both unable and unwilling to help himself out of this miserable estate 20 21 There is a fourfold Change and but one saving Change 1. a Moral 2. a Partial 3. a Formal 4. a Spiritual Change 16 to 26 The preparations and qualifications that we are to find in our selves before we lay hold on Christ and the promises 26 27 How Conversion Regeneration Vocation and Repentance agree or differ 28 29 Of the way step by step wherein the Lord doth lead a Soul out of a state of Nature into a state of Grace 29 1. The first step to Conversion is Illumination 29 30 2. The second step is Vocation which is accompanyed with 1. The Faith of Assent 2. Repentance 3. Conversion 4. Regeneration 35 36 37 3. The third step to Conversion is to trust or believe which is accompanied with 1. A looking unto him 2. A comming unto him 3. A receiving of him 4. Laying hold on him 37 to 43 4. The next step for the carrying on and compleating this blessed work there is dropped into the Soul the Spirit of prayer which causeth the Soul chiefly to pray for these three things 1. For more Illumination 2. For pardoning Mercy 3. For purging Mercy 45 46 5. The fifth and last step that I shall name is this the Lord doth cause the Soul secretly to give it self up and surrender all the supposed interest that it had in its self to God that made him and Christ that bought him 49 50 Of Grace-begetting and Soul-converting Ordinances which are 1. Hearing the word preached 2. Reading the Scriptures 3. Frequent and eâ—â—nest prayer 51 to 54 2 Dwell much upon Grace-breeding and Soul-converting promises 54 to 57 3. Frequent the company of Grace-begetting and Soul-converting companions 57 58 59 4. Call to mind and meditate upon Grace-begetting considerations viz. 1. Consider what Christ hath done for us 2. Consider how God hath dealt with other sinners 3. Consider what relation thou hast to him 4. Consider what engagements you have from God 59 to 62 5. Consider in whose name you come before him ibid. 5. Means to gather and treasure up a stock of Grace-begetting and Soul-converting experiences 62 63 64 65 Of the means to be used that is more especially appointed for the confirming sealing and assuring the Soul of Salvation In the use of means take these four cautions 1. Be sure they be means of Gods own appointment 2. It is not the means alone but Gods blessing upon the means that doth help us 3. His Blessing is not dispenced so much according to the means as according to the uprightness of the heart in the use of them 4. Yet we are to wait upon God in the use of means as it is Gods way of Conveyance c. 65 to 73 The want of Conversion is not in God but in our selves 73 74 75 76. Some of the principal hinderances of Conversion 1. Ignorance of our own misery and Gods mercy 2. Men think it to be either a needless or an easie work 3. A total neglect or careless use of means 4. Mens not considering the joyes of Heaven and the torments of Hell 5. False conceits of themselves 6. Too deep a familiarity with bad company 7. Ignorance of the grounds and princâ—ples of the Christian Religion 8. And last hinderance is delay 76 to 81 Of the sad condition of all that are not converted 81 Of the privileges and benefits of all that are converted 82 83 1. They are Chists Servants 2. They are his Friends 3. His Brethren 4. His Jewels 5. His Sons and Daughters 6. His Bride and Spouse 7. They are Co-heirs with Christ ibid. The tryals of Conversion by which a man may know whether he be converted yea or no. 83 84 1. He that is converted doth desire the word and means of Grace 2. He is willing to be made willing to do whatsoever the Lord doth coÌ„mand him 3. He is brought unto an unfeigned hatred of the whole body of Sin 4. His greatest conflict is against in ward pollution 5. He mourns for the sins of of others and the want of more grace in himself 6. He doth delight to be speaking of those things which his heart hath taken in in the work of Conversion 7. He doth begin to keep a watch over his own heart 8. He makes Conscience of keeping every known Command 9. He is willing to put himself upon the tryal 10. He hath his Soul renewed in its faculties and vertues 85 86 Cerrain Objections answered which some out of weaknesse and others out of prejudice may be apt to make against the foregoing Discourse 100 The Objections or Queries that are clearly answered are as followeeh Q. IF a people or a person refuse to imbrace the Doctrine and practise the Discipline of the true Religion whether they are not to be forced to receive the one and practise the other yea or no 100 Q. Whether liberty of Conscience be as some say a cursed tolleration or of Divine institution yea or no 101 Q. What is or ought to be the ground of Communion and Fellowship in the Church of Christ 102 Q. Whether there be any preparatory work required of men and women before Conversion and is so what it is ibid. Q. Whether there be not a free will remaining in all the posterity of Adam yea or no 103 Q. Whether Adam by his fall did totally lose every good thing that there was in him yea or no ibid. Q. How came the sin of Adam being but one to become the sin of so many yea of all mankind 104 Q. How could Christ being but one make satisfaction for the sins of so many ibid. Q. What are we to understand by election and reprobation which so many contend about 105 Q. Whether Election be the cause of Salvation and Reprobation the cause of Damnation yea or no 106 Q. Whether Christ hath dyed and tasted death for every man yea or no ibid. Q. How can they have hope to believe whom God hath decreed shall not believe 107 Q. Why doth the most just and righteous God command all men to believe and promise salvation to them that doe believe and threaten damnation to all that doe not seeing it is not in manâ— power to believe 108 Q. 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 109 Q. How doth it plainly appear that our Acceptation and Salvation is only of Grace and nothing else 111 Q. If Salvation be only of Grace without works in what respect are good works necessary 111 to 116 Q. How shall a man be able to do what is required seeing he is not sufficient of himself so much as to think a good thought 116 119 Q. What is or who is the Object of Faith 120 121 Q. What encouragements or grounds are there to provoke or perswade a people to believe in God 122 124 Q.
