ſtrength, is a cauſe firſt moving himſelf to his own converſion. And ſecondly, he can be no cauſe moving God by any of his worthineſs or works to convert him: He moves not himſelf; for he is without ſtrength; and he moves not God; for he is a ſinner and enemy to God; and ſo conſequently he moves not to his own converſion & ſalvation either way; either by way of power, ſtirring up himſelf, or by way of merit and deſert, ſtirring up God to move him.

This point ſhall be opened from three particulars. The three particulars are,

1 Firſt, the greatneſs of the work it ſelf, to come to Chriſt, that is, to believe in him, as you may ſee in the 35 verſe, and other verſes of this Chapter: The greatneſs of the work manifeſts that no man can.

2 Secondly, the impotency or diſability of man towards it.

[Page] 3 Thirdly, the oppoſition and reſiſtance that natural man makes againſt it to the utmoſt of his power: And ſure he that conſiders theſe three particulars, will grant that no man can come, except it be by a greater power then his own, and ſo conſequently that the Doctrine is concluded and proved.

Firſt, the greatneſs of the work it ſelf. Lift up your ears, that you may lift up your thankſgivings and praiſes: Attend to the greatneſs of the work of Converſion, and believing in Chriſt, that you may magnifie and exalt it according to its worth: The greatneſs of the work properly leads us to the main point, to ſhew the imparity and impotency of man: For as the greatneſs of the Heavens that are over our heads, doth diminiſh the earth thats under our feet, and is the reaſon that its called punctum, a little point; ſo you may rationally conceive, that the greatneſs of this work of mans converſion, doth eaſily and rationally diminiſh the power and ability of man unto it, and makes it nothing.—And the work is great in three regards.

Firſt, in reſpect of the change it ſelf that is wrought upon every man that comes to God, which is expreſt in Scripture by terms of the greateſt diſtance that can be, from darkneſs to light; a great change.

Secondly, in reſpect of the power required for the effecting it; which is the drawing of Almighty God.

Thirdly, in reſpect of the concernment of it unto mans eternal happineſs and ſalvation: For except you be converted and thus drawn to the Lord Jeſus, there is no hope of ſalvation for you: And therefore in Ezek. 18. laſt ver. Wherefore turn and live ye.

The greatneſs of the work of mans converſion, may be eſtimated and proved to you,

Firſt, by the names that are given unto it: It is called [Page] a Creation, a Reſuſcitation of the dead, a begetting of a new Man, or a new Creature, or Regeneration. Now mark how great a work that muſt be: And though I confeſs that every ſimilitude muſt not ſo be ſtretcht and urged, as to make it run of all four (which is but a kind of trifling preaching of Divinity) yet we may preſs the ſcope of Scripture: Similitudes may be preacht out of Gods Word, according to the ſcope wherein the ſimilitude holds; which hereby intimates a great work, which no man can work upon himſelf, but is wrought by a divine hand (non ſine novitate eſſendi) not without a newneſs of being, as they uſe to ſpeak. Creation is ſuch a work as brings forth a newneſs of being, whereby that which is now made was not before.

It is not neceſſary (I think) to this work of Creation, that it ſhould preſuppoſe a total non-entity, or a not being to be before it: For Eve, the firſt woman, formed of a rib, yet may properly be ſaid to be created; yet creation may extend ſo far as to ſignifie a producing of ſomething out of nothing: For God when he made the world, made the creatures [...], of the things Heb. 11. 3. ver. that did not appear: And when he converts, he chuſes things that are not, 1 Cor. 1. 28. that is, that were not ſuch as they are made, that have not that exiſtence as is given to them afterwards.

The Artificer and Workman requires and preſuppoſes the matter that he works upon; he doth not make the matter, and therefore is not the cauſe totius entis, as the Schoolmen uſe to ſay, of the whole thing: But God can, ſuch is his omnipotency, call all things out of nothing; elſe, I aſſert [...] matter co-eternal with God, which I ſhould not do. God requires not in his call that the matter be ſitted to his hand, he creates us of nothing; For we are his workmanſhip created in Chriſt Jeſus, 2 Eph. [Page] 10. And that you may ſee there is nothing in the work of man that gives any being and riſe to Converſion and Regeneration, you may note that it is ſo wrought in us, as it is compared to that which was brought forth at firſt out of nothing, in 2 Cor. 4. 6. Whereas in the firſt Creation there was darkneſs, and then light was called out of darkneſs by the word of Gods command: So ſaith the Apoſtle. God commands light to ſhine out of darkneſs in every one that is converted to him; he brings him into a ſtate of light and knowledge out of juſt nothing, as the light was at firſt commanded to ſhine out of darkneſs, having no pre-exiſtency in the darkneſs as any ſeed of light. I know this is quotidianum argumentum, an every days argument, and therefore I will go on to the next;

Which ſignifies the greatneſs of this work; a Reſurrection, or Reſuſcitation on mans part, and paſſively; a reſurrection on Gods part; and actively a raiſing of them that are dead in treſpaſſes and ſins, Epheſ. 2. 1. called a quickening of men together with Chriſt that were dead before; which clearly reſembles it to a miraculous work: For ſuch is the raiſing of the dead: Were not they miracles whereby Chriſt raiſed the dead? And though I confeſs the ſimilitude between natural and ſpiritual death is not to be ſqueezed into impertinencies; yet I ſay that thoſe that ſhall make natural man to be as it were ſick and wounded, and only in fetters, and not ſtark dead in ſpirituals, they wrong the grace of God, whereby man is converted; and as the ſaying is, that which gains in one part, loſes in another; ſo look where man gains in this point, God loſes: They take from God the eminency of his power, ſo much as they give to man, and ſo enrich man by robbery of God himſelf, and ſo make it a leſs work then indeed it is; it being a leſs work and wonder to heal a ſick, then to raiſe a dead man.

[Page] That word Regeneration, or ſecond Birth, doth alſo denote the gracious act of Gods great power, whereby he brings man into a new eſtate: for generation even in nature, if it be but of a chicken out of an egg, it is full of admiration, and worthy to be the object of the enquiry of the learnedſt men: And therefore what ſhall we think of Regeneration, of this ſecond Birth, as its called? which Nicodemus in John 3 wondred and marvelled what it ſhould be; why ſhould not we think this to be a great work, which is ſaid not to be of blood, nor of the will of the fleſh, nor of the will of man, but of God, 1 John 13. And our Saviour ſhews (me thinks) a natural reaſon, That which is born of the fleſh is fleſh, like it ſelf; for the fleſh can beget nothing to the ſpirit: And that which is born of the ſpirit is ſpirit; the ſpirit begets not to the fleſh, nor the fleſh unto the ſpirit, but every thing begets unto its like, John 3. 6. And therefore if this be ſo, Regeneration muſt be a great work. Thats my firſt Argument, from the titles that are given unto it.

2 Secondly, the greatneſs of the work is manifeſted by the greatneſs of the change wrought in them that are converted: Lay your hearts unto the marks and note; for every man converted is changed from contrary to contrary, from death to life, from darkneſs to light, from the remoteſt terms that can be, ſelf and God:

[...]: For man exalts ſelf, and hates and oppoſes God. Now this man ſhall be changed from ſelf to God; Be ye met amorphoſed, ſaith the Text, be ye changed in the ſpirit of your minds, Rom. 12. 2. Now look by way of compariſon; for we may well compare Scripture things with Scripture: As the reſurrection of the body is attended with a change of that body that riſes into a ſpiritual and incorruptible body: He ſhall change our vile bodies, that it ſhall be like unto his glorious body, 1 Cor. 15. [Page] [...] [Page] [...] [Page] So the reſurrection of the ſoul is accompanied with a mighty change of natural diſpoſition, and of thoſe habitual principles of luſt and corruption, which had firſt taken root, and haply by time, cuſtome, and education, more fixt in you: Rooted they are naturally; and therefore when you come to be changed in theſe, do not you think as great a change follows in this reſurrection as on the reſurrectection of the body? Nothing makes ſo great a change as this converting grace, whereby God draws man to Chriſt Jeſus. The moral Philoſopher teaches vertue, & excellently, to appalliate the nature of man; for indeed he can teach no further: that is, he can teach amendment of vice by vertue; but they know not the meaning of thoſe Scripture-words, Creation, Reſurrection, Regeneration; theſe they are very great ſtrangers unto; emendation of life is all they ſpeak of. Juſtin Martyr in his ſecond Apology, ſhews what a wonderful change was wrought in them that were religious, in them that were called: In his time the people did obſerve it, the libidinous are chaſte, the drunkards made ſober, the worldlings that had great eſtates, and were tenacious, hard enough, ſell their eſtates, and communicate to them that were converted with them; and ſo goes on, to ſhew, as the Scripture ſpeaks, the profeſſors of Magical Arts, and ſuch ungodly Impoſtures, ſold and made away their books; and Paul, that had deſtroyed the faith, preacht it: We preach men not only out of ſin, but out of vertue; for Converſion is a change extended thus far, as bringing man into grace, and unto Chriſt: Our Saviour called the young Ruler beyond the vertue that he profeſſed: Follow me, ſaith he. Oh beloved, to come to Chriſt Jeſus, and to be converted by ſpiritual grace, is beyond all the vertue that you profeſs: And therefore we preach men not only out of vice but vertue.

[Page] Nothing lies nearer our ſelf-love, then our lands and houſes, right hands, right eyes, and the like; yet Chriſt calls men to the loſs of theſe, and he calls to no more then grace enables eaſily to perform: The greateſt conqueſt of ſpiritual grace in any man, is over ſelf-love and ſelf-ſeeking; and therefore for a man to deny himſelf in any caſe that is for the excellency of Chriſt, is the greateſt change that can be wrought in any man: For a man to deny himſelf upon a force, is nothing; but to do it out of ſympathy, is much: As we find this change deſcribed in Iſa. 11. 6. where you muſt allow to the Prophet ſuch expreſſions: The wolf and the lamb ſhall dwell together; the leopard and the kid; the calf and the lyon. You muſt not think this is to be underſtood of wilde beaſts, but of wilde men, whoſe diſpoſitions being quite contrary, they ſhall be reconciled to agree: And the reaſon is given, verſe 9. The earth ſhall be full of the knowledge of the Lord. This knowledge of Chriſt, whereby men are turned to God, is the great thing that changes natures, alters properties; even as that is altered between the kid and the leopard. Thats the ſecond Argument.

3 Thirdly, the greatneſs of the power that works unto faith in Chriſt, that magnifies the work. When Chriſt caſt out Devils, and healed all manner of diſeaſes among the people while he lived upon the earth, did he not put the world into admiration and aſtoniſhment? yet this work of Converſion, to bring ſinful ſouls to God, to pull them out of darkneſs, and the damnable ſtate wherein they lay, this Chriſt makes a greater work, in John 14. 12. where he ſaith, He that believeth in me, ſhall do the miracles and the works that I do; and greater works then theſe ſhall be do when I go to the Father. When I go to ſend the Holy Ghoſt from the Father unto the world, [Page] what greater works can there be? It cannot be otherwiſe explained then the Ancients downard from Origen: The converſion of the world, of the Gentil world from Heatheniſm, and Idolatry, and Devilliſm, and vanity to Chriſt; becauſe they work ſuch great converſions, to turn men from darkneſs and Idolatry, theſe are greater works then Chriſt himſelf did, becauſe he did not convert ſo many as they: This is the Hyperbole of Gods power towards them that believe; this is the working of his mighty power: There is never a verſe expreſſes it in ſo full words as that Epheſ. 1. 19. ſpeaking of the power that he wrought in Chriſt when he raiſed him from the dead, This power wrought in you when you believed. Read this verſe, and conſider it well, I think you will never hereafter look upon it as an eaſie thing to believe the exceeding greatneſs of power. Learned Divines obſerve there is an aggravation; the raiſing power, whereby Chriſt roſe, was a great power; he lay under all the ſins of mankind; the greateſt ſtone lay upon his grave that ever man had; every man lay dead to his his own ſins: Chriſt lay under all the ſins of mankind in their full weight; That which went to raiſe Chriſt, and to roll away the ſtone, was a mighty power indeed; and the ſame is put out in you, whereby you are called out of darkneſs into light, and from a natural ſtate to believe in Chriſt.

4 Fourthly, this is compared to ſuch works as ſeem to us, and are to mans power impoſſible to be done: As to the Aethiopian his changing of his skin, the leopard putting off his ſpots; The Blackmoor cannet change his skin, nor the leopard put off his ſpots, Jer. 13. 23. When they can do ſo, then may you that are wicked and accuſtomed to ſin, change and turn to God. There is another inſtance in Luke 18. 25. Can a Camel go through the [Page]eye of a needle? no more can a man that truſts in riches, a worldly man, believe or repent; which are expreſſions of ſo great a height, that we may well conclude the greatneſs of the work.

5 Fifthly, this is a work to which Chriſt is required, and wherein he muſt appear both ſatisfying and ſanctifying: for unleſs he appear in both, there can be no converſion wrought on any man; he muſt come by water and by blood, 1 John 5. 6. The ſatisfaction of Chriſt, thats the taking away ſin by his blood: And therefore in John 12. 32. If I be lifted up, I will draw all men to me, here is another drawing: There is Gods drawing by power, and Chriſts drawing by his being lifted up, by his meritorious [...]ppearing to ſatisfie juſtice. In the creation of the world there was no need of a ſatisfying and ſanctifying Chriſt to appear: Its true indeed, Chriſt as God, and the Son of God, did appear; for by him the worlds were made, but as Mediator there was no appearance of Chriſt: But now, if he will convert a ſinner, and bring one of you home to God, out of darkneſs into light, here muſt Chriſt as Mediator appear. Oh that men would admire the greatneſs of this work!

The Uſe of this part ſhall be twofold.

Uſe 1 The greatneſs of this work ſhews the reaſon of thoſe ſayings of Divines (which were uſed by the Fathers of the Church in former times) That the Church of God hath ſtill her miracles, and is not deprived of that gift. Men may ſay that miracles are put down and ceaſed; but the Church of God hath running and abiding in it the gift of miracles. Why ſo? Becauſe God by the Miniſtry of the Word works after a wonderful and miraculous manner in the hearts of men, to bring them out of Idolatry and ſelf-vanity. The raiſing of the Widows ſon from death to life, that we read of in the Goſpel; and [Page] the raiſing of Lazarus, that was four dayes dead in the grave; theſe were great works: But if you compare the converſion of ſinners with them, it is a greater work. When Chriſt raiſed Lazarus, its ſaid, that he groaned in ſpirit; that put him to his groans: But when he came to redeem man, that put him to his bloodſhed: And therefore on the ſudden to change the heart of man from hating God, as every natural man doth, to love God; from perſecuting the truth, to die for it; from being inwardly poſſeſt by Satan, to follow the Lord Jeſus Chriſt: I would have men to conſider it, that they may come with thankſgiving to the Table of the Lord. And what faith a reverend Divine that is now with God,Hilderſham. Conversion is the greateſt Miracle that ever God [...]ought. And it is to be compared to the Creation of the world, ſaith another,Perkins. and gives this reaſon: The Spirit of God ſeems to make it a greater work: To the creation of the world nothing was required but the word of God; but to the converſion of a ſinner, the arm of the Lord; alluding to Luke 2. the arm of the Lord; and to Iſa. 53. 1. To whom is the arm of the Lord revealed? And certainly there appears the moſt grace in it, and a power above any creatures: It is the aſſiduity and commonneſs of the work, not the [...]lightneſs and facility (ſaith Auſtin) that takes off the wonder of it: The commonneſs of the Suns light makes it not ſo much regarded, becauſe it is day; thoſe men that have felt the power of God in their own ſpirits, they know it is a wonder. In the Goſpel it was a Miracle to turn water into wine; and is it nothing to change a filthy ſwine into a ſheep, and darkneſs into light? The creatures at firſt were made by the Word of God; but this Converſion is cauſed by the arm of God,Origen. ſaith one. It hath been Hyperbolically ſpoken of by the Ancients that lived in this Church of England, as [Page] a very great work to turn the Gentil world, and Heathens from their vanity to the knowledge of Chriſt.

Uſe 2 Secondly, admire and magnifie Chriſt Jeſus. If Chriſt had opened the eye, unſtopped the deaf ear, cut the ſtring of the dumb tongue, thou wouldeſt have leaped and rejoyced, as they did in the Goſpel. Theſe were the miracles he wrought when he was on earth; but now, if thou be a convert, and he hath enlightned thy eye, unlooſed thy tongue that thou canſt now ſpeak to God in prayer and thankſgiving, this is the miracle he works from Heaven, exceeding thoſe on earth upon the body; and the reaſon is, becauſe theſe were wrought on them that muſt die; if the dead were raiſed, they died again: But this miracle is wrought on thee that art not to die again thy ſpiritual death, but always live, as Auſtin ſaith: And conſider with thy ſelf, that among all the miraculous works of Chriſt that are reckoned, Matth. 11. 4, 5. The blind ſee, the deaf hear, the ſick are raiſed up and walk, this cure is added▪ that the poor receive the Goſpel. As who ſhould ſay, theſe are the wonders I uſually work, and among them this may paſs for a wonder too: Its a pretty ingenious obſervation; take ſomething from it that may greaten your hearts, to the admiration and magnifying the goodneſs of God. And ſo I have ſhewn the greatneſs of the work.

Serm. 4 THe ſecond Point is to ſhew the impotency and imbecillity of natural man, of his own ſtrength ſavingly to believe or convert himſelf. It is ſaid (which I would have obſerved) in John 5. 40. [...], you will not come to me that you might have life: And of the very ſame perſons, and almoſt with the ſame breath, in the 44. verſe, [...] how can you believe? you will not, [Page] you cannot. What do you gather from theſe two expreſſions? You may very well collect that this cannot is a moral impotency; and a moral impotency, as learned men do know, differs very little from an unwillingneſs; you cannot believe, becauſe you will not, being diſabled by ſuch worldly and carnal luſts and prejudices, as do foreſtall and take up your hearts, and make it juſtly to be ſaid you cannot. The reaſon why I compare together theſe two verſes, you will not come to me, and ye cannot believe, is to ſhew what manner of impotency Chriſt points us to in this matter: namely,

Not a meer and ſimple impotency, that is without our default, but a moral and culpable impotency, whereby the heart is captivated by ſome luſt, or forelaid with prejudice againſt Chriſt, ſo as we cannot, becauſe we will not come to him: And of this impotency, let me ſay this to you at the firſt; it takes away all excuſe, all defence; and the more impotent, the worſe: who can excuſe his blindneſs, that hath purpoſely put out his eyes? yea though it be reſembled in Scripture to a ſimple impoſſibility, yet it is moral and culpable. Can the Aethiopian change his skin? Jer. 13. 23. then may you that are accuſtomed to do evil, learn to do well. it is a moral impotency, the fault whereof may be charged upon you, ſuch as for which you ſtand culpable before God.

This impotency of man to convert or come to Chriſt, I ſpeak unto in this branch, and mans unwillingneſs in the next: And ſo ye ſhall have both the cannot and the will not.

There is an impotency in man, and a diſability to come in to Chriſt, and act to his own converſion: Theſe are the ſame things; but in the handling of this point, I may ſometimes name the one, and not the other, without offence.

[Page] Man in his integrity (for truly the eſtate of mans created integrity hath, as I conceive, a mighty influence into all Divinity) man in that eſtate had a poſſe velle to obey God a power to love and to keep communion with God: An abſolute velle was not determined; but he had a power; and therefore men that are under the fall (as all men are) muſt needs acknowledge they have loſt ſomewhat by it; we have loſt the power to will, which he had; nay ſome ſay, that if there were a power of believing in Chriſt, and of converſion in lapſed man, he ſhould ſeem to have a greater power then Adam: As the power to riſe again from the dead, is greater then to act life when a man is alive. I hold it to be but a trifling objection, which is made upon deſign; and this is the deſign upon which it is made: (for clearly to know the reaſon of any thing, is to know the thing it ſelf) to oblige God by vertue of his Covenant with man fallen, to give forth univerſal grace, becauſe this faith in Chriſt, this repentance, were not loſt in Adam, who could not loſe that which he had not; neither are we to pay for that we took not up in him: Therefore God is engaged to give to man a power to believe; becauſe he hath made a new Covenant with me, he is bound to enable me to be reſponſible to the Covenant that he hath made.

This Objection amounts to no more but this, That Adam could not exerciſe faith in Chriſt, nor the grace of repentance; I grant it, there was no need of it; nor converſion, very true; for that ſuppoſes a deviation and a fall: If man ſay, he could not look to the Serpent on the pole: I anſwer, true, becauſe neither had the fiery Serpent ſtung, nor was the Serpent ſet upon the pole to heal them that were ſtung, before the inſtitution of God had taken place. Adam did not exerciſe obedience to the [Page] fifth commandement, and yet you account it one of the moral commands; for he had no Parents and Superiors to honour: Very true; but there was a root of integrity, a root of faith in God, and love of God; there was the image of God, from whence, if occaſion had been, grace might have budded forth: But to argue from the not-exerciſing, to the not having of grace, is no argument: There was a ſeminal in Adam, of which there is none left in man; the root of holineſs, the principles of faith, theſe are loſt: Nor are there any ſeminals left in man, out of which faith can be educed, as forms are educed out of the fitneſs of the matter: The Scripture ſeems to ſpeak punctually to the point, No man can come to me, John 6. 44. The natural, or animal man, by the light of his intellectual perception, cannot know the things of God, 1 Cor. 2. 14. The wiſdom or ſenſe of the fleſh is not ſubject to the Law of God, nor can be, Rom. 8. 7. They that are in the fleſh, cannot pleaſe God, Rom. 8. 8. We are not ſufficient, that is, not impowered of our ſelves to think any thing as of our ſelves, 2 Cor. 2, 3. And this is enough to prove this point of mans impotency and diſability: Which ſhall be handled in two members.

Firſt, No man can by his natural power convert and turn to God.

Secondly, No man can come to Chriſt, or believe in him. They are both one; but for order ſake we ſpeak diſtinctly.

Its true, we are commanded to turn, in Ezek. 18. ver. ult. Wherefore turn and live. And in another place, Make you a new heart and a new ſpirit: Becauſe that is our duty, and the condition of the covenant of life required of us. The great condition is, Turn and live; Believe in Chriſt Jeſus, and be ſ [...]ved: This is clear, and [Page] there is no queſtion againſt it: But yet we are turned before we turn, Jer. 31. 18. Turn thou me, and I ſhall be turned; and I will make you a new heart; and I the Lord will circumciſe thy heart: For God makes good to his people, not only the benefits and promiſes of the Covenant; but the graces and conditions that are required; he undertakes for grace as well as for the promiſe; which is one of the greateſt points, and main hinge of Divinity: The deſign and plot of God in the Goſpel, being to illuſtrate the glory of his grace (having paſt by the Angels that ſinned, and leaving them without excuſe, without redemption) very well. Now then ſay I, there is no point that ſerves better to that end, then the depreſſion of mans pride and power, by that impotency and diſability that is in man to that which is ſaving: God by this magnifies the freeneſs of his grace, that takes this work to his own power: So that the concluſion will be, mans fooliſhneſs doth magnifie Gods wiſdom; our unworthineſs illuſtrates his freedom, our poverty his riches, our captivity his redemption, and the enmity of man to God, his reconciliation: So that as in travelling by ſea or land, the more you raiſe one of the poles, the more you depreſs the other; and the higher one riſes to your eye, the lower the other ſinks to your Horiſon: So the ſame degree you raiſe man in worthineſs or ability, you lay low the grace of God, and take it down from its due elevation: The more you illuſtrate the free grace of God, the more you derogate from the power and ability of man. And therefore you may conclude there is no point or way ſerves more to the illuſtration of Gods grace, then the depreſſion of the pride and power of man.

To go on, I muſt a little make a diſtinction. No man can deny God to be the working or productive cauſe of [Page] grace, but muſt ſome way or other exalt himſelf: But I know very few men, nay not excepting Pelagius himſelf, that doth or hath denied God to be the working or productive cauſe of grace in us: But they ſufficiently depreſs the grace of God, that will allow man the ſhare of a meritorious or procuring cauſe to obtain it, or ſome way or other to procure it of God: For that is as contrary to the freeneſs of it, as any thing can be.

If we give to man the working or producing of grace in his own heart, that takes off from the drawing power of God to which it is to be aſſigned; it takes from grace the power of it: If we give to man the worthineſs, that takes off from grace the freeneſs of it; for tis not free, if there be a worthineſs in man: And we cannot give grace her due, except we leave to her her power and her freeneſs: And therefore Pelagius our Countryman, at leaſt a Welſhman, that ſaid grace was given ſecundum merita, according to works: And the Semi-Pelagians that followed him, that thought he went too high, and therefore would mend the matter with Facienti quod in ſe eſt, &c.

God denies not grace to men that do what they can; that to a man that doth what he can (though no ſuch man (I think) is found in the world) that walks up to the utmoſt of his light, to him that doth the utmoſt of his power, God doth not deny grace in our times, when men have learned to ſpin a finer thred; but to be as abſolute faſtened to the ſame doctrines as they were of old, they do aſſign the firſt reaſon of Gods giving grace to the honeſty and probity of man (as they call it) theſe ſpin a finer thred one then another: But this I will ſay of them all, That which they give to man, they take off from God; and ſo much as they give to mans worthineſs or power, ſo much they derogate from the power [Page] and freeneſs of God; and do ſo much pull down grace, as they build man. And I think it to be a good rule, We muſt build man upon God, and not God upon man.

I confeſs that our Saviour here in my Text properly ſpeaks of the power of man, not the worthineſs and merit, which you may clear to your ſelves by the oppoſition, Except my Father draw him; which ſignifies ſome kind of power: But I have ſpoken this little of diſtinction in derogation to the worthineſs and merit of man, that I might not trouble you with it afterwards, and that I might ſhew you that mans merit is oppoſite to Gods free gift and free grace, and will no more ſtand together then mans power and Gods drawing. Thats an excellent Text for this purpoſe, Rom. 11. 35. [...], who hath firſt given to God? and it ſhall be given to him again reciprocally. Thus much unto the point of merit, becauſe that I quit, and come to that which my Text properly leads me to; viz.

The power of man to ſelf-converſion, or faith in Chriſt: And here there are three things that offer themſelves for diſtinctneſs of method.

Firſt, the ſubject unto whom this power is denied, is every man in the world, as he is conſidered abſtractly in his corrupt natural eſtate, without the traction of God: No man.

Secondly, that which is denied, is power and ability to bring himſelf to God: Not meerly will, or readineſs of will, or forwardneſs, as if man were in fetters, or ſick and crazy; but power he cannot; which is the moſt offenſive denial that can be made to mans reaſon, as leaving to man no ſhare in his own converſion, nor to God (as they dee [...]) any juſtice of commanding man to turn and believe.

[Page] Thirdly, that unto which this power of man is denied, is the moſt abſolutely neceſſary thing to his ſalvation, converſion; and the moſt clearly eaſieſt thing (as men think) which is believing in Chriſt, then which they ſuppoſe that nothing is more facile and eaſie; you think it to be as eaſie for a man to believe, as for a ſick man to cry out for a Phyſician, or a hungry man to call for meat; whereas Chriſt ſaith, without coming to me you cannot live: For tis a work that requires the drawing of God, and ſuch a work as is in no mans hand.

Firſt, the ſubject, No man. If I open this point genuinely according to the Text, I muſt look back, ver. 41. where Chriſt ſilences the murmurers, and gives them a general reaſon, that reaches all them, and all men elſe, No man can. And then alſo it gives a comfortable cordial to them that do believe, that they may know that they are drawn of God, or elſe they ſhould even be in the ſame condition with unbelievers: And you may obſerve it, that in Scripture the univerſal miſery and impotency of mankind doth render the cordial and comfort more ſweet to them that ſhall find that they have taſted that the Lord is gracious, 1 Pet. 2. 3. Or as I may give it by this compariſon: When Aegypt is ſtricken throughout, in every houſe one dead, the deliverance of Iſrael was the more admirable, in whoſe houſes there was not one ſtricken, but all free: So when you ſee the impotency of man, and man lying under it, and to find himſelf recovered and reduced by the power and free grace of God to Chriſt Jeſus; how ſhould it ſerve to magnifie the power of the free grace of God!

But ſomewhat more cloſer to ſpeak to this point. If Chriſt would have ſpoken tenderly of mans impotency to believe, he might have given theſe murmurers ſome other reaſon why they did not come to him; viz. their [Page] prejudices againſt him; you know my Father and Mother, as you ſay, that I am of mean race and extract, and thats the reaſon why you believe not; and ſo needed not to have ſaid any thing of the univerſal impotency of man: But you ſee he makes a univerſal negative, [...], No man can. Therefore there is not ſuch a tenderneſs unto mans power to believe, as ſome pretend.

If Chriſt would have pretended tenderneſs of his Fathers credit (as our men do) that they aſſert not ſomething in man, to emproud man; but to lay the fault at mans door, and vindicate the juſtice and impartiality of God, that requires all men to believe; for he boldly and clearly lays the fault at mans door, and yet clearly gives the reaſon of mans unbelief too: Chriſt boldly and confidently denies to man, he cannot; No man can come to me except the Father draw him: And more peremptorily, ver. 65. he ſaith the ſame thing; No man can come to me, except it were given him of my Father: And he ſaith it again, John 10. 26. You do not believe, becauſe you are not of my ſheep. No, God hath not given you to me; you are not of my ſheep by election, therefore you believe not: So that Chriſt fears not any diſcredit that may redound to God, as if God could not anſwer your pleadings againſt him; for God can make good his juſtice and impartiality againſt all mans reaſon, but to ſhew a ſecret reaſon for the comfort of Gods elect, though others may ſtumble.

And if it ſhall be, as it is, objected that it is God that gives the power indeed; but thats univerſal to all: The act, the will, is put by man himſelf, who hath not power but of God. This is the curioſity, this is the hinge of all: God gives a power or ſufficiency to one man as well as another; but the will, the acting of this power, is by the will of man, and that little ſtring they have to hold by: [Page] And truly I have this to anſwer againſt it.

Our Saviour in this place gives ſuch a reaſon, as makes a difference between man and man; ſuch a drawing, ſuch a gift of faith, ſuch an election of ſheep, as makes a difference, and works the effect; or elſe it made no difference between them that come, and them that come not; therefore its ſaid, He works to will and to do: giving ſaith to ſome, and not to others, is a differencing work; and if it be a differencing reaſon, there can be no univerſality in it; for things that make a difference, make no univerſality: Therefore he ſaith not only, you cannot believe, except this power be given; but, [...], Joh. 10. 26. ye do not believe, becauſe you are not of my ſheep: Shewing that this is a differencing thing he ſpeaks of, and overthrows quite the univerſality of power that men aſſert.

No man, whether he be [...] or [...], Carnal man, or animal man; you ſhall find ground for ſuch a diſtinction, 1 Cor. 2. 14. and in 1 Cor. 3. 3. But what do you mean, may ſome ſay, by carnal man? He is one that is forelaid with groſſer luſts, that is, tranſported and carried away with byaſſing luſts, that walks after fleſhly intereſts, or fleſhly principles: And what is the natural man then? He is one that hath what this corrupt nature can give, underſtanding and wiſdom, and is embeliſhed with the higheſt parts of that Sphere: All that can poſſibly ſtand with corrupt nature, that cannot be charged with ſuch luſts. Now of the natural man, and of the beſt of them too, its ſaid he doth not, [...], receive, or learn (for it is the common word for learning) becauſe he cannot [...], know the things of God, he cannot learn Chriſt; not the beſt man in the world, by an animal or natural light, can diſcern the things of God: And the reaſon given is, becauſe they are ſpiritually diſcerned: [Page] For in that place, [...] and [...], the natural and ſpiritual man are diſtinguiſhed; the ſpiritual man goes by the guidance of Gods Spirit; the natural man by the guidance and light of reaſon: And (as I ſhall ſhew) no man by the meer light of natural reaſon and natural wiſdom (I ſpeak of a moral impotency) can believe in Chriſt, and receive him as a Saviour and a Lord; which, if you conſider the oppoſition of the words, you will eaſily grant.

The ſecond thing is, No man can: That is, no man can convert or come in to Chriſt; ſuch is the [...], or impotency of natural man: And this the Apoſtle would convince all the world of, before he treats of the point of juſtification by faith: His method is admirable in the Epiſtle to the Romans; till he had convinc'd Jew and Gentil, every man in the whole world to be guilty before God, he ſaith, Rom. 3. 9. that every mouth may be ſtopped; and all the world be [...], ver. 19. obnoxious to God; that is, liable to the judgement of God; brings man into a loſt eſtate, and then preaches ſalvation to him. And the reaſons of this impotency of man may be taken, if you conſider man what he is, and Converſion what it is, and the Goſpel-reaſons that it gives, and what is this faith and coming unto Chriſt, that is denied to man: For I will not give four reaſons, but four heads of reaſons that may be given of theſe points.

Firſt, Conſider man in his natural eſtate, and look on him two wayes, Privatively, or Poſitively: Privatively, as under the privation of that rectitude which he was created in; and ſo is called darkneſs, and not light; ſaid to be dead in treſpaſſes and ſins, not alive; for darkneſs and death are both privations. Oh miſerable man that is without light and without life! Now that it may be judged you are without and deprived of theſe, there is no [Page] better argument to prove it, then by that whereinto we are redintegrate by Chriſt; this proves your lapſe, your loſs, your ruine; for by that which is reſtored unto you, you may know what loſs you were at before, but ſo as (which is worthy obſervation) at the firſt the Image of God was planted in man by creation; for God created man after his own image: The firſt man did not work the image of God in himſelf, but it was planted in him by that creation by which he was made a man: So this converſion comes not by any work of man; this new Image of God is replanted by a ſecond creation: And therefore its ſaid in Epheſ. 4. 24. The new man is created after God in righteouſneſs and holineſs. This I ſpeak, to ſhew that this flower needs not a watering only, but a new plantation in our Garden; that I might bring you to pray, and give God no reſt, till you find this work wrought in you.

Secondly, Conſider man Poſitively; and in him you ſhall find a world of luſts that byaſs him another way; Luſts that fight againſt your converſion; luſts that fight both againſt God and your ſouls; ſo that no man can any more move and free himſelf from this lapſed ſtate wherein he is, then a bondman can free himſelf from his Maſter: Thats a Scripture-compariſon; for there is not one luſt you are under but you ſerve; Serving divers luſts and pleaſures, Tit. 3. 3. one haling this way, and another pulling that way; and under the name of this bondage doth the Scripture often ſet forth mans impotent and indeed obſtinate condition, being as that ſervant in the Law, that ſaid, I like my Maſter, and will not go out free. I will be a ſervant for ever. There are many that ſay, I will not leave my covetouſneſs, I like my ſin; bore my ear for perpetual ſervitude, let ſin be my Maſter for evermore. Thus you ſee man is not only under privation, but under the power of poſitive luſts.

[Page] Secondly, From the work of Converſion it ſelf, that gives us very good reaſon; no Philoſophy in the world will deny this to be reaſon. Firſt, this converſion to God is not wrought as habits that are generated, produced, and begotten in man by acts, as a man writes often before he learns to write; that is a moral way: But this grace is planted in man firſt as potentia naturalis, it produceth the acts, and muſt firſt be: The eye is a natural power [...] a habit: I do not by ſeeing learn to ſee, as I do by writing learn to write; but firſt I muſt have ſight in my eye, before I can make any act produce any fruit: Grace is like ſight in the eye, we do not get grace by the ſeveral acts by us performed, but firſt God plants it in our ſouls, and then, as with the eye, we ſee: Our Saviour Chriſt gives me the form of this reaſon; Firſt make the tree good, and then the fruit will be good: This muſt firſt be, a man muſt firſt be endued with a divine and ſaving principle; there muſt be a new man, a new ſelf, a new creature, before there can be any new acts. How often have I told you, that before this great work of God that plants a principle in me, before this be wrought, nothing at all can be expected from me! Now Converſion is ſuch a thing as this, it makes the tree good; and that cannot be by mans power, becauſe Converſion makes a new ſelf in man. I ſay it is impoſſible to reaſon and nature that this ſhould be; he that cannot do a good act, can much leſs make himſelf a good tree: Who ever heard of a thing in the world making it ſelf? Is any thing both a creature and a Creator? I think there is no ſuch thing in the world; for if there were, it would be ſomething above a miracle: A dead man raiſing himſelf; its miracle great enough if another hand do it; I ſay tis above a miracle, and impoſſible in reaſon: And truly if this Scripture-truth were brought [Page] to the ponderation of reaſon, reaſon it ſelf would not refragate and oppoſe the thing. And ſecondly,

Converſion is a work ſupernatural, and brings forth ſupernatural grace, as to believe in Chriſt Jeſus the Lord, and to love God above ſelf: For that which is ſaid in Scripture, in the Law, Thou ſhalt love the Lord thy God with all thy heart, and all thy mind, and thy neighbour as thy ſelf: If thy neighbour be to be loved as thy ſelf, then that which went before, is the loving God above ſelf: And if this be true (as it is) that God is to be loved above ſelf, its an impoſſibility, till there be a principle put into the mind and heart whereby to do it; for ſelf cannot work above ſelf; nothing can act above its ſphere of activity; my reaſon is (as the Schoolmen obſerve) if a thing act and bring forth any thing without it ſelf, there would be ſome effect without a cauſe, and the cauſe cannot reach it; which is clearly in reaſon impoſſible, and a contradiction: Darkneſs indeed was, and light was called out it: God commanded light to ſhine out of darkneſs in our new creation, 2 Cor. 4. 6. but that darkneſs ſhould produce light, I ſay that light is without a cauſe; for there is no cauſality in darkneſs; and to make an effect without a cauſe, is a thing contrary to nature and reaſon, and therefore there muſt be a power to command it out, otherwiſe you put nature to work above it ſelf.

Thirdly, If you conſider the Goſpel-reaſons, which that moſt of all inſiſts on; and theſe are the ſimpleſt, they have no Philoſophy in them: Why no man hath power to convert himſelf, there are two reaſons the Goſpel gives, and there are no more that I can give in this point: I am ſure Bellarmine acknowledges it.

Firſt, it layes in caution againſt boaſting, and takes that for reaſon enough. Why not? If man were able [Page] to believe and convert himſelf, then there is foundation laid for boaſting and pride, that man reflecting on himſelf, might ſay, I believed; and for that reaſon the Apoſtle doth deny in Epheſ. 2. 9. Salvation (ſaith he) is by grace, not of works, leſt any man ſhould boaſt: not ſo, leſt that ſhould be: Its contrary to the ſcope of the Goſpel, and alſo to the Goſpel-deſign, that is to unhinge the power of man, and to draw all the water to Gods own mill, the free grace of God. And oh that we were in love with this free grace of God! that whereby when we were involved in ſin, we were brought out.

The ſecond Reaſon the Goſpel gives, and it needs no more, is, it gives all the honour to Gods grace throughout, aſſigning all the difference of one man from another, to that fountain: If a man converts himſelf, then he differences himſelf from another man; but the Scripture aſſigns all the difference to grace, 1 Cor. 4. 7. Who made thee to differ from another? and what haſt thou that thou haſt not received? Well then it cannot be, and muſt not be ſaid, that man hath power of himſelf to believe, or to determine of himſelf to convert and turn to God.

Obj. But that Text, Who made thee to differ? is meant of Chriſtians, differencing one from another in graces and gifts.

Anſw. I anſwer, God that makes one Chriſtian differ from another in graces and gifts, ſure he alſo makes a Chriſtian differ from an Infidel, from a man in unbelief and unregeneracy. So I have ſhewn from three Heads the impoſſibility of mans making himſelf to differ from another.

[Page] Serm. 5 HAving thus far in general ſpoken of mans impotency to his own converſion: And that being ſomething general, I now come to ſpeak of that particular in the Text, which our Saviour names, and that is the Adunamy or inability of man to come unto Chriſt: No man can come to me: that is, no man can believe in me, or no man can give himſelf up to me; for ſo it is explained in ver. 35. foregoing, where coming to Chriſt, and believing in Chriſt, are equivalent and of one ſenſe. The Propoſition I ſhall ſpeak to, is; No man of himſelf can come unto, or believe in Chriſt, without a divine power enabling and perſwading him thereunto: No man of himſelf, thats a Scripture-expreſſion, in Epheſ. 2. 8. Not of our ſelves.

No man of himſelf, or by his own power, can come unto Chriſt. In this verſe it is ſaid, No man can: In the next verſe its ſaid, Every man that hath heard and learnt of the Father, comes to me; which two places, if compared together, ſhew, that no man of himſelf can, but every man that is enabled by the power of a divine traction, and the inward teaching of God, who ſo teacheth the heart of man, as thereby to draw and perſwade it to receive and believe in Chriſt, doth indeed believe in him unto ſalvation: For the teaching and drawing of God are made both one; and every one that is ſo taught, every one that is thus drawn, doth believe; and no man without it doth believe in Chriſt unto ſalvation: For the faith here meant is ſaving faith, and ſo expounded, ver. 47. He that believeth on me, hath eternal life.

The impotency and diſability which our Saviour ſpeaks of in the Text, ſo far as I underſtand, is a moral impotency, and this lies much of it in the will of man: An indiſpoſition to, and diſlike of Chriſt, to the acceptance [Page] of whom, and againſt the acceptance of him, the heart of man is poſſeſt with prejudice, and foreſtalled by luſts, forbidden and hindred by ſelf-righteouſneſs of his own; which he maintains all he can. If the handling of this point may lead you further into your own hearts; to ſee the guile that lies in them, and the ſinful impotency that is in you, it will be pains well ſpent.

For the handling whereof, this inability of man to receive Chriſt unto ſalvation, may be diſtinguiſht into theſe two.

Firſt, a judicial diſability of ſome men.

Secondly, a natural diſability of all men.

The firſt of theſe is, when in the juſt judgement of God a man is inſenſibly (I mean to his own ſenſe) ſecretly and ſpiritually ſmitten with unbelief, with a mind that is alienated from Chriſt, as Phara [...]h was inſenſibly ſmitten with hardneſs of heart: And of theſe its ſpoken in John 12. 39, 40. Therefore they could not believe, becauſe he hath blinded their eyes, and hardened their heares, leaſt they ſhould ſee, and underſtand, and be converted, that I ſhould heal them. This is a dreadful condition of men that are judicially hardened in their unbelief, under impotency and diſability with which they are ſmitten.

And who are they, aud what is their ſin? may ſome ſay.

The people ſmitten with this, are thoſe that have had the light of the Goſpel ſhining among them, and have been allured by the offers of grace and Chriſt, to turn unto, and come to him; but they have neglected and deſpiſed the offers that have been made, and preferred the purſuit of their own luſts and intereſts, before the entertainment of Chriſt Jeſus; theſe are the people. The character is the character of us; it was then of the Jewes (for they are properly meant in this Text) whom [Page] God followed by his Word and the Miniſtry thereof from time to time; but they preferred their luſts before the teachings of God: They believed not, becauſe they could not, Joh. 12. 37. and they could not, becauſe God had ſmitten them; and he ſmote them, becauſe they did not like to retain the knowledge of God in their minds, as it is ſaid of the Heathen in Rom. 1. And ſo when the offers of Chriſt are unpleaſing, and you prefer to keep acquaintance with your luſts, then to receive him and the knowledge of God, then he ſmites you, that when you would, you ſhall not believe; as theſe Jewes, that had ſeen ſo many Miracles, yet could not believe.

And let it ſit ſadly upon your hearts, that you that have received the light of the Goſpel with ſuch contempt, that have had ſo many offers of grace, and ſuch long ſpace of time of hearing and receiving the knowledge of Chriſt, that you be not ſealed up under a poenal unbelief, even then when you think your ſelves to be believers; that whereas it may be ſaid of you in the dayes of your proſperity, as it is in John 5. 40. You will not come to me that you may have life, it ſo fall not out one day with you, when you cry to believe, that you ſhall not be able: For many ſhall ſeek to enter (ſaith our Saviour) and ſhall not be able. This point is hard of digeſtion to you; but take heed you be not found in the number of them: But this not the unbelief in the Text.

Secondly, there is a diſability of all: For no man can come to me, &c. And this the reaſon of man ſtumbles at almoſt above any point, that God, in making a Covenant with man of life and ſalvation, ſhould lay the condition of the Covenant upon an impoſſibility, which is mans coming to Chriſt: For the condition of ſalvation being laid upon mans coming to Chriſt, and man being impotent unto it, it both defeats the benefits of the Covenant, [Page] and puts into the mouth of man an excuſe whereby he may excuſe himſelf for his not believing, as not being able to perform impoſſible things, nor indeed bound unto them, as the Rule ſaith, Nemo tenetur ad impoſsibilia. Therefore this lets man looſe unto an excuſe that our Saviour ſhould deliver theſe words, No man can; and ſeems to lay the blame upon God, that layes the conditiou of the covenant of life, upon that which cannot be by man performed: But truly

Mans reaſon errs in the objection that it makes, as well as in the apprehenſion that it hath of ſpiritual and divine things; for a thing may be ſecundum quid, or reſpectively impoſſible, that is not ſimply ſo: Its not ſimply impoſſible to riſe from the dead, for then it could never be; but its impoſſible for a dead man to raiſe himſelf: So to believe in Chriſt, its not impoſſible through grace & the divine traction; but to a man as he is in himſelf and in ſin, it is impoſſible: Faith in Chriſt is not an impoſſible act; but it is not poſſible by mans own power; and therefore if Reaſon quarrel at God for laying the conditions of the Covenant of life upon impoſſibilities, for not laying the condition of the Covenant in mans own power, yet that Reaſon is without reaſon in it; for the condition was once in mans power; and the forfeiture of the Covenant, the event may teach us to bleſs God that it is ſo no more, that the condition of the Covenant lies no more in the power of man to forfeit it, or in man only to accompliſh it: God hath given (I do believe) and doth give ſo much power unto man, as may juſtifie his commanding man, and condemning, in caſe they do not obſerve his commands; there is ſo much power given as may juſtifie God in both; and ſo much knowledge as God doth give to any man in the world, ſo much knowledge as any man hath, or might [Page] have, ſo much he is [...], without excuſe: I think thats a Principle and Maxime that will go far in all Divinity: So much power as you have, ſo much your excuſe is taken from you; ſo much you may believe, and therefore are left inexcuſable; even thoſe that have knowledge of God but by the light of Nature, ſo much as they did know him, are without excuſe. But certainly (as its ſaid) the purpoſe of Gods election ſtands not by our works, but ex vocante, of him that calleth, Rom. 9. 11. ſo is his Covenant made good, not by mans putting the condition, but Gods giving of it; elſe the covenant that he hath made with us, ſhould be a covenant of works or merits, and not of grace, if it did not ſtand upon Gods performance as it doth: And therefore its not laid upon an an impoſſible condition, but a condition performed and made good by God himſelf: I will put my law into their hearts, and I will write it in their minds, and they ſhall all know me: that is, ſhall believe in, and love me, and accept me for their God, as the tenour of the covenant runs, Heb. 8. 10. And the very reaſon why this covenant of life ſhould not be defeated, fruſtrated, and made void; therefore its not committed to your power, but reſerved to the hands of the grace of God to make it good, Rom. 4. 16. Therefore it is of faith, that it might be of grace, to the end that the Covenant might be ſure to all the ſeed; otherwiſe it had been as unſure as the Covenant that he made with Adam, or as that which he made with Iſrael, that God ſaid was broken, Heb. 8. 9. For in every Covenant, that with Adam, the promiſe was ſure enough to the condition; life was ſure enough to the condition, Do this; if that condition had been performed, it had been a ſure covenant, none ſurer. What failed then? the condition failed [...], becauſe it leaned on man; and for that reaſon only it failed; and [Page] therefore the covenant was not ſure; and this I have ſpoken all along to anſwer that objection, that the covenant might be ſure, the condition doth not reſt barely on the power of man: But God performs the condition of the covenant that he makes with his people; and (I think) he that gives the object of faith, gives alſo the act of faith: He that gave the ſerpent on the pole, gives alſo the eye to look upon it, that ſo Chriſt the object of your faith, and faith that you might believe in him, might be the gift of God: For what avails Chriſt ſet forth to a people, and no faith to lay hold on him? Of what avail is the ſetting forth of an object, where there is no eye to ſee it? Grace, I believe, ſaving grace (though I confeſs it is not ſo reſented by many learned men) comes from the purchaſe and merit of Chriſt, as well as benefits of pardon: The conditions and graces of the covenant come from the merit of Chriſt alſo, without which there is no pardon; ſince Chriſt is called, Heb. 7. 12. the ſurety of a better Covenant, an undertaker of the beſt Covenant. Now all the queſtion of the Text will be whoſe ſurety is Chriſt: Is he Gods ſurety that makes it, or mans ſurety with whom it is made? Gods ſurety (ſaith a learned man of latter times) God and mans (ſure) I think;Hammond. mans ſurety he is by giving ſatisfaction to the juſtice of God for the ſins of man; Gods ſurety he is by ſending forth his Spirit to certifie and ſeal us: Or thus, he is ſurety for God, that he will pardon us; and ſponſor or undertaker for us, that we ſhall know God, and believe in Chriſt, and receive him for a Saviour; therefore alſo called a Mediator of the ſame Covenant: Now a Mediator is is not of one, but of two parts; in Zach. 13. 9. I will ſay You are my people; they ſhall ſay The Lord is my God. If Chriſt then be the ſurety of the Covenant, Gods ſurety and ours, for God and for us, it will [Page] follow that Chriſt undertakes for us, and that we have grace, our believing, our faith, from his merit and his purchaſe. Well then

Firſt, I ſay, all men are naturally unable to believe in Chriſt, or to come unto him; for though he be a fountain opened, that was once a fountain ſealed comparatively, Zach. 13. 1. In that day a fountain ſhall be opened for ſin and for uncleanneſs: (ſpeaking in the dialect of the Jewes) that is, as in the Law there were ſins and uncleanneſs; ſin to be purged by blood, and uncleanneſs to be purified by water; and there were expiations of ſin, and purgations of uncleanneſs repreſented in ſeveral Types: So the Prophet ſhews that Chriſt ſhall anſwer them all; [...] Chriſt all theſe Types; yet though he be a fountain opened, as the impotent man ſaid, I have none to put me in, Ioh. 5. 7. I lie lame and decrepid at the pool-ſide, and when the water is moved, have none to put me in: So it may be ſaid in this point, there is a fountain opened in Chriſt Jeſus for ſin and uncleanneſs; but none is able to come to it without a ſupernatural help, and a divine hand go along with him.

The Goſpel-preaching opens this fountain to you; and this grace Pelagius reſted upon, and held that the grace of God was the preaching of the Word, and opening the fountain to men: For Orthodoxis verbis non abſtinuit. He (as other Erroniſts that live in our times) did not abſtain from Orthodox words: But what ſaid Auſtin to them? Nolumus iſtam gratiam, we reſt not upon that grace meerly of having the Goſpel preached, and the Fountain declared to be opened unto us; but there muſt be a divine hand to enable the will of man to come to this pool when it is moved. Of any Text in Scripture this is moſt clear to prove the miſerable impotency of ſinful man to this point of ſalvation; he cannot [Page] comply with this of himſelf. No man can, &c.

And if this do not ſuffice, we will argue the point a little further, Iſa. 53. 1. Who hath believed our report? and to whom is the arme of the Lord revealed? Here is Iſaiah the Prophets report; but there is an arm muſt be revealed, both which muſt go together; the report revealed by the Miniſtry, and the arm of the Lord revealed, muſt go together; for elſe, though they ſaw ſo many miracles (the means of believing) yet they believed not, ſaith our Saviour, quoting this Text, John 12. 39. And whereas every one taught and drawn of God doth come, and no man can come except ſo drawn, it manifeſtly proves, that as the coming is mans act, and the free act of man (for I think man is never more willing then when he is convinc'd indeed, and enabled to come to Chriſt) yet the drawing is Gods power; that muſt firſt be; and the drawing of God, that is firſt in time; for man doth not come that he may be drawn; but becauſe he is drawn, therefore he comes: And therefore this drawing of man to faith in Chriſt, ſounds like a work of Almighty power, or a work of omnipotence, Epheſ. 1. 19. The exceeding greatneſs of his power towards us that believe, according to the working of his mighty power whereby he raiſed Chriſt from the dead, and lifted him to glory. The exceeding greatneſs of his power: The Hyperbole of it (here is a thruſting and crowding of words together) a power that is compared to the raiſing of Chriſt; Chriſt (I ſay) who bore our ſins in his body on the tree, though he lay, under our ſins (for the death of Chriſt muſt be conſidered a little further) no ſuch load could depreſs him; the Lord would have the ſtone rolled from his grave for him to riſe again: This was a work of mighty power, and yet according to this, God puts forth his hand in drawing of man to Chriſt; ſo that [Page] (as I conceive) it cannot but argue that the free grace of God giving, and the great power of God drawing, makes faith to be above man, and takes it from mans merit, and mans power: And truly it could not elſe be rightly ſaid in Epheſ. 2. 8. Through faith, not of your ſelves, if this faith were of our ſelves.

The Root of this impotency ſhall be ſhewn you in five particulars.

Firſt, there are ſome footſteps of the Law of God remaining, that were written in the heart of man: In Rom. 2. 15. they ſhew the work of the Law written in their hearts; that as by the rubbiſh that you ſee, you conjecture what building there was before, and by the defaced lines you may gueſs at the picture; ſo you may by the common Notions left in mens minds, judge of right and wrong, and the differences between juſtice and injury, without which no ſociety could be of any men in the world, but would be herds of wilde beaſts rather then men; but of Chriſt there appears nothing written naturally in the heart of man; nothing at all concerning a Saviour and a Mediatour, but an utter darkneſs and ſilence of Chriſt, and conſequently of Faith in Chriſt.

Secondly therefore, man, when his conſcience is angry (having ſomething of the Law in it) and accuſes as it doth, for ſins againſt Nature, common Law, and common Light; and when it accuſes and troubles him, being altogether ignorant of the righteouſneſs of God by faith in Chriſt, and how he ſhould be ſaved and juſtifieed, knows not till it be revealed by the Goſpel; for therein is the righteouſneſs of God revealed, Rom. 1. 7. For who can ſo much as gueſs by the pregnancy of natural light, that God in his Covenant of Salvation, ſhould pitch on; ſuch a way as Chriſt, a Sponſor or Surety, the [Page] Mediator between God and man? that he ſhould make expiation for ſin? truly no more then Moſes, or an Iſraelite could have ſo much as found out the way of healing the biting of the fiery Serpents by a figure ſet upon a pole to be looked unto; no man could imagine, no mans reaſon could have found it out, had they wandred in the wilderneſs never ſo many years; and yet this was Gods way, and a Type of Chriſt; ſignifying what man could never have found out to conceive of compenſation for ſin by a Mediator, which was a thing impoſſible, and had not been known; therefore man being ignorant of this, muſt of neceſſity fly to his own plaiſters and figleaves; for if by nature he may be convinc'd of ſin, yet by the dictates of natural conſcience, he can never find out any righteouſneſs and ſatisfaction to Gods juſtice; then it muſt follow that he muſt fly to making a medicine of his own righteouſneſs, which is of works; for that only comes by man to be found out, as being next to hand in this caſe; that I ſay, or nothing, as being his only hope; and this bulruſh the drowning man takes hold of, and holds it faſt as for life, and ſo comes of neceſſity to ſettle on his own righteouſneſs, being ignorant of the righteouſneſs of God, which is by faith in Chriſt: And this the Apoſtle tells you, Rom. 10. 3. For they being ignorant of the righteouſneſs of God, went about to eſtabliſh their own righteouſneſs, and ſo ſubmitted not to the righteouſneſs of God. where you ſee the righteouſneſs that is our own, maintains our pride (in that word ſubmitted not) and riſing from ignorance of that of Gods righteouſneſs (to which we muſt ſubmit by way of humiliation) which is a cauſe that men believe not. And then

Thirdly (and pray mark) there is a double Revelation of Chriſt; the one is a revealing of him by Goſpel-doctrine, the other is a revealing of him by ſpiritual light: [Page] The revealing of Chriſt by Goſpel-doctrine to the natural knowledge of mans corrupt underſtanding, cannot procure or produce any other then literal knowledge of Chriſt: The Scripture calls it knowledge in the letter, as to know the Goſpel as a Hiſtory may be known to be true, whereof a man hath a dogmatical knowledge; you have many believers, and theſe by knowing the Goſpel by a natural light, are differenced from Heathens: But this doth not, nor never will produce a ſaving faith; moſt men have a literal knowledge; we ſee in ordinary experience, all men have ſome knowledge, and Scholars a great deal; yet being ſeen by natural light, though revealed in the Goſpel, will not reach ſo far as to beget faith, ſaving faith in Chriſt.

But the other revealing of Chriſt by the light of the Spirit of God, conveying the knowledge of him into the mind and heart of man: This is that which is lumen fidel, and ſhews him as he is, ſo as to draw unto him, and is called the teaching of God, whereby every man that hath it doth believe and receive Chriſt, Joh. 6. 47. Who is ſeen in his own light, as the Sun in its own; for by torch-light or candles we cannot ſee the Sun; ſo the natural man cannot know him, becauſe he is ſpiritually diſcerned, 1 Cor. 2. 14. And ſo its ſaid, Fleſh and blood hath not revealed this to thee, but my Father, Mat. 16. 17. The truth of the Hiſtory of the Goſpel that you read, may be revealed to fleſh and blood; but the revelation of which faith is begotten, is from my Father: And in 1 John 5. 20. He hath given to us an underſtanding, that we may know him, and we are in him. Such a knowledge, to know him by faith, is a knowledge of union, and brings us to him: Therefore this light of the ſweetneſs, excellency, comfortableneſs, and neceſſity of Chriſt Jeſus appearing to your minds and hearts by Gods teaching, [Page] is that which throws down your reaſonings, pulls down your ſtrong holds, and brings every thought in you into captivity to the obedience of Chriſt, 2 Cor. 10. 5. And doubtleſs that is the light which is neceſſary to the production of true faith in Chriſt, which yet few have: Therefore let not men wonder that have a great deal of natural knowledge, that yet they have not a proportionable light that is commenſurable to ſpiritual things, no more then the Moon-light is to judge of colours; you have not the light that produces faith, and becauſe you have it not in a natural eſtate, therefore the natural man is not able to believe.

Fourthly, the act of mans coming is an effect of Gods drawing; for man doth not come that he may be drawn, but becauſe he is drawn firſt. Faith is an act of a vital principle; faith is not the act of a dead man; there muſt be life before there be ſight: we do not firſt ſee, and then live; no, but all ſeeing in nature is an act of life, and from life it muſt come: A dead man ſeeth not, and therefore it is no more eaſie for a man to believe in Chriſt, then to make himſelf to live; for your reaſon will teach you there muſt be potentia before there be actus; he that will believe in Chriſt, if he will not have an act without power, muſt firſt make himſelf alive, raiſe himſelf from being dead in treſpaſſes and ſins, that he may put forth lively acts from a vital principle; therefore I conclude from that demonſtration, that no man is able of himſelf to believe in Chriſt.

Fifthly, no man can believe aright that undervalues God or Chriſt to his own luſts, or any of them: If any man undervalues God or Chriſt to any worldly earthly intereſt (true, in judgement you may not, but in practice you do) and every natural man hath ſome luſt that he values, ſomewhat of the fleſh, or the world, that is [Page] predominant and prevalent in him, which he values even above God, that man ſets up himſelf before God in his choiſe or election, and ſo cannot believe in Chriſt. Chriſt ſaid in John 5. 40. How can ye believe, that receive honour one of another? that have a humour of doing honour, and receiving honour from men, and do not content your ſelves with the honour that comes from God only? As the leaſt chap in the joynt between the graft and the ſtock will hinder coalition; ſo that man that hath either one luſt or other (for the ſame reaſon holds of all) if he be ambitious of honour, that he prefers and holds faſt, rather then leave, and come to Chriſt. From all that hath been ſaid, the hardneſs and difficulty of faith muſt be conſidered what it is, and then reaſon will convince you, that no man can come to, or believe in Chriſt, except the Father draw him.

The Uſe of this point is five-fold.

Firſt, to humble the pride of man, that is ſo much unale as to contribute one act of ſaving faith to his ſalvation, able to do little in a thing on which depends his eternal happineſs, [...] believing in Chriſt: A dead hand, or a full hand, neither of them can receive or hold faſt any thing: Now every man in the world hath a dead hand or a full; dead without life, or full of himſelf; his own righteouſneſs and obedience; and therefore it humbles the pride of man, that ſo confidently can believe and receive Chriſt, they can do nothing if they cannot do that: Truly you can do nothing indeed; there muſt be a moulding, a drawing, a teaching of God, whereby there muſt be a new life put into you, and your hand muſt be emptyed.

Secondly, it ſhews the folly of thoſe that undertake to believe and repent at their own pleaſure, and their own time: That are like Iſrael, All that the Lord commands[Page]us we will do: or as a Mariner that is to go to ſea, truants his time away, as if he had the wind in a bag, or in his fiſt: Sin is a deceitful thing, and men are hardened through the deceitfulneſs of it, Heb. 3. 13. Take heed, you that are ſo great undertakers, I will aſſure you, you ſhall be little or ſmall performers of this point: For

Thirdly, it is not an eaſie thing to believe, as is pretended, as I have ſhewn: They ſeem to me to have but little faith, or little proof of it that ſay ſo, or have not found it a hard thing to believe. In time of peace, when nothing troubles the conſcience, no temptation, no ſin, no diſcouragement, its eaſie to pretend believing: But is it eaſie when temptation comes? when a man ſees the vaſt compaſs of his ſins, and ſees the frowning face of God; no ability nor power to help himſelf, is it eaſie then? I believe you will find it a hard thing, and our Saviours words will be found true, No man can.

Fourth Uſe of this Point: Be not deluded with a conceit of a common intereſt in Chriſt, or hope thereof, becauſe of his general ſalvation, becauſe he hath redeemed you, and common and general men are deluded by it: I will tell you, I have known many that have made this to be their comfort; this may be an encouragement to men to believe, but can be no comfort to men until they do believe: This is an encouragement inviting men to believe; but thats not ſure or ſtrong conſolation: You muſt indeed come to him; but the power whereby you come, will be found not to be at your command: But God vouchſafes it unto thoſe he will draw, and thoſe only.

Laſtly, learn hence that God hath laid the condition of ſalvation upon that which he himſelf works: God hath laid it upon our coming to Chriſt, which doth require [Page] the very grace of God to perform, our coming to Gods drawing; that ſo in every mans ſalvation the power and freedome of the grace of God may be acknowledged. And ſo much for this Point, That it is not in the natural power of man to believe.

Serm. 6 IF you pleaſe to keep in mind the order and method of handling this Point, No man can come to me: you may remember I propounded to handle theſe two things; the impotency of natural and corrupt man; and the repugnancy and oppoſition of him.

The impotency or diſability of man, was firſt in general to his own converſion, in particular to his coming in to Chriſt, which is the particular in the Text: And having done with the Impotency or Adunamy of man, which is a privative thing:

I now come to that which is poſitive, and hath more of ths will in it, though (as I ſhewed) it was a moral impotency: The oppoſition to this work, which will ſhew you that corrupt man is by his own will oppoſitely carried towards God: And this point, as the former, ſpeaks generally to the oppoſition that there is in man to God, or to the holineſs of God, in two things. Firſt, his contrariety: Secondly, his enmity to the holineſs of God or his Law: And it ſpeaks particularly to the oppoſition that corrupt man doth make to Chriſt, or the grace of Chriſt that is offered in the Goſpel: And that alſo in two things.

Firſt, his averſeneſs to come, and

Secondly, his reſiſtance of grace when its offered to him!

In which four ſteps this oppoſition may be handled and manifeſtly ſeen, ſhewing you thereby what a miſerable thing a natural man is, being in ſtatu belli, in a ſtate of [Page] war and hoſtility againſt the great God, his Law, his Grace, and conſequently an enemy and oppoſite to his own happineſs: And this point ſhall be opened to you to this end, to vilifie and depreſs the pretended pride or worthineſs of man, and to exalt the freeneſs and power of Gods grace in the ſalvation of man. For there are two eminent things in that Doctrine that you call the free grace of God: Freeneſs and power.

Firſt, the contrariety of man in the ſtate of corruption unto the nature of God, is palpable, and may be felt; and ſo indeed had need to be, rather then only taught: And it is this Contrariety to God, that renders the natural condition of man moſt deplorable, and is a very good argument, as there is any, to prove that David in that confeſſion of his in the 51 Pſal. did intend the confeſſion of his own ſin, and not the ſin of his Mother, I was ſhapen in iniquity, and in ſin did my Mother warm me. For he went backward from his own traſient and actual ſins, to the original and root of his malady, and aggravated his ſin by this contrariety to God; which ſaith no more then that expreſſion of Paul, Rom. 7. Sin that dwells in me: or haply that in Iſa. 48. 8. Thou waſt called a tranſgreſſor from the womb: And concerning this contrariety of man to God ſo deplored, I ſhew you theſe three things in general.

Firſt, this Contrariety to God is not acquired or gotten by iteration of acts and actual ſins; but is innate and bred in nature: As the ſtrings of an inſtrument are out of tune before you play upon them, and they ſound harſhly to you; ſo is the heart of man; the faculties there are vitiated, but not quite blotted out; but all the ſtrings are out of tune before they come to be actuated: For they have a good ſaying in the Schools, and tis true: Firſt, the perſon, viz. Adam, infected mans nature; but [Page] now the nature infects the perſon; ſo that there is this contrariety of man to God by nature: For

Secondly, the Image of God in man was before this contrariety in corrupted nature; but this contrariety to God is now, before the Image of God reſtored to man; therefore its ſaid, Epheſ. 5. 8. Ye were ſometimes darkneſs, but now are light: And, Ye were dead in ſins, but now are quickened, Epheſ. 2. 1. Ye were the ſervants of ſin, but now ye are made free from ſin, Rom. 6. 17. that look as life and death, ſervitude and freedom, light and darkneſs, are contraries one to another: So are expreſt the ſtate of Nature and the ſtate of Grace.

Thirdly, there are in ſin (ſay the Schools) two parts; the firſt, mans averſion, or turning from God; the ſecond, mans converſion or turning to himſelf or the creature: The one of theſe hath more of ſenſuality and ſelf; the other bewrays more Contrariety to God.

But to come more particularly to the point: This contrariety ſhews it ſelf in this, that an unregenerate man cannot by any principle that is in nature, love God above all things or above himſelf; which thing, if well minded, may let you in to ſee ſpiritual wickedneſs, and not only carnal and ſenſual; ſelf may love God as a benefactor, or as a ſervant to his own ends, whom he may make uſe of to gain by, and live upon. Call this love of God if you will; but ſuch a man doth uti Deo ut fruatur mund [...], uſes God, that he may enjoy the world: A Merchant may traffique and commerce with an enemy whom he hates; ſo you may converſe with God, whom you hate in your hearts, meerly to get by him, and for matter of advantage: This love of God is not amor amicitiae, a love of friendſhip, but concupiſcentiae, a love of luſt, to gain by God; a love of paraſytiſm, [Page] and flattery, and ſelf-love of God.

