The Good of Early Obedience, Chapter 13
CHAP. XIII.
Shews the truth of our ſubjection to Jeſus Chriſt by ſome things neceſſarily antecedent to it.
Secondly, I come now to a particular and diſtinct anſwer to the queſtion, How a man may know that he is indeed under the Yoke of Chriſt.
There are two ways by which you may make a judgment of your ſelves.
A Priori.
A Poſteriori.
1. By ſuch things that always precede it, and are antecedent to it, or cauſal of it.
2. By ſuch things as are the natural effects and conſequences of it.
Firſt, By ſuch things as are antecedent to it. For you muſt know that taking up Chriſts Yoke is not preſently done; it is not the next work of a carnal ſinner: there are many things to be done in him and upon him before this work can be done by him. No natural man as ſuch can bear Chriſts Yoke; it is impoſſible, and that will appear in two things.
Firſt, There is a deficiency of ſtrength to it.
Secondly, There is an utter enmity againſt it.
1. There is a deficiency of ſtrength and power to it. Sin hath made ſuch a waſt upon the nature of man, that it is utterly impotent to any good: and hence every duty is an intolerable burden, becauſe there is no ſtrength to bear it. So the natural man is dedeſcribed, as one without ſtrength, Rom. 5.6. While we were yet without ſtrength, Chriſt dyed for the ungodly; and the eighth verſe explains the ſenſe of it; While we were yet ſinners Chriſt dyed for us: So that to be a fallen ſinner, and to be without ſtrength are the ſame thing. No ſinner can take up Chriſts Yoke, becauſe of a deficiency of ſtrength for it; there can be no obeying Chriſt but by a ſtrength received from Chriſt, Surely ſhall one ſay in the Lord I have righteouſneſs and ſtrength.Iſai. 45.24.
2. There is an utter enmity againſt it. You cannot more truly give a deſcription of a carnal ſinner by any thing, than by his enmity to God and Chriſt; and therefore it is the uſual phraſe of Scripture to call ſinners Gods enemies. Rule thou in the midſt of thine enemies, Pſal. 110.2. Thine arrows are ſharp in the heart of the Kings enemies, Pſal. 45.5. Thoſe mine enemies, that would not I ſhould reign over them, Luke 19.27. When we were enemies we were reconciled to God, Rom. 5.10. The Covenant and friendſhip that was at firſt between God and man being broken by ſin, an enmity muſt needs enſue upon it. It is the buſineſs and deſign of ſin to make and keep enmity between God and the creature, and mark how the Apoſtle demonſtrates the truth of this enmity in natural man to God, Rom. 8.7. The carnal mind is enmity againſt God, for it is not ſubject to the Law of God, nor indeed can be.
It is not ſubject, and it cannot be ſubject to the Law of God.
Firſt, It is not ſubject to the Law of God, and this is a plain conviction that there is an enmity. That which oppoſes God, and the Law and rule of God in the heart, what is that but enmity? for as friendſhip conſiſts moſt properly in willing and nilling the ſame things*Idem velle, & idem nolle, eſt vera amicitia.; ſo enmity doth moſt properly conſiſt in an oppoſition of will, in willing and nilling the contrary. So that for the will of man to lye contrary to the Law of God is an undeniable proof of enmity againſt him. Who were they that ſaid, Let us break his bands, and caſt away his cords from us? Pſal. 2.3. He tells you verſe 2. they were ſuch as ſet themſelves against the Lord and againſt his Chriſt. And are not they enemies?
Secondly, As it is not ſubject, ſo the carnal mind cannot be ſubject to the Law of God. And why? for five reaſons.
Firſt, Becauſe of the blindneſs of the mind; ſin hath put out that light that ſhould guide the ſoul, and conduct it to God. A dark mind is ever accompanied with a diſobedient heart. There is none that underſtands, Rom. 3.11. and what follows? They are all gone out of the way. So Epheſ. 4.18. Having the underſtanding darkned, being alienated from the life of God through the ignorance that is in them. He that hath nothing of the light of God, can have nothing of the life of God; and where there is no ſharing in the life of God, there can be ſubjection to the Law of God.