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
himself out c. Of the preparations or qualifications that we are to find in our selves before we lay hold on Christ and the promise Conversion and Regeneration Vocation and Repentance are but four words to hold forth as it were one and the self same thing Of the way step by step how 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 First by enlightning the soul Secondly by calling him effectually Thirdly by enabling him to believe Fourthly by giving him the spirit of prayer by which he prayes for more light to see his sins and then for pardoning mercy and for purging mercy Fifthly the Lord doth cause the soul secretly to give it self up to God and so he comes to surrender all its own supposed interest that he had in himself unto God that made it and unto Christ that hath dearly purchased it then there follweth the meanâ— to be used to breed and beget grace and to convert the soul First to keep close to grace-begetting Ordinances viz. hearing the Word preached reading the Scriptures and frequent and earnest prayer Secondly to dwell much upon grace-begetting promises Thirdly to frequent the company of grace-begetting and soul-converting companions Fourthly to call to mind and meditate upon grace-begetting considerations Fisthly to gather and to treasure up grace-begetting and soul-converting experiences and so to be diligent in the use of many other means for the confirming sealing and assuring the soul of salvation these and many other subordinate branches thou hast here presented in a little room and a few words c. Now to proceed a little farther in this great work and so to draw towards a close let the Reader consider these things following viz. 1. If we remain in an unconverted estate let us blame our selves only for the want of conversion is not in God for he makes use of all means and wayes to convert us 2. We shall present the Reader with some of the principal hinderances of Conversion 3. Consider the sad and miserable condition of the unconverted 4. The trials of conversion by which a man may know whether he be converted yea or no 5. The priviledges and benefits of all that are converted 6. Certain Objections answered which some out of weakness and others out of prejudice may be apt to make against the foregoing discourse and so I shall close up this Book The want of Conversion iâ— not in God but in our selves he makes use of all means and waies to convert us 1. Our conversion and salvation is not a thing impossible for a new and living way is consecrated for us by Christ through the vail his flesh and by his blood we may have boldness to enter into the Holiest he hath borne our burthen he hath removed the impossibilities and nailed to his Cross the hand-writing that was against us Coll. 2. 14 15. So that if any of us perish it is for want of grace in us not for want of satisfaction by the Redeemer salvation is brought even to our doors and thrust in as it were into our hands we have Christ himself offered us and pardon life and salvation with him we have God himself waiting to be gracious and beseeching us to be reconciled to him 2 Cor. 5. 19 20. We have the Lords Embassadors intreating us in his Name and stead the Lord hath provided excellent and plentiful means with promise upon promise of his presence with and blessing upon us in the use of them and if the Spirit make not these means effectual it will not be long of him but of our selves God himself presents and offereth us mercy Prov. 1. 23. and continues his Ordinanceâ— the Angels waits for the joy that is due to them upon our conversion Ministers are preaching and praying for our conversion godly friends and neighbours are praying and longing to see this work wrought in us See Mr. Baxâ—ers Call to the unconverted in the Preface We study plainness of speach to make them understand we come with serious piercing words to make them feel but they will neither understand nor feel if the greatest matters would work with them we should awake them if the sweetest things would work we should intice them if the most dreadful things would work we should affright them if truth and certainty would take with them we should soon convince them if the God that made them and the Christ that bought them might be heard the case would soon be altered with them if Scripture might be heard we should soon prevail if the best and strongest reason might be heard we should speedily convince them if experience might be heard even their own experience the matter would soon be mended yea if the conscience within them might be heard the case would soon be better with them than it is but if the dreadful God of Heaven be slighted who then shall be regarded If the blood of a Redeemer be made slight of what then shall be valued If the joyes of Heaven is not worth the desiring and the torments of Hell the avoiding what shall we do for such souls as these c Now if after all these and the like means Man will not turn it is not long of God that they are not converted but of themselves so that Mans destruction is of himself James 1. 