according to ordinary dispensation to look at all living under the gospel to be capable of believing and in the judgement of charity for ought we know elected and it is the duty of every one to whom the object of faith is propounded to believe and it is the duty of every believer to believe that he is elected Again God together with the object of faith tenders us means so farr sufficient to the begetting of faith as leaveth us without excuse we love our unbelief and resist this means of believing John 1. 11. He came to his own and they received him not John 5. 40. And you will not come to me that ye might have life If we look on God with a legal eye so the least sinner is uncapable but if wee look at him with an evangelical eye so the greatest sinner is capable of mercy Abraham becometh a father and Sarah a mother by overcoming such temptations as arose from his dead body and the deadness of her womb Again let us consider though the decree be absolute yet the dispensation of the decree in the gospel is conditional Whosoever believeth shall be saved John 3. 16. compared with Rev. 3. 20. Again who dare say that God hath decreed that he should not believe This decree is a secret thing and secret things belong to God and revealed things to us a man may know he is elected when he hath made his calling and election sure but no man can say he is reprobated till he is given up to a reprobate sense We read in many places of Scripture that it is the duty of every one to believe and we finde in many other places of Scripture that God is the author of faith which is wrought in our hearts by his mighty power so that without him we cannot believe Q. Now why doth the most just and righteous God command all to believe and promise salvation to them that doe believe and threaten damnation to all that doe not believe seeing it is not in mans power to believe Ans For these Five Reasons 1. That he might by means of those promises and threats work us unto that which by nature we are averse unto 2 Cor. 5. 11. 20. Knowing therefore the terror of the Lord we perswade men we are ambassadors for Christ as though God did beseech you by us c. 2. That the sons and daughters of men might appear mâ—re inexcusabâ—e when neither promises nor threatmings will move them to imbrace free mercy Acts 13 46. 51. and Acts 18. 6. 3. That the grace of God might as well appear in giving us power to believe as in giving Christ and in him forgiveness of sins to be believed Rom. 9. 16. Rom. 11. 5. 6. 4. That we might apply ourselves unto God in the use of means appointed by him for the working of faith in us Isa 55. 3. John 6. 27. 5. That we might search and by searching find in the covenant of grace matter of free conveyance of power to believe whatsoever is required to be believed Rom. 10. 17. John 5. 39 Rom. 4. 16. Qu. Whether there be not a light in every man which if improved and walkt up to would lead us to the gate of heaven if not into heaven yea or no An God doth give to every man some talent or talents which if people did improve should be increased and the party much advantaged c. the same Lord doth give to some natural talents as wisdom wealth aâ—t c. and to others spiritual talents or gifts as to pray prophesie in erpret c. and God may justly condemn men for not improving what he gives them we read that the heathen that had but the very light of nature Rom 1. and 2. chapters their walking not up to that left them without excuse but withall consider that not to minde the light within him so as to improve that and all other talents given him is enough to damn him yet the improvement thereof is not sufficient to save him the Law that every man hath broken must have a perfect personal perpetual universal obedience or else it leaves us under the curse and all our improvements cannot purchase the pardon of one sin If the stung Israelites had made a medicin of the best herbs in the wilderness and a plaister of all the soverein ingredients in the whole world and applied it with mountains of prayers and seas of tears yet this would not have helped them if withall they did not look upon the brazen serpent and all because that was Gods way of healing c. So now Gods way of saving is not by or for the improvement of light but by the obedience of Christ for us and his righteousness imputed to us and therefore in Scripture we read that our salvation is attributed all to grace Titus 3. 7 Rom. 3. 24. Rom. 4. 5. Isa 43. 23 24 25. All our best and choicest performances are but gilded sins we can doe nothing which is truly really and substantially good no not so much as think a good thought 2 Cor. 3. 5. Neither are we able to understand as we ought 1. Cor. 2. 14. Neither able to will any thing that is good Philip. 2. 13. Neither able to begin a good work Philip. 1. 6. Neither able to perfect it when it is begun Isa 26. 12. Rom. 7. 18. So that in all our improvements there is still imperfection something polluted so that our most Spiritual duties are not wound up to command they are all tainted with disproportion to rule and be-leopard with spots so that it is in vain to expect a bed or rest in the barâ—en wilderness of our own performances Isa 28. 20. This bed is shorter than that a man can stretch himself on it and the covering is narrower than that a man can wrap himself in it Isa 50. 11. Behold all ye that kindle a fire walk in the light of your fire and in the sparkâ— that ye have kindled this shall ye have of my hand ye shall lie down in sorrow Our own righteousnes is called a monstrous rag a rag therfore cannot cover us monstrous and therefore if it should cover us it would but cover filth with filth Isa 30. 1. They cover but not with the covering of my spirit that they might add sin to sin that is the sin of their own righteousness to the sin of their unrighteousness they cover a blot with a blot add sin to sin dung to dung Q But how doth it more particularly appear that our acceptation salvation and glorification c. is purely clearly and only of grace and nothing but grace Ans Election is the election of grace and according to the good pleasure of his will Eph. 1. 5. Vocation is also of grace 2 Tim. 1. 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace given us in Christ c. Regeneration is