Secondly, Becauſe of the corruption that is in the will, which ſets it againſt every thing of God. We will not that this man reign over us, Luke 19.14.
Thirdly, It is from the diſorderedneſs of the affection, they are all depraved, no love for God; and where there is no love to God, there can be no ſubjection to the Law of God.
Fourthly, Becauſe of the ſpirituality of the Law of God; The Law is ſpiritual, ſays Paul, but I am carnal, Rom. 7.14. And what he ſpeaks of his frame, is true of the natural mans ſtate, it is carnal; and how can a heart that is carnal be ſubject to a Law that is ſpiritual?
Fifthly, Becauſe it is under the prevailing power of a contrary Law, the Law of ſin and luſt rules in every carnal heart; they are under the Dominion of ſin, and therefore cannot be ſubject to the Law of God; theſe are the two Maſters that our Lord Chriſt ſays no man can ſerve, Matt. 6.24.
Every natural man is wholly under the power of ſin, and how then can he be ſubject to the Law of God? And if he cannot be ſubject to the Law of God, then much leſs can he be ſubject to the Yoke of Chriſt. If the carnal mind hath an enmity to the former, it muſt needs have a greater enmity to the latter; becauſe the Law of Chriſt lies more contrary to his inclinations than the Law of God doth. The Law of God was once written in the natural mans heart, the Law of Chriſt never was; there are ſome notions of the Law of God ſtill left in the heart, and ſomewhat in every man that doth leſs or more ſide with it, and lead to it. But there are no notions of Chriſt, nothing in man that dictates the leaſt duty with reſpect to Chriſt and the Goſpel.
So that you ſee plainly it is not the ſinners next work to take up Chriſts Yoke. He muſt firſt be prepared for it, for till then he will never be brought to a free and full ſubjection to Jeſus Chriſt. It is the diſpoſition of man never to come to Chriſt but at ſecond hand; no man comes to Chriſt firſtly and immediately, till he comes under ſome ſuch preparations as carry conſtraint and compulſion in them.Luk. 14.23. Compel them to come in.
Though the ſoul when it doth come, it comes freely; it is a free act of the will; there is no forcing a ſinner to come to Chriſt againſt his will; if he comes it muſt be freely; yet he is always compell'd to come before he doth come: Jacobs Sons went down freely into Egypt, yet they were under a great compulſion, the Famine drove them. The Prodigal returned moſt freely to his Fathers houſe; and yet he was under compulſion, he muſt have ſtarved elſe, Luke 15.17, 18. I periſh with hunger, I will ariſe and go to my Father.
I will ariſe and go; there he comes freely.
I periſh with hunger; there is the compulſion.
None ever came to Chriſt meerly upon the tender of Chriſt, but as under ſome compulſion; now what is that which compells a ſinner, one that hath been a blind ſinner, a rebelling ſinner, to come to Chriſt and take up his Yoke? they are thoſe preparatory works which are done upon the heart of a ſinner by Chriſt and his ſpirit; till which, no ſinner ever doth or can ſubmit to him, or own him.
Now I ſhall reduce theſe works, which I call preparatory for ſubjection to Chriſt, to three heads, and ſpeak a little diſtinctly to each of them, that ſo you may know how to make uſe of them in the tryal of your ſtate.
The firſt is, The enlightening the mind.
The ſecond is, The convincing the Conſcience.
The third is, The inclining the will.
1. There is a ſaving illumination of the mind. There can be no coming to Chriſt out of the darkneſs of a natural ſtate, till the light of God break in to ſhew us the way. Spiritual things cannot be diſcerned by natural light. The natural man receives not the things of the ſpirit of God, 1 Cor. 2.14.for they are fooliſhneſs to him; neither can he know them becauſe they are ſpiritually diſcerned. The object is ſupernatural, God in Chriſt, and the myſteries of the Kingdom; and therefore cannot be diſcern'd but by a ſupernatural light;Pſal. 36.9. In thy light we ſhall ſee light. By nature we know little of God, but nothing of Chriſt,2 Cor. 4.6. or the mind of Chriſt, till God who commanded the light to ſhine out of darkneſs ſhine into our hearts. The firſt creature that God made in the World was light, and the firſt work of God in the ſoul is light. The will of man is foreign, a rational appetite; it is acted by the guidance of the mind, and therefore God deals firſt with the mind and underſtanding of man. And hence it is that Chriſt is made a Prophet as well as a King: he doth not ſubdue the will meerly by an unaccountable power, but by a ſaving light.
