Christ do most if not all of them abide in the Soul after its union with Christ The hewing of the Stones and Timber which prepared them for the Temple did remain after the Temple was built the hewing of Timber making of Tennants Mortises which prepare for the House abide when the House is set up and perfected so do these works which prepare and make the Soul fit to close with Christ to be made his House Heb. 3.6 Those works which Mr. Shepherd saith make the Soul preparatively happy That clear real and constant light yea the legal fears whether they come from the Spirit of bondage or no I now dispute not sorrows that willingness that Christ should take away sin that humiliation emptying the Soul of its confidence in any of its duties and righteousness and if that be a preparatory work to make the Soul quiet without Gods Love and to be content to be disposed of by him to hell and damnation this with almost all the rest must abide after Union only when I say must abide I do not intend it of legal fears and legal sorrows of these I only say they are found often in many truly regenerated that are actually in Christ but for all the rest they must abide Hence from the beginning of the work of the Spirit upon an elect Vessel there seems to be a difference between his work upon such a one and that which a Reprobate hath Hence if you have not what you desire in these works called preparatory it is not too late now to get or increase them though they loose that respect now to one who is actually in Christ they are not properly preparatory Ninth Position In order of nature one work must go before another so Ministers must preach and write if they will keep to the Rules of Method but in order of time they may go all together Illumination must in order of nature go before Conviction and Conviction before Compunction c. but in order of time they may go together the Spirit of God at the same time lets in a clear light convinceth and strikes the heart with fears sorrows c. it is not thus that the Soul is one week or one day under the work of Illumination another comes under Conviction the third week or day comes under Compunction I know there may be light and conviction many weeks and years when there is no Compunction but it is not so when the Spirit of the Covenant is at work How often have men come home from one Sermon with these works wrought As for the work of Humiliation whether that be alwayes at the first stroak I do not determine but shall speak to it in its due place To conclude this Chapter concerning Preparations in general Let the Lord begin when he please let him work how he please yet he so worketh that first or last before God hath done with thee if thou livest to be one of ripe years he will make thee see how all his Counsels open themselves the necessity the truth the glory and excellency of them in saving thy soul His Counsel was to advance the glory of his rich Grace free Mercy the redemption the Righteousness satisfaction of his Son the power of his Spirit in regenerating and applying redemption and maintaining of his good work in thy heart with the throwing down of all thy conceited righteousness abilities whatsoever that may lift up and do lift up too many O saith the Soul I see all these I feel it must be thus my heart answers these Counsels of God My Reverend Tutor Doctor Hill whose memorial is precious to me laying his hand upon his breast would say Every true Convert hath something here that will frame an Argument against an Arminian and that is very true CHAP. II. Of the first Work of the Spirit Illumination WHen the Spirit of God Gen. 1.2 moved hovered or * So Syrus reads it incubabat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incubuit ovis Schindler Rectius sentiunt qui dicunt Spiritum sanctum jucubasse confusis corporibus caeli terrae sicat gollina incubat ovis ut illa calore suo colefaciet animet Munslerus Clarius Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lux Lumen A sto manifestum i. Clarum apertum quasi ad manus foris stans Perottus Col. 119. brooded upon the Deep which was covered with darkness the first particular work he formed out of that rude great and general heap was Light ver 3. So the first thing the same Spirit worketh in the new Creature is Light God who commanded light to shine out of darkness hath shined in our hearts c. 2 Cor. 4.6 Paul was sent to the Gentiles to open their eyes and turn them from darkness to light Acts 26.18 Illumination and Conviction seem to differ as the cause and effect it is by his Light that we do convince Light brings in such reason proof demonstration that a man cannot evade the strength cannot reply cannot except then he must sit down convinced But all things that are reproved are made manifest by the Light or all things when they are reproved of the Light as the old translation and the Geneva translation so joyn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whatsoever doth make manifest is Light Ephes 5.13 Make this manifest to me saith the man in dispute I will yield Light is brought in and that maketh manifest The Notion or Opinion that the Angel of Laodicea had of himself did differ much from that Opinion Christ had of him I am rich and want nothing saith the proud Angel Rev. 3.17 but I know thou art poor and miserable naked c. But how shall this luke-warm Angel be convinced of it Let him but go buy eye-salve of Christ Gospel price and anoint his eyes that he may see himself then he will be convinced who speak truest Christ or he The necessity of this work appears First From that darkness which is upon all our understandings naturally Darkness was upon the face of the deep Gen. 12. in the first Creation It is as true in the new Creation the Spirit findeth much darkness upon our Souls the Prince of darkness holds us under his power by this darkness that is in our understandings I do not mean only by this but in great part Ephes 5.8 For ye were sometimes darkness Ephes 4. Having their understanding darkened that is the reason why we walk so in the vanity of our minds ver 17. Neither is this the condition only of those who sit in darkness and shadow of death Matth. 4.16 Where the medium is dark as it was in the Egyptian darkness where no Scripture-light shines but of those who dwell in Goshen where Scripture yea Gospel-light shines clear there is darkness enough in some mens eyes though the Sun shine never so bright Bartimeus cannot see When Paul was converted the holy Story tells us Scales fell from his eyes when he was
knew not before which yet is true in some but by knowing things otherwise then we did before This is a certain truth and therefore a vast difference in the knowledge To conclude this head let works of or in an Hypocrite be what they will yet I doubt not to say the first flaw in the Hpyocrite is in his illumination and this layes the foundation for all the rest Third Position When the Spirit of God doth thus savingly illuminate the understanding he doth at the same time savingly work upon the will The blessed Spirit doth not work upon one faculty or especially a leading faculty as the understanding is alone it doth not one week work upon the understanding savingly the next week month or year work on the will It was not long since I heard a Minister and one of the best handling the new Creature He shewed us first what it was not and there cut off all those things or works which are found in Hypocrites then he shewed us in what it did consist This was first in the illumination of the mind to discern the transcendency of spiritual objects Secondly In the wills embracing of and closing with those objects This is the great work and long it is saith he before those who are enlightned come to this it must be a day of Christs power Psal 110. when the Soul comes to this Now though there was no danger in this as to the hearers yet for the Divinity I cannot believe it that the Spirit regenerateth one faculty so long before another that a man hath the head of a new Creature so long before he hath the heart of a new Creature He that hath heard and learned of the Father the intellectual work cometh to me John 6.45 an infallible Connexion between the Fathers teaching our learning and coming to Christ I know it is a question moved by the Learned Whether the will be regenerated mediately or immediately Some say God in regeneration doth irradiate the mind with divine Light and by this Light doth infuse vertues and new habits into the will as that celestial and lively heat by which all things below live and thrive is transfused by Light New Coven p. 451. No grace that any man hath but it passeth in through the understanding saith Doctor Preston Others say Gods work in regeneration is as immediate upon the will as upon the understanding nor is the will regenerated by the mediat light of the understanding but the will in it self is equally affected and renewed by God as the understanding is affected and illuminated by him this Opinion they think to be the soundest especially if the understanding and the will be not faculties really distinct which saith Mr. Jackson Justific Faith p. 33. p. â—0 â— 4 he that hath but Philosophy enough to serve from hand to mouth will never swallow down that they are And Durandus makes that his fourth Argument to prove they are not really distinct because then Deus posset causare velle in voluntate absque hoc quod cognescere praecederet in intellectu quod est impossibile quia tune possemus amare incognita That the will must not only be moved but renewed Ezek. 36.26 Who is there that ever felt his stony heart will not assent unto it And if that were the meaning of the first Opinion as if the Spirit did only illuminate the understanding and then the will did follow without any other work of the Spirit upon the will then I should refuse that Opinion as erroneous De Auxil Disp 51. n. 15. but those Divines do not mean so The will saith Alvarez and it is honestly said by a Papist by our fall is more wounded and corrupted then the understanding Grace existing in the understanding but what he means by Grace there you may observe is extrinsecal to the will Disp 76. and therefore doth not give to the will a sufficient principle to perform works of holiness This doth prove the necessity of the wills renovation which is easily assented to Grace in one faculty doth not give power to another faculty corrupted as the will is more then the understanding to work saith he But therefore I say the Spirit is ever present with the will to renew that when it doth so savingly enlighten the understanding at the same time though I think it no error to say in order of nature the work upon the understanding precedeth which agreeth with a reasonable Creature And this I conceive is not only in the first work of Conversion but afterwards in the gracious actings of the regenerated Soul there is a presence of the Spirit of the Covenant with understanding and practical judgment and with the will at the same time as a first cause determining of it now renewed to follow the dictate of a sanctified judgment That there must be a presence of the Spirit in both I think our sensible experience will teach us something of which more hereafter Fourth Position This work of illumination makes the elect Vessel now coming home to Christ to see things as they ARE. The state in which the Spirit finds the elect Vessel is a state of sin and misery under the bounds of guilt power of its lusts slavery to the Creature estrangement from and enmity against God a child of wrath Now the Spirits intention being to make the Soul answer his call and so to come off from this state in which it now lieth by this light let in to the understanding he maketh the Soul see all these as they Are A man may know things but yet not know them as he ought to know them 1 Cor. 8.2 It is possible if you asked him before whether sin were not an evil thing the Creature a vain thing the wrath of God a dreadful thing he will answer yes he he knows all these to be so and yet cleaves fast to his lusts dotes upon the Creature is careless as to any real endeavours to get deliverance from wrath to come the reason is he knows not these as he ought to know them he seeth them not as they are if he did it were impossible he should carry himself as he doth and be quiet Let then the Spirit of God come in with his saving light and teach the Soul these things as they are then you shall see plainly by his carriage the guilt of sin the wrath of God are terrible indeed in is evil indeed the Creature is but vain indeed the man knows these things as Doctor Preston said otherwise then he did before I think it was Oecolam padius I have read somewhere of a great Divine* who being recovered from a great sickness said I have learned under this sickness to know Sin and God Did he not know these before Doubtless he could preach good Sermons concerning God and Sin but the Spirit it seems in that sickness taught him these otherwise then he knew them before Sapiens est quires sapit prout