no farther than to speak to her self she saith to her self if I may but touch his garment I shall bâ—â—whole then Christ spake to her though she would not speak to him to overcome her bashfullness he called her daughter and to overcome her unbelief he bid her be of good comfort he had healed her From how little a spark how greata fire from how little a beginning how great a proceeding she desired but the hemm of his garment and had himself See John 3. 2. Nicodemus he came to Jesus by night who was so weak as being either afraid or ashamed to own Christ in the day he cometh to him by night One would have thought that Christ would have said to him Nicodemus is thy desire after me so saint as that thou fearest to come to me in the day time Or am l so unworthy as not to be owned but out of fight Hast thou either so low an esteem of me or bearest thou so little love to me Goe return as thou camest I will not accept of thee in the dark who wouldest not acknowledg me in the light No no Christ hath not one syllable of this he knew that Nicodemus was but a beginner and therefore entertaines him and insâ—ructs him in the new birth John 3. 5. Except a man be born of water and of the spirit he cannot enter into the kingdom of God c. Consider there is none effect of election before illumination and effectual vocation the elâ—â—t themselves are said before to be children of wrath as well as others Ephes. 2. 3. Some affirme that in this act of Vocation the seeds or root of faith is wrought in the heart which may be true onely under correction I doe verily think it is not exercised but in part the Soul doth exercise but little more than to give credit to what is written which some call the faith of credence giving credit to what is written which others call the Faith of assent this undoubtedly is wrought in the heart either in the work of Illumination or in estectual Vocation now effectual Vocation or special effectual Calling is attended or accompanied with Viz. 1. The Faith of assent 2. Repentance 3. Conversion 4. Regeneration Now most of these words are used in Scripture to expresse the same work upon the soul as Mr Baxster affirmes or rather as the Scripture teacheth us c. 1. That special effectual Calling is attended or accompanied with the Faith of assent or credence See Mat. 8. 2. The Leper did assent to the power of Christ that he was able to clense him saying Lord if thou wilt thou canst make me clean surely Vocation is accompanied with a bare naked assent to every truth revealed by God 2. It is accompanied with Repentance which conteineth two things The first is a hearty sorrow that ever he sinned The second is a turning from that sinne to God or there is a turning from a state of sinne and misery unto God our only remedy this Repentance is wrought by the Ministry both of Law and Gospel the thunders of the Law terrifie and the dews of the Gospel mollifie there is nothing breaks the heart more than mercy nothing melts a man more than the mercies of God which he hath abused the consideration of this opens all the springs in thee the soul is not able to stand stubborn under it 2 Cor. 7. 9 10 11. 3. This special effectual Calling is accompanyed with Conversion which is a work of the Spirit of Christ in a sensible lost undone sinner by the Doctrine of Christ by which he effectually changeth the minde heart and life from the creature to God in Christ the parts of this Conversion are these three First it is a change of the minde Secondly of the heart Thirdly of the life c. In the moment of Conversion God works that blessed work which shall never be undone In a word that is wrought in an instant which shall remain for ever 4. This effectual Calling is accompanied with Regeneration which doth make so great a change that a man is as it were an other man so that this word Regeneration is more comprehensive than Conversion Repentance or Vocation 2 Cor. 5. 17. He that is in Christ is a new creature old things are past away behold all things are become new Mark every man that is in Christ that is thus converted every true Christian then is a new creature not in substance but in quality all things are become new a true converted man he hath new love new desires new sorrow new delight new resolution and a new conversion Vocation Conversion and Regeneration is wrought in an instant God in saying live makes the soul to live as it is in the first so it shall be in the second Resurrection in a moment in the twinkling of an eye whiles God speaks the word the dead shall rise 1 Cor. 15. 52 c. 3. The next step to get out of a state of death into a state of life is to trust or believe in the Lord. I know there be many that doth make this the first step to salvation which I hear them say but not prove sure I am no man can have grace without knowledge for who can hate sinne till he knoweth it and the evil of it and who can love God or believe in him till he know him to be merciful able and faithfull who can do the duty that he understandeth not or go the way to heaven that he is ignorant of so that illumination must needs be the first step but withall it is granted that the Spirit of God either in Illumination or Vocation doth cause the first act of faith in the heart and by that act a habit is effected and therewith the seed of all graces For the habit of faith saith Master Norton seemeth not to be infused alone before the other habits of saving grace The universal frame of saving grace is infused into the soul at once as one general habit so that the infusion of life into the heart or soul hath its being all at once and is uncapable of division into parts and so the habit of faith seemeth not to be infused alone before or after the other saving graces so that I am not speaking of what comes into the soul first but what the soul doth put forth and act first in order to its coming out of a state of nature into a state of grace Two things are here of an absolute necessity to our salvation the one is to believe unfainedly that Christ is the Redeemer of the world and that there is no other way of salvation but by him Acts 4. 12. Iohn 14. 6. Iohn 10. 1 7 8 9. The second is to accept of him as he is offered to us in the Gospel and so faith instates a soul in the possession of heaven whilst the body remains on the earth Now in this third step of trusting in God or believing in him the soul
acceptation there are promises to settle us when we are wavering and to support us when we are falling and to recall us when we are wandering and to comfort us when we are fainting surely as the lamp liveth upon the oyle and a child upon the breast so doth faith upon the promises All these and such-like promises are reduceable to these two heads either absolute or conditional promises The conditional promises runnes thus Believe and thou shall be saved John 3. 16. Repent and thy sinnes shall be forgiven thee The absolute promises are such as are without condition or such wherein the Lord hath promised to give the condition I will be merciful to your unrighteousness and your sinnes and iniquities I will remember no more Heb. 8. 12. So Isa 43. 25. I even I am he that blotteth out thy sinnes for mine own sake c. These and such absolute promises are Grace-breeding or Faith-begetting promises To these promises we must go for faith to the conditional promises we must bring faith without which we cannot apply them but to the absolute promises we are not to bring our penny to the promises but go to them as to the means of working faith in us such promises as these Jer. 32. 40. I will put my fear into their hearts that they shall not depart from me Ezek. 36. 25. I will sprinkle water upon you and you shall be clean from all your filthiness vers 26. A new heart also will I give you and a new spirit will I put within you Vers 27. And cause you to walk in my wayes Heb. 8. 12 For I will be merciful to their unrighteousness and their sins and their iniquities I will remember no more Now let the Reader take one promise and charge that upon the heart and if the heart be stubborn and will not yield then take another and if that will not do take another and lay that home upon the heart and never leave this work till you have gotten at least some small measure of faith viz If thou dost doubt and canst not believe the pardon of thy sinnes then take this promise and charge it upon the heart Isa 43. 