And becauſe the mind muſt firſt be inlightned in this work, therefore Chriſt firſt appears in the office of a Prophet; not only revealing the will of God, as a rule of obedience, but inlightening the mind to ſee the reaſonableneſs of complying with the rule. He doth not only bring light unto the ſoul by the revelation of the word, but he brings light into the ſoul by the communication of his ſpirit. We have received the ſpirit of God that we may know the things that are freely given to us of God.1 Cor. 2.22.
This I call a ſaving illumination; for that light which the Lord works in ſuch as are brought home to Chriſt, is of a ſaving nature, and hath ſaving effects.
Firſt, It is in its own nature as ſaving as any Grace in the will or affections; for it is a work of the ſame ſpirit, and wrought for the ſame end, to bow the ſoul to Chriſt. It is an eſſential part of that Image of God after which we are renewed, Coloſ. 3.10. And have put on the new man which is renewed in knowledge, after the image of him that created him.
So that this light differs not only gradually but ſpecifically from the higheſt light that is in hypocrites and formal profeſſors. A hypocrite may have much notional knowledge, great meaſures of light in ſpiritual things, from the common work of the ſpirit; but in the higheſt degree of it, it is not ſaving; for as to ſaving light, ſo he is in darkneſs until now.
Secondly, It hath ſaving operations and effects, and that both as to believing and obeying.
Firſt, As to believing. They ſhall all be taught of God, and what then? John 6.45.every man that hears and learns of the father, comes to me. This coming to Chriſt is believing; and this believing is the fruit of Gods teaching, ſo that this is a ſaving operation.
Secondly, As to obedience. As it is ſaid of the two blind men whom Chriſt cured, that as ſoon as they had received their ſight, ſtraight way they aroſe and followed him. Matt. 20.34.David ſays, the ſun ariſes and man goes out to his labour till the evening, Pſal. 104.22, 23. when the ſun of righteouſneſs ariſes in the heart, it is ſo. So that this is a ſaving operation.
Now let this be a rule of tryal for young ones; have you been prepared for ſubjection to Chriſt by a ſaving illumination? do you know any thing of being called out of darkneſs into his marvelous light? 1 Pet 2.9.can you ſay, I was blind, John 9.25.but now I ſee? the ſoul that is ſavingly inlightened, it ſees that in ſin it never ſaw before, it ſees that in Chriſt it never ſaw before. That ſoul is far from the Yoke of Chriſt, that was never inlightened with the light of Chriſt.
2. The ſecond thing is the convincing of the conſcience. Where the ſoul is brought to take up the Yoke of Chriſt, it is the fruit of through convictions. There muſt be a threefold conviction wrought upon the ſinner before ever he will ſtoop to Chriſt. A conviviction of ſin, a conviction of righteouſneſs, and a conviction of judgment, this is through conviction; and all conviction ſhort of this leaves the ſoul ſhort of Chriſt. And therefore when ever the ſpirit of God comes to convince the ſoul to converſion, he convinces of all theſe, as you ſee John 16 8. When he is come he will convince the world of ſin, and of righteouſneſs, and of judgment.
Firſt, He convinces of ſin. This is the next end of illumination. He ſets up a light to ſee ſin, and then applys the guilt of ſin to the Conſcience: for though a man lies under the infinite guilt of ſin, and the dreadful wrath of God for it, yet till the ſpirit of God do ſet this home upon a mans Conſcience, he never ſees his condition, nor conſiders with himſelf what to do. No, it is the being pricked at heart that cauſes this, Acts 2.37. When they heard this they were pricked in their heart; and what then? then they cry out, men and brethren what ſhall we do? And therefore the ſpirit firſt deals with a man about his ſins; ſo he did to the firſt ſinners, he opens their eyes to ſee their nakedneſs and ſhame, their ſin and miſery, before the ſeed of the woman is promiſed.Gen. 3.10.15. There is one inſtance inſtead of a thouſand, and that is of Paul; I call it ſo, becauſe he tells you that Jeſus Chriſt ſet him up for a pattern in his dealing with ſinners.1 Tim. 1.16. And therefore look how Chriſt dealt with him to bring him under his Yoke, and ſo he deals with all.