Concerning which ſelf-love, I ſay particularly thus much.

Firſt, that every man by nature is brim-ful of inordinate ſelf-love; I call it inordinate ſelf-love; for there is a ſubordinate ſelf-love, which neither can nor ought to be put off, God having linked together his own glory and mans happineſs in himſelf: For the chief end of man, is to pleaſe God and enjoy him; Moſes, in denying of himſelf to pleaſe God, had an eye to the recompence of reward; But thats inordinate ſelf love, when a man ſeeks God in order to his own ends, and neglecting his holineſs, which it is impoſſible a corrupt man ſhould love; only ſerves himſelf upon God, and makes uſe of him in prayer or otherwiſe for his private intereſt, either ut proſit, or ne noceat, that God may profit him, and keep him in health or wealth, or that God may not hurt him, and lay judgements, torments, and plagues upon him, as the love of a whore is for hire: This is that inordinate ſelf-love that a man hath to himſelf, becauſe he ſets himſelf above God, as making himſelf the end, and God the means to attain that end.

Secondly, this Self-love, with the branches of it (which are very many) ſelf-ſeeking, ſelf-pleaſing, ſelf-ayming, &c. is the root and mother of all ſin: And therefore when the Apoſtle makes you a catalogue of ſin, he ſets this in the front, in 2 Tim. 3. 3. Men ſhall be lovers of their own ſelves: And then they ſhall be filled with all politick ſins, and all ſins of private intereſts; and above all this, and more then theſe, they ſhall have a form of godlineſs, and deny the power of it: That whereas its ſaid of ſome of the Elements, they move to the Center, and not from it; ſo I may ſay in this caſe, a corrupt man alwayes [Page] moves towards this Center, and moves not from it: This ſelf-love begets not a love, but a contempt of God (as Aquinas) and takes the wall of him in every thing; for it makes him a ſervant only to work my own intereſt, and to enjoy my ſelf, which is the great Idol of man, to which every man naturally burns incenſe, and offers ſacrifice, and is no more able, whatſoever he may pretend, to exalt and ſet up God any further then may ſtand with ſelf, then a current of running water that comes from a Spring, is able to run above the height of the Head or Fountain; for then it would follow that a heavy body ſhould run above it ſelf.

Thirdly, that the true love of God above ſelf, or all other things, cannot poſſibly flow from any other principle but that which is above nature, viz. regenerating grace: And I take it to be one of the moſt demonſtrative arguments, and the firſt product of ſaving grace, to love God for his holineſs; and ability to delight in him for himſelf, as the Pſalmiſt ſaith, Delight in the Lord, and he ſhall give thee thy hearts deſire. This ſhews that there is planted in the ſoul a ſimilitude and likeneſs unto God, which likeneſs is alwayes the cauſe of love; and where this likeneſs is not, it is impoſſible that the corrupt heart of man ſhould put forth any act of love to God himſelf: And therefore its a very hard thing to perſwade a natural man that he loves not God, until he find that grace in himſelf that ſhews him plainly that he did not love him before; and the reaſon is, becauſe every man living meaſures his love of God by a falſe meaſure: For,

Firſt, either he meaſures the love of God to him by a common goodneſs of God; which as it may ſtand with Gods hate of him, ſo it may ſtand with his hate of God; and ſo all that love of God is but a love unto [Page] himſelf, becauſe its ſounded meerly in nothing elſe but common goodneſs, that God vouchſafes to you peradventure in this above other men: For, as it is ſaid of Abraham, He gave all that he had unto Iſaac; but unto the ſons of his Concubines he gave gifts and ſent them away, Gen. 25. 6. ſo thoſe that are indeed the beloved of God, to them he gives the inheritance of divine grace; but as for others, he gives them gifts, but ſends them away from all comfortable preſence and enjoyment of communion with him: And therefore thats a falſe meaſure to meaſure the love of God to you by. Or

Secondly, he thinks (and will not be beaten off it) he loves God, becauſe he can ſay, and that truly, that God is amiable, and to be beloved above all; and that the chiefeſt good and happineſs of man is to be found in God, and in the enjoyment of him. Theſe are fair words. But the Schoolmen have a true ſaying, Mans corrupt nature is more corrupt quantum ad appetitum boni, then quantum ad cognitionem boni; moe out of the way in choiſe of good, then in knowledge of truth: And therefore, as it is the beſt way to know whether you love God or no, by bringing things to particulars, unto choiſe and unto vote, to hic & nunc, to particulars that ſtand in competition with God, then tis plain with you, and alas, plain with us all in our natural condition, that ſenſitive intereſt and ſenſual profit is choſen and embraced before God, as infinite experience ſheweth that the pooreſt and meaneſt luſt, or the enjoyment of any creature in the world, when it comes to choiſe, ſhall carry it quite away from God; which is a demonſtration that this love of God is not in ſome, and doth not preponderate.

I ſhall ſhew you, Firſt, that an unregenerate man cannot love God.

Secondly, why he cannot love God.

[Page] Firſt, He cannot. No man, until God renew his Image in him, can love God; for there goes renewing grace to this work, to love God above ſelf; its a rare thing, very ſeldom do you find out this corruption. Ah, I pity you! you know not the half of that contrariety that is in every one of you to God: In Deut. 30. 6. The Lord thy God will circumciſe thy heart, to love the Lord thy God with all thy heart: For there is a foreskin upon the heart of man that muſt be taken away, and that is a natural hardneſs and indiſpoſition, and this ſticks upon the very elect of God themſelves, until they are called according to Gods purpoſe; for they are born uncircumciſed, and have not this love of God in them, but a contrariety and enmity to God: Indeed its true, they have a love of God towards them, while they are in a ſtate of alienation from him, and that is called Amor [...], but not yet Amor [...]: the love of his good pleaſure towards them, but not a love of complacency and well-pleaſedneſs in them: For ſo the Scripture calls him only that ſerves Chriſt in righteouſneſs, and peace, and joy in the holy Ghoſt, Rom. 14. 18. Theſe are under the well-pleaſedneſs of God only; and therefore, though the love of his purpoſe may be toward them, yet this of complacency is not in them until they be converted, I the Lord will circumciſe thy heart to love, &c.

Secondly, the effects of alienation from God may be found in every natural man: For ſo in Col. 1. 21. You were ſometimes alienated and enemies in your minds by wicked works. And again, in Epheſ. 4. 18. Being alienated from the life of God. You will ſay this ſpeaks to the Gentils, what they were before they came to Chriſt: I grant it; but were the Jewes, that were Church members, as you may ſeem to be, any better? Of them, Chriſt ſaith in John 5. 42. I know you, that you have not [Page]the love of God in you. You may very well think that they would have ſpit in the face of any that ſhould have ſaid they had not the love of God in them, as you may hold any man in defiance that ſhall ſay it of you: But you know not the enmity and contrariety that is in your hearts to God: He proves it by this argument; he that hath not true faith in Chriſt, hath not a ſincere love of God; As men put fallacies to themſelves in point of believing, ſo in point of loving: And I remember Aquinas goes about to prove that all unbelief ariſes from the hatred of God; when a man traces his unbelief in Chriſt to the laſt reſult of it, he ſhall find it to be the hate of God: I would not ſtrain things higher then they are, but ſo far forth as they may give a good demonſtration: By which argument it appears that there is not much love of God in the world, or indeed in the Church: And this contrariety to God may appear,

Firſt, in that a natural man hath not (and cannot have any) delight in communion with God; and I think he can have no delight in God, in Heaven, or Earth: In Earth he cannot; tis an irk ſome thing! They ſay, When will the new Moon be gone, and the Sabbath be over, that we may ſet forth wheat, and keep our markets! Amos 8. 5. weary of communion with God.

Nay, and ſome ſay that it is demonſtrable, that if by ſuppoſition an unregerate man were let into Heaven, he would not take content there, could not poſſibly have any delight in it; proving by this ſuppoſition, that if one were in heaven that had not this divine grace, this likeneſs with God, there would be no delight and content there with him to abide; for both the happineſs of the place is unproportionable to his ſenſuality, and the holineſs of Gods preſence & communion with him are as unſuitable to him, as the glorious light of the Sun unto [Page] the eye of an owl, which he cannot bear, and is no more deſirable then pearls that are caſt before a ſwine: For things are to be meaſured not by the excellency of the place it ſelf, but by the proportionableneſs of nature to them: And therefore, as you deſire to find happineſs and delight in heaven it ſelf when you die, ſo it concerns you to get your corrupt natures changed and ſanctified, without which I do verily believe heaven it ſelf would not be heaven unto you. Oh what a miſerable caſe doth a corrupt and natural man live in, that would not go to torment and perdition, and cannot go to heaven and ſalvation, becauſe of the contrariety of his nature!

Secondly, it appears, in that a carnal man delights to do that which God hates, and prefers it, and is not troubled, doth not tremble at his offence of God; They rejoyce to do evil, Pro. 2. 14. And if any of you ſometimes find them to be troubled for ſin, and to be in anguiſh, as it is ordinary, it is but out of ſelf-love, being affrighted at the puniſhment and torment, being willing to be rid of them; for ſo the Devil is, Art thou come to torment us before our time? but not at the offence of God, except as of a Judge which hath the Law ready in his mouth, not of God as a Father, which ſhews their fear to be ſervile, and ſervile fear hath torment in it, which love caſts out, and not filial and ſon like, which love cauſes.

Thirdly, it appears in the hatred they expreſs to the Image of God, in whomſoever they ſee it: For as he (and tis ſo all the world over, from the beginning to the end) that was born after the fleſh (it is not a falling out between man and man for a time) but he that was born after the fleſh, perſecuted, or deſpiſed, or mocked him that was born after the ſpirit, Gal. 4. 19. as then, ſo now, that as they ſay, the Leopard or Tygre will expreſs their [Page] hatred to man even in his picture, where they find it they will tear it, in hatred unto man; you ſhall find it ſo in the wicked carnal men of the world, whereever they ſee the Image of God ſhine forth, they will be ſure to tear and perſecute it; and therefore from that it may be certainly concluded that they love not God: And this is the contrariety that I charge upon corrupt nature unto God.

Secondly, why a natural man loves not God.

Firſt, this rule may be the reaſon of it; he loves not God at all that loves any thing more then God: I think we ſhall ſet our ſelves into a very great ſtrait anon; an underlove is accounted none at all; a woman would not much account of the loue of a husband, if he loved one woman in the world more then her ſelf; love will not bear one more; He ſhall leave father and mother (ſaith the Scripture) and cleave to his wife. How do you think God will eſteem and account that love to him, if ſo be your ſelves, or any creature in the world be loved above him, or better then him? And therefore the love of God then begins to be accounted lovely, and reckoned for love, when it exceeds all other love: Its accounted by the ſurpluſſage of it, that it hath above life and liberty, above the world, and all the dear and near things of the world; if you account it otherwiſe, you ſhall be miſtaken: As you account a thing to be weight, if it draw the ſcale; for that that makes one ſcale weigh down the other, that makes the weight; ſo though thou loveſt, God in many reſpects, yet until it come to ſurpluſſage and preponderation, God accounts not of it; for the greater weight carries down the ſcale from him; for while the ſcales ſtand even, it is not accounted weight: And therefore every natural man that committeth forni [...]ation with the creature, and is married to ſome one or [Page] other luſt, hath no love to God, becauſe God is overweighed by it: And this Doctrine our Saviour taught in Matth. 10. 37. He that loveth, Father, Mother, ſon, or daughter more then me, is not worthy of me. And the reaſon is, while God and the creature are in competition, while God ſtands not againſt us in any luſt of ours, we know not whether we love God or our ſelves beſt; but when they come into election, then its ſeen: As while the ſcales ſtand upon the Counter, there is no ſight which end is the weightier; but when you take the ballance in hand, then you find which preponderates: So when you come to particulars, either loſe this profit, or Gods favour; while theſe ſtand in competition, there is no knowledge, no ſight; but when you come to try, your hearts and conſciences will quickly tell you; the ballance doth not tell you which end the gold lies in, and which the braſs, but where the moſt weight lies: Every man tells himſelf that God is beſt to be loved, and that end hath the gold in it; yet the choice of the creature above God, ſhews that there lies moſt weight; and thats pure intereſt and luſt that takes place with you. Thus it is when God is weighed againſt luſt in a natural mans beam; and therefore whatever you ſay in that point, look to the election and choiſe of the heart, that chuſes the creature before God, and ſhews that God is leſs eſteemed then luſt, or a natural mans intereſt.

Secondly, an unregenerate man cannot love God, becauſe he can have no aſſurance that God loves him firſt; for that is a rule, 1 John 4. 19. We love him, becauſe he loved us firſt: that is, to ordain and faſhion us unto eternal life; the ſenſe and appearance whereof is hidden to a natural man; and there muſt not only be a firſt love, but alſo the ſenſe and knowledge of it, before it beget a reciprocal and anſwerable love to God: And therefore [Page] the love of God to his elect in their ſtate of nature, cannot produce any love in them to God: why? becauſe it muſt be a thing known; there muſt be day-break or Sun-riſing, a work of effectual vocation and calling, by which light you may ſee it; you can no more love God, till not only you have his divine grace, but alſo know it, then the pavement can be hot, or reflect heat to make you hot, till the Sun hath ſhined upon it; no more is it in your hearts to love God above ſelf, until the love of God hath ſhined into your hearts, to make them in love with him. And this is the ſecond thing, the contrariety of corrupt nature to God.

Serm. 7 THirdly, the contrariety of corrupt nature unto grace is manifeſted in their mutual fight one againſt another: (Remember that I go about to prove that there is ſuch oppoſition of a natural man to God, as that he cannot convert himſelf, and come in to Chriſt to believe) for neither will ſin give grace entrance & admiſſion, nor will allow it quiet poſſeſſion or dominion; but they are always in unreconciliable war, while there are remains of either: For as it was ſaid of Eſau and Jacob, when they ſtrangely ſtrugled and wreſtled in their Mothers womb, and ſhe went to the Oracle, and asked, Why is it thus with me? it was anſwered in Gen. 25. 23. There are two Nations, and two manner of people in thy womb. This ſets forth to us grace and nature, fleſh and ſpirit, which in the ſame womb of mans heart do fight and ſtruggle; and if you will have the very words, it is in Gal. 5: 17. Theſe are ſet one againſt another, the fleſh luſteth againſt the ſpirit, and the ſpirit againſt the fleſh: And theſe are of contrary perſwaſions, principles, byaſſes, and affections; and every man is oppoſite to this grace, by reaſon that his corruption [Page] hath firſt poſſeſſion, and having ſo, fights againſt that grace that comes to take him captive to Chriſt Jeſus; and there can be no more compliance in a natural man to comply with the grace of God, then between fire and water: why? becauſe there is a contrariety; every thing that is, be it of never ſo vile and baſe a being, would be what it is, and hath no principle to aſpire to a higher being: A ſpider cannot aſpire to a being above her; a toad or ſerpent cannot wiſh (as I may ſay) to be any thing then what they are; only man indeed may aſpire to be worſe, and more contrary to God, but never better; and therefore I ſee no reaſon that can be given, why corruption ſhould deſire to change its eſtate into the ſtate of grace: Corruption ſupplanted grace at firſt, and is always prone to ſupplant grace again: Corruption ſupplanted Gods Image at firſt, and is ever attempting to do ſo again, but that through Chriſt grace comes in, and ſupplants ſin in part, fighting down the dominion of it, though not the exiſtence and being of it: Sin dwells in me, ſaith the Apoſtle; that look as Joſhua, when he came to the Land of Canaan, deſtroyed all the Canaanitiſh Kings, but not all the Canaanites and petty people; for they were left for good uſes, to teach them humility, and to do Gods work upon them; ſo if ever regenerating grace come into the heart of man, it will certainly kill and ſubdue all kingſhip and dominion of ſin: Sin ſhall not have dominion over you, becauſe you are not under the Law but grace: But yet all ſin is not extinguiſhed; the Canaanites yet live: Sin dwels in the people of God, but it dwels in them for good ends; for if it had not been for good ends left, be confident it ſhould not have been. There are two Uſes of it; for Humiliation, and for Conſolation: For though it be a lamentation to every Chriſtian to draw the clog: Oh [Page]wretched man that I am, who ſhall deliver me from this body of death! Rom. 7. 14. yet it is a comfort when a man finds this contrariety in him; he hath cauſe to bleſs God that he is not all of a piece, that he is not all fleſh, that there is Eſau and Jacob in him: For it is not the conqueſt that ſhews grace, but the fight or contrariety of grace unto corruption. And were it not that grace had a ſtronger Second, viz. Chriſt and the Spirit, as its delivered 1 John 4. 4. Greater is he that is in you, then he that is in the world, it would be extinguiſhed and beaten out of the field every day; for tis as eaſily put out as the light of the Sun would be put out by any interpoſition, and would no longer live then a ſpark of fire in the Ocean; but only God doth as well keep it in, as bring it in at firſt by his mighty arm; for as to heat the water you know there is need of fire, but not to cool it; the nature of the water will out the heat: And though the Sun gives light, yet there needs no cauſe of darkneſs; for if the Sun ceaſe to ſhine, darkneſs it ſelf returns, and comes into the Air, where it was before: So the very ceſſation of the influences of the ſpirit, if they ſhould but ceaſe, though there were no contrary cauſes (as there are from the fleſh & the world that infuſes corruption) yet theſe corruptions would return, as the firſt inhabitants in man, to which he is firſt principled; ſo that it is the wonderful power of God that keeps grace alive. Thats the third particular to prove this Contrariety, that maintains the fight, and keeps out divine grace until the heart be made willing to receive it.

Fourthly, the Contrariety of corrupt nature unto God, is manifeſted by this, that the holy Law of God (which the Apoſtle calls holy, juſt, and good) makes ſin more ſinful, and exaſperates it into a greater height; and therefore thoſe men that live where the Law of God [Page] comes cloſeſt to them in reproof and correction, are the wickedſt men alive; that as you ſee by making of a Dam the ſtream is raiſed, and the water fumes and furiouſly beats againſt it; ſo when a reſtraint is put upon the nature of man by the very Law of God, nature it ſelf (I mean corrupt) becomes furious: And this point is taught almoſt in a whole Chapter, Rom. 7. whereof excellent uſe may be made for a man to ſee his corruptions in Pauls glaſs, ver. 13. Was that which is good made death to me? God forbid; but ſin, that it might appear ſin, wrought death in me by that which is good, and by the commandement became exceeding ſinful. What a miſerable creature is natural man! if God give him a commandement, he is the worſe for it; there is a renitency, an oppoſition in the heart of man to the Law of God; that moſt appears, in that we the leſs do what God commands, becauſe he commands it; and we the rather do that which God forbids, becauſe he forbids it. A horſe, or ſtomackful colt, put the bridle on him, and he is mad; let him run in the field, and he is quiet: Let the Sun ſhine on a ſtinking dunghill, and it ſtinks the worſe, not becauſe the Sun gives pollution by its heat, but by accident makes the ſtink break forth ſo much the more. Alas, when the Lord comes to put the bridle of reſtraint on man, he is filld with more ſtomack and rage; and when the ſweet Sun ſhines on him to invite him to God, he is ſtill the worſe, and the rather evil; ſo little compliance is there of mans heart with God: And as we may truly ſay that Antipathies and Sympathies do ſhew us very far into nature where they are found, as the Schools do well obſerve; for a lamb to hate and fly from, not this and that wolf, but every one, though it never ſaw it before, which ſhews a general antipathy to all wolves: So it is in this caſe; if there were a Law [Page] of God made known to any natural man, ſuch a Law as he never ſaw nor heard of before, he would hate it, and never comply with it; which ſhews the ſtone that is in his heart, and manifeſts a rebellion in it againſt God: As on the contrary, a Sympathy, an agreement: A ſoul that loves and delights in the Law of God, though moſt croſs to private intereſts, is a very excellent proof of grace, that hath reconciled the enmity of the heart to God, Rom. 7. 22. I delight in the Law of God concerning the inner man.

Fifthly and laſtly, the pleaſingneſs, [...], of the heart with any luſt to which its taken by peculiar agreement of nature, which is peccatum in deliciis, doth ſhew this contrariety unto God; ſo long as this ſin of delight continues his maſter-ſin, he will walk contrary to God, ſay what you will. I confeſs every man cannot practice every groſs ſin, as to be a drunkard, a whore-monger, covetous, no more then one man at one time can poſſibly be ſick of all diſeaſes; but that ſin which takes him up by natural propenſion, inclination, or cuſtome, or whatever it be, that either takes acquaintance with, or poſſeſſion of him, no ſuch man can come to Chriſt: He himſelf tells them, How can ye believe, that are taken up with worldly credit and ambition? John 5. 4. Let it be any ſin, Covetouſneſs, Drunkenneſs, or Luſt, which he feeds by other ſins, and ſerves as a maſter, to which he is tyed as faſt as by a Cable, which he cannot break until divine grace appear to him, and cannot get off by any power of his own, but Gods; no afflictions; though they bray him as a fool in a morter, pound him to pieces, yet his folly ſhall not depart from him; no vowes; though he ſeem to bind himſelf never ſo firmly, nothing while the luſt remains, will alter or change him; nay, ſet the judgement of God and death eternal before his eyes, ye [Page] do nothing; the pleaſure of his ſin remains, Rom. 1. ult. Who knowing the judgement of God, that they that commit ſuch things are worthy of death, yet not only do the ſame, but have pleaſure in them that do them. Nay, would you think that any mans ſin ſhould be ſo faſt rivetted in him, as that it ſhould cauſe him to love death? He doth ſo interpretativè, by Gods conſtruction and interpretation. Prov. 8. ult. He that ſinneth againſt me, hurteth his ſoul; and they that hate me, love death. Now how filthy and abominable is man (ſaith God) that drinks in iniquity like water! comparing a natural man to a fiſh in the water, in its own Element, from which you know he cannot be willingly pulled to the dry bank; and therefore I conclude that man is not willingly of himſelf brought into that eſtate, though it be far better, yea a thouſand times better then his own, until his nature be changed, and then he is brought. And ſo much for the firſt branch, the Contrariety of corrupt nature to God, to his Law, and to his Grace.

But whereas an Objection might be made, that man is not ſo contrary to grace, becauſe that ſhews him life: Certainly there is a greater oppoſition in the heart of man to the grace of the Goſpel, then to the Law of Duty, to humble man, and ſhew him that the work of Converſion is from contrary to contrary: And therefore let me make uſe of that which ſome ſay, that God in creating the world drew the creatures out of nothing; but in this new Creation, Converſion, he finds oppoſition and contrariety in the ſubject that he works upon, that bids him battel, and ſets him at defiance: The Miniſter converts by new objects, and God by new natures, until which, there is little done.

The ſecond Branch of this oppoſition of corrupt nature to God, we call enmity unto, or hatred of God himſelf; [Page] ſelf; which I inſtance in, to ſhew that poiſon & venom that is in man, in every one of your beſt hearts in your natural condition unto the Lord God; you will not be known of it in your ſelves: Hate God, may ſome ſay! there is not one of us that take our ſelves to be haters of God, but ſeem to defie all that hate God: But the Scripture ſpeaks much of it; Them that hate me, ſaith God, Exo. 20. 5. And he calls them [...], Rom. 1. 30. Haters of God. And in handling of this point, I ſhall enter upon that ſin which is diabolical. Firſt, Hatred is a part of that diabolical malignity, which makes man like the Devil; for when he overthrew man at the firſt, he ſpawned into man a certain diabolical ſeed; not ſins of ſenſuality and the fleſh, but malignity, and oppoſition, and ſpight againſt God; this man is of a ſerpentine nature: One man may be angry with another man; but a Serpent hates the very nature of man: Anger is in particulars, hate in generals, ſay the Schools; ſo that this ariſes higher then the other doth, into a hatred of God himſelf. And then

Secondly, Hatred differs from Contrariety in this: It riſes from the conſideration of ſuch effects of juſtice which are threatned or executed upon man againſt his will, puniſhing him for ſin, and ſo cauſes hatred; but Contrariety is to the holineſs of God and his Law, and ſo is an oppoſite to Gods juſtice, and the effects of it; for corruption is ſo deſperately carried againſt God, that like the Devil, it hates God puniſhing and inflicting; not peradventure as God is a benefactor and ſuſtainer of nature, but he will not abide Gods vengeance on him: Inſomuch that a man in his private retired thoughts hath ſecret wiſhings in himſelf ſometimes that God were not, looking upon the effects of the Juſtice of God.

And this I will ſhew you in three Particulars: And [Page] oh that this might rifle your hearts, to go away from this ſelf-love of yours, whereby the great God is ſo oppoſed!

Firſt, all the hate that is in man aganſt the Law, the Holineſs, the Image of God, riſes originally from the hate of God himſelf, there is the core of this diſeaſe; you think if you hate man for the Image of God that is in him, that you hate but man; but the root of the diſeaſe lies in the hatred of God: Therefore Chriſt teaches it, John 15. 17. If the world hate you, ye know it hated me before it hated you. Men are aſhamed to ſee this Fountain; but the malice of the Devil ſhews whence this hatred doth ariſe.

Secondly, every corrupt man, more or leſs, holds the truth of God in unrighteouſneſs, and doth as it were keep it under a buſhel, Rom. 1. 18. The wrath of God is revealed from heaven againſt all ungodlineſs and unrighteouſs of men, that hold the truth in unrighteouſneſs. That is, that whereas there is a ſhining light that ſhines in man, he hath common notions of right and wrong; this he knows, but he will not let it breath out in practice, but lets his affections and luſts impriſon and dam it up; he will not let this light reſtrain his luſts: There is no man living that lives up to his own light; he knows more then he will practice and put forth to the glory of God, in his place and family; and therefore there is wrath to him. There is no man in this place, let him be never ſo vile, but hath ſome beams of light, Amat lucentem, edit arguentem; he loves the ſhining light, but hates the reproving and convincing light. This alſo is the ſin of the Devil.

Thirdly, this hatred appears in this; man is angry that he may not ſin impune, and do what he will without controll; and if he cannot, then he faſtens his hatred upon [Page] God: God hath given him grace, but he would fain enjoy and ſerve luſts and pleaſures freely, and would have impunity not to be puniſhed; he would ſin and eſcape, ſin and be ſaved, ſin and be happy; this is his temper: And if the wrath of God be revealed, that he cannot do ſo, then he is carried out to an utter hatred of God himſelf; for if he could, he would continue and go on in the height of his iniquity, and would not be puniſhed, but could wiſh that God were out of his way: If he could diſarm his juſtice, he would; and therefore he can be content that God give life and being, and fuel to maintain his luſts; but if he ſee that God come out to puniſh, then he wiſhes with all his heart rather that God were not, that there were no ſuch inflictor of puniſhment upon man: Theſe are the ſecret thoughts, the eruptions and belchings, ſecret breakings up of hatred that are in the hearts of men to God: And if you ask for an inſtance of it out of man, I can give none but the Devil, that in all theſe three ſteps wiſhes that God were not. And this I have briefly ſaid to ſhew the enmity of man to God, that beſides ſenſual luſts, there ſhould be ſuch a poiſon in his ſpirit againſt the holy God, which we hear of often in the Scripture; the wiſdom of the fleſh or appetite (call it what you will) in Rom. 8. 7. is enmity unto God; for it is not ſubject to the law of God (let him be never ſo wiſe) nor indeed can be. And in Col. 1. 21. And you that were ſometimes alienated and enemies in your minds by wicked works. And let no man marvel at it; the reaſon is this, the love of God will not ſtand with any thing that is better loved: If any thing be better loved then God is, then it turns to hatred: Ye adulterers and adultereſſes, ſaith the Apoſtl, Jam. 4. 4. meaning worldly men, know you not that the friendſhip of the world is enmity with God? Now if you recollect theſe [Page] [...] [Page] [...] [Page] two Arguments, the Corruption and Contrariety that is in natural man to God, and the Enmity that is in him, I think you will ſay the firſt part is proved, That no man can come to Chriſt, by reaſon uot only of the impotency, but the oppoſition that is in him. This in general to the Oppoſition.

Serm. 8 NOw I am to go on particulary to handle this Oppoſition. Firſt, mans unwillingneſs to believe and come in to grace offered. Secondly, his reſiſtance againſt converting grace that offers it ſelf.

Firſt then I will ſhew you the unwillingneſs of corrupt natural man to accept of grace offered: And this is a point wherein the demerit of man, and the condemning Juſtice of God thereupon doth appear without all excuſe of mans ſelf, without all exception againſt the Grace of God; for what exception can man make againſt his condemnation that is willing to be condemned; what excuſe can he make for his unbelief that is unwilling to believe? that whereas all creatures in the world do affect that moſt wherein their happineſs doth lie, and are infinitely carryed towards it, in the perſuite whereof no creature can be indifferent: yet corrupt ſinful man doth not only oppoſe the commands of God, break his bonds aſunder and caſt his cords away, Pſal. 2. 2. but is alſo unwilling unto ſalvation, to which he is invited by ſo many ſolicitations, to which he is drawn by ſo many powerful arguments and perſwaſions of the Word of God under the Goſpel as are afforded him. And this is the point I handle;

That man naturally is unwilling to be converted, to turn to Chriſt, that he may be ſaved.

I think you will hardly believe this point: But it may [Page] juſtly be ſaid he cannot come, becauſe he will not; for in John 5. 40. this point is clearly proved; You will not come to me that ye may have life. And it is the complaint that our Saviour makes over Jeruſalem, Mat. 13. 37. How often would I have gathered thee, and ye would not! And in Prov. 1. 24. I have called, and ye have refuſed; I have ſtretched out my hands, and none regarded; you have ſet at naught my counſel, and would have none of my reproof, but have caſt my words behind your backs. Nay, you would have none of me, ſaith God, Pſal. 81. 11. Iſrael would none of me. They that have not heard of ſalvation offered, do not ſeek it; they to whom it hath been offered, do neglect it; and they to whom it is commended by all commendations, they have deſpiſed it.

Converſion is as little beholding to the will of man as to any thing; that whereas friends would have their friends, and one relation would have another, when they know Chriſt, they would have them know Chriſt alſo: The woman of Samaria called the whole Town out to Chriſt: Converſion is leaſt beholding to the Queen of Faculties, as they call the Will of man, which is rather the ſlave of all the reſt, the Captain of rebellion, whereby man is unwilling to his own converſion and faith in Chriſt Jeſus: And therefore it is ſaid in 1 Joh. 1. 13. We are born of God, regenerate, not of blood, nor of the will of the fleſh, nor of the will of man, but God. Thoſe that do receive Chriſt, are born again: But this regeneration is denied, Firſt, to a natural inſtinct, not of blood. Secondly, to a carnal principle, not of the will of the fleſh. Thirdly, to any moral rational principle, not of the will of man. But it is affirmed to be an influence of God, as its ſaid, but of God. There can be no juſt reaſon given that man ſhould be unwilling to come to Chriſt, or to be converted; for no man can give any reaſon againſt the chief [Page] good, or the only means that may ſerve to that end: Mans happineſs lies in the enjoying of God; and the means tending thereunto, is coming to, and cloſing with Chriſt Jeſus: But there may be reaſon from the miſerable and miſchievous corruption of man, that doth, and will, and can do nothing elſe but walk contrary to his own happineſs; the Bow is made to hit the mark, but yet ſometimes (as we ſay) it muſt needs miſs; the reaſon muſt be taken from the crookedneſs and deceitfulneſs of the Bow: So it is with man, he is made to be happy in the enjoyment of God by this one means of coming to Chriſt; yet he muſt needs ſometime miſs; the reaſon muſt be taken from the deceitfulneſs of the heart of man, that is poſſeſt with vanity, folly, pride, and luſt. This is the point then, the unwillingneſs of man to his own Converſion.

And firſt in General I ſhall lay down this Reaſon for it, that is the ſumm of all reaſons;

That every man by nature is forelaid with ſome impediments and obſtructions that prohibit his cloſure with Chriſt, and that Goſpel-way of ſalvation by the faith of Chriſt. He fights againſt it, he oppoſes it, he is unwilling unto it: Corrupt man fights againſt theſe two things, the holy Law of God, and the Goſpel: He fights againſt the law of God, in maintenance of ſin, luſt, and corruption; he fights againſt Chriſt and Goſpel-grace as much as againſt the Law: And this he doth in maintenance of that we call ſelf; and of the two this is the ſharper oppoſition: For the firſt deſire of mans heart is to be himſelf, and to ſeek himſelf, and to maintain himſelf from all manner of captivity; and therefore the Apoſtle tells us, That there is might in this arm of God to bring every thought in us into captivity to the obedience of Chriſt: To whom he would not come, if he could preſerve that ſelf [Page] that is in him; in the maintenance whereof he is unwilling to accept of the grace of the Goſpel when its offered.

And this point ſhall be thus handled. Firſt, what I mean by the Goſpel-way of Salvation; theſe two things.

Firſt, the one and only way of the ſalvation of a ſinner, is that which is brought to light by the doctrine of the Goſpel: Moral doctrine teaches reformation of life according to principles of vertue; but this which is called the glorious Goſpel of the bleſſed God, in 1 Tim. 1. 11. is that only which is the Jubilee-Trumpet, proclaming the acceptable year of the Lord, the day of ſalvation: In alluſion to which its ſaid, Pſal. 89. 15. Bleſſed are the people that hear the joyful ſound; for thereby is brought life and immortality to light, viz. through the Goſpel, 2 Tim. 1. 10. ſhewing that life and immortality are hid, and in the dark to all the world, until they be brought to light by Goſpel-doctrine: For therein is the righteouſneſs of God revealed, Rom. 1. 17. The way of Gods making righteous, or juſtification of man, is revealed and made known to man by the doctrine of the Goſpel: For as the children of Iſrael in Aegypt (may be) might know that there was a promiſe of deliverance; but whether they ſhould deliver themſelves, or that Moſes, an exile and caſt-out, was the man to deliver them, that they knew not: So that Chriſt is that Moſes which was to be manifeſted to Gods Iſrael, to bring loft man out of damnation, from Egyptian ſlavery under which he was, its only brought to light by the doctrine of the Goſpel.

Secondly, by this doctrine Chriſt is ſet forth the righteouſneſs of a ſinner, and the root of ſpiritual and eternal life, acknowledging Chriſt to be the tree of life, into which all that are ſaved muſt be tranſplanted from [Page] off the tree of corruption whereon they naturally grow: For Chriſt and a Believer make but one body; Righteouſneſs they have none at all but what they have through him; ſpiritual and eternal life they have none but what they have from him, as is ſhewn in Rom. 11. 24. by a compariſon given of the branches of the tree: Thou wert cut off from the Olive-tree wild by nature, and wert grafted contrary to nature in the good Olive-tree: Where you ſee that converſion of a man to Chriſt and Goſpel-grace is compared to an ingrafting contrary unto nature; for the graft grows not naturally, but contrary to nature; ſo that there muſt be a tranſplantation, a cutting off man from the Crab-tree of natural corruption, that he may, contrary to nature, be planted into Chriſt Jeſus, unto which work, that man is unwilling, may appear by theſe two expreſſions, Thou wert cut off, and To be grafted contrary to nature: For to be cut off by ſharpneſs from a condition to which a man is naturalized, though it be worſe, and to be ingrafted contrary to nature, though into a better, man cannot be willing.

Secondly, he is not willing to this way of ſalvation by tranſplantation into Chriſt, upon theſe grounds.

Firſt, becauſe this way of ſalvation is out of his ſight; for nature and the wiſdom of it doth not teach it him; though there be the greateſt ſagacity and quickneſs of ſcent in natural wiſdom that you can imagine; yet it cannot reveal Gods giving Jeſus Chriſt the Lord to man; there can be no willingneſs to receive that which is not known; the greateſt wiſdom accounts it fooliſhneſs: Thoſe two words are taken for one and the ſame, 1 Cor. 2. 14. The natural man receiveth not the things of God, neither can know them. Receiving is an act of faith and believing, and goes not before knowing; for being ignorant of Gods righteouſneſs, Rom. 10. 3. thats the way [Page] of Gods making man righteous; ignoti nulla cupido: And therefore as Iſrael in the wilderneſs did not know that the Serpent on the pole ſhould heal the mortal ſting and biting of the fiery Serpent, till it was ſet up; ſo Chriſt did as much lie out of the way of manifeſtation for mans wiſdom to find out; neither could it be known to a natural man, before it had been revealed to him by the Goſpel.

The ſecond Reaſon ariſes thus: As in nature they ſay there is no vacuity, but every place in the whole world is full of ſomewhat, until there come ſome other matter to expel it; now ſo is it with the heart of man; its taken np with corruption, and poſſeſt, till the grace of God come and drive that out, and extirpate that which is in poſſeſſion already: For the heart is not as a thing wherein there is nothing of God, or ſin; but every man living, his heart is blotted with corruption, before it be written upon with the Law: I will write my Law in yonr hearts, ſaith God when he regenerates any man; for the heart of no man is raſa tabula, a white paper, that is neither good or bad; but is like a pair of ſcales not empty, it inclines one way or other: Now ſuppoſing a natural man blotted with corruption, and ſin is firſt in poſſeſſion; then there is this rule, that as the inclination of every thing is, ſo is the appetite of it; for the appetite follows not the goodneſs of the object, but the inclination of the creature as that that doth deſire it; as the ſtomack vitiated, deſires not the moſt wholſom food, but longs, and hath an appetite after coals and aſhes, and that becauſe it is full of humours: Its not the goodneſs of the thing, but the inclination draws out deſire; ſo the will of man being ſowred with corrupt ferment, wills not, deſires not grace, but follows the Byas or inclination of that humour that hath corrupted it: And [Page] this the Scripture ſpeaking of every man by nature corruptly principled, ſaith, he cannot act contrary to that principle which inclines him to ſin; he cannot will that which is againſt that inclination that doth poſſeſs him, and diſiinclines him to do good, Rom: 8. 8. So then they that are in the fleſh, cannot pleaſe God: He ſaith, they cannot; the principle that inclines them to act is fleſhly, and therefore the appetite cannot be ſpiritual: A will on the contrary to that which is good, is made the property, and follows upon regenerating grace, Pſalm 110. 3. Thy people ſhall be willing in the day of thy power. Meaning in that day that the Lord ſhall ſhew his power upon the will, to draw it, and ingraft another principle on the heart; then a man ſhall come, and not till then: And then to will is preſent with me, as the Apoſtle ſaith, Rom. 7. when there is this principle laid; every appetite follows the inclination; as the inclination moves, ſo the appetite doth; and becauſe this is corrupt in natural man, therefore it cannot will good.

Thirdly, a man is naturally enamoured with a pleaſing apprehenſion of ſome righteouſneſs of his own; not only ſome, but every man naturally is of this opinion, and therefore is not willing to come to Chriſt; and while he is filld with this opinion, and pleaſed with this apprehenſion that he hath ſomewhat of his own, whereby he ſhall be righteous with God, ſo long he is not willing to take in this righteouſneſs of Chriſt: no more then a Merchant is to caſt his loading into the Sea, until he ſee the neceſſity of life require it; ſo will not the natural man, until he ſee a neceſſity of this righteouſneſs unto eternal life; and therefore ſo long as he can patch up any ſhelter to himſelf out of the fragments of his own hopes, he doth not ſubmit himſelf to the righteouſneſs of God, as the Apoſtle ſaith, Rom. 10. 3. They went [Page]about to eſtabliſh their own righteouſneſs, and ſubmitted not unto the righteouſneſs of God. As a Manſlayer under the Law would not fly from his own houſe unto the City of refuge, until the avenger of blood threatned him; ſo no man until he hear the voice of Gods wrath, and the malediction of the Law, will take his heels to fly from his own righteouſneſs, but will lie quiet there: This ſelf-ſomethingneſs is predominant in every man that lives, until Chriſt be found; and in it, man places his gains as the Scripture calls it, viz. the arguments of his confidence, as St. Paul in his natural eſtate did: Thoſe things th [...]t were gain to me, I accounted loſs for Chriſt, Phil. 3. 7. Thoſe things that were gain to me in my natural eſtate; which ſtopt and hindred Paul, made him ſo oppoſite when they ſtood in his way, and appeared gain to him; theſe he accounted loſs upon the diſcovery of Chriſt: And ſo you finde in the Goſpel, men naturally ſet upon doing, and to have ſomewhat of themſelves. Maſter, what ſhall we do, that we may work the works of God? And, Good Maſter, what ſhall I do, that I may inherit eternal life? John 6. 28. Mark 10. 17. As if they made no other queſtion but the way of ſalvation lay in doing: This is the work of God (ſaid our Saviour) that you believe in him whom he hath ſent, John 6. 29. anſwering them in their own words to their own queſtion. And the Nation of the Jewes do make us an example of the invalidity of our own works: They which followed after the Law of righteouſneſs, have not attained, Rom. 9. 31. And the Gentils make an example of the ſufficiency and neceſſity of faith in Chriſt: They believed when Chriſt was preached unto them, and attained righteouſneſs, becauſe they did not ſeek it by the works of the law, but by faith, ver. 31.

The Reaſon why every man naturally and willingly doth build himſelf upon this falſe bottom, which makes [Page] him unwilling to come to this Goſpel-way of righteouſneſs that God hath revealed by Chriſt, is;

Firſt, every man will have ſome ſhelter for himſelf; when a man ſees his own nakedneſs, fear and ſhame will drive him to ſeek a cover, though they be but fig-leaves, as Adam did when he felt himſelf naked: The cobweb ſerves the ſpider, and the ſhell the ſnail; every man hath ſomewhat to cover his nakedneſs, that he thinks may ſhelter him. And then

Secondly, this is the uſual ſhelter. Firſt, becauſe it is your own: They went about to eſtabliſh their own righteouſneſs, Rom. 10. 3. their own: For we all love our own things, even becauſe they are our own; there is in every natural man ſomthing that he cals his own: This he puts in the place of Chriſt, until he be throughly & ſoundly convincd to receive him: And therefore it is a demonſtration of a man that hath truly found Chriſt, when he is come ſo far as to quit his own for the righteouſneſs of God which is by faith, when he is able to look on that as dung and droſs, and to loſe it all for the excellent knowledge of Chriſt Jeſus, Phil. 3. 9. And ſecondly, this is that which is his ſtrong hold, becauſe it ſeems the moſt natural and rational way to a natural man: Ask a man how he ſhall be ſaved; he can inſtance in nothing but the way of his own works; for this being the condition of the firſt Covenant made with man, Do this and live, it ſticks ſtill in his teeth; and therefore he ſtill gr [...]pes after this old door, ſtill harping on this Doing and live: Its natural to him. And then

Thirdly, it makes you, and the beſt of you unwilling, becauſe there is in this way a maintenance of pride and boaſting: The Peacock may here ſpread his tail; in this way I can maintain ſelf: And therefore its ſaid, Rom. 3. 17. that glorying is not excluded by the Law of works, [Page] not ſo; it maintains ſome ſtring uncut that upholds a man on his own bottom. This for theſe reaſons being mans darling, is the cauſe that he is unwilling and averſe to take the Goſpel-way, which ſets up another righteouſneſs, that pulls down this; and that makes him cry up his own Diana.

Fourthly, when Chriſt is holden forth to a natural man that oppoſeth himſelf, you muſt know that the offer is made to a man in his ſtrong holds: Every natural man is fortified beforehand againſt the knowledge of Chriſt Jeſus; and you know, if men come to a ſtrong hold, and offer fair conditions while it is tenable, and they within be able to hold it, they are unwilling to yield; man is unwilling, being fortified, to take in the Conquerour: Now every natural man is fortified, and till he be brought to exigents, or diſmantled, he will ſtand it out; for he is not willing to admit the contrary party; every man by nature is ſelf-content, and ſelf-ſufficient: no ſo poor creature, that is without his den or hold; now before that the thoughts be every of them brought into captivity to the obedience of Chriſt, as Converſion is called, 2 Cor. 10. 5. he will never come in, until the Lord Jeſus by the Word of the Goſpel, and the power of the Spirit, hath pulld down and diſmantled theſe ſtrong holds, reaſoning high things: For always when you are converted, and Chriſt enters into the ſoul, he enters like a Conquerour at a breach in the wall; until this breach be made, he that conquers cannot enter, neither ſhall he prevail; until then, men will not admit him. There is a refuge of lyes that men make to themſelves, an they hide themſelves under falſhood, Iſa. 28. 15. Therefore (ſaith God) I will lay a Cornorſtone, a ſure foundation, ver. 16. But this is not accepted by them that have other holds.

[Page] Fifthly, man is unwilling to come to Chriſt, becauſe the receiving of his righteouſneſs and of his yoke, layes low both pride and ſelf, and abaſeth theſe which are the two chief corruptions in the heart of man: and therefore proud man moſt of all oppoſes and hates Goſpel-Religion, which of all Religions that ever were, hath this glory, That it moſt tramples upon proud ſelf, and calls for poverty of ſpirit, ſelf-denial, and forſaking all deareſt things: And for this reaſon men a [...]e ſo unwilling to accept of this way of ſalvation, and had rather ſuffer, and bleed, and lay out themſelves, wherein they may be ſomebody, then only take ſuch a profeſſion upon them which makes them no body, and leaves them neither merit nor glory: How far will merit, credit, and glory, carry the heart of man in any doing or ſuffering? But the propoſal of this free grace of God, which draws all the water to another mill, and muſt let Chriſt be my Wiſdom,1 Cor. 1. 30. my Righteouſneſs, my Sanctification and Redemption, that is hard to digeſt, becauſe that cruſhes the head of our pride, and of being ſomething in our own eyes. What poor draughts of men did Chriſt make by his preaching, until he was lift up, and by his Spirit drew men by conviction? For firſt his uſual doctrine of ſelf-denial, of forſaking all for Chriſt, hath no ſhew to a natural eye.

Secondly, the very way of Goſpel-ſalvation is ſo ordered, that it proclames the man that is ſaved, a beggar, a meer nothing; for the richer he is, the more he owes to the free grace of God; and the more he receives, the more he is in debt; and the more duties he doth perform, the leſs the merit, becauſe he hath received it from God; and Faith, which is his chief grace, is a beggarly grace; for the nature of it lies in meer receiving, and taking; to as many as received him, John 1. 12. It is depending [Page] upon another for every drop of ſap and life; and hath it not from its own root, but from another, Rom. 11. 18. Thou beareſt not the root, but the root thee.

Thirdly, this Goſpel-way of Salvation leaves no power of your own to make any difference between your ſelves and them that periſh: Who made thee to differ from another? and what haſt thou that thou diddeſt not receive? 1 Cor. 4. 7.

Fourthly, you are bound to acknowledge the acceptance and receiving of all unto another hand; not your working, but Chriſts giving hand: And the reaſon is, That he that glories, may glory in the Lord; leaving by this acknowledgement no manner of glorying to himſelf, 1 Cor. 1. 30. And then

Laſtly, that you may ſee the Lord will cruſh all pride, he is obliged by his receits from Chriſt, to live to Chriſt, and not to live unto himſelf, 2 Cor. 5. 14. He died for all, that they that live, ſhould not henceforth live unto themſelves, but to him that died for them. Enlarge theſe Meditations upon your own thoughts; God hath cruſht pride and ſelf in this Goſpel-way of Salvation, and therefore it is ſo unacceptable to man, until he be made willing to it by Grace: And all this gives the firſt and general Reaſon of mans unwillingneſs to come in to Chriſt.

Serm. 9 Reaſ. 2 SEcondly, the heart is not willing to come unto, and give it ſelf up to Chriſt, until the mind be fully convinced by ſuch a conviction as brings every thought into captivity to the obedience of Chriſt, as the phraſe is, 2 Cor. 10. 5. which until it be done, the man remains in his oppoſition and unwillingneſs: And this I conceive to be the meaning of that in Job, Job 21. 14. where having deſcribed a man at eaſe, and peace, and proſperity [Page] in himſelf (that is not ſick of ſelf) therefore they ſay unto God, Depart from us, for we deſire not the knowledge of thy wayes: What is the Almighty, that we ſhould ſerve him, and what profit is it that we pray to him? Doth any man ſay unto God, Depart? The Scripture brings in oftentimes what the heart ſaith within it ſelf; not that any man is ſo impudent and brazen-fac'd, as to ſay to God, Depart; but this the proudeſt heart of all doth do: And this Conviction is twofold.

Firſt, this Conviction is of our loſt, hopeleſs and helpleſs condition in our ſelves: But let me tell you, we are not preſently, fully and duly convinced, when we ſee and own our ſins; the reaſon is, becauſe the ſight of ſin drives a man unto his ſhifts, drives him to his harbour, to his refuge of lyes, his own works, and righteouſneſs, and helps; it doth but drive him from ſin unto another thing that holds him as faſt. When Ephraim ſaw his ſickneſs, and Judah ſaw his wound, then went Ephraim to the Aſſyrian, and ſent to King Jar [...]b; yet could he not heal you, nor cure your wound, Hoſea 5. 13. Let that be an inſtance in the caſe: When Ephraim and the ten T [...]ibes ſaw that they were ſmitten, and in miſer [...]; and like to be led into captivity, the ſight of their miſery drove them to ſhelter and refuge, as the hunted beaſt flies to his den and covert where he hides himſelf; for he is not alwayes caught when hunted: So the heart of man, when th [...] Law goes out againſt him, and thunders the wrath of God in his face, and he is convinc'd of this, and ſees it, is driven to its refuge: But this is requiſite to full conviction, that a man be (as they ſay) digg [...] out of his borough, unkenneld, and all his refuges diſman [...]led and pulld down about his ears, humbled out of his refuges as well as out of the guilt of ſin: And this is taught you in the parable of the loſt Son, Luk. 15. 12, 13. [Page] When all was ſpent, and the famine came, he began to be in want; yet he went and joyned himſelf to a Citizen of that far Country, to relieve himſelf by feeding ſwine, &c. The meaning is, when a man begins to be pincht with the ſenſe of his loſt condition, and is in want of a ſhelter, he doth make ſhifts, he flies to ſome refuges of his own to ſupport his conſcience, and relieve his famine: And mark it, he takes hold of a Citizen, that keeps him in a far Country, if he would maintain him, he would live there ſtill: If by your refuges you can gain to relieve your ſelves, you will keep off from God ſtill: But when he was beaten from his refuges, as well as whipt by famine, then (ſaith the Text) he came to himſelf, and began to think of plenty in his Fathers houſe; ſhewing, that until poor ſinners be not only humbled under the ſmart of ſin, but driven from all ſhelters and refuges, he will not think of the riches of that God and Father whom he hath offended, but willingly uſe all means to ſtay in that far Country; but when he is beaten from all, then he is reſolved for God. You have the like ſaying to this in Hoſ: 2. 6. Therefore I will hedge up thy way with thorns, and make a wall, that ſhe ſhall not find her paths: Ver. 7. And ſhe ſhall follow her Lovers, but ſhall not overtake them; ſhall ſeek them; but ſhall not find them: Then ſhall ſhe ſay, I will go and return to my firſt husband; for then it was better with me then now. A true Embleme of a man caſt out of all content and poſſible relief; he finds no contentment in ſin, but a pricking and ſharpneſs: He ſhall follow his Lovers; but the plaiſter will not be wide enough for the wound, he ſhall not finde them, ſhall not overtake contentment; he ſeeks his Lovers, but is not relieved by them: Then the Conviction becomes full, and he reſolves to take up with God as beſt. And then

[Page] Secondly, this Conviction is of the fulneſs and excellency, the ſufficiency and fitneſs of Chriſt Jeſus, That he is able to ſave to the-utmoſt all that come to God by him, Heb. 7. 25. And upon theſe two hinges hangs this full and thorough Conviction. Of which, I have to ſay four things, that I may not leave that Argument, till I have brought it to a Concluſion.

Firſt, that this Conviction muſt go before the reſolution and acceptance of the will, becauſe it leads unto this willingneſs and reſolution, as its ſaid, John 6. 40. This is the will of him that ſent me, that whoſoever ſees the Son, and believes on him, ſhould have eternal life. The firſt thing is ſeeing of Chriſt, that is, convictively; and this believing follows after, and is ſomewhat more then ſeeing: They that oppoſe themſelves, muſt be inſtructed, that by repentance given they may recover themſelves out of the ſnare of the Devil, 2 Tim. 2. 25, 26. That they may recover and awaken themſelves ont of their ſleep: Till they have this inſtruction they are captives, and oppoſe themſelves. Tertullian, in his time, ſpeaks of ſome Erroniſts (that did in his time as now in ours) ſuadendo docere, teach by perſwaſions, and wooing their credulous Proſelytes; whereas they ſhould docendo ſuadere, firſt teach by Conviction, and then perſwade men; not childiſhly, to perſwade before you have convinc'd; for when you have convinc'd, the perſwaſion is half made: Thats the method of dealing with men as men.

Secondly, the will of man naturally follows the conviction of the underſtanding, and of the mind: The underſtanding is like the ſeeing man that rides upon the ſhoulders of the blind but going man; the will moves, but it ſees not; the underſtanding doth not move the man fully and wholly, but ſees the way; for the will of man is [...], a rational appetite led by reaſon: The [Page] ancient Divines and Philoſophers had a ſaying, Every evil man errs (And by that ſaying they prove that the conviction of the underſtanding muſt lead the will:) or, as Solomons phraſe is, is a fool: For if he did not err in judgement, if he had ſo much light to guide him and lead him, he could not be wicked in his choiſe, or miſelect: But there is an errour in all ſin, an errour in the mind, whereby not being fully convinc'd of truth, it leaves the will to miſchuſe, under the ſpecious choiſe of good, to chuſe that which is evil. I know in theſe latter dayes ſome of the Schools have chopt the underſtanding and the will, not into divers acts upon ſeveral reſpective objects, Truth and Goodneſs; but into divers faculties, that I believe they will never be able to prove, and for my part I will not diſpute; only this I tell you, whenever God commands light to ſhine out of darkneſs, and ſhines into your hearts the knowledge of himſelf by the faith of Chriſt Jeſus, this is by conviction, 2 Cor. 4. 6. as in the Creation a light begotten ſhined out of darkneſs. And by this light he cures the darkneſs of the mind, and the enmity of the will; by which means, when a man is fully and duly convinc'd, he comes and receives Chriſt Jeſus the Lord.

Thirdly, till the light of Conviction do premonſtrate Chriſt in his glorious beauty, goodneſs, truth, and ſufficiency to the ſoul, or in all thoſe glories that render him eligible, whereby he may draw your hearts unto him, there is no willingneſs in mans heart to accept or receive him: For (the reaſon is) by the natural light of mans own reaſon and underſtanding, though there be never ſo much ſagacity in them, Chriſt and the things of God have no more ſhew to the eye of man, then the moſt orient colours have by moon or torch-light, which lies under prejudices, and vility, and miſapprehenſions; and [Page] ſo much as they loſe of their beauty, ſo much they come ſhort of their convictiveneſs; becauſe, as the medium is the cauſe why a ſtrait ſtaff in the water appears to my eye crooked, and otherwiſe then it is, it is not crooked; but becauſe I look through that medium, the ſtaff ſeems to be ſo, and is ſo to me: Juſt ſo to the eye of a natural man, looking not through the medium of this light of divine grace, and the conviction of the Spirit, but looking to the natural reaſon and underſtanding of man, the excellency of the knowledge of Chriſt, as Paul calls it, looks poor to a natural man;Phil. 3. 8. 1. Cor. 3. 19. wiſdom to him is fooliſhneſs; and that mean ſhew of Chriſt through a corrupt medium, is the reaſon why we deſpiſe and contemn him: And therefore it is ſaid in Iſa. 53. 3. ſpeaking of Chriſt, and how he ſhould come into the world, He hath no form and comelineſs: And when we ſhall ſee him, looking on Chriſt as the Jews did who were not convinc'd, there is no comelineſs in him, that we ſhould deſire him. But was it ſo with all? thoſe that were enlightned, convinc'd by this light commanded to ſhine out of darkneſs? No, We ſaw his glory, in John 1. 24. though vailed under fleſh, as the glory of the only begotten Son of God: ſaw his glory under all diſadvantages and vails; but the generality ſaw no comelineſs in him to deſire him: And therefore in 1 Cor. 1. 23. Chriſt crucified is to the Jews a ſtumbling block; they took offence at him: and to the Greeks fooliſhneſs; they ſaw nothing in him. But how is he to us that are called both Jewes and Greeks? Chriſt, the wiſdom of God, and the power of God; ſuch difference is made by the medium, or by the eye that ſees Chriſt in his own light; there is to us an excellent beauty in him. For

Fourthly, the light by which God ſhines into the [Page] heart, doth make every man that hath it, willing to come to Chriſt; and every man left to the eye and natural light of the own reaſon and underſtanding, is left unwilling to come to him: Every man that is thus drawn doth come, and none elſe; and ſo every man that is a natural man, and hath no other light then that, is unwilling; and every man that hath this divine light ſhining in him (for it is not acquired) convincing him, is the thereby made willing to come to Chriſt: Thou art Chriſt the Son of the living God, ſaith Peter, Matth. 16. 16, 17. Beſſed art thou Simon, this ſaving knowledge is not revealed by fleſh and blood, the light of natural underſtanding, or of reaſon, but my Father: And the verſes following my Text, ſay, That every man that hath heard or learned of the Father, or hath learned me of the Father, comes to me, and therefore is made willing to come. Oh that I could affect you with this difference between light and light, this light of divine teaching, and that you have by the teaching of books and miniſtery alone; for (this is the great reaſon of all) Chriſt being given to mankind, without being found out by mans wit and reaſon, hath a ſpirit of his own that leads him into mans mind by a peculiar light: in which light of his own, thoſe that do not ſee him, ſhall never be willing to come to him: that is, to give themſelves up to him; for he can never be known by a natural light ſavingly: Let Schollars and Learned men ſay what they will, this is no frantick reaſon.

Reaſ. 3 Thirdly, Naturally man is unwilling to come to Chriſt; becauſe the conditions required of him that comes to him are hard and to nature intolerable: It is the terms that make him unacceptable: for you know this in reaſon: it is the terms that make the bargain unpleaſing; for if there be a commodity to be had, yet it makes a man unwilling to buy if the price be too high. It is [Page] very hard to bring the heart of man to the terms of the Goſpel; that's the ſum of what I would ſay on this reaſon: which though (for you may miſtake) it require nothing by way of merit or price; for the grace is free; yet by way of fitneſs which is called worthineſs or ſuitableneſs of ſpirit to a Chriſtian condition, the terms are hard to a natural man, and therefore its ſaid in Mat. 22. 3. They that were bidden would not come: and ver. 5. they made light of it: here you ſee there is an averſneſs in the will of man; and yet notwithſtanding this text doth not expreſs hard conditions; they were only open and other of theſe outward things that diverted and turned them aſide: Chriſt in his preaching propounded himſelf on hard conditions; and that's the reaſon, that unto natural men that were averſe to it, it was ſo diſreliſht; I need not ſtand to ſhew what conditions he offered himſelf upon. Whoſoever will come after me, let him deny himſelf and take up his Croſs daily, Mark 8. 34. Whoſoever he be that forſaketh not all that he hath, cannot be my Diſciple, Luke 14. 33. And one thing thou lackeſt; Go ſell al that thou haſt, and give to the poor, and come and follow me, Luke 18. 22. This was a condition hard as he himſelf confeſſes; and ſuch as is not alwayes in ſpecie required of you. It was impoſſible to that man under that worldly ſpirit: you ſee by this taſt, that Chriſt put men to it by propounding hard conditions.

Ob. Indeed in thoſe times and the ſucceeding, when the Croſs fell ſo heavy upon Chriſtians, it was ſo: firſt, from the Jew, and ſecondly, from the Empire: but is it ſo now?

Anſw. I anſwer, that in all times that are or ever ſhall be, I am perſwaded the terms and conditions of Chriſtianity in truth profeſt, will be very hard to fleſh and blood to the worlds end: (I would not flatter you with [Page]fleſhly eaſe) for there is more ſelf-denyal required to this profeſſion then to any (and leſs ſhewn) and of all things that is moſt neceſſary to the plantation of faith in Chriſt; and then there is a divorce of the affections, the looſening of them from pleaſant ſins and luſts: if he will be a Chriſtian, there is required a cloſe ſubjection to holineſs, and a reſolution to [...]ollow the commands: and a poſſibility of ſuffering the loſs of deareſt things, yea even of life it ſelf; ſo that the conditions of Chriſtianity are hard and as impoſſible for the heart, not drawn, to cloſe with, as for Iron to move upward thats not toucht with the loadſtone, or a tree to pull it ſelf up by the roots from the ſoil to which it is naturalized: therefore our Saviour ſpeaking of the conditions he had propounded, ſaith, with man indeed it is not poſſible, Mat. 19. 26. but with God all things are poſſible; and the reaſon of all is this: Chriſt commands thoſe things from his people that nature is moſt enamoured of; ſuch as life, ſelf-righteouſneſs, pleaſant luſts, deareſt enjoyments: and why theſe? I will ſhew you reaſon for it; firſt, that ſo he may try our faith and love to be towards him above all: which he cannot try with the loſs of petty things: And ſecondly, that he may hold us firm to himſelf, by cutting off every ſtring; for if any of thoſe ſtrings which he will have cut, ſhould hold us to the world and to our ſelves, when the competition comes between them and Chriſt, they will hold you where you are and make you loſe Chriſt Jeſus; and ſo it is in mercy to us, that we are ſtript of all other things which might have diverted us from Chriſt:Exod. 10. 26. that not a hoof is left in Egypt to put us in mind of returning: nor any bunch on the Camels back that may hinder his going through a ſtrait, Mat. 19. 24. as our Saviour hints the compariſon: And theſe hard conditions are reaſonably required of us, becauſe he hath [Page] for us overgone and overdone all the world; nay if there were a thouſand worlds, he hath overdone them all: and therefore if he requires conditions that are hard to fleſh and blood, they are but reaſonably required: and the Apoſtle inſiſts upon this reaſon in Rom. 5. 8. Peradventure one would dye for a good man; that is, a Benefactor, one that is good to him; ſome ſuch may be found: but for a righteous man one will ſcarcely dye that hath not been to him a Benefactor: But the Lord Chriſt hath overdone all; in that when we were ſinners and enemies (and no man will dye for an enemy) he dyed for us, and thereby hath obliged us to take ſuch conditions from him as he will propound; the Lord ſettle it in all our hearts.

Reaſ. 4 Fourthly, Men are unwilling to come to Chriſt Jeſus, becauſe of thoſe prejudices that are found againſt him; for as I ſaid before (I think you will bate me that expreſſion) the Lord Jeſus was the moſt ſcandalous perſon that ever lived on earth; that is, he afforded more ſcandals and offences unto the reaſon of man, then ever man did: not juſtly, but by the miſtake and miſapprehenſion of mans reaſon: how often doth he ſay? Bleſſed are they that are not prejudiced at me;Mat. 11. 6. Marke 6. 3. Luke 7. 23. &c. his perſon, his parentage, his mean life, his death on the Croſs between two thieves; and therefore the Apoſtle calls it the ſcandal of the Croſs, Gal. 5. 11. His appearance, life, death, and doctrine, all to carnal reaſon ſo unlikely and unſuitable to ſuch a perſon and officer as indeed he was: nay the Apoſtle Peter makes it general to all that believe not in him, 1 Pet. 2. 7, 8. He is a pretious ſtone to them that believe; and a ſtone of ſtumbling and rock of offence to them that ſtumble at the Word, &c. whereat men daſh, firſt their reaſon, and then themſelves to pieces. According as the light is wherein men ſee him, [Page] ſo he is either a pretious ſtone or a rock of offence: and let me ſay it again, the ſweeteſt promiſes in Chriſt Jeſus have no more ſhew to a natural light, then a Pearl or Diamond have to a ſwine, or as a delicate colour ſeen by the light of a ruſh candle: and on the contrary, the hardeſt conditions ſeen by the light of faith the attractive light whereby God irradiates the mind, in order to Chriſt, theſe are deſireable and have an admirable luſtre in them above all the beauties in the world; as an Egyptian (for I would reaſon this point out of Scripture) thought the glory of Pharoahs Court admirable (as may be you might do) but as for Moſes that lookt upon it with another eye, he eſteemed the reproach of Chriſt greater riches, Heb. 11. 26. ſhewing that as the eye is that looks on theſe things, ſo is the will captivated: And this weight of glory (as it is called) that is in Chriſt Jeſus,2 Cor. 4. 17. is made more weighty; for that is but a Scripture alluſion; Glory is weighty in the Scripture: the weight of Glory that is in Chriſt, may be made greater to our eye two wayes; either by conviction of Chriſt his excellency ſeeing ſeeing more of him; or by humiliation of man under his miſery; by laying lower the price of this dung and droſs, undervaluing the luſts of this world; as the light is by which he ſees ſin or Chriſt, ſo the weight in the ſcales appears more; either if we add to the one end, or take out that which is in the other end of the ſcale; for ſo much is this more weight, as that is leſs that is put againſt it: Oh that we had hearts to make abatements of the weights of this world and the things of this life, that ſo the glory of Chriſt may be more weighty in our eyes: and this is done by conviction: I ſay the will is regulated by knowledge: men will not chuſe Chriſt becauſe they know not his worth: you would not (ſayes Chriſt to Jeruſalem, Mat. 23. 37.) [Page] And thou kneweſt not the time of thy viſitation, Luke 19. 44. where there is no knowledge or not ſuch a knowledge as is convincing, there thou wouldſt not.

Obj. True may ſome ſay, the prejudices that men had againſt Chriſt in thoſe dayes of his appearance to the world were many: And if we had lived in thoſe times and been left to our ſelves, we had had as many as they; but now they are ceaſt: And therefore of all other this is no reaſon, why men ſhould yet alwayes be unwilling to receive Chriſt.

Anſw. I anſwer, there are perpetual prejudices agaiſt Chriſtianity, through the miſtakes and miſapprehenſions of men, why they will not come to him or have him: I cannot name them; they are as the Devil or their own fancy do ſuggeſt to them; for every one makes Chriſt a ſtone of ſtumbling, and a rock of offence to them that are thereunto appointed, as the Apoſtle Peter ſpeaks, 1. Pet. 2. 8.