15. So earnest is God for the conversion of sinners that he doubleth his commands and exhortations Turn ye turn ye why will ye dy Ezek. 33. 11. Again it is the promise of God that the wicked shall live if they will but turn nay the Lord hath confirmed it to us by an oath That he hath no pleasure in the death of the wicked See the forementioned place Ezek. 33. 11. Nay farther the Lord condescendeth to reason the cause with all unconverted sinners as to ask them why they will dy in their sinnes See the forementioned place Ezek. 33. 11. Compared with 2 Pet. 3. 9. The Lord is long-suffering not willing that any should perish c. Some of the principal hinderances of Conversion 1. The first Hindrance is ignorance both of their own misery and Gods mercy the kingdome of Satan is a kingdome of darkness and himself the ruler of darkness and the mist and blackness of darkness is reserved to him and his servants for ever Jude 6 13. compared with John 3. 19. this is condemnation that light is come into the world and men love darkness rather than light So that if the Gospel be hid it is hid to them that are lost in whom the God of this world hath blinded the minds of them that believe not lest the glorious Gospel of Christ should shine unto them but those that are converted can truly say we were once darkness but now we are light in the Lord Ephes 5. 8. 2. Hindrance of conversion is men think it to be either an easie work or a
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
43 44 45. 3. There is a formal Change when men will do that which is commanded but not as it is commanded of these St. Paul speaks 2 Tim. 3. 5. Having a form of godliness but denying the power thereof they will be doing of good and forsaking evil because the eie of the creature and the ear of the creature the applause of the creature the rewards of the creature or the fear of the creature prevails with them notwithstanding this threefold change these people with the former are in an estate of estrangement to God and liable to condemnation for though the lives of some are less sinfull than others yet the hearts are alike these men do but walk in new practices with an old heart Acts 7. 51. Heb. 6. 4. Consider O thou that readest if thou and I had committed in all our lives but one sin and that onely in thought this makes us subject unto and leaves us in danger of eternal damnation thereby James 2. 10. Gal. 3. 10. The Law must have a perfect personal universal perpetual obedience or else we remain under the curse according to the rule of moral righteousuess between God and Man it followeth that the demerit of sin receiveth its nature measure and limits from the will of God according as he hath revealed himself in the Moral Law So that the damned in Hell suffer not more nor less than they deserved yea had God pleased to have inflicted a greater punishment for sin yet had he been still just the object offended being God the person suffering being but a Man the evil of punishment cannot exceed the evil of the offence neither can any thing relieve us but that which is answerable to the evil of sin now there is no righteousness in the world that is proportionable to the evil of sin but the righteousness of Christ onely 1. Our own righteousness is too short is called a monstrous rag a rag and therfore cannot cover us monstrous if it should cover us it were but to cover filth with filth as the Prophet speaks Isa 30. 1. They cover but not with the covering of my Spirit that they might add sin to sin dung to dung 2. Nor will the righteousness of the Law be large enough if a man could keep it it will not acquit us for former disobedience Gal. 3. 21. If the Law could have given life verily righteousness should have been by the Law See Rom. 8. 3 4. 3. It is not the righteousness of all the Angels that can do it because this also is a created righteousness a finite righteousness and no way proportionable to the evil of sin 4. If we should weep as many tears as the Sea holds drops and humble our selves as manie daies as the world hath stood minutes all this were too short to purchase the pardon of one sin if the stung Israelites had made a Medicine of the best Herbs in the Wilderness and a Plaister of all the sovereign Ingredients in the whole World and applied it with Mountains of Praiers Seas of Tears this would not have helped them if withall they did not look upon the Brazen Serpent for all these cannot purchase the pardon of one sin nothing but infinicenâ—ss can deal with sin it must be infinite Wisdom to finde out a Way it must be infinite Mercy to pardon infinite Power to subdue infinite Merit to purge and cleanse and infinite Grace to destroy sin Look about thee whosoever thou art that readest these Lines this is or was thine estate and condition which is attended with these two Miscries viz. 1. Thou art unable to help thy self out 2. Thou art unwilling First of the first 1. Thou art unable to help thy self out Jer. 13. 