Now the firſt great work upon Paul was conviction of ſin. The Spirit of Chriſt by the word, ſet ſin home upon his Conſcience, and there the work began. This is meant by the coming of the Commandment, Rom. 7.9 When the commandment came, ſin revived and I dyed. You may ſee it more particularly expreſſed in Acts 9.3, 4, 5, 6. There ſhined round about him a light from heaven, and he fell to the earth, and heard a voice ſaying to him, Saul, Saul, why perſecuteſt thou me? and he ſaid, who art thou Lord? and the Lord ſaid, I am Jeſus whom thou perſecuteſt, it is hard for thee to kick againſt the pricks. And he trembling and aſtoniſhed ſaid, Lord, what wilt thou have me do? Here's a light and a voice; there ſhined a light from heaven, and he heard a voice; this did the work. Here's illumination and conviction. The light makes the blind eye to ſee, and the voice makes the deaf ear to hear. The voice comes through the light. And what ſays the voice? Saul, Saul, why perſecuteſt thou me? I am Jeſus whom thou perſecuteſt. There are two things in this voice.
Firſt, It ſingles out the perſon, and applies guilt in a particular manner. Saul, Saul, why doſt thou perſecute me?
Secondly, It ſingles out a particular ſin, and that is his perſecuting Chriſt in his Saints. And upon this the conviction ſticks, and fills him with terrour; he falls a trembling and is aſtoniſhed, and crys out, Lord what wilt thou have me to do?
Now pray mind; the manner of Chriſt's dealing with Paul was exemplary; it was to be a pattern. He tells us ſo, 1 Tim. 1.16. For this cauſe I obtained mercy, that in me first Jeſus Chriſt might ſhew forth all long-ſuffering for a pattern to them which ſhould hereafter believe. It is as if he ſhould ſay, look how God dealt with me; ſingled me out, ſtopped me in the heat of my wickedneſs, applyed guilt particularly to me, and ſo made me ſee my ſelf loſt: So he will deal with all ſuch ſinners as he brings home to Chriſt. I am ſet up for a pattern.
So then there are theſe two things in conviction as we may learn from this patern.
1. A ſingling out the perſon, charging ſin particularly; thou art the man. And indeed where conviction of ſin is throughly wrought, the word is as particularly applyed to the ſoul as it was to Saul, when it called him by name; and it is this that is called the coming of the commandment. It comes home, and ſingles out the ſinner, as if it ſaid, thou Thomas, thou John.
2. There is in conviction moſt commonly a ſetting home ſome particular ſin upon the Conſcience. For we ſay Generalia non pungunt; convictions don't lye in a general charge. Indeed in the progreſs of the work all ſin is ſet home:Iſai. 4.4. for the ſpirit is a ſpirit of judgment, and therefore every ſin muſt come under the judgment of the ſpirit. He holds the glaſs of the Law before the ſinners eyes till he makes him ſee all; not only the ſins that break out, but the luſt that is within; not only the wickedneſs of his life, but the plague of his heart, and the ſin of his nature. But yet he firſt begins with ſome particular ſin. And uſually (though the methods of the ſpirit are herein very various) he begins with ſome chief ſin.
Thus when Chriſt would deal effectually with the woman of Samaria, he begins with that which was her chief ſin, her living in Adultery;John 4.18. The man thou now haſt is not thy husband. Thou haſt had five Husbands, and yet after all thou liveſt in Adultery. This word ſtruck her to the heart, and by this ſhe was led into a ſight of all her ſins; for ſaid ſhe (v. 29) Come ſee a man that told me all that ever I did. Thus he dealt with thoſe Jews, Acts 2.23, 37. and thus with Paul as I ſhewed you. And indeed there is admirable wiſdom and grace in this.