When a man being enlightned, and a little convinc'd, begins to be diſquieted and finds trouble brought upon him: by this there is wrought in this mans breaſt a prejudice againſt converting Grace, that it takes away his ſleep and appetite, ſhakes him, troubles him, diſquiets him, that he cannot enjoy himſelf and the things of this world: this is a prejudice and a miſtake: the truth is, you muſt look for diſquietneſs and broken bones when this is made known unto you. But yet take it for granted, you are now entring into a comfortable eſtate: I will make the valley of Achor a door of hope, the skirts of the land of Canaan, Hoſ. 2. 15. I will make that to be a door of hope: what is that? that a man or this people when I bring them to tribulations and diſquiet them, it ſhall be the beginning and commencement of hope, comfort and delight, wherein I will viſit them in mercy: Again,

[Page] When a man comes to be a profeſſor of Chriſt and Religion, he hath more enemies, more temptations; Satan moleſteth him more, he is more troubled then ever he was before; and he takes prejudice at this, not knowing that as Pharoah will make out with his Chariots and horſe-men when Iſrael is a going: ſo will Satan purſue thoſe who are going out of his power. There is alſo this prejudice againſt the wayes of God; the wayes of God are holy. I am unſuitable, unholy; he that hath gone ſo long looſe as I have done, ſhall never bear ſuch ſtrictneſs as is required: this is a miſtake, he meaſures himſelf by what he was or is: But God that commands the walking, will put on the Byas whereby thou ſhalt move right: It is as one ſhould ſay, A hog or ſwine conſidering how a ſheep feeds cleanly on the graſs, ſhould never feed as a ſheep, and live as he doth. Its true whiles he remains a ſwine: But if the nature of a ſheep be put into him, if he be ſo principled and altered, its impoſſible he ſhould live otherwiſe; if you meaſure the walking in Gods wayes by the luſts in you, you are never able to endure, to affect, to love them. But the change of the principle makes the thing to nature changed. There is alſo a prejudice, that a man ſhall ſee no good dayes: loſe all content and joy, live a melancholike or recluſe life, &c. this is a miſtake; he ſhall not loſe but change his joy; the countenance of God doth not darken the heart, but puts in more delight then Corn, and Wine, and Oyl increaſing, Pſal. 4. 7.

More of theſe prejudices might be named, but I inſtance in ſome, that you might find your own in you, that render you unwilling to believe; for they are but miſapprehenſions of Chriſt and the work of his Grace, by which the will is hindred as the ſpecies or appearance of good doth moſt frequently invite it. If I would ſtrain [Page] hard, there might be other reaſons given for the unwillingneſs of man to accept of Grace offered him, but theſe ſhall ſerve for this tract.

Serm. 10 THe fourth point ſerving to open the Adunamy or diſability of man in reſpect of coming unto him, which our Saviour holds forth in theſe words, no man can come to me, is mans reſiſtance of Grace, or the means thereof that are offered towards converſion; and this reſiſtance is the higheſt ſtep; for it is not ſo high to be unwilling to receive grace when it is offered, as it is to reſiſt grace, whereby, we might believe and be converted: And the Point that ſhall be the foot of my diſcourſe, ſhall be laid down in theſe words;

That the natural corruption of man prompts him to a rebellion againſt, and the reſiſtance of grace offered him for converſion, or bringing him in to faith in Chriſt Jeſus. Every one of us do ſtand in defiance, all the dayes of our natural condition, unto the very grace of God that is offered us for converſion. I ſay all our dayes, untill the time comes whereof the Apoſtle ſpeaks, that every thought in us be brought into captivity to the obedience of Chriſt, 2 Cor. 10. 5. till then, we ſtand it out in rebellion: ſo that it may very juſtly be ſaid by Wiſdom, Prov. 8. ult. ſpeaking in the perſon of God and Chriſt, All they that hate me, love death. A ſtrange ſervitude of a man under ſin, that for the ſake thereof, that which is the great terrour of the whole world, death, death eternal, ſhould interpretativè though not formaliter be loved. Being to ſpeak of this point of Reſiſtance offered unto the grace of God, we muſt note, that Reſiſtance is either between equal or unequal powers.

The Reſiſtance that is between equal powers brings [Page] forth the indifferency of an equal Scale, where neither end is victorious.

The Reſiſtance between unequal powers, is, either when a leſſer power reſiſts the greater, and then it retards the action, but makes no conqueſt: or when a greater power reſiſts the leſſer, and that conquers the Reſiſtance and ſwallows up the oppoſition. So that upon this point of the Reſiſtance of man, becauſe it is of no proportion to Gods omnipotency, therefore if God ſhould act ad extremum virium, to the extremity or height of his own power, there could be no oppoſition made unto Divine grace: But becauſe God is a free agent, tempering his working by his will, which gives the gage unto his power, putting forth ſo much as he will and no more, therefore is his grace whereby he calls man, often fruſtrated and defeated of his work. I will make no quarrel about theſe words which one calls prodigious words, which learned men have made occaſion of quarrel in the Church; the reſiſtibility and unreſiſtibility of converting grace; but ſo go on to handle this point, as to divide an even thred, that God may have and reap all the glory of this work of Converſion unto his free grace: and ſinful man nothing but thankfulneſs and ſelf-confuſion; thankfulneſs if he be drawn, or however ſelf-confuſion, and abaſement to himſelf: as contributing nothing unto, but a great deal of oppoſition and reſiſtance againſt the work: Let me fall upon a diſtinction that will clear your underſtandings in this intricate and difficult point.

We will diſtinguiſh, firſt, between the act of converſion, or the grace that is exerciſed in the act: And ſecondly,

The means and way of God which in the nature of it tends towards Converſion, as preceding and preparing [Page] of the heart thereunto: for its very well ſaid by a learned man: God doth not bring any man, ordinarily, into a ſtate of Juſtification per ſubitum Enthuſiaſmum, by ſudden and upſtart Enthuſiaſmes, by an unexpected work of illumination, but by previous means and methods and workings. Now upon this diſtinction I ſay: Firſt,

That the Grace of God exerted and exerciſed in and to the act of Converſion, ſo as it may be ſaid, now the man is Converted and born of God, I ſay that Grace in that act being carryed on by the revealed arm of God, is ſo potent and omnipotent, as that indeed it is inſuperable, and cannot be reſiſted by any victorious reſiſtance; it conquers all the reſiſtance of man that might be thought to fruſtrate and defeat it: for when God hath a meaning and intention to overcome the heart of man; effectually to draw him, he puts forth a victorious power, inſuperable to any reſiſtance that you can make, to make void the work: But,

Secondly, That Grace which God offers and gives to ſinful man, which in the nature of it tends to the bringing of man to repentance, and to faith in Chriſt Jeſus, leading thereunto, as the Miniſtry of the Word, and the excitations, and internal motions of the Spirit of God being diſpenſt by a more common hand: this Grace of God, this Initial Grace, this previous Grace tending to move, excite, and quicken man up; theſe are defeated, reſiſted, and fruſtrated by mans reſiſtance; and indeed no man ſhall be able to lay his impotency and unbelief at the door of God: But be made to take it upon himſelf, upon the reſiſtance that he makes againſt the hand of God ſtretched out to him, he being a gainſaying ſoul; and this is that I ſay which may be reſiſted, and is; Deſpiſeſt thou the riches of his goodneſs, and forbearance, and long ſuffering, called [...] the [Page] goodneſs of God, leading to repentance? theſe may be and are deſpiſed, Rom. 2. 4. So then,

This diſtinction being laid, we ſhall now enquire whether the heart of man do make actual and victorious reſiſtance of Gods Grace put forth in the act of Converſion: And for our clearer proceeding therein you muſt remember,

That Converſion doth either denote the work of God Converting man, and this is Gods drawing; or,

It denotes the action of man thereupon turning and coming in to Chriſt being thus moved: and this is called mans coming in the text, both of them make up compleat Converſion; the one whereby God turns man, and by the other man being wrought upon turns himſelf to Chriſt: Theſe two are inſeparable in time, but in order of cauſality Gods work is firſt; the traction of God is before the coming of man; the coming in of the light into a room, we uſe to ſay expels darkneſs, and plants in light, though it be but one motion and one act; ſo there muſt be the work of God enlightning the mind, ſoftning the heart, drawing the will, before there be a coming of man to God: the act of drawing is Gods, the act of Converſion or turning is mans: God in his act of putting in and drawing forth faith, doth not hinder, but rather is the cauſe that the heart of man performs his own act: and therefore the act of believing, howſoever it be given by God, yet being exerciſed and acted by us, is our act: for with the heart man believes, Rom. 10. 10. as we uſe to ſay, he that throws the bowl doth nor rowl or turn, but the bowl by motion from the hand: So when God puts forth this act to convert man, the act is mans; the act of Faith, and Repentance, and Converſion; but the power and hand whereby the heart is turned▪ that only is the act of God: Well then,

[Page] Firſt, If we conſider converſion as Gods drawing work converting the heart, we may ſafely ſay The heart in that act doth not make actual reſiſtance; much leſs overcome and defeat the power of Grace, which is put forth in believers with exceeding greatneſs of power, according to the working of his mighty power which he wrought in Chriſt when he raiſed him from the dead: there you ſee the work deſcribed in Epheſ. 1. 19, 20. Its true, there may at that time and doth lurk a bitter root of proneneſs in the corrupt heart (mark, here is the knot and great point) to reſiſt the motions of the Spirit, for the fleſh luſteth againſt the Spirit; and this root of habitual perverſeneſs is not wholly and preſently eradicate and rooted out by Converting Grace: But this we ſay, that Grace doth ſo powerfully work in the work or act of Converſion: it ſo ſweetly plyes the affections, the underſtanding, and the will with ſuch drawings, and carries the work on with that actual ſtrength, that the actual reſiſtance of the heart is tyed up, bridled, and ſuſpended for that time, that it doth not overcome the Grace of God; but the Grace of God overcomes the heart by a victorious delight to yeild up it ſelf to God; though there be corruption in it, it is ſo ſuſpended as it doth not act: I will give it you by this compariſon; The tyde doth not take from the river an aptneſs to run downwards to the Sea; but ſo powerfully when it comes in, bears the ſtream back, that it cannot take his natural courſe. I need not make application. And this may teach all Converts with what meaſure of admiration and thankfulneſs to come to God, for overcoming, bridling, and ſuſpending theſe reſiſtances of your froward hearts; for having lived twenty or thirty years in reſiſtance of Grace, and keeping it at the ſtaves end; and after Converſion reſiſting Grace and quenching the Spirit ſo often as you [Page] do; if God had left you in that act to theſe reſiſtances, you had been loſt and undone; and therefore that God at ſuch a time ſhould forbid, ſtill, and quiet theſe rebellions and reſiſtencies of your heart, till he had turned the ſtream, and taken away the ſtone, this is an admirable demonſtration of the mercy, love, and power of his grace to you. Of all things wherein God is to be praiſed, this is one, that a rebellious man that had ſo often before time and ſince reſiſted grace, that at that time when God Converted him, he did not leave him to the reſiſtencies of his heart: And how would that child had he wit, thank his Father for tying him hand and foot that he ſhould not ſtruggle (and otherwiſe he could not do) while he was cutting for the ſtone; for the ſtrugling might have prevented the cure. When God comes to work upon the heart, and man cannot but ſtrive, and reſiſt, and rebell againſt grace, that God ſhould take away at that time this reſiſtance, and bind a man hand and foot, and ſo to overcome him with grace that he cannot reſiſt it: Oh the admirable wonderful mercy, whereby the Lord makes a difference between his elect and others, whom he leaves with the bridle on their necks to run away whether they will; for it muſt be put among Gods promiſes and mercies, when though with ſome ſharpneſs he hinders us of the uſe of our liberty, in hindring us from finding contentment in our walking, contrary to our departure from him, as you obſerve Hoſ. 2. 6. I will hedge up thy way with thorns that thou ſhalt not find or enjoy thy paths: this hedge of thorns is an admirable mercy, for which the people of God have cauſe to bleſs God all their dayes, that keeps them from finding that content in the way of their ſins which otherwiſe they would have done: this Converting grace doth ſo put forth it ſelf in the act of Converſion of every ſinner (I know not your [Page] experiences of it) that it ſubdues the actual reſiſtance of mans heart at that time, as the effect of it cannot be fruſtrated or defeated, which teaches us with importunity of Prayer to beg this grace which comes with ſo much ſtrength, as that it bears down the wickedneſs of our hearts, and irreſiſtibly works a ſaving work. Turn thou me and I ſhall be turned, Jer. 31. 18. and draw me and we will run after thee, Cant. 1. 3. And that you that have received ſuch grace, may magnifie the goodneſs and power of God towards you in that diſpenſations.

The Reaſons why Converting Grace doth take away and overcome the reſiſtance of mans heart at the act of Converſion, which with great content and profit to the Reader may be given of the point, are four.

Reaſ. 1 Firſt, The Grace of Converſion doth not only move the heart to believe, but it makes it to believe; I ſpeak of the act of Converſion; it doth not only ſuadere, but perſuadere: I cannot diſtinguiſh theſe words in Engliſh; or this, it doth not only ſtand at the door and knock, and call, as you would do to awaken them that are aſleep within, Rev. 3. 20. as exciting grace doth (which is indeed a great favour) which is reſiſted by man; for to this Grace that knocks and is only pulſant, calling and awakening the heart of man, we may Ponere obicem, put a bar, bar the door the faſter as againſt a thief and invader that would come in by force: but the Grace of Converſion opens the door; and if there be no body within but thoſe that bar the door, it comes with ſuch power as opens the door, the heart, and comes in and takes poſſeſſion: for of the two, though corruption be ſtrong, yet grace, eſpecially when it comes in ſtrength, is the ſtronger: Our Saviour in Luke 11. 21. tells us, while the ſtrong man poſſeſſes his goods, all is well: but when a ſtronger then he (and that is the divine hand of God) comes to take [Page]poſſesſion he binds the ſtrong man; what that? binds up the reſiſtance of the heart; that when God comes to cut him of this ſtone, and he would ſtruggle, and could not do otherwiſe, Grace overcomes: it finds a man in unbelief, and doth not only command him to believe, but gives faith; therefore faith is not only the command, but the gift of God: it finds a man unwilling, but it makes him willing: it not only ſtirs up by way of exciting the will and the deed; but it works to will and to do, ſaith the Apoſtle, Phil. 2. 13. how long may one cry and call aloud at a dead mans grave, Ariſe come forth! but if with the call there go forth a power, as there did when Chriſt called Lazarus out of the grave, then he riſes and ſtarts up; This Converting grace is called by Divines Creatrix gratia, a creating grace, we are his workmanſhip created in Jeſus Chriſt, Epheſ. 2. 10. This raiſes the dead, this gives Spirituale eſſe, a ſpiritual being unto the ſoul: it puts in a formal principle of eliciting holy acts; this puts in new ſtrength, and heals the vicious inclinations; this grace doth not only call, and ſay, Obey my voyce, but it puts in the very grace of obedience: I will put my law unto the heart, and write it in the mind that they ſhall all know me, Heb. 10. 16. this drawing is the teaching of God, and Gods teaching is alway followed or accompanyed with ſucceſs, with the work it ſelf, viz. mans coming; for every man that hath heard and learned thus, comes to me; every man, John. 6. 45. and in a word, ſuch is the power of this Converting grace, that ſaith the Apoſtle, it is mighty to caſt down ſtrong holds, reaſonings, to bring down every high thing that exalts it ſelf, and to lead every thought into captivity to the obedience of Chriſt, 2 Cor. 10. 4, 5. and whats that, but it takes away the actual reſiſtance of the heart at that preſent time?

Reaſ. 2 Secondly, If this Converting grace ſhould not carry [Page] on the work with ſo efficacious and moſt ſweet a hand, as to overcome all our oppoſition, one of theſe two things would follow.

Firſt, That our Converſion ſhould be defeated, and Gods intention towards his Elect ſhould be fruſtrated: for this grace of Converſion comes from the purpoſe of God which is infallible: It is a calling according to his purpoſe, Rom. 8. 29. what purpoſe? why the purpoſe of his Election which muſt ſtand, Rom. 9. 11. the purpoſe of God muſt ſtand, that is, not defeated, fruſtrated, and finally oppoſed, for then it ſtands not: And how doth it ſtand? not of works and the compliance of the will of man, but of Gods call: now ſhall that grace that comes from a meaning and purpoſe of God, be defeated by mans oppoſition and reſiſtance? no, for then that could not be true, that he hath mercy on whom he will, and whom he will he hardens: God would have mercy on ſuch a man; but by his oppoſition made againſt that work he is defeated; which would be a ſad aſſertion.

Secondly, Or elſe this muſt follow, that the will of man caſts the ſcales of his Converſion, and ſo the chief part belongs to man, which is to decide the determine the work; for grace doth not then determine the will to a choice; but the will determines grace to an effect o [...] event, whereby man may ſtand out and ſay, I made my ſelf to differ from another; for another man had as much grace as I, but he repulſed and oppoſed it; he ſhut the door againſt it, but I let it in: and therefore the act of difference between my ſelf and other men, is my own act, the act of my own will: but this I ſhould by no means admit of; for to me it ſeems incredible, that God that made my will, and gave it that liberty that it hath, ſhould not, if he will, ſo work on it or in it, as he will, to his own glory, without any detriment to the nature or [Page] liberty of it, having a moſt omnipotent power to incline the heart of man like a river of water whether he will: De ipſis hominum volunt atibus facit quod vult: God doth with the very will of man, what he will; as if he that makes a lock and knows all the ſprings of it, ſhould not be able to make a key to it without breaking it all to pieces: and it is alſo a thing incredible to me, that God that hath determined of ſome perſons to grace and glory (let me ſuppoſe that, for I think it muſt be ſuppoſed) ſhould leave it to the will of man, (that knows not the purpoſe of God to him) either to determine himſelf to grace, or to defeat it at his pleaſure: this makes very ill muſick in an humble and rational ear: that God, that determines a man to ſalvation, ſhould leave it to the pleaſure of blind will to defeat the purpoſe of his grace; for if he ſhould ſtumble (as I may ſay) on the reſiſtance of it, he himſelf is gone for ever; which leaves not unto God ſo much above the Publican or they that are paſt over, as the Phariſee his God I thank thee.

Reaſ. 3 Thirdly, There is a good rule to be obſerved, laid down by our Divines, viz. To put difference between ſome principal acts of grace, without which the ſalvation of Gods Elect conſiſts not; and thoſe ſubſequent and following acts of grace, or the motions thereof in the regenerate, which though they were very good and godly acts, yet a believer may be ſaved without them. And upon the firſt ſort, viz. to believe in Chriſt, to Convert to God, to be made new creatures, to perſevere unto the end, for the performance of theſe, God in his time gives to his people ſuch a grace as ſhall not be fruſtrate or defeated, they ſhall be performed in thee: But for other acts that God calls for of thee, as to omit ſuch a [...]in, or to do ſuch and ſuch a duty; which being conſidered ſingle and particular, thou mayſt be ſaved without: in theſe he [Page] gives thee his Spirit whoſe conduct is to be followed: but as experience ſhews, the Elect and regenerate may deeſſegratiae may be wanting to this grace, and repulſe the motions, and as its ſaid, grieve the Spirit, Epheſ. 4. 30. if in one ſort of acts he ſhould reſiſt, he is loſt: and therefore God puts in a mighty hand and an abſolute will: I will put my Law, &c. in the other he guides by his Spirit; and a grace is given not ſo infallibly to bring the effect, which is good, not ſimply neceſſary to ſalvation: becauſe if you ſin by not doing your duty, yet your eſtate is not in danger: and here let me ſuggeſt a meditation or two to ſuch as are fit to make uſe of them.

Firſt, Let the regenerate conſider, that whereas they have reſiſted grace and the motions of it a thouſand tmes, and ſince their Converſion have grieved the Spirit by indulgence of their luſts againſt the motions of the Spirit and the dictates of their own conſciences; if God had permitted them unto themſelves, and let them have done ſo in the act of Converſion, they had for ever periſht; and their reſiſtance at other times ſhews they might or would have done ſo then, if God that may let his child ſlip and take a knock, did not yet keep a hand upon them that they fall not into the fire.

Secondly, Let them learn to underſtand God a right, and to take comfort, that though in other acts he pleaſe to ſuffer them often and very grievouſly to fall, ſhewing thereby the perverſeneſs of their ſpirits yet remaining, ſo as that they may fear they may loſe all and fall ſo as never to ariſe more: yet be comforted that in ſuch things as ſalvation lyes in, he will be ſure and an infallible God to his Elect; to ſupport and raiſe them up again: and let them alſo remember, that God ſo makes good the condition of his Covenant in things eſſential unto ſalvation to work them infallibly: I will put my fear into their [Page]hearts that they ſhall not depart from me, Jer. 32. 40. or as it is ſaid, Pſal. 37. 23, 24. The Lord or dereth a good mans ſteps, and he delighteth in his way: though he fall he ſhall not be utterly caſt down, for the Lord upholdeth him with his hand; though he fall in the Covenant, he ſhall not fall from it.

Reaſ. 4 Fourthly and laſtly, Converting grace in the act of it cannot be reſiſted and defeated; becauſe it is given to that end to ſubdue and overcome the reſiſtance of fleſh and blood: now that which is given to take away reſiſtance, no reſiſtance can ſtand againſt it; therefore in the work of Converſion it will leave in the heart no actual rebellion that ſhall perk up to defeat the work: A nullo duro corde r [...]ſpuitur; it is not reſiſted by the heart thats hard, becauſe it takes away the hardneſs and gives a heart of fleſh, Ezek. 36. 27. I will take away the heart of ſtone and give a heart of fleſh; take away the heart untractable, and give a heart thats tractable; I will take away the heart thats hard as ſtone to reſiſt, and give them a tender heart to feel their own miſery. I may give it by this compariſon: In a room if the windows be not ſhut, the darkneſs cannot reſiſt the light, becauſe its given to that purpoſe to expell the darkneſs: And when God gives any thing to take away an oppoſition, that oppoſite cannot ſtand in its place; ſo this Divine grace is refuſed by no hard heart of man, when it comes with the meaning and purpoſe of God to carry it on, becauſe then it comes with commiſſion and authority to remove obſtacles and pull away bars that it may overcome: And this much be ſpoken of Converſion as it denotes the act of God drawing or Converting, and the deportment of mans heart under it.

The ſecond conſideration is as Converſion denotes the action of man; Converting to God upon and by [Page] vertue of this drawing of God: And what is the deportment of the heart when it is toucht by this loadſtone and drawn by this grace? freedome ſay I, and willingneſs; there follows thereupon, a coming, nay a running after God, in Cant. 1. 4. For the power of God and willingneſs of man do conſiſt together, thy people ſhall be willing in the day of thy power, Pſal. 110. 3. Now therefore I will ſay, that man cannot be ſuppoſed in this act of Converſion, as it is his, to reſiſt or be unwilling, becauſe he is made willing, and the reſiſtance for this act is overcome and ſubdued. And therefore it is ſaid, as God draws, ſo man comes, and his coming is an act not of force but of freedom, being both powerfully and ſweetly drawn by the cords of man, by the bonds of love, Hoſ. 11. 3. And therefore as mans reſiſtance of Gods work, and his free coming in to God cannot ſtand together in the ſame act, there is reaſon in nature for that: a man may as well move Eaſt and Weſt at the ſame time, as reſiſt and be willing to come all at one time; for there is a contradiction in the terms to ſay, though a man doth believe, yet he will not believe; for man will not reſiſt being made willing to comply with God; and this is the miracle of Gods power and grace in mans Converſion; that the heart ſo prone and apt to run into ſin ſo headlong and uncontrouled, ſhould upon the touch of this loadſtone of grace be made ſo free and delightful to come to God, and by this marriage conſent to joyn hands with God; loathing in compariſon of God the thoughts of thoſe luſts and pleaſures which he ſo doated on in the dayes of his captivity to ſin; and ſaying as they ſaid to their Idols,Iſa. 30. 22. Fie upon you, get you hence; and therefore there can be no reſiſtance remaining in this coming; ſo that its clear, that neither in the act of Gods drawing or in mans act of turning will there be found a victorious reſiſtance [Page] (an habitual corruption there will remain) but that it is bridled at any time, let it magnifie for ever Gods mercy and grace: 2 Cor. 13. 8 [...]. we can do nothing againſt the truth but for the truth, ſaith the Apoſtle: But though this may well be ſpoken to magnifie the grace of Converſion to ſet you to pray for it; and to teach that God is able to carry man out of himſelf in deſpight of his teeth as I may ſay; as Iron toucht with the loadftone cannot but move to the North: yet withall to let you ſee to humble you the abomination that is in your hearts, what enemies you are to Converſion and faith in Chriſt; and conſequently to your own ſalvation.

Serm. 11 NOw having ſaid this, concerning the grace put forth and exerciſed in the act of Converſion; and ſhewn tha [...] Converting grace flowing from the purpoſe of God, is in the act of Converſion victorious over the reſiſtance of the corrupt heart, and though it do not ſuddenly extirpate all the degrees of habitual perverſeneſs and rebellion, yet it binds up the actual reſiſtance at that time, as that it is imprevalent to divert the work of ſo powerful grace: I come to the point wherein the reſiſtance offered to the grace of God doth lie; and that is, the grace that is promiſcuouſly offered unto man in the Miniſtry of the Goſpel or other external means, though it be carried o [...] by great enlightnings, moral ſuaſions, ſweet invitations, loud pulſations, or knockings at the door of ſecurity: and though by theſe means there be wrought ſome common graces that are common in elect and reprobate, like the joy in the ſtony ground: I ſay though theſe be, yet both theſe offers of grace, which being received would make a man happy, are reſiſted and oppoſed: and theſe ſhallow graces are but like ſome [Page] winter fruit, that never ripen, and come to maturity, as the blade in the thorny and ſtony ground never came to ear well and ſo to harveſt: ſo theſe graces may be finally choaked, and from them a man may finally fall away: this is the point of reſiſtance of this grace offered; which before I give the reaſons of, I ſhall premiſe three things to be handled:

Firſt, Concerning theſe offers of grace, I ſhall ſay three things.

Secondly, Shew the entertainment of theſe offers is with oppoſition and recuſancy.

Thirdly, The dangerous caſe that man falls into by this refuſal;

As concerning the offers of grace that God makes you in the Goſpel, know three things:

Firſt, That the Goſpel tenour or terms may be propounded to every creature; thats the phraſe of Chriſt, Mark 16. 15. Go preach the Goſpel to every creature; that is, in the dialect of Chriſt which was the received form of ſpeech uſed at that time by the Jewiſh Rabbies, every man, every humane creature; for it belongs not to the Angels that ſinned, though they be ſinful creatures; theſe Goſpel propoſals do not belong to them, but every humane creature, which is expounded by Matthew, Go and Baptize, that is, Diſciple all Nations, Mat. 28. and whats the meaning properly of all Nations and every creature? this, that whereas the Jewiſh Pale was but of one Nation, they were the Church of God impaled, and there was a wall of partition between them and all the world beſide, and he dealt not ſo with every Nation as he did with them: It ſeems now the Pale is broken down, the wall of partition, and the ſeveral is made common; now go preach to every creature: that is, the Jews only are not the ſubjects of Goſpel promiſes, but all and every [Page] man, to them it may be propoſed: and what are thoſe Goſpel terms? he that believes and is baptized, ſhall be ſaved; he that believes not, ſhall be damned: but is this Goſpel? he that believes not, ſhall be damned.

To this I anſwer, you muſt conſider the meaning of it: under the Law there was a curſe went out againſt every man for every ſin: there could not be an idle word or thought but the curſe of the Law went out againſt: In Gal. 3. 10. Curſed is every one, &c. Now mark, though this curſe may go forth againſt every ſin by the ſentence of the Law; yet it is diſſolved and taken off from believers, and abides only becauſe of unbelief, Joh. 3. ult. Believing takes off every ſcore; and that only.

About theſe offers of the Goſpel conſider two things, they are made with Invitation and with Encouragement.

Firſt with Invitation of ſuch as could not expect to be at the marriage feaſt of a Kings Son: Go out ſaith the King, to the high-wayes and hedges, and invite the meaneſt and moſt remote creatures, Mat. 22. 4. and they called in both good and bad, and furniſhed the feaſt with gueſts: all ſorts may have theſe Goſpel propoſals made to them▪ And,

Secondly, Its made with Encouragement, and that to the moſt crimſon and ſcarlet ſinners, Iſa. 1. 16, 17, 18, Waſh you, make you clean, &c. None that came to Chriſt for cure were diſmiſt without healing, though they were Samaritans and not Iſraelites: therefore no man can ſay, that God by the tenour of the Goſpel hath excluded him, or ſhut the door againſt him; for in Iſa. 56. 5, 6. the Prophet Iſaiah gives in words of Encouragement; Let not the ſon of the ſtranger ſay I am caſt out; nor the Eunuch, I am a dry tree (for both the ſon of the ſtranger, the Proſelyte, and the Eunuch had a mark of diſgrace upon them) for if they fear the Lord, they ſhall enjoy the [Page]priviledges of children and favourites; his meaning is, there is no man ſo alien, ſo remote from God and his favour, that hath all the marks of diſparagement upon him; but if he will come in and believe, the invitation is made to him▪ I confeſs we read in the Scripture, that the Spirit of God forbade the lantern-bearers of the Goſpel to go into ſome Countries, and the providence of God at all times and at this time ſo regulates the ſun of the Goſpel, as that ſome people are as in night: but this I ſay, that no man is excluded by the Goſpel tenour from the offer of grace that is propounded in the Goſpel, by any national bar as in former time: And then,

Secondly, As the Goſpel offer, and the propoſals thereof may be made to every man without any other conſideration then that he is a ſinner. Art thou a ſinner? for thee Chriſt is a Saviour: that as the brazen Serpent was ſet upon the pole for the wounded and bitten with fiery Serpents: So is grace offered in the Goſpel, to them that are finners without any other conſideration for the offer of it: underſtand me right: but for the promiſe of the Goſpel. thats made to every one that comes to Chriſt for the grace promiſed; and here is no condition of worthineſs, but of fitneſs and meetneſs, whereby a man may be in a nearer capacity, but hath no more merit or worth, as I ſhall here ſhew you: The Goſpel makes the Proclamation of pardon to all men that are in actual rebellion: that as a Prince by his pardon charms the ſword out of the hands of a Rebel: ſo if your iron hearts were ſoftned to underſtand the grace of God, upon his Proclamation, you might have the ſword of rebellion charmed out of your hands, and be brought into ſubmiſſion unto Chriſt: but the Goſpel makes the promiſe of pardon and grace to a believer in Chriſt, and to every believer without any reſpect to what he hath been in times▪ paſt, [Page] whether he be Barbarian or Scythian, bond or free; for the righteouſneſs of God is upon all and unto all that believe; for there is no difference, Rom. 3. 22. Mark and be invited I beſeech you that have ſo long ſtood it out and reſiſted the grace of God: Oh! be you invited to come in; the promiſe is to every one that thirſteth, Iſa. 55. 1. All that are weary and heavy-laden with the barthen of their ſins and miſeries, Mat. 11. 28. And whoſoever will (viz. is willing) let him come and take of the water of life freely, Rev. 22. 17. Every one that believeth in Chriſt, ſhall not periſh, but have eternal life, John 3. 15, 16. So that you ſee the Proclamation is general, the invitation of the thirſty to water, wine & milk, of the loaden and weary unto reſt, of the willing unto the water of life; and the Promiſe is general to all and every believer, and that of eternal life; and therefore you may conclude, there is an offer of grace made to ſinful and wicked men by the Goſpel; for thou (ſaith the Pſalmiſt of Chriſt) haſt received gifts for men; yea for the rebellious alſo that God may dwell amongſt them, Pſal. 69. 18. And then,

Thirdly, Which binds all the reſt, whomſoever God doth call to faith and Converſion by the invitations of his Word, and by the pulſations or knockings of his Spirit, he calls and invites them ſeriouſly and in good earneſt: what think you? when Chriſt ſaith, how often would I have gathered you! and when God ſaith, Ezek. 14. 13. I purged thee and thou waſt not purged: are theſe things ſpoken in jeſt? we muſt not judge that grace is not offered in good earneſt by the event that it hath in us; for it may be fruſtrate and without ſucceſs; but judge by the nature of the benefit offered, by the excitements afforded, and the aids and motions ſupplyed, and by the tendency of them what they mean, and in their nature drive at; even at the bringing of you to Chriſt Jeſus: [Page] let no man think with himſelf that God Tantalizeth man with the offers of his grace, and that he is not really minded that they ſhould be received; but let this principle be ſetled and throughly fixt in your hearts, that God is in good earneſt and means ſeriouſly, when he woes and invites you to repentance; for this principle is of great uſe; for that induces the acceptance, the reality of the offerer: no man will look on a bargain that is offered him in jeſt: look after a gift though never ſo rich that is holden forth in a pretence and ſimulation; this will not induce a man to look after grace, if he hath this perſwaſion that God Tantalizeth him with it: what man living under the Goſpel can ſtand out and ſay? Lord, I would, but thou wouldeſt not; I put forth my hand and thou dreweſt back thine; let no man think this to excuſe himſelf upon God; this was intended by a Parable, Luke 19. 20. of him that had a talent given him who laid it up and did not uſe it, thinking to excuſe himſelf on the temper, the auſterity of the Maſter, ſo to put off all blame from himſelf, whereby our Saviour ſignifies that men would put the fault upon God; ſaith he, Maſter, I knew thou wert a hard man, that reapeſt where thou didſt not ſow; therefore I laid up the talent that thou mighteſt have thy own; the Maſter ſpeaks to him, calling him evil ſervant, and retorts the objection upon himſelf, if I were a hard man, thou oughteſt to have put forth thy talent rather: he is deceived that thinks to clear his neglect by faſtening a reaſon for it upon God: for there are four things in the Scripture that ſeem to me to prove theſe offers of grace in the Goſpel to be ſerious: I know not how others may interpret them.

Firſt, The pathetical form that is uſed of inviting ſinners, ſo low ſometimes that God doth beſeech us to be reconciled; God and Chriſt doth beſeech you by us that [Page]are his Miniſters and Embaſſadors, 2 Corinthians 5. 20.

Secondly, By the frequent exhortations: and amongſt the reſt (for I ſhould ſpeak the whole Bible in a manner to name all) that 2 Cor. 6. 1. we beſeech you that you receive not the grace of God in vain (for its not offered to you in vain) for he ſaith there is a day of Salvation and that is now: And then,

Thirdly, By the expoſtulations with careleſs and negligent men for not coming in, neglecting or abuſing theſe offers; I wonder that you are ſo ſoon perverted and carryed away to another Goſpel, in Gal. 6. 1. And then,

Fourthly, By the promiſes made and holden forth, Rev. 3. 20. I ſtand at the door and knock, if any man will open to me, I will come and ſup with him: and do not all theſe forms of dealing with man prove ſufficiently the reality of the offers of grace to a ſinner? yea verily, and that he doth not dally with men: For elſe,

Firſt, God ſhould ſeem hereby to deceive men, to offer them a purchaſe and a prize, and call and invite them in the Name of his Son Chriſt, and never mean or intend that this grace ſhould be by them received.

Secondly, The meſſengers whom God ſends forth to be woers of chaſt virgins unto Chriſt, and to beſpeak the eſpouſals as the Word is, 2 Cor. 11. 1, 2. they ſhould be found falſe witneſſes; for what would you take him to be that ſhould ſpeak to a man to beſpeak a virgin for him, whom he never intends or means to have, if ſhe would have him? And then,

Thirdly, The neglect of this grace might more excuſably be made a great deal, and would have a greater colour of excuſe; for they would ſay, there was indeed grace holden forth to them in mockery, without any reality that they ſhould receive it; but now God finds [...] with men and blames them for not acknowledging [Page] or not conſidering that his goodneſs ſhould lead them to repentance, and therefore do deſpiſe it as the phraſe is, Rom. 2. 4. And therefore it muſt be a plain caſe, that the drift and ſcope of that goodneſs is to lead men to repentance, and ſo the whole army of providenti [...] diſpenſations, the offers made in the Word, the excitements of the Spirit of God, as well as other goodneſs, do all ſpeak and tend to the clearing of God of ſimulation or meer pretence: I would it were believed, that though you were never ſo remote and far from this grace, and ſeem to deſpair that you cannot have it, and think that. God doth but dally when he makes the offer to you, or whatever your apprehenſions be, ſettle it in your hearts, the offer is real, and God is ſerious and in good earneſt whe [...] he offers Chriſt and grace in the Goſpel. One great objection there is in this point.

Queſt. How can theſe offers of grace be ſerious or in earneſt, when ſo many thouſands called by the Word are not abſolutely converted? how doth God deal in good earneſt in the offer of grace, when he doth not abſolutely give it and work this Converſion? if God had a ſerious will, it would be abſolute by power to work that he calls men unto; if God were in good earneſt that I ſhould be converted and believe in Chriſt, then God by his abſolute and peremptory will would give me this grace and work it in me?

Anſw. But we anſwer that the will of God may be ſerious, though it be not abſolute and peremptory▪ God may by his ſerious will will that you repent, and yet by his abſolute will work it not: The great iuſtance in this point is: God had a ſerious will that Adam ſhould ſtand, for God was not in jeſt in that buſineſs; but God had not an abſolute will that he ſhould ſtand, ſo as to work and confirm him in that eſtate; ſo as to cauſe. Adam to ſtand [Page] in his integrity; ſo the will of God may be ſerious in commanding of a man to repent, and yet not abſolute and peremptory to work it in that man if he refuſe to obey the command; when God commands a man to make him a new heart, to circumciſe his heart, or to obey his holy Laws, in all theſe, God is ſerious and in good earneſt, notwithſtanding he doth not abſolutely work theſe in all: In the Elect of God whom he hath choſen he doth indeed not only command, but works it: In all he doth not: And the reaſon is, becauſe God is ſerious in his conditional promiſes or Covenant, when he ſpeaks to man to believe, and thereupon promiſes pardon, he is in good earneſt; for he would have men to believe, and it is their ſin not to do it; and then if they do, the connexion between faith and pardon is ſure: a man earneſtly perſwades his ſervant or friend to be cut of the ſtone; they will not; the man takes his child and binds him, cuts and cures him; he goes further with his child then he did with his friend or ſervant; yet he did ſeriouſly perſwade them, though he did not go ſo far with them, nor had he reaſon, but leaves them to themſelves; not that a ſimilitude ſhould run on four feet, but take it in the general meaning; God doth perſwade with men to break the ſtone, and to plough up the fallow ground of their hearts: but he takes them that belong to the Election of his grace, and whereas they refuſe this grace as well as others, he takes away the heart of ſtone from them; I will take away the heart of ſtone and give a heart of fleſh, and therefore when the Lord ſaith thus in Ezek. 18. 31, 32. Caſt away your tranſgresſions, make you a new heart and a new ſpirit: for why will ye dye O houſe of Iſrael! I have no pleaſure in the death of him that dyes, therefore t [...]rn your ſelves and live: be aſſured God is in good earneſt with you; this is his ſerious will, this God calls upon man [Page] for, notwithſtanding he doth not work this new heart in all, but in ſome: for he ſaith in Ezek. 36. 27. a new heart I will give you; he bids them to circumciſe, and ſaith, I the Lord will circumciſe, Deut. 30 6. mans duty is made Gods act, that which God requires in man ſeriouſly, is made Gods act to perform in man, graciouſly: in the mean time by his calling and offering of life, he hereby ſhews you what is his will of approbation, that is, what is the acceptable and perfect will of God, Rom. 12. 2. there is an acceptable will and an effective will of God: the acceptable will of God is ſeen in this call and offer of grace: the effective will of God is that of his purpoſe which is effective of the work, works the work upon you: now God is ſerious when he ſpeaks according to his acceptable will, though he doth not effect it abſolutely and peremptorily.

Serm. 12 THE acceptable will of God is your Sanctification, 2 Th. 4. 3. this is the will of God, your ſanctification; this God approves; and the effective will of God whereby he works, is like that, I will, be thou clean, Mat. 8. 3. or that Jam. 1. 18. of his own will begat he us. The acceptable will of God is that which ſhews your duty, and what you muſt have if you will not dye, if you will be ſaved, Ezek. 18. 31. Caſt from you all your tranſgresſions, make you [...] new heart and a new ſpirit, for why will ye dye? the effective will of God, is that which works both to will and to do; which ſaith, I will take away the heart of ſtone and give a heart of fleſh, and I will give a new heart and a new ſpirit, Ezek. 36. 26, 27. The acceptable will is his ſignifying will, what he will have done by us. The effective will is the will of his purpoſe, what he will do in us. The o [...] ſhews it ſelf in the word, the other in the work. This [Page] acceptable will of God manifeſted in Evangelical commands and promiſes, whereby he commands faith and repentance, and promiſes pardon of ſin and life, is that which we muſt look unto and prove, as the Apoſtle ſaith, Rom. 12. 3. and this is ſeriouſly propoſed to men. But the will of Gods purpoſe, his effective will is ſecret, and ſo cannot be the guide of our addreſſes to God, nor the rule of our believing (for Gods acceptable will is the rule of our faith) And this will of Gods purpoſe though it be abſolutely performed in and unto all that are under that purpoſe; yet there is an outward calling of many that are not choſen, and there are offers of grace to infinite, unto whom it is not powerfully given; for it is ſaid,Mat. 13. 11. to you it is given to know the myſteries of the Kingdom, but to others it is not given; and yet to thoſe to whom it is not abſolutely given, it is ſeriouſly offered; according to the effective will is the one, and according to the acceptable will is the other: and here comes in a queſtion.

Queſt. What is the reaſon that God effectually works that grace in one, which he doth but offer to another? that God works by his abſolute will the grace of Converſion and Faith in ſome, which he offers and requires according to his acceptable will of others; and why doth he ſo pathetically work with counſells and perſwaſions that which he might command? if God command light to ſhine out of darkneſs, and do not create that light, the light doth not ſhine: one word, fiat lux, would effect the work which he commands to be wrought in us, and by us is reſiſted; this is the great objection.

To this I ſay three things.

Anſw. Firſt, That God might have converted his Elect as he made this world, that is, immediately without tools or inſtruments: God in the Converſion of man, [Page] will deal with man as man; he will uſe a miniſtry, a means, by exhortation, by conviction, by counſel and by moral perſwaſions; that as its ſaid, Hoſ. 11. 3. he will draw with the cords of man, ſo he will deal with man as man, by reaſonable counſels and perſwaſions leading him, not as a ſtock by a Cable rope of meer force, but ſo as that he may by excitation quicken the affections, by enlightning convince the underſtanding, by awakening carry the will; this muſt be that the affections may be allured and drawn up to the conſideration of ſpiritual things; ſo that this being the way of God, of neceſſity it doth require that there be uſed means, motions, counſels, perſwaſions, and the like. I have to ſay further on this head theſe four things:

Firſt, God by theſe offers and tenders of grace publiſhed in the Word and left to the management of man, convictively ſhews what even his Elect are; that without his powerful hand to ſtrike the ſtroke the work will not be done; for the Elect of God as well as others being only morally moved and perſwaded to Converſion, do uſe the ſame ſhifts, and Tergiverſations, make as much reſiſtance and ſhew the ſame unwillingneſs as other men do; and therefore take this for a rule and find it in your ſelves, that God commonly convinces a man before he converts; convinces man of his own impotency and oppoſition, before he put forth his own arm; and therefore leaves him to his own recuſancy and reſiſtance to [...]ry his own ſtrength, and a long time lets him alone to his own purpoſes, which will ſavour of pride enough untill God ſhew him the difference between the report of the word and the arm of the Lord revealed: for although the word of God, the Goſpel that we preach unto you, is the fitteſt means in the world of an external inſtrument to convert the heart of man, and is furniſht with all requiſites [Page] to work on the heart; yet its but like a key very ſuitable to the ſprings of a lock, and put into it, that will not ſhut the bolt and open the door without a hand to turn the key as well as put it in: ſo if the Word preacht be never ſo fit to meet with the ſprings in mans heart, yet if there be not a ſtrong hand to turn the key, the heart will not be opened: ſo that when God convinces by the offer of grace, and leaves you to your own acceptance, little good will be done without the putting forth of his own arm to the work.

Secondly, With theſe offers made in the Word, God in Converſion goes out with his arm, and ſo Converſion is wrought (in thoſe he purpoſes to call) by the inſtrument, morally by perſwaſion, by Gods hand ſupernaturally; ſo with the word that faith Lazarus come forth, there goes a work of power to effect it; this power goes forth with the Word, as the hand with the ax, with the inſtrument, with the key for the honour of the ordinance: And therefore its told you while Peter ſpoke, Acts 10. 44. the Holy Ghoſt fell upon the hearers; meaning that there went out with the Word the power of the Holy Ghoſt to convert them that God calls according to his purpoſe; he takes hold of their hearts with his powerful arm and brings them in, yet not without means, as if they were converted by Enthuſiaſms, but in an ordinary way, as I may clear it by a compariſon: frictions & rubbings uſed ſometimes to a people in a ſwound are very profitable to recall life where there was life before; but if uſed to a dead carkaſs out of which life is gone, doth nothing to beget or recall life: ſo are the tenders of grace, offered with exhortations and counſels, motions and knockings; if there be life of grace in the heart, they are profitable to revive, to call in, to refreſh grace: but if uſed to a natural man, to a man dead in [Page] ſins, of themſelves they work nothing, they leave him as dead as they found him, untill there be a new life of grace put into him; which is the work that I contend for to be of God.

Thirdly, By theſe offers of grace and exhortations, God takes from man all excuſe; all the light that God gives to man doth tend to render man unexcuſable, though it be but natural light, for ſo far as it directs, Rom. 1. 20. that they might be without excuſe; for what? for not believing in Chriſt? no, that light went not ſo far; no light leaves a man without excuſe farther then it goes; Goſpel-light goes farther then natural light, and convinces in a farther degree and proportion, as the light is greater; and as far as it convinces, ſo far it will leave without excuſe; and therefore there is no man that hath Chriſt offered, that is enlightned, convinc't, hath tenders made unto him, but is left without excuſe; and though men in wantonneſs of diſputes may weave a web of excuſes, and muſter them up againſt God: yet no man in agony of conſcience upon his death-bed or at Gods Tribunal, ſhall-be able to make any excuſe for the neglect and reſiſtance of the grace of God, but ſhall be like him in Mat. 22. ſpeechleſs: he might have ſaid ſomewhat for himſelf, as to them that called him to the feaſt, but there was no excuſe to be made to the King. There are two caſes wherein all excuſes are taken from man. Firſt, In caſe of voluntary impotency by a mans own default, as if he imbezel the ſtock committed to his hand, and would make an excuſe for non-payment of a debt, though he may ſay he have it not, that ſerves not his turn; for you had it and the ſtock by you is imbezelled: Or ſecondly, if he be oppoſite and reſiſt, as if a man that will not or cannot ſee becauſe he ſhuts the window and will not let the light in, its no excuſe for [Page] him to ſay I do not ſee, becauſe its a voluntary act of his own to ſhut out the light: in both caſes he is without excuſe. But eſpecially I lay weight on the latter, the reſiſtance of man and his oppoſition; for there is no man living that reſts in a ſimple impotency, but reſiſts and ſhuts his eyes, and makes oppoſition to the grace of God tendred to him:John 3. 19▪ light is come into the world, and men love darkneſs rather then light, this is the condemnation.

Fourthly, God in the Goſpel ſeldom or never offers grace to a man, but he affords and furniſhes him with ſome degree of light and power to do more then he doth, to go farther then he doth; for in Rom. 1. 17. the wrath of God is revealed from heaven againſt thoſe that hold the truth of God in unrighteouſneſs: that is, for not living up to their light, nor doing ſo much as they may or can: no man in the world untill God work upon his heart ſavingly, live [...] up to his own rule, neither doth facere quod in ſe eſt, do ſo much as he might and hath power to do; and therefore God is no way bound to give converting grace; if a man will not imploy one talent ſo far as he may go with one, what reaſon hath God to give that man five or ten talents? None at all when the power and grace of God given is reſiſted and oppoſed, and neglected; What reaſon is there that men ſhould cavil againſt the Lord; and ſay, I had not ſo many talents, whereas he did not uſe the one he had! no man is without a talent, every man hath ſomewhat whereby he may trade for God, and becauſe he doth not do it, certainly the Lord is free and clear, if he do not give him more, if he do not give him converting grace: God will I ſay be clear when he is quarrelled at by man.

Anſw. 2. Secondly, Converting grace is Gods own, not diſpenſed to any in a way of Juſtice, but as a gi [...]t of Gods meer will and pleaſure; and who ſhall call any ma [...] [Page] to account for the gifts he gives? if it were in juſtice, there a man might demand account; in Mat. 20. 15. is it not lawful for me to do what I will with mine own? grace is Gods own, and therefore is not tyed to accounts; ſo its argued Job 33. 15. why doſt thou ſtrive againſt the Lord? he giveth no account of any of his matters: and in reſpect of this ſoveraignty of God, he hath no other rule to guide his gift of grace but his own will; for he hath mercy on whom he will: for who hath enjoyned him his way, or who can ſay thou haſt wrought iniquity? Job 26. 23. therefore let thoſe that from Converting grace do but ſeek an argument of excuſing themſelves and diſputing with God, in ſilence firſt ask themſelves that queſtion in Rom. 11. 35. who hath given to him firſt? and it ſhall be given or rendred to him again; firſt let him ſtand out and ſay, this I have done for God, and have given to him, and therefore let him be juſt to render to me again, or ceaſe to quarrel.

Anſw. 3. Thirdly, God doth not give Converting grace to all that have the offer, to the end that he may make his grace the more glorious and admirable, and his Elect the more thankful and obliged; who when they ſee what the Lord hath done, what ſcandal as it were he hath run himſelf into in the eyes of the world, to greaten his mercy in their eyes, how this is denyed to many better then themſelves, may ſtand admiring at that whereof no reaſon out of God and the cabinet of his will can be given. If this grace which God hath given and will give to his Elect, had been univerſal, I do think I may very well ſay it muſt needs have fallen in price, becauſe reaſon teaches us that full markets make cheap commodities: and therefore the wrath of God on veſſels of wrath, doth ſerve to ſhew forth his mercy on veſſels of mercy, Rom. 9. 22. to whom it appears to be riches of glory, even by [Page] the conſideration of Gods wrath upon others; let Gods people look themſelves in this glaſs, and let them know that grace hath more glory by the property of diſcriminancy then it could have by univerſality; for if diamonds were as common as Flints and Pebles, I think people would not ſo much wear them on their fingers: and ſo much of the firſt Premiſe.

I come to the ſecond, which is, what entertainment the offers of grace do find with a natural man, and that is oppoſition and reſiſtance, that look as the hard wall reverberates and beats back the ball thats thrown againſt it, and the harder you throw it, the farther it recoils upon you; ſo the hard heart of man by its renitency reacts and repulſes the tenders of grace; and becauſe this is a point that no man will eaſily believe that he is a reſiſter of grace, therefore I mean to handle it only by opening ſome plac [...]s of Scripture, wherein you ſhall ſee that God charges this on you, and then I ſhall ſum them up into a total.

Firſt, there are two denominations of men that are ſaid to hate the light and to hate Chriſt, John 3. 20. every one that doth evil hates the light: and John 15. 18. the world hates me: the higheſt degree of malignity is expreſt by hate; the two higheſt and moſt pretious things, Chriſt and light are hated, by men that love their luſt; by the world, that is in the dialect of Chriſt, the not called, the unregenerate, which ſhews us the general ſtate of men that are not brought into Chriſt, they hate the light and they hate Chriſt; but yet men will not own it, they think not ſo; ſo Hazael when he was accuſed by the Prophet, that he ſhould rip up women with child, and other villanies when he came to be King; What ſaith he, am I a dog to do ſuch great wickedneſs? no more do men think this of themſelves that they hate Chriſt or [Page] the light: Its true, the general and toothleſs light, the ſhining and gliſtering light of ſpeculation is pleaſant; thats not the light which is hated; but as the light that comes on ſore eyes and cauſes them to ſmart is tedious; ſo that light that diſcovers and convinces of ſin and miſery by reaſon thereof, and threatens vengance from God for it, that you cannot abide; for mark the Word, they hate the light leſt their deeds ſhould be reproved; the reproving light is taken very ill, they cannot bear that.

Secondly, Thoſe that are in impenitency drunk and aſleep in the devils ſnare, do oppoſe themſelves, or as the Word ſignifies, are contrarily diſpoſed and affected, 2 Tim. 2. 25. Let the Miniſter inſtruct in meekneſs them that oppoſe themſelves: And who are theſe? the ſecure wretched man, who being drunk is fallen aſleep in the ſnare of the devil; for it is that he may awaken out of drunken ſleep unto a ſober mind thoſe that lie croſs in the way, if God peradventure will give them repentance to the acknowledgement of the truth which they diſown and diſavow; and this is their reſiſtance.

Thirdly, The Goſpel invitations are ſlighted by men of worldly ſpirits and employments, whoſe very callings do call them from the Goſpel feaſt, Mat. 22. 1. For till a man be brought to God, his imployment, his lawful calling in the world makes him to ſlight the grace of God; they were called to the Supper; and the farm, the oxen, the merchandiſe, and the marryed wife, hinders their coming; this and that, other vanity are preferred; for though heaven be never ſo great a thing (as indeed it is) yet to a man that hath a cloſer, though a petty thing, in his heart, that hinders his choiſe of heaven: as though the firmament be a great thing, yet let a man put a ſix pence or three pence on his eye and it hinders his ſight of heaven, becauſe a cloſer thing lies on his eye: ſo when [Page] this world and the things thereof lie cloſe to the heart, though petty and mean, they bring a contempt and ſlighting of this converting grace offered in the Word of the Goſpel; and therefore ver. 5. they made light of it, and ver. 3. they would not come, and this is their reſiſtance.

Fourthly, The patient expectation and loving call of God is gain ſaid, even by Iſrael that had the Ordinances of God; what good did they? they were reſiſted; how is that proved? in Rom. 9. ult. all the day long (the day of that Nation, while it was a Nation, till it grew night with them) have I ſtretched out my hands to a gainſaying and contradicting people that believe not: all day long, there is patience; have I ſtretched out my hands, a Metaphor taken from a Mother calling her child: there is a ſhew of calling with affection; and yet the proud and ſelf-righteous people were gainſaying and contradicting; thi [...] was their reſiſtance as long as Gods patience: and do not you find this in your own hearts? how often have you gainſaid and contradicted the God of heaven?

Fifthly, The counſels, invitations and reproofs of Wiſdom (i.e.) of Chriſt, are not regarded; in Prov. 1. 24. a terrible place, I have called and ye refuſed, ſtretched out my hands, and no man regarded; ye have deſpiſed all my counſel, and ſet at nought all my reproof, or hated my reproof; and the [...] he proceeds to tell them how bitterly he will go out againſt them: here is calling, ſtretching out of hands, counſel, reproof, and they all refuſed, not regarded, deſpiſed, hated; I think this amounts to the point of reſiſtance.

Sixthly, The Holy Ghoſt is reſiſted in Acts 7. 51. ye ſtiff-necked and uncircumciſed, ye do alwayes reſiſt the Holy Ghoſt: but how doth this ſtand with the former point, that the Spirit of God in the point of Converſion cannot [Page] be reſiſted? I anſwer: The clear meaning of this phraſe, is, the Holy Ghoſt ſpeaking in the Prophets: you have reſiſted the Holy Ghoſt ſpeaking and teſtifying to you in the Prophets, as if he had ſaid, the Holy Ghoſt ſpeaking in the miniſtry and calling by the Word of the Goſpel, thats it you have reſiſted; for its not meant of the renewing Spirit in the heart, but of the Spirit teſtifying in the Prophets, ye uncircumciſed and ſtiff-necked; like a Bullock of a hard neck that will take no yoke: and uncircumciſed, that is, hard and obſtinate againſt God; you do alway reſiſt the Holy Ghoſt: this was their reſiſtance, from whence you learn that there is a natural hardneſs of heart, an obſtinate neck that is the cauſe of mans reſiſtance of the Holy Ghoſt, both ſpeaking in the Word, and knocking at the door, and exciting with motions the heart to believe; all is in vain; for it is but as knocking at a dead mans door, or at a guilty perſons door, that will put more bars when one knocks: ſo when God knocks and layes ſiege to mans heart, there is made the greater oppoſition.

Seventhly, Men that refuſe to ſubmit to the way of Salvation by God appointed, are ſaid to reject the counſel of God againſt themſelves, [...] 7. 30. ſpeaking of ſome that came not in to the Baptiſm of John; ſome read it Towards themſelves, the counſel of God towards them for their good, or the counſel of God againſt themſelves, that is, to their own hurt and prejudice, in that they would not be baptized by Johns Miniſtry to the profeſſion of the Lord Jeſus: people that will not come in to the Ordinances of God, they reject the counſel of God againſt themſelves, to their own hurt; this is through reſiſtance.

Laſtly, Take a full meaſure of the height or this oppoſition; there can be no higher expreſſions then thoſe [Page] in Heb. 10. 29. to tread under foot the Son of God, to account the blood of the Covenant an unholy or common thing, and do deſpight to the Spirit of grace: but who doth this? are there ſuch monſters in the world, ſuch miſcreants as do this; yes ſaith he, that there is; and who are they? ſuch as have been ſanctified; that is, called into Chriſtianity, thats the plain meaning, and the word in the text reaches no farther: ſeparate from heatheniſh Idolatry and pollution, to come to and profeſs the name of Chriſt, and ſo have been ſanctified▪ and I take thoſe in Heb. 6. 4. 5. to be the ſame men with theſe; there its ſaid they were enlightned and taſted, they were made partakers of the Holy Ghoſt, and yet they fell; here you find men ſanctified to tread under foot the Son of God; there is a double apoſtacy; a ſimple apoſtacy, called a ſtealing or a ſhrinking away from the profeſſion of Religion; And [...], or a venome apoſtacy, falling away with deſpight againſt Religion or Chriſt: that in Heb. 6. ſpeaks of the former; this in Heb. 10. of the latter: and what doth God conſtrue their action to be? a treading of the Son of God under foot, and offering deſpight to the Spirit.

In all theſe particulars I have held my ſelf to the New Teſtament and the words of Chriſt in it: and now as I ſaid, that we have particularly pondred the words of Scripture in this point, let us ſum them up together; here is hating, oppoſing ones ſelf, ſlighting, refuſing, reſiſting the holy Spirit, rejecting the counſel of God, and treding under foot the Son of God, which fully amount to a reſiſtance of the offers of grace.

Serm. 13 I Know it is a hard thing to convince any man of this; therefore I have uſed Scripture words, Gods language, [Page] that we may not flatter our ſelves, and that men may ſee there is more poyſon in their hearts then they are aware of, or will own; I know what it is that uſually blinds men, that they will not own theſe expreſſions of Scripture to belong to them: for who will call himſelf an oppoſer of grace offered, a reſiſter of the Holy Ghoſt▪ and that is becauſe you confeſs your ſelves to be glad of the tydings of the Goſpel, of remiſſion of ſin, and deliverance from hell; and you delight to hear of Salvation as it is generally conceived to be a ſtate of happineſs, not as it is a ſtate of holineſs and communion with God; and in any extremity, agony, and death into which you fall, you pretend to have ſome deſires of grace as a bridge unto Salvation, or at leaſt ſeem to magnifie it much in words; theſe things ſeem to be an argument to you that you are not reſiſters and neglecters of this ſaving grace: but you may well remember that the fooliſh Virgins knocked at the door and cryed Lord Lord open unto us, and the ſtony ground heard and believed the Word of the Goſpel with a kind of joy: And there is not the veryeſt coward in the world, but will take hold of a ſwords point to ſave his life, and to pluck him out of the water: the Goſpel as it is interpreted and looked upon by the eye of ſelf-love, ſeems very attractive of the deſire of man towards it, ſo long as he may ſerve himſelf and his own advantage upon it; namely to live in ſin and to his ſin, and yet be ſaved at laſt when he can ſin no more▪ ſo long there is no carnal heart will reſiſt and make oppoſition: but all this may ſtand with hate of Chriſt and Grace; for till a mans heart be thus moulded and tempered by God, as to affect Grace for reconciliation, and for converſion, that ſo you may be Gods as well as have him yours; ſo as to live to him as well as have Chriſt dye for you, till then there is little but fallacy [Page] and falſhood in you: the man that thruſt in at the marriage feaſt, who came to fill his belly with good chear, not for the honour of the bridegroom, was caſt out ſpeechleſs, ſignifying that a man that doth not come to Chriſt for the love and ſervice of Chriſt, but to reap thoſe advantages that ſelf-love ſpies out in Goſpel offers, that man may be a reſiſter and oppoſer of Grace.

The third Premiſe is to ſhew the deplorable condition into which the reſiſters of offered grace do plunge themſelves, though the time of this life be ſweetned with the affluence of all earthly commodities and contentments; all reſiſtance of Grace is dangerous; but that which is final and out ſtands the patience of God, of that I may ſay, there remains no ſacrifice for that ſin, but a fearful expectation of judgement, which I need no further to prove unto you, then to call in two or three witneſſes to depoſe unto it: and the firſt of them ſpeaks in Heb. 2. 3. for if the word ſpoken by Angels was ſtedfaſt, and every tranſgreſſion, &c. what then? how ſhall we eſcape if we neglect ſo great Salvation: neglect is a word ſomewhat lower then this that we call reſiſtance; and yet how ſhall we eſcape? ſinners againſt the Law of God, though there be a puniſhment allotted them, yet they may eſcape: but for the neglect of Salvation, great, ſo great Salvation, there is no eſcape, there is a peremptory condemnation belongs to ſuch.

In Ezek. 24. 13. is the ſecond witneſs; Becauſe I have purged thee, and thou waſt not purged, thou ſhalt not be purged from thy filthineſs any more untill I have cauſed my fury to reſt upon thee: becauſe I purged thee by my Ordinances, the application and uſe of them, and thou waſt not purged; &c. God will not alwayes waſh a blackmore; his offended patience turns to fury.

The third witneſs is Prov. 1. 24, 26. Becauſe I have [Page]called and ye refuſed, I have ſtretched out my hands and no man regarded, I alſo will laugh at your calamity, and mock when your fear cometh: there is no comfort for ſuch men that refuſe Gods call, ſtand out againſt grace offered: for when they call and cry, God will laugh at their calamity. Oh the miſery of men living under the Goſpel, that ſtand it out againſt the offers of Grace therein made, which are ſerious and in good earneſt!

I will handle this point diſtinctly proceeding in certain propoſitions.

Firſt, That unto Countries, Cities, Towns, Families, Single perſons, upon whom the Sun of Righteouſneſs (that is the Goſpel) doth ariſe with healing in his wings, God doth afford a day of Grace (which he doth to you that now live) in which day he proclaimes peace to ſuch rebels as caſt down their arms, and come in and accept the pardon and Grace offered upon theſe terms; and this is their day of viſitation, or as it is called their day; let every one conſider it and lay it ſadly to heart; In Luke 19. 42 44. Oh Jeruſalem, now that the things pertaining to thy peace are offered thee: this is thy day, the time of thy viſitation: our Saviour that wept at the death of Lazarus, did weep now at the blindneſs of this people that did not ſee and own their day, wherein their Saviour appeared to offer them grace and ſo great a mercy: Oh that you would ſay within your ſelves every one of you: What? have I a day wherein there is ſaving Grace offered to me, as the terms of my eternal peace! have I a time of viſitation afforded by the Lord Jeſus! Oh that I might work out my ſalvation while it is called to day, before the night comes upon me (for there is no day but hath a night) wherein no man can work! Be tenderly affected to your own ſouls; for this I tell you, and ſhall clear it by Scripture; there is not one of you that ſtand here this day, [Page] but have a day afforded, a time of viſitation, wherein the things pertaining to your eternal peace are held forth to you: with what earneſtneſs doth the Holy Ghoſt ſpeak in Heb. 3. 7. To day if ye will hear his voyce, ver. 13. while it is called to day, ver. 15. while it is ſaid to day! three times in one Chapter: and oh that you would conſider it while it is day, while its ſaid to day, and while its called today: And the Apoſtle exhorts with all diligence not to take the grace of God in vain, not to fruſtrate, to neglect or reſiſt it, by this argument, Now is the accepted time, Now is the day of ſalvation, 2 Cor. 6. 1, 2. tis a comfortable and yet a ſad point; comfortable that there is a day; ſad if you outſtand it, and it be taken from you. I blame not in any man the deſire of a long day of grace for England, for London, for thy ſelf, provided that the hope of a long day make not the morning a truant: and though I blame not the deſire, yet I blame their choice that chooſe the eleventh hour of the day to come into the vineyard, the laſt hour of their lives, of their day of grace, before they come into this vineyard to work out their ſalvation. Oh that you would awake from your deadly ſleep betimes in the morning of your youth; for by this means the day of grace will be long, and your day in grace will be long too; ſuch will the benefit be that you ſhall reap by it; and let it ſharply enter into your ſpirits that God hath ſet a time to Towns, to Countries, and ſingle perſons, to you and me, when we muſt be converted and brought into the ſtate of ſalvation or never: a point clear according to the Scripture, however ſome men diſpute it, and the day of grace is not alwayes ſo long as the time of life: before thou dye, the Word of God, the means, may be a dead letter to thee; no man knows the length of this day of grace, how long the door will ſtand open to him; but this is certain, the more of [Page] the glaſs is run out, the ſhorter is behind; the longer day of grace England hath ſeen and paſt, the ſhorter the day that is to come: And therefore let theſe monitors ſtrike and prevail with you: The one is Luk. 13. 25. where our Saviour, as elſewhere, inculcates this point: When once the maſter of the houſe hath ſhut the door, then if you knock, he ſhall ſay I know you not: from which place it is plain that there is a time when the door is ſhut, and will ſtand open no longer: And then you may Cry to God for mercy and Salvation: But you ſee the anſwer that will be made, Depart, be gon [...] I will not own you nor know you, becauſe when the door of grace ſtood open, you came not in: The other is Heb. 12, 15. 17. I take clear places becauſe its ſomewhat a quarrelled point: Beware, look diligently, marke you, leſt any fail of the grace of God: for you know that when he (Eſau) would have inherited the Bleſſing, he was rejected, and found no place for repentance, though he ſought it carefully with tears. A Place worthy out ſad and ſerious meditation: he found no place for repentance: I confeſs learned men with whom ſometime I have gone in the expoſition of this place, ſay he found no place for the repentance of his Father: he could not find means to make his Father repent for beſtowing his bleſſing on his younger ſon; yet truly it may well and conveniently be expounded, He found no place for his own repentance, though he ſought it very carefully: the Gift is gone from thee, thou haſt loſt thy time; And though thou Blubbereſt and Cryeſt to me, with doleful tears, I cannot help thee: And therefore the Beſt counſel I can give any man in this point, is this: Work out your Salvation while God works, make hay while Sun ſhines, Somewhat like to that, Phil. 2. 12. Work out your Salvation with fear and trembling; for it is [Page]God that workes in you both to will and to do: Giving the Reaſon from Gods working, that we ſhould work: leſt God that offers his Grace, and ſtretches out his hand ſhould pull it in again, after his long ſuffering and waiting, and offer no more: And learn to know your day before it be lapſed: for the lapſe of this day is Fatal: I, may ſome ſay, thats worth the knowing.

Object. But how ſhall I do that?