25. I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sinnes If the heart remain stubborn and will not yield then take another promise and charge that upon the heart Mich. 7. 18 19. Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of his people he reteineth not his anger for ever because be delighteth in mercy he will subdue our iniquities and cast all our sinnes into the depth of the Seas Now if the heart will not yield to believe this then take that portion of Scripture 1 Pet. 2. 24. and bring it to the 53. of Isaiah that whole Chapter and charge that upon the heart and there thou shalt finde that our sinnes were laid upon Christ and the stripes due unto us for them by which the Father is satisfied the Law fulfilled and by his stripes we are healed Let us then believe and apply this and we are saved wherefore live much in the haven of the promises feed upon the freeness sweetness and fatness thereof c. God hath so far condescended to our weakness for our establishment that he hath not only given us his promise but promise upon promise and assured us by the mouth of all his Prophets and Apostles yea and Christ himself that he is faithful mindful able and willing and to this he gives us his covenant his oath and his seale and all to assure us he will never faile nor forsake us but make good every tittle of his promise to us How then can we look so many sweet promises in the face and harbour so many misgivings in our hearts 3. The next meanes followeth frequent the Company of Grace-begetting and Soul-converting companions where we shall hear how God hath wrought grace in them and how the Lord doth usually work upon the hearts of unbeleivers as a man that cometh into a shop of perfumes will carry away some of the sent with him so we with conversing with the godly shall be the better Pro. 13. 20. he that walketh with wise men shall be wiser but a companion of fools shall be destroyed vaine talk and vaine practises inticeth the minds of men to vanity the noyse of their foolish laughter and ungodly discourse will drown the voice of conscience remember grace is hardly got and hardly kept and more hardly increased in such company Prov. 10. 20. 21. The tongue of the just is as choice Silver but the heart of the wicked is little worth the lipps of the righteous feed many but the foolish die for want of knowledge Prov. 14. 7. Goe from the presence of foolish men when thou perceivest not in him the lips of knowledg Oh why should we not strive to live among those companions on earth that we must live with in heaven if ever we come there Nicodemus came to Jesus for counsel and Christ thereupon did give him advise in the great work of the new birth So Math 19. 16. Another came and inquired what he should do to be saved so the Eunuch desires instruction of Philip Acts. 8. and Paul of Ananias Acts. 9. 12. 13 17. and Cornelius inquired of Peter so the Jews that were pricked at heart askt Peter and the rest of the Apostles what they should doe to be saved Acts 2 37. and the saylor asked Paul and Silas what he should doe to be saved To close up this point consider this that a man never goes in the company of wicked men but he comes away less a Christian then he was before Joseph by this began to swear by thâ— life of Pharaoh and Peter being in bad company but a little began to swear and lye in one breath therefore let us resolve with David Psal 119. 63. to be a companion of all them that fear the Lord and keep his statutes c. Let us then if it be possible frequent the company of the most sober serious spiritual heavenly professors that will be drawing us heaven-ward and opening to us the riches freenesse fulness and everlastingness of God the Fathers and of the Sonnes love and of the Holy Ghosts love one Lord blessed for ever 4. The next means for the begetting of grace and converting the soul may be this let us meditate upon and call to minde grace-begetting considerations which may be reduceable to these few heads 1. Consider what Christ hath done for us 2. Consider how God hath dealt with other sinners as bad as we are 3. Consider what relation we have to him 4. Consider what engagements we have from him 5. Consider in whose name we come before him 1. Let us consider what Christ hath done for us Viz. 1. Christ by the will of God gave himself a ransom for our sinnes a sacrifice of a sweet smelling favour acceptable
Answ The best way to mortifie our flesh with the Affections and Lusts is to meditate on the mercies of God which is one of the most powerfull Arguments to perswade and prevail with a Soul to leave sin Psal 26. 3 4. For thy loving kindnesse is before mine eyes and I have walked in thy truth 1 John 3. 3. he that hath this hope in him purifieth himself as he is pure I have read of five men that were studying what was the best way to mortifie sin The first said to meditate of death the second said to meditate of judgement to come the third said to meditate on the joys of Heaven the fourth said to meditate on the torments of Hell which is the wages of sin the fifth said to meditate on the blood and sufferings of Iesus Christ And certainly the last is the strongest motive of all to mortifie sin surely it is the appearance of Gods grace to us which works a hope of glory in us and this hope of glory doth purifie 1 Ioh. 3. 3. both in kind and degree 2 Cor. 7. 1. Let us cleanse our selves from all filthinesse both of flesh and spirit Rom. 8. 13. And so by the Spirit we come to mortifie the deeds of the flesh he that hath the strongest Faith hath the holyest life Sanctification ariseth from Justification let us then make war against our Lusts in the strength of Christ still seeking unto him for assisting grace for as we have said before in this Treatise strength to perform any duty to exercise any grace to subdue any Lust to resist any temptation to bear any affliction is derived only from Christ Quest What is or who is the object of Faith A. God the Father Son holy Ghost is the object of saving Faith no man was ever saved without this for no man ever called upon God but by the help of the holy Ghost 1 Cor. 12. 3. As no man can say that Jesus is the Christ so neither can any man say that God is God but by the holy Ghost neither did God ever hear any man that prayed unto him for salvation but for his Sons sake we are in order not in time to believe first in Christ by Christ in God 1 pet 1. 21. Who by him do believe in God We are commanded to believe in Christ 1 Joh 3. 23. and this is his commandement that we should believe in the name of his Son Jesus Christ for Christ as Redeemer is the mediate not the ultimate object of Faith for we believe by Christ in God as before As Christ is the object of divine worship Asts 7. 59. And of saving hope Collo 1. 27. And of our greatest love 1 Cor. 16. 22. And of our absolute service Rom. 14. 9. 18. So he is the object of our divine Faith together with the Father and the Holy Ghost so John 14. 1. compared with Acts 20 21. as God in Trinity is the object of Faith so the Scripture seems to be the ground of Faith First the Lord presents us with a command to believe 1 Ioh. 3. 23. and a promise of Salvation to them that believe Mar. 16. 16. and it is the duty of all that do hear the Gospel to believe Mar. 1. 15. Iohn 3. 18. Iohn 15. 22. 16. 