23. Can the Ethiopian change his skin and the Leopard his spot then may they do good that are accustomed to do evil There is no power below the power that raised Christ from the dead that can turn the heart of a sinner to the Lord he is as well able to turn a Flint into Flesh as to turn his own heart to the Lord he is as well able to raise the dead and to make a World as to repent for Repentance is a Flower that grows not in Natures Garden as the Birth of Isaac was not by the strength of Nature like Ishmael's of Hagar but by virtue of the Promise after a supernatural manner upon sensibleness of barrenness so seemeth it to be with everie one that is born of the Spirit Johnsaith that Believers were born not of the will of the Flesh nor of the will of Man but of God 2. Thou art as unwilling as unable thou hast wilfully pulled upon thy self just miserie and art apt wilfully to reject free mercie there is a special enmitie in the heart against Conversion and Believing John 5. 43. I am come in my Fathers Name and ye receive me not if another should come in his own name him ye would receive Acts 22. 4. I saith Paul before conversion persecuted this way unto the death Rom. 10. 3. They would not submit to the righteousness of faith Here are proud hearts indeed that it should be matter of submission for a condemned man to take a Pardon a wounded man a Plaister a sick man a Cordial a naked man Cloathing a lost sinner a Saviour ls not this the case of the Men and Women of the World Consider wouldst thou not account him a Fool that will refuse Physick because he is sick a Cordial because he is faint Meat because he is hungrie Money because he is poor Cloathing because he is naked and Freedom because he is Satans Prisoner I could almost say to the Reader as once Nathan said to David Thou art the Man 2 Sam. 12. 7. There are amongst manie others these four things that keep most Men and Women from being converted 1. Most think it to be a needless work or an easie work when as it is a needfull work and a hard work Jer. 13. 23. compared with Matth. 18. 3. 2. Or because he is not able to pay that which God requires 3. Or because he thinketh he shall be able to discharge all himself in time 4. Or else because he doubts of the truth of him that promiseth to help him So much shall serve to speak of the Change 1. Moral 2. Partial 3. Formal It remains now that we come to the fourth to wit the Spiritual change and here I shall fix all that is written before is but an Introduction to this I have been shewing the Maladie let us now come to the Remedie the sum whereof is that God the Father Son and Holie Ghost hath sent forth Jesus Christ God-Man into the World to seek and save sinners and commandeth every one that heareth these glad tidings to believe in him whom he hath sent and promiseth that whosoever believeth in him shall be saved for God when the fulness of time by him appointed was come sent his Son him that 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
O how may this encourage us to stir up our selves and take hâ—ld of God! See Isa 64. 7. Isa 27. 5. Let him take hold of my strength and he shall make peace within me As there is no promise to us till we believe so if once we believe all the promises are ours he hath promised to be a tower a rock a refuge a covert from a storm and hidden place in time of danger he hath promised to hear us when we pray to answer us when we call to open to us when we knock Psal 50. 15. Mat. 7. 7. Ground this in the bottom of your hearts that without faith in Christ and obedience to Christ there is no promise of life and salvation by Christ no coming to the Father but by him no coming to Christ but by faith no getting of faith but by waiting upon him in the use of means c. And so to close up the fourth head let the Reader consider that this looking unto him coming unto him receiving of him and believeing in him is spiritually to be understood and spirituâ—lly to be performed 4. Step for the carring on and compleating this work there is dropped into him or her the Spirit of grace by which he is at length imboldened to go unto God with confessions and petitions he puts on the resolution of the King of Ninive Jonah 3. and saith within himself I will cry mightily unto the Lord who can tell but that he may have mercy upon me He principally prayeâ— for these and the like things 1. He prayes for more light that he may see his sinnes and the vildness of them more fully that he may arraign accuse and judge himself for them 2. He prayes for pardoning mercy Pardon my sin saith David for it is wondrous great 3. He prayes for purging mercy 1. He prayes for an increase of light that he may see his sinnes more fully and clearly that he may abhor arraign accuse and judge himself for them That which I see not teach thou me saith the Prophet Again Job 13. 23 How many are mine iniquities and my sins make me to know my transgression and my sin Job 40. 4. Behold I am vile what shall I answer thee once have I spoken yea twice but I will proceed no farther 2. He prayes for pardoning mercy Rom. 8. 15. We have received the spirit of adoption whereby we cry Abba Father As a little child at first saith Dad and Mam so doth a Christian the evidence that the Lord gave Ananias of Saul's conversion was this Acts 9. 11. Behold he prayes He that hath not this breath of Prayer is either a dead man or in a dangerous swoun Psal 25. 