That ſin which is a mans chief ſin he will ſtick faſteſt to, and part with all other to ſave the life of that; and therefore the work of conviction is never effectual till a man be made throughly ſenſible of that.
Beſides, that ſin that a man loves moſt, he will act moſt, and that wounds Chriſt moſt. Now the ſpirit takes that arrow that wounds the heart of Chriſt moſt, and makes it fall upon the head of the ſinner that ſhot it againſt him. Thus God happily out-ſhoots us in our own bow, whilſt the arrows of our ſins that wound Chriſt's heart, are taken and made the arrows of the almighty to ſtick in us and drink up our ſpirits.Job 6.4.
This is the uſual way of the Lord. Nor can it be proved out of the Scripture that any who have arrived at capable years, have ever been called home to Chriſt any other way than by conviction of ſin firſt. It may be with ſome it hath been in a more ſecret and gentle way; or it may be the remedy hath been propounded together with the diſcovery of the malady; ſo that ſome have not been able to diſtinguiſh of things: yet this doth no way enervate the truth of what we affirm.
And though we read in Scripture of ſome that were effectually brought into Chriſt, whoſe convictions we read nothing of; as Lydia, and Zacheus, &c.Nortons Orthod. Evangeliſt. p. 139. yet it doth not therefore follow that they were not convinced of ſin before their receiving Chriſt, becauſe their convictions are not mentioned. It muſt neceſſarily be ſuppoſed, for that no man can cloſe with Chriſt without a ſight of the need of him; and no man can ſee the need of Chriſt with a ſight and ſenſe of ſin. They that be whole need not a Phyſician but the ſick. Matt. 9.12.And Chriſt ſays,V. 13. he came not to call the righteous but ſinners to repentance, that is, ſenſible ſinners.Iſai. 40.3. This is that which prepares the way of the Lord into the ſoul, and makes ſtrait in the deſart a high way for our God.
Here then you have another rule to try your ſelves by. Have you ever been prepared for a cloſe with Chriſt by a through conviction of ſin? hath the Spirit of the Lord been at work in your hearts? have you ever felt the commandment come with power? have you ever been made to ſee your ſelves loſt? thus it hath been leſs or more with all that are brought to take up. Chriſts Yoke; conviction of ſin muſt firſt make us weary of ſins Yoke, before ever we can take up Chriſts Yoke.
Secondly, Nor is this enough to bring the ſoul to Chriſt; but there muſt be a conviction of righteouſneſs, as well as of ſin; or elſe the work would be ſpoiled, and to no purpoſe, ſave to bring the ſoul to deſpondency. The ſpirit would not only be a ſpirit of bondage but a ſpirit of deſpair; and therefore he doth not only convince of ſin, but alſo of righteouſneſs; both of the need the ſinner hath of it, and of the fulneſs of it.
Firſt, Of the ſinners need of it. And indeed when a man is thus ſick, it is eaſy to ſhew him the need of a Phyſician. Only the miſery is, we are apt to uſe wrong remedies. When a diſeaſe is deſperate we run to ſuch Phyſicians as are next; like the poor woman with her bloody iſſue, Mark. 5.25.runs from one Phyſician to another, and what is ſhe the near? why the iſſue of her purſe was dryed up, but not her iſſue of blood; ſhe ſpent all ſhe had upon them, V. 26.and yet grew worſe. And it will always be ſo in theſe maladies; no created medicine ſhall avail in that diſeaſe, which Chriſt himſelf will have the honour of curing. And therefore purpoſes, reſolutions, legal repentings, ſelf righteouſneſs, and all ſelf deviſed means which the ſinner is wont to run to for eaſe in this caſe,Job 6.20. ſhall be in vain and to no purpoſe.