7. In the begetting or breeding of Faith in the heart is manifested both the inability of Man and the ability of God here appears the evil of the Spirit of corrupt nature and the good of the Spirit of Grace Sarah her conceiving of Isaac whose birth was a figure of Regeneration was a great work a miracle so Mary her conception of Christ by the power command and blessing of the holy Ghost was also a great work a miracle but for Christ to be formed in the Soul by believing is as great if not a greater work see Ephes 1. 19 20. Quest What incouragement and grounds are there to provoke or perswade us to believe Answ There are many I will instance only in a few which may be reduced to these two heads viz. 1. The benefits in doing it 2. The hurt or danger in neglecting it 1. The benefits that doe attend those that doe believe and they are these 1. By believing we honour God our Creator Christ our Redeemer and the holy Ghost our Sanctifier Iohn 3. 33 compared with Rom. 3. 34. 2. By believing we come to be established Isay 7. 9. 3. By believing we shall be kept in perfect peace Isay 26. 34. compared with Rom. 5. 1. 4. Whosoever believeth in him shall not be ashamed Rom 9. 33. 5. Our naked believing in God and cleaving to him in his free promises will carry down all our distempers at once and fill our Souls with joy and peace in believing 6. This is the way to have God take pleasure in us Psalm 147. 11. the Lord taketh pleasure in those that hope in his mercy Psalm 33. 18. the eyes of the Lord is upon them that fear him upon them that hope in his mercy 7. Our believing doth instate the Soul in the possession of Heaven whiles the body remains on â—arth Iohn 3. 36. 8. For our incouragement to believe consider Christ outbids all Merchants for thy Soul he out-bids the World Sin and Sathan they do not present pardon remission redemption salvation but Christ doth present these and many more such like choyse things 2. Let us consider the evil of Unbelief and the misery that doth attend it it is a dishonouring of God a denying of Christ it as much as in it lyeth makes void the great Counsel of God and purposes of his mercy viz. 1. We do what lyes in us make void Gods end in sending Christ his end was that we might believe and live for ever in blessednesse 2. We as much as in us lyes make void the death of Christ all his sufferings and bloodshed to be to no purpose 3. We make void what lyes in us the great counsel of God and all the thoughts of his wisedom in contriving such a way to advance his glory in the salvation of man 4. By continuing in a state of Unbelief we rob Christ of the reward and fruit of all his sufferings and death 5. We wrong God by our Unbelief we obscure his glory we limit his power we contemn his wisedom we give a lye to his truth we abuse his love we slight and reject all the Precious thoughts of his mercy and grace we proclaim the Devil a Conquerour and lift him up above Christ himself Iuâ—as did sin more by Unbelief and despairing than by his betraying of Christ as might be gathered from Scripture 6. We hasten damnation to our selves Iohn 3. 18 36 Were we in Adams created innocency then we need not to look after a Saviour but we are all fallen but we are broken but we are sold under sin but we are transgressors from the wombe but we are by nature the children of disobedience and wrath What shall I say more
God over all blessed for â—ver equal with the Father in being majestie and glorie him in whom his Father See Mr. R. F. in his mystery of godliness pag. 7. delighted from all eternitie his own and his onelie begotten Son promised before to Adam Gen. 3. 15. preached to Abraham Gen. 12. 3. typified in the legal Sacrifices Gal. 3. 18. and prophesied of by Moses and all the Prophets Gen. 18. 18. and Gen. 26. 4. and pointed at by John the Lord sends his Son in the liknesse of sinfull slesh to condemn sin in the flesh him we are to hear and to wait upon in a broken-hearted and diligent use of meanes untill we be made partakers of his free saving grace c. And although in this great work I shall I fear rather lisp than speak plain yet I trust I shall not darken counsel by words without knowledge It is true sometimes a child of light doth walk in darknesse as to the footsteps of the Lord Psal 77. 19. Thy way is in the Sea and thy path in the great waters and thy footsteps are not known compare this with John 3. 8. The wind bloweth where it listeth and thou hearest the sound thereof but canst nâ—t tell whence it cometh and whether it goeth so is every one that is born of the Spirit saith our Lord Christ c. From these and other Scriptures it doth appear that God doth not work in the same measure and method upon all in the work of conversion some are sanctified from the womb Jer. 1. 5. as Jeremiah was sanctified before he came out of his mothers womb and John the Baptist was filled with the Holy Ghost even from his mothers womb Luk. 1. 15. Some are converted by a small still voice See 1 King 19. 11. 12. some must have a great and strong wind renting the mountaines of sinne in their hearts others must have an Earth-quake to awaken them some must be brought through the fire to burn up their drosse some menâ— flesh is harder to heal then others so some mens hearts a needle may do that to one which a launce will not do to another a frown to one which a blow will not do to another some men are of greater parts of greater places who are not so easily humbled some men are of crabbed and untowards spirits and knotty blocks had need of hard wedges some men have longer scores and greater rekonings have been greater sinners than others and though not alwayes yet ordinarily God doth proportion the sorrow to the sinne Again upon some the Lord doth intend to bestow a greater measure of grace than upon others and so he layeth a proportionable foundation some he intends to use as one of a thousand To comfort others therefore he doth exercise them with difficulties of higher nature that they may experimentally comfort others 2 Cor. 1. 4. and some he intends for great service great imployment either in Church or State and therefore he doth humble them the more at the bringing in as we may seâ— and read in the conversion of Paul Luther Augustin It is true all Gods people are souldiers but all his people are not Champions all are brought home or shall be but all are not brought home equally alike in every thing and though the conversion of a sinner be a great work yet when the Lord sets about it it is soon done Though conversion be a great work yet it is soon done Vocation regeneration and conversion is many times wrought in an instant God in saying Awake thou that sleepest arise from the dead and Christ shall give thee life makes the soul to awake arise and live in a moment in the twinkling of an eye Isa 45. 22. Look unto me and be ye saved all the ends of the earth for I am God and there is none else Christ tells us in few words and the Apostle in as few John 3. 14. As Moses lifted up the Serpent in the wildernesse so must the Sonne of man be lifted up that whosoever believeth in him should be saved Rom. 10. 