Spirit in the first work convinceth the Soul by that sin in which the snner took most pleasure and delight Here Conviction is easiest effected and this sin will the Spirit imbitter to the Soul the peccatum in deliciis the sin which he hides under the tongue Job 20.12 this we hear of commonly in the day of Christs power Fleshly lusts lye fairest in view a mans natural Conscience can more easily work here How terribly hath the Word spoken against Covetousness what sin more common but how rare a thing is it to hear of a person whom the Lord convinceth of that sin in his first work yea it were well if those who go for Christians were convinced of it afterwards yea when this sin hath got such a head that the bones of the lust as we say stick out others may see it but how hard to convince men of it it is a common thing for men to bespatter one another with this sin and some I have observed most deeply guilty of it themselves yet they not covetous in their own opinion for God to begin his conviction by spiritual lusts this is not so common yet sometimes I have known it I will not enlarge upon this head as I intend not upon any Fourth Position The Spirit in the first stroke doth not usually set home all a mans actual sins but commonly two or three kinds of sin Enough to do his work By degrees he gives the Soul a view of all his vile pranks Sins forgotten buried long ago out of mind he makes these revive come out of their graves and appear to men but to have them all come in at the first without a great support the Soul could not stand but must utterly sink it cannot stand in one sense by what he doth set home but if all came in at once it would be overwhelmed My transgression is sealed up in a bag and thou sowest up mine iniquity saith Job ch 14. v. 17. Did Job find it so Yea and so do others they are sealed up and sown up and such things are to be brought forth again So doth the Spirit bring them forth sins committed twenty thirty years since come now as fresh to mind with all the circumstances as if yesterday committed but not all in the first stroke Fifth Position That the Spirit in the first stroke convinceth all the elect of original sin I dare not affirm it That he doth convince all I speak of persons adult first or last yea and that early also I doubt not of it but to say he doth it in the very first stroke of Conversion this I dare not defend Mr. Shepherd moves the question Conversion p. 15. Whether the Lord convinceth all the elect at first of the sin of their nature and shews them their original sin in and about this first stroke of Conviction He answers I doubt not of it Paul would have been alive and a proud Pharisee still if the Lord had not let him by the Law see this sin Rom. 7.9 To what he saith after I readily agree that he doth first or last in a lesser or greater measure c. but this doth not seem to agree with the former As to his instance of Paul because he was so convinced ergo All are and must be convinced of it in this first stroke I am not satisfied in the consequence yet it may be Paul's persecution was a sin more set home at first this I grant if the state of a person be as Paul's was one that rests in himself hath good thoughts of his own righteousness duties and doings and upon these bears up himself then no doubt if God works upon such a one in the first stroke he sets home original sin It is hard to prove that those Converts in the second of Acts were convinced of their original sin at that time when they were pricked at their hearts the sin that Peter charged them with was their crucifying of Jesus who was both Lord and Christ ver 36. and upon this they were pricked in their hearts ver 37. That the Jaylour Acts 16. was convinced of this sin when he came in trembling to Paul and put forth that question What shall I do to be saved I dare not affirm it because I know not how to prove it Convinced he was of sin and that he was an undone condemned Creature And I hope it cannot be denied that the Spirit of God may so set home some particular actual sins that shall make the Soul see it self in such a lost and damned condition that the news of a Saviour will be welcome and glad it may enjoy him upon any terms This we observe is the ordinary way of the Spirit in persons adult living in sins against light especially he doth so set home sins and follow his work so close that the sinner hath not leisure to turn aside to the by-paths of his own righteousness which he hath none and duties but is pursued so hard that he is glad to fly for refuge to Christ though the sense of his original sin as yet hath not seized upon him as it will afterwards and therein I do heartily agree with Mr. Shepherd that first or last God doth convince His of original sin Hence for any Christian to call into question the truth of his Conversion because he was not convinced of his original sin in the first snoke of Conversion though adult when God first began to work this is but a needless troubling of himself but of this more hereafter By this work of Illumination and Conviction those vain hopes wherewith so many delude themselves that their case is not so bad as some of these censorious Ministers would make men believe but they may do well enough Their quarrellings with the Word and Ministry their extenuations of sin their shiftings of the Word from themselves to others as not belonging to them the slight thoughts they had of a man in his natural state the fickleness and unconstancy of mind whence nothing would sasten or hold upon them these and such like things are removed and way made for further workings 1. Hence How far are they from Conversion who have not attained to this first work no not so much as in the notion they are not yet come to so much light and conviction to see themselves sinners that they are sinners they will not deny because you say you are a sinner and all men say they are sinners and it is no shame to be what all men are but if you come to any particular sn they know none they are guilty of as I have given instance before and others I could mention who having lived to above sixty years when they have been asked How do you hope to be saved have answered roundly They have not sinned against God in all their life Others They have kept the Commandements of God but for a state of sin and misery they neither feel it know it nor believe
and real in his offer he doth not mock her her judgment approves of him as one fit to make a good Husband Then her will consents and takes him When the publick Minister as it ought to be and was in Commonwealths well governed and Churches comes to marry them his question is Wilt thou have this man c. She answers I will Then he ties the marriage knot Here is union they twain now are become one flesh he hath taken her and she hath taken him into marriage covenant and union She now being united to him rests upon him trusts to him goes to his purse for whatever she wants she lives upon him this is communion in his goods Thus it is in the spiritual Marriage the poor awakened sinner hears that Christ offers himself unto it if it be one who never heard of Christ as Jaylour and those Christians converted from Heathenisme then Paul must speak to him the Word of the Lord Acts 16.32 If others have heard the Name of Christ have general notions of him while they read the Gospel or hear it preached the Spirit joyns with it as it did with Paul and teacheth the Soul the knowledge of Christ that the Soul seeth Christ and knows him so as it never knew him before though it knew some of the same notions The Spirit teacheth the goodness of Christ this the Soul needs the same Spirit assureth the Soul of the truth of what he teacheth and draws the understanding to assent to all this Doctrine as true But if the question be Is Christ reall and true in his offer to such a vile wretch as I am He assureth the Soul from the Offer Call Command and Promise of Christ that he is true and doth not mock it Assent is given here also The Judgment approves of Christ exceedingly no good to him I am happy for ever in having him now the Soul having thus heard and learned of the Father John 6.45 both the excellency goodness and truth in all now the Will comes off freely take him ay with all my heat The door is opened to Christ who stood knocking Rev. 3.20 He hath opened the heart of Lydia Acts 16.14 The will thus taking him and giving up it self to him as thus offered union is made Christ and the Believer are become one mystically upon this follows communion the married believing Soul rests upon him trusts to him for all its wants till Christ hath brought the Soul to his Fathers house and to himself in glory This is Faith Christian and saving Faith that which will carry thee through if thou hast it and improvest it daily spending upon Christ his Stock who hath never the less do you and all Believers spend what you can Whether thou hast attained as yet to that assurance that this Christ and all his benefits are thine If thou hast a stormy and dark Voyage and canst not see the Sun many sad fears I know thou mayest have and sorrows enough yet this faith will carry thee safe to Heaven at last It is by grounded assurance that thou art comforted but it is by this faith thou art saved Which that I may make good let me prove that this saith which I have described is Gospel or saving faith And before I come to that let me speak to one Question which will help to the clearer proof of what I have affirmed if that be removed Quest Whether the essence of saving Faith doth lye in a particular perswasion and assurance that Christ with all his redemption is mine that I shall have life and salvation by his means Or assurance of Gods favour to me in particular and forgiveness of my sins Thus we have been catechized thus we read in eminent holy men master-builders against whom though we may argue for Truths sake and for the support of thousands of true believers yet for their abilities holiness Gospel simplicity spiritualness I fear few of us shall ever reach them their memory is precious Definitions give the essence or else they tell you nothing The question lies in that particular perswasion assurance that Christ is mine that my sins are forgiven as our ancient Divines have affirmed our later Divines have spoken exceeding well to it yet give me leave upon the Reasons I before mentioned to cast in my Mite That the essence of saving