Anſw. 1 Pet. 2. 2. Firſt do ye find a prizing of and an Appetite to the ſincere milk of the word, that you may grow thereby? thats a ſign that you are new-born babes; the Child that cryes to ſuck, is not dead: look for this thirſting appetite.

Secondly, If the ſpirit of God ſtrive with you ſtill, Convincing and reproving: are your hearts often Convict of ſecret ſins? if unfaithful in your calling, you find no quiet, its a ſign God hath not done with you: for while the ſpirit ſtrives its a day of Grace: My ſpirit ſhall not alway ſtrive with man, Gen. 6. 3.

Thirdly, Do you find God making a thorny hedge about you ways? and doth it ſtand, and is not pulled up? is there a reſtraint that a man cannot run out but his Conſcience pricks him? And when ever he ſins in commiſſions, or omiſſions, the thorny hedge is ſtill goreing and pricking him. Hoſea 2. 6. I will make a thorny hedge, that thou ſhalt not find thy path, not find Content in ſin: an Evident ſign the door of grace is yet open.

Laſtly, Do you find pulſations, beatings, knockings? doth any body rap at the door ſtill, as they have done? behold, ſaith God, I ſtand at the door and knock, Rev. 3. 20. if any man will open, I will come in and ſup: this is an admirable ſign: the invitation of God holds out ſtill, motion upon motion, beſeeching upon beſeeching: the knocker at the door is ſeldome quiet: by theſe you [Page] may know your day of Grace; and therefore I ſay, Call for the bellows while there is fire; Blow the ſparks which lie in the Embers, and not all dead, blow them up; For if the ſparks die, if God call in his ſpirit from ſtriving with you, you ſhall blow among the dead aſhes in vain. Oh the miſerie of man that doth not know his time! eſpecially the time of his viſitation as Jeruſalem! For whereas the ſwallow and the ſtork do know their time, yet in the 9. or 12. ver. man knoweth not his time: and therefore they are ſnared in an evil time: and Chap. 8. 6. becauſe to every purpoſe there is time and judgement, if man hit the time, well and Good: but mark ſaith he, becauſe man doth not know his time, take the nick, therefore the miſery of man is great upon him.

Second propoſition, which is a doleful one: that In this day of grace when a man may take Heaven and Salvation by the Fore-lock, as we uſe to ſay, many times the things belonging to his eternal peace are hidden from his eyes: which is by the Apoſtle made the marke of a loſt man. In 2 Cor. 4. 3. if our Goſpel be hid (that a man ſees no beauty in it, finds no power) its hid to them that are loſt; in whom the god of this world hath blinded their minds, that the light ſhould not ſhine into them. And it was the obſervation of Chriſt that in Jeruſalems day the things of her peace were now hid from her eyes, Luk. 19. 42. never could blindneſs have fallen upon her or any man elſe in a worſe time: in the day of his viſitation, when the things of his peace are offered to him! Now is the day in which as God opens the door wideſt, ſo now the devil is moſt converſant about the eye, leaſt, faith the Apoſtle, the light of the glorious Goſpel ſhould ſhine into them: the devils aim is to pick out the eyes of men: this he moſt frequently aims in this day.

[Page] Thirdly, Thoſe that either refuſe the grace that is offered to them, or fall quite off from thoſe initials and beginnings thereof which they had Received (as I ſhewed when I handled the point of Apoſtacy, they might do:) they bring themſelves by both into a worſe condition then ſuch as remain in their natural eſtate, blind and without all light; then ſuch, as never had ſuch offers made unto them. And without all queſtion, you who either ſtand out againſt thoſe offers to refuſe them, or deſert & relinquiſh thoſe beginnings of grace that you have received, no heathen man in the world is in a worſe condition then you; for this Chriſt alſo taught, Matth. 10. 14, 15. Whoſoever ſhall not receive you nor hear your words, it ſhall be more tolerable for Sodom and Gomorah, in the day of judgement then for them. Matth. 11. 21. we to thee Chorazin and Bethsaida, Cities of Galilee where Chriſt walked; It ſhall be eaſier for Tyre and Sidon. Heathen Cities ſhall eſcape eaſier then ſuch where the mighty works of Chriſt have been ſhewed forth: Oh that men can hear theſe things with dull and drowſie ears! doth nothing of this ſit upon you? It is a ſign that your eyes are hidden in this your day: if the mighty works had been ſhewn in them, which have been ſhewn in you, they would have repented. And they have been ſhewn in you, and you repent not: And as this is ſaid of the recuſancy of Grace, the greateſt and moſt vulgar crime among us: ſo it may be ſaid of thoſe under the Apoſtacie of it, in 2 Pet. 2. 21. It had been better they had never known the way of righteouſneſs, then having known it, to turn away from the holy Commandment given unto them. Let this bound your wandring fancies, and afright you from your Apoſtacy from God; For as the Iron of the Stethee is the harder for the often knocking upon it: ſo the heart of man thats naturally hard, by [Page] the often knocking and preſſing the word of God upon it, is made the harder: And if the ſalt that ſeaſons other things, be in it ſelf infatuate, its good for nothing; what ſhall ſeaſon ſalt? they that are in this caſe, heavier judgement waits on them, and greater guilt is upon them.

Serm. 14 LET all neglecters, deſpiſers, and reſiſters of the Grace of God, learn from henceforth to know, in what reſpects their condition is worſe then even thoſe Infidels and heathens that unto this day do ſit in darkneſs and the ſhadow of death: their condition is worſe in five regards. Now I come to touch your pulſe; to ſhew you your condition, if you be not converted and come in to Chriſt Jeſus, if there be not a work of ſaving converſion upon your ſouls,

Firſt, They are many times Judicially hardened in their reſiſtance; every mans heart is naturally hard: but every man is not Judicially hardned: as every man muſt dye; but every man is not ſentenced to dye by the Judge: ſo there is a natural hardneſs and a ſentential or a judicial hardneſs, whereby God himſelf hardens the heart of man; every man is not hardened as Pharaoh was: ſuch mens hardneſs is their ſin and judgement to, both in one: Matth. 13. 14. there is the ſentence which is repeated three or four times in the New Teſtament, hearing you ſhall hear and not underſtand: ſeeing you ſhall ſee and not perceive: and this is the puniſhment of obduration, and of mans own ſhutting of his eyes: and then God ſeals up his eyes; leaſt they ſhould be converted, ſaith God, and I ſhould heal them. And it is repeated again in Joh. 12. 40: a dreadful judgement that goes out againſt lazy, ſleepy, neglectful hearers of the Goſpel; therefore they could [Page]not believe, becauſe God hath blinded them, paenally, judicially: thou ſeteſt a lock on the door againſt his grace, and he ſets another lock on the door againſt thee. In reſpect of their hardneſs of heart, Its ſaid they would not; but in reſpect of Gods hardening, Its ſaid they could not: which I perſwade my ſelf is a judgement largely extended in our Church, thought men will not be convinc't of it.

Secondly, Therefore, the condition of theſe perſons is very hopeleſs, difficult, yea and deſperate: there is no hope that the Bellows will do any good where the fire is gene out, when there remains no ſpark alive in the heart of man, there is a high word given of them in Heb. 6. 4. who were as greatly indowed as moſt of us, It is impoſsible to renew them again by repentance; And ſuch is he that hath extinguiſhed his taſte: And the Apoſtle uſeth a ſimilitude taken from the earth, that the rain comes oft upon, as ſermons upon you: and the fruit it yields, is nothing but briars and thonrs: ſtill they go on in ſin, the marks of a Curſed ſoile; they are nigh to curſing, whoſe end is to be burnt; theſe are the people that have been purged (by means uſed) and yet were not purged; and therefore ſhall not be purged any more, Ezek. 24. 13. take therefore the grace of God by the forelock; for as they ſay of time, it may prove bald behind: and there may be no lock to take hold of; the twig of a tree thats once dead, never revives again: there may grow others on the ſame root, but a blaſted bud never revives more; when the maſter hath ſhut the door, you may knock in vain; And ſuch as theſe that have refuſed the call of God, they ſhall in their day (ſaith God) call on me, but I will not anſwer; they ſhall ſeek me early, and not find me, becauſe in their day of grace I called and they refuſed me, Prov. 1, 28.

[Page] Thirdly, The neglected talent is taken from them. Matth. 13. 12. Whoſoever hath not, from him ſhall be taken away that which he ſeems to have, nay that which he hath. God ſtrips thoſe profeſſors of their parts, that will not admit the power of his grace into their ſouls: there ſhall be taken from them that which they ſeem to have: the improvement of Grace, and the keeping it alive, is the way to encreaſe it, and continue it; But otherwiſe the kingdom ſhall be taken from you, the Goſpel ſhall be taken away, and all the parts and endowments that you have got together, you ſhall be ſtript ſtark-naked of them all: In Mark. 4. 25, 26. the example of this may be ſeen in the Jewiſh nation, and other countreys, towns, and people that have been ſtript of the word and Goſpel by their undervaluing refuſal of the Grace offered unto them in tbeir day, and the judgement is like the ſin: For Chriſt curſeth the Barren Figtree with barrenneſs, Never fruit grow more on thee: Math. 21. 19. Oh Let not this curſe come on you: conſider the dreadful Judgement, the curſe it is called, of the Figtree; No prevention of this, but by making uſe of your accepted time, your day of Salvation, without which your houſe will be left unto you deſolate; Pſal. 69. 13. 2 Cor. 6. 2. Mat. 23. 38. this is the judgement that flies over nations, and countreys, and particular perſons, (I have obſerved) men ſometimes forward hearers of the word of God, men of good Elevated affections, ſeeming to be zealous and diligent in duties, yet afterwards when the world hath grown upon them, as it is apt to grow upon you all, then God for the neglect of their talent hath come to diſtrain; and what hath he left behind? truly a kind of Bankrupt profeſſion of Religion, mouldring away and ſinking to nothing; a company of ſick profeſſors whoſe parts are ſpent, and many times they grow ſottiſh and ſtupid; their parts, that which they had, is taken from them; [Page] having forgotten ſaith the Apoſtle, that they were purged from their old ſins, 2 Pet. 1. 9.

Fourthly, they are let alone to fill up the meaſure of their ſins; In this God deals with you as a phyſitian that leaves a deſperate patient to his own appetite; Give him what he will have, you ſay, for the phyſitian hath left him. God comes at you no more to humble you, to give you a feeling, a heavenly thirſt or appetite; It is a ſore judgement as any is, yet men do not feel it, when God pulls the bridle off a mans head, and lets him run; he that is filthy, let him be filthy ſtill; when God doth not compaſs him about with a hedge of thorns, but lets him alone, Hoſ. 2. 6. Oh miſerable man! In Pſal. 8 [...]. 12. But my people would not hearken to my word, and Iſrael would none of me: here is their ſin: So I gave them up to their own hearts luſt, and they walked in their own counſels. Ephraim is joyned to Idols, let him alone, Hoſ. 4. 17. I will not puniſh their daughters when they commit adultery, ver. 14. but let them run to the end of their Teddar: what a miſerie is this whereof men are unſenſible! this is properly the puniſhment of the neglect of offered Grace.

Laſtly, The grieving of the waiting patience of God, ſtretching out his hand all the day long, and waiting on you, beſeeching you to come to Chriſt, to receive the Lord Jeſus: and the anſwering and embittering it with provocations, brings forth at laſt that fearful and irreverſible oath of God, at which me thinks any man that hath life and ſenſe in him ſhould tremble, Heb. 3. 11. So I ſware in my wrath that they ſhould not enter into my reſt; that as there is an oath of God made to the heirs of promiſe to ſhew the immutability of his counſel, Heb. 6. 17. marke it: ſo this Oath is made a Barr againſt the Salvation of the reſiſters of his Grace (as it is applyed) and doth alſo [Page] ſignifie the immutability of his wrath, that its like the law of the Medes and Perſians that alters not: and therefore fear to outſtand the day of grace; For be you aſſured that as ſun-ſet to one, may be and is ſun-riſe to another: ſo the day of grace may ariſe to another, and yet ſet to thee: Oh that you would know and tremble at it: fearing leſt you ſhould be at or paſt the ſun-ſet of this day of grace: and ſo I have finiſht the three premiſes, Firſt, That God offers Goſpel Grace to men ſeriouſly and in good earneſt. Secondly, It is natural to corrupt man to entertain this Grace offered with neglect and reſiſtance. Thirdly, That therefore he is plunged into a ſad and miſerable Condition.

The ſecond of which, that its natural to man to entertain this grace offered with reſiſtance, is that which I am to ſhew the reaſon of.

The Firſt and the Third, that God offers that Grace, which being reſiſted, plunges men into worſe condition then ever, affords matter of uſe to us.

But for the reaſons of this reſiſtance, though all reaſon is for mans acceptance thereof, yet ſuch is the frame of the heart that it oppoſeth it ſelf againſt it, and therefore cannot come to Jeſus Chriſt; the Reaſons though they are manifold, I need not long inſiſt of, having ſaid ſo much on the point already; I ſhall therefore only name a ſixfold reaſon.

Reaſ. 1 Firſt, from the natural temper of the heart of every man which is hard and impenitent, and therefore called a heart that cannot Repent, Rom. 2. 7. a heart of ſtone, Ezekiel 36. 27. that is untractable to God and reſiſting, as an adamant that reſiſts and dulls the tool that ſhould cut it: the very ſun that ſoftens wax, hardens clay; the means of Grace harden: therefore pray, Oh Lord, take away this heart of ſtone according to thy [Page] Covenant; for a Broken and a tender heart is the Gift of God.

Reaſ. 2 Secondly, The contrariety of the diſpoſition and inclination of the heart of man to Grace, ſhews it: for Grace offered, and the heart to which its offered, are as Contrary as light and darkneſs, fleſh and ſpirit; and we know in nature that contraries cannot be reconciled; overcome they they may be, and many times one is, by the victorious oppoſite: fire may be extinguiſhed by water: but to make fire and water agree, cannot be: ſo may Grace overcome: But the filth of the heart is unreconcileable, having a contrary center to move unto and reſt in.

Reaſ. 3 Thirdly, Grace diſturbs the peace of a Corrupt heart, and therefore is reſiſted. It takes away the contentment which it finds in lusts and fins: as the ſtronger man coming in, Breaks the peace of the ſtrong man armed, and ſpoils his goods, Matth. 12. 29. when the ſtrong man, the Devil, keeps the houſe, luſt is in peace: But when Chriſt comes, he diſturbs the peace, and ſpoils the goods, and that muſt needs cauſe diſlike in the heart of man. For men would not be awakened and diſturbed: Let me alone, let me enjoy my peace: you ſhall ſeldom ſee any converſion wrought without a great breach of peace: when a mans peace is broken, in which he ſlept upon the Cuſhion of the devil all his days, its a great ſign that there is power of grace gone forth to make offers, to convince and bring that ſinner in: this is the cauſe that in defence of its own peace the heart makes ſuch reſiſtance. A

Reaſ. 4 Fourth cauſe of this reſiſtance, is, the ſervitude of the will in Bondage unto ſin; which is not like other Bondages. A Bondman is not content in his condition, he would quit himſelf if he could, and would be glad to hear news of his redemption: But this is a voluntary [Page] Bondage, and pleaſes better then a gracious freedom: its the bondage of the will, and nothing can be more free and willing then that, Titus 3. 3. ſerving divers luſts and pleaſures, is the character that the Apoſtles gives of a natural ſtate: the man is in bondage, under ſervitude to luſts and pleaſures: and though a bondman uſually deſires freedom, yet this bondage hath no ſuch deſires, becauſe it is not a painful irkſome bondage: Its like that of a fiſh that ſtruggles againſt being pulled out of the water, becauſe it is his Element: A bondage whereby the will of man (whatever the School-men ſay) is like a Roman Priſoner tied by both arms to two of his fellow priſoners; ſo is the will bound by a corrupt Underſtanding on one hand, and corrupt affections on the other; ſo that alas how ſhould this man willingly come to Chriſt? no more then a priſoner in bondage can poſſibly break from his keepers and come to you.

Reaſ. 5 Fifthly, The heart is filled with Ignorant prejudices againſt Religion and Grace, which it looks upon as an enemy that comes to ſtrip it of all contentment, and to bring it into captivity; he thinks of Religion and all the p [...]rts of it otherwiſe then indeed it is: that it is a moroſe way, and will take away his delight; or one thing or other he caſts in his mind through the foulneſs of his fancy; all the imaginations of the heart being evil, only evil, and that continually, Gen. 6. 5.

Reaſ. 6 Laſtly, A prepoſſeſsion or a further poſſeſſion; For corruption is the firſt inhabitant: Every mans head is firſt taken up with ignorance and hate of God; and as the firſt man that is poſſeſſour of a Caſtle will keep it againſt every Invader; ſo man being firſt engaged in a party by the king of this world, and put into the command of the Caſtle of his heart, when Grace comes, and in the name of God demands a ſurrendry into the right owners [Page] hands, its lookt upon as an invader; And therefore he ſets himſelf to keep it out, becauſe he will hold to his party; ſo that grace cannot get admittance till it bring an ejectionem firmam, to throw out the enemy in poſſeſſion.

For theſe and ſuch like Reaſons, man ſtrives with God, and by the withdrawment of grace, God ſeems to be out-ſtriven with by man; Oh Jeruſalem, wilt thou not be made clean? when will it once be? Jer. 13. ult. A phraſe of ſpeech that teſtifies there is a long patience in it.

The uſes of the ſerious offers of Grace, and the miſery of thoſe that reſiſt thoſe offers, are theſe two.

Uſe 1 Firſt in General,England, London, thou haſt had a long day of Grace where the Lord hath viſited thee by tendring the things that belong unto thy peace, Chriſt Jeſus to be known and received: Come forth to this day, this day of grace; for the longer it hath been, the ſhorter it is; Examin the ſucceſs and fruit; Oh England, London, I am loth to ſpeak, though I do not ſpeak it as ominous; Gen. 6. [...]. In the old World when God ſaid the days of man ſhould be one hundred and twenty years, its not to be underſtood of mans age, thats but a ſimple meaning; But the Days of my Patience toward him; how many did the long ſuffering of God gather (all this while I cannot ſay, but) out of the ſtood, out of a world of men! the Apoſtle Peter obſerves that which I obſerve to you, In 1 Pet. 3. 20. there were but few, that is, but eight perſons ſaved from water in this long day of grace diſpenſt to a world of men. therefore Gather your ſelves together (not in Congregations and companies) but your thoughts together, oh nation, not deſired, leſt the decree bring forth, (for the thing may be decreed) and ye be as chaff that paſſes on a day, Zephan. 2. 1, 2. for without all queſtion when the winnowing day comes for England, there will be many thouſands found like chaffe that paſſes before the [Page]wind in a winnowing day; and though you may think with your ſelves, that the ſun of the Goſpel yet ſhineth bright: yet remember ſo did the ſun ſhine bright on Sodom the morning that the fire came on it;Gen. 19. 33. the ſun ſhines bright many times when its very near ſetting; Oh Lament the ſins of England: we very well know (and its an obſervation well made) that Joſiah one of the laſt, was one of the beſt Kings that ever ſate upon the throne of Judah, 2 King. 33. 3. for whom was great lamentation, that made an admirable reformation, and entred into the Covenant with the Lord; a reformation, a none-ſuch; there comes in a bitter Pill after this; Notwithſtanding the Lord turned not away from the fierceneſs of his anger, becauſe of all the Provocations of Manaſſeth, 2 Kings 23. 26. There were the ſins of his Anceſtors. In Deuteronomy you have to deal with a Jealous God: and in 1 Joh. 2. 18. if men underſtood the word when they read it. John gave a true Character of the laſt times of the Jewiſh nation: thats the true meaning of it: and you make uſe of that Scripture, becauſe you apply it to the Laſt day; there are many Antichriſts by which you may know it is the laſt time: Let us Conſider it as a Character that ſits too cloſe on us: one preaches himſelf Chriſt: another takes away his Deity. Chriſt ſets a character of the laſt times on Jeruſalem: This long you are to continue, and then your day of grace is gone; do you fear leaſt your day of grace be ſwallowed up by thoſe multitudes of heretical teachers that ſwarm among you. Its true (as the ſaying is) Now a man may be as holy in England as he will, without fear of perſecution; for holineſs ſake (that the meaning) and truly I may well ſay (for it muſt be ballanced;) a man may be as negligent as he will, as wild in his opinions, without fear of giving an account or coercion; and were it not for the goodneſs of ſervants (and I beſeech [Page] you in your places abuſe not the common liberty you might take) a maſter could be no maſter of his houſe, nor could not undertake Joſhua his undertaking: I and my houſe will ſerve the Lord; Joſh. 24. 1 [...]. nor keep his ſheep out of Rotting paſtures: except the conſcience, the heart be principled in orthodoxal and Godly ways of truth. You read in the New Teſtament that the maſters influence on his houſe in matters of Religion was great; ſuch a one baptized, and all his houſe: what conſequence in that! why that by example, inſtruction or power, one way or other, did work them to come to the ſame bonds of Religion with themſelves: The Lord grant that you may ſee the day grace, that in it, thoſe that have power may exhort the people under their roofs to day, while Its called to day, leaſt they be hardened through the deceitfulneſs of ſin.

Uſe 2 For particulars, mark how Lovingly the ſcripture ſpeaks to men that have the word and day of grace. I ſhall name ſome places; and by the way this point is mightily tended to in the epiſtle to the Hebrews, which was written purpoſely to ſtir up the Jews that were running into by-wayes, to hold faſt the profeſſion of the Goſpel; the firſt place is that Heb. 2. 3. wherefore having heard this doctrine, we ought to give the more diligent heed leaſt at any time we let them ſlip: (like Riddle diſhes that hold not water put into them) for if the law had puniſhments for ſin, how ſhall we eſcape, if we, &c. meaning This is the laſt pull you have for the ſalvation of your ſouls, the laſt draw that ever you ſhall make: for your ſouls are damned by the law, but yet you may live: this is the laſt lot that falls; if you neglect Salvation, ſo great ſalvation, (there lies the ſting of the words) how ſhall we eſcape! St Mark lays down the tenour of the Goſpel, he that believes not, Mark 16. 1 [...]. ſhall be damned: which is as peremptory [Page] ſpeech as a man finds ordinarily in the law, and more peremptory: and John Baptiſs (which is a place alſo miſtaken) ſpeaking of the Jewiſh ſtate in Matth. 3. 10. tells them, Now your Saviour is come to preach the Goſpel, look to it, your time is at an end, your deſtruction is nigh: after the Goſpel is come, and refuſed, Now the Ax is laid to the root of the tree, Cut it down: And conſider that place, Heb. 4. 1. let us fear leaſt having a promiſe made us of entring into reſt, any of you ſhould ſeem to come ſhort of it: a place full of ſweet meditation: as the Jews when they went out of Aegypt, went on a promiſe of a reſt in Canaan, and yet came ſhort of it: ſo may we fear, &c. me thinks the heart of men ſhould be pierc't with theſe Scriptures. And Heb. 12. 14, 15. looking diligently leaſt any man fail of the Grace of God, when preached to him, he neglects it, refuſes it, makes light of it, as he did who was invited to the marriage of the Kings ſon: And in Heb. 3. 12. take heed (oh take heed) leaſt there be in axy of you an evil heart of unbelief to depart from the living God: that your unbelief do not carry you away to continue in this reſiſtance of the Grace of God: Let not the day of grace be a day of provocation: But exhort one another daily, while it is called to day.

There are two Motives whereby I would move this point unto you, and then diſmiſs it; for ſtill there will be backwardneſs: Oh that our Lord Jeſus would work a miracle on the dry land!

Mot. 1 Firſt, Thy particular day of grace wherein it is offered to thee, may not be ſo long as the day of the nation, nor ſo long always as the day of your lives: Underſtand me right: It may be, but is not neceſſarily ſo▪ Its true, he that, is joyned to the living, of him there is hope; we that know not Gods diſpenſations, may hope the Beſt: and its probable that where God continues his Goſpel, there is [Page] ſomething yet to do; there all are not come in while he ſends his ſervant to Bid his gueſts: yet your hearts may be hardened through unbelief, and thy eyes may be ſealed; And though men may hope till the eleventh hour, yet thou maiſt be under the irreverſible oath of God: and though he may ſend his ſervants to invite others, yet thoſe that were invited and did not come, he will invite them no more, Matth. 22. this many times comes to paſs. To make a general rule is hard, and I will not venture on that; but this I ſay, it may be ſun-riſe with others, when ſun-ſet with thee: and therefore I pray embrace the day of your viſitation, leaſt it prove not ſo long as you expect.

Mot. 2 Secondly, When thou wouldeſt, after this day of grace is paſt, thou ſhalt not; God will laugh at your calamity; they ſhall cry, and I will not hear them, Prov. 1. 26. when Eſau would have inherited the Bleſſing, he did it not, Heb. 12. when the maſter hath ſhut the door, if thou knock, it is in vain; No man can come to me except drawn: what do you think theſe things to be only skar-crows! they will be found one day to have ſome meaning in them; therefore take the wind while it blows; ſay, Lord, I bleſs thee; yet I feel ſenſe and have thirſt; hear thee knock; yet I have taſte and appetite: Oh let not theſe ſparks die in me; let me take thy offer before thou paſt in thy hand and hold it out no more; Its true while there remains theſe knockings, God is not gone from the door; But alas its a very ſad thing to think that men ſhould conceive they have power to come and take the offer when they pleaſe. Why may ſome ſay,

Object. Will not God be found always when man ſeeks?

Anſw. Yes verily: for ſo Hezekiah ſpeaking to as loſt a people as could be, 2 Chron. 30. 9. God is gracieus and [...]rciful, and will not turn his face from you, if you return to[Page]him. But qui dat poenitenti veniam, non dat peccanti poenitentiam, he that gives pardon to the penitent when he doth repent, he doth not always give repentance to the ſinner: And there (if you well obſerve it) lies the knot, Heb. 6. 4. Its impoſsible (ſaith he) to renew ſuch a man again by repentance: he ſpeaks nothings of pardon that will follow, but ſpeaks to the grace of repentance: and have you power in your own hands? Its impoſſible to renew them again; ſuch men may knock at the door, may ſeek the Bleſſing, may cry in calamity, for every man may deſire to be out of hell, and to be happy, when alas he hath not ſo much grace as ſinc [...]ly to deſire Grace; But then may ſome ſay to me;

Object. Help us to ſome means to retrive the day of grace! I have loſt it, I have outſtood my time: the day of grace is ſhut againſt me.

Anſw. There are means for a man that hath ſome ſpiritual life in him, that is fallen into deſertion, to recal the ſpirit and blow up the motions: to recover him as it were out of a ſwound to life again; for rubbing of a man that hath life in him, wil recall life to the outward parts; But if you rub a dead man all day long, you find no life; a poor dejected ſoul that hath ſome ſparks of grace in him, may have life blown out of the embers; but if it be dead at heart, quite gone and extinct; thats another caſe.

If a man have through the natural reſiſtency of his heart ſtood againſt Grace forty years together, for they have grieved me (ſaith God) Forty years, yet notwithſtanding there may be poſſibility of the converſion and life of this man. elſe Gods Elect ſhould not be ſaved, who frequently▪ reſiſt; which is but a reſiſtance natural, thats made by the obdurate hardneſs of their own hearts; and they are not under the ſeal of the Irreverſible oath of God; But after that the oath of God is gone out againſt a [Page] man, and the deadly ſeal is ſtamped on a ſoul, that hath ſo often, and ſo long, and with ſuch provocations reſiſted the arm, the wo [...]k and offer of grace; to preſcribe means to help up ſuch a man again, is to preſ [...]be Phyſick for a dead man, or to call back the day after ſun-ſet wihch I cannot do: and they ſay (how properly they ſpeak I will not inquire) that Chriſt himſelf did not die for the ſin of final Impenitency, for that ſounds like a contradiction. And therefore Beloved in the Lord, carry but this from this ſermon; a preventive fear and trembling thats a preſervative from the danger; from which there appears to me no reſtorative. If you look for reſtoratives after God hath ſealed up the eyes for grieving of his patience, it is in vain; But if you will have a preventive or preſervative from the danger, why then to day, while it is called to day, come in, leſt you be hardened through the deceitfulneſs of ſin; and ſo I have handled the three things Premiſed.

Serm. 15 BEing deſirous to raiſe the thoughts of man concerning Gods free grace as high as may be; and to lay his thoughts concerning himſelf as low; I will therefore proceed one ſtep further upon theſe words No man can; And that ſhall be for the inquiry,

Whether the Elect of God, whom he hath appointed and purpoſed to bring to Salvation, be naturally of the ſame diſpoſition, and have in them the ſame ſpirit of oppoſition to grace offered as others have?

In handling of which I ſhall briefly lay down five Propoſitions, as that which ſhall make an end of this point.

Prop. 1 Firſt, The motions, incitements, the knockings at the door, afforded by God in the miniſtry of the word, are [Page] neglected and reſiſted for the preſent by the elect of God as well as others: (I mean the elect in their preſent natural eſtate: for their hearts are as hard and ſtony; even digd out of the ſame quarry as any others:) And God we know doth not chuſe any becauſe they were, but that they might or ſhould be holy, In Epheſ. 1. 4. which ſhews that holineſs is not the cauſe but the fruit of Gods election. Neither doth the purpoſe of God though it be for everlaſting ſalvation, while it is in his own breaſt, make any change in the Elect, as ſaith the rule of School, Praedeſtinatio nihil ponit in Praedeſtinato, Gods ordaining for life makes no alteration for preſent in thoſe that are ordained, until it come to calling according to purpoſe: as notwithſtanding our Saviours purpoſe to raiſe Lazarus unto life, yet Lazarus for the preſent lay as dead as other men not raiſed, untill the time, and that power that quickned him, was put forth: Iſrael in Aegypt was never more free, notwithſtanding Gods purpoſe of an afterwards deliverance which he did intend unto them, till Moſes the deliverer came: Paul while he was an elect veſſel not called, was never the more holy for that, untill the time of his converſion came. For Election is unto the means as well as to the end; which it could not be if holineſs ſhould precede: For though there be a holineſs before the End, in regard of execution: you have your fruit unto holineſs, and the end Eternal life, Rom. 6. 22. yet there is no ſuch thing before purpoſe and decree; Elect through the ſanctification of the ſpirit unto obedience, 1 Pet. 1. 2. And therefore the Scripture conſtantly gives the natural character of the Elect of God, the ſame as non-elect: there is a double Character given of them: a perſonal, and a natural: the perſonal Character is many times worſe then that of others: they confeſs that I was a Perſecutor, a Blaſpheamer,[Page]chief of ſinners, 1 Tim. 1 13, 14. In their natural character they are deſcribed as of the ſame temper, lump and mould with other men. Among whom we alſo had our converſation in times paſt, and were by nature Children of wrath as well as others, Epheſ. 2. 3. And we our ſelves were alſo ſometimes fooliſh, diſobedient, ſerving divers luſts and pleaſures, Tit. 3. 3. For otherwiſe theſe three things would follow thereupon.

Firſt, The myſtery of comparative Election, why Jacob and not Eſau, would ceaſe: for the reaſon being open and known, voideth the myſterie.

Secondly, The diſtinction and difference of one man from another would be of man himſelf.

Thirdly,Eph. 2. 10. The production of Grace would not be de novo, by Creation. You are his workmanſhip Created in Chriſt Jeſus; but would rather be as the Bellows that begers fire where there were ſparks before, then the putting in new ſire where there was none before.

Prop. 2 Secondly, The deſerters of grace by them received, and the reſiſters of Grace by God offered, are Juſtly deſerted by God, and the offers in time taken from them; The deſerters of Grace received, I mean that which they call common grace, are ſuch as either do put out the ſparks, or let them dye and go out; Such as the Fooliſh Virgins whoſe lamps went out;Mat. 25. 8. or as the two Grounds, the ſtony,Mat. 13. 6, 7. and thornie, whoſe green blade was blaſted or choaked; And ſuch we have many amongſt us, that for a time and ſeaſon do put forth bloſſoms; they have Enlightnings, Convictions, and do pretend great affections; ſome ſence of ſin at ſome time, eſpecially ſome deſires of Deliverance, and are like flowers in a waterpot, that will keep freſh and maintain a greeneſs for a time; but as the Scripture ſaith, they have no root and ſo they wither and are extinguiſhed.

[Page] Object. But you will ask me, What order or tendency have theſe workings, unto regeneration.

Anſw. Theſe are common to the Elect, and non-Elect, and they are Precedaneous and Previous works of grace towards regeneration, being initial things that by the management of God do come to ſome effect in Gods elect, but yet in themſelves are ſuch as may be ſuffocated and choaked; for God doth not uſually convert any of his people by way of ſudden Ethuſiaſms, as if one ſhould think of life put into a ſtone or ſtock, as if in an inſtant a ſtone ſhould change into a man, a heart of ſtone immediately change to a heart of fleſh; But God moulds & prepares the heart by the miniſtry of the word and excitations of the ſpirit, as it is ſaid of Peters hearers in Acts 2. 37. they were pricked in their hearts, and made to enquire what they ſhould do to be ſaved. For as it is in natural Generation, there are many previous diſpoſitions that go before the induction of the forme, which gives it the ſpecifical Being; ſo are men brought to a ſpiritual nativity unto regeneration, not by a ſudden ſtrait: God doth work by theſe previous workings, and in the way of his adminiſtrations he doth impart certain Initials or beginings of grace unto men.

Object. 2. If this be that the men in whom theſe are wrought, may deſert, extinguiſh, and fall off; why then will ſome ſay, is this ſo culpable a thing to quench theſe, that have no regenerating life in them.

Anſw. Theſe are they againſt which the Scripture pours out ſo much wrath, and declares ſo great danger in this caſe to ſuch as ſhall deſert, forſake, or extinguiſh theſe workings of initial beginnings, as in that phraſe Heb. 10. ult. my ſoul ſhall have no pleaſure in them that withdraw to perdition; not becauſe theſe have any root at the preſent, for ſo our Saviour deſcribes them in [Page] Matth. 13. 21. but becauſe the things in themſelves have a tendency to further ripening and perfection; as the egg to the Chicken, the Bud to the fruit, and the embryo to the Child, not yet actually perfect, Gal 4. 19. I travel in pain till Chriſt be formed in you: In which reſpect they are ſaid to know the way of Righteouſneſs, 2 Pet 2. 20, 21. And for this reaſon it is ſo culpable, becauſe they do deſtroy the fruit in the bud. But then may ſome ſay;

Object. 3. This renewing and converting grace comes immediately from God, and doth not require any previous or precedaneous workings.

Anſw. The compariſon of natural generation will give ſome light, what to ſay of this: for ſuppoſe the rational ſoul be infuſed, not meerly traduced, poured in from heaven by the hand of God: yet notwithſtanding there is uſe of marriage, and many preparatory diſpoſitions are required, tending to the generation of a man: ſo that you may rightly conceive here if grace be (which yet I diſpute not) the begetting of a man to God, there may notwithſtanding be required many previous diſpoſitions tending thereunto: which that it is ſo, may be evident to you by the means and inſtruments that God uſes in Converſion: the inſtruments are men, the means are the miniſtry of the word; I have begotten you by the Goſpel, ſaith the Apoſtle in 1 Cor. 4. 15. And if God was pleaſed immediately (which I know not that any of you Expect, and ſhould be ſorry you ſhould be deluded ſo) I ſay immediately to convert, and ſuddenly to ſnatch a man out of his unregeneracy, without conviction foregoing, without knowledge and ſorrow for ſin, deſire of pardon and deliverance, then neither would there be need of the miniſtry of men, nor word preached: neither need the Miniſter rightly divide the word, as the [Page] Apoſtles phraſe is: that is, plowing down the ridges of the law, or laying up the furrows by the Goſpel preaching; this grace therefore is that which may be deſerted, and theſe offers of grace are many a time reſiſted, and are by many finally reſiſted to the great danger of their ſouls, and the loſs of them. And therefore it is juſt with God to deſert theſe, and to withdraw the offers, as indeed he doth, ſo as now after all they reject and hate the truth, and are given up, and let alone to go on in their luſts: as the Lord ſaith, Iſrael would have none of me: therefore I gave them up, &c. Whence men become hardened in their ſecurity, to rot and be ſtupified in their ſins, and at laſt come to that which the Scripture calls the worm that never dies, in the world to come, which above all other things as I conceive, grows and breeds out of the neglect of grace offered: the refuſing and recuſancy of the Lords ſtretched-out hand: this this ſharpens the teeth of that worm that will bite them the ſoreſt, and ſting them the worſt, and upbraid them with this above all: the neglect, the refuſal of grace given or offered.

Prop. 3 Thirdly, Thoſe whom God hath affected with ſome beginnings of grace, he doth not uſually deſert nor deſiſt to promote them in the way towards Converſion, until either by their voluntary neglect, or by the repulſe of that Initial Grace of God, he be by them firſt forſaken and caſt of: and this is the mirror of the kindneſs and mercy of God to poor men, that when he hath begun to woo, he follows them with kindneſs, and calls not in his Jewels or rings, until he be by the party woed, denyed, and repulſed: take the talent from him, ſaith our Saviour: but it is not ſaid till the man had hidden it in the ground, Matth. 25. 28. and this ſeems to be given as the reaſon, in Prov. 1. 24. often quoted; I have called, and ye refuſed, I alſo will [Page]laugh at your deſtruction, and mock when your fear cometh. And this is alſo the reaſon of Gods forſaking, 2 Chron. 24. 20. Becauſe ye have forſaken the Lord, he hath alſo forſaken you. And Pſalm 81. 11. My people would not hearken to my voice, and Iſrael would none of me: ſo I gave them up &c. God may ſet up a candle or Candleſtick to his people, or that Nation [...]t pleaſure: It is a work of grace, not of juſtice nor of injuſtice to deny it: but having afforded theſe means and Ordinances for Converſion, it is not ordinary: and there is no Scripture teaches that he takes away the aids or ſubſidiaries of exciting grace, or the help given untill he hath been forſaken, and there be a voluntary caſting of him off untill as the text ſaith, there be no remedy, 2 Chron. 36. 16. Oh that the length of the patience and goodneſs of God might awaken your hearts, to take Grace by the Forelock when it is coming towards you: becauſe opportunity and ſeaſon going from you may be bald.

Prop. 4 Fourthly, The Elect whom God hath choſen to ſalvation, for their neglect and undervaluing the motions and excitations of Grace, may be juſtly left and deſerted, though God doth not deal with them ſtricto Jure, nor finally leave the purſuit of them. I ſpeak not of the grace of God in the act of Converſion, that is victorious over the heart of man, as hath been largely handled before: but thoſe overtures, thoſe precedaneous workings I now ſpeak of. If you conſider the Elect of God in the ſtate of grace, that is the called, even they are often wanting to the grace that is offered: there is a great deal of neglect, undervaluing and contempt that abounds in them. And ſo for a time in ſome particulars they are left: For a ſmall moment have I forſaken thee: I have hid my face from them, Iſaiah 54. 7, 8. So it is ſaid of Hezekiah, 2 Chron. 32. 31. God left him to try him, that he might know all [Page]that was in his heart. And My beloved, ſaith ſhe, Cant. 5. 6. was withdrawn, I ſought him but could not find him. But this is done in a way of diſcipline: for if the Lord ſhould deal in ſtrict Juſtice with his elect, even for the neglect and reſiſtance of grace after converſion, how ſhould they be able to ſtand before him? But much more is this true of them in their natural ſtate: they are as oppoſite as others, and therefore they may alſo be left: and ſo they are, but not finally, but for Conviction: And the Lord, I am confident, convinces moſt men before he converts them: by giving them ſuch offers as being left to their own management would come to nothing; they would ſee that they have no more power of themſelves then others. And therefore as an Angler pulls back his bait many times, to quicken the appetite of the F [...]ſh to take hold of it: ſo many times God deals. For he doth not uſe to take us ſhort at the firſt nay; and O the goodneſs of God that doth not! he that ſaid, Matth 21. 29. I will not, afterwards repented and went: if we ſhould be taken ſhort at our firſt refuſal, all of us ſhould rue it. And therefore it is ſaid, The Lord of the Vineyard ſent ſervants, and he ſent other ſervants: and he ſent yet again, ver. 37. which ſhews that God doth not uſe to take his people at advantage, but ſends ſervants after ſervants, and the Son after that: and yet moſt juſtly may leave us at the firſt.

Prop. 5 Fifthly, That ſuch is the ſpecial mercy of God, and his grace unto the men of his purpoſe, that though they do repulſe this enlightning and exciting grace, yet he never leaves them fully nor finally: but continues to urge and purſue them, untill he have ſubjugated them to his grace, and placed them in the ſtate of his Adopted. I ſay, thoſe that he means to ſave, that are ordained to [Page] life, though they have repulſed: (you know it by your own experience) blown out enlightnings and convictions, and when they are wounded, run to the herd, as a wounded Deer to ſhift off the Arrow: yet finally God will not leave them:Ezek. 20. 37. I will cauſe you, ſaith God (ſpeaking to a people rebellious enough) to paſs under the rod: not of correction, but of propriety and intereſt: A Metaphor taken from a man telling his ſheep out of the Fold with a rod in the morning as they go out. And I will bring you into the bond of the Covenant: For the Elect of God are as a child; if his arm be broken or out of joint, he would not have it toucht, but let alone ſo it might have eaſe. Is it not ſo with us? would not we be at eaſe and quiet? Do not we cry and labour that our ſores may not be toucht? but are better pleaſed to be left in our ſecurity, and natural condition: yet God will follow us with conviction after conviction; breaks our peace, that it ſhall not cement or be ſoadered: Make a thorny hedge about us that we ſhall not find our path: Untill being convict, we come to that, I will return to God, or my firſt husband; for then it was better with me then now. The Lord hews them and moulds their hearts, till of unwilling he makes them willing: and have brought them as thoſe that are in a Caſtle, whoſe ſtrong hold is beaten down, they are forced to ſurrender to meer mercy, upon the Victors own terms. So the Lord will force his elect. All that the Father hath given to me, ſhall come to me, John 6. 37. And do it for thy Name ſake, for our backſlidings are many, Jer. 14. 7. This is the word, and may be ſpoken even by the elect of God. And if this were not, that God ſhould not take the work into his hand, he might ſtretch out his hand all the day long and find little but gainſayings and contradictions: no effectual calling could be: there would be no ſuch thing [Page] as filial adoption: the very election of God would be fruſtrate. This was the remnant or end that I had to deliver on this point, before I came to the General Uſes of all.

There are two things that follow from what I have now ſaid, as two branches from one ſtemm; viz. the Juſtifying of God, and the magnifying of grace: the one makes humble, the other thankſul: for the one Daniel was eminent, Dan. 9. 5. To us belongeth confuſion, for we have rebelled againſt thee: to thee belongeth righteouſneſs. The other eminent in Paul, 1 Cor. 15. By the grace of God I am that I am. Learn theſe two leſſons that are of great uſe in Practical Religion: Humility to juſtifie God that might have caſt you off, and laid you aſide in the crowd with other men. And the magnifying of this grace, whereby he hath brought you out in deſpight of your own ſtubberneſs: And ſo much for the oppoſition of man to grace offered.

Serm. 16 NOw follow the general Uſes of all that hath been ſaid upon the Firſt Point, No man can come to me. And Firſt,

Uſe 1 Hence I commend to you The true Teſt of ſound and Chriſtian Doctrine in this point of mans Converſion: That both the Preacher of this point, and the Hearer of it may cut by this thred that our Saviour hath ſet forth in this text. And it is this, That in the converſion of man, the power of God and the freeneſs of his grace be magnified, and the power or cauſality of man himſelf b [...] decryed: For ſo the Text, No man can come, except my Father draw him. This is the teſt: But the touchſtone that tryes other mettals, who ſhall try it? how ſhall it be made appear, that this Doctrine is indeed the [Page] true teſt? For that I will give you three Reaſons.

Firſt, Becauſe this Doctrine is conſonant to the ſcope of Go Reaſ. 1 ſpel doctrine: which as it ſuggeſts matter of glorying to the ſinner in himſelf confounded with ſhame and loſt, and never leaves him till it hath brought him to a ſtate of glorying from his nothingneſs: ſo it places this glorying in God only, not ſelf: as the compating two places of Scripture doth witneſs: the one is 1 Cor. 1. ult. That he that gloryeth may glory in the Lord: and Epheſ. 2. 9. Not of works; for this Reaſon, leaſt any man ſhould boaſt. Which two places do ſhew the ſcope of Goſpel Doctrine: And there cannot be a better teſt of Doctrine, then the conſonancy of it with the main ſcope of the Goſpel: that is, with the Analogy of Faith, Rom. 12. 6. For if in expounding a particular Scripture, a man ſeem to cut out one part of the garment unproportionable to the body, he ſeems to have miſt his meaſure, and as it were to make a monſtrous garment: For the ſcope of the Scripture is the meaſure and teſt whereby any particular is to be meaſured: therefore this muſt needs be a good teſt.

Reaſ. 2 Secondly, Becauſe all the gracious works of God from firſt to laſt, from election according to purpoſe, to ſalvation in the Kingdom of heaven; I ſay every one of theſe works upon, and in, his Elect to bring them to ſalvation, do all conſpire and tend unanimouſly to this great end, the praiſe of his free and powerful grace, Epheſ. 1. 6. He hath Predeſtinated and Adopted us that we might be to the praiſe of the glory of his grace. And what, are the other attributes of God paſt by in ſilence? No▪ But grace is like Varniſh, no colour of it ſelf, but ſerves to ſet off all other colours. Wiſdom, Power, Mercy and Love are included or ſet out by Grace: And therefore the praiſe of grace is the praiſe of all: for God doth not work [Page] for the exaltation of mans power or pride, but to the praiſe of his own grace.

Reaſ. 3 Thirdly, This is a true teſt, Becauſe we find the confeſſed experience of Gods people avouching and atteſting this: the experience of Paul that great trumpet of grace, 1 Cor. 9. 16. I have nothing to glory of; and in 1 Cor. 12. 11. I am nothing; For Gods ſecond Church is built as Gods ſecond Temple (the ſecond Church, give me leave ſo to ſay, I mean the Goſpel Church) not by might, nor by power, but by my ſpirit. And they cry grace grace unto it, Zach. 4. 6, 7. as that which was called the ſecond Temple was meaner built to outward ſhew, then Solomons Temple; and was built not by might, nor by power, but with much weakneſs of the people returned from Captivity, and oppoſed of all hands. So is the Goſpel ſtate of the Church built of a people returned from the captivity of Hell and death; not by the might and power of man, but by the Spirit of God; And therefore he that made the arrogant Anſwer to that Queſtion the Apoſtle propounds, Who made thee to differ from another, ſaying, Ego me ipſum diſcerno, I diſcriminate my ſelf, ſeems to be miſtaken in his own Experience, (as Chriſtians often are) or not to own the confeſſed experience of Gods Converts, as Paul and others that have been humbled out of themſelves, to acknowledge the free grace of God. For I think we ſhall rarely find a man on his death-bed to be a Papiſt that is enlightened; becauſe then he finds he flies out of himſelf to Gods alone mercy; Nor ſeldom find a man in point of converſion to be a Pelagian: becauſe he acknowledges it to be the Free grace of God that brings him both down and up: Down, to bring down his pride, to throw down his ſtrong holds; And Up again, by raiſing him from a ſtate of nothing. [Page] And therefore as the Apoſtle John in his time, when there were many deceivers gone forth into the world, as there are in the dayes wherein we live, did give Chriſtians a teſt, or mark by which they might prove the ſpurious, or the true: whether they brought ſealed meaſure with their Doctrine, yea or no. And that teſt was the coming of Chriſt in the fleſh: (for that was then commonly denyed by the ſpawn of Gnoſticks) ſaying, If any come to you, and bring not this Doctrine, receive him not, 2 John ver. 10. And ſo moſt commonly all along in the Scripture, where any dangerous error is confuted, you ſhall find in that confutation a teſt given, a touchſtone whereby that Doctrine that is Erroneous may be tryed: So in this point of Converſion of man, and diſcriminating grace, if any man blow the Bladder as well as the Trumpet to make him ſwell, and ſill him full of Pride and Self; building God upon man, and not man upon God; Let this that I have ſaid be the teſt at which you examine that Doctrine. For as the letting fall of the ſtring of a Vial or Lute too low, or the ſtraining it too high, ſpoils the harmony: And as the [...], Rom 12. 6. the proportion is changed by adding a Unite unto, or by ſubſtracting it from any number; ſo in this point of converting grace, if the denyal of mans power be drawn to deny mans duty: or the Calling for Duty in Scripture, be drawn ſo high as to exalt mans power, the proportion and Harmony is ſpoiled in both. After this animadverſion, and after ſuch a teſt of Doctrine, here found out and commended to you, let me give you warning how to apply this ſealed mete-wand to the Doctrine that you hear: And I would that there were not ſo many inſtances as might be given, that the Iniquity or Neceſſity of theſe times does require to be ſpoken unto.

[Page] Firſt, That Doctrine by this teſt ſounds not clear, but ſeems to have a crack in it, That under pretence of duty doth conclude and advance mans power: and the reaſon is plauſible with thoſe men that have learning enough, that whereas it is ſaid, in Ezek. 18. 30. 31. Repent and make you a new heart, and a new ſpirit, and caſt away your tranſgreſsions; for why will you die? and from Jer. 4. 4. Circumciſe your ſelves to the Lord, and be not ſtiff-necked; take away the foreskin of your hearts: from theſe commands doth conclude that man hath power to do it; or elſe ſaith carnal Reaſon, why is he commanded? they that do make this concluſion, let them be examined by this Eſtabliſht teſt of Doctrine; and having hung the ſcales, let us now weigh the point: this is true, What God in his law requires, that the law ſuppoſes a power to be or to have been, becauſe the law of God doth not command things abſolutely impoſſible, to which there never was power given; and therefore mans diſability to perform any command ariſes accidentally when he hath diſabled himſelf: And this is called by the Apoſtle; and the cauſe of it ſhewn, in Rom. 8 8. the Impoſſibility of the law, and that is through ſin and corruption that hath Invaded man, and diſabled him unto obedience; But now in caſe of this diſability, the law that requires the duty, doth not argue a power in you, but it doth drive diſabled man to the remedie, and that is the free grace of God, and; therefore he that calls on thee for repentance, doth himſelf give it: 2 Tim. 2. 25. he that bids, Make you a new heart, doth promiſe it, I will give them a new heart, Ezek. 36. 27. He that ſaith Circumciſe your ſelves, ſaith alſo I will circumciſe your hearts, Deut. 30. 6. The command ſhews what man owes to God, and what muſt be in him if he will not dye: and this drives him to the remedy, the free and gracious promiſe [Page] of God, to work this in him: the meaſure of his duty is not the meaſure of his power: as a man meaſures not his worth by what he ows; no man will be ſo abſurd; and yet men will meaſure their power to repent, to turn to God, to believe in Chriſt by what indeed is their duty to do, which is (to ſay no more) a falſe meaſure.

Secondly, Nor are they to be heard that from qualifications of fitneſs do argue and conclude for qualifications of worthineſs or merit: obſerve, for you will not underſtand the anſwer to theſe, except you underſtand where the Errour lies: the law uſes this word (worthy) for a dueneſs of the reward of debt; that that hath ſome proportion to the reward, when the reward is of debt, as the Apoſtle deſcribes it: but the Goſpel dictionary uſeth the word (worthineſs) for the fitneſs of a man to receive the reward of grace and promiſe; and therefore in the Goſpel they are uſually pronounced worthy, that are fitted and made meet for to receive Chriſt or the promiſe: as the worthy receiver at the Lords table, is not he that is meritoriouſly worthy, but he that is meet, that is qualified anſwerably to the Sacrament, that hath in him ſuch qualifications as are anſwerable to the body and blood of the Lord there exhibited: and ſo you may read works meet for repentance: Matth. 3. 8. and ſo [...] and [...] to count worthy and make meet, 2 Theſ 1. 11. and Col. 1 12. are one and the ſame; the Papiſts, and Bellarmine himſelf that ſought as far for that as any of them can ſearch, can hardly find in all Scripture, Hebrew and Greek, any thing that ſounds toward merit of Salvation: but worthineſs of fitneſs, that is, an anſwerableneſs to the duty injoyned, or mercy promiſed; he hath made us meet to be inheritors: this you may find everywhere, without which no man can be ſaved: and therefore to ſay this bottle is fit to hold ſuch a proportion of wine, and worth ſo [Page] much money, are quite contrary ſayings; the one relating to the capacity, the other to the metal of it: ſo to ſay, the thirſty, the weary, the laden, are in a fit capacity for Chriſt and the promiſes, by qualification of emptineſs; and therefore they have qualifications of merit and worthineſs, is altogether abſurd and inconſequent: and if any among us, as there may be ſome that cannot digeſt theſe words qualifications towards Converſion, &c. (a point that in the proceſs of this diſcourſe I ſhall touch upon) will but clear their own miſtakes, there remains no quarrel upon the word at all: for we mean not meritorious qualifications, not any thing meritoriouſly conducing to mans converſion, but meet and fit preparatives unto grace and glory, ſuch precedaneous workings as judgement, ſin and the law have diſcovered and preacht to men, that they by being ſt [...]ng by the fiery Serpent, may be fitted to look up to the ſerpent on the pole, the Lord Jeſus: In a word, they are qualifications of the ſubject recipient, not merit of the thing to be received, that they may receive the Grace as an empty bottle doth receive the liquor.

Thirdly, That doctrine, by this teſt, will be found leavened, that makes the ruinous condition of man leſs then it is: for then conſequently it will follow that the power of God in his reſtauration is leſs alſo: as for inſtance, if Lazarus be but ſick, his recovery is leſs then a reſurrection: If you make mans caſe better, ſo as ſickneſs is above death, ſo far as mans power is made greater in themſelves, ſo far is the power of God made leſs then it is: extreams on both hands are to be avoided, in leſſening the freeneſs or the power of man, or in the greatning of it; I will not ſo decry the will of man in his converſion, that I will deny it to be freer in that act, then it is in any action of this life, then it is to eat and drink, &c. but [Page] whence comes that freedom? who hath unſhackled, nay who hath revived this will? that is God; The will of man is not ſo to be cryed down as to make him a brute, Luther. nor yet ſo to be advanced as to make him more then a Servant; They who make man who is dead in ſin, Epheſ. 2. 5. to be like the man in the parable half-dead, Luk. 10. 30. (which to anſwer that place by the way, was enough to ſhew who was his neighbour; It was enough for the ſcope of our Saviours Parable, to ſuppoſe the man left half-dead:) do unawares wrong the quickening vertue of Chriſt: You hath he quickened who were dead in treſpaſſes and ſins: Epheſ. 2. 1. he that makes a man leſs then dead, makes the quickening power that converts him, leſs then a reſurrection: he that makes the captivity and bondage of a man leſs, doth thereby make his freedom leſs too; becauſe theſe do follow one upon another; bondage and freedom, captivity and liberty: as thoſe Papiſts that free the virgin Mary from all ſin, do alſo remove Chriſt from being her Saviour; his name ſhall be called Jeſus, becauſe he ſaves his people from their ſins; if there be no ſin, from whence is the ſalvation? if there be no ſalvation, from whence is he called a Saviour? as therefore I would not ſet works in the place of Juſtification, which is Chriſts place; ſo neither will I remove them from a neceſſary place in ſanctification and ſalvation, for they have a neceſſary place: but not a place to work it; for we muſt be Gods workmanſhip before we can do Gods work; the Apoſtle makes that plain, when he gives that as a reaſon;Epheſ. 2. 10. nor in the place of Juſtification; for that as I ſaid, is Chriſts place; nor as a motive to move God to juſtifie a ſinner; for that is free grace; nor as the condition and inſtrument: for that is the place of faith; yet they have a place in ſanctification afterwards, as the fruit of the tree, though▪ not as the root; for a cypher [Page] that in the firſt place of a figure is nothing, may in the ſecond place add a value: ſo that which in point of merit and cauſality, is nothing, yet if there be firſt grace, a work of regeneration, and ſanctification wrought in the heart, then I ſay there is ſomething to be ſaid of this obedience: and as I will not give to man the working of the will and the deed, ſo neither will I deny the working out of Salvation to be mans act; and therefore thoſe that ſay, Chriſt repents for me, and Chriſt believes for me, as if ſo be it were not man that believes, and the ſinner that repents, they ſpeak a kind of non-ſence; the text I am upon, teaches the contrary, where he tells them the drawing is Gods; the coming is mans act and duty, and therefore its not to be ſaid Chriſt believes and repents for me; for I muſt repent and believe, or I am loſt, and lie in my loſt eſtate. The duty and act of faith and repentance are yours; But the grace and power whereby theſe are wrought in you, are God's, and therefore the rule here is that the power and Grace of God be not degraded by the extenuation of mans natural ſin and corruption, but that rather the [...], the much more, as it is ſaid, Rom. 5. 17. be given to the abundance of Grace; for if you conſider and compare together mans duty, and Gods power, mans act, and the power of God that works the will and the deed, rather give the more to God then ſin: if ſin be abounding, I would rather ſay Grace over-abounds; becauſe that is the favourable ſide, and gives unto the grace of God more then peradventure ſome think to be due to him, that where as abounding may be ſaid of ſin, let ſuper abounding be ſaid of Grace, Rom. 5. 20.

[Page] Serm. 17 FOurthly, Nor will that doctrine abide the due or true teſt, that under the pretence of this ſole power of God exerted in mans Converſion, doth clamorouſly cry down all inſtruments and means, Goſpel and Goſpel Miniſtry, under this pretence that the ſole power of mans new creation and converſion is of God; and therefore hold that as God made this world without tools and inſtruments, ſo God ſhall and will convert men by his converting grace without means, inſtruments, miniſtry, and the like; And what danger is it to ſnatch up a piece of a ſentence? for they have heard this doctrine from the orthodox, that man cannot, he is diſabled to believe in Chriſt, that the power is of God, and have run away with it, and thence have hatcht this fancie, that therefore we need not look after theſe means: ſhewing to us that preach, that we had need to uſe due Correctives in our preaching; for good medicines without apt Correctives ſometimes breed wind or diſeaſe, rather then cure it; ſo this orthodox doctrine not rightly Corrected, breeds this fancy, that there is no need of inſtruments to work that whereof God hath the ſole power; Theſe men (I can ſay no leſs of them) will teach God to convert man; Let them teach themſelves to ſtand in the way and rode of Chriſt, where he walks and doth miracles; Let them ſtand in the way of his ordinances. For though I confeſs, God can convert without ordinances and means, yet to ſay that he doth ſo, is as if becauſe he did ſometime make a man at full ſtature (as Adam) therefore he doth ſo always; And ſo aboliſh mariage which he hath inſtituted for the propagation of mankind; and ſo becauſe God can convert man, and [Page] bring him to a full autumne and ſtate of grace at firſt, that therefore God muſt aboliſh his own ordinances inſtituted for bringing his people to him; Is it not enough that God hath tyed us to the uſe of Ordinances, where Salvation is to be had, but we muſt tie God according to our fancie, either to or from the uſe of Ordinances? what if God did extraordinarily without the plough maintain Iſrael in the wilderneſs by Manna, bread from heaven; is therefore God tyed to do the ſame by ſuch extraordinary means, when they come to their ſetled Land, where they mow, and ſowe, and reap Corn for themſelves? this doth not follow; Where there are no ordinances to be had, there God may work extraordinarily: But God is not therefore bound to do it, neither can we conclude he will do it; let Naaman the Syrian be an extraordinary example of a man healed by miracle, and thoſe that Chriſt converted and healed: what is this to our purpoſe? God by his meer free will hath choſen this way of Goſpel-miniſtry, and ordained it to be the Power of God to Salvation, Rom. 1, 16. God puts forth a power when he converts a ſoul: and he puts forth this power in this way, the Goſpel; Its confeſt that the veſſel or pipes by which this excellency of power is conveyed, are earthen and contemptible: But that is de induſtria, on purpoſe, 2 Cor. 4. 7. we have this treaſure in earthen veſſels, that the excellency of the power may be of God, and not of us: the weakneſs of the veſſel doth derogate from the power of the veſſel: It was his goodneſs, and not unto your loſs, to teach you by men: for if God had taught you by Angels that are by nature unſociable with men, it had not been ſo well; now God hath appointed to bring you to heaven by the miniſtry of men like your ſelves; And in a way ſurable to man, that is, by word and doctrine, [Page] by counſel, inſtruction, reaſon, God will ſo convince and convert you, not by inſinuating a ſudden power into the heart of man: from whence Miniſters are called workers together with God, 2 Cor. 6. 1. and he alſo is ſaid to work together with them, Mark. 16. 20. If God and man work together, what ſhall we think of them that divide this partnerſhip, this conjunction?

Queſt. Oh but you Preach the law! It is the Goſpel that Converts!

Anſw. You are deceived; we preach Chriſt when we preach the law, as is plain when Paul was required by Felix to preach to him the faith of Chriſt, ſaith the text, he preacht of righteouſneſs, temperance, and judgement to come, whereat Felix trembled: was this preaching the Faith of Chriſt? yea, or elſe Paul was deceived; the Reaſon is, becauſe Chriſt is the end of the Law for Righteouſneſs, Rom. 10 4. and becauſe by the law, men are concluded under ſin, that the promiſe, that is the Goſpel, might be given to them that believe, Gal. 3. 22. and if ſo, what diſſonancy will you make between preaching of the means and the end? we are not ſo mad as to preach Salvation by the law: and when we preach the Law to you, to wound, it is in order to the promiſe, and Chriſt Jeſus: It is not the plungers that trouble the water, that catch the Fiſh: we know it is the Net, but the plungers drive the Fiſh into the net, that they may be caught: we ſay the work of Salvation is not by the Law, its the net of the Goſpel whereby men are caught to Everlaſting Salvation: But its the terrour of the Law, and the curſe under which they are driven into this net: tis the avenger of blood that purſues with the drawn ſword, that makes you fly to the City of refuge, and therefore there is more of Chriſt preacht in a Sermon that you call Legal many [Page] times then in the vociferations & clamors that ſilly people uſe of Chriſt, Chriſt, as they cryed Baal, Baal, though you pronounce nothing but Chriſt, a hundred times together: and therefore let me charge you (for that I may have leave to do to thoſe that are under my charge) and exhort all others, that ſince faith comes by hearing, ſince you are born again of the uncorruptible ſeed of the word: ſince his Miniſters are in pain, while they go traveling in their ſouls till Chriſt be formed in you: ſince the Lord many times in his word honours the inſtrument in the work of Converſion, with the honour of doing that which he doth by them (St Paul ſaith, I am your father) as Goliahs ſword was honoured with the work that David did by it: upon all theſe conſiderations, be not you ſtricken with this madneſs, as either to think that the excellency of power of Converſion is in the box that carries this treaſure, or to divide the treaſure from the veſſel that you have in it; for then you loſe it: But where then will you have it? But to conſider in your ſerious thoughts, what thoſe gifts were which Chriſt gave to his Church on his triumphal day; a phraſe of ſpeech alluding to the Roman triumph; when a Conquer or came home and had a triumph allowed him by the Senate, he ſpred his prizes that he brought home, and gave magnificent gifts; ſo the Apoſtle obſerves that when Chriſt aſcended and rode in the triumphal Chariot to heaven, he carried ſpoils with him, and gave gifts to men; and what were thoſe gifts? Eph. 4. 7. he gave Apoſtles, Prophets, Evangeliſts, Paſtors and Teachers for the gathering and perfecting of the Saints: or thus (if you will) he gave the Holy Ghoſt, which doth not only work itſelf, but makes overſeers, Acts 20. 28. and then works by them, as the inſtrument is firſt made, and then wrought with: ſo the Holy Ghoſt makes [Page] you overſeers, and then works in and by them that are Miniſters made by the Holy Ghoſt, and therefore deſpiſe not means and inſtruments: enough is ſaid of that point to wiſe men.

Fifthly, Nor will that doctrine abide this teſt, that teacheth that man is the giver, and God the receiver: for the truth is, God is the firſt giver in all kinds: make him but firſt in the work of Calling, Election, Sanctification, &c. and you cannot be unſound or erroneous in any of theſe doctrines: but that doctrine which makes man the giver, and God the receiver, cannot be true; the reaſon is, he loved us firſt, ſaith the Apoſtle, 1 Joh. 4. 19. You have not choſen me, but I have choſen you, Joh. 15. 16. and therefore it is ſaid, Rom. 11. 35. who hath firſt given to God? and it ſhall be recompenced to him again; that is, that hath firſt done or performed any work, that obliges God to recompence it; thoſe therefore that make man the firſt lover, the firſt chuſer, the firſt giver, they make man the creditor, and God the debtor: and how unſuitable is it with any modeſty and ingenuity to ſpeak ſo? which of neceſſity muſt be, if you make man firſt.

Sixthly; Nor doth it follow by this teſt (which is ſomewhat a difficult point) that becauſe there is a Covenant made with man, upon conditions of faith and repentance, therefore theſe conditions muſt be performed by one of the confederates, that is, by mans own power: to confirm this, its ſaid, there was ſo much required of Adam, and he had power, and God expected the performance of the condition made with him; And you know many times it is thus with men; they expect a mutual performance of Covenants one with another; and they do-in-many caſes think that man hath power to perform the condition to which he obliges himſelf: and yet ſometimes [Page] tis otherwiſe; there cannot a general rule be made of this; a creditor requires the payment of the ſumm; yet whether the debtor pays it of mony gotten by his own hand, or borrow it, or it be given him by ſome benefactor, is not material; only this is material, that the condition be performed, and the money paid: ſo we may ſay in this point; this is certain, that the condition required of man, is mans duty, is mans act; and the benefit of the Covenant is for him that performs faith and repentance: but God requires not the performance of the conditions by mans own power: for therefore the Covenant is altered from Do this and live, unto Believe in the Lord Jeſus and thou ſhalt be ſaved, they are both expreſt Rom. 10. 5, 9. becauſe man, fallen man, could not abide ſuch a condition of life as muſt reſt upon his own power to performance, which was before poſſible to him while he ſtood in integrity, but now is impoſſible to him in ſin: this objection may be further purſued, and then I confeſs you make a hard knot of it.

Obj. Still it ſeems the condition continues impoſsible; for man by a natural power cannot perform perſonal and perfect obedience, neither can he believe, neither keep the law, nor obey the Goſpel, neither perform the condition of works, nor yet of Faith; and what are we then the better?