9. If thou shalt confesse with thy mouth the Lord Iesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved c. But to proceed consider these three things 1. What preparations conditions or qualifications should a man or woman find in themselves before they lay hold on Christ and the promises 2. How Conversion regeneration repentance and vocation agree or differ 3. The way step by step which the Lord in his ordinary dispensation in these Gospel dayes doth lead a soul as it were by the hand out of a state of nature into a state of grace c 1. What preparations conditions or qualifications should a manor woman find in themselves before they lay hold on Christ and apply the promises For answer hereunto take these considerations Viz. I know no qualifications preparations that are so required as that without it we should not come but there be some without which we will not come we must buy milk and wine although it be without money and without price Isa 55. 1 2. By preparatory work we understand certain inherent qualifications according to the ordinary dispensation of God and so the soul is made sensible of sinne death and curse due to it before it passe through the new birth he must be convinced that the Law is holy just and good the precept holy the promise good the curse just a man must acknowledge himself a lawfull captive before the Lord will set him free all the preparations required in Gods ordinary way of dispensation before conversion may be reduced to these four heads 1. Revelation of Jesus Christ dying for the sinnes of the people according to the Gospel of free grace and so tenders pardon of sinne to all sinners that are sensible of sinne sinners that are broken hearted Isa 61. 1. broken and bruised Luk. 4. 18. that are weary and heavy laden Mat. 11. 28. poor sick sinners Mar. 2. 17. sensible of their misery and necessity of a remedy without which they perish eternally 2. After this sense of misery and want of mercy there will be an inquiring after a remedy Sirs what shall I do to be saved Rom. 16. 30. So Paul Lord what wilâ— thou have me to do Rom. 9. 6. 3. There will be a waiting upon God in the use of means for the obtaining of mercy But let the Reader consider that whatsoever preparations and qualifications there is required in any before conversion they are wrought in us by the singer of God who worketh in us both to will and to do of his own good pleasure Phil. 2. 13. So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9. 16. how was Paul disposed and affected when Christ calls him Acts 9. had not Pauls calling depended upon Gods choice at that time he had never been called here may
we behold the downfall of all natural preparations and meritorious dispositions Quere 2. How Vocation conversion repentance regeneration agree or differ For answer to this let me give the Reader Master Baxsters judgement to which I fully assent and consent All these particular expressions saith he are used in Scripture to expresse one and the same work upon the soul onely they have some small difference Viz. The word Vocation is taken for Gods act of Calling and is two-fold First Common when men are brought to an outward profession Secondly Specially when people are savingly converted to Christ this last calling is the same with conversion only this difference Calling hath usually in Scripture a principal respect to the first act on the soul even the act of faith it self or at least the habit of faith is effected in the heart and therewith the seed of all graces in the soul this is that Vocation or special effectual Calling next Consider that Repentance is the same thing as special effectual Calling only this difference the word Vocation doth principally expresse the state to which we are called but the word Repentance doth principally respect our our turning to God from whom we fell and the word Vocation doth as much or more respect our coming to Christ the true and only way to the Father the word Regeneration is more comprehensive than Conversion Repentance and Vocation because there is so great a change that a man is as it were another man 2 Cor. 5. 11. He that is in Christ is a new creature And yet the word Regeneration fignifieth the same thing as Conversion Repentance and Vocation only observing a small difference as before mentioned Quere 3. The way step by step which the Lord in his ordinary dispensation in these Gospel-dayes doth lead a soul as it were by the band out of a state of nature into a state of grace 1. The first step to Conversion is Illumination 2. The second step to accomplish or at least to carry on this work is effectual Vocation which hath many branches 3. The third step to get out of a state of nature into a state of grace out of a state of death into a state of life is to trust or believe in the Lord which hath many branches 4. The fourth step for the compleating and carrying on this work there is usually dropped into the soul and heart the spirit of grace and supplication by which the party goes unto God with confessions and petitions 5. The fifth step to effect and compleat this great work the Lord doth cause the soul secretly to give it selfe up and surrender all the interest that it had in it self to God that made it and Christ that bought it 1. The first step to Conversion is illumination as doth fully appear by these Scriptures Acts. 26. 18. I send thee saith Christ to Paul to open their eyes and to turn them from darknes to light and from the power of Sathan unto God So Psal 119. 130. The entrance of thy word giveth light it giveth understanding unto the simple lob 33. 30. to bring back his soul from the pit to be enlightned with the light of the living Men are not born with this saving light in their hearts as they are born with tongues in their mouthes for the best knowing men under heaven untill born again and converted are in darkness Ephes 5. 8. For ye were sometimes darkness but now are ye light in the Lord being born again 1 Cor. 2. 14. The natural man receiveth not the things of the Spirit of God neither can he know them because they are spiritually discerned 2 Cor. 4. 6. For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ This illumination is acompanied with 1 A renewing of the mind Rom. 12. 2. Eph. 4. 23. 2 A conviction of sin and guilt he doth acknowledge himself a lawfull captive 3 There are the seeds or roots of all saving grace infused into the soul at once if the soul be enlightned with a special saving light but the soul doth not presently sensibly exercise thē all the first part of saving grace is illumination the opening of the eyes causeth the opening of the heart 2. The second step to accomplish or at least to carry on this work of conversion is Vocation this effectual vocation is the first or second act of Election saith Master Norton Calling is the first act of Divine mercy in recovering miserable man Doctor Twiss saith effectuall calling is the first mercy c. But let the Reader consider that if these four words Vocation Conversion Repentance Regeneration agree in one and are used in Scripture to expresse the same work upon the soul having but a small difference as hath been proved before then now in speaking to this word Vocation let the Reader take notice that though Conversion Repentance Regeneration be not exprest yet they all are included and contained and if so then Vocation seems to be a second work upon the soul rather than the first Jer. 31. 