Faith doth not lye in that particular perswasion or assurance that Christ is mine and my sins forgiven I thus prove First Argument That is not the essence of saving Faith which Gospel-Ministers cannot press all men to but they must press most to believe a Lye But to press all men to particular perswasion or assurance that Christ is theirs forgiveness theirs is to press most men to believe a lye Ergo Particular perswasion or assurance that Christ is mine forgiveness mine is not the essence of saving Faith The Major is plain Gospel-Ministers who preach the Gospel of Truth and him who is the Way and Truth and cannot lye Tit. 1. must not preach that or press people to believe that which if they do believe as they are pressed they must most of them believe a lye this were horrible Now Gospel-Ministers are to press all men who hear the Gospel to believe in Jesus Christ This is the Commandment of God For this they are threatened if they do not believe in him with the wrath of God Christ is offered to all whosoever believe in him The Texts I have given before Object Ministers are to press all men prepared to belive in Christ Answ First But what if not prepared Is it not therefore their duty If it be not their duty then I confess all men must not be pressed to believe in him but then I hope unbelies in them is no sin because faith is not their duty because not prepared So unbelief in Christ shall condemn only those who were prepared for Christ but did not believe in him Mr. Shepherd gives this as the fourth general Reason of mans ruine Sincere Convert p. 266. false Faith Of this I doubt not false faith in Christ is the cause of the destruction of many Christians but for those words of this reverend Author We cannot rap off mens fingers from catching hold on Christ before they are fit for him need a little examining for some poor Christians will soon apply this to themselves Catching hold of Christ is meant faith this is plain from the thing it self and the Head he is upon Some men should have their fingers rapped off from catching hold on Christ but Ministers cannot do it What is the reason their fingers should be rapped off Not the error in their catching hold but because they are not fit for Christ then it seems they ought not to catch hold on Christ it is not their duty for if it be then their fingers must not be rapped off but guided and helped in laying hold Secondly Till they be fit But what is that fitness Is it not preparedness And when
had read at that time for said he had I been meditating upon it before and so had comfort from the Text I should not have regarded it so much that was the emphasis that it was a Scripture he had not thought of Whence according to him the greatest assurance is when the Spirit sets home a Promise to a man which Promise was not in a mans mind he was not meditating upon it for if he had been in meditation upon it he should not so regard it This Divinity I told him I dare not preach for I doubt not but if the Spirit will please to witness healing pardon love peace by a Promise that I was meditating upon it is as sound sure and good as if he doth it by a Promise I did not think of Hence we see experiences of eminent Christians must not be in every point our rule for in my discourse with him he alwayes set the Accent there and so that if it had not been a Text not thought of he should not have so much minded it at least not so much But sure his great comforts he would have minded Well then that this was the testimony of the Spirit I doubt not it was clear to him by the Sun that then did shine into his heart Here was no syllogisme First May we not say his assent to this testimony was special faith I conceive we may grant it The testimony came with such light and self-conviction that he could not deny but it was the testimony of the Spirit immediately Now if I be convinced clearly it is his immediate testimony I am bound to assent to his testimony which is here Divine special faith Secondly But this I hope is not the assurance and particular perswasion which holy Perkins and holy Rogers mean If so the number of true believers will be but few indeed I have known many and do now know many whom I question not but they are sound believers but never knew what this kind of testimony meant yet have and do know what the testimony of their own renewed spirits mean Hence quaere whether that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.16 be not ordinarily to be meant of that concourse of the Spirit with the Spirits of believers which while they are clouded and darkened in their self-examining and know not what to make of themselves the good Spirit scattereth those mists and helps the believer to see the work of faith and the frame of grace which he hath wrought in it and thus helps the Soul to witness and is a witness with it For if it be meant only of the Spirits witness as Mr. Bolton describeth it and this good Christian found it that witness I find very rare amongst those with whom I have conversed To have comforts by promises applied now and then I deny not but this was in an eminent way Thirdly Nor do I think this was the irradiation which learned Ward intended because as I said here was no Syllogisme which he is upon Nor I think is this that our Divines mean by their special faith in opposition to the Papists for they will yield that a man may have the assurance of his pardoned estate and being in grace by a certainty of faith if God will please to give him that assurance by a special revelation De Justific l. 3. c. 3. As Bellarmin yields and quotes abundance of his Authors agreeing to the same Opinion What to call this but a special revelation I cannot tell for here was no ratiocination on his part but now composing to rest and laying by those thoughts in came the Spirit of God after this manner immediately bearing down all doubts before him and assuring him he was pardoned and in favour with God But as to assurance if all the Papists will yield what Gregory de Valentin tom 2. disp 8. q. 4. p. 1. doth I would never quarrel with them about it Eighth Argument That cannot be the essence of saving Faith which leaveth a true Belieuer sinking under the sense of his sin and misery without support But this particular perswasion and assurance Christ is mine c. affirmed to be saving faith leaves a true Believer under the sense of sin and misery without support Ergo It is not the essence of saving faith For the minor first Here is a Christian and one whom if you examine as we have opened the work of faith can give some good answer to it this Christian is under the sense of his own vileness guilt and wretchedness ready to sink I pray how will you support him Thus though thou art guilty vile abominable yet there is enough in Christ to heal thee pardon thee redeem thee and reconcile thee to God yea saith the Soul I doubt not of it but how shall I get him How by faith that is the way the Gospel tells us Ay but saith this Soul I cannot believe What no Do you know what faith is A particular perswasion and assurance that Christ is mine and that my sins are pardoned c. Ah saith the Soul if this be faith I am damn'd indeed Without are unbelievers Revel 21.8 I must be without indeed for I am sure I am an unbeliever now A perswasion Christ is mine that my sins are forgiven I cannot reach such perswasion or assurance had I this faith there were an end of my troubles but now you tell him what faith is and if no faith no Christ and to be sure he hath no faith if this be the faith which uniteth to Christ so you do but plunge him deeper into despair while you go about to support him yet that he is a true believer the notes which these worthy men give of one are found in him The major is clear True believers have right to comfort and support they ought to be supported Strengthen the weak hands confirm the feeble knees Isai 35.3 but miserable Physitians will they prove that go about to heal their wounds with this plaister More Arguments might be added but these I hope are sufficient to prove that the definitions of our fore-fathers which they gave of faith was not clear And so Christians may be eased as to that point not cutting off themselves from true faith because they have not attained to that particular perswasion and assurance that Christ is theirs Having removed this now I shall prove that to be saving faith which I have opened As for the other contest between the Papists and us about the general assent to Divine truths c. though as I said to have that assent to be Divine faith is another manner of thing than many Christians take it to be yet as that was never my own doubt nor of others with whom I converse whether that alone would make up saving faith being easily convinced of the contrary therefore I leave it Faith in Christ then is the receiving of Christ as he is offered in the Gospel and so resting upon him alone for life and salvation How
p. 177. l. 20. dele wretched p. 178 marg r. suavitas p 198. l. 16 17 c. concurse p. 199. l. 3 r. me p. 226. l. ult r. edification p. 228. l. 14. r. latitudinarians p. 235. l. 4. r. roll p. 240. l. 27. r. save p. 251. l. 10. r. is p. 252. l. 11. r. she 256. l. 11. r. roll and so often p. 282. p. 274. l. 31. r. to p. 289. l. 35. r. election THE INTRODUCTION WHen God gave commandment to Israel to appoint three Cities of Refuge Deut. 19 2. He gave another Commandment to them v. 3. To prepare the way to those Cities Upon which Commandment the Magistrates of Israel every year on the fifteenth day of the month Adar or February sent out Messengers to prepare the wayes to the Cities of Refuge to make them fit and broad remove out of them all stumbling blocks and offences they suffered not any Hill or Dale to be in the way nor water-streams but they made a bridge over it that nothing might hinder him that fled thither At the partition of wayes they set up in writing Refuge Refuge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the man-slayer might know and turn thitherward If any man met the man-slayer he was not to hinder him but two or three of their wise men were to be upon the way that if they did meet with the Avenger of blood they might by lenitive words endeavour the appeasing of his wrath and not fall upon the man-slayer till the case were judicially heard Some Divines I see make Christ to be typified by this City of Refuge if so methinks that which is spoken of John Isai 40.3 quoted by all the Evangelists crying in the wilderness Prepare ye the way of the Lord c. ver 4. Every valley shall be exalted and every mountain and hill shall be made low c. may well alude to this their preparing the way to the City of Refuge That the Apostle Heb. 6.18 in those words who have fled for Refuge doth at least allude to this flying to the City of Refuge I think may well be admitted So * In tentum Consugimus per Baptismum ad Christum Lyra. Grotius intimates Confugimus tanquam ad Asylum ut illi de quibus Numb 35.2 and Josh 21.27 that is We fly as unto a Sanctuary as those in Numb 35.2 and Josh 21.27 who fled to the Cities of Refuge Jacobus Cappellus thus glosseth Confugimus A quo a Deo Ad quem ad Deum c. We fly from whom from God To whom To God to wit from an angry God to a pacified God through the intercession of his Son for then will a Refuge far most safe lye open to us when we fly to that promise of the Covenant of Grace which he bath declared in his Word and confirmed by his Oath This is very savoury Be this Refuge Christ or God pacified in his Son or the Covenant of Grace sure I am that the way unto this Refuge hath as much need to be kept clear from stumbling blocks offences or whatever might hinder the Soul under the sense of its sin and misery full of fears in danger of death eternal through an angry God or the Curse of the Law pursuing it now flying for Refuge as there was need of that way to be prepared to the City of Refuge to which the man-slayer was flying But whether some eminent Divines whose names are very precious in the Church have not layed some blocks in the way which have caused much trouble of spirit to loaden and afflicted Souls who have been flying to Christ for Refuge in the day of their fears and sorrows Ask and experience will tell you Let us see a little Here is a sinner whom God hath awakened hath set his fins in order before him He that before could say God is a merciful God say these Preachers what they will now he feels and finds God to be an angry God and one that is as good as his word one that will not endure iniquity he will not clear the guilty and this poor Creature seeth nothing but guilt and iniquity in himself no Creature under heaven so miserable as himself to abide here he cannot the Law speaks nothing but death and dye he must if there be no other way to save him then what he can find in himself Hearing of Christ and a Covenant of Grace revealed in the Gospel for such poor sinners to run to and hearing Christ calling of such to him Matth. 