This is another degree of the ſpirits work, whereby all the proud helpers do ſtoop under him, as it is Job 9.13. he makes him ſee himſelf loſt, and no help at hand; that ſo he may go for help where God hath laid it;Pſal. 89.19. I have laid help upon one that is mighty. And indeed nothing ſo convinces the ſoul of the need of Chriſts righteouſneſs, as the experienced inſufficiency and emptineſs of all other remedies. Then ſhall they know that I am the Lord, when is that? when all her helpers ſhall be broken, Ezek. 30.8. And for a poor thirſty ſoul to find all brooks dryed up and failing, oh what would he then give for one draught of this living water?
Secondly, He convinces of the fulneſs of this righteouſneſs, that there is enough in it to juſtify and ſave the vileſt of ſinners that lay hold of it. For it is an infinite righteouſneſs, ſo that no ſin can exceed it; and it is an everlaſting righteouſneſs, ſo that no ſin can waſt it. And indeed there is nothing becomes a more ſutable incouragement to a ſoul made empty, and naked, and ſtript off all, than to ſee a fulneſs of righteouſneſs in a Redeemer. For that is the firſt queſtion an undone ſinner makes about Chriſt. What is he? what hath he done? what is the virtue of his blood? is he able to ſave and recover ſuch an undone wretch as I am? juſtice I dread, but can't ſatisfy it: mercy I need, but can't merit it: I have an unſupportable burden of guilt, but can't remove it: can Chriſt remove this curſe, and make my peace with God? can he be a City of refuge to me from that avenger of blood that purſues me?
Now in anſwer to all theſe ſolicitous inquiries of a ſoul diſtreſſed by ſin, the ſpirit convinces of righteouſneſs; of the infinite fulneſs and ſatisfactorineſs of it, by an undeniable argument, for that it hath ſatisfied the infinite juſtice of God, as appears evidently in this, that he is gone to the Father, John 16.10.and ye ſee him no more.
Here then you have another rule to try by; they that have taken up the Yoke of Chriſt, are ſuch as have been made to ſee the need of the righteouſneſs of Chriſt. That this, and none but this can ſtead the ſoul.
Now pray conſider, have you that are young ever been convinced of righteouſneſs? may be you have been convinced of ſin; alas, what is that without this? you have felt the wound, but have found no plaiſter: and however you have skinned it, it is far from healing. Have you ever been made to ſee the need, the fulneſs of Chriſts righteouſneſs? that your all as to life and hope lies there? that this righteouſneſs hath fulfilled the law of God for you? that this righteouſneſs hath ſatisfyed the juſtice of God which you could never have done? that this righteouſneſs hath not only redeemed you from Hell, but hath purchaſed for you all Grace and Glory; Grace here and Glory in Heaven? and that this is the righteouſneſs you muſt be found in, if ever you are taken into favour with God? this is the true notion of being convinced of righteouſneſs. Now what do you experience of this work of the ſpirit? for let me tell you, it is not enough to be convinced of ſin, but it muſt be of righteouſneſs alſo: this is as needful as that to bring you to Chriſt. Many are convinced of ſin, and what do they under ſuch convictions? why they betake themſelves to repentings, and hearing, and praying, and reforming, and then think the wound is healed, and their ſtate ſafe. Ah poor creatures! this (though good in its deſigned and appointed uſe) if this be all they have to truſt to, it is as ſurely a way of periſhing as any other. Why then do ſo many betake themſelves to this way, and reſt in it? alas it is becauſe they never were convinced of righteouſneſs; and they that were never convinced of the righteouſneſs of Chriſt, never yet took up the Yoke of Chriſt.