19. Surely after that I was turned I repented and after that I was instructed I was ashamed yea even confounded because I did bear the reproach of my youth the way that the Lord doth take for the recovering of a backslider and the conversion of a sinner doth in many thing if not in all go hand in hand together he calls upon the one and so he doth upon the other he enlightens the one to see from whence he is fallen and so he doth the other he gives repentance to the one and so he doth to the other c. There are principally these three things to be considered in this Vocation 1. The principal cause of Vocation is Gods free mercy 2 Tim. 1. 9. Titus 3. 3 4 5. 2. The instrumental cause is the preaching of the Gospel 2 Thes 2. 14. 3. The end of Vocation is Gods glory and the salvation of his elected ones Ephes 2. 1. And you hath he quickened when you were dead in sinnes and trespasses Col. 2. 13. And you that were dead in your sinnes hath he quickned Eph. 1. 12. that we should be to the praise of his glory There be certain steps at first in a souls coming to Christ or preparatory accesses like that we read Psalm 6. 2 4. Have mercy upon me O Lord for I am weak O Lord heal me for my bones are vexed Return O Lord deliver my soul O save me for thy mercies sake Matt. 9. 20. Bebold a woman diseased though she came not presently to look God fully in the face though she dare not come to touch Christ and lay hold on him yet she was sensible of her own misery and want of mercy she knew there was vertue to come from him and she came as near that as she durst she had a desire to speak but she went
inward man So again in another Psal 40. 8. I delight to do thy will thy Law is in my hearâ— there was a principal within him agreeable to the precept without him this is a clear demonstration of a new creature though he may drive heavily sometimes under vexing and lasting temptations 3. He that is effectually converted he iâ— brought unto an unfeined hatred of the whole body of sin especially his beloved sins that did most powerfully captivate him before Col. 3. 7 8. But now you put off all these anger wrath malice blasphemy filthy communication see 1 Corinth 6. 11. compared with Titus 3. 3 4 5. c. Nay further he hath an unfeined hatred of the whole body of sin as it is the greatest evil in the world sin is worse than hell there may be good in punishment but there can be no good in sin it makes God hide his face from us and shut out our prayers Isa 59. 2. it is the cause of all wars James 4. 1. it is the cause of all sickness Deut. 28. In a word sin is the cause of all misery both temporal spiritual and eternal therefore Daniel was content to be thrown into the den of Lyons rather than to sin the three Children in the fire Paul and Silas into the prison and many Christians have chosen to imbrace prisons stakes fire and the hottest persecutions rather than sin a converted person comes to see the weakness and wickedness of his own heart he knows he cannot trust any member alone without a guard 4. He that is indeed converted may know it by this viz. his greatest and hottest conflicts are against inward pollution his close spiritual and secret sins that are known only to God and himself he doth accuse himself for that which no man can accuse him he blames himself for that which no man can blame him he judgeth and arraigneth himself for that which no man can judge him for he makes a through and sound search he knows Hypocrisie is spun of a fine thred and is not discerned without diligent search Again he knows that one stab at the heart though it be with a pen-knife will kill a man one little leak in a Ship will sink it and one secret sin unrepented of will damn a Soul the least sin contains in it the nature of all sin no sooner did one sin enter into Adams heart but he had all sin in him 5. He often mourns for the sins of others and for the want of more grace in himself we read Jer. 13. 17. that the Prophet did weep in secret places for the sins of others so in another place mine eyes run down with tears because men keep not thy laws c. and as for the sins of others so for the want of more grace in themselves viz. Isaiah 6. 5. I am a man of unclean lips said Isaiah I abhor my self in dust and ashes said Job Job 42 6 Surely I am more brutish than any man and have not the knowledge of a man said Augur Pro. 30. 2. I am less than the least of all Saints said Paul Eph. 3. 8. nay I have so little grace that I am the greatest of Sinners 1 Tim. 1. 15 Christ Jesus came into the world to save sinners of whom I am chief 6. He doth dearly love to be ever now and then speaking of those great and saving truths which his heart took in the work of conversion he feeleth most savour of life in those necessary points which were instruments of this blessed change that there is made upon him and upon these he feedâ—th and delighteth even on the inward life of spiritual things and so he feedeth his hungry Soul in hearing and reading praying and conversing with Christians he endeavours to learn something from â—very thing 7. He doth begin to keep a watch over his own heart eyes and tongue and feet c. 1. He keeps his heart with Solomons diligence Prov. 4. 24. 2. He keeps his eyes with Jobs Covenant Job 31. 1. 3. He keeps his tongue with Davids bridle Psalm 39. 7. 4. He keeps his foot with Solomons guard Eccles 5. 1. In a word we should not trust any Member without its Keeper for there doth and will remain even in the converted themselves the remnants of corruption a body of death a rebelling flesh and thiâ— will be still tempting and draw them from God so that the whole way to Heaven is a continual warfare there be enemies that will dispute every foot of the way there is no going a step forward but as the ship doth in the Sea by cutting its way through the waves there is Self our greatest enemy and there is Sathan and the world and almost all that we meet with in it will prove hinderances in the way to Heaven therefore keep up your watch with your loynes girt and your lamps burning 8. He that is truly converted makes conscience of keeping every known duty or command in respect of the general bent and frame of his heart he doth subject himself to Christ freely universally and constantly and unweariedly at least in desire if it be not so he could wish it were so he endeavours prays to have it so he considereth that Christ did not discharge us from the debt of sin to free us from the debt of service but therefore did he pay the one that we might be able to return the other Rom. 8. 12. Therefore we are Debters not to the slesh 1 John 2. 5. Who so keepeth his word in him is the love of God perfected hereby know we that we are in him there is no known sin but he labours to avoid and no known grace but he longs to have and no known duty but he labours to perform 9. He is willing to put himself upon the tryal whether he be converted or no he is willing to have any Christian to search him and sometimes he entreats the Lord to search him he loves those company best that deals most plainly with him he carefully and continually searcheth himself and goes down with light into his heart he is jealous of his own heart he doubts of none more than himself suspects most his own graces and the witnesse of his own spirit least Sathan shine like an Angel of light and say it is the testimony of Gods spirit he is content to have his spiritual estate tryed by any not only by a searching Ministry in publick but by any private Friends he opens his heart freely for others to ask and gives answers of his hope with weaknesse and fear his ears are open to the whole word he believes the threatnings and trembles he fears also the promises lest he comes short he hath found out the hell in his heart and feels the flames of it in secret he hath found an emptiness in himself and an enmity to all good he is poor in spirit which appears by his continual complaints and importunat prayers he desireth not to be