11.28 the sinner answers gladly with them Jer. 3.22 Behold we come to thee and now is hasting for Refuge But one meets him in the way and speaks to him How now sleepy sinner what are you now awake what are those lusts of thine wherewith thy soul was so delighted become evil things in earnest to thee Is thy sweet morsel which thou didst hide so under thy tongue Job 20 12. become bitter Is hell real do you believe wrath indeed is coming do you think God is just will be just whatever you thought of him before All this is very true saith the sinner I feel it all to my sorrow Well what would you have a Christ God reconciled his Love Yea saith the soul this it is you have named it this will quiet my soul indeed and nothing else But stay saith he Are you come to this Mr. Shepherd Sound Believer p. 154. in that Impression 1645. to be quiet with the will of God in case you think you shall never partake of his Love this you must come to if you be rightly humbled and prepared for Christ unto whom you are now flying Grace you would have and God to work Grace you desire yea carnestly saith the Soul I would fain have God manifest grace towards me But stay saith he What if God will not work Grace Mr. Shep. p. 140. p. 143. nor never manifest Grace to you will you not by sinking discouragements and secret quarralling resist God It may be you will be above Christ not under him and willing to be disposed of by him O I pray Sir what do you mean by this willing to be disposed of by him This Mr. Shepheard hath not so plainly expressed but observe what went before with the thread of his discourse and it is plain English if he dispose thee to hell and damnation Thus his Father in Law Mr. Tho. Mr. Hooker's Souls Humil. p. 112. Hooker that eminent man of God in his Souls Humiliation speaks it out in plain terms 'T is harsh and tedious and long it is ere the soul be thus framed yet the heart truly abased is content to bear the estate of damnation By the way observe if it be long first before this be attained then this soul is a long time under preparation and not yet come to Christ according to his discourse that he is upon Thus in several other places he hath these expressions Ibid. p. 114 116 140. The humbled
of Solomon The words which his Mother taught him it seems Bathsheba used to catechize and drop into her Son Solomon Prov 4.3 4. David did also instruct him but David must be at Court or in the field in war Bathsheba is with her Son continually she carries on the work in Davids absence whether Absalom Amnon or Adonijah's Mother did so I doubt it the Scripture saith nothing To return to our question When was the time of Preparing these Infants for Christ It would be hard for Samuel Timothy and divers others in Scripture for the most of those who are mentioned for godly men in Scripture were so from their youth for ought we can find Obadiah Josiah to find this preparing time when they were so humbled to be quiet without Gods love content to be at Gods disposing for damnation yea or for legal terrors I know full well that those who thus are educated do find both legal fears and sorrows also but not as preparative to faith which is our question for they were regenerated before Sometimes in the children of wicked men such at least as we cannot judge to be godly there do such things appear that we must judge certainly God hath wrought some good work in them We read of Abijah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 3. He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kings 14.13 There was some good in him how old he was I know not but very young he was whether he had this preparing time is hard to prove To say then there is such a Rule layed down for preparative works both words express the youngest The 70. have not this History The Aloxand Copy 3. read v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Drusius in his Copy that every one must pass through before they can be regenerated or have faith I cannot yet be convinced of it unless you can tell me how Infants can be prepared according to Mr. Shepberds method Therefore I say in those who are adult grown up to some ripeness of years before God works usually it is so but to say that in every one of these the work of Compunction is sensible afflicting as it is in some others I dare not affirm that neither For Lydia Mr. Shepheard answers she might be a Convert before so nothing can be proved from her Be it so but what shall we say to Zacheus what was in his heart when like a Boy he runs to climb up the tree to see Jesus I know not but I question whether he had any thoughts of that which followed The third v. saith he sought to see Jesus who he was which words imply nothing of any gracious work on Zacheus's heart only he had heard men talk of one Jesus and now he would see who he was Luke 19.9 This day is salvation come to this house If Zacheus had been a Convert before would Christ have said This day is salvation come Surely it was come before when he was converted but it appears it was not before this day when he also is become a Son of Abraham Where were those legal sore Compunctions The Samaritans Acts 8.5 8. there was great joy at Philip's preaching and faith too but where are these sore Compunctions That these were real Converts Acts 9.31 prove They walked in the fear of the Lord c. It is very much then there should be a standing Rule for preparatory works and we read of so many Converts and no mention of that Rule in practise Surely these examples in Scripture are not to be slighted Because the rugged Jaylor Acts 16. that spared not to execute what the persecuting Magistrates gave him in charge concerning Paul and Silas met with such work and the Jews who crucified the Lord met with such compunction Acts 2. as made them cry out must there be a Rule from hence made that All those who come to Christ must come under such sensible afflicting Compunctions But usually or commonly it is so when as I said persons be adult before God works That it is so and usually must be so experience doth testifie and we need not trouble our heads to find the reason of it So blind are we in the matters of eternity such great thoughts have we of Creatures and Creature-enjoyments such slaves unto our lusts our hearts so set upon our iniquities Hos 4.8 witness those terrible blows a man will endure before he will part with them so well conceited of our polluted righteousness that did not the Spirit of the Almighty set his power to work open our eyes to see our selves sin and creatures and filthiness that is in our righteousness in which we so bless our selves and disquiet the soul that lieth so at rest in Dalila's lap Christ might call and call long enough before we would come to him we may hear him indeed but as the Country Proverb is Hear as Hogs in harvest a similitude good enough for us who are compared to Swine 2 Pet. 2. ult though I know in some respects it holds not which is not required in similitudes Hogs in harvest-time when they are gotten into good Shack when they at home call them and knock at the trough the Hogs will lift up their heads out of the stubble and listen but fall to their Shack again home they will not go they are pleased where they are This is the frame of our swinish hearts feeding in the Shack of the world and our lusts let Christ call it may be if there be some warm man at the work that shows himself a workman we can lift up our heads and hear what he saith but to our shack we go again home we will not go to him who calleth us our swinish hearts looking upon the things of the Gospel that same holiness but as sowre swill but the things of this world the lust of the flesh lust of the eye and pride of life these are the sweet grain Absalom sends for Joab once and again 2 Sam. 14.30 but Joab is busie hath other matters to mind but when he sets his Barly-field on fire then he comes And thus God when he sends more then once but we are so taken up about other matters we will not come sometimes sets our creature-comforts on fire or causeth the sparks of Hell fire to be felt in a mans Conscience then God may hear of us When the heart is set upon an object upon which it feeds with delight as we do upon our lusts and the creature if you would take it off give me a reason saith the will and a reason must be given and such a reason as the will accepts God works rationally upon the rational Creature sutable to its principles if then you can make the soul see the object it feeds upon is really evil and at best but vain and can shew it a better so as the heart is convinced of it then you may take
contend I had rather make sure my grace be saving let it differ how it will though I cannot satisfie my self in a meer gradual difference First For take the knowledge of a Geographer who writes of Countries which he never saw having never travelled beyond the smoak of his own Chimney the knowledge he hath of the Countries is true but is it like the knowledge of him who hath seen the Countries and travell'd in them If such a one writes of the River that goeth up to Sevil in Spain and tells me when you get over the Bar which lieth at the mouth of the River on the Star-board-side as you sail up there stands a Castle higher stands the Town of Saint Lucar higher another Castle and a Monastery by it higher the Chappel of Bonance and still on the Starboard-side this man saith true But doth he know these as I though I do not deserve the name of a Traveller do who have been in the Town in the Castle in the Chappel and seen them Thus let the Hypocrites who by hearing and reading or common works speak concerning sin Creatures God Christ Holiness Gospel-truths he will speak as sound truths concerning all these and seem to know them as well as the sound Convert But doth he see them as the sound Convert whom the Spirit enlightens and teacheth them as they are We see by the effect for one hath his heart and conversation framed according to the truth and the other walks as if all these truths were falshoods Doth the knowledge which I have by my eye seeing those places walking in them differ only gradually from the knowledge of him who learned it out of a Book Secondly The work of Conversion is called a new Creation Regeneration is Creation and Generation only a gradual matter Thirdly Degrees do draw out the positive into a longer thread but they draw out only that which was in the positive when the superlative hath drawn it out to the longest thread it is still but the