Anſw. You muſt diſtinguiſh between a natural power, and a power reſtored by grace; as to the natural power, there is no more in man to believe in Chriſt, then to perform the law: to a natural power both theſe conditions are impoſſible, (let me not offend you in words) for to Do this and live, you do not pretend to, but to Believe and come to Chriſt, that you ſay you can. But the text ſaith, no man can come to me; Oh that you could but feel this impotency in your ſelves; but then the power [Page] reſtored is a power to believe in Chriſt, which is not reſtored to keep the law of works, but unfeignedly to believe in and love Chriſt: and this power is given by the drawing of God, to all that do indeed come to Chriſt: thoſe that are not drawn, do not come; all that come are drawn, and impowred to believe: Gods drawing, and mans coming are, both of one latitude, one meaſure, one extent; as many as the Lord works upon and draws, they do come, ver. 45. And thoſe that are not drawn, do not come, ver. 44. and this I call the reſtored power, not reſtored to man to keep the Law, but to believe in, and receive Chriſt Jeſus. And ſo the power to perform the condition of the Covenant, is a reſtored power: but to perform the condition of the Covenant of works, there is no power reſtored: therefore Auſtin ſaith, God will not that it ſhould pertain but only to his Grace, that man ſhould come to him, that being come he ſhould not recede from him. And that God would not have the condition of this Covenant to be built on mans power of performance, I prove by three Reaſons.

Reaſ. 1 Firſt, God is pleaſed that his promiſe or Covenant ſhould be ſure to all the ſeed: Rom. 4. 16. Therefore it is of faith, that it may be by grace, to the end that the promiſe might be ſure to all the ſeed: not to all the world, but to all the ſeed; and how unſure it had been, if it had ſtood and bottomed on man, the experience of the firſt man Adam doth teach, who though in his integrity, made ſhipwrack of all, by defection from it; much more may be ſaid of man under ſin, were he not ſupported by the power of a better prop, the Mediatour; God will have it ſure, to all the ſeed; And therefore will not eſtabliſh it on the works of man, becauſe he betrayed it and brought ſhipwrack on it at firſt, [Page] and there ſhall come a ſhipwrack on it no more.

Reaſ. 2 Secondly, God doth not expect that the conditions ſhould be performed by man; only calls for it as a duty that I owe, but not as ſtanding in my power: But God makes promiſes of the very conditions which he requires; not of the benefits of the Covenant only, but of the graces of it that they may keep it; Mark the promiſes of the Covenant, I will put my Law into their hearts, and write it in their minds, and they ſhall all know me, Heb. 8. 10, 11. I will put my fear into their hearts that they ſhall not depart from me, Jer. 32. 40. I will will put my ſpirit within them, and cauſe them to walk in my ſtatutes, Ezek. 36. 27. I will take away a heart of ſtone, and give them a heart of fleſh, Ezek. 11. 19. And who will ſay that theſe promiſes are built on any conditions in man?

Reaſ. 3 Thirdly, Becauſe of this Covenant, Chriſt is ſurety, which in the firſt Covenant was not: If we deal with a poor or ſuſpected man, we lie hard at him for a ſurety: happily we will take a rich mans word. Though there was no ſurety of the firſt Covenant, for Adam had none, yet now there is a ſurety given that muſt ſtand at ſtake, and therefor it is ſaid God hath made him a Mediator of a better Covenant, Heb. 7. 22. and this ſurety-ſhip of Chriſt ſhews that man is not to be truſted but upon ſurety. And what undertaking Chriſt performs, may be ſeen in his account he makes of his ſheep, John 17. 8. I have manifeſted thy word unto them, and they have received it, and have known that I came out from thee, And believed that thou haſt ſent me: this is an excellent undertaker, and a good Accountant for his ſheep: not one of them is loſt, they have received thy word, they have believed: A rare comfort for all that are Chriſts, they [Page] are undertaken for, Chriſt is accountable for them to God.

7. Laſtly, Since the glory of God is thus kept intire, that all things are of him, through him, to him, Rom. 11. ult. and that rectum eſt index ſui & obliqui, the right line is index of it ſelf, and the oblique or Crooked: Let whatſoever doctrine that makes not all to be of him, through him, and unto him, be hence confuted, by this excellent teſt; as

Firſt, That which makes man a beginner of Converſion, and God a helper of thoſe beginnings: that affirms aſſiſting, but not preventing Grace; that which makes grace the nurſe, not the mother that brings forth; a crutch for the lame, but not life to quicken the dead; that which makes God the finiſher, but not the author of Faith, this is not Scripture doctrine; this makes not all to be of him.

Secondly, That which affirms that though there be no merit in Juſtification, yet there is a power in man for Sanctification, becauſe it deals unequally with a long arm, and a ſhort one; allows no merit, and yet aſſumes a power: that ſounds not well neither: yet this is a thought that is in many a mans heart, Oh that God would pardon me, and for walking with God, let me alone: Oh that God would forgive me my ſins, and Ile cleanſe my ſelf, Ile live to God: you will not aſſume the merit of Juſtification: but you may not ſet your power in the place of the ſpirit of God in point of ſanctification, no more then merit in place of the Lord Jeſus for Juſtification; for in Pſal. 103. he forgives all thy ſin, and heals all thy diſeaſe, ver. 3. where in one verſe you may ſee both: I Confeſs, Juſtification is like quitting of a Priſoner at the Goal delivery; the ſentence quits him in an inſtant, [Page] and frees him. But ſanctification is like the healing of a wound by a Surgeon, which is a progreſſive work, a work of time: the power of man is nothing in the one as well as the other; without me you can do nothing; both are from Chriſt that comes by water and blood, 1 Joh. 5. 6. for the remiſſion of ſin, and alſo for cleanſing, purging, and purifying of the heart; who is made both righteouſneſs and ſanctification to us, 1 Cor. 1. 30. for elſe a man may be reformed by vertue, not ſanctified, which is by grace or faith.

Thirdly, That which though it denyes not grace to be of God (no Pelagian would ever do that) yet affirms the uſe of grace to be of man; it is in man to receive it, or not receive it; to believe by it, or no; that is, that God may give the power, but not the act: God gives the power whereby I may believe in Chriſt if I will: But he gives not the act of believing; And this is the great queſtion which methinks is thus determined in the Scripture; God, ſaith the Apoſtle, works both to will and to do; and every man that hath learned of the Father comes to me, Joh. 6. 45. for though your reaſon tells you, that in many caſes a man hath power to do that he doth not, as to ſee when he ſhuts his eyes, you muſt make a difference▪ for when God works faith, he frames the heart to uſe his grace and to believe, as when the hand doth turn the wheel, the wheel always tnrns; for if it did not turn, it takes away the ſubject of the queſtion; when there is a power put forth from God to work upon my heart, to lead me to Chriſt, he doth not therein only give a power that I ſhall uſe it as I liſt; thats clean contrary: for if he turn me, I am turned; and if I am not turned, he doth not turn me.

[Page] Fourthly, that which teaches That Good works acceptable to God, may be performed without a new nature: (and by this point) I thruſt every man to ſeek a new nature, and a new being: and not only to do good works; for that contradicts the point of our Saviour, Make the tree good and his fruit good: There muſt firſt be Regeneration, Renovation in the ſpirit of man, whereby he muſt be implanted into Chriſt Jeſus, or there will never grow good fruit thereon.

Laſtly, that it is true, God ſends Chriſt, (as the text ſaith.) But there are ſo many attractives in him to draw a ſinner, that there needs no drawing of God: there needs no drawing of a loſt man to a Saviour, no more then a poor man is drawn to a loaf of bread: But ſinners loſt and undone, ſtand in need of drawing: And therefore I ſhall ſhew, that as God gives Chriſt, ſo he muſt give faith in Chriſt, or I cannot be ſaved: As God gives Chriſt, and ſends him to me, ſo he muſt draw me, and bring me to Chriſt, or elſe no ſaving effect will follow. And that ſhall be the ſecond Uſe or Inference.

Serm. 18 Uſe 2 THat as God ſends Chriſt to us, ſo he muſt draw us alſo to him, or elſe there can be no ſalvation: and this may be thus proved. Thoſe that come not to Chriſt, cannot be ſaved by him; thoſe of the world that are not drawn by this drawing of the Father, do not come to Chriſt: therefore they are not ſaved: The ſervice that this Inference doth, is, this will beat down the thoughts of many thouſands that reſt in this empty plea: God hath [Page] ſent Chriſt to die, and to redeem mankind; it is well, and the plea is good for encouragement to believe; but if this be all the conſolation, if this be all you reſt upon, Gods acts in ſending Chriſt, you are much miſtaken; for the great queſtion is, Hath God drawn thee to Chriſt? Thou pleadeſt Chriſts miſſion: but Canſt thou make Gods traction of thee to appear? This is the great point that this doctrine preaches: as if Chriſt ſhould ſay, It is true, My Father hath ſent me, and I am come to you by his appointment, to ſhed my blood for you; but you muſt come to me if you will have life; and come to me you cannot, except you be drawn by the power of him that ſent me; for no man can come to me except the Father draw him.

Whether of the two be moſt neceſſary to ſalvation; Gods miſſion of Chriſt, or Gods traction of man to Chriſt, is as I conceive, a trivial queſtion, hardly coming into the Schools, which will tye a knot in any ruſh; for they are both equally neceſſary: as the Serpent on the pole in view to be lookt upon, and the eye to ſee it, were both neceſſary for the recovery of them that were bitten by fiery Serpents: except God ſend Chriſt, there is no object of Faith: except God draw you to Chriſt, there is no act of Faith: And the neceſſity of the object and of the act, cannot without fondneſs be compared together; for both, are in their kind neceſſary in the higheſt degree: the mercy and the grace of God are eminent in both: the Father his ſending Chriſt, and the Fathers drawing of ſinners unto Chriſt, they are both neceſſary. But yet this ſending, and this drawing, are of diſtinct conſideration in divers reſpects.

Firſt, Gods ſending Chriſt, ſets up to ſinful man the object of his faith. For though all the Scripture be the object [Page] of that they call the Catholick faith; yet peculiarly, Chriſt in the Scripture is the kernel and marrow of all the types in the Old Teſtament: Chriſt is the object of Faith, whereby it juſtifies: For though the eye that lookt to the brazen Serpent, could ſee many things beſides; yet they could have no cure by the ſight of any thing but that; this ſets up to man the object of his Faith; Gods drawing, works in man the act of Faith: If Chriſt had not been ſent, there had been no object to be believed on: If God ſhould not draw ſinners to him, there would be no faith to believe by: So that it would be as with Iſrael, if there were either no Serpent on the pole to be lookt unto, or no eye to look up to it, the recovery of thoſe bitten with the fiery Serpents would fail.

Secondly, Gods ſending of Chriſt was in purſuance of his Covenant made with our Mediaeter: Gods drawing unto Chriſt, is in purſuance of his Covenant made with ſinners in the Mediator. That there is a Covenant of God the Father with Chriſt Jeſus, ſeems very probable: becauſe there was a Covenant made with the firſt Adam; therefore alſo with the ſecond: And this is intimated by Chriſt himſelf, in theſe words, John 17. 4. I have finiſhed the work that thou gaveſt me to do. And in thoſe, Heb. 10. 9. Lo I come to do thy will O God. For there is that we call the Law, impoſed upon our Mediator, that is the Covenant made with Chriſt. And Arminius in his Orations De Sacerdotio Chriſti, confeſſes this Covenant made with Chriſt, is very well expreſt in theſe words, Iſa. 53. 10. When thou ſhalt make his ſoul an offering for ſin; therefore his ſoul was to be an offering: And the promiſe of the Covenant with Chriſt, that he ſhould ſee his ſeed: this Covenant of God with the [Page] Mediator, what he ſhould perform as Mediator, is purſued and brought to effect by God his ſending of his Son: But the Covenant made with ſinners in a Mediator, it is this, If you believe in, and come to this Lord Jeſus whom he hath ſent, you ſhall be ſaved: And this part of the Covenant is brought to effect and purſued; by Gods drawing us to come to Chriſt: The want of making diſtinction between the Covenant with the Mediator, what he ſhall do, he ſhall make his ſoul an offering for ſin: And what he ſhall have, he ſhall ſee his ſeed, he ſhall divide the ſpoil, take the captive out of the hands of the Devil: and between the Covenant with the ſinner; where there are the ſame two reſpects; what he ſhall do, he ſhall come unto and believe in the Lord Jeſus; and what he ſhall have, he ſhall be juſtified, ſaved, and recovered cut of the hands of hell and damnation: How ſhall man be able to do this? ſaith God, I will draw him, for elſe he cannot come; for, No man can come to me except my Father draw him. I ſay, the not diſtinguiſhing of theſe two, breeds great confuſion in the apprehenſions of men about the Covenant.

Thirdly, Gods ſending Chriſt, puts a difference between mankind and the Angels that ſinned: But Gods drawing of man unto Chriſt, puts a difference between the elect and others. The ſpeculation of which point, is of delightful and pleaſant conſideration. By ſending Chriſt, he puts a difference between mankind, faln and lapſed, and the Angels that fell; there was no cord let down from heaven to them, to draw them out of the pit into which they were faln. By drawing unto Chriſt, he puts a difference between thoſe that God will ſave, and thoſe that he will not ſave; As many as were ordained to eternal life, believed, Acts 13. 48. To the Angels that ſinned, [Page] Chriſt is not ſent; there you ſee the love of God to mankind: And they that are not ordained to eternal life, are not drawn; that makes a diſtinction of men.

Fourthly, God in ſending Chriſt doth not look at mans faith as antecedent, or required of man before God ſends him: But Gods drawing man to Chriſt, works that faith whereby man is ſaved. Gods ſending Chriſt, doth not look to faith at all, becauſe Chriſt is ſent to man yet reſting in his unbelief; but that faith that is required to ſalvation, is wrought by Gods drawing, whereby he moulds the heart of man to Chriſt; as by a familiar compariſon may be inſtanced: The eye looking up, was not required to the ſetting up of the Serpent upon the pole: by Gods command it was ſet up, whether any man was ſtung or no; but looking up was required to the recovery of the perſon ſtung.

Fifthly, If God ſhould have ſent Chriſt, and required it of mans power, or left it to mans power, to come in and to receive him, there would not have been a man, as I conceive, ſaved. And his ſending, which is Gods act, would have faln ſhort of its effect, without Gods drawing; becauſe there would not have been faith found to have received and believed in him; for No man can, &c. and ſo Chriſts Kingdom had not been ſet up and built; there had no members been planted into this head. But the gift of Chriſt to and for men, being ſeconded by a power of bringing men in to Chriſt, gives effect and ſucceſs; and therefore you ſhall find in the Goſpel alwayes, Gods giving of Chriſt to man, is ſeconded by the giving of the Spirit; that as we are redeemed, reconciled, and juſtified by Chriſts merit and blood; ſo we muſt alſo be enlightened, regenerate and ſanctified by Gods Spirit; the one [Page] of theſe accompanies the other: And this power of the Spirit doth ſo certainly go along with Chriſts merit, as to the ſalvation of any man, that it is ſaid, Have one, have both. For he that hath not the Spirit of Chriſt is none of his, Rom. 8. 9. Becauſe though Chriſt be ſent by the miſſion of God, yet without this Spirit there is no drawing, no traction of man to be partaker of Chriſt, as we have ſome adumbration or ſhadow. In Iſrael they are delivered from the deſtroying Angel by blood ſprinkled on the door poſts:Exod. 12. 23. And from the Egyptian ſlavery by a mighty hand; ſhewing theſe two works in the delivery of man out of the ſlavery under which he lay: there is the work of Redemption, by the blood of Chriſt ſprinkled upon him: and he muſt march out, be drawn out of ſin by an out-ſtretched arm and mighty hand: theſe two muſt go together.

Sixthly, There is a general encouragement: you may call it Comfort, that ariſes to us from Gods ſending of Chriſt. For where there is no hope, there is no motion; where there is no encouragement to believe, there a man hath little heart: From Gods ſending Chriſt to ſave you, there is encouragement; but the preſent Comfort, the ſpecial Conſolation of a mans ſalvation, ariſes from the ſecond particular of the two, that God hath drawn man to Chriſt Jeſus; there is, I ſay, an encouragement that God hath ſent Chriſt; that is, there is a ſalvability; men are made ſaveable from the curſe and condemnation of the Law, under which they are involved: But the ſpecial comfort that they have to themſelves in particular, muſt ariſe from this, that God hath drawn, and by converting grace, made them to believe in Chriſt: For this faith, this drawing of man to Chriſt, is both a pledge of ſalvation for the future, and a token of his [Page] election before-hand. And that which as it were doth couple both the poles together, the election of God, and the ſalvation of man; the one as a pledge becauſe future; the other as a mark, or ſign, becauſe paſt; this is a comfortable point indeed. But certainly the point of ſending Chriſt to make atonement for all, or of univerſal Redemption, (let it be ſuppoſed) doth neither ſpeak ſalvation nor election to any one in particular more then another; and therefore ſuch ſilly ſouls, whether they be drawn by others, or through their own ignorance of the point, are miſtaken and deceived, that do build the comfort of their ſalvation upon that, that God hath ſent Chriſt for an encouragement to believe, & therefore they ſhall be ſaved; they do but build Caſtles in the air, that is, without ground; for the Scripture tells you, that you muſt be in the faith, and Chriſt muſt be in you, except you be reprobates, 2 Cor. 13. 5. It is this drawing you to come to Chriſt that ſtrikes the ſtroak; this teaching of God which teaches you to believe, that gives you the particular aſſurance of ſalvation. And therefore though God have ſent Chriſt, yet there are thouſands of reprobate and rejected perſons in the world. It is Chriſt in you, and you in him by Faith, that ſtrikes the ſtroak.

Seventhly, The point of Gods ſending Chriſt affords ſweet meditation; but the ſenſe of Gods drawing thy ſoul unto Chriſt, affords ſweet conſolation. In the one thou mayſt ſee the love of God to the world; for God ſo loved the world, John 3. 16. By the other thou mayſt ſee his ſpecial love to thee; concerning which you find it written by the Apoſtle, Gal. 2. 20. He loved me, and gave himſelf for me: No man can ſay this word me, until he be drawn unto Chriſt: And when is that? may ſome ſay; that [Page] is not my point now to handle, yet in brief I anſwer.

Firſt, When thou art come, then thou haſt been drawn: If thou canſt embrace and receive Chriſt as a Saviour and a Lord, then thou haſt been drawn, Col. 2. 6. And therefore as I may ſay of the ſhadow on the Dyal that is gone to another line, though you cannot ſee the motion, yet you may conclude it is moved, becauſe it is gone to another line: So you may certainly conclude, that you are gone from the ſtate of nature to the ſtate of grace, when there is a reception and embracing of Chriſt Jeſus.

Secondly, When thy enmity and oppoſition is removed, and thoſe things that obſtructed thy faith are taken away: (Gods drawing doth that) If there be an inclination to Chriſt as the chief Good, come in place of the averſation that was there before; if there be a complacency come in ſtead of the hardneſs and antipathy that was there before: It is made one of the firſt ſigns of grace, I will pour out upon them the Spirit of grace and ſupplication, and they ſhall look on him whom they have pierced, and mourn and be in bitterneſs, Zach. 12. 10. (ſpoken of the Jews) This is a ſign that there is a great change: as when light comes into a chamber, we conclude that the ſhutts of the window are removed; ſo when you find a new light, a new diſpoſition of the heart to God, you may conclude the obſtructions are removed, and the enmity is taken away. So much for the ſecond Corollary drawn from this point.

Uſe 3 Thirdly, If no man can come to Chriſt except the Father draw him; Hence we may learn, how much faith and coming to Chriſt, being both one, ver. 35. are miſtaken in the world: the great hinge on which the ſalvation [Page] of man turns: It is undertaken and entertained as men think, with great eaſineſs, and at pleaſure performed, without any ſenſe or ſenſible need of Gods drawing, without which Chriſt teaches us that no man can come to him. I ſhall make it appear that this coming to Chriſt is, I will not ſay hard and difficult, for that intimates ſome poſſibility of mans performance: but that it is altogether unperformable without the aſſiſtance of divine power. That ſaying, A man may believe in Chriſt if he will (to take in that by the way) is true and good, if it be taken in a right ſenſe: for ſo the Scripture, Rev. 22. 17. Whoſoever will, let him take the water of life freely. But then I muſt ſay, and I think Reaſon will go with me, that every wiſh is not a will, and every velleity (as they call it) is not a will ſet on edge, an earneſt thirſty will after Chriſt Jeſus: He that hath a will wrought by God (and the truth is, we differ from other men only in this:) all confeſs him to be free in believing: But man is not made by himſelf free: but the grace of God frees the will of man: for if the Son make you free, then are you free indeed: John 8. 36. And no man doth any thing in the world with greater freedom then a willingneſs to believe: when of nilling, he is made by God, willing, as Auſtin ſaith, ſuch a ſoul being freed from its ſervitude, to thirſt after the righteouſneſs of God, is pronounced bleſſed, Matth. 5. 6. We may ſafely ſay, he hath the ſeed of faith that hath this will in him: But every Balaams wiſh, to die the death of the righteous: and every one that ſaith, I will, but doth not, Matth. 21. 30. this is not reckoned in Scripture to be a will; therefore men are as much miſtaken in their willing, as in their believing. The Reaſons of the opinion of this eaſineſs of believing are three.

[Page] Reaſon 1 Firſt, The miſtaking of Leah for Rachel. My meaning is, the taking of a Dogmatical for a ſaving Faith: which is the common miſtake of the world that live under the Goſpel: For this is but light oar that lies near day, as the Mettaliſts ſay; though it looks like gold, it is not gold: It looks like the Faith that ſaves, but it is not it: For this, 2 Fet. 3. 5. as the Apoſtle ſaith in another caſe, they willingly know not: This is not the Faith that is hard and difficult: You muſt not look to be ſaved by a Chriſt without you, but by a Chriſt within you: For to be in the Faith, and to have Chriſt in you, is all one. 2. Cor. 13. 5. As there are that may be called Diſciples outwardly, [...], Rom. 2. 28. and there are others that Chriſt calls Diſciples indeed, or [...], really, John 8. 31. So there is a Faith that brings forth a profeſſion of Chriſt, as the blade in the ſtony ground. And there is a Faith that brings a man into poſſeſſion of Chriſt; and that is the Faith. Now it is a fatal miſtake of many men, to reckon themſelves in Chriſt and a ſtate of ſalvation, by a Faith that makes them only Diſciples outwardly. For even the greateſt part of the called are not choſen: That Faith muſt needs be unſaving, that is conſiſtent with predominant luſts, that encounters not raigning ſins: For all reſiſtance of ſin, in a Scripture-phraſe, is called conqueſt: For in the reſiſtance of it, there is as much love ſeen to God, as in the conqueſt of it; though there be not ſo much power ſeen. That which is the beſt kind of Faith, and ſaving, is that which is moſt hard, difficult, and impoſſible to man: The very Faith of Miracles, that you read of ſometimes in the Scripture, is not ſo hard as ſaving Faith, to come unto and believe in Chriſt: Certainly this is to be known; thoſe that came ſhort of ſaving Faith, have yet attained [Page] to the Faith of Miracles, as Judas and others: And therefore let us ſet theſe two, the Faith which ſaves, and that which ſaves not, in front one againſt the other: and ſee what the Scripture ſaith of both: And you ſhall find the drawing power of God affixt to the ſaving faith, but not to the other: In John 2. 23. many believed on Chriſt, when they ſaw the miracles that he did: But they were falſe-hearted men, that would not hold out if they came to wetting, And ſo in Matth. 13. 21. and Luke 8. 13. they that received the word, and with joy too, they are ſuch as believe but for a while: but having no root, they go away: As the houſe built on the ſand, may ſtand till the wind blows: And in John 12. 42. Many believed on him, but yet they loved the praiſe of men more then the praiſe of God: worldly things are preferred before ſpiritual: And in Acts 8. 13, 24. compared together; Simon alſo believed, but that did not pluck him out of the gall of bittterneſs, nor unfetter him from the bond of iniquity: That faith that lets a man lie in an unregenerate eſtate, that is the faith of Simon Magus: It is called Believing, and you may ſo call your ſelves Believers, and yet be without ſaving Faith. For every place in which it is named, ſets a blemiſh upon it: Shewing that ſuch a believing is joyned with predominant luſt: But now the Faith that ſaves, that is other wayes in Scripture deſcribed, and ſet forth with other recommendations. It is called a believing to the ſaving of the ſoul; and ſo oppoſite to that which withdraws, that is Faith for a time: Mark the diſtinction and emphaſis of the words in Heb. 10: ult. It is a receiving of Chriſt Jeſus as Saviour and Lord, Col. 2. 6. which is alwayes accompanied with true regeneration. In John 1. 12, 13. Whoſoever believes in Chriſt to the ſaving of his [Page]ſoul, is born of God. 1 John 5. 1. Whoever believeth that Jeſus is the Chriſt, is born of God. Whoever believeth that he is ſo, and ſo takes him. And is called in Scripture by theſe properties and epithites, a heart-purifying faith, Acts 15. 9. a faith unfeigned, 1 Tim. 1. 5. the Faith of Gods elect, 1 Tit. 1. a precious faith, 2. Pet. 1. 1. an effectual or operative faith, &c. all this ſhews that though the Scripture call this and that both by the ſame name, Believing, yet they differ as much as ſaving and not ſaving Faith. This is the firſt Reaſon concerning that opinion of the eaſineſs of believing. They that will be thus miſtaken, we may well ſay of them they are in danger to miſs of their ſalvation.

Serm. 19 Reaſon 2 THe ſecond Reaſon is, That as men are miſtaken in Faith, as I have ſhewed, ſo they are alſo miſtaken in the Formalis ratio of believing. The formal reaſon of Believing is the Word of the Goſpel; which is therefore called the power of God to ſalvation to every one that believes, Rom. 1. 17. And it is an excellent mark of true and ſaving Faith, that it hath been wrought in thee by the word of the Goſpel; by that which is called the hearing of Faith, Gal. 3. 2. This is the reaſon of believing, as you may gather from thoſe words, John 3. 33. he hath ſet to his ſeal that God is true, (i. e.) he that believeth: and he that believeth not, makes God a lyar, 1 John 5. 10. ſhewing that Gods Word, or the teſtimony of Chriſt in the Word, is the ground and true reaſon of believing: all that do believe truely, do reſolve their Faith into this reaſon, the truth and veracity of the [Page] Word of God; but now the common Faith of moſt that live in the Church, in the ayre of the Goſpel, if it be followed to the laſt reſolve or reſort of it, is not into conviction by the word or ſpirit, but the cuſtom and example [...] men, that profeſs they believe Chriſt to be a Saviour, becauſe they ſee it commonly believed and owned in the Church that they live among; theſe have the ſame reaſon for believing in Chriſt, that the Turk hath for believing in Mahomet; and that the Jew hath for his rejecting Chriſt: whoſe Religion is milked into their mouths by education, in ſuch places, and by ſuch parents as are of this opinion; thus it is with us that have ſuckt in this kind of believing with our milk, which makes it eaſie to us, as the Fathers authority to the Child in minority is the greateſt in the world; But to think that without a better Reaſon of our Faith, we can be ſaved, is a great miſtake; For the heart muſt be convinc't and principled by the Goſpel, and by the power of God therein.

Reaſ. 3 The third reaſon of the eaſineſs of this kind of unſaying Faith; is, freedom from temptations: For many men are carryed on the wings of this Faith all their lives long, freed from temptations, doubts, fears, diſquietments, have no thoughts perplex them from the beginning to the end of their lives: for they are temptations within that are the cauſe of the difficulty of believing: when the wind lay, Peter doubted not: the Lord called, and Peter went to him upon the water: But when the wind roſe and was boiſterous, then ſaith the text, he was afraid and doubted, Math. 14. 29. then, Lord ſave me, or elſe I periſh: then Chriſt ſaith, Oh thou of little faith, wherefore doſt thou doubt? when the wind was ſtrong, [Page] faith became weak: when a man rides on in ſecurity and peace, no guilt within, no fears, doubts, or ſoul-troubles encountering him, its an eaſie thing to believe: But when tribulation ſeizes upon the ſpirit, and the wind ariſes, then you come [...] doubtings, fears, and diſquietments, and find it hard to believe: then ſaith the heart, Lord, that I had but one drop of Faith, that I were but able to come and be fixed upon the center of believing: this is the common and greateſt Reaſon of eaſie believing: the empty traveller ſings before the thief. For

Firſt, Satan rather keeps the peace of ſuch a ſoul then moleſts it, becauſe he knows that his kingdom and poſſeſſion is not endangered by ſuch a faith as ſights not againſt his dominion: Pharaoh arms not his Egyptians, whiles Iſrael followed a quiet drudgery: and therefore the devil rather rocks the cradle, then he will diſquiet his ſleeping Child. And

Secondly, While a man is not ſenſible what it is to loſe his ſoul, nor feels the damnable ſins he hath, nor conſiders that the whole moment of his Salvation hangs only on this cord, he doth not fear, neither is diſquieted: But when he ſees that life Eternal hangs upon this naile, it ſtartles him, and makes him afraid; When the man perceived that the cure of his child did he upon his believing, it made him cry out, Lord, help my unbelief, Mark. 9. 24. They that ſee not the concernment of their believing unto Salvation, cry not out for the help of their unbelief.

Reaſ. 4 Fourthly, While the props that a man leans upon remain uncaſhiered, it is not hard for the man to believe: Faith is the eaſieſt thing in the world whiles a man reſts upon ſomething in himſelf: while he ſwims upon the Bladders [Page] that are not pulled from under his arm-holes, tis eaſie for him to keep his head above water: Let me tell every one of you, whiles you are in your natural condition, you have ſome thing which you call your gain, Phil. 3. 7. and if you ſhould preſently die, you have ſomething to truſt unto: and while theſe remain with you, it is not a hard thing for you to believe, and therefore a man truſts to his fleſhly confidence, till he come to know Chriſt Jeſus the Lord; But when the ſoul is unhorſt of her falſe confidence, and true faith hath diſmantled all mans ſtrong holds,2 Cor. 10. that there is nothing to relieve it, but faith in Chriſt: when a man is left naked as Adam was of himſelf and his own righteouſneſs, and a man hath nothing to truſt unto but the word of God whom he hath offended, and yet now he muſt truſt to it, and venture his ſoul upon it; when troubles and fearful queſtions do ariſe, then you will find no ſea, no Euripus is more unconſtant then the heart of man, nothing more hard to fix; this will make him cry out with Francis Spira, Oh that I had but one dram of Faith! O that my Faith were fixt, and my heart by Faith: theſe are the Reaſons of that opinion, the eaſineſs of believing.

Now I muſt ſhew the contrary to this opinion, about the eaſineſs of Faith, and to that end I ſhall ſay thus much, that it is not properly ſaid to be hard for a natural man to come to Chriſt, for that may denote a poſſibility: but that man cannot come without Gods drawing, which I ſhall endeavour to prove.

Firſt, Becauſe the Scripture makes it the work of God, and the gift of God: the work of God, for he draws: the gift of God, for it is given to believe: And in ſome places gives that as the reaſon why men cannot believe [Page] of themſelves, as in the text, No man can except God draw: which is given as the reaſon of the unbelief of theſe murmurers againſt Chriſts doctrine; and ver. 64. 65. its ſaid Chriſt knew from the beginning who ſhould not believe: For no man can come to me except it were given him of my Father: And our Saviour as appears by this, thought it a good proof that they that were not drawn by Gods work, nor had faith given them of his Father, could not believe in him, or come to him. That faith is the gift of God, it is ſaid expreſly, Phil. 1. 29. to you it is given to believe ſincerely: And Matth. 13. 11. to you it is given to know the myſteries. And Epheſ. 2. 8. you are ſaved by grace, through Faith, and this not of your ſelves, it is the gift of God. And

Secondly, That you may ſee that aſsigning of our Faith to Gods work, and Gods gift, doth deny man to be the ſocial, as well as ſole cauſe of his faith, and that God only teaches the heart to believe: you may obſerve that it is ſpoken [...], by way of oppoſition unto, and not of Compoſition or Concurrence of man with God, in way of Co-ordination: where the Scripture ſpeaks of God, it ſpeaks of God as the ſole cauſe; Mark the antithetical places, where it is not only ſaid that God works it, but God works it, and not man; Fleſh and blood hath not revealed this to thee, ſaith Chriſt to Peter, Matth. 16. 17. but my Father; our ſufficiency is not of our ſelves to the leaſt thought, but of God, 2 Cor. 3. 5. there is an antitheſis excluding our ſelves; Not of our ſelves, but it is the gift of God, Epheſ. 2. 8. As therefore they ſay in Philoſophy, God is Cauſa totius entis, which doth deny all concauſality; he made us, not we our ſelves, in the hundred Pſalm; ſo it may [Page] be ſaid that we are his creatures in grace as well as in nature. We make not a haire of our ſelves, no not the colour, and ſhall we not lay it to heart? In nature did I make my ſelf? why ſhall not I give as much to God in regeneration as generation, ſeeing God is ſeen in the one as well as in the other?

Thirdly, Faith in Chriſt is a diſtinguiſhing grace, a work that differences thoſe that are ſheep, from them that are not; thoſe that are given, from them that are not given to Chriſt: this is proved, Matth. 13. 11. to you it is given, to them it is not given; to the babes it is revealed, but hidden from the wiſe, Matth. 11. 25. This coming unto Chriſt, to ſpeak plainly, is a fruit and effect of election: all that are choſen to Eternal Life, ſhall come in unto and believe in Chriſt, they ſhall all know me, Heb. 8. 11. both the leaſt and the greateſt, every man that is taught of God doth believe, Joh. 6. 45. If any man living can know himſelf to be Elected of God, how muſt he know it? we muſt know our election (if at all) aſcendendo, not deſcendendo, not prying into the abyſſe, but beginning at the loweſt round of the ladder, my regeneration and Faith in Chriſt: and from thence, aſcend: As many as were ordained to eternal life, believed, Act. 13. 48. (a place as it pinches hard, ſo men have ſet their wits on the tenters, to make ſomething of it, or rather nothing) not as were qualified and diſpoſed, as ſay ſome: but appointed or ordained: Its vain to waſh away the ſence of the word: We know it is called The faith of Gods elect, and that it is ſaid, the election hath obtained, Rom. 11. 4. our Saviour ſaith, John. 10. 26. [Page] you ſee the works that I do; miracles that one would think might work faith: but there is a ſecret reaſon why you believe not, Becauſe you are not of my ſheep, for all they, do believe in me: and this is my conſtant doctrine, for this I have ſaid unto you: It is ſaid of the Councel of Trent by him that wrote the hiſtory of that Councel, that when thoſe that were for the will and power of man, diſputed with the other party by reaſon, they ſeemed to carry all before them, to get the victory; but when the other party that was for the Grace of God againſt the will of man, came to back their arguments by Scripture, not by reaſon, then they went as far backward as forward. It is objected that it is not likely that all that in that Congregation were ordained to life eternal did believe at that time: It is but a quibble, which we can ſpeak no further unto, then the text doth: It is enough that the reaſon of believing is drawn from their ordination to life, as John 6. 37. all that the Father giveth me, ſhall come to me: and if all that God giveth to Chriſt, ſhall come to Chriſt, we conclude that it is proper to thoſe that are the elect of God: to thoſe God gives it, in thoſe God works it.

[Page] Serm. 20: NOW I come to lay down Reaſons to prove true Faith to be the work of a ſupernatural hand, taken from faith it ſelf: and the Reaſons will be eight or nine, becauſe I would humble-men out of themſelves, and out of thoſe vain thoughts that they can believe at pleaſure.

Reaſ. 1 Firſt, Becauſe the knowledge or light in which faith is ſeated, is not a natural light, but it is a light proceeding from the Spirit of God, 2 Cor. 4. 6. ſhewing that this light is bidden by God to flow out of our darkneſs, and a Created light as the firſt light was: ſo that the light wherein ſaving Faith is ſeated, is not a natural light: In all faith that is true and ſaving, there muſt be a proportion of knowledge, and therefore faith and knowledge are ſometimes put for one and the ſame in the holy Scripture: famouſly in Iſa. 53. 11. by his knowledge ſhall my righteous ſervant juſtifie many, that is, by the Faith of him; and whence this light of faith doth come, you may very well perceive by that, Fleſh and blood hath not revealed it: It is not a light of natural reaſon or acquiſition, but is a light created by God, and conveyed by the ſpirit of God only, Matth. 16. 17. For that which is called a ſpiritual diſcerning, and that muſt either be Faith, or the light wherein faith is planted, that is affirmed, not to be within the power of a natural man, 1 Cor. 2. 14. where he gives the reaſon why a natural man doth not perceive the things of God, becauſe they are ſpiritually diſcerned; and therefore I conclude that a natural man hath not [Page] the ſpiritual diſcerning of heavenly things: and having not this ſpiritual diſcerning, it remains that it muſt be a ſupernatural hand: and therefore all the light of Reaſon, learning and pregnancy of wit in man naturally, is but darkneſs to this ſpiritual light, which is given to babes and fools, as the moon light is but night and darkneſs unto that light which makes day: and if this be that light whereby Chriſt is only ſavingly known in the excellency of his knowledge,Phil. 3. 8. it muſt needs follow, that faith being ſeated in it, muſt be a ſupernatural work; which is a clear demonſtration, and ſtrong proof as any I know from reaſon, that as the ſun can not be ſeen in the light of a torch, ſo you muſt ſee and know and believe in Chriſt Jeſus by a light held forth from God, which is ſupernatural.

Reaſ. 2 Secondly, Every predominant and reigning luſt doth not, cannot ſtand with ſaving Faith, becauſe it will hinder the plantation and growth of it, as the rock hindred the rooting of the ſown ſeed: and what is this to the purpoſe? may ſome ſay; very much; ſor it ſhews that no unregenerate or natural man (every of which hath ſome maſter fin or other) can have a ſaving faith: it muſt be ſaid of every luſt what is ſaid of one: for there is the ſame Reaſon, our Saviour inſtances in on Joh. 5. 44. how can you believe that receive honour one of another, and not that which comes from God only? one marriage prevents a ſecond, untill ſome divorce or ſeparation be made: and ſo doth any reigning ſin hinder faith in Chriſt; Oh that you would think of it, that live in any known raigning luſt; you can have no ſaving faith in Chriſt Jeſus. I know, infirmities may ſtand with faith, but raigning ſin cannot, no more then a firſt and ſecond marriage can ſtand together; A miſerable [Page] caſe that a man ſhould think he hath faith, when he is martyed to ſin. I confeſs a dogmatical faith, an opinionative faith, a common faith may conſiſt with a mans luſt; Simon Magus was in the Gall of bitterneſs, and yet he believed with that kind of faith that was in unregenerate men; but ſaving Faith will not conſiſt with luſts; that is the ſecond reaſon; therefore naturally no man can believe in Chriſt Jeſus.

Reaſ. 3 Thirdly, The eſtabliſhment and purſuance of ſelf righteouſneſs by your own worthineſs and works, that alſo hinders the plantation of ſaving faith in you: and therefore as Luther ſaid, Of all taking heed, take heed you do not purſue any thing that may be called your own righteouſneſs; For they went about to make their own righteouſneſs to ſtand, and therefore did not ſubmit themſelves to the righteouſneſs of God, Rom. 10. 3. they attain not that ſeek it ſo: as Iſrael that purſued after righteouſneſs, they followed the chaſe hard, but did not overtake it, Rom. 9. 31. why? becauſe they ſought it as it were by the works of the law, and not by the faith of Chriſt Jeſus: thoſe that run faſteſt as humbled men do after this righteouſneſs, are but like a man that runs apace after his ſhadow, that runs as faſt away from him as he runs after it: therefore as Adam did not ſtrip himſelf, nor may be never would, but God ſtript him, and then cloathed him with skins, (not with leaves) that was an embleme of death, for it appears that ſome beaſts were killed: the green leaves whereby a man covers himſelf, are an embleme of his own righteouſneſs, wherein he would ſtand: But when God comes to ſtrip him of this righteouſneſs, Oh then, ſaith he, that I might be cloathed with skins! an embleme of the atonement made for ſin by [Page] the death of Chriſt: this alſo doth oppoſe and hinder the plantation of Faith.

Reaſ. 4 Fourthly, To bring a man to ſaving faith in Chriſt, is no leſs then to take a Caſtle fortified: ſo it is compared, 2 Cor. 10. 4: a ſtrong hold muſt be beaten down: and this is the mighty work of Gods power, ſaith the text; for the weapons of our warfare are mighty through God, to bring every thought into captivity to the obedience of Chriſt: now mark, if it be to take a fortified Caſtle, then the Apoſtle ſuppoſes that every natural man, till he be converted, is in his ſtrong hold, and ſuch a one will not diſmantle his own Caſtle, nor take himſelf, and become captive to himſelf: and certainly if the work be this, no hand can do it but the hand of God.

Reaſ. 5 Fifthly, Faith in Chriſt, is no leſs then the ſurrendring and delivery up of a mans ſelf to a new Soveraignty, to be no more his own: a man muſt acknowledge and take a new Lord aſſoon as he believes in Chriſt: for as redemption frees us from the vindictive Juſtice of God, ſo the conqueſt of Chriſt frees us from the power of ſin, from our Jaylor or former ruler, the devil: It cannot be expected of a bondman that he ſhould free himſelf, eſpecially a voluntary bondman that delights to have his ears bored: you that ſay you are believers in Chriſt, if your faith be true, know by this, it reſigns and ſurrenders you up to the will of a new Lord and Soveraign: and let any man ask counſel of his own heart, whether he would be willing without divine power drawing him to ſurrender up the maſtery of himſelf: therefore I conclude, if this he cannot do, he cannot believe:

Reaſ. 6 Sixthly, The whole Soul is moved in or by the plantation of faith. The School-men do diſpute and quarrel [Page] about the ſeat of faith, whether it be the underſtanding or the will, or both: truly, I think he ſhould anſwer beſt that ſaith, faith is actus totius hominis, the act of the whole man; the mind to know, the will to Conſent and Embrace, the affections to rejoyce in and deſire, as the Scripture ſaith: faith is ſeated in the heart, all the heart: Faith muſt be a work brought into the heart by the hand of God: for if faith ſhould come in by its own forcible entry by oppoſition man would fight againſt it at every door or room: and therefore it remains that it muſt come into the heart voluntarily; the heart muſt be made willing, and when it is ſo, it ſets open every door, that it will not fight againſt any entry; It is God that makes the whole ſoul willing to the entrance of faith into it.

Reaſ. 7 Seventhly, Saving faith, always flows or proceeds from a vital principle: a dead man performs no act of life; and if faith be an act of life, then this faith cannot be performed by a man that is dead; that is, by a natural man, dead in ſin; and therefore, he that makes a man to believe in Chriſt, muſt firſt out a life into him; (ſee the Reaſon how it hangs together) a ſpiritual dead man can no more put life into himſelf then a natural dead man; this argument proves, that Gods drawing a man to Chriſt, is as it were, the raiſing of him from the dead, that mans believing in Chriſt is as much as a reſurrection from the dead, and proves that Gods drawing, muſt goe before mans coming, or believing: the paſſive work of Converſion preceds that which is called active Converſion: the one is Gods, the act of raiſing: the other is mans, the act of turning to God; I know not what can be ſaid againſt it.

Reaſ. 8 Eightly, The greateſt oppoſition that is made to the plantation of grace yet in the heart of man, is made to faith; temptations [Page] are ſoareſt, oppoſitions are ſtrongeſt againſt faith, becauſe the ſoul and ſalvation lies at ſtake upon it, the hinge that ſalvation hangs on, being in this point; therefore it hath more oppoſition by ſin and the devil then any other grace; I have prayed, ſaith Chriſt to Peter, that thy faith fail not; Why not, that thy love, or thy fear, or thy patience fail not? becauſe the greateſt batteries of the devil are againſt faith, and the taking of that fort would take all; and therefore all thoſe conſiderations that give ſuch weight to faith in order to Salvation, do alſo give weight to the reaſon I am now upon, that a ſupernatural hand is that which muſt work and create faith in us.

Reaſ. 9 Laſtly, I ſhould as eaſily and willingly aſcribe the whole work of mans converſion and regeneration, his new birth and juſtification, all to the power of man dead in ſin, as I would aſcribe thereto, faith in, or coming unto, Chriſt: and ſo let God ſit by as a looker on, and behold what a fine thred the will of man ſpins throughout the whole webb of converſion, regeneration and believing; and let ſinful man be ſuae fortunae faber, the workman of his own fortune (as they uſe to ſay) and where then ſhall be the commendation and praiſe of Glorious grace? ſure there will be the commendation of the will of man, and not of the will of God; and ſo all things will come at laſt, reſult to this which the Serpent ſaid to our firſt parents, ye ſhall be as Gods; if faith and coming to Chriſt be in the power of man, you will be as God; for not he that ſupplies the object of faith, but he that ſupplies the power and act of faith, the will and deed to believe, ſits higheſt in Glory; the Reaſon is, that notwithſtanding the object of Faith revealed, man might periſh; but he that gives me the act of believing, and makes good [Page] that, cannot periſh, but muſt be ſaved. Let the evidence of theſe Reaſons quiet and ſettle you upon this point. And

Serm. 21: Uſe 1 FIrſt, Make thoſe men jealous and ſuſpicious of their Faith, that find an eaſie, quiet and undiſturbed faith, that have believed time out of mind as they ſay, ever ſince they could remember, and never had [...]ſence and feeling of this drawing work of God, without which, faith cannot be wrought: It is true, I believe that regenerating grace ſteals into many a one even in their in [...]ncy before they can reflect upon themſelves (for this faith is not known without reflection) and before they know who it is that calls Samuel, Samuel, and they have cauſe of praiſe afterward that God marked them for his ſheep, while they were but Lambs: this may be, and therefore I will not ſay that this point ties theſe men to know or to find out the time of the firſt working and plantation of faith in them. But ordinarily, thoſe that are of age, do hear the noiſe or voice of this wind when it blows, though it be a ſecret work and thou knoweſt not whence it comes, nor whither it goes, yet they feel a work whereby they are drawn to believe in Chriſt: and in every man ordinarily there are inward bickerings, temptations, troubles for ſin, fears, all which do make faith hard: and thereby as Iſrael coming out of Aegypt, we have more ſenſible experiments of Gods goodneſs and power: ſo in the firſt plantation, and further growth of our faith, there will be very much all along to teach us this leſſon, that i [...] [Page] is a very hard thing to believe, either in God for matters of providence, or in Chriſt for pardon of ſin: yea and many times after the ſhaken heart is come to a center, the earth-quake may return again, eſpecially if we take hold of rotten refuges: for its we that make it hard to believe; otherwiſe they that have a faith dogmatical, ſome righteouſneſs and works of their own to truſt to, it is to them in their thinking a very eaſie thing to believe in Chriſt: but its guilt that abates confidence; if we our ſelves did but know our ſecret guilt, it muſt needs make it hard to us to believe in Chriſt; and yet all that do believe, have this guilt ſtaring them in the face: but the Goodneſs, truth, and freeneſs of the promiſe overcomes it.

Uſe 2 Secondly, If God have drawn thee to Chriſt, and made thee a believer, then return and acknowledge to him the Glory: Let it raviſh thy heart with the love of God: for his finger hath been in thy heart, whether thou be ſenſible of it no: and to whet and ſharpen thy praiſe, let the open ſight of thy former unfitneſs to believe, equal to the unfitneſs of other men, and thy equal impotency and oppoſition to thy own happineſs, raiſe the tune of thy praiſe; for a Chriſtian muſt never loſe the ſence of his former ſins: I was a perſecuter and injurious; and then it follows in 1 Tim. 1. 13. and the grace of the Lord was exceeding abundant to me with faith and love; and therefore thou haſt reaſon to kiſs that hand thats put forth in thy heart to draw and bring thee to Chriſt Jeſus, by faith: and the reaſon of this thankfulneſs is three-fold.

Reaſ. 1 Firſt, Faith is a diſcriminating grace: it makes a difference between man and man; to you it is given: to them it is not given. And if the Philoſopher [Page] thought himſelf bound to be thankful to his gods, for that he was a Grecian, an Athenian, a Philoſopher, this is worth all the bundle of ſuch differences between man and man, that God hath drawn thee to Chriſt ſavingly to take hold of him by Faith.

Reaſ. 2 Secondly, This Grace of faith is the main condition of the Covenant of life: that whereas no man is ſaved but by being in the Covenant, the condition is performed by God as well as the benefit promiſed: faith is the very hinge on which the promiſe of Salvation turns, the center on which it reſts, Rom. 10. 9. if thou confeſs with thy mouth, and believe with thy heart, thou ſhalt be ſaved: where the Apoſtle brings in one in perplexity, Who ſhall aſcend up to heaven, or go down to the deep, who ſhall bring Chriſt to me! why ſaith he, the word is nigh, if thou confeſs, &c. God might have given thee ſome other gift, and made thee to excel and differ from another, 1 Cor. 4. 7. but this makes heaven ſure: he hath given thee to Chriſt, and Chriſt to thee: Both of theſe are the gift of God, and worthy to be praiſed.

Reaſ. 3 Thirdly, This faith is a mark and evidence that thou art one choſen of God, and ordained to eternal life: if there be any, this muſt be chief; ſo that from his faith, whereby he is drawn to Chriſt, he may draw an argument of life eternal; As many as were ordained to life eternal, did believe: if from our love to God it may appear that we are called according to purpoſe, Rom. 8. 29. then alſo from our faith. For all that thou haſt given to me, ſhall come unto me, ſaith our Saviour.

Uſe 3 Thirdly, Then let an unbeliever pray for faith: But to what purpoſe may ſome ſay, let a believer pray in faith, let an unbeliever pray for faith: I dare not deterr [Page] an unregenerate man from the uſe of prayer: happily no promiſe is made to ſuch prayer: nor no acceptance of the prayer as a ſavoury meat to God our Father: but let not fooliſh diſputers diſpute you out of prayer; for it is a worſhip of God, and we are bound to worſhip him; God calls upon us to make us a new heart, that we may call upon him to do it for us; the poor, infirm, and diſeaſed cryed unto Chriſt for healing in the Goſpel, and when they came to him, certainly they were not all believers; and Simon Magus was ſent to pray by Peter for forgiveneſs, Acts 8. when you come to hear, it is for faith: and you then p [...]ay for the work of faith by the word, you ſhew that you are convinc't of ſin, and that you do acknowledge God to be the Creator of faith. And wicked men have greater mercies from God, if not by way of Covenant and Promiſe, yet in the way of free bounty and beneficence; and therefore let them wait on him that hears the cry of young ravens. Bow your knees, pour out your prayers, that you may come to Chriſt, that he would not leave you to your ſelves, your own emnity and oppoſition.

Uſe 4 Fourthly, There appears by comparing things together, that there is ſome admirable ſecret in this work of believing in and coming to Chriſt; for if you obſerve, there is all the reaſon in the world, why a man ſhould believe, there being all arguments and motives of faith in Chriſt himſelf, there are all manner of invitements and provocations in the word of God: and there being ſome that do believe by ſuch a faith, as is under the rate of ſaving faith, what may be the reaſon that our Saviour yet ſaith, No man can come to me without a divine traction; if I ſhould handle theſe largely, perhaps I ſhould not be impertinent, but I will be brief.

[Page] Firſt, there is all reaſon that man ſhould come in to Chriſt Jeſus; for unleſs he do ſo, and that ſincerely, the wrath of God abides on him: It comes upon us for any ſin, but abides upon us for unbelief; not that unbelief is the only ſin that damns, as ſome do teach in theſe days. If a man be indicted of Felony and found guilty, he is condemned for that; but the reaſon why he is ſent to execution is, becauſe that having the Book he cannot read; ſo is unbelief the great Reaſon that all other ſins are bound upon your backs; none of them are pardoned: Even as a woman in debt aſſoon as ſhe takes a husband is no longer to be accounted in debt, becauſe all her debts involve him to whom ſhe hath given her ſelf; So that very hour, aſſoon as ever you believe, you have your ſins pardoned; as the Iſraelite ſtung with a fiery Serpent, aſſoon as ever he lookt up to the Serpent on the pole, he recovered, or as the Text ſaith, he lived; ſo he that believes, is healed of all diſeaſes, reſtored into a ſtate of favour, made a Son and Heir of God for preſent title, and all his mortal ſins become venial, yea not pardonable but pardoned: Therefore there is all reaſon for it.

Secondly, there are all Motives and Arguments for faith in Chriſt himſelf: There is many a man would be glad of the benefits of Chriſt that doth not receive Union with Chriſt himſelf; but marriage you know is not between a man and the dowry, but between perſon and perſon: Men obſtruct their own Faith by looking to take riſe for it in themſelves, but there is all in Chriſt, he is the ſinners Saviour, not ſinful Angels, but ſinful mans; therefore no argument lies in ſin to diſcourage thee, becauſe thy ſin makes thee a due object, as the biting of the fiery Serpent made a fit Patient for the Serpent on the Pole; and as he is the ſinners [Page] Saviour, ſo he is the ſent and ſealed of God, commiſſioned and authorized by him unto this ſaving work: ſo that God cannot retract his act, the promiſe of ſalvation to any that believes in him; as he is the ſent of God we need not doubt him whoſe anger it was that terrified us, ſo he is freely offered and given to the ſinner as a plaiſter wide enough for every ſore; being able to ſave to the uttermoſt, all that come to God by him: Therefore all Motives are in him.

Thirdly, God invites us by all manner of invitations and provocations to receive Chriſt: And I have ſhewed and proved to you, that he doth call you ſeriouſly, and not tantalize us with the promiſe of faith; for then he could not ſay, How often would I, but you would not? The Call whereby God invites men to faith and repentance is ſerious.

Fourthly, there are many that do believe, and that with joy, by a faith that is under the rate of ſaving, becauſe it is by a faith of Conviction, not of Acceptance: As a woman that can ſay nothing againſt a man, yet gives not conſent of marriage; ſo they are convinc'd of the excellency and neceſſity of Chriſt, and yet do not receive and accept him for good and all, with ſelf-outing and ſelf-renouncing: And all this being ſo as it is, well might Auſtin ſay of this grace, which Pelagius was content withal, that is, the doctrine, exhortation, excitation, by way of object propounded and counſel moving; Nolumus istam gratiam, we are not content to reſt in that grace, but will have ſuch as takes away the ſtony and gives a heart of fleſh; as it was with Lazarus, he did not riſe out of the Grave, becauſe he was bid to riſe, but with the word there went a powerful work, and ſo he came forth. Notwithſtanding all this that I have ſaid as touching the object of faith propoſed, the [Page] motives and means of Faith uſed, which I confeſs are enough to lay the blame of non-believing at mans door, yet this admirable ſecret of not believing upon all this, ariſes from a higher reaſon or ſecret of God, as appears by our Saviours Doctrine: And the Reaſons are two.

Firſt, Though all theſe be uſed as they are, for the preparing, and inclining, and exciting man to believe, That God may deal with man as a rational creature by moral means; for God doth not draw man as a beam of timber or a ſtone is drawn by force, but in a way of Underſtanding, Reaſon, and Argument; yet that high deſign of God in giving men to Chriſt, or not giving them to him, is aſſigned by our Saviour as a Reaſon of mens coming, or not coming to him, Joh. 6 44, 65. No man can come to me except it were given him of my Father; and verſ. 37. All that the Father giveth me ſhall come to me. The giving of Faith to man, and of man to Chriſt, are both Gods work: And in John 10. 26. But ye believe not, becauſe ye are not of my Sheep; that is, not given to me by the Father. And ſurely 'tis for this ſecret reaſon that many in the world, and in our Congregations, that have all the formerly named Means and Motives to Faith, do yet ſtand it out obſtinately; and thoſe that have appeared the moſt unlikely of all others to be believers in Chriſt, have, after their long withſtanding, come in at length.

Seconldy, The reaſon why all theſe do not work Faith, is becauſe they work but morally and objectively, and do not (haply) ingenerate life, by which they may be prevalent. We do not wonder why a Trumpet doth not waken, and why Muſick doth not delight a dead man, becauſe neither the one nor the other doth beget life, but ſuppoſes life to be. Faith, if it be lively and ſaving, comes from a root of Life, from the Spirit of [Page] Regeneration and renewing Grace; and therefore where ſuch Grace is not by the Spirit implanted in the heart, all Means and Motives of Faith are but like the frictions and rubbings of a dead man, which are profitable to awaken the ſpirits if there be life, but not to recall or produce it; and this is that which Chriſt ſpeaks in the Text, No man can come to me, becauſe he is of himſelf dead, and void of power by Nature, until God put a Spirit of life into him; and when he is alive, theſe Mean [...] and Motives may be profitable; or as is uſually ſaid by S. Auſtin, ſpeaking of the Doctrine of Pelagius; Hold a green branch or bunch of graſs before a Sheep, and; if he be alive, he may follow your hand; but it gives not life to him, if dead. All that can be ſaid is, That there muſt be firſt a Plantation of a vital Principle, a ſeed of ſpiritual life, before there can be any Faith put forth to theſe Promiſes and Motives of Faith; and therefore this beſpeaks you all to uſe the means for life; for God by theſe means works it: But yet the means are left deſtitute, unleſs joyntly with the Word of Faith there go the Work of Faith, as with, Lazarus come forth, there went a Power to raiſe him from the dead; and then man believes. And this is the fourth Conſectary from this point.

Serm. 22 Uſe. 5 Fifthly,Sept. 16. No man in the world left to the diſpoſal of his own will, or to the ſufficiency of his own power, will, or can, move himſelf out of his loſt condition, into an actual ſtate of ſalvation. In ordinary things it is a clear Maxim, That it is more eaſie deſtruere than aſtruere, to throw down or to deſtroy, than to build up; to fell a Tree down than to plant and make it grow: But in ſpiritual things, that obſervation begets a Problem and hard Queſtion, Whether it be more, eaſie to pull man down, to remove him from himſelf and his own [Page] righteouſneſs, (for 'tis the mighty work of God that muſt do it, 2 Cor. 10. 4, 5. The weapons of our warfare are mighty through God to pull down, to level imaginations and high things;) than when he is down, to plant him into Chriſt Jeſus, to make him to believe? Whether of theſe is the hardeſt work? He that ſhall anſwer this, I think might ſay as the Philoſopher, The expelling of darkneſs out of the Air, and the introduction of light be two termes, yet but one motion, the act is but one to theſe two; ſo the bringing man down, and raiſing of him up, the turning man from darkneſs to light, as it is expreſſed, Acts 26. 18. Though there be but one motion, one act of Grace, yet there are two termes, darkneſs and light, and ſo the matter is equally difficult; yet for Order ſake we begin with that which was firſt in time, with the cutting off the Graft from the wilde Tree, before we ſet or plant it in: And therefore I have ſp [...]nt ſome time, Firſt, in ſhewing mans indiſpoſition to receive Jeſus Chriſt, which appears from Joh. 5. 40. Ye will not; and Secondly, mans impotency and inability, in the Text, No m [...] can, except my Father draw him; that is, If left to your own diſpoſal, you would not, if to your own ſufficiency, you [...]ould not come to me. And this being a point ſerving to pull down man, that we may not make man the worker, the doer, the mover of his own ſalvation; that we may build mans will upon God, and not go about to build Gods Will upon man, as if God did wait to ſee how man would diſpoſe of himſelf. I ſhall therefore proceed in it as homogeneous and agreeable to the former Doctrine in the Text.

And the Reaſon is clear that no man in the world can, becauſe there would be no active Converſion, were there not firſt a paſſive Converſion; no active Converſion whereby man turns to God, except there were [Page] firſt a paſſive Converſion whereby God turns man to God; no Converſion could be the act of man, if not firſt Converſion be the act of God: To ſpeak plainly, there can be no coming to Chriſt except there be firſt a drawing of God: For no man can come to me except my Father draw him. They are both of them delivered in Jer. 31. 18. 19. Turn thou me and I ſhall be turned: After I was turned I repented; there is the act of Ephraim; after I had received the paſſive Converſion, that God had drawn and turned me: There is no reſurrection from the dead without firſt a reſuſcitation, the word and power of Chriſt goes forth before the act of Lazarus; the Sun ſhines upon the wall before the wall can re-ſhine any beams of the Sun from it: ſo there muſt be the work of God upon the heart, the grace of God muſt ſhine there before the heart can return, take hold, and carry the ſoul to Jeſus Chriſt: And there are two Premiſes, two Propoſitions that do carry on this Concluſion in the generality of it: That no man will or can be ſaved, if left to his own diſpoſal or ſufficiency.

Propoſ. 1 Firſt, That every man in the world muſt reckon of himſelf to be one that naturally and of himſelf is come ſhort of the glory of God. And oh! that this Point had a ſenſible Impreſſion upon us all! Rom. 3. 23. All have ſinned and are come ſhort of the glory of God: the Juſtification of a ſinner is Gods glory; all are not only in but under ſin. Rom. 3. 9. nay, all are not only fallen under ſin, but all are ſhut up, concluded under ſin, Galat. 3. 22. all are not only ſhut up under ſin in their own thoughts, but by the Scripture ſhut up under ſin; the Scripture is the key whereby man is ſhut up, and what poſſibility of eſcaping is there when all the world are ſhut up? and certain it is, that a man departed from God and fallen into himſelf is in the Scripture account in a loſt eſtate [Page] and dead condition for that time, as the Prodigals Father ſaid of his ſon, This my ſon was lost and dead, but now upon his return he ſaith, He was loſt, but now is found, he was dead, but is now alive, Luke 15. 32. From that time that a man comes into Chriſt Jeſus, he is alive; a man may live and yet be dead; there is no time wherein you are to be reckoned alive and found, but only from the time that you believe and take hold of Chriſt Jeſus; and therefore in 2 Cor. 5. 15. That henceforth thoſe that live ſhould not live unto themſelves, but to him that dyed for them, and roſe again; which argues, that all the time before, they lived to themſelves, that is, were dead. That's the firſt Propoſition.

Propoſ. 2 Secondly, That every man in the world ought to reckon himſelf to lye ſtill in this ſtate of coming ſhort until he be drawn to come in ſavingly to receive Jeſus Chriſt: For he that hath not the Son hath not life, 1 John 5. 11. For ſo I would preach thoſe out of Chriſt all of them dead; I would unchriſt them of that vain opinion that they have of being in him: The Scripture is plain, he remains under wrath till he come to believe, receive, and lay hold on Chriſt, John 3. 36. For this is the only and neceſſary Condition of being ſaved that God hath aſſigned and proclaimed to loſt man, this is the new door for man ſhut out of Paradiſe to return to the Tree of life; this is the only paſſible, this is the certain way of re-inſtating man fallen ſhort, into capacity of the glory of God (the Juſtification of a ſinner is the glory of God) and there is no other way but this; thoſe that you harp upon are falſe ways and to be abhorred. Pſal. 119. For there are theſe two Reaſons of it.

Reaſon 1 Firſt, It would be a diſparagement and diminution to Chriſt, if there ſhould be found a ſecond Saviour, a ſecond Way, Truth, and Life: and therefore in 2 Cor. 11. 4 the Apoſtle challenges the Corinthians to find out [Page] if they can, another Goſpel, another Chriſt, another Spirit that cannot be found, there is no other ſaving way but this: The firſt Adam was but one, and he loſt all; the ſecond Adam muſt be but one neither; as able to ſave all that are ſaved, as the other was to deſtroy all that are deſtroyed. Not that there is an equalitie in the number that are ſaved by the one, and the damned and deſtroyed by the other, that needs not to be; but that the one is as only in ſaying, as the other was in ſinning.

Reaſon 2 Secondly, That Chriſt is the only Condition of ſalvation appears by this; becauſe this will not ſtand with other Conditions of being ſaved, which Man harps upon; as works, repentance, ſorrow for ſin: But there is but one, becauſe Chriſt will not ſtand with theſe. For if Chriſt would ſtand with or conſiſt with them, then he ſhould not be the onely way, and the ſaving Truth. Chriſt is made voyd by them, Chriſt is of no effect to you, if you will be juſtified by the works of the Law; but if Chriſt be taken hold of by you, then they are made void by Chriſt; then the Righteouſneſs of God makes void your own righteouſneſs. Not having my own, as the Apoſtle ſaith in the like caſe, Rom. 11. Either, grace makes works to be no works, or works makes grace to be no grace; ſignifying, that it muſt be this, and not that; not this and that, not this with that, which is neceſſarie to bring you to ſalvation; but, that it is Chriſt, and not your own performances and works; for without coming to Chriſt, no ſalvation, and no man can come to me except he be drawn; that makes Demonſtration thus: A man cannot be ſaved, except he receive Chriſt, he cannot receive Chriſt except God draw him in: therefore man left to his own diſpoſal, and the ſufficiency of his own power cannot be ſaved; this ſum ſtands in plain Scripture terms. This is the doctrinal. Inference [Page] the practicall Uſe which I told you I would intermix with this Doctrinal, is as followes.