Unbelief is the greatest sin in the world because it is a sin against the greatest love Iohn 3. 16. compared with Rom. 5. 8. it is a sin against the only remedy the sentence of the Law may be repealed by the Gospel but the sin against Gospel remedy there is no repeal of it is a sin that makes void and vain all the covenant of grace turning all the sweetnesse thereof into bitternesse and all the truth of it into a lye 1 John 5. 10. Therefore God is more severe against Unbelief than any sinne because Unbelief is most severeto God God hath no greater Enemiâ—s in the world than Unbelievers 7. Let us consider that a man without Faith is like a naked man in a storm or like an unaâ—med man in a Battel like a ship unanchored and unballanced in a storm he is like a Sea without Banks a world without a Sun or a ship without a Pilot he is under the command of all his passions and enemies c. Qu. In what way are we to conceive of God when we pray to him Answ We are not to conceive of him under any shape or resemblance Deut. 4. 12 15. we are not to think that the Godhead can be resembled to any thing Acts 17. 27 29. compared together for unless we should equal God to any thing how can he be likened to it Isay 40. 18. 25. Who can by searching find out the Almighty to perfection Iob 11. 7 8 12. We are to conceive of him as one not to be fully conceived by us and so pray to him with such apprehensions of him yet we are to believe that he is and that he is a rewaâ—der of those that seek him Heb. 11. 6. namely that he to whom we pray is such a God which seeth and knoweth all the secrets of our hearts and all our thoughts that he is present with us where-ever we are comprehendeth us though we cannot comprehend him he is most holy most wise most mighty who is ready to do for us above what we are able to ask or think Ephe. 3 18 19 20. This is to conceive of him in the glorious and precious dimensions of his love so shall we comprehend with all Saints the heighth and breadth length and depth and know the love of Christ which passeth knowledge in this sence may we see him that is invisible Heb. 11. 27. For the true God is invisible as appears by these Scriptures Coll. 1. 15. 1 Tim. 1. 17. Tim. 6 16. The divine essence is not visible to bodily eyes in this life the essence simply considered cannot be seen by the Soul in this Life Exod. 33. 20. In the life to come though it be seen apprehensively so far as the spirits of just men made perfect are capable yet not comprehensively and fully Job 1. 1. 7 8 9 10. Q. How or in what order are we to direct our prayers to the Trinity in Unity and Unity in Trinity namely to Father Son and Holy Ghost A. In our Prayers we ought not to fix our eyâ— or minds so upon one in the Trinity as not thereby to be led to the other the Father being in the Son and the Son in the Father and the holy Ghost in them both Iohn 14. 10. we cannot look at one but we must eye the other they that look on Christ as their Mediator must see and eye the Father as giving of him so to be yea and at the holy Ghost as one with the Father sent and consented to his designment to that office as the Lord Christ himself sayeth Isay 48. 16. and now the Lord God and his spirit hath sent me c. we cannot look aright to the Father but we must look to him through the Son neither can we look upon the Son but by the Spirit It is true that in order we are first to direct our Prayers to God the Father yet not as first or chief in honour above the other two for even the Son who albeit as man and as Mediator he be inferiour to the Father Iohn 14. 28. yet as God as the Son of God he is equal with him Iohn 5. 18. Phill. 2. 6. and the Son is to be honored as equal with the same honor as the father Iohn 5 23. Albeit as was said the holy Ghost be not excluded but included so are we to pray unto God through Christ by the help of the holy Ghost Iohn 16. 23. we are to ask the Father in the name of the Son by the help and assistance of the holy Ghost Rom. 8. 26. Again we are baptized in the name of the Father Son and holy Ghost and therefore we are to pray unto and worship Father Son and holy Ghost we are to believe in the Father Son and holy Ghost and therefore we are to pray to the Father Son and holy Ghost so that in all external worship of God one in the Trinity being named the other are understood and are not to be excluded Q. How can there be three and yet but one God Answ God is one in essence one Jehovah one God and no more and therefore God calleth himself I am Exod. 3. 14. all besides himself are but created results of God bits of dependances upon him all Nations are before him as a drop of a Bucket as the small dust of the Ballance as a very little thing as nothing as lesse than nothing as vanity Isay 40. 15 17. This one God in essence saith Mr. Thomas Cobbert in his Treatise of Prayer pag. 542 to which I assent viz. is in personal properties three subsistences really distinct yet we are not so to let our thoughts feed themselves in musing upon the blessed persons as distinct in personal properties but with an apprehension of theÌ„ as one in essence one Jehovah one God and no more the property of begetting is applyed to God the Father and not to the Son or the holy Ghost he to whom the Scripture giveth the property of the only begotten Son of God he is Jehovah God the Son and no other and so he to whom the Scripture applyeth the property of proceeding he and only he is God the holy Ghost the Scripture applying to none other that property of proceeding or being as it were breathed forth from the Father therfore is called his Spirit NuÌ„ 8. 11. from the Son therfore is called the Sons Spirit Gal. 49. yet the holy Scriptures never mention but one Jehovah even when it mentions him in personal distinction three yet essentially but one 1 John 5. 7. There be three that bear record in Heaven the Father the Word and the holy Ghost and these three are one the Dvine essence subsisting in three relative properties Father Son and holy Ghost The personal property of the Father is to beget Ps 2. 7. The personal property of the Son is to be begotten John 1. 14 18. The personal property of the holy Ghost is to proceed from the Father and the Son John 14. 26. 15. 26. What shall Isay more As God for the helping of us to understand his essence is pleased to take unto himself certain names and attributes by the help of which we may the better understand his essence so also is he pleased to take unto himself certain names appellations to help us to the better understanding of his subsistance c. yet there is but only one living true God who is infinite in being perfection a most pure Spirit invisibly without body parts or passions immutable eternal incomprehensible working all things according to the counsel of his own will he is the alone Fountain of all beings of whom through whom and to whom are all things in his sight all things are made manifest his knowledge is infinite infallible and independent he is most holy in all his Counsels in all his Works in all his Commands c. But if any demand farther How can there be three and yet but one God I answer great is the mystery the Son in the Father and the Father in the Son and the Spirit of truth which is by the Father and the Son John 14. 11. John 15. 26. 14. 26. So that in this mystery a Christian is to believe what reason cannot comprehend the Father sent forth his Son the Son sent forth the holy Ghost yet Father Son and holy Ghost was never separated one from another Take a candle burning and there is substance light and heat and yet not three candles but one candle Look upon the good man of a House and you shall find that he is a Husband to his Wife a Father to his Children a Master to his Servants and yet not three men but one man so in the unity of the God head there be three of one substance power and eternity God the Father God the Son and God the holy Ghost the Father is of none neither begotten nor proceeding the Son is eternally begotten of the Father the holy Ghost eternally proceeding from the Father and the Son c. FINIS