Thirdly, Nor is this enough to bring the ſoul into ſubjection to Chriſt, to convince it of ſin, and then of righteouſneſs; but it muſt be convinced of judgment too. What is that you'l ſay? not to meddle with the various ſenſes that others give of it. By judgment here I underſtand the work of grace and ſanctification in the Believer. And indeed I ſee not how any other of thoſe ſenſes that are commonly put upon it can ſo well agree with it as this: for the office of the ſpirit here is to carry on the work of conviction ſo as to put honour upon Jeſus Chriſt in all his offices. In convincing of ſin he puts honour upon him as a Prophet; in convincing of righteouſneſs he puts honour upon him as a Prieſt dying for ſin; and in convincing of judgment▪ he puts honour upon him as a King renewing and working Grace in the heart. And the Holy Ghoſt uſes the ſame word in the ſame ſenſe elſewhere. As in Matt. 12.20. A bruiſed reed ſhall he not break, and ſmoaking flax ſhall he not quench, till he ſend forth judgment to victory, till the work of ſanctification be prevalent over all luſts and corruptions. So that by judgment the work of ſanctification is intended; and the following words clear it,John 16.11. for then the Prince of this world is judged▪ And indeed there is as great need of conviction of judgment as there is either of ſin or righteouſneſs: for if a man be not convinced of ſin, he will never be weary of it: if he be not convinced of righteouſneſs, he will never ſeek it: and if he be not convinced of holineſs, he will never labour after it. When once a man is convinced of righteouſneſs, the next work is believing in Chriſt: and when once he is convinced of holineſs, the next work is taking up the Yoke of Chriſt. And therefore whereever any ſoul is brought to take up the Yoke of Chriſt, it is the fruit of the ſpirits work convincing of the neceſſity of holineſs.
So then here is another rule of tryal. They that have taken up the Yoke of Chriſt, are ſuch as have been made to ſee a neceſſity of holineſs as well as of righteouſneſs. That it is not enough to be pardoned, and to have their perſons accepted; but they muſt be changed, their natures renewed. Indeed no man will take up Chriſts Yoke without ſuch a conviction as this. Convince him of righteouſneſs, and then he will ſeek to be ſaved by Chriſt; but if he be not convinced of the neceſſity of holineſs, he will never be brought to obey Chriſt.
Many a man is convinced of ſin, and yet not convinced of righteouſneſs; that man never comes to Chriſt. And many are convinced of ſin, and of righteouſneſs, and yet are not convinced of judgment; theſe ſee the need of the blood of Chriſt to take away guilt, but they ſee no need of the Grace of Chriſt to renew their hearts; and theſe will never take up the Yoke of Chriſt. But when the ſpirit of the Lord carries on the work to a through conviction, both of ſin, and of righteouſneſs, and of judgment, then it is that the ſoul is made willing to take up the Yoke of Chriſt. And this brings me to the third preparatory work, whereby a man is fitted to take up this Yoke.
3. The third thing is the inclining the will. There can be no taking up the Yoke of Chriſt till this be done: for wherein lies our ſubjection to Chriſt? but in a conſent of will to take him for our Lord as well as our Saviour; and yielding a ready obedience to his laws, as well as relying on his merits. And herein the moſt difficult part of converſion lies, to bring the will to a free ſubjection to Jeſus Chriſt. There is no part ſo vitiated and corrupted by the fall as the will. The blindneſs of the mind, the ſtupidneſs of the conſcience is not ſo great as the obſtinacy and rebellion of the will. By nature we are willingly ſubject to no Law but the Law of the members; to no will but the will of the fleſh. Iſrael would none of me, Pſal. 81.11. foreign had no will to me; We will not have this man to reign over us, Luk. 19.14. Ye will not come to me that ye might have life, John 5.40. It is not ſubject to the Law of God, nor indeed can be, Rom. 8.7. There is that enmity and oppoſition, that reluctancy and ſtoutneſs of ſpirit againſt Chriſt and his ways, ſuch proneneſs to evil, and averſneſs to good, ſuch ſtrong prejudices, ſuch deep reaſonings, ſuch ſolicitations of Satan, ſuch downright rebellion, that a voluntary ſubjection to Chriſt is an impoſſible thing,Pſal. 110.3. till God puts forth the all conquering arm of his power, and ſubdues the ſoul to himſelf.
So deſperately bent is the heart of every natural man againſt Chriſt, and ſo ſtrongly under the impulſion of indwelling luſt to vitious practices, that neither the promiſes of life and ſalvation can allure it, nor the threatenings of Hell and Damnation deter it: no fear, nor hope, no danger, nor reward can ſtop it till an Almighty power do it. And therefore to talk of moral ſuaſions as ſufficient to ſubdue and bring the will over to Chriſt, is an idle dream of ſuch as either never felt the day of Chriſts power in their own ſouls, or elſe contradict their own experiences. There is no power can reach to pull a man out of the hands of his ſin, but the power of the ſpirit of God. As no man can convert himſelf, ſo no means can reach to do it; by the ſame reaſon that any one man periſheth in the enmity of his will to Chriſt and holineſs, all men would if left to themſelves; becauſe there is the ſame original enmity to the things of God in all as there is in any.