positive extended the same essence that was in the positive is here in the superlative Draw the Hypocrite out as far as you will some make finer threads then other yet it is but Hypocrite still Fourthly If so then an Hypocrite differs from a Child of God one Modally for gradus sunt modi entis and no more Fifthly Then the Hypocrite and Child of God are both of the same kind for gradus non variant speciem yet the word makes but two sorts of men Dead and Alive Darkness and Light which differ more then any Degrees take them where you will Sixthly We will suppose a man loves the world four degrees he loves God but three degrees this man is naught his love to God gets another degree now he loves the world and God equally yet he is naught but then his love to God gets to five degrees he must rise by degrees if Grace as saving consisteth in such a degree now the man is a godly man for he loveth God more then the world Let this mans love rise to six or seven degrees as well it may Yet this we grant degrees of love may be lost too much experience proves this What abatements of love what coolings do many Christians meet with The seventh the sixth degree may be lost Rev. 2.4 Thou hast lost thy first love The first love that degree of love not love simply for doubtless by what the Lord testified of the Angel he had yet saving love Solomon lost degrees of love sadly and others also Now if the seventh and sixth degree may be lost why not the fifth degree what is there in the fifth degree to preserve it self more then the sixth or seventh I know not if degrees be all So it is a very easie matter to fall to the fourth degree again and loose all exceedingly from that light which any Hypocrite or unsound professour attains unto The first is spiritual practical and saving The other not so but may and doth stand with perishing To say there is no difference between the working of the Spirit upon the understanding of an elect Vessel and a Hypocrite till the elect answers the Call and so having union with Christ now the difference is made in the understanding this I cannot embrace To have a saving work in the will in order of nature before there be any in the understanding I think is not rational or to say there is no difference at all as to the understanding between a sound and unsound Convert but the difference is only in the will in that work which the Spirit putteth forth in the heart this is atheological and very absurd To think that the Hypocrite as to the light in his understanding and dictate of his practical judgment is as good and the same that a sound Convert is only this latter having saving grace infused into his will and the Spirit there dwelling acteth that grace and determineth the will of the sound Convert to follow the ultimate dictate of his practical judgment and not so in the Hypocrite and hence arise all the differences between them this I look on as an irrational figment I oppose not all but must maintain by what I seel as well as by what I read in Scripture that the will must be renewed the stony heart must be taken away and the Physical determination of the will sanctified by the Spirit of God but withall I affirm that there is saving light saving knowledge in the understanding of a sound Convert differing from an Hypocrite and I call it saving not only a posteriori because there are saving effects follow this in the will but I call it so a priori as it is the work of the Spirit of the Covenant in the understanding of the elect Vessel drawing into Covenant it is in its own nature as properly saving or accompanying of Salvation as any Grace in the will Certainly that Teacher John 6.45 makes his work as Teacher in all those whom he draws to Christ differ from what the Hypocrite hath Knowledge is a part of the Image of God according to which we are renewed Col. 3.10 then surely differs from an Hypocrites knowledge Is the Image of God renewed in the Hypocrite as to knowledge I believe it not The whole work of Conversion is sometimes set out by Conviction John 14. because Conversion in adult persons of whom we now speak is wrought in us secundum modum judicii then certainly there is some difference of the Spirits work in the intellectual part I know the Hypocrite as to the notional light and knowledge of Divine things may be equal with yea he may far excel a sound Convert he may be as quick-sighted as an Eagle as to the notional knowledge but as to the spiritual and saving knowledge as blind as a Beetle Conversion saith the Learned and Judicious Doctor Preston * New Covenant p. 277. is wrought not alwayes by making us know new things which we
sunt this is a truth They who are after the flesh do mind the things of the flesh Rom. 8 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sapiunt they savour they rellish taste only such things but they do not taste them as they are therefore they are but fools When the Spirit makes the elect Vessels wise then he makes them taste these as they are It is a certain truth never will the Soul turn from that term from which the Lord doth call it in Conversion until it seeth it self in that term as it is The will turns from evil only and the Spirit of God will make it see evil and feel evil to purpose by making it see these things as they are really in themselves Exhort one another daily c. lest any of you be hardened through the deceitfulness of sin Heb. 3.13 He that is deceived in a thing did not see it as it is in it self for had he done so he would not have been deceived with it If sin doth thus deceive and cheat then the deceived Soul doth not see it as it is And this is the case of us all till that good Spirit comes to work then what strange and different apprehensions hath the converting Soul of these things over it had before Fifth Position That which makes sin creature guilt c. to be known as they are is a clearer discovery of God to the understanding whence it comes to know God in another manner then he did before Sin and the creature are never known as they are till God be known in some measure as he is And proportionable to the knowledge of God the high and honourable conceptions of God so is our knowledge and the conceptions we have of the vanity of the creature the evil of sin and that misery into which we have brought our selves the Text is plain and full for this purpose 3 Epist John ver 11. He that doth evil hath not seen God See God Can a man see God Yes that he must or else will never be drawn off from sin Moses endured as seeing him who is invisible Heb. 11.27 What cares Moses for all the pleasures and honours in Pharaoh's Court he slights them what cares he for the wrath of the King though it be as the roaring of a Lyon Prov. 19.12 Haman knew the truth of it Esther 7.7 Moses makes nothing of him He as one said of Mr. Thomas Hooker a man so awed with the Majesty and dread of God would put a King in his pocket But how comes Moses to this frame He saw him who is invisible This is Contradictio in adjecto in one sense but a great truth in a spiritual sense Moses saw by the eye of faith or by the spiritual eye of his understanding to which God drew near and discovered himself as no doubt the Lord can do to our understandings such Majesty and Excellency such Glory and Beauty Job 40.10 in him that he slights both the favours and frowns of King Pharaoh 1 Thes 4.5 Not in the lust of concupiscence as the Gentiles which know not God The Apostle plainly tells us it is the knowledge of God that keeps men from uncleanness as for the Gentiles it is no wonder though they be unclean they know not God they see not him but what knowledge this is we may know for Ely's sons whom I mentioned before who were Priests must needs know God notionally but yet they were unclean 1 Sam. 2.22 Whence came this ver 12. these sons of Belial-knew not the Lord. There is no act of sin that a godly man commits but we may truly say that man doth not see God at that time 1 Sam. 12 9. David is charged with Despising of the Commandment of the Lord even that which David in Psal 119. tells us so often he esteemed at a high rate ver 72. c. but in the tenth verse he is charged with despising of God because thou hast despised me He that despiseth a Commandment of God despiseth God himself that is plain from this But how came David to despise the Commandment at this time He did not see God at this time as he did at other times he had lower thoughts of God despised him then the Commandment bare no Authority That this sight which God gives of himself is that makes us see sin and creatures as they are let but any Christian observe his own heart under the impetuous motions of imperious lusts in the day of temptations let the wind of temptation blow out of what point of the Compass it will a Christian under these temptations keeps up all the notions he had before of sin how evil a thing it is and how vain a thing the creature is and runs to several Topicks to fetch Arguments against these he urgeth the same truths against these lusts and bewitching creatures that he did when he was out of the temptation but all these Arguments do nothing the temptation grows upon him and gets head these Arguments at one time could do something now they can do nothing he labours to get his heart awed with the greatness and majesty of God against whom these lusts rebel he speaks the same truths concerning God that he did before but though he speaks them yet he cannot see God nor these truths concerning God at this time that he doth at another time hence the temptation gets upon him still the Christian discerns a cloud of darkness is got into his understanding I cannot apprehend of God I cannot conceive of him nor see him as I did before It is with the Soul now as with us in Winter time when the Wind hangs Southerly but doth not blow hard to clear the Air the Air being hazy filled with Vapours and Mists men now will stand and look on the Sun it shews like a red body though they know it is a glorious body and talk of it as such and see it as such another time yet now it appears not in the glory So it is with the understanding when this eye is dimmed with the vapours which arise from the dunghil of a mans corrupt heart though it looks on God and speaks of God as before yet through these vapours he cannot see him in his glory Now let but God draw near and scatter these vapours help the Soul to conceive of him indeed in his majesty and greatness as he is that God appears like a God to the understanding then all these truths concerning him are made real to us and appear in their glory and this sight of him puts life and strength into all the other Arguments against sin and creature making them really to us what they are in themselves then the Soul gets above his temptation This is a sure truth observe thy own heart and thou wilt assent to it If God be great in thy heart then the Creature is little and never doth the creature grow great in your heart but God grows little If any should tell me the