and heart doth in some measure exercise these four things 1. It doth look unto him 2. It doth come unto him 3. It doth receive him 4. It doth believe in him and lay hold on him 1. It doth look unto him Isa 45. 22. Look unto me and be ye saved all the ends of the earth for I am God and there is none else Zach. 12. 10. And they shall look upon me whom they have peirced and mourn for him as one mourneth for his only sonne The soul looks upon an humbled Christ with an humble heart upon a broken Christ with a broken heart upon a bleeding Christ with a bleeding heart upon a wounded Christ with a wounded heart in a word this is such a look as sends a man away with another heart Psal 34. 5. They looked unto him and were lightened there is no change of the substance of the soul and body nor of the faculties of the soul and body but the qualities of the faculties are clearly changed so that men and women become as children in humility teachableness and beginning the world a new he hath a new heart and a new tongue new inclinations new intentions new desires new content and discontent new delight new anger new courage new fear new hope new thoughts in his heart and new work to do and yet as before there is no change of the substance of soul and body nor of the faculties of the soul but the qualities of the faculties are clearly changed c. 2. The soul doth not only look unto him but it doth come unto him Mat. 11. 28. Come unto me all ye that are weary and heavy laden and I will give you rest John 6. 37. Him that cometh to me I will in no wise cast out Some affirm that in the Greek this word hath three negatives thus I will in no wise no wise no wise cast out and if so Let the Reader consider these three things 1. The Lord doth call thee three times in one verse Isa 55. 1. come come come So in Rev. 22. 17. And the Spirit and the Bride say come and let him that heareth come and let him that is athirst come 2. As there are three calls Come come come so there are three sorts of persons invited to come and all couched in the latter words of the 17th verse of Rev. 22. And whosoever will let him take of the water of life freely 1. What person soever he be Jew or Gentil Barbarian or Scythian Acts 10. 34. 35. Then Peter opened his mouth and said of a truth I perceive that God is no respecter of persons but in every nation he that feareth him and worketh righteousnesse is accepted of him 2. What finner soever he be he despiseth not the weeping Mary the begging Canaanite the intreating Publican the confessing Thief the adulteroâ—s Woman the denying Disciple the persecuting Paul Isa 1. 18. though your sinnes be as scarlet they shall be cleansed c. 3. What time soever a sinner doth come so it be before the sun is set the glasse out and the golden scepter taken in if it be at the eleventh houre or as the Thief upon the Cross at the last gasp it may be thou mayst obtain mercy 4. Lastly he doth assure those that come he will in no wise in no wise in no wise cast of Now lay all these together the Lord calls Come come come the persons that he calls are of three sorts 1 what person soever 2 what sinner soever 3 what time soever he come if he indeed come to me I will in no wise in no wise in no wise cast off 3. So there is not only a looking upon him and a coming to him but there is a receiving of him John 1. 12. but as many as received him to them gave he power to become the sons of God by the habit of faith the soul doth passively receive Christ but by the act of faith the soul doth actively receive Christ In the first the soule is passive but in the second he is active there is a twofold receiving of Christ a passive and an active passive wherein the spirituall principle of grace is ingenerated or infused into the heart or soul and so we are received of Christ before we do receive Christ so that Christ in working the grace of faith receiveth us and by the act of faith we receive him so that Christ taketh the soul before the soul taketh him Now he that hath thus received the Son hath life 1 John 5. 12. he that hath the Son hath life and he that hath not the Son hath not life Collo 2. 6. As ye have therefore received Christ the Lord so walk ye in him He that truely receiveth Christ receiveth him in all his offices as a King Priest and Prophet this receiving of him is not an act of the understanding but an act of the will imbracing him and trusting on him 4. The heart doth believe in him and the soul layes hold on him so that forementioned place John 1. 12. they and they only becomes the Sons of God that doth believe in his name when the Jaylor Acts. 16 30. would know what he must do to be saved the apostles answered him and said Vers. 31. believe on the Lord Jesus Christ and thou shalt be saved so when the people asked Christ what they should do that they might work the works of God John 6. 28. Jesus answered and said unto them Vers. 29. this is the work of God that ye believe on him whom he hath sent So 1 John 3. 23. This is his commandment that we should believe in the name of his son Jesus Christ 2 Tim. 1. 12. I know saith the apostle whom I have believed there is the first act of faith of reliance and I am perswaded that he is able to keep that which I have commited to his trust there is the second act of trust When the soul is brought over to assent unto that great truth that Christ is a Saviour and a Mediator it doth rowl and rest it self upon him and so trusteth on Christ for justification and consequently for salvation Psal 37. 5. Commit thy way to the Lord trust also in him Prov. 16. 3. Rowl thy works upon the Lord and thy thoughts shall be established Cast thy burthen upon the Lord Psal 28. 7. The Lord is my strength and my shield my heart trusteth in him The Lord is the Author and Finisher of our faith he doth command us to believe he doth enable us to believe and then commends us for believing so the Lord commends Nathaniel for his faith which was only the faith of his own powerful working so he commends David for his uprightnesse Hezekiah for his perfectness Moses for his meekness Cornelius for his devotion the Publican for his compunction the poor Widdow for her liberality and the woman of Canaan for her faith and importunity all which was only the work of his own grace in them