Firſt, That we carefully maintain the neceſſity and ſoveraigntie, the freeneſs of Gods grace, and the power of it in the converſion of man:Practic. Uſe. This is one practical and excellent Uſe; that you carefully maintain theſe as Advocates of the grace of God; the grace of God muſt be maintained and defended in theſe properties of it: there hath rarely been found in the whole world in this point any man, no not Pelagius himſelf, that hath univerſally excluded or exploded the concurrence of the grace of God in the Courſe of ſalvation, but have allowed it either for the inchoation or beginning of converſion, or in the augmentation and increaſe of Grace, or elſe in the conſummation and finiſhing of it: either for the ſole work or the ſocial work of it, in and with man; even very ſhame, and the evidence of the point together, forbids man to exclude that to which he is obliged: not only for a more eaſie converſion, but for converſion it ſelf; for many have allowed it a place in making converſion more eaſie, for a man to return and believe: But we ſpeak of the neceſſitie of it, that converſion cannot be at all without it: as therefore I may give it you by this compariſon; they that do allow the work of a Mid-wife in the helping of a child into the world, do not by that, make her the Parent of the child: So, they that allow the grace of God to be requiſite to help man to converſion, the knowledge of God and Faith, do not thereby affirm the grace of God to be the Parent, the Worker, Authour and begetter of this Grace; and therefore they ſay too little that make grace only an aſſiſtant. And therefore as the Prophet in Zachary 4. ſpeaking of the ſecond Temple after Solomons Temple was burnt down by the King of Babylon, they ſhould cry, Grace, Grace to it; not by might nor by power, but that the Grace of [Page] God ſhould be ſeen in the building of the ſecond Temple: So I may ſay of the building of this ſecond Inner Temple in man after the death of the firſt, (I mean Gods Image in Man) that it is a work all of Grace; and therefore to ſet it in common place, ſhews leſs ſence of Gods honour by it, and of our obligation to it then it requires. Thoſe that grant that man more eaſily comes to Heaven by grace adjuvant, do ſay truth, as Chriſt helping up Lazarus; (but raiſing him from the dead, was more then ſo, for he gave him life whereby he riſe) ſo to grace, that it helps up man, is to ſay Truth; But if you will be good Advocates, and plead the cauſe of Gods grace aright, (which men were famous for in former times when it was diſparaged;) you muſt acknowledge preventing and preoccupating grace, which wholly raiſeth the dead man, in that ſence in which Auſtin calls it preventing, that comes before our Act, that praeoccupates a man, not barely helping the man to riſe alone, but raiſing the man dead, and begetting a new life in him. Thoſe who are only for adjuvant grace, eclipſe the glory of divine grace, ſo as if they ſhould ſay, Chriſt helped up Lazarus, who elſe could not ſo eaſily have riſen up, but it would have coſt more ado to have effected it. Theſe are ſuch as make the grace of Converſion to be as one horſe in a Teem, that helps indeed to pull out the ſtalled Cart the more eaſily, but doth not come ſo home, as that of Chriſt, John 15 4. Severed from me ye can do nothing: But let us account it to be the onely ſtrength whereby we are pull'd out of the pit of damnation and perdition; the Conteſt of Nature with Grace for place and power to make abatement of the neceſſitie, ſoveraignty, freedome and power of Grace in mans Converſion, hath been in all times very great: and ſome have given a greater ſhare to mans power therein, then others that have given too much: Therefore there have [Page] been Pelagdians (they went to the full) and ſemi-Pelagians: And (for ought I know) there may be quarter-Pelagians, that deny ſome part of the Grace of God: But it is to be obſerved, that God by his Word hath alwayes determined the point for his own grace. In his great Oracle, which I account the caſe of Eſau and Jacob to be; when their Mother went to inquire, the Lord anſwer'd, I love the younger and hate the Elder, and that before they had done good or evil; It is my pleaſure ſo to do, for I will have mercy on whom I will. Now if you will go about to ask me how Reaſon umpires this point in the Conteſt between Nature and Grace, we know that Nature vanquiſh'd by the Word, hath ſtood upon ſome proud and captious reaſons, which do rather ſhew that it is determined againſt her; For the partie that mutinies and rebells doth confeſs it, go [...]s againſt him: the mutiny of Reaſon is the great reaſon that it goes againſt Reaſon in this point, as in that Oppoſition, Rom. 9. 19. Thou wilt ſay, Why doth he yet complain, who hath reſiſted his Will? Man muſt needs be free and blameleſs, for God would have him ſo: Thus Reaſon mutinies and complains, and comes with captious Arguments, but the Apoſtle reſtrains it. Nay, O Man, who art thou that diſputeth, with God; which makes it clear that God hath determin'd againſt that part which holds up the waſters, and makes inſurrection. So then, the Grace of God is alone, and that appears further, that Nature at all times is willing to part ſtakes; and its a ſign ſhe is the wrong Mother, becauſe willing to come to diviſion, which Grace will not, it will have all [...] none. I confeſs it is not the buſineſs of modeſt men (for its liable to great exception and cavillation) no [...] is it my deſign to cry down Nature further then it need and ought; but this I ſpeak againſt, that thoſe men that [Page] ſtickle for it, do not give ſomething only to Nature, but plume it with the feathers of grace, and inrich it with thoſe ſpoiles that I take ill, that me thinks is not right: Let me give what I can, what I ought to Nature: Let me adorn it but with its own, and if could be that Nature might be adorn'd and grace loſe nothing, it was more to be born: But where the Sea gains, the Shore loſes; ſo it is in theſe two, as much as men ſet up Nature, they pull down Grace. Therefore, you that will be Advocates for free Grace, do you kiſs the hand of that Grace; whereby as the Apoſtle ſaith, You are that as you are: I [...] proſecuting this I ſhall ſhew.

Serm. 23 Firſt, What are thoſe Points or Articles of Doctrine that are to be defended and maintained, to the end that the free Grace of God in the Converſion of our Souls may keep its neceſſity, Soveraignty, &c.

Secondly, What thoſe benefits are that practicle Godlineſs doth derive from the ſence of Gods free Grace, in making us ſomething out of nothing; us that were not yet to be.

The Points to be maintained for the Luſtre and Glory of Gods free Grace are five; the defending of which will keep you untainted from the diminution and diſparagement that it receiv'd in any.

Point 1 Firſt, The reaſon of the difference which God makes between any man that is ſaved, and one that is not, is not Originally in Man himſelf; If you wave or quit this, you loſe the point; for this threed will run through the whole web. If we aſcend upwards, and accompt the Heavenly Orbes, (S. Paul names the third Heavens) Philoſophers name more; we muſt needs at length come to ſome firſt mover, that we call the Primum Mobile, that moves the reſt under it; and it ſelf is not moved by any Orb above it: for no proceſs can be in infinitum. So we [Page] may in the courſe of ſalvation count from ſtep to ſtep, for ſo doth the Scripture: But yet we muſt come to ſome Original, to ſome firſt mover that moves all the reſt, and is not it ſelf moved by any, whether we go forward or backward: Whom he Elected, them he called; and whom he Called, he Juſtified; and whom he Juſtified, them he Glorified; and ſo from ſtep to ſtep▪ but ſomewhere, we muſt begin; now go Retrogade in the ſame line; Whom he Glorified; he Juſtified; and whom he Juſtified, he Called; whom he Called, he Elected or Predeſtinated. You muſt come at laſt to the firſt Original, whereof there cannot be given any higher cauſe or reaſon; ſo then the reaſon of the difference is not Orginally in Man himſelf; ſomewhere we muſt begin, from whence we cannot riſe higher. Now the free Grace of of God is the firſt round in the Ladder of our Salvation, not any thing in Man, or the will or work of Man. Here are three things coucht under this head.

Firſt, There is a difference made between every Man that is ſaved, and every man that is not; for all that is ſaving is difference making, whereby a man is taken out of the heap and common lump of mankind. A veſſel of honour is made indeed of the ſame lump, but differs much from a veſſel of diſhonour; there belongs a difference and a ſeparation to every man that is ſaved, a ſeparation, not ſuch as they call local, from the wicked of the world, but moral, whereby his ſpiritual Condition is ſeparated from all the not ſaved: Though all grace that is diſcriminant and differencing is not ſaying, that I grant; yet all that is ſaving is diſcriminant: And therefore you that will prove your ſelves to be in ſtate of ſalvation, are bound to prove the difference that is between you and others that are not ſaved, nor can be.

Secondly, God is the maker of this ſaving difference [Page] between the ſaved and others: In every ſtep of your ſalvation there is ſome difference made; in Election, there are Elect and others, Reus. 11. 7. In calling, there is an actual difference between the called and others, &c. That God is the maker is implied in the 1 Cor. 14. 7. Who makes thee to differ from another? ſome body made thee to differ; and therefore he that calls himſelf, converts himſelf, is like him that begets himſelf, or raiſes himſelf from the dead: Its a me [...] imaginary thing, and if theſe two be true, then,

Thirdly, It will follow that the reaſon of this difference made by God is not originally in man himſelf; the reaſon of comparative praeterition is not ſin, for then all might be rejected, becauſe all men are under ſin. The reaſon of Comparative election is not good works, holineſs, or worthineſs of man; for by that reaſon he ſhould alwayes take the beſt of men and leave the worſt; but we find the contrary, that God hath taken the worſt; Publicans and harlots go into Heaven before you, and therefore there is a famous place, Rom. 9. 11. That the purpoſe of God might ſtand; it is not made good by the works of man himſelf; not of works, but of him that calleth is the purpoſe of God according to election made good. They conſult the Glory of Grace but ill, that pitch the reaſon of Gods electing or calling, upon ſome Paritie or Probitie, or fit temper of man himſelf; ſo our men liſp now adayes towards a quarter-Pelagianiſme: (for I will not ſay it is ſemi-Pelagianiſme) they ſay, God calls man and indues him with ſaving Grace for that littleneſs or probitie in man: But is this littleneſs or honeſty they talk of of God or man, is it a work of nature or Grace? if it be a work of Grace it is of God, and is no otherwiſe a reaſon of Converſion then as one ſtep may be in order to another, grace in order to grace: All this while there is [Page] no offence: But if it be a moral temper, and of man himſelf, then it is ſo much worſe, they make God to build on man, and to take a moral humane Foundation to a ſupernatural gracious Act, to build ſupernatural grace upon the ground of common probity and honeſty; this doth diſparage the Grace of God; for as God in Creating of the world did not work [...] matter praeexistent, ſo we ſay it is, in the Act of Grace: 'tis the Creation of a new Creature: which brings him out of nothing, and not works him out of any praeexiſtent matter. It is true I confeſs, that the beſt diſpoſition that can be in man to come to the Lord Jeſus and believe in him, is that which is called an Infant-like temper of meekneſs and ſoftneſs, and tenderneſs; for our Saviour gives that rule, Except a man be like a little Child, he cannot enter into the Kingdome of Heaven; Peradventure he doth not mean the Glory of everlaſting Life, but the Church ſtate; he cannot be a true Member of the Viſible Church, unleſs he be made tractable, teachable, meek and ſoft: But this is not a meer Moral or Natural temper, as if Nature ſhould lead on Grace; but 'tis a ſubaction, a moulding the heart by Word and Spirit to a willingneſs to be brought to nothing for Chriſt; for there is ſomething in the work of mans Converſion that's like a preparatory to the main work.

Point 21 Secondly, If we be true advocates of grace we will diſclaim all worthineſs of man to be the firſt mover, and all power of man as to be the firſt worker of Converſion: God is both the firſt mover and the firſt worker in the Converſion and bringing man unto Salvation. A man would think that a man may rather merit Heaven and Eternal Life by the acting of grace, then he can merit grace by the acting of nature; yet we ſay [Page] neither: The one of them the Papiſts hold, That there may be merit of eternal life by a mans own acting of Grace: But workes of Grace died in the blood of Chriſt; for that's the beſt of their opinion: But that a man-ſhould merit Grace, the firſt Grace by the works of Nature, or by any good works done by Nature, that's a thing beyond the underſtanding and imagination both of us and them; for Heaven as the reward of gracious works, we have a promiſe, if we walk with God in holineſs; but for the firſt grace, as the reward of works of Nature, we have no promiſe, that for performance of what lies in us by the power of Nature, God ſhould give us grace: therefore we are, and that juſtly, more offended at the Doctrine of merit of Grace, then at the Doctrine of merit of ſalvation; the reaſon is, becauſe Grace is more unproportionable to works of Nature, then Heaven is to works of Grace; and the Kingdome of Heaven more proportionable to works proceeding from grace, then Grace it ſelf is to thoſe works that proceed from Nature; and therefore its too high to conceive of merit of Grace, which is a merit of beginnings and firſt things, and that's not uſual; but merit is of the reward and end, and the Scripture inſiſts on that word, Rom. 11. 35: Who hath firſt given to God? as if that could not be to make man the firſt giver to God; for that makes God a debtour of that which he cannot owe, viz. Grace. For if it be Grace, it cannot be debt; for its deſtroyed: and therefore though God may be a debtour in regard of his promiſe, yet he cannot owe beginnings; but it any thing, its reward to ſome precedent work of Grace; and therefore, as it is uſual with us, that the man ſollicites the woman, the woman thinks it undecent to her ſex and modeſtie to wooe the man: So God firſt invites, offers and drawes, man doth not firſt ſtretch [Page] out his hand to God, but ſaith God, I have ſtretched out my hand to again-ſaying people; and our Saviour in John 15. 16. You have not choſen me, but I have choſen [...]ou: Mark the Phraſe, as the Apoſtle ſaith. The man was not deceived but the woman. Was not the man deceived? Yes; but not firſt: So it's expreſt: We love him becauſe he loved us firſt, 1 Joh. 4. 19. And this God urges as that which moſt endears him; that he is the firſt in the work; he gives preventing, and not only ſubſequent and following grace; he is the Author, not only the finiſher; he both begins the good-work and finiſhes it; and our will, doth not determine the will of God, (as they ſay,) but his will muſt needs determine ours; the reaſon is, becauſe the determining will is the maſter-will, the determined is the waiting-maid: How incongruous is it to ſence, that the will of man being made willing, ſhould lead the will of God, and not rather the will of God lead the will of man? How incongruous is it that working is ſet before Being? Every thing muſt have an eſſe before operari; now its Regeneration and Converſion that gives a Being, makes the new creature: For if a man ſhould work before he be, then it would ſet even Philoſophy croſs to it ſelf: But man doth not work, or make himſelf, nor give himſelf a ſpiritual being; for, Epheſ. 2. 10. We are his workmanſhip, created in Jeſus Chriſt, &c. which is the Apoſtles Argument to prove, that ſalvation is not of our ſelves, no more than Creation: As therefore the Tree muſt be made good, before the fruit can be good, ſo the man muſt be a new creature, and that he cannot make himſelf to be; and therefore Grace firſt workes, and this preſerves its place, which is to begin and to create.

Point 3 The third point which the Advocate of Grace maintains is, That God puts forth more or greater Grace in thoſe [Page]that are ſaved, than in thoſe who are not ſaved. This is one of the greateſt points in the whole ſubject of Grace, which if you underſtand and rightly, is that which ſtates the Queſtion in difference in all this controverſie; namely, that Peter, for example, is more engaged and bound to God than Judas for the grace that is given him, and had more beſtowed on him that Judas had; and if ſo, then God puts forth more grace in them he ſaves, than in them he doth not ſave. I diſpute not whether of them that are ſaved, all are partakers of equal grace; thoſe that had talents were not all equal: But I am ſpeaking of the ſaved, and the not ſaved, and do ſay, That if equal Grace be given to two, they will both be ſaved; if equal Grace had been given to Judas as to Peter, then Judas would have been ſaved as well as Peter, one as well as the other: No, you will ſay, that follows not; for there may be ſome one that hath leſs Grace afforded him than another, and yet is ſaved by the leſs, when the other is not ſaved by the greater; becauſe the one joyns with and applies himſelf to the leſs Grace, when the other reſiſts the greater; as a weak horſe that buckles to it, will draw more than a reſtive lazy Jade, though ſtronger, that hangs back; as in weighing of weights by the ſcales, if there be a difference in the ſcale, and one end be heavier, it ſhall weigh down a greater weight, becauſe it hath ſomewhat to help it, viz. the weight of the ſcale it ſelf: But if this be granted, then man turns the ſcale; for if one man may be ſaved with leſs Grace than another, it is not Grace that makes the difference, but it is the will of man, that by joyning of his forces with the leſſer Grace, the weaker Grace makes the ſcales praeponderate; and ſo it comes to that which we muſt of neceſſity avoid, if we will defend the free Grace of God, that that which makes the difference is in man, ſomewhat [Page] what that he hath from himſelf that turns the Balance; and therefore I conclude, (for I think it a Demonſtration) that two men receiving equal Grace, will both be ſaved; for if he that receives the leſſer Grace ſhall be ſaved, and not he that receives the greater, that muſt be becauſe the will of man ſtrikes in; then the will of man hath ſomewhat to ſay and plead, I make my ſelf to differ, I have reaſon to glory in my ſelf, becauſe having leſs grace than another had, I determine my own will to ſalvation.

Point 4 Fourthly, That (which is a point that few men will believe, but it muſt be maintained) it is far better, and more for our comfort, that our ſalvation is carried on by the free grace of God, and the Soveraignty thereof, than if it had been committed to our own hand, and left to our liberty and power. The ſence of man doth rather incline to think, it had been better for mankind that they themſelves might have had ſome ſtroke in their own hands to have brought themſelves unto ſalvation, and then it is very likely that more men by far would have been ſaved, than will be ſaved now; and that there is more Juſtice that men ſhould be condemned for not believing when they may, and have power if they will; for he that hath power to believe in Chriſt if he will, and doth not, his condemnation ſeems more juſt: But that is a great errour; for now that it is in Gods hand, it's more likely and better for our ſalvation, becauſe now ſome will certainly be ſaved; thoſe whom God hath choſen and elected, and thoſe few on whom he determines to ſhew his grace, they will be ſaved, their ſalvation will be carried on infruſtrably and invincibly; but if it were left to the liberty of man, as man is now, to diſpoſe of himſelf, I ſay. Not one man in the world would have been ſaved; for man being once a bankrupt already, [Page] and having loſt that ſtock of Grace beſtowed upon him at firſt, and having no power in his hand to recover, all had certainly periſhed, or uncertainly been ſaved, if left to themſelves; therefore the ſalvation of Gods Elect is in a far ſurer hand, than if it had remained in mans power; for they are infruſtrably brought home, who, being left unto themſelves, neither would nor could have been any more ſaved than thoſe that do ſtand out againſt God; for if none ſo left do come in, we may well conclude, that all in that caſe would have ſtood out as well as theſe do. But here an Objection may be made.

Object. That every man is ſelf-indulgent; man muſt be ſuppoſed to love himſelf, and to chuſe his own chief good or-ſalvation; and therefore were not his hands tied up for want of power, he would not want will, but certainly be ſaved. For Anſwer;

Anſw. This goes about to lay the fault on mans non poſſe, not upon his non velle, which yet our Saviour affirms, Joh. 5. 40. Ye will not come to me, &c. It's true, God hath linked his Glory and mans chief good or ſalvation together, and ſo there is a ſelf-love that's joyned with the love of God; for the ſalvation of man being linked to the Glory of God, it follows that there muſt be ſelf-love joyned with it, I mean ſpiritual ſelf-love, ſelf-denying ſelf-love: But obſerve, beſides this, there is a carnal and ſenſual ſelf-love in all men, and that we properly ſpeak of when we ſpeak of ſelf-love; that hath the ſtronger bias of the two, and carries us from ſalvation rather than to it; and this is the ſelf-love which prompts us to that by which we are deceived all our life-time, purſuing rather what hath the ſpecies and colour, than what hath the reality of happineſs and content: And therefore that which is here alledged as a reaſon why we [Page] ſhould all be ſaved by our own will, if ſo be there were a power, becauſe there is ſelf-love in us, is rather the reaſon why no man would be ſaved, there being two ſelf-loves, & every man naturally following the heavier bias of the two, which wheels off to the body, & to the world, and to things ſpeciouſly good, and draws him off from the concernments of his ſalvation; and this ſelf-love rather is the cauſe of mans hate and diſlike of God, becauſe he aſſigns and pronounces Judgment to ſin, which ſelf-love loves, and tenders ſalvation in ſuch way as is deſtructive to carnal ſelf-love: But as for that which we call ſpiritual ſelf-love, there goes much Grace to the working of it in man; indeed if we had this ſelf-love, we ſhould have one of the greateſt fruits of ſupernatural Grace: This is not naturally in man himſelf, nor can be, until there be an alter ego, a new ſelf, another ſelf; for there are two ſelfs commonly in every man; Not I, but ſin in me, Rom. 7. Not I, but Chriſt lives in me, Gal. 2. the one ſelf-love follows the one, the other the other, which is the ſtronger, and leads a man unto perdition.

Point 5 Fifthly and laſtly, Let all Patrons and Advocates of Grace maintain the prevalency of Grace by its own ſtrength, and not becauſe of ſome acceſſaries that ſtrike in with it at ſuch a time, as the tide that ſtrikes in with the wind. But my Father draws, ſaith Chriſt. The Jeſuites that have a hand in this controverſie, will tell you, That the power of Gods Grace is prevalent, may fall out ſo or ſo in the event, by reaſon of congruities and ſeaſons, fit moods and tempers, and perſwaſions; Blanda: tempora fandi; God ſpeaks to men in a ſeaſonable time: Few men (ſay they) but may be wrought upon if they be taken by the right eare; there are ſome times of ſpeaking to men when they are in a good mood; but otherwiſe come to [Page] ſpeak to them when they are off the hooks, in a moroſe untractable condition, as Jonah was in when God ſaid to him, Dost thou well to be angry? Yea, ſaid he, I do well to be angry to the death; then if you move them with Arguments they prevail not: A man ſo taken may reſiſt the offers of ſalvation; but we hold that the Grace of God is ſtrong, by its own ſtrength able to overcome the moſt moroſe, obſtinate, croſs grain that can be, when God intends it to be powerful: Maintain therefore the prevalency of Grace, not doing as thoſe that will allow Grace to be prevalent in event, but it is by reaſon of advantages that hit at that time, as Auxilliaries that come in and get victory; this is too little to ſay of Grace, that it ſtands in need of ſuch helps; but it conquers the moſt croſs grained and unwilling heart; and therefore the invention is but to diſparage and diſgrace the Grace of God. If you underſtood theſe things, it would, I hope, ſettle you to be firm Advocates of the Grace of God. But,

Secondly, The benefits that practical godlineſs doth reap by the exaltation of Grace.

1 Firſt, This Doctrine proclaims down pride, and advances the cauſe of humility. No men ſo humble as they that are moſt ſenſible of the free grace of God towards them, to make them ſomething when they were nothing: If thou receive, why doſt thou glory as if thou hadst not received, 1 Cor. 4. 7. If you will hold your ſelves receivers, that will pull down your glory; for glory is of man that hath not received.

2 Secondly, It advances thankfulneſs: And theſe are as the two ſcales, the one up, the other down, Thankfulneſs and Humility: You have a brave cloſe ſaying of our Saviour, when the Leper came back to give thanks for his cleanſing, Where are the nine, ſaith he; and he that [Page] was cleanſed and came back was a Samaritan, that's not an idle word; the reſt were Iſraelites, and took their cleanſing to be a courteſie due unto them; but this man thinking himſelf remote, and if he were a Saviour, yet he was no Saviour to him, he was cleanſed and came and gave thanks: ſhewing that a man that hath leaſt reaſon to look for any thing is moſt thanful.

3 Thirdly, The ſence of Free-Grace hath ſo great an Obligation to dutie that I wonder any men ſhould preach Free-Grace to looſen the ſilver Cords of Duty and Obedience; the law of God is the ſtrongeſt, and Free-Grace the ſweeteſt tie. For the Love of Chriſt conſtraineth us, that is, by bond of Ingenuity, Cor. 5. 14.

4 Fourthly, Free-Grace is a great Quickener, and will not let a man lie ſtupid, and la [...]ie, and drowzie: ſo often as he thinks of the Free-Grace of God to him, it's like the Cock that crowes that awakened Peter to his Sence and Tears; makes a man that hath taſted that the Lord is Gracious, like a drop of oyle on a ruſty Spring, makes it goe nimbly, ſweetly, and pleaſantly. The ſence of Gods mercy, that God pickt him out, and made him one that he would convert, and that when he had no more propenſion and likelineſſe then another, this quickens a man.

5 Fifthly, It is a ſtrengthener of obedience, becauſe it brings a man in all caſes to depend upon God as his Center. The young men ſhall faint, thoſe proud, ſtrong, luſty ones of themſelves ſhall faint, but they that truſt in the Lord they ſhall renew their ſtrength, they ſhall walk and runne and flie up as Eagles,Sept. 23. and not be faint, Iſay. 10. laſt verſe.

Sermon. 24 Conſect. 6 Sixthly, Gods drawing of impotent man to Chriſt is the cauſe of mans coming to Chriſt; ſo that though moſt men ſeem, and will not denie that they beleive, yet no [Page] man ſavingly doth believe and come to Chriſt, except God by an Almighty and Omnipotent hand doe draw him: The drawing of God is called the Act of God converting man; the coming of man is called the Act of man converting himſelfe; both you find in this text, Gods drawing and mans coming: In the firſt of theſe, man is meerly paſſive, in the ſecond mans coming unto Chriſt, he is active as by way of compariſon: the Sun ſhines upon the Wall, the Wall is Paſſive, doth nothing; in the Walls ſhining back by vertue of the Sunnes ſhining upon it, the wall may be ſaid to be active, becauſe it ſhines back the Beams by reflexion, a plain caſe; God giving this Divine grace, Man is paſſive therein: man converting unto Chriſt, and believing in him, by vertue of the drawing of God is active, and performes the duty that is required of him: For though Faith be an Act of Gods Power giving, yet it is an Act of Mans dutie: I believed, therefore I ſpake: the Act is his, the power is Gods; this point our Saviour proves affirmatively, by an Argument drawn out of the Prophet Iſaiah, that all that have been taught of the Father believe and come to Chriſt: and becauſe that every man ſo taught doth come, therefore no man doth come but he that is drawn, which is the Negative in the Text: from the affirmative he proves this Negative; every man that is taught of God comes to Chriſt; therefore no man doth come but he that is ſo drawn; as in the natural being there is the Creation of God, making us ſo to be: ſo in the Recreation or making man a new Creature, there is a work of God making us to be ſo; and I ſee no reaſon but man may as well make himſelfe at firſt in the natural being that he hath, as re-make himſelfe ſpiritually: And I wonder any man ſhould pretend that man hath a greater ſtroke in making himſelf a new [Page] Creature, then he had in making himſelf a creature at the firſt: A man may raiſe him ſelf from the natural and bodily death, as eaſily as he can raiſe himſelf from a Spiritual death; therefore it is ſaid that God quickens [...]s being dead, Eph. 2. 5. Why then may ſome ſay, i [...] there no power in man to come unto, or to believe in Chriſt Jeſus? I anſwer, there is not active power to begin to come, but there there is a paſſive and obediential power, as the School-men call it, which is a power to receive this work of God, to receive the impreſſion from God, but not an active power to work it in man himſelf: as in Ezekiels dry bones, the Queſtion was, Can theſe dry bones live? there was no Power for them to come together to work life in themſelves; but a paſſive Power to receive the breath and life when God gave it: So there is in Man, he is not a ſtock or block, but hath a power obediential to receive the work of God: the work of Regeneration and of Faith, is not wrought ſine duobus, without two, as Bernard ſaith, the one in quo, the other à quo: the one in whom it is wrought as the Subject, that is impotent Man; the one by whom it is wrought as the Agent, that is the Omnipotent God: it there were not ſuch a nature in man, a rational nature, there is not quod ſalvatur, that which could be ſaved, if the arme of God were not revealed there is not quod ſalvat, that by which man is ſaved; ſo that there muſt be theſe two. From this point thus laid down and opened unto you, I will ſumme up certain obſervations proper to the Text.

Obſerv. 1 Firſt, God is firſt in order of Cauſality; for if you ask which of theſe is firſt; I ſay Gods work is firſt, and then Man comes after; and therefore the Apoſtle proves; that man is not Saved and Juſtified by works, for we are His workmanſhip, Eph. 2. 10. and the [Page] dead doth not firſt work, but the living upon the dead, Epheſ. 2. 5. and as Iſhewed in Jer. 31. 18. turne thou me and I ſhall be turned; Gods act of turning, Gods, before mans being turned; and after I was inſtructed I repented; you may further read this point proved in Jer. 17. 14. Heal me, Oh Lord, and I ſhall be healed: Save me, and I ſhall be ſaved: Gods healing and ſaving muſt precede and go before our being healed and ſaved: It's true in order of time, a Chriſtian is not alwaies ſenſible to obſerve the time of Gods working, before the time of his Converting; the work of God, and the act of mango ſo near together; who can diſcern by way of compariſon, any time between the ſhining of the Sun on the wall, and the walls reflecting back the light of the Sun; & yet reaſon will tell you from the order of Cauſes, the Sun muſt firſt ſhine on the Wall, ſo neither is it in this Caſe. The Lords drawing and Mans coming are not ſenſibly diſcerned in difference of time, but in order of nature and Cauſality; Gods work is firſt which drawes, and mans converſion next which comes to Chriſt; Chriſt taught this Point in the compariſon between the fruit and the tree; ſuppoſe the tree bad, it brings not forth fruit that it may be changed into a good tree but firſt the Tree is made good, and then yeelds good fruit, Math. 12. 33. And Austin hath a like Similitude: Non ideo currit rota ut fit rotunda ſed quia eſt: the wheel doth not therefore run that it may be round; but firſt the wheel or bowl is made round, and then they runne; ſo man doth not work or act that he may be made a new Creature, and walk in Gods way; but firſt he is made Gods workmanſhip, drawn by Divine grace, and then acts, and brings forth fruit to God; and it is the ſaying of Hugo, ſpeaking of the grace of God and the will of man, Gratia operatur eam deinde per eam; Firſt the grace of God works the will, and [Page] then it works by the will; here is the ſtate of the point, grace makes the will and works it, and then works by it.

Reaſ. And truely methinks, that in reaſon and good manners, it ſhould be ſaid by all men, that Gods working upon man goes before mans working for, or towards God; that as the Creator (I ſpeak not of Relations, for they are both together in nature) is before the Creature in working, the Spiritual Creator muſt be before the Spiritual Creature in the working of it, as well as the Bodily: For the making of this Point good; I will lay down five Reaſons.

1 Firſt, The Scripture aſſerts it; I will give a new heart: I will cauſe you to walk in my wayes, Ezek. 36. 26. I will put my fear in their hearts that they ſhall not depart from me, Jer. 32. 40. The Lord thy God will Circumciſe thy heart to love the Lord, Deut 30. 6. So in the Text, No man can come to me except my Father draw him; here is the work of God; for believing, the drawing of the heart, is Gods, and then mans work followes: and verſe 45. Every man that hath heard and learnt of the Father comes to Me. I might multiply Scriptures, but theſe may ſuffice.

2 Secondly, Infuſed habits of Grace are not like acquiſite and moral habits, moral habits are begotten by Acts precedaneous, and foregoing; as he that will get an habit of writing: muſt write, get a habit by the Act; but infuſed habits are powred in before the Acts; becauſe as in that which we call potentia Naturalis, the faculties of ſeeing, hearing, and ſence, we do not by ſeeing and hearing learn to ſee and hear; but we perform the Act by the habit: Firſt, there is a power to ſee and hear, and then we ſee and heare: So 'tis in theſe infu [...]ed habits that God powres into us by his Spirit; there is an habit, and then there followes an Act, a faculty of knowing God, and then an Act of loving God [Page] follows; we do not acquire them by acts of our own; we have the facultie, the power, firſt given, and then we act.

3 Thirdly, If God do but ſet the will of man in aequilibrio, like a paire of even ſcales, not determining it to converſion, then he concurs but contingently, but concomitantly, upon condition that the will do and move it ſelfe; and this indeed would be no great matter; for by this meanes, God doth leſſe in the Converſion of man, then man doth; for the will of man gives the act, turnes the ſcales, ſpecifies the event, not the grace of God; and how diſgraceful is this to the will of God, that the will of man ſhould do it, and the grace of God not: ſo it would be, if God ſhould do no more then ſet the will of man in equipoiſe, only make him able to turn himſelf:

4 Fourthly, (obſerve this) Converting grace is given with that intention by God, that the will and heart of man ſhould be determined, that the ſcales ſhould be turned and man ſaved; or elſe I pray what ſhould the meaning of that be, which is called the calling of God according to his purpoſe, Rom. 8. 29. as thoſe that love God are ſaid to be, ſuch as are called with an intention of God to bring them to himſelf; and oh how powerful and infruſtrable is that grace which comes and is given by God with an intention to ſave you; for if that grace ſhould not ſave you, you muſt ſay that God is not able to ſave you: Oh! But, may ſome ſay, the hard heart of man may refuſe, rebel, and reſiſt; not the intention of God certainly, not the purpoſe of God doubtleſſe: Auſtin ſpeaks very well to this purpoſe, illa à nullo duro corde reſpuitur quia durities tollitur; this grace, this converting grace is refuſed by no hard heart, becauſe it's therefore given, that the hard heart of man may be taken away, and as a man may properly convey it to [Page] you by this compariſon; light being given to take away darkneſs; the darkneſs cannot reſiſt the light, becauſe it's therefore made that the darkneſs be expelled; ſo that grace which is therefore given and intended to take away the heart of ſtone, (that is, the reſiſting heart) cannot be reſiſted, becauſe the intention carries it; I will take away the heart of ſtone, ſaith God, and ſo, to the comfort of a man thus converted by grace be it ſpoken, the very ſtonie heart, the hard heart cannot reſiſt.

5 Fifthly, If converting grace give not an ability or ſufficiency, but an indifferency onely, and a power that a man may be ſaved if he will, but no act is determined, the elect have no more then other men, a power only; but they have no more reaſon of gratitude, becauſe its their own will that inclines them to be ſaved, when others are loſt; the Act of God therefore muſt be firſt, otherwiſe men might ſay, it's true Lord, thou gaveſt me a ſufficiency, and a power to be converted, but the act, the determining, caſting voice that turned the ſcale was my own; therefore thou gaveſt me no more then thou gaveſt to Judas, and others as well as to me: And here, beloved in the Lord, you may ſee from this obſervation,

Firſt, Why God will have all the praiſe of Salvation to be to his grace.

Secondly, why God will have all the glorying to himſelf; for it would not be juſt with God to rob the will of man of glorying, if man himſelf deſerved it.

Firſt, God will have all the praiſe to be to his grace, Eph. 1. 6. that we may be to the praiſe of the glory of his Grace: 'tis glorious grace indeed, and that we may be to the praiſe and glory of it, therefore God ſhewes, and ſets it forth in all the great Turnes of the Salvation of man: the firſt ſtep is Election, then Calling, Juſtification, [Page] and glorification, in all which grace is ſet forth, that ſo all may be to the praiſe of glorious grace.

Secondly, God will have all the glorying to himſelf; and truly this is the great mark of Goſpel doctrine, that it brings the glory to God only, in 1 Cor. 1. 3 [...]. that be that glorieth may glory in the Lord; therefore he hath made Chriſt to be Wiſdome, Righteouſneſſe, Sanctification, and Redemption, made Chriſt to be all, that he that glorieth may glory in the Lord; which could not be if man glory in himſelf, or have works of his own.

Obſerv. 2 Secondly, That Gods drawing, is the cauſe of mans coming; here is Gods miſſion of Chriſt, and here is Gods traction of man; the Father ſent me, the Father drawes man; there muſt be both; had God ſent Chriſt into the world, and had not alſo drawn man to Chriſt, then had been nothing done; it was not indeed mans faith, but Gods meer grace and mercie without the faith of man that ſent Chriſt into the world; it was not looking up that was required to the ſetting up of the ſerpent on the pole; but God required mans looking up for his being healed by it; ſo it was not mans Faith that was required to Chriſts miſſion, but it is required to mans Juſtification, for the reaping of the benefits of Salvation by Chriſt: God requires that every one of you do believe in Jeſus Chriſt; and therefore the traction of God is required to this Faith: Chriſt is given and ſent to man by God without this Faith; but that man may be ſaved by Chriſt, Faith is required; and we are drawn by God to believe in Chriſt: he ſends Chriſt to man, and thereby differences Man from Divels, to whom he is not ſent: he drawes man to Chriſt, and thereby differences the Elect from reprobates, one man from another; It's not ſending Chriſt to men, but [Page] drawing man to Chriſt, that tells men who ſhall be ſaved, who are elected; as God ſends Chriſt to man, ſo he drawes man to Chriſt; as he gives Chriſt to man, ſo he draws men to Chriſt, and thoſe he gives to him, he drawes to him: For verſ. 37. All that the Father gives to me ſhall come to me, and no man can come except the Father draw him; therefore all that are given are drawn to Chriſt.

Reaſ. 1 Firſt, Chriſt was not written in mans heart at firſt; Chriſt was not written particularly in the heart of the firſt Adam, but the Law was; and therefore there are ſome remnants of the Law left, as fragments of the old writing that were written in the heart of man at firſt, but not a line of Chriſt in the Book of the Creatures, or in the broken Table of mans heart; and therefore ſince nothing of Chriſt was written in the Heart of natural man, he muſt be revealed or elſe not known, and therefore its ſaid: 2 Tim. 1. 9, 10. That Chriſt hath brought life and Immortality to light by the Goſpel, being therein revealed: ſo that had there not been a book of Revelation, revealing Chriſt to you, Chriſt had not been known; if there had not been a hand of drawing to bring you to Chriſt, you had not come, Chriſt reveales God, and God reveales Chriſt who is a ſtranger to man till then.

Reaſ. 2 Reaſ. Secondly, Man by nature is oppoſite to Chriſt: Why? he is oppoſite to the righteouſneſs of another: For every man naturally would be ſaved by his own; he is oppoſite both to Juſtification, Sanctification, and Salvation by another: and therefore that man may be brought of his natural root and pride, whereby he deſpiſes and not ſubmits to the righteouſneſs of another, Rom. 10. 3. and to be be ſanctified and ſaved by another being full of himſelfe: It muſt needs be that except [Page] this man be drawn of God he will not, he cannot come.

Reaſ. 3 Thirdly, God will not loſe thoſe that he hath given to Chriſt, nor Chriſt loſe one that God hath given to him. Of all that thou haſt given to me I have loſt none, ſave the Child of perdition: that God might ſhew his love to Jeſus Chriſt, he will draw thoſe that he hath given unto him: the Elect of God are as deep in Sin as others are, by their own natural condition, and if they were not drawn by Gods mighty hand, they themſelves could not come; and therefore the Lord will draw them, that his gift to Chriſt might be maintained and made good: there was great power ſhewn in bringing Iſrael out of Egypt, which was a Type of Gods bringing His Elect out of the ſlavery of their natural condition wherein they lay; the Elect are given to Chriſt and appointed to be members of him, that Chriſt might not be a head without a body, a bodileſſe Chriſt; he will bring all his members and plant them into him, for the Election of God doth not make a man a member of Chriſt by his purpoſe, or decree; as the Clay appointed to be a Veſſel of Honor, hath no more form or faſhion by the election, until it come to working, than that which is not ſo appointed: So Gods Electing you to be Members of Chriſt Jeſus is by purpoſe; but Gods faſhioning, and forming, and drawing you into the ſhape and likeneſſe of members, that makes you ſo, and till this work be, you are at as great a difference, and lie in as loſt a [...]ndition in your ſelves as others do▪

Reaſ. 4 Fourthly, The following of Chriſt at that time of the world was ſo ill a bargain in the ſight of fleſh and blood, in reſpect of the Croſſe that attended him, and in all times, not only thoſe, but theſe, ſo croſſe and thwart is the receiving of Chriſt to the natural heart [Page] of man, that it is a work of great Power to bring men to believe; for there are three things ſo oppoſite and obſtructive to mans coming, that if he were not drawn by the power of God, he would not come.

Firſt, Mans Reaſon, which looks for ſatisfaction, till it be repelled, 2 Cor. 10.

Secondly, Mans Righteouſneſſe, which man beares up and holds as faſt as he can, for it is his gaine.

Thirdly, The luſts of man that are oppoſite to the Reign of Chriſt, for he came to deſtroy the works of the Divel: all which make it plain that it requires drawing to bring men to the cloſe profeſſion of him.

Serm. 25 Obſerv. 3 Thirdly, That Gods drawing is nothing oppoſite to mans Free coming: Nor mans Free coming, any thing contrary to Gods drawing, but both of them do very well ſtand together: for one may ſay, if man do come to Chriſt freely, as he is never more willing then when God is pleaſed to work upon his heart; how is he drawn? If he be drawn, how doth he come? We ſpeak not of a Violent and Compulſorie drawing: Ita credimus potentem, ut negamus volentem, ſaith Proſper. We believe the Power of God faſhioning and forming the heart, and bringing it unto faith, but we deny the work of God to be violent and compulſorie: when the Apoſtle ſaith, the love of Chriſt conſtrains us, there is a Conſtraint of love, 2 Cor. 5. 14. and therefore dream not of ſuch a drawing, which is whether you will or no [...] for there is a powerful conſtraint by love it ſelfe: we do ſo believe the love of God to be potent, as that we do deny it to be Violent; this mans free coming to Chriſt is nothing contrary to Gods powerful drawing: Its ſaid, I will draw them with the cords of man, with bonds of love, Hoſea 11. 4. which is not a promiſe of Raviſhment and Compulſion, but of a gracious and ſweet [Page] drawing of the people to him: and doth not the Church pray for this drawing, Cant. 1. 4. draw me and we will run after thee: and do you think that the Church prayes for violence to be uſed: No! the Church prayes for ſuch a drawing of God as may be followed by the voluntary running of men; is there any man that knows how ſtrong and ſweet this drawing of God is, but doth and can pray for it with as great affection, as he that ſticks faſt in the mire will cry for ſome to help him out; becauſe if it be a violence, it is pleaſing to him to be ſo drawn, and therefore the old word in this point was fortiter & ſuaviter: God drawes men unto Chriſt, ſtrongly and ſweetly: 'tis powerful, and therefore ſtrong, and yet it is not violent but ſweet too: and is this drawing any thing contrary to mans freedome? doth not God know how to work upon the heart of man? determining and carrying it out ſo as ſhall not prejudice the freedome and inclination of it? Cannot the maker of the heart work upon the heart, he that turnes the heart as the rivers of water are turned in the channel? It was the ſaying of Auſtin long agoe, De ipsis hominum voluntatibus facit quod vult: God works upon the will of man what he will: doth not the Workman that makes the watch know all the ſprings, and can ſet the watch going? and doth not God that made the heart know how to move and determine it to himſelf? did not God make the day without the Sun at firſt? and cannot he move nature by his omnipotency without ordinary courſe? Its true; I know men acute, men of the Schools, do hold it hard, if not impoſſible, to reconcile Gods working with mans freedome, and think it not feaſible, but rather that the one croſſes and thwarts the other; but I ſay there is a harmony and ſweet agreement, between Gods drawing and mans coming, when he will convert [Page] and bring in the Soul to cloſe with Jeſus Chriſt, as there is between a weight or plummet of a Clock; that accelerates the motion, and a natural propenſion towards the Center, which both joy [...], and inter [...]r no [...]: so tis here, the will of man moves freely, and God by his drawing doth give to it a greater weight that accelerates the motion of the will; and by how much the more the Lord drawes, by ſo much the freer is the will made; Oh! that men would conſider this, and if they do not underſtand this, let them believe that God doth, the I pray what may be the meaning of that place, Phil. 2. 12. Work out your Salvation: here is mans working for Gods works in you to Will and to Do; a Text that plainly ſhewes, that the work of God, and the work of man may very well ſtand together: and the truth is, there are four things that I think according to the principles of learning (of Scripture I am ſure) that may make Gods drawing man to Chriſt, and mans free coming very reconcilable, ſo as the more man is drawn the freer he ſhall be, he ſhall come, as the Text, Nay: he ſhall runne, Cant. 1. 4. as the more weight, the freelier moves the plummet downwards.

1 Firſt, I hold it to be a great truth that was eſpied by learned Naturaliſts, Philoſophers, that that which is a mans chief good, and ſo apprehended to be, is purſued with infinite deſire, and the will is neceſſarily carried towards it; there is no ſhineſs, no indifferency of a man to this, for Appetit us summi boni [...] the deſire of my Chief good is an infinite deſire: Why? becauſe the higheſt good muſt needs have the higheſt appetite, there being nothing that may put meaſure or limitation to that deſire, and therefore in the deſire thereof▪ the heart is neceſſarily carried, and not indifferently, contingently, remiſly.

[Page] Secondly, The chiefeſt good of man conſiſts in this, the having and enjoying of God: fo [...] this is the higheſt and moſt ſatisfactory good, that fills the appetite: whereby the heart of man can be taken up and that fully; and there is but one medium to the attainment of this chiefeſt good: there is but one line leads unto it; and being ſo, the chief good and the line are equally deſired; the meanes is knowing of Chriſt, coming unto or coming in by Chriſt: ſo that when the chief good is but one, and the meanes but one to it, there can be no diſſent of mans heart to either of theſe when they are known and apprehended; and that this is the chief good and the onely meanes to it you are taught, in one text of Scripture (as I conceive) John 17. 3. This is life eternal, that they know thee, and him whom thou haſt ſent, Jeſu [...] Chriſt: if the knowing of God & life eternal be the [...] bonum, and knowing Chriſt the only means that leads to that end, then without all queſtion the will of man once apprehending this to be ſo, is carried without indifferency neceſſarily in the purſuit of both.

3 Thirdly, Now when enlightens, convinces, and convictively teaches the mind to know and ſee this chiefeſt good, this God: and to know the only mean to this happineſſe, the having of Chriſt Jeſus, then is the heart forcibly and freely drawn, and cannot be other; it cannot but purſue and follow after: for the light of Gods teaching carries it, and the bias of the will naturally followes the dictate of that light of God; and ſo you have both in one, Gods drawing and mans coming; and the greater the drawing is, the more light the mind hath, the freer is the coming with greater propenſion: and it is this teaching of God by which our Saviour explaines this word drawing, in the next verſe 45. Its written in the Prophets, they ſhall be all taught of God; [Page]every man that hath heard and learned of the Father comes to me: So that hence I prove, that the will naturally followes this voice of God; and if this be Gods drawing, Gods teaching, what contradiction can there be between theſe two; Gods drawing, and Mans coming; every one that is thus taught is a Comer, a Believer in, and a Cloſer with the Lord Jeſus, and doth as freely come as a man in the dark doth follow a Lanthorn or light ſet up.

4 Fourthly, The great ſatisfaction which the heart of man finds in Chriſt Jeſus thus taught and revealed to it in the light of the Spirit doth fully bind up and ſuſpend the reſiſtance or actual oppoſition of the heart at that time: I confeſſe, while corruption is in the heart of man, there will be potentially ſome backwardneſs, ſluggiſhneſſe and indiſpoſition to walk with God: as alwaies in the bottom of a veſſel there will ſome dreggs remain: but this the heart puts not out at the time of this ſatiſfaction felt; though at other times and in other matters, it may like a bitter root vent out ſome gall that remaines; yet when the Lord is working thus warmly and convictively upon the heart to turne it, at that time this reſiſtance is bound up and lies cloſe, and doth not break out: but lies as if the hands were tied, the reſiſtance tamed, and the oppoſition taken off: as the exhalations drawn up by heavenly bodies do during the influence mount upwards on high; and yet there is a power in the matter at ſome other time to move downwards again, but that power is ſuſpended for that time; or as the freſh water-ſtream will runne amain being carried back with the tide: And yet when 'tis going back there is a propenſneſs in it to run down the ſtream; which to me ſeems lively to ſet out this point to you: while the heart of man that is rebellious and reluctant hath this conviction [Page] on it, and is taught to know God himſelf to be the chief good, and Chriſt the only means leading thereunto: For this time this reſiſtance is bound up, and oppoſition is not made, though there be a power of reſiſting remaining, that will ſometimes put out it ſelf, though not now. That's the third Obſervation.

Obſerv. 4 The fourth Obſervation is from theſe words, Except my Father that hath ſent me draw him. Wherein there are three things to be taken up.

Firſt, That it is the Father of Chriſt that draws all the ſaved unto Chriſt: He draws all the appointed Members that are fore-given to his Son by him: The Father hath given them; and the Father that hath given them, draws them. Every one that is the Fathers gift to Chriſt, is the Fathers workmanſhip drawn to, and created in Chriſt Jeſus: For the gift of God which is by Election, is made good by the drawing of God, which is by his calling, or his operation according thereunto; now becauſe they are the gift of God by election, therefore they ſhall ſurely come to him by the Fathers traction; All that the Father gives to me ſhall come to me, ver. 37. Why? becauſe my Father will draw them; and if my Father will draw, they ſhall come: And therefore God in Joh. 15. 1, 2. is compared to a husbandman that ſets in the graff, Chriſt is the ſtock or body of the tree that bears and feeds it, and the Believer is the graff that is ſet in by the husbandman: Here is a diſtinct operation; God ſets, Chriſt ſuſtains and maintains it, and he that is called and converted is the graff planted into this Tree, and ſaved by Chriſt Jeſus.

Object. But doth not Chriſt ſay in Joh. 12. 32. that he draws? I, if I be lifted up from the earth, will draw all men to me. How is it then ſaid, Except my Father draw him?

Anſw. Though I ſhall not exclude and ſhut out Chriſt himſelf, and the Spirit of God, from their agency in this [Page] work, in bringing men to Chriſt, yet we may thus diſtinguiſh upon this objection, That Chriſt being crucified and lifted up, draws all men to him objectively, as a healing Serpent ſet on the pole, to be looked upon by the eye of Faith: But God the Father draws to Chriſt effectively and powerfully, working that power and life in them whereby they may come, begetting a new nature, and giving a heart propending unto Chriſt, and cloſing with him. And therefore if God ſhould ſend Chriſt, and leave man to himſelf, (as moſt think they can believe and be converted by themſelves) this great inconveniency thereof would follow, that the Election of God would be defeated and made fruſtrate; but thoſe he gives, he makes to come to him to whom they are given, and ſo becomes both Chriſts Father and theirs.

2 The ſecond Branch of this fourth Obſervation is this, By thoſe words, Except my Father draw, there is no mean [...]g to ſhut out Christ or the Spirit from this drawing work; for the work of the Trinity in converting man is undivided. But ſhall I tell you, by the relative name of Father is (as often in other places) meant, except man be drawn by a Divine hand, an omnipotent power and operation of God; for that's the thing that Chriſt intends, that no man can come and be a believer in him, except it be by a Divine power and operation wrought in him, above man himſelf; ſo that it is not any way intended to divide the Three Perſons, or ſeparate any of them from this work, but to divide the work of God from man; and this is the reaſon that ſome men do affirm omnipotentiſſ [...] mam poteſtatem, a moſt almighty power to go forth from God that works the converſion of man, becauſe it's ſaid, Except my Father draw him; and truly I know not why that expreſſion ſhould be quarrelled at, if we do but conſider the impotency of man to believe in [Page] Chriſt and be converted; if we conſider next that it's called a Creation, (created in Chriſt Jeſus,) and a reſurrection from the dead; and if alſo we conſider what the Apoſtle ſaith of it, Epheſ. 1. 18. where there is weight of words, the exceeding greatneſs of Gods power, according to that which God put forth in raiſing Chriſt from the dead; we need not be aſhamed to ſay, that God puts forth an almighty power in making man believe, nor to look upon it as an uncouth expreſſion.

Thirdly, I obſerve from this Point, How impotent and unable man is to that which is his greateſt concernment. I know we are weak in other things; but to be weak in that which is the main concernment of ſalvation is ſad: This I would have you to obſerve, that in that wherein your life lies, and the way to life, in that very thing you are weak as water, and no more able to believe than to keep the Law; and yet you will ſay by rote, I think many times that it is impoſſible to keep the Law of God, but will not grant but that you can believe; and yet let it be obſerved here, that God hereby ſignifies, that you are as impotent to this, that is the great concernment of man, as to any thing elſe: And,

There might be a fourth thing obſervable, God that thus imploys his power, doth it in his drawing man to Chriſt. See the method whereby God will ſave you; he will not go to bring you to the Father himſelf, the Father to the Father immediately, as to an abſolute Judge, as Luther ſaith, What have I to do with an abſolute God? he will damn me, and not abate me a farthing of the righteouſneſs of the Law, which I cannot keep. It's true, he could have made man able to keep his Law, and have made man perfect; but God will keep his own way, and ſave man in and by his Son: Why, may ſome ſay, this is about; why doth he bring men to Chriſt? Surely God is ſo ſtrict in [Page] keeping the way that he hath ſet for ſaving man, becauſe that is his Covenant, and therefore brings to his Son Chriſt, that he may ſave them; and as the husbandman will graft you into him. And let this that is Gods way be your way; if you could find another, do not look after it. By this you ſhall know the power of God, whether it be in you, by this which is the work of it: It ſets you not to other ways, but draws to Chriſt.

The Uſe of this fourth Obſervation may be three-fold.

Uſe 1 Firſt, Learn hence, That a regenerate man is twice Gods Creature: I may ſafely call him ſo; once as he is a man, in his natural eſtate, made up of Soul and Body; next as a regenerate man, created in Chriſt; and if men conſider it well, that a believer is called a new man, a new Creature, why ſhould there be leſſe power, why ſhould we think it leſſe work to make a new man, then to make a man to be? Lay your heads to conſider this point, and you will find it very difficult why it ſhould be more the hand of God in this, then to make man to be: man hath a natural life, what is that to the purpoſe? for natural life is but a death in compariſon; and therefore its ſaid, them that are dead in Treſpaſſes and Sins hath he quickned: and whereas there was in the matter of our firſt creation no propenſion to become a man, more then any thing elſe, ſo there was no oppoſition; but now to this new creature, there is not only in us no propenſion, but there is more, there is an antipathy and oppoſition, ſo as God hath ſomewhat to take away, as well as ſomewhat to give: I will take away the heart of ſtone: ſo that it is a harder matter to make a man a ſecond time, then at firſt.

Uſe 2 Secondly, If it be Gods working and drawing whereby a man is wrought to faith, learn, that as God in working [Page] of Miracles did uſe men as in healing diſeaſes and raiſing the Dead, Paul and Peter, &c. So, God in calling and begetting you to himſelf and his Son by the Goſpel (as Paul ſaith, I have begotten you by the Goſpel) uſeth the Agency of men even in working Faith and Converſion: this I thought good to put in, becauſe its clear, and that no man might ſtumble to look for a kind of Enthuſiaſtical Converſion, that God ſhould work Faith, and Repentance, without the uſe of any means: God uſes inſtruments to awaken you, and excite you, be you excited. Behold I ſtand at the door and knock, and God doth not ordinarily convert thoſe whom before he hath not excited, convinced, and awakened, there are inſtruments uſed; though the power be Gods, So, as a man that hath a Sore expects not healing from the Cloth that holds on the Plaiſter, but from the Plaiſter it ſelf: I make this compariſon, to ſignifie that we are but the Cloth that keeps on the Plaiſter, we do but apply and hold it on.

Uſe 3 Thirdly, If this be Gods way to bring thoſe that he ſaves to Chriſt, let it be your way in ſeeking Salvation to come in to Chriſt, for this is the only way which God hath eſtabliſhed, and wherein man ſucceeds.

Serm. 26 Obſerv. 5 Fifthly,Sept. 30. That both by the direct word no man can, and by the Power of God which goes to the making man come, it appears that man is Impotent and Unable of himſelf thereunto, and there is more goes to the converting of a man, then is in man himſelf; which I confeſſe is a point that I pitcht upon before, but it follows properly now I am gleaning from the words of the Text what can be further gathered, from which obſervation theſe three things follow.

Firſt, That man is naturally at a diſtance from Chriſt, being not in him already by his firſt birth: but is to come unto him.

[Page] Secondly, This coming of man to Chriſt Jeſus is a motion or paſſage from ſtate to ſtate, ſo that indeed no man doth come to Chriſt, but he doth change his eſtate and condition, Joh. 5. 24. he that believeth is paſs'd from death to life: Oh! that God would make you look out for this tranſition, that you may be ſure you ſtand not ſtill in the firſt eſtate wherein you were.

Thirdly and laſtly, It follows that man is impotent to his greateſt concernment; not only for keeping the Law, for whole and perfect obedience to God (which yet may humble man) but alſo to that on which hangs the great hinge of Eternal life, his coming to Chriſt, that ſo you may be confounded in your ſelves and quite aſhamed.

Object. Now by reaſon of an Objection that may be raiſed, I ſhall ſtart out of my way by a degreſſion: may ſome ſay, if God will uſe inſtruments in working Faith or Converſion, as the word and Goſpel-miniſtry, as a Lanthorn that holds out the light, it ſeems to us that they do ſomething; therefore it followes, if God work by them, and they work under God, that therefore God is not the Sole worker, but theſe Inſtruments as working with God, ſo the Scripture uſes the Word.

Anſw. God doth work by the word and inſtruments ordinarily: but do not deceive your ſelves, we do not uſe to ſay, the Ax did build this houſe; But the Carpenter that wields and manages it; no [...] the pen made the deed or drew the conveyance, but the Secretary that uſed it: this is proper in all ſpeech: we do not give away the work of the principal agent unto the inſtrument: ſo neither may we ſay that the Miniſter works, but inſtrumentally; properly no otherwiſe then the pen drew the conveyance, that we may bring all the honour and glory [Page] to God that works in us; and therefore let no man look for a ſudden enthuſiaſtick converſion, a faith wrought in without the ordinary way and means we do not prompt you to look for, or to look unto; and to ſay all in ſhort, God can bring forth and work faith in the heart of man by himſelf without inſtruments; as he made the day before he made the Sun, ſo that you ſee he did not need the Sun to make the day: but now in the ſetled courſe of his providence he works by man: Chriſt could have brought the Fiſh to hand to the ſhore, but he would bring them to Peters net, that was the uſual inſtrument to catch the Fiſh: ſo God that can work to bring you to Faith in Chriſt, an extraordinary and eaſie way, yet will bring you to the Goſpel net, becauſe that's the means appointed for the catching of the Fiſh: this hinders not, that God is the ſole worker of Faith, and I make it appear by this Similitude: God appoints Marriage for the procreation of Children, and the prepagation of Mankind: and it cannot be in an ordinary way without it: but will any man ſay, the Soul is propogated, the reaſonable Soul is traduced; No! you generally ſay, God alone infuſes the reaſonable Soul into the body of the Child, a fit inſtance to ſhew, that wherein God only works, yet there muſt be means uſed: God drawes to Chriſt by a powerful work, and yet he will have man excited, awakened, perſwaded, and he will have the door knockt at by the miniſtery of man: to the end that man may firſt be made ſenſible of his own impotency: and ſecondly, that he may know what God doth for him, that when the means uſed do not, he can with a Key open the heart: Thirdly, that he may deal with man in a humane may, with man as man; in a moral way, by Counſel and Inſtruction one man works upon another. And doubtleſſe God doth ordinarily give the [Page] quickening life, the life of Faith and Grace, when he hath firſt excited and hewed man by his word, at leaſt to make ſome preparation in man, if it be but ſo farre as conviction goes: for conviction is the laſt work wrought in man foregoing Chriſt Jeſus; look on your natural formes, if but of a Chicken hatcht of an egge: It's not introduced without preparations and previous works foregoing; and that there ſhould be ſome preparations wrought in man, in order to bringing him to Chriſt doth appear: as without the ſenſe of a diſeaſe, no man ſeeks to a Phyſitian; and the ſerpent on the pole would have been of no uſe, unleſſe ſome had been ſtung to look up to it for remedy: theſe things ſeem clear to me, that there are ſome previous works going before; and I for my part am of judgment, that the preaching of the law uſed by divines for the humbling and awaking of ſecure hearts to look out after a Saviour, was a proper way, that the law as a Corroſive may eat and open the ſore, and then bring in the Goſpel, which indeed is the converting ordinance that works faith and the love of God: as the poles that plunge the Water do not catch the Fiſh, but the net, yet they drive the Fiſh into that which doth catch them; ſo I ſay not, that the Law doth convert; the doctrine of the Law ſetting home a mans Sins, convincing and humbling man doth not properly bring a man in to Chriſt Jeſus, or faith in him, but drives him to the Goſpel-net, to ſeek for refuge in the Lord Jeſus Chriſt; and this I ſpeak, as to the preparation of a man to Converſion, I have hewed them by my Prophets, and ſlain them by the words of my mouth, Hoſ. 6. 5. Oh! that we had theſe words of ſlaughter among us, though I know and grant, a man may be wrought upon by the Law, that never comes home to converſion by the Goſpel.

[Page] Now therefore I will open what goes to this work of Gods drawing, or what there is required to this drawing of God, in a few things.

1 Firſt, I will lay down for the opening of this drawing of God this point, that you may know whether God hath drawn you, Yea or No: Man is not ordinarily converted by ſudden enthuſiaſmes, he knowes not when or how, by ſudden raptures, but he is ordinarily prepared and ſubdued by the miniſtery of the Word, as the Soil is plowed, and by that fitted and prepared to be ſown; for no man ſowes the Ground that is not prepared by the plough: ſo it is here, and this is the work of the exciting, knocking, awakning, convincing Spirit: to which belongs converſion: and as the natural form hath preparation foregoing, ſo hath the Spiritual form of Grace in the heart of man: it were a wonder to ſee a thing begotten in a night, to ſee the work of faith in an unbeliever, the work of Converſion in a knotty weyward Soul wrought in a night; that looks like the muſhromes of Religion that grow up in our times of a ſudden, and have no appearance or knowledge of any work that might uſher them that way: and theſe preparations are often works of time, ſuch as the healing of a ſore is: Its a rare thing that a ſore, an inveterate ſore, ſhould be healed in a night or an houre; to which purpoſe, as the plaineſt one of them I know of in the New-Teſtament, (for I know this Point is ſtriven againſt by a great many, that there is no ſuch thing as a previous work precedaneous to a mans Converſion; but God drops in ſuddenly, conſider Acts 2. 37. the Apoſtle Peter Preaching, When they heard that Doctrine, they were pricks unto the heart, and ſaid, men and brethren, what ſhall we do to be ſaved; and he ſaid unto them, repent and be baptized: Now, to confeſſe the truth, this Text is not a certain Preſident: [Page] nor doth it follow, becauſe theſe were, that all that are brought to grace are brought ſo to, for God is not tied to one and the ſame preſident to every man; but here went before the full work of Converſion, a breaking of the heart; there was a griefe, and fear of damnation ſeiſed upon them; there was a deſire of Freedom to know the way out, and ſome hope of pardon. This is the ordinary miniſterial way, though as I ſaid before, it is no certain preſident; for the Plaiſter doth not lie ſo long upon every ſore as it doth upon ſome; therefore length of time in Converſion is not in all alike; there muſt be longer work of ſmart, and preparatories, on ſome, upon others it lies ſhorter on and makes quicker work, and yet the work may be as well done to: now theſe precedaneous preparations, (for we ſpeak but vulgarly, not accurately, of this great point) may be conſidered two waies; either as preparatives unto life, going before any ſparks of Spiritual life begotten in the ſoul, or as latent effects of life already begun; as they are preparatives foregoing all degrees of Faith and Regeneration, ſo they may tend to life, if they be managed thereunto by God: if God ſo manage this grief, this ſorrow for ſin, theſe wounds, ſo they may tend to life; but if they be found in hypocrites, in men themſelves that God leaves, then they will be like an egge, that may peradventure be hatcht to a Chicken, but if left by the henne, will come to nothing: ſo this ſorrow, grief, hope, &c. that may be wrought in hypocrites by the miniſterial call of the word, but are not ſitten upon, will come to nothing; they die, becauſe they have no root, and ſo are like the graſſe in the ſtony ground; for the preſent its green, but it vaniſhes, becauſe it hath no root abiding; Secondly, if they be latent effects of a ſecret life already begun, which few men know the time of its coming in (the knowledg of the [Page] time of converſion or dropping in this Spiritual life into the Soul is a hard thing) but if theſe initials be latent effects of ſome ſeed ſown, then they will abide, hold out and continue; and there is a difference between preparatives going before life, and thoſe we call latent effects of a ſecret life; the one being left to your management will fail, and come to nothing; but if they be effects of life, then they will continue: and let me give you in this compariſon, as in the production of man: (For a ſpiritual birth much anſwers the natural birth) there may be, and are, ſome qualifications of the matter whereof the bodie is made, that foregoes the coming in of the Soul: and there are ſome latent effects of the Soul already come in; yet when this life came in, ſhe knew not peradventure that is the mother; but here is the difference; if they be effects of a body yet dead, without life, they may go away and often doe; but if they be effects of life, then they doe continue, and there is growth and increaſe, and a ripening, till there be a full birth: ſo tis in the Converſion of man; thoſe effects that proceed from a life already begun will hold out, and therefore I am ſure, I am thus farre right on the point: but what were thoſe in Acts 2. 37. they were preparatives managed by God; for it ſeems they came to effect, did go before an act of regeneration; Repent and be Baptized, ſaith Peter; God gave the act after that; but God managed it ſo, that they came to effect, and brought forth repentance, which had it been left to man, peradventure had not wrought that effect.

2 Secondly, Regeneration is properly the work of God, in a man excited, prepared, quickned, awakened, convinc'd; find this in your ſelves; come to the threſhold before you come into the houſe; there muſt be buds before there be ripe fruit in the tree: let there be day-break [Page] before there be Sun riſe: but when may it be ſaid, now the ſoul quickens, now it lives? 'tis when God actually puts a principle of life into the Soul, and changes it by habitual grace, puts in the New creature the Divine nature, and gives it power to believe: And in this work there are two things that God doth to be conſidered: firſt, his taking away the heart of ſtone, the vicious quality, ſtocking up thoſe roots of gall and wormwood, ſinne and delight in ſinne, and turning the heart into a ſoftneſſe, and wearineſſe of ſinne; and this he cals a taking away of the heart of ſtone, Ezek. 36. 26. And then the ſecond work that joines with and followes upon it, is the planting of a new principle in its place, as the heart of fleſh is given to come in the place of the heart of ſtone, whereby it ſhall be inclined to the work of faith and love; and this ſhall be (as Chriſt ſaid) a well of water ſpringing up to everlaſting life, John the 7th; and this is a work above the power of all means uſed in themſelves, till God uſe this Pen to write by; but every tendent and previous act is not regeneration, but that which gives a ſpiritual being, and a vital principle; for until there be a ſpiritual being begun, there is no new Creature.

3 Thirdly, There goes to this divine drawing a further work; and truely that will not be acknowledged by many great men, that out of the heart thus changed and prepared by habitual grace there is drawn out by the hand of God himſelf the very act of believing in Chriſt: It is a hard thing to conceive how that ſhould be; but it is no otherwiſe then this, that as when the wheel is made, you put on your hand to turn it: ſo when this habit of grace and new nature is put into the heart of man, God puts forth this eximious act, doth as it were lay his hand on the wheel, turns the heart to draw out this [Page] act of Faith, and this Chriſt ſpeaks of heer; coming is an act, a motion, a man cannot come till he move; and ſo in Phil. 2. 13. [...], And Philip. 1. 19. to you is given to believe, not to you is given the power to believe, but God works the act, the will, not only the habitual change of the will; when he hath habitually changed the heart, then he drawes the act out; the reaſon is, if God had given the power, and put a new principle into mans heart, to turne and come to Chriſt, and then leave him; he had done no more for his Elect then he did for Adam, when he was in his integrity: God gave him a power to obey, but he did not give him the act of obedience; becauſe there was a habit and a power given him, and a ſufficient power that he might have uſed, if he would, and have ſtood by it; for if God had not only given him a power, but this act, then certainly he had ſtood; but now the Converſion of man is certain, not on a peradventure: God puts a habit which he doth not leave to the will of man to act alone; if he ſhould, I know not how it would ſucceed; he doth not only habitually, but graciouſly perform theſe great effects in his Elect; and this is that which you may pray and look for; and though you were poſſeſſors of the grace whereby you might be ſomeway inclined, yet look for this drawing of God, whereby you may be dravvn to believing in Chriſt.

Serm. 27 The firſt part of this text vvhich concerns the impotency of man to come to Chriſt hath had much of the latter part intervvoven,Octo. 14. Gods dravving; and therefore becauſe I vvill not Tautologize; I ſhall but (as they ſay) tie a knot upon the long thred that hath already run out in the handling of theſe vvords, and ſhall make this point.

That they that come to Chriſt do come by the traction of God;Deut. 2. vvhich point I vvill open briefly in a few particulars.

[Page] Firſt, There is a ſort of people in the world in whom God will magnifie his great power in drawing them into a ſtate of ſalvation, by bringing them in to Chriſt Jeſus, and they are deſcribed by a Character that is before hand unknown to us, a great ſecret, that they are a people known to him, 2 Tim. 2. 19. The Lord knoweth them that are his; and by this, that they are given to Chriſt by the Father, Joh. 6. 37. 39. they are called the choſen of God unto ſalvation, 2 Theſ. 2. 13. they are the people of his inward and ſecret Covenant.

2 Secondly, For theſe people that are thus ſet forth unto you, God is the undertaker, he undertakes for them to make them a new heart and a new ſpirit, Ezek. 36. 27. to write his law in their minds, and put it in their hearts, Heb. 8. 10.