that it cannot act upon the sulphurous part in the wood and must not the waterish moisture be first removed exhaled and then the fire acts upon and kindles the sulphurous part If you say But there is na fire as yet in the dry wood I answer The question was as to priority which Mr. Shepherd is speaking of And though you say there is no fire in the wood though dry so no Grace as yet in the prepared To this Mr. Shepherd will answer There are not indeed any habits of Grace infused into the Soul as yet but there is such an Act of Grace put forth by the Spirit to work the will up to this frame in the Elect preparing which he puts not forth in a Reproabte this severing from Sin in this time or under Compunction being made not by habitual grace but actual grace that is saith he the Spirit doth it immediately by an omnipotent Act by that which is called actual actuating p. 98 99. or moving Grace Pious and learned Rutherford giving the sense of the Orthodox concerning the efficacy of Grace Exercita Apologet. pro Divina gratia p. 436. and actual predetermination thus speaketh Quando nos docemus gratiam praedeterminantem ex vi sua intrinseca inclinare voluntatem ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consentire potius quam ad dissentire id tripliciter intelligitur 1. Quod gratia efficax impediat impetum motum obliquitatis irrectitudinis vitiosae quae libertati extrinseci adhaereat hunc sensum lubens admitto Nisi enim Deus actualem duritiem in actibus gratiae praepediat praeoccupat non video qumoodo Deus auferat cor lapideum Ezech. 36.26 2. Sensus hic est quod gratia praedeterminans vi sua intrinseca penetret quasi ad profunditatem vitalis inclinationis impetuositatis electivae atque it a primam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impetum naturae in libertate cohibeat voluntatem inclinantem ad angulum ut sic loquar Borealem talis volitionis Dei praedeterminatio torqueat ad angulum australem hunc sensum falsissimè nobis affingunt adversarii 3. Quod Dei gratia praedeterminans non vi ita penetrans sed insidens impetuositati naturae ita indeclinabiliter flectat voluntatem ut modo admirando gratia fortiter voluntas vitaliter electivè conspirent in idem objectum numero codem tempore loco intensione voluntas sub illa Dei motione non in aliud tenderet objectum quam in illud idem in quod libere se inclinasset hoe dato quod per impossibile nulla fuisset in Deo praedeterminatio ita tamen ut gratia prime principaliten id objectum non aliud praedeterminet voluntas subordinate dependenter ex vi interna vitali imperiali electiva libertatis in illud idem objectum tenderet Hic etiam est verus sensus The first branch I conceive speaks much and the third also of what Mr. Shepherd intends by his Actual grace and opens so far as we can conceive how the Spirit doth it it seems to be the binding of the strong man Luke 11.22 But when all is said pro and con what if we say the work is very secret and hidden and what Zophar said to Job chap. 11.7 Canst thou by searching find out God Canst thou find out the Almighty unto perfection may we not say the same in this case if we cannot find him out in other works can we find his works upon the spirits of men Let us make good that separation from sin is wrought that we willingly embrace Christ to that end then whether he doth it by actual or habitual grace under Compunction shall not need to trouble us I shall not make any use of this Head for I see Mr. Shepherd who hath done it before and that very ably his Works are in many peoples hands so that I shall spare the Reader that trouble This only I hint here is the second flaw in the Hypocrites work his will was never divorced from his beloved lusts while he was sick indeed then he might cry out of it as some have done calling Ale-houses Hell-houses but it was only while he was sick he that hath eat fat meat which hath corrupted in his Stomack and now causeth very sick vomiting bring him the fat meat while he is sick and vomiting he loaths the sight of it but when once he hath emptied himself and the humour carried off he falls to his meat heartily again So do many with their sweet lusts when Conscience hath made them sick setting home hell and the wrath of God for them which cause horrid fears and terrors within now if you offer him lust no he cannot at this time entertain it but when he hath vomited well emptied himself by his confessions and supposed repentance abstinence engagements promises to do better and hath now got over his sickness it is not long but he falls to his sweet morsels again Something like him of whom I heard in Spain and I think it was while I was there on Good Friday as they call it he having whipped himself that day as their manner is when they had done all comes into a house to put on his clothes now said he I have made quit for the old score he had done pennance and all the former sins were wiped off now he would begin to whore again Hypocrites unsound hearts have their Good Friday their whipping times and then they are free for their former trade Look to this then Christian whether the Divorce between thy Soul and Sin be truly made for here lies great danger but no more of this Head CHAP. V. Of the Spirits work in taking off the Soul from Self righteousness and Self confidence THe Sinner by this time seeth himself in a very ill case And what is next A Principle within him tells him I have sinned and I must mend a new leaf I must turn repent I must and spares not for Vows Promises Engagements Resolutions he is full of these if he can but repent mourn pray cast off his former practises and do better then he hopes God will be pleased and Conscience quiet That he can do something this way at this time he doth not much doubt it so that though he be bad he is not all bad he hath some good in him though he hath no money yet he hath hands and can work and as some that once had good means and lived well if they be fallen into decay yet if they can by working or other means get a living though a poor one they will not be beholding to others So it is with the Soul having had once a good stock in Adam though now fallen into decay yet if it can by working and labour find any living that peace and quietness come in it will not go out to another to find rest Thou hast found the life of thine hand Isai 57.10 which some
God in Christ to deal with Secondly We observe as these were external bodily and temporary judgments so the people were actually under them they were not under the threats of the judgments but the judgments themselves So Levit. 26.41 expresseth it plainly when they were in the Land of their enemies If then their uncircumcised hearts were humbled and they accept of the punishment What punishment This their scattering amongst their enemies So in the Lamentations and Micah Make this agree with our question the Soul must be actually given up to its lusts and actually damned Thirdly They were such evils that though they were actually under them yet they might have union with God and live in communion with him though strangers in an enemies Land yet not strangers to God Thus we read of precious Saints in captivity Daniel c. So The Lord is my portion saith my soul Lam. 3.24 My God will hear me Micah 7.7 God would be a Sanctuary to them Ezek. 11.16 though scattered among Heathen promise He will not cast them away nor abhor them Levit. 26.44 Fourthly These evils were means in the hand of God to bring them home to God when they tasted the fruit of their rebellion it helped to bring them to repentance in a strange Land they learned acquaintance with God when they were strangers to him in their own Land thus Ephraim found it or shall find it Jer. 31.18 19 20. Thus God promiseth Isai 27.9 Fifthly They were such evils as they had gracious promises of deliverance from them and they have been in part when the two Tribes and a few of the ten Tribes with them returned and shall be to the life fulfilled when the time of their ingrafting comes Rom. 11.15 24 26. When the Lord shall set his hand Again the second time To recover the remnant of his people Isai 11.11 When Judah and Israel shall be joyned one to another in one stock Ezek. 37.16 17. Sixthly It is very true many of those Saints did humble themselves and accept of that punishment Daniel 9. Ezra 9.13 Nehem. 9.33 And as they so have many of the people of God either attained or laboured to attain a humble submissive quiet spirit under such evils as these Texts speak of not quarrelling or murmuring if they do they repent of it are ashamed they can sometimes kiss the rod put their mouths in the dust profess it is mercy they are living men that God may deal worse with them yet not in Hell causeth blessing of God in all conditions But I pray apply these Texts and these things to our question in hand where the judgments are internal eternal where can be no union nor communion with God no means to bring home the Soul to God from which no deliverance when actually under them as they were of whom those Texts speak whence I see not how these Texts prove the thing in hand Now I come to his Reasons though one clear Scripture had been more then all his Reasons First Else the Lord should not advance the riches of his Grace the advancement of Grace cannot be without the humiliation of the Creature Answ Cannot the Lord advance his Grace unless the Soul now enlightened convinced broken with fears and sorrows emptied of it self apprehending nothing but hell and damnation in it self having neither money to give nor hands to work and finding nothing to fly to but the riches of Mercy and freeness of Grace with the Redemption of Jesus Christ which now the Soul prizes at a high rate cannot the Lord I say advance his Grace now unless this Soul be contented to have no Grace no Love of God but be damned for ever Hath the Lord said so then I shall believe it To what end was all that work of the Spirit was it not to make the Soul quite undone in it self that it might see nothing but Grace and Christ can save it Let us call to thousands and ten thousands of Saints who never heard of this Doctrine till these two Worthies preached it Let us call to those who reading it are much troubled and cannot yield to it as true that God requires it what do you feel within you Is it not Grace the free rich Grace of God glorious in your thoughts Do you not cry out Grace Grace as those Zech. 4.7 Are not the riches of his Grace and Redemption of his Christ the Jachin and Boaz of thy Soul the pillars that bear it up as they did Solomon's Porch 1 Kings 7.21 which if taken away all thy hopes and comforts come tumbling down as the house upon the Philistines heads when Sampson took away the pillars of it Speak O you troubled wounded Christians whose hearts have sunk at the reading of this Doctrine do you not advance and labour every day to advance and think you can never advance enough this freeness of his Grace with the Righteousness and Redemption of his dear Christ Are not these wonderful in your eyes Blessed be God we have our senses our feeling our experience of these things yet we cannot tell how to be content without Gods Love to be given to our lusts and damned eternally Doth not God advance his Grace when we feel we cannot live but are miserable undone damned worse then Toads without it We can never advance the riches of his Grace enough we do acknowledge therefore we desire to see our own vileness more and more daily that we may more speak the praises of this rich Grace If God doth not advance the riches of his Grace in this way I have mentioned I wish he had told us how God doth it though we are poor weaklings and fall short of that measure of Grace he had yet we shall set our sense and feeling against his lines unless he had brought us a word from God that he cannot advance his Grace unless his Creature after all his preparations of it be content quiet well apayed satisfied words Mr. Hooker several times uses without his Love Grace given up to lusts and damned we shall not believe it His second Reason Else the Lord should not be Lord and dispose of his own Grace but a sinful Creature will have the disposal of it Answ I deny the Consequence Unless I be content quiet well satisfied without the Lords Grace he is not Lord of his own Grace Doth Gods being Soveraign of his Grace depend upon my being content without it But I answer secondly That there is such a Truth that the Lord is Soveraign of his own Grace that he will have mercy ou whom he will have mercy we must acknowledge and tremble at it though we know many men cannot digest it but to teach that Soveraignty in this place to a Soul under this work brought now up to the great sense of the want and high prizing of it I think it immethodical To preach it I say in the calling of the Soul home to Christ under the work of Conversion which is our question