7. Remember not the sins of my youth nor my transgressions but according to thy mercy remember me for thy goodness sake 3. He prayes for purging mercy Psal 19. 12. Who can understand his errors cleanse thou me from secret faults Psal 79. 9. Purge away our sins for thy name sake the soul is not satisfied with pardoning mercy unless he may have purging mercy also so that pardoning mercy is so great a belly-belly-mercy that it hath many mercies in the bowels of it 2 Cor. 5. 19. it brings reconciliation with God and admission into his favour and adoption of children whereby the soul hath access to God as a Father with child-like boldness and acceptation of our services and sanctification of every condition to us and supportations under tryals and crosses and last of all peace joy comfort which are not so much fruits of pardon as fruits of purging and keeping down of sin that it reign not in our mortal bodies He freed me from the guilt of fin and shall I love the filth of fin He made me a member of Christ and shall I be a filthy member of so holy a body He hath made me a branch and shall I be a polluted branch of so holy a stock the Lord forbid Let the Reader consider that although we have brought Prayer under the fourth Step or head yet this is to be understood that the habit or root of this grace or gift was infused or conveyed into the heart and soul in the first step to wit illumination but it lay there as fire under ashes or sap in the root of the tree it was still and dumb it did not open the mouth nor inlarge the heart until Vocation and Believing had made way If wee did consider what order and method the Lord doth take to unveil his love to man and what order and method man should take to apprehend and apply this love it will make much for our satisfaction Viz. Gods order is he goes downward from the Cause to the Effect and we must goe upward from the Effect to the Cause he goes from Election downward we must go from Illumination Vocation Regeneration and Believing upward and thus God and we at last shall meet in the middle way we must prove our selves to be called and he will acknowledg us to be elected Let us consider that golden chain Rom. 8. 29 30. For whom he did foreknow he also did predestinate moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified c. Here is a golden chain indeed no link thereof can be unlinked because the fastning thereof is from and by the Lord First whom he fore-knew for his own as the word is taken John 10. 14. 27. those whom he marked out as it were out of all other men in the world and set his affection upon 2ly he also did predestinate that is ordained to be conformable to Christ their head in part both in grace and glory 3ly Moreover whom he did predestinate them he also called to the obedience of faith by the outward preaching of the word and the inward and effectual operation of the spirit and whom he called them he also justified that is God merely of his own grace and free will forgiveth our sinnes and pronounceth us just justice and mercy doth both meet in this justification justice in that he will not justifie a sinner without a perfect righteousness and mercy in that he will accept of such a righteousness that is neither in us nor done by us but by our surety for us all eminent acts as justification regeneration sanctification are but one act in God as we have proved before but because of our darkness and unteachableness the Lord doth speak to us after the manner of men and so doth make out things gradually to us leading us from step to step from things more plain to things more and more hard as we are able to hear and understand and practice them 5. The fifth and last step that I shall name for the carrying on and compleating this work is the Lord doth cause the soul secretly to give it self up in an everlasting Covenant and so to surrender all the interest that it had in
acceptable with the Lord a will to obey the Lord is all that a blessed Paul can sometimes find Rom. 7. 18. One may be a babe in Christ though carnal 1 Cor. 3. â— and I brethren could not speak unto you as unto spiritual buâ— as unto carnal even as unto babes in Christ or as some rendreth the word as unto sucklings in Christ To closeup this consider one drop of water is for the quality the same as the whole Ocean Sea one grain of gold is as pure gold as a whole mountain of gold the least bud by the side of a great tree draws sap from the same root that the greatest limb or branch doth So the least measure of grace is as true grace as the greatest measure it is as pure for the quality though not so much for the quantity Our salvation depends upon the truth of grace our consolation depends upon the degreeâ— of grace Certain Objections answered which some out of weakness and others out of prejudice may be apt to make against the foregoing Discourse Qu. If a people refuse to imbrace the doctrine and practice the disciplin of the true Religion whether they are not to be forced to receive the one and practise the other yea or no Ans Religion is to be taught not to be forced and that for these reasons 1. Because Christ and his Apostles never used any force in propagating of religion not