3 Thirdly, Theſe, all and every one, ſhall be drawn to Chriſt, they ſhall be all taught of God, John 6. 44 45.

4 Fourthly, This undertaking work is ſuccesful and effectual to theſe two things,

To the bringing of them in unto it.

To the keeping them in that ſtate.

Firſt, To the bringing of them in, for all that the Father hath given to me ſhall come to me, verſ. 37. they ſhall all know me, Jer. 31. 34. they ſhall all be taught of God, v. 45:

Secondly, to the keeping of them in, they ſhall not depart from me, Jerem. 32. 40. they ſhall not withdraw: of theſe the Apoſtle ſpeaks, Heb. 10. laſt verſ. we are not of them which withdraw to perdition: And our Saviour, Joh. 6. 37. them that come to me I will in no wiſe caſt out.

And this is promiſed peremptorily of all that are Confederate or Covenanted perſons; they ſhall all come to Chriſt, they ſhall all know me: and I will give them a new heart and a new ſpirit, every one of them ſhall be taught of God: I will, ſaith God, and they ſhall: And this [Page] Covenant of God thus made with his Choſen, before the world began, is irreverſible, not to be fruſtrated, for 'tis a purpoſed grace, 2 Tim. 1. 9. There is not one of theſe in whom this undertaking grace ſhall not be operative, working, and ſuccesful; this is as the waters of Noah to me, Iſaiah 54. 9. God compares his Covenant with his people to the Covenant he made in Noahs floud, and explains it thus; as I have ſworn that the flood ſhall return no more, ſo that my Covenant concerning the waters cannot be reverſt; ſo neither ſhall the Covenant which I have made with thee be fruſtrate; for it is a ſealed Foundation; the foundation of God ſtands ſure, and hath this Seal, Tim. 2. 19. And concerning this know;

Firſt, That it is not built upon any contingent condition by us to be performed, which man can defeat, no more then there is required any ſuch condition that the waters do not return.

Secondly, There are no [...] or marks ſet on this people aforehand to know them by, diſtinctively from the reſt of the world, until he that owns the ſheep doth ſet his brand upon them, in their calling, according to his Elective purpoſe; and theſe be they of better or worſer mould, be they near or far off, in what regard ſoever they ſhall come; and if they cannot, or will not, no more then the reſt of men, they▪ ſhall be all drawn; they ſhall every one be taught of God in their times, by ſuch uncontrollable power as they ſhall not reſiſt: but ſince this company hath no mark before hand wherby it may be known, who ſhall come to Chriſt and be drawn, therefore learn;

Infer. 1 Firſt, All are called by the Word promiſcuouſly, for there is a promiſcuous calling, beſides this ſecret inward call, according to elective purpoſe, all ſinners are [Page] called to repentance, to faith, and to Chriſt; for in the tenour of the Goſpel there is no exception, it being given to every creature; the condition of the Goſpel-covenant is, that every one that believes ſhall not periſh but have eternal life, Joh. 3. 15, 16. Though this be made with all that are outwardly called, yet this is not the inward covenant which is purſued and followed by the drawing of God, that I have explained, I may ſet it forth by this compariſon: A King or Soveraign Prince hath a company of Rebels in priſon, and being minded to pardon ſome of them, he ſends and proclaims to them this word; if any of them bring and ſhew him his Privy Signet they ſhall be pardoned; none can; but he ſends it to ſome whom he pleaſes, whereby they are inabled to bring it, theſe now are certainly pardoned; but yet the Proclamation is to all that can, though the King be not bound to ſend it to all. Here is the caſe; the major of the Syllogiſme is, whoſoever believeth ſhall be ſaved: the minor this, but you and you that are in my ſecret purpoſe ſhall believe, and therefore you ſhall be ſaved: here is the outward part of the Covenant proclaimed to all; and here is the inward part, whereby he drawes ſome that are known to him, whereby they are certainly ſaved: the Covenant is but one, though there be two propoſitions or parts in it.

Infer. 2 Secondly, Take heed of that madneſſe (ſo I may call it, if there be any in this wild age) of branding out the ſheep of God, or marking out the elect before they have calling grace; for it is a ſecret not revealed to men, after that it may be ſaid as the Apoſtle, in the 1 Theſ. 1▪ 4. Knowing brethren beloved your election of God: But firſt he had given thoſe marks whereby he did know them; for the Apoſtle did not know the elect of God by revelation, but when the ſun is riſen, that is, by marks he ſaw upon them.

[Page] Inference 3 Thirdly, Let it work upon that deſperate crew that hang all the care upon this pin; God undertakes, God will perform, therefore ſleep ſecurely till he call; for there is no intention of the end, but with deſtination of means, which we are bound to wait on, as much as if there was no election to ſalvation at all; I ſay, as much; for the election of man, to the end, nothing impairs or abates the uſe of means, as appears by Gods calling upon them; ſo that there is no chuſing nor election of God, but there is alſo a purpoſe as powerful, to bring the Elect by means to Chriſt: God hath choſen you to ſalvation, that's the end, 2 Theſſ. 2. 13. but this, is through the ſanctification of the Spirit and belief of the truth, as the means; both of them appertaining to one election: Epheſ. 14. Choſen us in Christ that we ſhould be holy; holineſs is the means, for without it no man ſhall ſee the Lord; and the end is ſalvation, to which we are ſaid to be choſen: And therefore let no man hang upon ſo looſe a point the ſalvation of his ſoul, upon Gods election, which he knoweth not; but on Gods chuſing man unto the end, becauſe he chuſeth him alſo to the means; and the truth is, the means are as much to be uſed as if there were no election of man unto ſalvation; which I ſpeak now, to confirm men in a neceſſity of the uſe of means, which are to be uſed as if our ſalvation did hang upon it, as being only to be wrought out by us.

Inference 4 Fourthly, Set your ſelves with your all and utmoſt, to wait on the ſaving means of ſalvation, for the gaining of Faith, and the coming in to Chriſt Jeſus; for they are firſt in execution; God firſt brings men to them, and they muſt firſt be made good in you: And let me tell you, You need not trouble your ſelves about any thing of ſalvation, but the means that tend unto it; for the means is that about which you are to be employed, the [Page] end follows naturally of it ſelf; there is no new thing to be done after the uſe of means, for the accompliſhment of the end; there needs no further ſeeking of heaven, than that we ſeek faith in Chriſt, and holineſs; all your work and imployment is about means to be uſed, and for ſalvation it ſelf, let it follow; it will, without any new imployment of yours.

Now for the further handling of this point thus laid down, I ſhall in this method proceed, in which I ſhall be as brief as I can.

Firſt, To remove thoſe rubs at which the Reaſon of man doth ſtumble in the conception of this Point.

Secondly, ſhew the nature & properties of this drawing.

Thirdly, How we may know that we are drawn of God; or how a Believer that is already brought home to Chriſt, may know that he is drawn of God.

For thoſe rubs that lye in the way of Reaſon, they are three.

Firſt, That mans act is not aſſigned to man himſelf, but God; as mans coming to Chriſt is aſſigned to Gods drawing; which is eaſily reſolved; For mans act is aſſigned to man, Rom. 10. 10. With the heart man believeth; It's not God, it's not Chriſt that believeth for us, as ſome fondly ſpeak; but mans act is performed by Gods power; Ille facit ut cre [...]amus; For, faith God, I will cauſe you to walk in my ſtatutes, Ezek. 36. 27. ſo the hand turns the wheel, but it ſelf turns not; the hand throws the bowl, but it ſelf runs not: So it is here, God makes man to believe, therefore it's plain, the glory of our believing is not ours, whoſe the act is, but Gods, whoſe the power is; though the act belong to us, yet neither the glory nor the power; not the power, and therefore not the glory.

Secondly, This power of drawing forces the liberty [Page] of mans heart and will. I Anſwer, There is a conſtraint of love, which is not of force; for the Apoſtle ſaith, The love of Chriſt constraineth me, 2 Cor. 5▪ 14. God draws by the cords of a man; that is, ſweetly; the drawing is not againſt the will, becauſe it makes the will willing; it doth not move the wheel againſt the wheel, or the natural motion of it, but with it; and then the heavier the plummet, the faſter the clock goes: If the power of God go with the will [...] of man, it moves more freely, as the ſtream doth with the wind and tide; then the more power God puts forth, the more willing you come, Thy people ſhall be willing, ſhall be voluntiers, in the day of thy Power, Pſal. 110. 3. as if the power of God, in that day wherein its put forth, ſhould make a man a voluntier in coming to Chriſt Jeſus. It's true, God moves contrary to the natural ſtream, as the tide carries up the River; but when the Lord puts a new Principle, a new bias into the bowl, and that natural heart of ſin is taken away, then this coming, though it be with drawing, is ſo ſweet, that the ſoul prays, Lord, draw me, and I will run, Cant. 1. 3.

3 Thirdly, It is wondred at, that God ſhould command what he works or gives; for if he mean to give it, why doth he command? and if he command, how doth he give? if it be a duty, how is it Gods work? and if it be Gods work, how can it be my duty? I Anſwer, That God gives the grace he commands; the duty bidden is alſo given; and except it be given, it is not the bidding will ſerve the turn. 1 Joh. 3. 23. This is his command, that we ſhould believe in his Son: So then our believing in Chriſt is a commandment of God. And in Acts 17 30. God commands all men every where to repent: Here you ſee that faith and repentance both of them are commanded of God; and its the command that makes them [Page] to be your duty: Well, yet for all this, both theſe are given by God, Phil. 1. 29. To you li's given to believe, 2 Tim. 2. 25. If God peradventure ſhall give them repentance to the acknowledgment of the truth: here you find that both are given: Again, Circumciſc your ſelves to the Lord, and be no more ſtifnecked, Jer. 44. (Oh Lord, may ſome ſay? doth God put this impoſſible work upon me.) Ezek. 18. 31. Make you a new heart and a new ſpirit, here theſe two are commanded, Make you, and Circumciſe you, and yet both theſe are promiſed and given: Deut. 36. 6. I the Lord thy God will Circumciſe thy heart, and Ezek. 36. 26. I will make you a new heart and a new ſpirit: Can any thing be plainer then this; he commands, and works that which he doth command; he commands, to convince us of our debt, what is due; and of our impotency that we cannot pay; that we may fall down at the feet of this God: and yet he gives too, for the magnifying and honouring of his free grace to unworthy man, and his power to impotent man that is unable; and therefore we diſtinguiſh between Legal commands and Evangelical; thoſe of the law require the dutie, but afford no ſtrength; but the Goſpel which commands faith and repentance that are Goſpel-graces, carry the grace and power with them; not unto all that ſhall oppoſe and ſhut the door, but unto the Elect of God, and the people of his inward Covenant; So that for a man to ſay, it's a Goſpel command, is to ſay, that 'tis poſſible through grace, that is, there goes grace and power with it, which the Lord will convey by the command; for the commands of the Goſpel are vehicula ſpiritus, carriers and conveyers that carry along the Spirit with them: John 6. 36. The words that I ſpeak they are ſpirit and life; being like the commands given to the dead, Ariſe, come forth. It is a vain thing to ſpeak commandingly [Page] to the dead: true, had they not miniſtred that which was commanded, it had not prevailed; and ſuch are the Goſpel-commands of repentance, faith, and making the new-heart: or elſe how ſhould the Goſpel-word be called, as it is, the miniſtry of the Spirit, 2 Cor. 3. 8. The miniſtery of the Spirit is Glorious. So much for the removing of theſe [...]ubs out of the way of Reaſon.

Serm. 28 Obj. We ſhall propound a queſtion, for the further handling of this point; why ſhould theſe Goſpel-graces, and eſpecially faith, that bring us to Chriſt, require ſuper-natural ſtrength and drawing, for their production? And truly there lies ſome emphaſis in this word Goſpel-grace: for, may ſome ſay, what do you mean by that? I mean that grace which ſerves to the recovery of man to the Image of God, which he had, and hath loſt; for in this ſtate of the Image of God which we had before we fell, there was life; but in this Goſpel grace, by that, there is a reſurrection unto that or a better life then we loſt before, for God intended to reſtore his Image unto man, in Chriſt who is his Image; and this Image is reſtored by the begetting of this Goſpel grace that brings us to cloſe with Chriſt; ſo that this faith or coming to Chriſt is a grace of recovery or reſurrection, through and by which, the Image we loſt is again repaired: now for theſe graces, they do require a ſupernatural ſtrength.

Anſw. It ſeems to me, that a man that is able out of his own experience to make this objection, is on the borders of believing; for when as the difficulty of faith once appeares, and man comes to be ſenſible, and diſtruſts his own oppoſition, then he begins to draw near, or to be on the threſhold of faith; he that is at a loſſe is near his way; the water being troubled, there is no queſtion but [Page] there is cure: I but, ſaith the cripple, the Angel moves the water, but I have no bodie to put me in; ſo the promiſe invites, the Word calls, but I cannot cloſe with Chriſt there held forth. I am a cripple, and no need but of a hand to help me; and whereas in Iſa. 53. 1. there ſeems to be a double expreſſion concerning this point of faith, Lord who hath believed our report, and to whom is the arm of the Lord revealed! A man may ſay; I heard the report, and believe it to be true, but the baring of the Lords arme muſt go to the making of man believe, when we teach that men naturally cannot believe: men wonder and ſay within themſelves, why ſhould not I believe as well as another man? I am as learned and knowing in the Scriptures, and as pregnant as others; and why ſhould a man of a leſſer meaſure and altitude of parts go before me in believing? when we teach that men cannot keep the law of works, there is never a one but will conſent to it: truly I cannot keep the Law: I cannot love the Lord with all my heart, and might, and ſtrength; men yield they cannot; but when we preach that faith is above your power, you cannot believe and come to Chriſt, though we report the report of Chriſt to you, that you believe not; few men that believe the one will believe the other: they will not believe but that they can believe, as if it were an eaſier matter to believe in Chriſt, then to keep the law; that is, as if it were eaſier to obey the Goſpel, then tis to obey the law, and that therefore ſuch an omnipotent power, as this divine drawing imports, is not neceſſary to make a ſinner believe. Now I beſeech you conſider, the Law hath ſomething in you: for being once written in the heart of man, there do remain ſome fragments or rubbiſh, (if I may uſe that word, in alluſion to a building form) but of the Goſpel there is not a line in the heart of man [Page] by nature, becauſe it is wholly revealed; and therefore it is as impoſſible by a ſaving faith to believe in Chriſt unto ſalvation, as it is for a man to keep the law; it's as eaſy for a man to love God above ſelf, which the law requires, as to believe in Chriſt Jeſus with ſelf denial: for in both, ſelf goeth down; to love with all the heart which the law requires, is as impoſſible as to believe with all the heart, as the Goſpel requires and commands; and therefore men are miſtaken, that think faith is in their power, and confeſſe that obedience to the command is not.

Obj. But you will ſay; the law requires perfection; the Goſpel only ſincerity; therefore the Goſpel is eaſier of the two.

Anſw. Its true, integrity is required in the law of God; for you muſt not miſſe a hair, if you will be ſaved that way: Curſed is he that continues not in all things that are written in the Book of the Law to do them, Gal. 3. 9. But now the Goſpel requires only a ſincere heart: It's true God in the Goſpel is content and pleaſed with ſincerity: and mark what the Apoſtle ſaith concerning the law: It's a burden intollerable which neither they nor their fathers w [...]re able to bear, Act. 15. 10. But Chriſt ſaith, that his yoke is eaſy, and his burden is light, Matth. 11. 30. Here is the difference; but to riſe out of this eſtate into which we are plunged now (for we muſt ſpeak of a recovery and riſing again) this is as hard and difficult, as it is for us to keep the law, all is one. Suppoſe a man dead, lying in the grave, bound in the grave-clothes as Lazarus was; and a man dead, not bound at all, but perfectly looſe from ſuch impediments, is it not all on to put life into either of theſe two? ſo though there be not a full integrity of the duties required of neceſſity in the Goſpel; ye [...] man being dead and to riſe, recover and come again [Page] to a ſtate of ſalvation and Gods Image: it's all one power that is put forth, to raiſe a man by faith in Chriſt, which is recovering Goſpel grace, as to ſet a man in the ſtate of perfection, which is the life of Gods Image: but indeed this is made poſſible (as I ſaid) through grace to believe; but to keep the law perfectly is not made poſſible to us in this life, no not by grace. God left it under an impoſſibility, called the impoſſibility of the law, Rom. 8. and therefore as the Apoſtle ſpeaks of that faith that is wrought in thoſe that ſhall be ſaved: it is wrought by an exceeding hyperbole of power, 1 Epeſ. 18. 19. [...]he uſes ſuch a weight of words; the exceeding greatneſs of his mighty power in them that do believe according to the power that was exerciſed in Chriſt, when God raiſed him from the dead: now Chriſt was perfectly dead, and lay under the weight of the ſinnes of all believers, and therefore the power that raiſed him up was omnipotent; and is not this power exemplified in raiſing you to faith which is a recovering grace; except men be pleaſed to deny that man is not ſo dead as Chriſt was, that he hath ſome degree of ſpiritual life, though Chriſt had no degree of natural life; for then he had not been dead, as neither we, if it be ſo; and I know not why they ſhould deny the ſame omnipotent power, to raiſe them from being dead in ſinnes to come to Chriſt; for to deny the greatneſs of the power, is to deny the degree of the death; and therefore I think it to be a good reaſon for the concluſion of this digreſſion, from the privation o [...] defect that is in man to believe, and the power that is neceſſary to relieve that defect, and heal that privation; to argue the impoſſibility of faith to a natural man; And,

For that which is ſaid, if others of lower form, leſſe in parts, do believe, why not I [...] why ſhould not I think [Page] my ſelf a believer, as well as he, or another?

I reply, that in Scripture, eſpecially our Saviours doctrine, the reaſon of believing, and not believing, ſeems to lie very high and out of ſight; (as they ſay of the head of Nilus) mark and take no offence, but let your Reaſon ſtoop to God and his Word) you believe not, becauſe you are not of my ſheep, John 10. 26. as many as were ordained to eternal life, believed; as if ordination to eternal life were the original or cauſe of believing, Acts 13. 48. But we ſhall look only into man himſelf, in whom there is reaſon enough for his unbelief: how can you believe, that receive honour one of another? John 5. 40. there are ſo many reaſons for unbelief as there are maſter ſins, for every maſter ſin, as it brings the ſoul under great guilt; ſo it hinders the ſoul from coming to Chriſt Jeſus: but then what reaſon in man can there be given for his faith in Chriſt? We ſee many ſimple men the Scripture calls them babes, believe, learned men, do not. We have read of a thouſand converted at the firſt Sermon they heard, as at Peters Sermon: And again, many hear a thouſand Sermons, and yet are not believers. In ſhort, though nature and art in their works require the ſubject they work upon to be diſpoſed and fitted with capacity, elſe the work is hindred; (therefore the ſun hardens and ſoftens according to the temper of the ſubject on which it works;) but God that works this faith, if he do not find a ſubject prepared (as indeed he doth not) he can make or create faith in moſt indiſpoſed ſubjects; for Creation requires not ſo much as matter to work on, but works out of nothing, as we know, which nature cannot do. When God works faith in y [...], he finds no propenſion to faith, but oppoſition; he finds nothing, leſſe then nothing in man, but he works it: I ſay, there is no cauſe can be given, [Page] in man▪ why one believes, and not another: becauſe it is the hand of free and powerful grace, that works it in man, without finding any propenſion unto it.

Reaſon The reaſon why theſe Goſpel-graces do require a ſupernatural ſtrength is this, in general; Chriſts dominion in man is begun, and carried on, firſt, by the almighty power of God.

Secondly, By the conqueſt of Chriſt himſelf; for we muſt be partakers of that before we can believe:

And thirdly, by the energie and operation of the Spirit; ſo that we may ſay, as it's ſaid, Zachariah 4. 6. Not by ſtrength, (he means humane) not by power, but by my Spirit, ſaith the Lord of Hoſts: But to ſpeak particularly to the point.

Faith in Chriſt, as it is a duty in reſpect of the command of God; ſo it is a principle of new life, in order to the recovery of the ſtate of Gods Image: Now let the conſideration of faith, as 'tis a duty, paſſe, and conſider it, as 'tis a principle, ſeed, and root of ſpiritual life, whereby we live unto, or with God; and then tell me in a ſober judgment, whether nature can plant a ſupernatural principle: (For plantation of principles the ſtrength muſt be ſupernatural:) whether a ſupernatural principle is likely to be planted by the power of nature; I think there are but few that will affirm it: Formes naturally begotten by generation are educed (as Philoſophers ſay) out of the power of the matter. But can a ſupernatural principle be educed by the power of the matter? No, they riſe meerly out of nothing. I do not diſcuſs now, whether every duty of faith and repentance require a ſupernatural ſtrength proceeding from the principles already planted, as fruit from the [...]oo [...]: but whether the principles themſelves, the habitual [Page] graces be of Gods plantation, yea, or no; which no man will deny that thinks the new creature to be Gods work, as well as natural man is. For (and it is but reaſonable for me to ſpeak it) ſhall we by our natural being, confeſſedly be the creatures of God, and deny our ſelves as new creatures, in regard of our ſpiritual being, to be of God: there are but two places of Scripture whereby I prove all this that I have recited, John 1. 13. all believers are born (via [...]. by regeneration) not of blood, nor of the will of the fleſh, nor of the will of man, but of God: a plain denial of the will of man, to be a concurrent agent or cauſe in the work of regeneration: he denies three things that natural generation hath dependance on, and affirms one; not of blood as natural generation, nor of the will of the fleſh, nor of the will of man, but of God: This ſpiritual birth is left to be of God, and his will; and mark, it is denied to be of the darling mans will: Deut. 29 4. you have ſeen great ſignes and wonders (that one would think ſhould have brought faith out of a rock of ſtone) for the ſpace of forty years, ever ſince you were in Egypt, and came along through the wilderneſs; and yet the Lord hath not given you a heart to perceive, and eyes to ſee, and ears to hear to this day. Objects they had, that one would have thought ſhould have wrought faith in the heart of man: But the reaſon why they had not a jot of faith wrought in them for ſo long a time, was; becauſe God had not given them eyes to ſee: ſo that the natural light of man is not that, wherein faith is ſeated: man may ſee and not ſee: ſee and wonder; but not ſee and believe: a clear atteſtation that he muſt ſee by Gods light; and perceive by a ſenſe given to the heart by God: And ſo I have done with that queſtion, and ſhall now open the properties of this drawing of God; which are four.

[Page] 1 Firſt, It's victorious over all incounters and oppoſition.

2 Secondly, It makes the perſon drawn a volunteir.

3 Thirdly, Its a drawing by teaching, verſ. 45.

4 Fourthly, It is ſuch as is peculiar and proper to the elect of God.

Firſt, It is a victorious drawing, prevalent over all reſiſtance that can be made againſt it: there is a contrariety in the heart of natural man to grace, eſpecially to faith, and no grace is ſo much oppoſed, tempted, beleaguered, and fought againſt by the Devil, as a mans faith; and none that the contrariety of nature makes head, and fights againſt, and reſiſts, by reaſon of the innate enmity which is in it, as Faith; it makes reſiſtance, but how? As a drop of water falling into a great fire, makes reſiſtance to the fire as a drop can do, but cannot make a victorious reſiſtance to quench the fire, but is ſwallowed up by it; ſo the reſiſtance that is made againſt the power of God cannot be victorious, but that the power of God overcomes all reſiſtance and withdrawment: My meaning is, when God engages purpoſely and intentionally, according to his elective purpoſe, to draw men to Chriſt, then this power of God becomes and appears to be victorious; then let Oneſimus run from his Maſter to Rome, God will find him in a priſon there, and convert him; let Naaman be in Syria, let the widdow of Sarepta be in a City of Sidon, that is, (as Chriſt means) out of all high ways to converſion, the power and grace of God will find them out; I ſay, when God intends the work: For as Iſrael is prevailed over and kept in ſlavery, until God ſaith, I have ſeen, I have ſeen the affliction of my people, and am come down to deliver them; then you know the deliverance is wrought in deſpight of Pharaoh, then there was no longer keeping [Page] them under ſlavery: So till the time be that God hath appointed to draw his Children of purpoſe to his Son by an actual call, a ſinful luſtful perſon lies in ſlavery to every ſinful luſt, every cord holds him▪ and then he ſhall find a door open, and the reſiſtance removed and ſuſpended for that time. When Moſes was in Egypt, and an Egyptian fought againſt an Iſraelite, he ſlew the Egyptian in reſcue of an Iſraelite; it was a preludium or preſage that he ſhould deliver Iſrael out of Egypt, the whole body of them; and therefore when the body came to be delivered forty years after this, he did it with a mighty hand: So God victoriouſly brings out of the ſtate of ſin ſingle ſouls, and ſlays their corruptions, as victoriouſly as the whole Church ſhall be delivered at laſt from the greateſt Pharaohs, death, divel, and ſin; and therefore obſerve the ſtile uſed in the Covenant is very peremptory, I will give; I will put; and on mans part, They ſhall come; They ſhall know; They ſhall not depart away from me. The reaſon of the victorious power of grace is, that the world moves by carnal and ſenſual objects, and ſo the Devil and Fleſh they move objectively, their motion whereby they move from God is but objective, propounding pleaſing or fearful objects to the mind of man, either drawing, or alluring, or affrighting a man from faith in Chriſt; now if Gods moving and drawing ſhould not be more powerful and ſtrong then the devils, the worlds, or mans own withdrawing, there neither would nor could be converſion wrought, if the drawing of man to Chriſt were not more powerful than mans withdrawment from Chriſt; for there nothing could be done, nor could converſion be wrought at all: If the ſtream be equal with the Tide, then it would be ſtanding water, the tide could not run up, nor the ſtream run down; ſo if theſe two, the things [Page] that draw me to, and that withdraw me from the Lord Jeſus, were of equal power, it would be ſtanding water, there could be no converſion; but now the work is wrought, becauſe the ſtrength is too hard for the oppoſite withdrawment; You have overcome them, little children, 1 Joh. 4. 3, 4. becauſe greater is he that is in you, than he that is in the world: For reaſon teaches, that the greater power is the overcoming power God doth otherwiſe move the heart of man to believe in Chriſt, than theſe withd [...]awers can remove; for the devil or world can but move by ſuitable objects, that are ſuitable to preſent temper, and therefore they move by forreign motives; for you muſt needs confeſs, I think, that the devil frights or draws men by objects, that is all he can do; but how doth God move? he moves by principle; there's the clear difference, putting another principle into the heart of man, which ſhall wholly attend, deſire, and thirſt after the gaining of the Lord Jeſus: you may ſee the difference in this inſtance; if you throw a ſtone upwards, it's moved by a forreign motive, a ſtrength without it; but ſee what becomes of it, ſee how the Principle within, overcomes the forreign power; for it abates by degrees, till it comes to turn, and down it comes again without throwing, by virtue of the principle whereby it is moved to its own center: So it ſhall be and is, when God plants a principle in his people that ſhall propend to Chriſt, as the chief good, theſe forreign motives, though they may prevail to make agitation, and ſhake the man, yet it overcomes; and God by giving a new heart, and bidding the ſoul with power to come to Chriſt, it ſhall come, and overcome all objective ſuggeſtions; otherwiſe I ſay again, the power of God in the converſion of a ſinner would be leſs than the concurrent power that withdraws, and there could be nothing [Page] wrought; but now there is ſomewhat wrought, and therefore the power of God is greater.

This victorious drawing of God is ſeen in two things.

1 Firſt, in overcoming that which doth reſiſt and would hinder.

2 Secondly, Inclining or enabling the heart to chuſe or cloſe with Chriſt, to whom God would have it come. Both theſe are in one Text, I will take away the heart of ſtone, Ezek. 36. 26. there is the overcoming of that which lies in the way reſiſting: And I will give a heart of fleſh; that is, I will turn the heart into a temper contrary to what it was, that it ſhall relliſh what it diſtaſted, and love what it hated; becauſe there is a new appetite and inclination moving the other way, that he can with as much eaſe and propenſion move and come to Chriſt Jeſus the Lord, as before he did from him: For whether God come in with greater ſtrength, as the tide into a River; or alſo that the principle within be changed, as the bias on the other ſide the Bowl, the heart will [...]un contrary to what it did before: The power of God in the converſion of a ſinner muſt be victorious over all contrary power. Thus I have ſhewn that 'tis a victorious drawing.

Serm. 29 Octob. 21. 2. The ſecond property of this drawing of God is, that it makes the heart-more willing for the drawing: All that ever come to Chriſt, they come as Voluntiers, they come willingly, they do not come as forcibly conſtrained; for conſtraint is for ſlaves: Lactantius hath a ſaying, and 'tis true, If Religion be conſtrained▪ jam nulla eſt, then it is none: Religion cannot be compelled; there is nothing more voluntary than that which we call Religion: So I ſay of the heart of man in this point, that a forced will (if any ſuch could be) is rather noluntas a nilling, than voluntas a willing: And therefore though [Page] man at firſt motion, when God by his Grace revealed doth come to make ſeizure and take hold of mans heart, do reſiſt, and ſay as he in Mat. 21. 29. I will not; Yet afterwards, faith the Text, he repented and went: So when this drawing comes, then the heart of nilling is made willing: The Scripture compounds in one mans will and Gods power; Thy people ſhall be willing in the day of thy power, Pſal▪ 110. 3. The exerting of Gods power makes a people Voluntiers: And therefore though at firſt Iſrael be unwilling to be delivered; when Moſes firſt delivered his Commiſſion to them, they did not reliſh the motion, they found fault, Exod. 5. 21. Thou haſt made our favour to ſtink before Pharaoh, we ſhall be the worſe for thee: And Exod. 6. 9. They hearkened not unto Moſes voice, becauſe of their affliction and cruel bondage: Yet this Iſrael, after they had ſeen the hand of God with Moſes, and the miracles that he wrought, and thoſe impediments were confuted, they were willing to go out in poſt haſte; they went out in the night, and there was not a dog that barked or moved his tongue to give interruption to their clear paſſage, Exod. 11. 7. So I may allude in this point very properly; man filled with prejudice and enmity at firſt, when the Lord begins to call diſlikes the motion, fights all he can to maintain ſelf; but then the Lord repeats his drawings, and his knockings, over and over again, till his arm becomes victorious in mans converſion, and then being made willing, and taſting a ſweetneſs in God, and the motion made, he is drawn and comes, he is drawn and runs.

The reaſon of this ſecond point is, becauſe there is loving kindneſs in Gods drawing, he conſtrains by love, Hoſ. 11 4. I will draw them with the cords of a man, with loving kindneſs will I draw them; this latter is an exegeſ [...] of the former; what is meant by that phraſe▪ the cords [Page]of a man? 'tis a metaphor or figurative ſpeech, borrowed (as learned men ſay) from a man that brings a ſturdy or untamed bullock to the yoak with ſtroaking and gentle uſage; I will bring them, ſaith the Lord, ſo as they ſhall be willing, ſo that I will make them delight in my yoak. God knows all manner of ways (ſaith one) whereby the heart of man can be wrought upon; and muſt he not needs know? As a workman that knows all the ſprings of a Watch or Lock that he hath made, knows every way to open it, can make a key to hit every ward, which when he hath fitted to all the ſprings, doth eaſily open it, without breaking it open by meer ſtrength: Such is the merciful way of God in converſion, ſometimes he breaks hard knots indeed with hard wedges, he brings in ſtomackful ſinners with hard uſage, but many times ſweetly and ſtrangely; now there are two things that go to the making of the heart of man a voluntier, or the will of man is freed by theſe two acts of God.

1 Firſt he takes off and cuts in pieces the fetters of bondage, wherein its bound under ſin, concluded and ſhut up under ſin, and in captivity thereunto, dead and bound too; ſo man is ſaid to be in bondage, becauſe until he be freed, and plucked from his predominant pleaſing luſts, which are the ſtrongeſt fetters of all, he cannot ſtir a foot, or move a ſtep toward God; till theſe fetters be taken off, every natural man is under a neceſſity of ſinning, joyned with freedom of ſinning; he acts freely, but yet neceſſarily, ſins againſt God; as a bondman freely doth ſervice to his Maſter, but yet neceſſarily; man is free to that particular whatever it be, but yet he is neceſſarily under ſin; if he go even to perform holy duties he is under ſin, in regard of the manner of the performance of them; or to give you a more lively compariſon, [Page] the fiſh is free to ſwim on this or that ſide of the priſon in the Pond, but yet cannot get out of the Pond; ſo is man free enough to evil, yet neceſſary is his bondage to it, that he cannot ſtir; he can do nothing but ſin againſt God, a miſerable bondage and neceſſity of ſinning, Joh. 8. 34, 36. He that committeth ſin is the ſervant of ſin: But if the Son make you free, ye ſhall be free indeed; where you are taught this leſſon, they that live in ſin are in bondage to it; that this freedom from ſin is the work of Chriſt Jeſus; and therefore till theſe fetters this bondage be taken off from the will of man, man is neceſſarily under the power of it, and cannot come to Chriſt. But you may ſay, The taking off the fetters from a dead man makes him no more free than before; for ſtill he is dead and ſtirs not. I grant that; and therefore,

2 Secondly, God takes away the innate antipathy of the will and heart to God, the enmity that you will not be perſwaded is in you, and creates a ſympathy in the heart, to cleave and come to Chriſt; and this is by planting of another principle than was in it before: And this ſhews this drawing of God to be of God, when it is ſo powerful as it takes off thoſe bitter ſtrong reſiſtances that are in the heart of man; as it ſhewed the fire that Elias called for to come from God, in that it ſwallowed up and lickt up the water: So when the power of God thus drawing, ſhall ſo overmaſter the rebellion and oppoſition on the will of man, which it makes, and whereby it made head againſt God before, this ſhews that it is the power of God: But he ſides there is alſo a ſympathy put into the heart, inclining it, as iron toucht with the Load-ſtone hath a property of moving and ſticking to the Load-ſtone: Theſe are natural compariſons: If you ſee ſuch thingsin nature, will you not believe, as Chriſt [Page] ſaith, when they teach you heavenly things? Will you not believe that God is able by this ſympathy in the will, to make the heart by power willing to come to Chriſt Jeſus? by virtue of which, if the option was given to man, what would he chuſe? what Lord would he ſerve? what of all things in the world would he pitch his choyce upon, if he might have it for wiſhing? Why nothing but Chriſt, ſaith the heart: But what ſay you to victory over enemies? to worldly greatneſs, pleaſures, proſits of this or that kind? No, nothing but Chriſt; the heart is toucht with this Load-ſtone, and drawn to it from its proper center; and ſo willing is this man to be drawn, that all his prayers (as at converſion every heart is prayer-ful, and every corner ſerves for a Chappel wherein to vent his deſires to God) are for drawing, Cant. 1. 4. Draw me, and we will run after thee; that God would work a further taſte and a further inclination in him: Therefore I may well ſay, that this drawing and this free coming may well be compounded and ſtand together: And yet man thus drawn, as he comes freely, ſo he comes certainly; as it's ſaid, Turn me, and I ſhall be turned; ſave me, and I ſhall be ſaved, Jer. 31. 18. ſpeaking of the certainty that follows this power of God in turning or in ſaving man. That is the ſecond property. The

3 Third property of this drawing is this, That it is a drawing teaching, or a teaching drawing, ſuch a drawing as is by teaching; and this appears if you compare the Text with the verſe following, where our Saviour produces a proof out of Iſa. 54. 13. to prove this drawing to him; Is it not ſaid in the Prophets, All thy children ſhall be taught of God? as all the children of the viſible Church are taught by men, ſo all thy children ſhall be taught of God; and he proves they are drawn, becauſe [Page] they are thus taught▪ For the opening of which point, in a word or two. You muſt know, that the knowledg of God, is put for all religion; all acts of grace are denominated by this word, knowing God: this is the phraſe of the Covenant, in Jer. 31. 34. they ſhall all know me. And that theſe are a peculiar and ſelect people, that do know him; ſee how it followes in the ſame place: for I will forgive their iniquities, and their ſins will I remember no more: There is none to whom this knowledg is given, but thoſe whoſe ſins are alſo pardoned, who are taken into favour; they that are thus forgiven do all know God; (for that which you call ſuperficial knowledg, I ſpeak not of that now.) This knowing refers, to teaching, and learning; not unto mans teaching, but to Gods; of whom this covenant people do learn, and are taught: and therefore inſtead of what is ſaid, John 6. 45. Every one that hath learned of the father. It is ſaid Hebr 8. 10. they ſhall all know me, little and great; one and other that have learned, that is▪ that have been taught: And we are ſaid, in Eph. 4. 1 [...]. to learn Chriſt: and God is ſaid (as the Geneva Tranſlation renders it) Gen. 9. 27. to perſwade Japhet into the Tents of Sem: and all this I ſay about Gods teaching; mans learning; God's perſwading and mans knowing of God; to ſignifie that this work of God, upon the mind of man, enlightning, and convincing it, doth expreſs this drawing of God: not but that the will of man in his converſion is moved too; for the illumination of the mind, and the made motion of the will, are two beginnings of Faith in man; but if the corrupt will be only excited and awakened; and not healed, or changed, that doth not do the work; when the word of God excites and calls upon you, if the will be not renewed, the work is not done: it would be but as the pounding of ſpice; [Page] it ſweet, it will be more ſweet; if ſtink, it will ſtink the more: the Peſtil doth not change the ſavour of the ſpice; but draws forth that which is, by beating and pounding it! All excitations, if they fall on a good and godly heart, then indeed they breathe forth grace; but if on a cranal and a corrupt, will; then theſe excitations are denied, and gainſayed, and contradicted: that which plants the vital principle in the will, that is it that doth it: but whether the underſtanding, that reſpects verum, the truth of a thing, or the will reſpecting Bonum, the good, neſs of a thing, for the will chuſes that which is good, be one faculty diverſly related, or no; it doth not much matter to this purpoſe: But this is the thing that I am upon, that the will muſt be healed, for it was corrupted: and though ſome ſay, the will of man did loſe nothing by the fall, nor gain nothing by Chriſt; there was no ſin, nor grace ſeated in it, but a meer indifferency, and liberty, that's contrary to reaſon; for the will of man, being a principal faculty, it is a leaſe of the new man, as it was of the old; and therefore muſt be not only put into motion by the underſtanding, but reſtored to life by grace infuſed; only this I ſay, that as the ſeeing man goes foremoſt, and leads the way to the blind man▪ ſo the underſtanding goes before, according to natural order, and by, and through it is the will changed, and renewed, as alſo the affections are. It's a point of great controverſie, though perhaps it is little ſeen to what it tends: Rom. 12. 2. Be ye tranformed by the renewing of your mind, that you may prove, or approve what is, the good, acceptable, and well-pleaſing will of God: b [...]ye renewed in your mind, that you may prove, that is, that you may accept the will of God: that you may be pleaſed, and make choice to obey it; where it is plain, that the action of the will, followes the renewing and [Page] tranſlation of the mind: there muſt be a ſeeing of Chriſt, and then a coming to him; for in Joh. 6 40. this is the will of God, that he that ſeeth the Sonne, and believeth on him ſhould not periſh, but have everlaſting life: mark the order, he doth not mean an ocular ſenſible ſeeing; but he that by the underſtanding ſees the beautie, and neceſſity of Chriſt, and then believes in him; there is an act of the will that followes knowledg. And this is the light of God; that he ſets up in dark minds, that when the Lord finds you a fooliſh and ignorant people, not able to diſcern the great things of God, he lights a candle in your minds; he teaches you by the teachings of God; by ſuch a powerful teaching, as draws the heart after it, that it delights; and makes choice of the Lord Jeſus; above all things, this is the light, by which the will is led and converted, that hath in it ſuch convincing clearneſs, and ſo full and powerful a dictate it gives forth, hath ſome what in it, that I confeſs I am not able to explain; being a light ſhined into the heart by God; that it carries all with it; and the will cannot ſtay behind this convincing light, this fixed dictate of the mind, this light and teaching of God: No more then (I may inſtance in another thing, whereof I can give no reaſon neither) Eliſha could ſtay behind, when Eliah had caſt his mantle on him, 1 Kings 19. theſe workings of God in the hearts of men; convincing by light, that they cannot gainſay nor reſiſt, theſe are things that the world know not; and man cannot explain till he have experience, no more then a man that hath eyes can explain green, red, and yellow, to a blind man: the Apoſtle ſpeaks peremptorily in this point: 2 Co. 13▪ 8. we can do nothing againſt the truth, but for it: ſo powerful and great a work is this of God when he will draw the heart unto him: yea, when the converſation is never ſo bad [Page] and contrary; as ſometimes you have ſeen a great averſation in the woman to have ſuch an husband, who is afterward purſued with as violent a deſire that cannot be denied, without hazard of her life: ſo is it in cloſing with Chriſt, though a man have as great a defiance againſt him, as Paul had, and there be an averſion to him and his rule; yet after the Lord hath dealt with ſuch a mans heart: Oh! the violent affections, the raviſhments that are wrought in the heart of this man to Chriſt; even ſuch as if there had never been ſuch averſernes before. There are two things that render this teaching, a drawing-teaching.

Firſt, That the mind be convictively taught, that to be acquainted with God, and in covenant with him, to have God for ones portion and great reward; is the chiefeſt good imaginable, either in this, or the next world; that nothing in all the world is comparable unto it; this, which no wiſdom of man could ever find out, God himſelf teaches, and Gods people acknowledg it: many will ſay, who will ſhew us any good? when ſhall we be ſo happy, as that we ſhall have no ſorrow with it: Lord lift thou up the light of thy countenance upon us, Pſal. 4 6. And in Pſal. 73. 25. whom have I in heaven but thee, and there is none an earth that I deſire in compariſon of thee. A ſpark leaping from the bodie of the fire dies preſently, but lives in its element: a twig cut off from the tree will be dead before tomorrow morning; but ſticking to the tree it flouriſhes. Such is man, ſeparated from the favour and fruition of God, as all men in the ſtate of nature are, dead, and miſerable; but adhering to, coming acquainted with God is happie; for this is the property of the ſummum bonum, that without the having of other goods, it makes man happie; that is, the chief good, that eminently contains all other goods in it; other [Page] things that are good, are not the chief good. Why? becauſe the whole confluence of them (if altogether) would not make a man happy; as a heavy body, as high as the moon, will not reſt, but move to its center, and there it is quiet: ſo let God be a mans portion; though he hath no ſhare in the world, he is happy and at reſt. Now let God reach this convictively, and he teaches drawingly: Let this be the dictate of the underſtanding, unvariable, unſhaken; that this is your chief good, and it drawes all the ſoul after it, and not a hoof is behind.

Secondly, that the mind alſo be convictively taught, and inlightned, what is the only means to attain this chief good; that is, God for a portion, and exceeding great reward: there is but one means, one ladder of Jacob, one way in the world to attain it; and that is the knowledg of Chriſt, for out of Chriſt God is, as I may ſay, an abſolute God, with whom I can have nothing to doe: a conſuming fire, from whom man, a ſinner; through guilt as Adam did at firſt, will fly away if he can. God in the law, curſes, and condemns me; that ſhewes that from an abſolute God a man will run, if he can get away▪ and therefore, as my text faith; that no man comes to Chriſt, but by Gods drawing: ſo he that couples, and brings me to God, to an adherence, and injoyment of this chief good, muſt be Chriſt; the goſpel teaches him ſo to you; he teaches himſelf, to be the way, the truth, and the life; that as the life is but one, ſo the truth, and the way is but one, No man comes to the Father, but by him, John 14. 6. and therefore, as one chiefeſt good conſiſts in knowing God; ſo the only mean, to know God is by Chriſt; to know Chriſt by faith ſavingly: John 17. 3. This is life eternal, to know [...] there is the ſummum bonum; and him whom thou [Page] haſt ſent, Chriſt Jeſus; the Mediator; the mean to it: Let this be taught to man, ſo as to control, and bear down all carnal reaſonings; and there needs no other drawing: for the will of man is neceſſarily carried towards its chiefeſt good; it cannot but gratefully turn to it: by this means which is the only means thereof, and ſo farewel all remiſneſs, indifferency, and lukewarmneſs when this conviction takes place; then ſaith the ſoul, I will come I will ſeek thy face O God; for the underſtanding, by its ultimate dictate (a point in the Schools, diſputed) fixing this concluſion to the will of man: that it's the beſt choice that can be made, to come to God, and it's the only means to come by Chriſt: this cannot be refuſed by the heart, this is the drawing-teaching; or the teaching-drawing.

Serm. 30 Obj. Octo. 2It may be objected; Then ſhould all men (ſay ſome) come to Chriſt; for who is not convinced of theſe two things: that God is mans chiefeſt good; and Chriſt is the only means, to have, and injoy God: and I believe you will ſay, that this objection, indeed, is pertinent: for what man is there living in the Church, under the dropping of the ordinances of God, that is not convinc'd of the one, and the other? I anſwer this:

Anſw. As the Hebrews, in their phraſe, do put the name of God to any thing as an Epithite; when they would ſet forth the comparative degree, or any eminency; as Cedars of God, and mountains of God, and wreſtlings of God; that is, high Cedars, huge Mountains, great Wreſtlings: So I may ſay, of this phraſe; the teaching of God, is the moſt eminent teaching, that is, effectually drawing the heart and mind of man after it: and it is a reſolved, and fixed teaching; ſubduing all contrary reaſonings, that may ariſe, militate, or make war againſt it: therefore to the anſwer of this caſe, we ſay: though in theft, [Page] in the general every man can ſay; God is the chie [...]eſt good, Chriſt is the only mean tending thereunto: yet mark; when it comes to particulars; that is (as the Schoolmen ſay) to Hic & nunc in hypotheſi: to this time, and place; when beloved ſins, and pleaſures and profits, riſe up in their ſtrength againſt this conviction: doth it then prevail to accept, and receive God and Chriſt; if it doth not (as indeed, it doth not in the moſt) it is not this teaching; it is not fixt, and clear, and reſolved againſt all other reaſonings; as I will give a clear inſtance. Eve was convinced, that God had ſaid, ye ſhall not eat of the tree of knowledg of good and evil. Here was a conviction in the general: but when ſhe ſaw, that the tree was good for food; the fruit pleaſant to the eye, and to be deſired: then the general conviction gives place to the particular luſt, that did ariſe then: it did not prevail againſt the preſent, and pleaſant object: this is the caſe of moſt men: Its ordinary for men, in the general, to ſay right; but when their preſent luſt comes in particular, to vie againſt the general conviction; doth it not preſently bear down all before it? nothing more ordinary among us, in all our wayes: and therefore I account this to be the teaching of God, that carries the mind againſt all particulars; and the affections againſt all contrary motives, and inducements, that are in the whole world, againſt that dictate, of the heart thus taught; otherwiſe it is but video melior a prob [...]que, deterior a ſequor: (as one ſaid) I ſee, and approve the beſt; but in my choice, I follow the worſer part: this teaching of God prevailes, and preponderates over all particulars, hic & nunc: I thought this neceſſary; that you might better underſtand, what conviction this is.

Laſtly, This drawing of God, is peculiar to ſome men, not common to all: thoſe that we call, the elect of [Page] God; they are thus drawn, when they are called according to his purpoſe: as its ſaid in Rom. 8. 28. theſe are they, whom God hath ordained to ſalvation; and therefore with an effectual, and outſtretched arme, he cauſes them to come unto himſelf; theſe are the men, of whom God ſaith, Ezek. 20. 37. I will cauſe you to paſs under the rod, and bring you into the bond of the Covenant: the paſſing under the rod, in this text, may be explained by other Scriptures: for Scripture is the beſt key of Scripture, and by it is the beſt expoſition made, Levit. 27. 32. and Jer. 33. 13. you ſhall find this phraſe to be a borrowed form of ſpeech, from the cuſtome under the Law of Moſes: that the owner of the ſheep, told them, as they went out of the fold, with a rod, or wand in his hand; marking every tenth for Gods tithe; which after that ſetting forth, was accounted Gods proprietie; this is the ancient cuſtome, that God alludes to; you ſhall be marked for my propriety; and therefore the next words are; and I will ſeparate you from the reſt of men; take you, and make you my own poſſeſſion; that this drawing is proper only to Gods elect, we may argue thus;

Either the elect of God muſt be by nature better then others, that do not come to Chriſt: And if they pretend to that; (then the miracle, as I may call it) the admirable work of converſion, ſhould not be aſcribed to Gods work, but their own goodneſſe: But that cannot be; for its all of one lump, that the veſſel of honour, and diſhonour are made, Rom. 9. and all the elect are by nature even as others, Epheſ. 2. 3. Titus 3. 3. or elſe the difference is to be aſcribed to God; who makes them differ from thoſe that are ſtrangers from the world, that do not receive the Spirit of God, John 14▪ It muſt needs be the drawing of God; whereby thoſe that [Page] we call the elect, do come to Chriſt: theſe are the properties of this drawing of God, it is victorious, makes man a volunteer; is a drawing, teaching; is peculiar to the called, according to Gods purpoſe. The

Second thing followes; How a man ſhall know, that he is, or hath been drawn to Chriſt, by God the Father: for as there are many things, whereof women have experience, that counterfeit impregnation, which is not ſo. So there may be ſuch appearings of believing in a man, as give but an uncertain, or falſ evidence thereof: therefore, you need know ſome certain evidences, that you are drawn to God, for your comfort. And

Firſt, If you be come, then you have been drawn: this ſtands upon the evidence of the text; the effect ſhewes the cauſe; for no man can come, except the father drawes. If the wall ſhine, you may conclude, the ſunne is up, and ſhines upon it; for it would give no light of it ſelf, but by reflection; if you find in your hearts, a willing receiving of Chriſt Jeſus, for your Saviour, and Lord, that you have ſurrendred, and made a deed of gift of your ſelves, to the Lord Jeſus to be his: certainly you have been drawn by God; this light hath ſhined upon you, otherwiſe you could not reflect it.

Secondly, Is thy faith an inchriſting, that is, a Chriſt receiving faith? is it a marriage faith? I call that a marriage faith, which accepts of the perſon of Chriſt, a Saviour, and Lord; which ſome call, the faith of the perſon; whereby you do not only believe, for benefits without him; but for the benefi [...]s with him: there is a faith in formal hypocrites; and ſuch as the very ſound of the word begets; as we ſee in all, or the generallity of us here in England, that live under the ſound of the word of the Goſpel; a kind of faith and opinion begotten in all men of Chriſt; by a general, and uncontrolled conviction; [Page] as thoſe that did believe, when they ſaw the miracles that he did: but he did not commit himſelf to them, John 2. 24. But that which is called the faith of Gods Elect, in Titus 1. 1. that's not found in any, but they that are thus drawn; and is that which he works in man, in purſuance of his purpoſe of election; making good the reſt of the links of the chain, after the firſt; namely, effectual calling, and Juſtification, and Sanctification; which every faith, or believing, doth not doe; every faith you find in men is not in purſuance of this drawing of God, as I have deſcribed it.

Thirdly, When we can willingly ſubſcribe to the courſe that God hath taken to ſave our ſouls: (which the moſt of men do not:) now the courſe that he hath taken, is in another, not in our ſelves: it is in Chriſt, by whom God doth juſtifie, reconcile, adopt, ſanctifie, and govern, all in Chriſt. A ſanctified heart, ſubmitting to this courſe of God, is a ſign that God hath drawn you, and given you ſome taſte of Chriſt Jeſus: and is your faith ſuch a believing, yea, or no? then certainly by the victoriouſneſs; of it, to bring you to this paſs, it appears to be the teaching of God; as it is delivered in 2 Cor. 10. 5. It is powerful to bring every thought into captivity to the obedience of Chriſt: For man naturally, and of himſelf, thinks very meanly of this way, and means, of ſaving men by Chriſt; for ſo it was, in the type at firſt: Iſrael thought very meanly of Moſes, when he came into Egypt; one that ſeemed an unlikely inſtrument to cope with [...], and ſuch potent impediments: And therefore, the Jew hold faſt his own righteouſneſs, and would not ſubmit, Rom. 10. 3. And mans pride makes greateſt head and reſiſtance againſt this way of Salvation, that may be; until it appear, that there muſt be no Salve or Chirurgerie to apply to the [Page] ſting of fierie Serpents, on pain of death: but that unlikely way, of looking up to the brazen Serpent on the pole; for he that uſed his own medicine periſhed, and died. So when a man is convinced, that there is no ſalve of his own making, no medicine of his own applying will ſerve the turn; for a man may die under his medicine, as well as under his ſinne, if he do not fly to this only remedy, to look up by faith to Chriſt Jeſus: When he is convinc'd of this, he will ſubſcribe, and give up his hand to God the Lord, as it's ſaid; and this ſubmiſſion doth ſtand in three things.

Firſt, In a contented loſſe of that, which was his gain; for every man hath ſomewhat to lea [...] upon, that he may not lie open to the arrowes of the fiery law of God, and his own conſcience; therefore ſome g [...]in he will have to ſhelter him: and therefore, when he can willingly eſteem all thoſe excellencies, dung, and droſs, and adventure to make himſelf empty, and naked, that he may be found in Chriſt Jeſus, Phil 3. 8▪ 9. This is a ſign of ſubmitting to God; as the ſtorm makes the Merchant at Sea to ſubmit: he loves his goods; but the danger of his life, which the ſtorm puts him into, makes him heave them all over board. It's good when a man is willing to be a loſer of his proud ſelf-ſufficiencies, or his beloved ſins, to gain Chriſt; for theſe are our hardeſt loſſes; and to make Chriſt Jeſus our gain, anſwerable, and valuable to, and with, all our loſſes: A hard point; but 'tis a point of ſubmiſſion.

Secondly, In a willing ſubmiſſion to the conduct of Chriſt: as Iſrael, if they will go out of Egypt, they muſt ſubmit to the conduct of Moſes, and go which way he will lead them; for not the ſhorteſt, but the ſafeſt way God leads them; wherein he will ſhew them wonders, [Page] further miracles then he had ſhewn in Egypt: ſo this ſubmiſſion to the conduct of Chriſt, in the wilderneſs that he leads you through, where the croſs, the loſs may make you more miſerable for Religion, for Chriſt, then other men in the world are, as the Apoſtle ſaith; the confeſſion of Chriſt makes us miſerable men in the world; miſerable for religions ſake, which we might avoid, if we would ſhun religions; if this can be digeſted by you, and there be a ſweetning of ſowre morſels by the name of Chriſt: it argues well.

Thirdly, In a cordial ſubmiſſion to Chriſt his wayes; eſpecially when they are quarreld by fleſh and blood. Some men are ſo bold, as to account them fooliſh; others as unreaſonable: moſt of us do account them hard, and that we ſhall be contrary to other mens examples, or reaſons, or principles; and therefore it is a hard thing, to ſubmit to the waies of God, without conſulting with fleſh and blood; ſo as though reaſons taken from religion are the ſtrongeſt with us in any debate, or conſultation; yet there is a propenſion in our natures, to follow the guidance of our own reaſon, until the Load-ſtone have toucht the Iron; and cauſed it to look to the North point (as you uſe to ſay) till the intereſt of God have taken place in our hearts, to draw them to Chriſt Jeſus; then there is a ſubmiſſion to Chriſt for righteouſneſs, and to thoſe waies and Commandements, that he injoines us; be they never ſo hard and untractable to fleſh and blood.

4 Fourthly, When we find that God will not let us alone in our diſtance, in our peace, in our eaſe, in the purſuit of the pleaſures and profits of ſin: that is a ſad and miſerable word, if ſpoken by God, Let them alone, Hoſ. 4. 17. Ephraim is joyned to Idols, let him alone. When God finds a man joyned to his beloved luſts, as Ephraim [Page] and the tenne tribes were joyned to the Idols that Jerobeam had ſet up, to keep them from the temple, and Jeruſalem, leſt they ſhould ſoduer, and ſement again: oh! miſerable, when God ſaies, let a man alone in his waies; when a mans intereſt lies in maintaining, and keeping of his beloved ſins: So I gave them up to their own hearts luſts, and they walked in their own counſels, Pſal. 81. 12. It is a ſinne, and a puniſhment, to be given up to the luſts of a mans own heart, and to walk in his own counſels: men that are thus given up, the Lord hath puniſhed them ſufficiently; men that are awakened and diſturbed of their peace, and courſe; that find themſelves diſquieted from their dangerous waies, the pillow of Sathan, on which they ſlept ſecurely: how often do they miſtake God, and think that God doth it out of hatred to them, when you ſee plainly that it is in mercy: they are cauſed to tremble, and to be troubled, that they may have peace; wounded that they may be healed: the Lord doth as he ſaith in Hoſea 2. 6. Find your own experience in that Text: I will make a hedg of thornes about them, and they ſhall not find their path; then they ſhall ſay, I will return to my firſt husband; for it was better with me then, then now. God moves man by a kind of ſelf-love: if a man find it better with him when he is with God, then he was before: Oh! ſaith he; I will return to my true husband; for I am diſquieted in this way of ſinne: this ſeems to be the way of God; as the ſhepherd lets looſe his dog; not upon his ſheep to worry them, but upon the ſtray ſheep to bring it in again: ſo God lets looſe ſome temptations, inward diſquietments, on the ſtray ſheep, to this end, that, he may bring him in to his fl [...]ck again, that he may be ſaved. And as Joſeph, when his Brethren came into Egypt for Corn, ſpake roughly to them, and clapt them into priſon; becauſe he intended to [Page] bring them and himſelf into better acquaintance; ſuch is the way of God in converſion: the Lord Jeſus out of love diſquiets the waters; and though he doth not uſe other men ſo, yet thoſe that are his, he frowns upon, and lets looſe temptations upon them, that he may bring them in: when God will not let a man alone, in a ſtate of diſtance, under ſinful peace, it is a good ſign, as its ſaid in Deut. 8. 15, 16. God led thee through the terrible wilderneſse, wherein were fierie ſerpents, he fed thee alſo with Manna; he mixed mercy with ſorrows, manna with fiery Serpents; mark to what purpoſe, that he might prove thee, and humble thee, to do thee good at thy latter end: here you ſee his manner of dealing, he leads through the wilderneſs to do his people good; and ſo many as are thus at firſt converſion aſſaulted, and buffeted by Sathan, p [...]ſtered with thoughts of blaſphemie, with outward afflictions, its only to diſquiet them, and to hunt them, as the prodigal was by famine out of the farre country, to their Father: or as Job ſaith, Chap. 33. 17. That God may withdraw man from his purpoſe, and hide pride from man: man being pitcht and reſolved on ſome way of ſin, in defiance to God, and the loſſe of his ſoul, God will withdraw him from his work, and hide pride from man: But now,

Object. How may it be known and diſcovered to us, that theſe are the drawings of God, when he purſues us with diſquietments, and troubles, and will not let us alone? this is a profitable queſtion.

Anſw. 1 Firſt, by this, that God defeats all our contentments in moſt pleaſing ſins, and makes our waies bitter; though we are willing to be licking our lips, yet we ſhall find gall in them, and makes the wayes of God more eligible to us. Hoſ. 2. 6. She ſhall ſeek them, but not find them &c. and this, until ſhe ſay, I will return, &c. the Lord drops [Page] gall into all your hony and contentment, wherein before you ſeemed to have ſome delight: he makes thoſe waies unpleaſant; and if you have found content in them, you ſhall have ſo no more.

Anſ. 2 Secondly, That in the middeſt of all theſe troubles and temptations, the Lord drops now and then a ſweet drop of himſelf, or of Chriſt, into the ſoul; ſtirring up deſires and longings after him. Now when the Lord ſo ſweetly mixes this Manna and hony with theſe buffetings and temptations; it's a ſign there are ſome workings on you: the people of God at firſt converſion uſually find now and then ſome ſweet taſte, though it be but a drop on the Rods end, as Jonathans was, to inlighten their eyes, and draw them after Chriſt Jeſus; the one drives, the other draws; that's the fourth mark of Gods drawing. It's a great miſery to be let lie in the lethargie of Sin.

Serm. 31 Fifthly, We may know by our faith, whether we were drawn by God; for if that be ſaving and unfeigned faith, it is of his drawing; if ſuperficial and dead, ſuch as that doth not own ſuch an author; for God never marries his Son to a dead ſoul, nor to a dead faith, until there be a quickning: neither would Chriſt commit himſelf to ſuch believers, John 2. 24. as he perceived were hollow, and falſ-hearted, and did not receive him in love. There is a faith in temporaries, hypocrites, and common Chriſtians; which is not wrought by ſuch power as Chriſt was raiſed by: as the Apoſtle tells the Epheſians; Chap. 1. 18, Their faith, was wrought by the ſame power that God put forth in Chriſt, when he raiſed him from the dead: But as eaſily as the Hiſtory of Alexander, or William the Conqueror, begets credit in the reader, without any divine motion: So the report of the Goſpel begers a faith, which doth ariſe [Page] by the calling of the word; not by that which is a calling according to Gods purpoſe: but the faith whereby we are drawn to Chriſt hath (as I may ſay) two faces (I crave pardon for the word) it looks backward and forward; to election, as a ſign of that; to ſalvation as the cauſe of that: its a fruit or effect of our election, and a certain means of our ſalvation; it bears upon it the mark of them both; it alwaies purifies the heart wherein it is; being never found in an unregenerate, and unrenewed heart. It makes the tree good, and then the fruit. It makes the tree good, there is an alteration in the man. And then the fruit good; there is the product that it brings forth. It makes the flax ſmoak at leaſt, though it be it ſelf never ſo little a ſpark, and unſeen: if you have ſuch a kind of faith, without all queſtion you have been drawn of God; for there is a double change that faith makes, that ſhewes the truth of it.

Firſt relative, when mans relation to God is changed by it; as having ſtood in the relation of a ſtranger, unaquainted; at a diſtance; he is now made a ſon, a friend; as its ſaid of Abraham, he believed and was called the friend of God, James 2 23. And then,

Secondly, There is a real change of heart, of courſe of life; as if the ſtream did run in a new channel, with as great ſtrength as before in the old; heavenly things are ſet up; Chriſt is prized and valued; and this life, and all the things of this life, have an eclipſe put upon them; ſo that, as he ſaid, I am not I: thats the fifth mark.

6 Sixtly, God hath powerfully drawn thee to Chriſt, if the knowledg of Chriſt do draw thee from all competitioning things beſides: Chriſt doth not woo in perſon, but by his word, his Spirit, his virtue: haſt thou no favourite luſt, that can overdraw him; that dares to ſtand in competition with thy ſervice, and the conduct of the [Page] Lord Jeſus? Is the promiſe of Chriſt more powerful with thy heart than the performance of the world? his abſent glory above the preſent inducements? Art thou willing to be paid for thy ſervice in ſpirituals, and (if God will) to forbear temporals? An admirable temper in a Chriſtian. The Apoſtle obſerves of Abraham and his ſeed, that came out of their own country, and found themſelves not to be in the poſſeſſion of the Land of Canaan; ſaith he, they might have returned if they would, Heb. 11. 15. but that they would not do, they embraced the promiſes that they ſaw afar off; they took Gods pay as he would pay it; though he would pay them nothing in this world, they would take out the earthly Country in a heavenly; and then it follows in ver. 16. God was not aſhamed to be called their God; not aſhamed of ſuch a people as ſtick to him: This is to live upon his word as Elſhaddi, though he be not known to them by his Name Jehovah: I did not perform my promiſes in being to Abraham, but he lived upon me as God Almighty, as it's explained in Rom 4. It's never known what value and price a man ſets upon Chriſt, by ſaying nay to ſome ſlight luſt, or thing which he can eaſily part with; but by that which is peccatum in deliciis, our favourite ſin, our delight, be it friend, or worldly content, or whatſoever elſe it's known to be; as the uſual old ſaying is, The Rabbits skin ſticks at the head; it caſes off from the reſt of the body, eaſily, but when it comes to the head there it ſticks: when God and his favour, and our own ſin ſtand in competition, it ſticks not till it is come to that to which he is married, to his favourite: When Chriſt tryed the young man that had ſpoken great things, he doth not inſtance to bid him do this or that; for theſe things (ſaith he) I have done; but he demandeth the ſale of his poſſeſſions, Go ſell all thou haſt, and come and follow me; [Page] there his heart was ſorrowful; for the Text ſaith, He had great poſſeſsions; that was his maſter ſin; and from that I obſerve, that God will try his people; let us hang looſe to that, for in that we ſhall be ſooneſt tryed.

7 Seventhly, It ſeems to me that we are drawn, when the withdrawments of Chriſt, or of the Spirit, or the light of Gods countenance do draw us more to ſeeking and purſuit; this is a drawing by withdrawment, its the caſe of many a ſoul; many times Chriſt withdraws, ſtands behind the door, Gods countenance is hidden; well, mark the effect and uſe of this withdrawing; doth it draw you more eagerly out in purſuance? doth this draw you to a more ſharp and vehement ſeeking? that ſhews ſome touch of the Load ſtone hath been, that you have taſted ſome of this graciouſneſs of God, if ſo be that you have taſted that the Lord is gracious, 1 Pet. 2 3. as an Angler will ſometimes pull away the bait, to quicken the fiſh to follow it; ſuch are theſe withdrawments of God from his own people; you ſee an example of it, verified in the Church, Cant. 5. 6. My beloved had withdrawn himſelf, I ſought him; She runs out preſently after him.