Let us see if the case be parallel First To drink that dreadful bitter Cup was the design and intent of God in sending of his Son and the intent of Christ in coming Thus John 12.27 when his Soul was so troubled that he could not tell what to say but this Father save me from this hour he adds John 18.11 But for this cause came I unto this hour he should loose the end of his coming And is this the intent the design of God to send all men into the world to damn them if he please Secondly Christ undertook this work freely he was at his own choice whether he would or not He gave himself Gal. 1.4 T it 2.14 For this cause I came John 12.27 Is the case so with us Thirdly He was able to undertake it he did go through with it drunk up his Cup the dregs of it blessed be his Name left nothing in it for his poor people to drink of it Hence Luke 22.15 With desire have I desired this Passover his last when he should be made our Passover that was next Is it so with us Fourthly True Christ did pray to be delivered from it when he came to smell the Cup it was so horrid that the human nature flew back as if he had repented of his undertaking but Christ was not bound to pray that prayer there was no duty in it obedience to a Command which is my Argument but only the human nature amazed astonished at the dread of what he was now going upon would have saved it self it did discover the reallity of his humane nature but no sin in it whence I leave it to any judicious Reader whether there be any thing in this Answer to take off my Argument Seventh Arg. Lastly I will not draw my Argument into form but this I would say blessed Lord what mean these worthy men do we find the sons of men to be so eagerly set after thy Love after thy Grace are men so disquieted without thy Love and thy Grace that we must now go teach them that they must be quietly contented and satisfied if they suppose thou wilt never give them thy Grace How long may thy poor Ministers preach and mourn at last that they cannot get one perswade not one in a year to care for thy Love to regard thy Grace Instead of quarrelling with thee because thou wilt not give them thy Love and Grace they quarrel with us because we stir them up to seek it and threaten them from thee because they neglect it So that certainly of all doctrines this doctrine might have been spared Mr. Shepherd p. 97. speaking against some saith Are we troubled with too many wounded Consciences in these times that we are so solicitous of coining new principles of peace The same say I are we troubled with too many disquieted Souls for the Love of God and the manifestation of his Grace that we must invent a new way how to quiet them not new principles of peace but new principles of trouble heart-stabbing principles to be content without Gods Love Grace to be content to abide the state of damnation to tell the Devil that if God will give me up to my lusts and damn me yet so he hath the honour of his Power and Justice I am content Blessed be God for revealing his gracious name his Christ his Gospel Covenant Promises Seals we can find better principles for disquieted Souls out of these than this new one which I never read in any other Author but these So much for these worthy men as to this point whose persons as I knew so their eminent graces and Ministerial abilities I do most highly honour it being my greatest trouble in this that I must oppose those whom I do so much honour But Truth and the Lambs of Christ must be regarded Amicus Socrates Amicus Plato c. CHAP. VI. Of Faith in Christ How the Spirit draws the Soul to him THe awakened Sinner by this time is loosened and made willing to turn from that term from which he is called The next thing is to consider the term to which he is called to which he must turn Repentance towards God and Faith towards our Lord Jesus Christ Acts 20.21 was the sum of Paul's preaching to the Ephesians God the proper Object of Repentance Christ of Faith Christ then is the mediate Object of Faith in effectual Calling God the ultimate Christ I mean as Mediatour as Christ God in our flesh for as God he is the ultimate Who by him do believe in God 1 Pet. 1.21 The heart of the Sinner thus prepared as I have opened he is now enquiring if there be any way to get out of that state of sin and misery emptiness of all good and wants which he feels himself in the news of a Redeemer is welcome Is there such a one Yes What is he Is he able to do the work May one rest and confide in him Yes he is a Saviour and a great one Isai 19.20 Mighty to save Isai 63.1 May he be had Yes for he calls you What are the terms upon which he may be had They are but equal good such as when you come to understand them you would not have them changed A Redeemer must be that the Soul is convinced of there is no coming to God a consuming Fire a just Judge a holy God whose Law I have trampled under foot and that Law curseth me to Hell but I must have one to undertake for me besides I feel such a hell of filthiness within me such rebellion in my heart that if I be left alone I am undone Price and Power must be or I must perish As then in that term from which the Soul was called the Spirit let in Light which discovered the evil of that state Conviction accompanied that light and fears and sorrows followed that Conviction thus the affections with will did avert fly from and turn from that evil but how to help it self it could not tell feeling nothing but sin weakness and emptiness no righteousness no ability in it self So now in this term Christ and God to whom the Soul is called the Spirit enlightens the Soul to see the Son Every one that seeth the Son John 6.40 to understand him in his Person Offices work of Redemption it shews him the adequate fulness in God in Christ to answer its desires and will the loss of whatever the Soul stuck at which hindered it from turning from that term from which it was called the Spirit convinceth the Soul of the truth of all this goodness discovered it convinceth the man also that there is a fair probability of his enjoying this Christ yea convinceth him it is his duty to come to him and now he will add a worse sin to all the former if he obey not the Command and Call of God This sutable and adequate goodness being thus discovered and the will renewed now the will and affections move strongly
Socinian Jesus hath no such matter of wonder nor any reason why Man or Angel should worship him To conclude Our Jesus is he whom his Father hath exalted to give repentance to Israel and forgiveness of sins Acts 5.31 Doth he forgive sins on earth Matth. 9.2 3. and in heaven too Doth he give repentance also Then he must give a new heart a new spirit then he must take away the heart of stone and give a heart of flesh Ezek. 36.26 else he cannot give repentance If he can create a World Col. 1.16 and uphold a world by the word of his power Heb. 1.3 If he can create new hearts too in giving repentance and preserve them Jude ver 1. Preserved in Christ so as none shall pluck them out of his hand John 10.28 then without controversie our Jesus must be God man for a Socinian Jesus that is but meer man can never do these things Let the Reader excuse me though I have gone beyond my intentions When I wrote this I did not know the Socinian heresie did spread so as since I have that it did spread secretly I knew but that it should be openly maintained and books printed I heard not till I had done for I had no thoughts to have written one line upon this subject but that hearing how the Socinian doctrine spreads which stubs up our Christian Religion by the roots I thought it not amiss to add a few meditations which I have had besides those I saw in Books and it 's possible this book may fall into the hands of some who are troubled with these temptations and have not other books to help themselves And now I proceed The Spirit I say enlightens the understanding to know him in his Person Offices and work of Redemption whom the Soul is to receive Phil. 4.9 Those things which ye have learned and received there must be learning before there can be receiving The high-way-hearer did never receive the Word which it seems the stony ground did Matth. 13.20 Why did not the high-way-hearer go so far as the stony ground The Text saith ver 19. he did not understand the word of the Kingdom which it seems the other did but did not set down and consider what it would cost Luke 14.28 Hence John 6.45 who hath heard and learned of the Father cometh to me He that cometh to Christ receives Christ Now what goeth before this coming The Father teacheth it semes several Lessons concerning Christ the Soul hears and because he hath such a Master he learns then follows infallibly that Souls coming Isa 53.11 By his knowledge shall my righteous Servant justifie many by our knowledge of him Divine knowledge taught by the Spirit is the first thing to make up justifying Faith Verba notititae apud Hebraeos c. But alas how ignorant are the greatest of those who are called Christians and must be called so else they take it in great scorn of the Truths of Christ how little do they know of his Person Offices or his work of Redeniption put questions to them what sad answers would they give Sermon upon Ignoramus The story which blessed Pemble gives us of that fine civil man who had heard three thousand Sermons yet when on his death bed came to be examined about his knowledge is very famous how he understood Christ you may read by his answer Essex hath been a famous County for preaching yet one that I know in my Parish being asked what is Christ he could not tell Is he God or man I cannot tell but I think a Spirit Another on his death-bed about sixty years of age when told him what Christ was what he had done suffered fell a wondering as if they were things he never heard before yet catechizing besides preaching was set up in the Parish Little do we know what ignorance is in people Secondly The second thing required to the receiving of Christ is the Assent which the understanding gives to all the propositions concerning Christ his Person Offices and works of Redemption as being trùe though propositions be known yet if not assented to as true they are not received I may know abundance of propositions or opinions of other men in Divinity Philosophy Physick but if I do not do not assent to them as true I never receive them Thus when the Soul gives its assent to all those things as true Christ is received into the understanding the intellectual part and the ground of this assent being because he who is the Prima veritas saith it because of the authority of Gods Testimony who reveals it Fides Historice differt a Fide Historiarum this makes that which we call Historical Faith or Dogmatical Faith Though this assent alone is not enough to make a saving reception of Christ yet it is in saving Faith and that without which it is impossible there should be any saving Faith The Spirit convinceth of righteousness John 16.10 Thus he carrieth on his work by Conviction under the Gospel so clear and strong in his arguing that the understanding cannot but assent to what he teacheth it is more for the Spirit to convince of righteousness than to convince of sin unless of that particular sin of not believing in Christ for in his conviction of sin our own natural Consciences quickly strike in and help do the work but for this Righteousness of Christ natural Conscience can do nothing in it Concerning Dogmatical or Historical Faith a few words Divines in their Disputations against the Papists have spoken not so highly of it as it may be it deserves because saving Faith differs from it commonly amongst us it is very much slighted what a tush do many make of it to my knowledge Hence some and those not of the lower form of Christians for knowledge when they heard what books our Divines Doctor Stillingfleet and Mr. Baxter have written in defence of the truth of our Christian Religion have said they wonder they should busie their heads about such needless subjects When I read over Alvarez de Auxil some years since and met with his 49. Disputat upon that question Vtrum homo per solas vires naturae possit omnibus mysteriis supernaturalibus sibi propositiis explicatis assentiri tanquam revelatis a Dee assensu certo firme ex parte credentis When I had read his four Conclusions upon the Question how he denied it that man could not do it my opinion then about Dogmatical Faith not being so high though never so low as I see some mens is I a little wondered at this Popish Author but since I have met with that which doth sufficiently confirm me of the truth of what he saith and I shall ever honour him the more for what I then read in him while men take all upon trust are carried in the croud set quiet no temptations trouble them how light do they make of that which if ever they come to be sifted winnowed in