the sword but the Word and Prayer were the instruments used to propagate christianity 2. If it be not in our own power to believe till it be given us from above how can it be in the power of any other to make us believe how can they forceus to take that which is not given and to profess that which we have not received 3. Religion is the free gift of God which as it is freely given so it must be freely received without constraint for the will cannot be forced 4. As he is not to be esteemed an heretick or an Idolater that is forced thereto neither is he to be esteemed religious that is compelled to embrace it 5ly The forcing of Religion hath been the cause of much mischief viz. murthers disorders and changes in States Therfore the wise Romans saith Mr. Wollâ—bius p. 332 permitted the Iews after they were subdued to use freely their own Religion But men are to be warned and exhorted to make use of the means If the acts of hearing reading praying meditation conference are means by which Religion is both begot and nourished to neglect the use of these and the like means is to neglect our own salvation c. Q. Whether liberty of conscience be as some say a cursed toleration or of divine institution yea or no An. If under a pretence of liberty of conscience men shall own any other God or preach any other Christ or Gospel than what is written for our learning or press people to walk by any other rule this undoubtedly is a cursed toleâ—ation and to be lamented But for a people that doth hold the head and agree in the doctrinal part of Religion holding all to the essence of substantial truths if they differ somwhat in the discipline how and when and in what placâ—s this God is to be worshipped here in the strong must bear with the weak and give the new-born babes leave to feed upon milk and the child to speak and think as a child whilst the young man is grabling with gainsayers and the old man going on to perfection and thus seeing the one cannot see by the others eyes Col. 2. 6. As ye have therefore received Christ Jesus the Lord so walk ye in him Nevertheless whereunto ye have already attained let us walk by the same rule let us mind the same things Phil. 3. 15. 16. If in any thing ye be otherwise minded God shall reveal even this unto you Vniformity in discipline as well as in doctrine is much to be desired and the want of it to be lamented and the accomplishment of it to be indeavoured by all that are truly convicted Qu. What is or ought to be the ground of commanion and fellowship in the church of Christ An. Vnion For without union there is no communion or fellowship a Christian having Christ formed in him comes by degrees to see his union with him and from that union with Christ as the ground and foundation desires to joyn himself in fellowship with the people of Christ that he may inquire in his temple and behold his glory and injoy the communion of Saints which is a great part of ouâ— comfort on earth See Psal 27. 4. compared with 1 John 1. 3. Qu. Whether there be any preparatory work required of men and women before conversion and if so what it is An According to the ordinary dispensation of God the soul is made sensible of sin and the wages thereof death curse and hell but all the preparatory works before conversion may be reduced to these few heads 1. Revelation of its finful and lost estate so far as to acknowledge himself a lawfull captive 2. Revelation of Christ in some small measure in and by whom there is a possibility of obteining mercy 3. The soul is resolved to wait on God in the use of means for the obtaining of mercy But let the Reader take notice that whatsoever preparations and qualifications there is required they are first wrought in us by the finger of God who worketh in us both to will and to doe of his own good pleasure man is merely passive in the first work of conversion or regeneration he could not so much as really wish it but in all the rest man is a fellow-worker with God he is the instrument though not the cause of his own salvation viz. the Lord speaks and he hears the Lord calls and he answereth the Lord draws and he comes the Lord commandeth and he in some measure obeyeth man is not like a stock when he is called for he is the fit subject of vocation seeing he is a reasonable creature yet his reason helps him nothing to his vocation till it be enlightned and so the minde is changed and the stonie heart softned Eze. 36. Q. Whether there be not a free-will remaining in all the posterity of Adam An. A mans will remains free but it is to evil only the imagination of the heart is only evil Gen. 6. 5 Mans will is not free until it be by grace made free yet poor man would be like the Spider spinning out a thred of his own and so think to climb up to heaven by a thred spun out of his own bowels wheras we are not sufficient of our selves to think that is good as of our selves but all our sufficiency is of God 2 Cor. 3 5. Q. Whether Adam by his fall did totally lose eveâ—y good thing that there was in him yea or no An By original sin our natural gifts are corrupted but supernatural gifts are utterly lost
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