8. Laſtly, When the Name of Chriſt, and the Grace from him and by him received is the ſtrong Argument againſt ſin, the ſtrongeſt motive of duty and obedience, the Law of God is a ſtrong obligation; but the grace and Mercy of God is the ſweeteſt obligation; Stabliſh me, ſaith David, with thy free Spirit, Pſal. 51. with the Spirit of a child; ſo the Apoſtle gives a notable Argument againſt ſin, in 1 Cor. 6. 15. ſpeaking about Fornication, Shall I take the members of Chriſt, and make them the members of an harlot? God forbid. What's the genius and ſtrength of the Apoſtles Argument, that a man that is in Chriſt muſt conſider, that himſelf, his body, [Page] and all the members of his body, are the members of Chriſt; ſhall I proſtitute the members of Chriſt to an harlot? God forbid that I ſhould do ſo; ſo that the poſſeſſion and title that Chriſt hath of us, is the ſtrongeſt Argument that can be againſt ſin with a godlyman: A Chriſtian hath more Arguments againſt ſin, more Motives to obedience than any other man, becauſe he is all, Chriſts, and all his members (as that Text ſaith) are members of Chriſt: he is not his own, but the price of anothers blood; and therefore let him carry the Name of Chriſt always in his mind, as an excellent Argument againſt ſin: So much for the Point, Whoſoever comes to Chriſt believing in him, doth come by the drawing of God; which point would have ſome Uſe made of it, though the matter all along be uſeful and practical. And firſt,

Uſe 1 How certain thoſe that are elected are of their believing and coming unto Chriſt, by reaſon of this drawing of God; this is a reſurrection, (ſo it's called,) and truly as certain as the reſurrection of the body; and ordinarily we hold it it certain that there ſhall be a reſurrection of the body; it's as certain that there ſhall be a reſurrection of thoſe that God hath choſen unto Chriſt, though they be for preſent dead, and, as the Apoſtle ſaith, far off; nay, 'tis as certain as the reſurrection of Chriſt, when he was dead in the grave, and lay under the ſins of mankind, a terrible great ſtone to ly under, yet he was certain to riſe again the third day; and the power toward the raiſing of thoſe that believe is according to the working of the mighty power that wrought in Chriſt; Epheſ. 1. 18 now it's ſaid, that God looſed the cords of Chriſts death, becauſe it was not poſsible that he ſhould be holden of it; Acts 2. 24. ſo ſhall the cords of thy ſpiritual death be looſed alſo, if you belong to the election [Page] on of grace, though you be as dead and inanimate as Chriſt himſelf was, this will ſet you free, knock off the fetters of bondage from you, and all becauſe there is a drawing of God, whereby you ſhall be made able to come; for all that the Father giveth me ſhall come to me, Joh. 6. 37. and Chriſt profeſſes that he hath the power given him, that he ſhould give eternal life to as many as God hath given him, John 17. 2. And that this is no bolſter for deſperate ſecurity, to flatter it ſelf, and hang all on that ſtring, If I ſhall be ſaved, I ſhall, appears by the certain means that are uſed whereby this end ſhall be effected, whereby all that are within this chain ſhall come and believe; Joh. 17. 6. I have manifeſted thy Name to them that thou gaveſt me; ſo then, ſay not, You ſhall be ſaved you know not how; for the Name of Chriſt ſhall be manifeſted to you; and then he ſhews that the means uſed are effectual in and unto ſuch, ver. 8. I have given them that thou gaveſt me thy word; and they have received it, and beleived in me, that thou haſt ſent me: them that thou haſt given me ſhall live; unto them I have manifeſted the means, and to them they have been effectual; theſe are the perſons that are ſaved and called in time, according to a purpoſe and grace given them in Chriſt before the world began, 2 Tim. 1. 9. And therefore it is certainly effected.

Uſe 2 Secondly, The people of God do receive grace from God even before they believe in Chriſt; Firſt, in order to nature; but I ſpeak not of the minute of time. What? grace (may ſome ſay) before Faith? what grace is that? I Anſwer, It is a grace to believe, a grace drawing them and calling them unto Faith; this is the firſt work, this is the motion whereby Faith is begotten in the heart, a motion which Faith doth not go before, but follow: Man doth not begin the work of his own grace; for [Page] then he ſhould be the firſt give; but who hath given to him firſt, ſaith the Text, Rom. 11. 5. For, as learned men obſerve, Faith is given to unbelievers, as 'tis ſaid God juſtifies the ungodly, Rom 4. 5. true, when he is juſtified he is ungodly; therefore it's ſaid, Epheſ. 2. 5. Even when we were dead in treſpaſſes and ſins he quickens us. When we lay in our blood, Ezek. 16. 6. he paſſed by and ſaid, Live. When did he ſpeak the word? When we were unbelievers he drew us to come unto and believe in Chriſt; as our Saviour ſaith, When we were under the fig-tree (as I may ſay) he ſaw us: So when you were far diſtant, this eye and countenance of God was upon you for good: and therefore as Auſtin ſaith, The will of man doth forego many good works of man, (for God begins at the will) but not all: Why, which is it that the will of man rectified doth not go before? Not it ſelf; it doth not begin its own willing; for that is firſt, and that is made of God: So I may ſay, Faith goes not before all the workings of God, becauſe there is a drawing of God that works it; as the putting of life into Lazarus was when he was dead in the grave, ſo the firſt grace that's given to man is while is in unbelief; that grace is to be expected and lookt for with intention and bent of mind from this good and gracious God; and therefore as it would have been a diſparagement to the Miracle to have ſaid, that Lazarus ſtirred or breathed before Chriſt ſaid Come forth; ſo all they do extenuate and leſſen the drawing and free grace of God, that put ſomething, ſome ſeed of faith into man before God work firſt: For man doth not firſt come to Chriſt, and then God draw him; that's like the mothers jeſt with her child that's down, Come to me, and I'le help thee up; for then it muſt up before: ſo 'tis as if we jeſted, Riſe, ſtir, move your ſelves, & then I'le put life into you, but God draws, [Page] and then man comes, as the Text ſaith. But then there is a great queſtion that hath not yet been handled; for ſome may object,

Object. There may be ſome reaſon given why God gives the ſecond grace after the firſt, as remiſſion of ſin to a believer; but what is the ground or reaſon why God gives the firſt grace? This is the great quaere, the hard knot to anſwer to the ſatisfaction of men.

Anſw. I remember St. Auſtine ſaith, Noli quaerere ſi non vis errare, Do not ſearch for the reaſon, if you will not erre and be miſtaken; ſearch not for the reaſon of this which hath no reaſon, but the will, and pleaſure, and [...] of God: God made the Creatures of nothing, he made the world ſo; well, you acknowledg it: Doth God make temporal creatures, the bodies of men, of nothing? And is not the new creature made of as little as the old is? But to free you from all quarrels and ſelf-reaſoning in this point, if you will have a reaſon, Il'e give you an old one, I'le aſſure you that it is elder than your ſelves by ſome thouſands of years; It was, ſaith the Text, 2 Tim. 1. 9. his purpoſe and grace given you in Chriſt before the world began; and therefore you are called and ſaved: This ſhews that no man can begin the firſt grace; he may pretend to come unto Chriſt Jeſus himſelf, but he muſt receive this drawing firſt, that he may be ſaved; there is no mark upon any man that lies in the ſtate of ſpiritual death by which he can know himſelf to be one that ſhall receive the firſt grace; but it's reſerved as a ſecret in the boſome of God: but when the firſt grace is given and man is drawn to Chriſt, then he may know that he ſhall be ſaved, true, there is means to be uſed, but not a mark to be known by: But ſhall I tell you the bottom of the point: there may indeed be a ground [Page] for the firſt grace in that ſecret-covenant that is between God and Chriſt; for doubtleſs, ſuch a one there is; that all the members of Chriſt, thoſe whom God hath given him ſhall have this grace, this new heart and ſpirit, ſhall be all drawn and learn of God, this in the general; all that the father hath given to Chriſt ſhall come in: if I be incloſed within that gracious covenant, that God the Father made with the Son, I ſhall certainly be drawn; but for any marks of the firſt grace, who theſe are, and how to be known; they have none until they be made the children of God; for they are by nature children of wrath, even as others: the Lord only knowes who are his: there are means afforded that they may come;Decemb. 9. but no marks that they ſhall be drawn.

Serm. 31 Uſe 3 Thirdly, Conſider what may be deduced from this point, for the advancement of practical Godlineſs: there is no point more copious in its uſe, for the advancement of free grace, then this doctrine of Gods powerful working, and drawing men to Chriſt Jeſus.

Firſt, It ſuggeſts matter of Humility; grace is not looſe, though it be free: there is no glorying at all left to us in the matter of our ſalvation: all boaſting is taken away by Gods drawing; every point thats profitable is ſo, ſo far as it advances practical Religion; and much of that conſiſts in an humble frame of ſpirits; for as lower grounds are richer, and more fruitful then hill tops, that ſee further, but are more barren: ſo a man that hath taſted of the tree of knowledge of good and evil, may ſee further and diſcern more in matters of notion and ſpeculation; but the humble ſoul that hath ſeen the hand of God working its works in it, is more fertile and fruitful to God.

Secondly, It ſuggeſts matter of thankfulneſs; for where humility goes before, there thankfulneſs followes [Page] after; and according to the proportion of the one is the other, in 1 Pet. 2. 9. That you ſhould ſhew forth the praiſe of him that hath called you out of darkneſs into his marvellous light; who were before no people: when we come to conſider, and have theſe impreſſions ſet on our ſouls, that he calls us out of our darkneſs, for darkneſs is ours, into his marvellous light, thankfulneſs ariſes from this: And as light came out of darkneſs, ſo God hath ſhined into our hearts the light of the glory of God in the face of Jeſus Chriſt. Whence came the firſt light? out of darkneſs, where no man could have imagined the light to be: ſo God hath called us out of darkneſs. And

Thirdly, It calls for fruitfulneſs in requital of ſogreat a grace, fruitfulneſs is, as we may ſay of varniſh, no colour of it ſelf, but ſets off, and puts a beauty upon other colours. Fertillity is the nature of good ſoyl; and men look for fruit from land or tree proportionable to the coſt and labour beſtowed: ſo doth God expect fruitfulneſs, according to the proportion of his goodneſs; the meditation of this grace, quickens the ingenuous heart to obedience: when a man hath the ſence of his juſtification, that he is reconciled to God by the blood of Chriſt; and that being reconciled, we ſhall be ſaved by his life: as 'tis Rom. 5. 9. 10. this puts him on to a high degree of fruitfulneſs; this manures the Tree: and therefore in 1 John 4. 19. We love him becauſe he firſt loved us, and 5. chap. 3 verſ. It's love that makes the Commandements not grievous: Thus you ſee how it advances practical godlineſs.

And as it advances practick godlineſs; ſo likewiſe it heightens all the obligations, whereby a man can be obliged to God, either to be humble, thankful, or fruitful; they are advanced by the ſence of the free grace of [Page] God. Now for the advancement of obligations; they are two-fold.

Such as have ſtrength of Authority in them. Or

Such as have ſweetneſs and conſtraint of love in them.

Firſt, obligations of authority are by the law of God: For that doth not ceaſe to oblige a believer being a perpetual law, that God hath ſet on man in all ſtates and conditions: And then the

Free grace of God is an obligation by a conſtraint of love; the love of Chriſt conſtrains us, in 2 Cor. 5. 14. Becauſe we thus judg, or have this ſence, that if one died for all, then all are dead: ſo that the obligation it puts upon you is of love, and ſervice above other men. God may well expect ſome ſingular thing of you; as namely: firſt;

Becauſe he hath drawn thee, not others, yea, haply hath left many, for one taken; thou art one taken, drawn out of the herd, marked out for God (as I ſaid) made to paſſe under the rod: Vobis datum eſt, non illis; to you it is given &c. not to others.

Secondly, Becauſe he hath drawn us, when we withdrew; for every man by nature doth withdraw; even as a heifer withdrawes, and will not be yoked; ſo man withdrawes from the yoak of God, from the doctrine, from the faith, the love, and from the acquaintance of Chriſt Jeſus: and therefore its ſaid in Rom. 10. laſt verſ. I have ſtretched out my hands all the day long, to a contradicting or withdrawing people. Nay, he not only draws us out of darkneſs, and nothing, but purſues and followes us when we run from him; if the Lord ſhould let men alone: yea, if the elect of God were let alone at firſt, when God begins to draw, they would be deſerters, forſakers, and relinquiſh God; you ſtiff necked people, [Page] you do alwaies reſiſt the Holy-Ghoſt: but now God ſtill knocks; and if man comes not at firſt; God knocks again; and this bends mans heart to God, that the Lord purſues him with mercy, and followes him with loving kindneſs: if God had let him alone he had periſh'd; but God would not let him have his will to periſh.

Thirdly, Becauſe he hath drawn thee, no better then others of the ſame clay, ſaith the text; the potter makes the difference, not the clay: are we better then they, the Jew, then the Gentile? Romans 3. 9. No, in no wiſe; and therefore God to ſhew that there is no difference in man, inſtances in twins that tumbled in a belly: Rom. 9 10. Rebecca conceived by one, even Iſaac, &c. Nay, it may be thou waſt one of lower and meaner rank from whom God could not expect ſo much ſervice: ſo babes have it revealed, not the wiſe; Baſe things of the world are choſen, not many noble and great: Naaman the Syrian is cleanſed, and not many lepers in Iſrael; who would think that Rahab the harlot ſhould be named with Abraham, in James 2. 25?

Fourthly, The Lord found thee when thou did'ſt not ſeek him: he overcame thy oppoſition and reſiſtance, waiting that he might be gracious, Iſaiah. 30. 18. if he had taken thy denyal and let thee alone, if he had not overcome the evaſions and Tergiverſations of thy ſturdy ſpirit, by purſuing thee with freſh forces, till he had brought every thought within thee into captivity, unto the obedience of Chriſt, 2 Cor. 10. 5. had he not ſtricken thee down (as Paul was) until he made thee ſay, Lord what wilt thou have me to do: what might have become of thee? had he not hedged thee in with thorns, and laid muſtard on the breaſt, to wean thee from thy ſweet ſins.

Laſtly, When God hath taken this courſe, and won over and made the heart willing, then a man accompts [Page] his own gain, his arguments of confidence, his own righteouſneſs, all droſs, and dung, for the excellent knowledg of Chriſt Jeſus, in Phil. 3. 7, 8. when the Lord hath given ſuch a taſt and ſweetneſs, then a man deſires it himſelf, and is pleaſed with that with which he was diſpleaſed before: when the heart is thus overcome, then it ſubmits; he ſtands faire in his own eyes no more; his own face pleaſes him no longer; he rebels no more, but ſubmits to the righteouſneſs of God, Ro. 10. 3. and ſo receives Chriſt as the greateſt treaſure in the world; therefore free grace is a great obligation; it binds ſtrongly by the conſtraint of love.

Fourthly, I cloſe all with a motive to examination; whether you be partakers of this drawing, now before the Sacrament; you are called, the Lord invites you to his table; he invites his friends, his children; theſe he calls by the word; every ordinance breathes unto you little elſe but Chriſt Jeſus; for all ſanctifying, ſtrengthning, and corroborating grace; from whence come they? ſurely in Hoſea 14 8. from me is thy fruit found: all your ſtrength ariſes from the greater and further reception of Chriſt Jeſus; therefore examine, whether this work of God hath been on you, to draw you to Chriſt Jeſus: faith is not a vulgar grace, it is not an eaſie thing, it comes from divine omnipotency and power; as we ſay of the reſurrection, whereby a dead man riſes from the grave; it is a work of the power of God; and therefore Chriſt confuting the Sadduces that denied it, ſaid, you erre, not knowing the Scriptures, and the power of God: I am (ſaith Chriſt) the reſurrection and the life: No man is alive, till he take hold of, and believe in, the Lord Jeſus? now can a dead man be raiſed from the dead, and not be ſenſible? do you think faith is not a ſenſible work; yes, as 'tis a powerful work, ſo 'tis ſenſible to man; yet [Page] I confeſs men may be deceived, as women are by falſe tumors and ſwellings; ſo there are many deluſions, whereby a man may take himſelf to be in a ſtate of grace, when he is not; becauſe there is a falſe faith as well as a true: it is the point of examination preſſed by St Paul in 2 Cor. 13. 5. becauſe of ſuch moment, examine your ſelves, whether you be in the faith; whether Chriſt be in you; many think of a Chriſt without them; you are all glad to know that Chriſt gave himſelf for you; that he gave himſelf to be the blood of atonement; but is he yours by the blood of ſprinkling? the Scripture puts this to the trial, by words that intimate Chriſt within men, Galath. 4. 19. my little children of whom I travel in pain, till Chriſt be formed in you: and Epheſ. 3. 17. Chriſt dwels in our hearts by faith: Gal. 2. 20: Chriſt liveth in me: theſe phraſes do difference the Jew outwardly, from the Jew inwardly, and teach in like proportion; that he is not a Jew that hath the outward character, and not the circumciſion of the Spirit, Ro 2 28. and let that obligation ſit on you; in the 2 Tim. 2. 19. Let every one that names the name of Chriſt depart from iniquity; for elſe its not the ſacraments will ſerve turne, in 1 Cor. 10. 4, 5. they eat of the ſame ſpiritual meat (with us:) But God was not well pleaſed with them; they were wicked: and therefore examine your ſelves, what work of God you have found upon your hearts; whether you are renewed by the Holy-Ghoſt: in Tit. 3. 5. God is ſaid to ſave man by the waſhing of regeneration, v. 6. that being juſtified by his grace you might be made heirs of eternal life. To move you, conſider;

Motive 2 Firſt, The graces that have connexion with, or do accompany ſalvation, are inward things: there is an inward ſeal, a white ſtone with a name in it, known to them that have it: Sacraments ſeal the outward part [Page] the conditional compact; that whoſoever believes ſhall not periſh; but it is, the Spirit that witneſſes to ours, that we are ſons of God.

Motive 2 Secondly, That unto, and by thoſe inward graces God drawes his people; thus he undertakes to create a new heart, to put his law into their mind; this is that which is called the teaching of God, Gods drawing; ſo that its the inward work that gives thee comfort of this buſineſs. But

Object. Doth not the manducation of Chriſts body and blood in the Sacrament tend unto this inward and ſpiritual inhabitation of Chriſt in us?

Anſwer. Yes, And ſo did the outward ordinances of the Jewes, they tended to ſpiritual things; there circumciſion ſignified an inward circumciſion, as our baptiſme an inward waſhing; and our eating and drinking ſets forth our communion of his body and blood; our union and communion which are ſpiritual, are here exhibited unto us, as meat and drink of life, as John 6. 37. He that eats me ſhall live by me, this in this chapter, ſo much ſpoken of, is not ſacramental, but it is ſpiritual eating; for it was ſpoken before the inſtitution of the ſupper; but it ſpeaks of the kernel of it, the eating of Chriſt his body by faith. And ſo much for this text.

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THE DIFFERENCE Between a True Inward Chriſtian And the Outward Formaliſt. DISCOVERED In three Sermons on Rom. 2. 28, 29.

By Mr RICHARD VINES, Late Preacher of Gods Word at St Laurence Jury, LONDON.

LONDON, Printed for Abel Roper, 1662.

THE DIFFERENCE Between a True Inward Chriſtian And the Outward Formaliſt.

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Rom. 2. 28, 29.‘For he is not a Jew that is one outwardly, neither is that Circumciſion which is outward in the fleſh: But he is a Jew that is one inwardly, and Circumciſion is that of the heart, in the Spirit, and not in the Letter, whoſe praiſe is not of men, but of God.’

THe Apoſtle before he makes entrance upon the Doctrine of Juſtification, which is one of the Cardinal Points of the Chriſtian Religion, doth convince, and conclude, that both Jews and Gentiles, [Page] and ſo conſequently all mankind are [...], under ſin, Rom. 3. 9. draws up the concluſion, [...], we have ſhewn cauſe before, or charged all men to be under ſin; teaching all Maſters of conviction the neceſſity of that method, to cut off the branch which is to be ingraffed from the tree where it had its firſt birth, before it can be fit for coalition with a new ſtock, and for participation of the root and fatneſs of the Olive Tree; firſt make a man a ſinner, my meaning is, make him miſerable; and when the ſtrugling fiſh, that is ſtricken with the hook, is tired or choaked, you may more eaſily draw him to the ſhore. The great Rule to be obſerved in the conviction of gainſayers, is to diſarm them of their Armour, thoſe inward reaſonings and ſtrong holds wherein they truſt; then it is an ea [...]ier thing to bring them in, when that wherein they truſted is [...] down about their ears; Think not (ſaith S. John) to ſay within your ſelves, We have Abraham to our Father; think it not, ſpeaking to the inward reaſonings of the Jews at that [...]: The Apoſtle imitating this courſe, [...]oth, as concerning the heathen Gentile, grant in Chap 1. that they did, or poſſibly might know God, by the foot-ſteps that he had left of himſelf in the Creation, and the government of the world; but that knowledg amounted to no more than of his Being or Properties, not of his Worſhip, eſpecially that which you call poſitive; and ſo they neither glorified him as God, nor ſhewed that wiſedom which as Philoſophers they profeſſed; for profeſſing themſelves [...], they became fooliſh, ver. 22. As for them that aſſert the Sun and Moon to be Preachers of Chriſt the Mediator to the Heathen, I think I may joyn them together with that Philoſopher who had a conceit that the heavens do make an harmony by their motion, which Muſick, I dare ſay, he never heard: [Page] As concerning the Jew, the Apoſtle brings him in, cap. 2. ver. 11. pleading his difference from the Gentile; and it is granted, cap. 3. ver. 1. that much every way is the advantage of the Jew, and the profit of Circumciſion; For Circumciſion verily profits if thou keep the Law, cap. 2. ver. 25. but if, as we ſay of ſome Planets, their great light be joyned with ill Aſpects and irregular motion; ſo if you that have a form of knowledge and truth in the Law, if thou be a breaker of the Law, and live contrary to thy own Principles, then thy circumciſion is made uncircumciſion; for an honeſt heathen that is uncircumciſed is better than thou, and ſhall condemn a diſhoneſt, though circumciſed Jew, ver. 26, 27. and the reaſon is, becauſe God meaſures not men by their external accompliſhments, which they have by being Churches, and the priviledges of them, but by the inward power of godlineſs, accompanying their outward profeſſion; For he is not a Jew that is one outwardly &c.

In which words there is,

Firſt, A diſtinction.

Secondly, A deſcription or definition.

Thirdly, An eſtimate or valuation.

1 Firſt, The diſtinction is not between divers perſons, as of a Jew, and no Jew; Circumciſion, and no Circumciſion; for that ſounds as a diſtinction of Chriſtian and Heathen; but it is of one that it a Jew, and no Jew; of Circumciſion that is, and yet is not Ci [...]cumciſion; as of Chriſtians that are, and yet are not Chriſtians; for ſo it is always when you ſpeak of equivocals▪ So the Pou [...]rai [...]re of Caeſar pictured in the Table; is not Caeſar; ſo he is not a Jew that is one outwardly.

Secondly, The deſcription of both is, the Jew that is no Jew, is one that is ſo by [...] [...] or viſible profeſſion, or if you will o [...]ten [...]tion o [...] Religion; [Page] but he is nothing [...] in ſecret, or inwardly, if he have not that which in our Covenant is expreſt in theſe words; the law written in his heart and put into his mind: the circumciſion, that is not circumciſion, is the viſible mark they carry in the fleſh, but no inward purity of heart and mortification of luſt; the one of theſe is in the letter, the other in the ſpirit. What is the meaning of this phraſe? How comes this word, not, in the letter to ſignifie outwardneſs in oppoſition to Spirit or inward grace: ſo it ſignifies in the new teſtament, or in Scripture; and I think peculiarly [...] ſignifies a line made by a pencil, as well as a letter made by pen; and ſo may ſignifie a meer [...], a portraiture, or mathematical body, that conſiſt of lines of no depth and ſubſtance, an outward form and nothing elſe; or a writing with Ink, as the Epiſtle, 2 Cor. 3. 3. the Epiſtle of Chriſt not written with Ink, but by or with the Spirit; and ſo the Scripture that knowes another writing, viz. by the Spirit in the heart doth fitly oppoſe thereunto that other manner of delineation which is outward by pen or pencil, and ſo circumciſion by a mark in the fleſh is ſaid to be in the letter; not that the Apoſtle decries the ordinances of the Jewes, or their profeſſion in ſenſu compoſite, but only in ſenſu diviſo, when the form goes without the power for even Chriſtianity, which is not ſo outward in all reſpects as Judaiſme was, hath a form of doctrine, a form of worſhip, or elſe no ſacraments, and [...], a form of godly converſation; ſo its called, whatſoever they that call themſelves Antiformaliſts, but are indeed Formaliſts, do quibble to the contrary.

Thirdly, The valuation that is made of both theſe: the Jew or the circumciſion outwardly, that is, [...] may have the praiſe of men: The Apoſtle before his [Page] knowledg of Chriſt valued himſelf at a great rate by thoſe things that were but outwardly, as a viſible Church-member paſt all contradiction: but the Jew [...] or the circumciſion of the heart, the power and purity of Godlineſs within, hath the commendation of, and acceptance with God: I ſhall need ſay no more, for the general opening of theſe words; only before you go any further, change the ſcene, and lay the meaſure to your ſilves; he is not a Chriſtian that is one outwardly in form: whoſe baptiſme is the ſprinkling of his face with water: but he that is a Chriſtian indeed, reputatively; and as to Church-memberſhip, thou maiſt have praiſe of men for thy profeſſion; for man ſees, [...] [...] the outſide, but God meaſures the real members of his covenant by their faith, for its his peculiar [...], the Father that ſees in ſecret, Math. 64.

The obſervations to be made upon the words ſhall be ſhort and plain; and the Uſes we will take altogether at the cloſe.

Obſerv. 1 Firſt, Here we have an excellent example, for preaching of diſtinguiſhing doctrine, eſpecially to ſuch profeſſors, whoſe pride and outwardneſs in the true Religion makes them ſeem to themſelves to be ſome body when they are indeed nothing: diſtinguiſh a Chriſtian profeſſor from the Heathen; a Proteſtant from a Papiſt; and you ſhall ſay too little to them that are Chriſtians inwardly, and too much ſometimes to feed the pride of them that are ſo outwardly; they that know no more of Chriſtianity but that which is outward, will be ready to object when you be [...]: them down ſo flat, that which the Apoſtle inferrs as the Jewes objection againſt his diſtinguiſhing doctrine, Rom. 3. 1. what advantage then hath the Jew, or what is the profit of circumciſion? I Anſwer, as the Apoſtle doth, much every way▪ but when [Page] I have ſaid all, all ſaving grace is diſcriminant and differencing, and ſo ſhould all ſaving doctrine be, ſharp but wholſome, cutting but convincing, teaching others what they ſhould be, by ſhewing what manner of men they are that have the praiſe of God. As to a viſible ſtation in Church order, the Apoſtle diſtinguiſhes 1 Cor. 5. 12. between [...] thoſe that are without, & thoſe that are within, that is within the pale of the Church; both the Chriſtian outwardly and inwardly may be ſo; but then we muſt come to a cloſer diſtinction of theſe that are all within the Goſpel field or pale, and that cloſe diſtinction is given in this text between Chriſtians that are ſo outwardly or alſo inwardly: for want of diſtinguiſhing doctrine to take the precious from the vile, and to ſhew you who are Iſrael, and who only of Iſrael, it comes to paſſe many times, that the bone is given to the child, and the bread to the dog; the ſouls are ſlain that ſhould not dy, and ſaved alive that ſhould not live, Ezck. 13. 19. So neceſſary is it to diſtinguiſh, and to uſe diſtinguiſhing doctrine, [...] and there is a great want of ſuch hearers as are willing to be diſtinguiſhed, that had rather ask what marks do ye tell me of my ſelf, then what notions do ye ſhew me of your own; that do not meaſure their memberſhip with Chriſt, and their ſtanding in the Church, equally with one meaſure (if they do, they may be deceived) becauſe one may be in the one and out of the other; therefore I ſhall ever blame my ſelf and others alſo in my place, that ſhall be more ſollicitous, that the hearers ſhould know us, then that they ſhould know themſelves: this there is a great neceſſity of ſhewing, who you are, or that you are not what you ſeem to be; for he is not a Jew, &c.

Obſerv. 2 Secondly, The Argument whereby the Apoſtle convinces a Jew, a profeſſed member of the Church to [Page] be nothing, that is, as to his own benefit or Gods acceptation, is his outwardneſs and formality in Religion; and the formality that abounds in our Churches, and the outwardneſs in Religion goes farre to prove, that we are Chriſtians and no Chriſtians: For God in all times when Religion appeared moſt outwardly carried on, did both aim at, and expect an inwardneſs and cal holineſs in his people: The Jew layes his claim, and pretends to be ſome-body, verſ. 17. of this Chapter: Behold (ſaith the Apoſtle) thou art called a Jew, and reſteſt in the Law, and makeſt thy boast of God▪ and knoweſt his will [...] &c. But thou art nobody, if there be no inward work upon and within thee, nor is thy circumciſion worth any thing: It is acknowledged their very ordinances were ſhadowiſh, and conſiſted of outwardneſs more than the Goſpel called the ſimplicity of Chriſt, 2 Cor. 11. 3. but yet ſo far as I conceivé, there was a kernel in the ſh [...]ll, and a ſpiritual glory under the vail of Moſes; but they having a double vail between their eye and the inwards of things repreſented in their ordinances, [...] a real obſcuritie in the ordinances themſelves, that was the vail on Moſes fact, and the other vail on their hearts, were content (ſuch was their childiſhneſs and ſervility of ſpirit) [...], to lick the outſide of the Glaſs into which they could not put in their head.

I will not enumerate many particulars, ſome I ſhall inſtance in; they drank of a rock that followed them, and eat of [...] that fell down upon them; and were healed by a ſerpent on a pole of fiery [...]ing: but they ſaw not Chriſt, where indeed he was; For Chriſt was repreſented and held forth in all theſe, and yet they did not ſee him; their circumciſion they magnified as an honourable [...] of separation from other nations, their [Page] paſſeover (as to the inſtitution was an excellent ordinance) concerning which, when their children demanded the meaning, was but a memorial of Egypts ſlavery; they lookt no further then the reſpect it had to that; but concerning Chriſt, the lamb of God not any thing; their ſacrifices and purifyings were built upon, as very expiations and luſtrations of ſin, or uncleanneſs; a ſtrange blindneſs! and what either did the heathens leſs or more expect of theirs; the law given them for a Schoolmaſter unto Chriſt, what did it teach them, but works of their own righteouſneſs (as the Apoſtle calls them,) which unto this day they hold unto ſtill, as a School-maſter of works againſt Chriſt: and though they found out a Meſſiah for their glory, yet they looked not for ſuch an one as ſhould be God-man, a mediator to expiate their ſins and redeem their ſouls; and therefore when he came (which they deny) he was as great a ſtranger to them, & they as great enemies to him, as thoſe that had had no Schoolmaſter to commend him unto them: and if any man will farther ſee their perverſe interpretations, adulterations, and prevarications of their own ſcriptures, wrying their necks about, that they ſhould not ſo much as look a ſquint towards Chriſt, whom we acknowledg: let him read one of their great and moſt eſteemed Maimonides, of whom they ſay, that from Moſes the great Lawgiver to this Moſes, there aroſe none like unto him, &c. ſo much of their outwardneſs.

And now let me ſpeak to the Analogie; I may ſay as the Apoſtle; what then, are we better then they? we the outward Chriſtians that profeſs the Chriſtian Religion, though that be meant of Gentiles, and may we not make the ſame anſwer? no, in no wiſe, Rom. 3. 9. I may not ſpeak in diſparagement of the Jewiſh ordinances, though I know out of Chriſt; the Apoſtle calls them weak and [Page] beggarly elements; I know whoſe ſtamp they bear, though that excellent Hiſtorian be no fit Judg in this matter,Tacitm. that ſaith, that Pompey when he went to view the Temple at Jeruſalum, to ſee what was the ſo magnified rites, found nothing but vacuum ſ [...]d [...]m & inania ſacra, an emptie chair and ſome kind of emptie rites; nor will I enter the compariſon between Goſpel-ordinances and theirs; the Apoſtle hath given judgment already in it, in 2 Cor. 3. 10. that which was made glorious had no glory in this reſpect; nor will I deny but that the Jewes were nationally a holy people; I take it to be a holy nation, not here and there one holy man: In Deut. 7. 6. For thou art a holy people, the Lord hath choſen thee to be a ſpecial people to himſelf, above all that are on the face of the earth. And this was a holineſs of ſeparation by Covenant: and truely what is this? Wood may be called holy, ſtones holy, and metal holy, when they are ſeparate to the uſe of Religion and the ſervice of God. But I may compare the Jew outwardly, with the Chriſtian outwardly, and with great reaſon lay the charge at his door that is but outward under ſuch ſpiritual ordinances, as he had not; the worſt is, we are content to be outward, and careleſs of the inward work. Where is that inward holineſs of heart, and the ſaying knowledg of Chriſt Jeſus? Is it not envied in them that have it? yea, are we not more envenomed ſince theſe unhappy times wherein we live, againſt the power of inward godlineſs, then before (and yet there was a ſufficient enmitie,) cutting out Religion, ſo, as may ſerve parties and intereſts: for whereas there are ſtrifes, and envyings, and diviſions among you, are ye not carnal and walk as men, 1 Cor. 3. 3? The preacher ſhreds colloquint into the pot: the hearer like the wanton fiſh, in ſummer, catches at the ſilken fly that hath a hook in it! Oh, that the [Page] very reading of this Text would ſtartle you to go home, and lament over your ſelves; and with earneſt prayer to call upon God: Lord make me to know wiſdome in the hidden part; give me the leavings of the outward Jew, the circumciſion of the heart in the ſpirit, whoſe praiſe is not of man, but God.

Obſerv. 3 Thirdly a Jew, or Chriſtian, (be they what they will be) meerly converſant in the outwards of Religion, is not that indeed which he takes himſelf to be, and deſires to be called. Thou art called a Jew, verſ 17. And thy Circumciſion profits, if thou keep the law, verſ. 24. elſe thou art no Jew, and thy circumciſion is made uncircumciſion: there are diſciples, and diſciples [...] indeed, John 8. 31. there is the diſtinction: as there was a ſeverance of Jew from Gentil; and alſo of the Jew inwardly from the outward: ſo there is of Chriſtians from heathens, and alſo of Chriſtians in power from Chriſtians in the form of godlineſs; for the Kingdome of God conſiſteth not in meats and drinks, but in righteouſneſs, and peace, and joy in the Holy-Ghoſt.

Religion is an inward thing of the heart, in the ſpirit: the principles, the motives that carry it on, the manner of performance, the graces, the comforts, the ſ [...]alings, the experiences, the communion are inward things; there is [...] the hidden man of the heart, which makes a Chriſtian inwardly [...], as the Apoſtle calls it in 1 Pet. 3. 4. It is in the hidden man that grace begins: Its ſpoken of women there, that are moſt affected with the outward dreſs; the life of your bodies doth not begin in the legs, but in ſome of the vitals, the heart, the liver, the brain, and as it begins there, ſo it rules and governs there; that motion is but violent that comes from a forraign motive; all duties of worſhip and obedience that are outward, if they be not actuated by ſome inward [Page] grace, are not profitable to you, not pleaſing to God: Its true there is a confeſſion that is made with the mouth unto ſalvation as well as faith in the heart unto righteouſneſs,Rom. 10. 10. (that text I believe teaches this point) that there is more goes to ſalvation then to juſtification, but we are comparing the outward and inward Chriſtian; the [...] is ſeen what it is in that forementioned place: that that is of great worth and much ſet by, it lies under the bark; its the framing and moulding of the heart to ſoftneſs, and a planting the Lord Jeſus in you. This is that which makes you to be Chriſtians; Chriſtians indeed.

From all this that hath been ſaid, what followes now, if we will make uſe of it?

Uſe 1 Firſt, I ſay hence: Can our outward Chriſtian give any good account of any momentous difference between himſelf, and the Jew outwardly? I confeſs, comparing the priviledges of the Jew; with the Samaritan, our Saviour aſſerts the preheminence of the Jew; ſalvation, Joh. 4. faith he, is of the Jewes, and ſo I might ſpeak, and follow it profitably, that ſuch is our profeſſion above the Papiſt. But I am ſpeaking now of the Jew outward and inward: the Jew reckoned himſelf a Jew by his deſcent from Abraham, and by his profeſſion of that religion eſtabliſht by Moſes, whereof he had not the power: and pray what do you Chriſtians reckon yourſelves by, what is your faith that you pretend to have to Chriſt, but a kind of traditional ſtorie from our Anceſtors; or taken up from common report milkt into you, when you ſuckt the breaſts, by cuſtome and education, without any work of the Goſpel on your hearts. Can you ſay, that the Goſpel-miniſtry hath wrought faith in me? (I will not tie things ſtrictly, though this be common and ordinary) there being not one of a hundred ſometimes that can ſay, now I believe in Chriſt, not becauſe I have learn [...] [Page] it by cuſtom and common report, but becauſe the Goſpel hath been to me, and in me, the power of God unto ſalvation; it's a rare thing: The Faith you have (how ever you come by it, look you to that) is that kind of eaſie and dogmatical ſaith of aſſent to the truth of the Scriptures: We know God ſpake by Moſes, but neither receives Chriſt as Saviour, Lord, and Sovereign, nor brings forth any fruit to holineſs, nor works by love. Did not the Jew honour the great Names of Abraham and Moſes, but were neither true Diſciples of the one, nor Children of the other? And do not we denominate our ſelves by the Name of Chriſt, without any memberſhip with him, or real union?

Did not the Jew obſerve the Laws of his Religion with mighty zeal and ſtrictneſs as ever Nation did? but neither ſought nor felt any inward virtue therein, reſting in the work done, and with great confidence promiſing to himſelf ſalvation: And are you ſo zealous and ſtrict in the outwards of your Religion as the Jew was? oh, no; of a more looſe and luke-warm temper in this point than [...]e: Yet do not you reſt in the work done, and promiſe your ſelves to be ſaved, with as much confidence as the Jew? I ſpeak by way of compariſon: If we be never ſo ſollicitous to bring our children to be baptized, and we muſt have it ſo, its a badg of our Religion; but are we any thing ſollicitous to plant grace in their hearts, when they are come to years of diſcretion? to plant the work of Regeneration, as well as give them the outward mark? Examine your conſcience thorowly, and ſee whether or no you go beyond the Jew outwardly. And to the Sacrament you will come, and pretend zeal in it; but do you any thing but obſerve a fair decorum for that day or time? but where is the inward reaſon of that Ordinance? where is the Lord Jeſus received and ſealed to your [Page] comfort? No, you reſt in the work done, and promiſe your ſelves ſalvation thereupon, with ſuch a confidence as will deceive you, be ſure of it.

Did he abhor Idols, yet commit ſacriledge? And thou (ſaith the Apoſtle) that abhorrost Idols, doſt thou not commit ſacriledge? that is one of the main points that he inſiſts upon with his outward Jew: What are we better, that caſt off Popery, and ſtarve the Goſpel Miniſtry? eye to eye cannot be more like than you would find if you trace your ſelves.

Had he a form of knowledg and truth, ſo as to be a teacher of others, and a Preacher of the truth, and yet took his own liberty of the ſins he taught againſt, and ſo cauſed the name of God to be blaſphemed amongſt the Gentiles, as the Apoſtle ſaith to the Jew? And is [...]ot the Name of God blaſphemed by prophane people, through our outwardneſs? are not we lovers of our ſelves, covetous, proud, boaſters, &c. having a form of godlineſs, but denying the power thereof? 2 Tim. 3. 2. &c. I might go on, and rather make a parallel than a difference between theſe two; and therefore as the Apoſtle concludes this Jew to be no Jew, ſo we may of this Chriſtian; and if thoſe that preach the Goſpel will do any good among a formal people, they muſt take their Chriſtianity from them; you have a ground for it; the Apoſtle took away Judaiſm from the Jews; you muſt tell them that 'tis not Chriſtianity will profit and bring them to heaven; if they be ſaved they muſt be convinc'd of this; and then that Rule will follow, He that thinks himſelf ſomewh [...]t, when he is nothing, deceives himſelf, Gal. 6. 3. and many thouſands are ſo deceived amongſt you.

Uſe 2 Secondly, If this be true Doctrine, then reſt not till you find in your ſelves ſome proof of an inward work, [Page] ſome brokenneſs and ſoftneſs of heart, the heart of ſtone taken away, ſome newneſs of ſpirit, ſomething of Chriſt Jeſus: Had the Jew found out the entrails of his Religion, he had found Chriſt there over and over; but he dreamed of a National ſalvation, (as I may almoſt ſay,) by virtue of a Covenant that had Inwards in it, but he ſaw little: Let me ſay to you, You have ſpiritual Ordinances, look for Chriſt in them, he is the kernel of all Ordinances: Go to God and pray, Lord it is thy Covenant-promiſe to put thy Law into the Inwards of thy people, Jer. 31. 33. and that there called Inwards, the Apoſtle calls the writing of the Law in the heart and mind, Heb. 8. 10. There are ſome (that are otherways great men) that when they come to die, whither do they fly? Bear me witneſs, I die in the Proteſtant Faith; I die in the Faith and Confeſſion of the Church of England; (which I have pitied them in;) for that ſhews the rightneſs of the Faith which they profeſs, but not the ſavingneſs of their Faith and profeſſion as to them, except they look, as the Jews did, for a National ſalvation, becauſe they are all of the true profeſſion. Others there are, that when they have incorporated themſelves into ſuch a Body, whereof the Characteriſtical mark is a ſeparate opinion from other men, then they think they are come into a ſtate of ſalvation, that they have been in Egypt all this while, now they are come to Canaan: 1 Theſſ. 3. 10. Alas poor ſouls! you will find ſomething elſe wanting, as the Apoſtle ſaith. Others there are that depend much upon a holineſs of their own making, Phariſaically, Papiſtically; I never like this frame; let the holineſs that God hath appointed ſtand, and let us ſtand to that; and when all is ſaid that I can ſay unto you, here muſt be the great work, to find an inward work of holineſs in your ſouls, though the Ordinances or form be [Page] of God, as the Jews were, much more when the holineſs is of your ſtamping; and therefore look for this inward work, that ye be not only the Epiſtle of Chriſt written with ink in Letter, but in the Spirit of the living God, 2 Cor. 3. 2. There are two places that I will give you to ſet home this Exhortation, from the moſt glorious Church that we read of in all the New Teſtament, of higheſt elevation for variety of ſpiritual gi [...]ts and abilities, and they had greateſt blots too; which was the Church of Corinth; to them the Apoſtle gives this Item in 1 Cor. 10. 5. Brethren, I would not have you ignorant that our Fathers (ſpeaking in an Eccleſiaſtical ſence) did all eat of the ſame ſpiritual meat, honoured with Sacraments extraordinary, the Rock, the Manna, and both were Chriſt; Yet with many of them God was not wel pleaſed; and he gives the reaſon of it, for they were tempters of Chriſt; they had ſuch ſins upon them which you may charge upon your ſelves, mutatis mutandis; and yet this Church, though they were ſo high, he humbles them with ſuch an exhortation as might ſhame them, that is, to a ſtrange thing, Examine whether ye be in the Faith. and had Chriſt within them, 2 Cor. 13. 5. We are (I know not how many forms) above that queſtion; and yet be ſure, though profeſſion be never ſo high, that's the main thing to be inquired for, I [...] Chriſt in you▪ you can talk of Chriſt without you, but, as gallant as you are, you muſt prove your ſelves, if Chriſt be in you, and know that he is in you, except you be [...], Reprobates; you are ſaved by a Chriſt in you.

The third Uſe of this Point is for reproof; and I will willingly (though I do it ſorrowfully) put my ſelf into the number of the reproved. Let every man therefore reprove himſelf for the exceeding great outwardneſs in Religion that abounds amongſt us; there is fire wanting [Page] in us: time was (and it was indeed the worſt of times) when Chriſtians, the profeſſors of Chriſtian Religion in England, were practical, and exceedingly addicted to practical holineſs; keeping a ſweet inward communion with God, and among themſelves: their conferences were ſavoury, and their inward experiences communicated were excellent, edifying and building up: and Chriſt was [...] ſet out to ſale in all markets: he was the penniworth held out in all Chriſtian meetings; but in theſe daies (I may not wiſh for perſecution) I may ſay, that the ſtomach (they ſay) makes better digeſtion in cold, than in hot weather: ſo when times are troubleſome and unſafe, the heat goes inward to make good digeſtion: now there is neceſſity to call men to inwardneſs; this and that opinion; this and that conceit; ſuch a controverſie; blowing of a feather up and down between man and man; matters of no concernment (as he ſaid; and he was a very obſerving man,) do ſo take us up, that the tree of knowledg is in greater requeſt then the tree of life, exceptis pauciſſimis omnis c [...]tus Chriſtianorum ſentina vitiorum.

We may ſee our outwardneſs eaſilie, and for it tax our ſelves; our ſabbath diſcourſes what are they, but tales or news: We preachers, preach our parts, and you pray your gifts. Nay St James ſaith, ſometimes you pray your luſts: we ſtudie our religion, that we may conform to riſing times, parties, cuſtomes: we ſet our dials by the countenances of mortal men, and which way that looks we ſet our profeſſion; our worſhip is but a carcaſs, becauſe we are but carkaſſes in it; not anſwerable to that God who is a ſpirit, whom we ſhould ſerve in ſpirit and truth: we conferre our notions or ſome lighter ware when we meet together; we are ſeldome or rare in the duties of ſelf-examination, run over the daily [Page] circuit of our devotion, that we have choſen to perform in our families▪ as a poſt-horſe runs his ſtage; our faſtings are but diſguiſed ſelf-ſeeking; and our Religion it ſelf a kind of Policie: What need I go on to inſtance in thoſe things that you take to be ſo odious: by theſe few we may be convinced of our outwardneſs.

Obſerv. 4 The fourth point that I obſerve is: That in all times, even thoſe wherein religion appeared moſt outwardly carried on, God did both aim at and expect an inwardneſs and real holineſs in his people.

And comparatively did ſet the price and the praiſe upon the inward work: the hidden man was alwaies in Gods accompt the [...] thing of great price, 1 Pet. 3. 4. For as the Apoſtle diſtinguiſhes between ſuch trivial queſtions that bred quarrels between Chriſtians in his time; and ſuch things as the Kingdom of God conſiſted in, Rom. 14. 17. For the Kingdom of God is not meat and drink, but righteouſneſs, and peace, and joy in the Holy-Ghoſt; For he that in theſe things ſerves Chriſt, is acceptable to God, and approved of men: So the ſame Apoſtle ſpeaking of the outward ordinances appointed unto and obſerved by the Jew (as Circumciſion) which was their principal glory, the ſeal of their Covenant (ſtanding the initial ſolemnity, the bond of their obedience to the whole Law) doth yet tell them, that the inward circumciſion, the purity of the heart, the inward work of the ſpirit upon their ſpirit, was as to their ſalvation, and as to acceptance and praiſe with God, farre above that which had ſuch eſteem with men; for though I know that Religion hath an outward part, and an inward; an outward part of poſitive worſhip, as the Religion of the Jewes had, and ours hath; and an outward part of moral and practical holineſs and righteouſneſs: [Page] James 1. 27. Pure Religion and undefiled, is to viſit the fatherleſs and widow in their affliction, &c. as both theirs and ours: and though God require our bodies, which are our outward part, to be a living ſacrifice preſented to him, Rom. 12. 1. yet are the Intrails, and the Fat, the inwards of Religion, (that without which all the reſt is but a carkaſs) of principal eſteem with God; the ſoul denominates and gives being to man: yet his bodie is an eſſential part; but the body without the ſoul is both lifeleſs, and by reaſon of the retinue of death loathſome; ſo it is the regenerating and renewing graces that give to us the life and beautie of a Chriſtian, yet ſo as outward duties of worſhip and of moral life are parts of Religion alſo; but without an inwardneſs of ſpirit and a hidden man to accompany it, they are all dead works, and have no beauty in them. This then is that I ſay, that Religion is an inward thing: Godlineſs heals our outward wayes by putting a bia [...] within the bowl, and the change is from within; it give [...] new principles, new motives, new manner of performance of duties: the graces, the comforts, the ſealings, the experiences, the communion with God and Chriſt, are all inward things: We judge of life by outward manifeſtations, breathing, moving; but the ſeat of life is within.

This point is atteſted to by the teſtimony of three worlds: the heathen world, the Jewiſh, and the Chriſtian world.

1 The Heathens have ſeen and born witneſs, that inward puritie is the cream and fat of all that they call the worſhip of God; the rule of Scholars is, that man is more corrupt in his morals than his intellectuals; for to the lower part of the ſoul, where the affections are, the [Page] dregs do moſt ſettle: they (the heathens) have a Theologie and a form of worſhip of their gods full of folly and vanitie; but the wiſeſt and ſobereſt of them have confeſt, that if God be a ſpirit, he muſt be worſhipped by a pure ſpirit; ſi ſit animus, then puramente colendus; ſo Perſius, who (as the Apoſtle ſaies) was one of the Heathen prophets; Give me (ſaith he) Compoſitum jus, juſque animi, a due compoſure, and honeſty of mind: and for my outward ſacrifice, farre litabe, Ile perform, that with a few grains of Barly or meal: and you may underſtand by Cicero, 2. De natura deorum; and by Seneca, as Lactanctius cites him, what uncontrollable conviction this hath, even with natural men, that honeſty of mind, and moral life is more pleaſing to God, then Hecatombs.

2 Then for the Jew, it is very apparent, how the Prophets call for holy life, and for Circumciſion of the heart, Jer. 4. 4. and how they comparatively undervalue the outward forms in reſpect thereof, Iſaiah 66. 3. To him will I look that is of a contrite heart; but otherwiſe the killing of an Oxe is as the ſlaying of a man, and the offering of a lamb, as he that cuts off a dogs neck: Mic. 6. 7, 8. Will the Lord be pleaſed with thouſands of Rams, &c. He hath ſhewed thee O man what is good, to love mercy, to do juſtice, and walk humbly with thy God: And theſe outward ordinances of worſhip were never intended to continue for ever, as you interpret the word ever; for your ever hath ſometimes an indefinite time, therefore called ever; as the Exod. 21. 6. and Deut. 15. thy ſervant for ever, viz. till the Jubile: but all your typical ordinances had their date and period. God intended to ſhake them down; that remaining things, the everlaſting Goſpel might take place, which cannot be ſhaken, nor are to be [Page] removed, Heb. 12. 27. Its ſaid, Heb. 9. 9. thoſe outward and carnal ordinances were impoſed till the time of reformation or correction, and ſo long they had an excellent end, and uſe; but even then the circumciſion of the fleſh was but, as Philo ſaith, a ſymbol of circumciſion of ſpirit: and as the Apoſtle ſaith of your manna and rock, it was but Chriſt; and ſo of your outward worſhip; the ſhell is valued for the kernel, the bone for the marrow, while the kernel and marrow is in them; and now theſe typical ſymbols, though they be mortua & mortifera, as to their uſe, dead and deadly; yet they are the word of God, and may and do teach very much Goſpel; as the anatomie of a dead man teaches how the parts lie in a living man; yet they continue not of further uſe to you: and it may eaſily appear, that God did intend to draw off this outwardneſs of worſhip, by his taking off, as you account, fine things in the ſecond temple, which were found in the firſt, and the Scripture promiſing a greater glory in the ſecond temple than of the firſt, cannot be underſtood otherwaies, then that the outward glory was exchanged and recompenced by ſpiritual glory through Chriſt, Hag: 2. 9. & conſequently, that the carnal & outward ſhould paſſe into ſpiritual glory, which was both manifeſt, when both the temple, the ſeat of this outward ſervice, was demoliſhed, and the law the dignity of your nation led and ſhewn in triumph by the Roman Conqueror.

As for the atteſtation of the Goſpel Chriſtian that God aimes at inwardneſs, and ſpiritualneſs, eſpecially, I ſhould but make expence of time, and your patience, to prove it; for it is the whole ſcope and drift of the Goſpel, and that covenant which is ſaid to contain better promiſes then the former, hath this as the firſt; [Page] Ile write my law in their heart, and put it in their mind; that is, in their inwards, Hebr. 8. 9. 10. But inſtead of lighting a candle to the ſunne, I ſhall endeavor ſhortly to make a brief Anatomic of this Jew or Chriſtian, that is one inwardly, and how he is diſtinguiſhed from him that is ſo outwardly.

1 1. There is in every true Chriſtian an inward and ſpiritual man; this is called, The new man, Epheſ. 4. 24. The inward, Rom 7. 24. 2 Cor. 4. 16. A dead man may have inward parts, but he hath not an inward man, becauſe there is no ſoul; ſo an outward Chriſtian may have inward parts, a dead knowledge, a dead heart, dead affections, but no inward man, becauſe there is no work of grace in him; and this is called an inward man, becauſe as corruption ſpreading over the whole man is called the old man, ſo this inward renewing grace ſpreading into and over the whole man, the mind, will, affections, is called an inner man; and this inner man is that which knows God, believes in Chriſt, loves, fears, thirſts after grace, delights in Gods Commandments; and hath a continual oppoſition to the old man, counter-luſting, counter-deſiring, and counter-ſtanding it: Chriſt dwells in your hearts, ſaith the Apoſtle; The holy Spirit is within you, ſaith Chriſt; but as the ſoul never is in a dead body, becauſe where it dwells, life is; ſo Chriſt never is in a man that is dead; where he is, life is, there is an inward man; he that hath not in him this inward man, cannot be a Chriſtian inwardly.

2 Secondly, There is an inward work of God that goes to the forming and begetting of this inward man: Outward Ordinances may make a Chriſtian in the Letter, but an inward work makes a Chriſtian in Spirit; I will put my Law in their inward parts, and write it in their [Page] [...][Page] [...][Page]hearts, Jer 31. 33. A new heart will I give you, and a new ſpirit [...] put into you, Ezek. 36. 26. I will put my Law into their minds, and write it in their hearts, Heb. 8. 10. Theſe are Covenant-promiſes, performed to all that are Covenant people: In this inward work we have but the Miniſtry, but the writing is by the Spirit, as it's ſaid, 2 Cor. 3. 3. Miniſtred by us, but written by the Spirit of the living God.

3 Thirdly, In this inward man, wrought by an inward work, conſiſts the being of a true Chriſtian; for without this he that is called a Chriſtian is no more a Chriſtian than he that acts the part of a King is a King; the name of a Chriſtian is given or may follow from the outward profeſſion, but the nature is in this inward man: He that begets, communicates his Nature to the begotten; he that paints a man imploys Art only, but communicates no Nature: God in a Chriſtians new birth, communicates holineſs, which is the Divine Nature; but in an Hypocrite there is nothing but Art (as I may ſay) or ſome outward work; for the outward forms may be painted, yet inward forms cannot; the lineaments of a Chriſtian may be drawn to the life upon the white wall of an Hypocrite; but the inward man, which is that quod dat eſſe, gives being to a Chriſtian, that cannot be, but in a true Chriſtian.

4 Fourthly, He that is inwardly a Chriſtian hath ſome marks of difference and diſtinction from the outward Chriſtian, forma dat diſtingui; this inward work diff [...]renceth him from all ſorts of them that are nominates and Chriſtians outwardly.

Firſt, He is diſtinguiſhed from the carnal Jew or Chriſtian, that profeſſes Chriſt, but lives in ſin; for though the outward Jew, or Chriſtian may hate ſome [Page] ſins; Thou abhorreſt Idols, thou hateſt Popery, and doſt many good works, yet that is out of ſome peculiar and particular indiſpoſition to a particular ſin, and ſome particular approbation or liking of ſome good works; but this hate of any ſin, or this inclination to a performance of any good works, ariſeth not from an inward nature or gracious principle, as it doth in him that is a Chriſtian inwardly; and the reaſon is, that contrariety to ſin which is in a true Chriſtian, ariſing from this inward gracious Nature, is to the whole ſpecies or kind of ſin, and is irreconcileable to any ſin whatſoever; as contrarieties of Nature are to the whole kind, as light is contrary to all darkneſs, and fire to all water; ſo that this contrariety to ſin, ariſing from the inward man, is univerſal to all ſin; though not an univerſal victory, yet there is an univerſal contrariety; victory argues ſtrength, contrariety argues nature; hence it is that an outward Chriſtian may hate one ſin and love another, becsuſe there is not a gracious Nature in him which would be contrary to all: And ſo alſo he may do good works, but not out of a Nature that is in him; for if it were from an inward Nature, there would be an univerſal ſympathy with, and inclination towards God, and all that is of God, his Children, his Commandments, 1 Joh. 5. 12 3. Therefore (ſaith the Apoſtle) I delight in the Law of God according to the inner man, Rom. 7. 22. not a particular good inclination, but the Law in the whole of it: It's the victory of a Chriſtian over corruption may not be full, the performance of good may not be perfect; but the inward Nature of a Chriſtian is to be judged by the univerſal contrariety of [Page] his inward man to all ſin, and his univerſal inclination to God and holineſs; and that univerſal contrariety will beget a combate againſt all ſin; and that univerſall inclination to God, an endeavour to all good; but whether that combat be victorious, or that performance be perfect, though it may be much to ſhew the ſtrength of a Chriſtian; yet it ſhewes not his inward nature; but the other, this univerſal contrariety to ſin, can be in no man but him, that hath an univerſal ſympathy with God, and his whole law, and image in his children; they are both in him that is a Chriſtian inwardly, and they argue an inward nature of grace in him; in which nature he differs from the carnal Chriſtian, who may oppoſe ſome ſins, and do ſome good works out of other principles and reaſons.

Secondly, This inward Chriſtian, is diſtinguiſhed from a moral man, that to his dogmatical faith and profeſſion of Chriſt addeth moral vertue; for there is as great difference between grace and virtue, as between the ſweet flowers ſpread upon a dead carkaſs, and inward life: a man be full of virtue [...], and emptie of grace; as a room exquiſitely painted without light: moral virtue is like flowers of needle work, that are made by art, but never grow from any living root: natural temper, diſpoſition, education, produce moral virtues; but now this inward man of a Chriſtian is, as I may ſay, made up of Chriſt: the knowledge, faith, love, the taſtes and relliſh of Chriſt are the ingredients that make up this inward man [...] all his graces are but extracts out of Chriſt: It is the knowledge of Jeſus Chriſt that alters the properties of moral virtues, and turns them into Evangelical [Page] graces, fruits of the Spirit; as the reaſonable ſoul makes the ſenſitive operations, which otherwayes are in bruits to be the act of a man: I know a Chriſtian may have more roughneſs of nature, and more ſturdineſs of paſſions then is in many a moral man; he that hath more Chriſtianity may have leſs morality; as there is more perfection of animal and ſenſitive faculties in ſome bruits, then in ſome men: I had rather fight againſt ſin by a little of Chriſt in me, then beat luſts and paſſions quite out of the field by the ſtrength meerly of moral virtue; becauſe fighting againſt paſſions by the faith and love of Chriſt argues a Goſpel inward life, which is better then a freedom from vice by a company of dead virtues.

Thirdly, This inward man is diſtinguiſhed from all thoſe common gifts and workings which may be in an outward Chriſtian; for there may be a large knowledge, a kind of dogmatical faith, a mercenary love of God, a worldly ſorrow for ſin, a deſire of ſalvation, and grace, as a bridge to heaven; but there is great difference between gifts and grace: there is no grace but hath a counterfeit, that goes under that ſame name; and that is it which deceives men: for likeneſs is the mother of error, and it's that makes examination ſo hard: knowledge, faith, love, repentance, are to be diſtinguiſhed; for there are that bear the name of theſe, but are not; therefore this light oare is to be diſtinguiſhed from true metal; the Spirit works many things in thoſe whom it unites not to the head; and many have large gifts by diſpenſation [Page] from Chriſt that have no grace by virtue of their union with him, as heat from the body into the clothes one weares; but they do not argue union with the head. Now there is a peculiar knowledg of God, which is by his teaching, which a man may rather feel than diſcribe; there is a love of Chriſt himſelf, not only of his benefits; there is a repentance that riſes out of love; and not out of ſlaviſh fear, and there are deſires of grace for ſervice, and not only for a bridg to heaven; this is the mark of true grace as diſtinguiſhed from common: it caſts out ſelf-love; and as it comes from union, ſo it drawes the ſoul into union and acquaintance with Chriſt himſelf: the moſt intimate corruptions of men are p [...]ide and ſelf, which are not mortified by outward and common graces; nor doth common grace draw into union with Chriſt, but is wholly upon benefits and reward; to ſeek God for God, or love Chriſt for himſelf, is above the power of all common ſhining glorious parts or [...], and [...] proper and peculiar to this inward man.

Fourthly, A Chriſtian inwardly is diſtinguiſhed from the outwardly formed, who in the form of Godlineſs is as well dreſt as the true Chriſtian, frequents ordinances, complies in ritual and formal duties, hath greater parts and abilities than this Chriſtian inwardly we ſpeak of; but yet the inner Chriſtian differs from the outward. 1. In the principle that carries him, which is regenerating grace, a well of wa [...]er that ſprings up in him to everlaſting life. 2. In the motive that impels and conſtrains him, the love of Chriſt; the ſweet [Page] peculiar reliſhes of that love: 3. In the manner, which is with delight in God, in his law, and the commandments are not grievous. 4. In the ends he aimes at, which are not the baſe reſpects of ſelf-love, but the walking with God in communion, and the enjoyment of God his God: but as for the Chriſtian outwardly, he hath no principle, no root in himſelf, Matth. 13. 21. his motives are forrain ſprings and plummets, as your [...]; his manner of performance is but artificial and unſavoury; his ends are like Jehu's, that is, his own; and ſo his faith that he brags of, is but want of temptation; his aſſurance is but confidence in the fleſh; his quietneſs, is but want of examination of his bottom; his joy is the blaze of thorns; his deſi [...]es are but the eructations of ſelf-love. I have thus ſhewn you him that is a Chriſtian inwardly; and now for the uſe.

Uſe 1 Firſt, I would ſpeak to the Jew; but I can find neither Jew outwardly, nor Jew inwardly, as the text deſcribes both; for the Jew outwardly, is not found, becauſe his outward ordinances, which denominated him ſo, are dead and gone; the fall of the temple, to which moſt of them was affixed, broke moſt of them down, and cruſht them to death irrecoverably.

Thoſe that now they hold, as Circumciſion, ſabbath, difference of meats, rules of marriage, &c. They are the ruines of the ruines of their ſtate; and though they were the ordinances of God, are now become their own ſuperſtitions, of no more uſe then heathen Ceremonies, and obſervations; unleſs to teach them that whiles they hold them, Chriſt ſhall [Page] profit them nothing: And for the Jew inwardly, he is not, nor can be; for their Ordinances as now cannot work or convey renewing grace, no more than heathen Rites: Indeed ſalvation was of the Jews, as Chriſt ſaith; and there was a ſpirit ſparingly conferred on ſome; but now to expect any Regeneration, any kernel in the husks now left, any new creature ſhould be in them, that receive not but call Chriſt Anathema, or conſequently ſhould have the ſpirit or any ſaving grace, is as much as to ſay, that a ſtatue of ſtone may beget a living man: And therefore that Doctrine of the Rabbins, That (one calls Peſtilent) whoſoever profeſſes Judaiſm, howſoever he live, ſhall have part in the world to come, which Juſtin Martyr thus expreſſes, that all Abrahams ſeed, [...], &c.

Uſe 2 Chriſtians be not you deceived with outwards and externals, I mean, deceived in your ſelves; groſs ſins may be leſt, ways reformed, Ordinances partaken in, duties done, and yet this inward work be wanting; the heart enlightned, broken, quickned, the will and affections ſanctified, are the things that muſt be ſought after. When a man white-waſhes or paints an old houſe, it's a ſign he means not to pull it down: You can conform to times and cuſtoms of Religion, and begin to varniſh over a rotten heart; but that is a ſign you mean not to pull all down and build new: Is it ſome ends that you have ſet up that makes you cry up Religion? This is but outward vvork, this makes you but a Jew outwardly; this is but to thaw on the ſunnie ſide of the houſe, and to freeze on the other: Learn vvhat the inward part of godlineſs is; A ſoul taken vvith [Page] Chriſt himſelf, ſavouring the thing [...] of the Spirit, his graces, his vvays; enquire after inward experiences, and vvhat difference there is between the Word preached, and the Word engro [...]ed, between Baptiſm of vvaſhing, and that which is cleanſing within; for the Ordinances are but as a mould, that caſts a man into the very ſhape of themſelves, and forms an impreſſion ſpiritual like themſelves.

Uſe 3 Have you this inward man? are you Chriſtians inwardly? Shew not your Opinions, and Notions, and Forms: Have you the inward work? Is the work of Regeneration paſſed upon you? are you drawn into union and acquaintance with Chriſt? have you felt any moulding and faſhioning of your hearts into the Image of Chriſt? Be not deceived in names equivocal; there is a knowledge, a faith, a repentance, a form of Religion that belongs to the Jew outwardly; and there are ſuch graces as are in the Chriſtian inwardly, and none elſe; they have their proper marks, as I have ſhewn you: There is a world of Forms now reigning; Religion runs out into leaves and notions; I would have no man to flatter himſelf, that though he make no ſhew; yet he hath it within; no, no, ma [...]e me believe a dead man lives, and then I will believe that there can be Grace without a change of the whole man inward and outward. I am ſad to ſee Religion cut in pieces, and Chriſts Garment not only divided, but his bones broken, Haereſies, Blaſphemies, playing at Tennis with Religion, bandying this way and that way, one Opinion unchurching another, and all in confuſion, women Propheteſſes, and what [Page] not? I cannot but wonder there is no hedg: God ſtir up ſome Phineaſes to be zealons for God, and his Church, and truth, before not only Government, but Doctrine too, and truth of Religion be diſputed and baffled out of doors. For your parts, I cannot exhort you better than to mind the inwards of Religion, ſelf-denyal, faith, love of God, and to be built up in them; hold the vitals, hold the head; and though all the world reel into pieces, you have that will ſave your own ſouls.

Uſe 4 Comfort to him that is a Jew inwardly; his are the Promiſes, they are made to the Chriſtian inwardly; many may excel you in parts, and yet have no inward man in them; they are nothing; he is the Jew that is one inwardly; when all is done, thou art the Chriſtian in whom Chriſt dwells by faith, governs by love, and builds by comforts and hopes that will never fade; as David ſweetly, Pſal. 51. 6. Th [...]u deſirest truth in the inward parts, and in the hidden part thou haſt made me to know wiſdom: You that have this inward man, adorn that, 1 Pct. 3. 3 [...]4. Let it not be the adorning and plaiting of the hair; but let it be the hidden man of the heart, in that which is not corruptible, in a meek and quiet ſpirit that's of price with God; this is the Gentlewomans Looking-glaſs. Again, When men judge you, this will comfort you, in 1 Gor. 4. 5. The Lord will bring to light the hidden things of darkneſs, and then every man ſhall have praiſe of God. When afflictions break the outward man, 2 Cor. 4. 16. the inward man ſhall be renewed. When endeavours fail, and performances of duty prove uncomfortable, yet this will comfort, Rom. 7. 22. I delight in the Law of God according to the inner [Page]man. He that hath an inward man hath work, hath comfort; work to take him up if he follow it, that he ſhall not attend to wild fancies and conceits; and comfort to refreſh him in all times and conditions; and the leaſt is not, that His praiſe is of God.

FINIS.

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Title statement

Gods drawing, and mans coming to Christ discovered in 32 sermons on John 6. 44 : with the difference between a true inward Christian, and the outward formalist, in three sermons on Rom. 2. 28, 29 / by ... Richard Vines ...

Vines, Richard, 1600?-1656.

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1662

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2005-12 (EEBO-TCP Phase 1).

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A65061

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Wing V550

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— Gods drawing, and mans coming to Christ discovered in 32 sermons on John 6. 44 : with the difference between a true inward Christian, and the outward formalist, in three sermons on Rom. 2. 28, 29 / by ... Richard Vines ..., Vines, Richard, 1600?-1656., Baxter, Richard, 1615-1691..

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[12], 335 p.

A. Roper ...,. London :: 1662.. (Errata: prelim. p. [4].) (Advertisement: prelim. p. [12].) (Includes bibliographical references.) ("Reader" signed: Rich. Baxter.) (Reproduction of original in Huntington Library.)

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