And therefore the government of Chriſt in the ſoul is not by choice and conſent firſt had, but by power and conqueſt. As it was with Iſrael, God promiſeth them the land of Canaan for a poſſeſſion; but it was not a land uninhabited, that they might go and poſſeſs at pleaſure, without any more to do; no, but the Canaanites and the ſons of Anak dwelt there, and had it in poſſeſſion; and therefore if they will have it, they muſt fight their way into it. Thus it is here,John 17.6. the elect are Chriſts by donation, given to him by the Father; and his by right of Redemption, for he dyed for them, and bought them with a price;1 Cor. 6.20. but yet Satan hath the poſſeſſion, and by the power of ſin and luſt detaineth Chriſts right; So that if Chriſt will be poſſeſſed of his right, it muſt be by conqueſt. And therefore his firſt entrance into the heart is by way of victory. Hence ye read of one ſitting upon a white horſe, with a Bow, and a Crown, and he went forth conquering, and to conquer. Rev. 6.2. This is the Lord Chriſt. He is ſaid to ſit upon a white horſe.] a horſe betokens war: a white horſe, betokens victory and triumph. And he is ſaid to have a Bow and a Crown,] the Bow is an inſtrument of war; the Crown is a token of Government. The Bow ſtands before the Crown, to ſhew us that where-ever Chriſt reigns in any heart, it is by conqueſt and victory firſt obtained; The Bow makes way to the Crown.
Every Soul is firſt a Captive to Chriſt, before it is a Subject. Bringing into captivity every thought, to the obedience of Christ. 2 Cor. 10.5. VVe never ſubmit to his Scepter, till we are firſt overcome by his power. They ſhall be a willing people in the day of thy power. Pſal. 110.3. It is a mighty power that brings the ſinner to a ſubmiſſion and reſignedneſs of will to Chriſt. The Soul is firſt Captivated by his power, and then freely ſubmits to his termes. This Royal Fort of the will is never yielded up, nor the everlaſting doors of the heart ſet open for the King of glory to come in, till his power makes way for his preſence: and therefore this King of glory is ſaid to be The Lord ſtrong and mighty, the Lord mighty in battel. Pſal. 24.8. It is his mightineſs makes him appear glorious. We ſhould never own him, nor open to him as King of glory, if we did not feel his might by way of victory. He alwayes firſt makes his entrance as the Lord ſtrong and mighty, and then the everlaſting doors are ſet open to him to come in as King of glory.
So that it is manifeſt that the Government of Chriſt in the heart is firſt by way of conqueſt. Not that this is done by any violent compulſion (it implies a contradiction that the will can be compelled) but by a ſupernatural power ſweetly attemper'd, in its manner of working, to the nature and diſpoſition of the will; whereby the obſtinacy is cured, the enmity taken away, and the will brought over to a free ſubmiſſion to Jeſus Chriſt. Thus God works in us to will. Phil. 2.13.So that it is an act of omnipotent Grace in regard of God; and yet the will hath ſtill the dominion of its own act. It is not forcibly compelled, but worketh by a ſelf-motion, to that to which it is actuated by the power of Divine Grace. And when the mind is thus ſavingly inlightened, and the Conſcience effectually convinced, and the will by the powerful quickening of God ſweetly framed for a full conformity and obedience to the divine will, then is a man throughly prepared and fitted to take up the yoke of Chriſt.
And this is one way by which you may make a judgment in this matter. If the mind hath been ſavingly inlightened. If the Conſcience hath been effectually convinced of ſin, of righteouſneſs, and of judgment. And if the will, by a powerful touch of God, hath been throughly ſubdued to the Divine Will, then are you brought under the Yoke of Chriſt. And this is a judgment, a priori, by ſuch things as always precede an actual ſubjection to Chriſt, and are cauſal of it.