will must be renewed I do not at all question whether the Lord doth it immediately or mediately by the understanding I had rather feel the renewing than dispute which of these two wayes God doth it but sure I am if he renews the will then he renews a rational Creature If his people be willing in the day of his power Psal 110.3 Yet the day of his power is not a day of forcing the will which cannot be done by God himself it must cease to be a will then Possum volo malo have no Imperative Mood then to be sure the understanding and judgment must go before To fancy that by the Spirits renewing of the will immediately Christ shall come to have the chief room in the heart though the practical Judgment did not with all circumstances and things considered approve of him as the chiefest good is but irrational When then the Spirit doth shew to the understanding in a Covenant and saving way the excellencies of Christ the fitness of him to answer the state in which the Soul now seeth it self under sin misery emptiness and guilt which most affects the Soul to see one so fitted for him to help him and enough to satisfie him when he sheweth him the Table spread in the Gospel and set with those dishes which sutes his hungry Soul as ever did Feast sute his sensitive appetite Isai 25.6 Prov. 9.1.2 3 45. the Judgment immediately approves and the Spirit in that very instant in the will inclines it as the first cause and the will determines as the second cause as freely as if there were no presence of God there for it acts according to its nature To think that God works only upon the Understanding and Judgment and lets the will alone or that he works upon the will alone and not at the same time upon the Understanding are notions which no rational man will receive The fourth and last Act that compleats this receiving of Christ and makes it saving is the will consenting chusing or embracing of Christ as God propounds and offers him that is Christ his Person cloathed with all his Offices and compleat work of Redemption Thus and no other wayes is Christ propounded and offered thus and no other wayes must and doth the will embrace him in consenting chusing I embrace him God doth not offer Offices and Redemption without a Person nor a Person without Offices and Redemption nor a Person with one or two Offices and part of Redemption but compleat as he hath appointed him a fit Saviour as fit as can be less will not serve more is needless who receives Christ his Person with Offices right receives him with compleat Redemption or to receive Christ with his compleat Redemption is to receive him with his Offices so that here is no cause of stumbling Thus then you have it First The Spirit enlightened the lost sinner to understand and see Christ in his Offices and work of Redemption how fit he is how sutable for such a Soul in this condition Secondly The Understanding being convinced assented to all this as true Thirdly The Judgment approved of Christ thus offered as not only good but the best good for me all circumstances considered Fourthly Then saith the will I chuse him give me him thus and no other wayes for in Christ thus offered I am satisfied This Soul hath rightly received Jesus Christ the Lord. What deceits there may be in this I shall touch in its proper place I put in consenting or chusing if any should quarrel with me about consent as if it did properly pertain to the understanding and not to the will as some of late had rather call this act complacentia than consensus I would nor trouble my self about it only because consent hath commonly by the School-men and other Learned men been appropriated to the will therefore I put it in as appears by Aquin. (a) Sam. 12. q. 15. a. 1. Vasquez (b) Ineandem quaest Valentia and (c) De cauta Dei p. 741. Bradwardina that the will doth come in to make up a saving reception of Christ this I aim at and sure I am that choice election belongs to the will if consent doth not but it was wont to be said assent to the understanding consent to the will That Christ can be received savingly and not into the will I think will hardly go for sound and saving doctrine And if so then sure I am he cannot come there but by chaice or consent I know Vasquez though he be peremptory that consent Substantialiter belongs to the will yet makes a difference between consent and election ibid. * Exercit. Eth. 16. Herebord in answering to an Argument which supposeth Faith to be only in the mind or understanding tells his Adversary that Amesius with other famous Divines especially the English †Ames Medul Theol. l. 1. c. 2. Thes 2 3. Divines do place Faith in the will and make knowledge and assent but conditions of Faith that went before it but the common opinion of most place saith he Faith both in the understanding and the will Mr. Jackson who will not own any real distinction between the understanding and will and so doth not appropriate Faith to the understanding or will yet saith he Such as do acknowledge a real distinction between them Justific p 35. or in their acts should rather place it in the will because the objects of it are rather moral than meerly speculative nor can we ever understand them aright but we must understand them as good to us With this agrees that which I quoted before out of Amesius Objectum Fidei est immediate semper aliquod axioma sub ratione veri sed illud de quo propter quod assensus praebetur illi axiomati per fidem est ens incomplexum subratione boni In the next Thesis he gives the reason Actus enim credentis non terminatur ad axioma sed ad rem fatentibus Scholasticorum clarissimis Ratio est quia non formamus axiomata nist ut per eade rebus cognitionem babeamus Principalis igitur terminus in quem tendit actus credentis est res ipsa quae in axiomate praecipue spectatur See him also in Medul Theol. l. 1. cap. 2. Thos 2.3 First Let us consider the state the Soul is now in it is under the sense of the greatest evil that a Creature can be it is not the assenting to truths which doth heal him and remove his evil Let him receive a thousand truths be they never so spiritual they leave him under his evil still but it must be an object that is good conquering and removing all that evil which he feels that heals him then Faith doth not heal him but as it brings in this good object and it must then be brought into the will if good and as good Secondly Faith is set out by coming frequently John 6.44 45 65. c. men do not use to
is de fide we know it by revelation we have Gods testimony for it But I believe this minor proposition how do you know that It must be by a mans retiring into himself and there taking a view of his own heart examining what God hath done there how he hath drawn the Soul to Christ which I know the mind of man illuminated sanctified this Spirit of man the candle of the Lord searching all the inward parts of the belly Prov. 20.27 with the Spirit of God helping of it against all those darkning Objections which Satan and his own timerous heart raiseth may experience find out and that certainly and so draw up this conclusion therefore Christ is mine my sins are forgiven the conclusion is certain that Soul is not deceived there may be a firm assent given to this conclusion If so then saith learned Ward De fide justific cap. 33. Rectissime dicitur assensus-fidei specialis cui nec subest aliquando nec subesse potest falsum non minus quam fidei Catholicae Here I shrink certainty I acknowledge not a wavering conjecture but to have it special Divine faith and to be as certain as this proposition That he that believeth in Christ is justified or pardoned of which I am sure it is true non potest subesse falsum this is hard to yield to The minor is certain with the certainty of experience or experimental knowledge he saith experience and faith are different things How then is the conclusion certain with the certainty of Divine Faith The conclusion must follow the weaker part and I think my experience is weaker than Gods testimony then let the conclusion follow my experience and so be certain with the certainty of experience and if so then be sure the particular perswasion and assurance Christ is mine cannot be the essence of saving faith For there is no faith at all in that conclusion However make the best of it it is but mixed I find that learned Author twice asserting that divine propositions p. 33. 205. de fi de being more obscure and less evident they are therefore the weaker eo nomine deteriores because of the Inevidentia in this Divine proposition He that believeth in Christ the Mediatour his sins are forgiven therefore there is a Debilitas a weakness in this proposition whence if the Syllogisme be formed He that believeth in Christ Mediatour his sins are forgiven But I believe in Christ Mediatour which I know by experience Therefore my sins are pardoned Here the conclusion must follow the more ineyident and so the weaker part which is the Major Pace tanti viri here we must dissent I would not have it said that ullo nomine a Divine proposition should be deterior than other Scientifical propositions That stout Champion Bradwardin arguing against some Philosophers who presumed they could know God fully and deriding of Christians because they believed something concerning God which they knew not how to demonstrate by way of humane reason after he had proved that God was infinitely more not known than known he bids the Philosophers cease deriding Christians for believing some things divinely revealed concerning God and his works which they knew not how to demonstrate De causa Dei p. 29. but knew how to defend them from their contradictory demonstrations then saith he ought not this to satisfie any Christian yea or profane man for a Demonstration Deus dicit Jehovah saith it is a Demonstration sufficient in Bradwardin's esteem and certainly if it be as impossible for God or the Prima Vâ—â—â—â—â—â— to be untrue or false as for fire to be cold or Sun 〈…〉 dark then if he saith it there is as much strength in that proposition to command assent from our understandings as in any proposition of which you can make demonstration by any humane reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dialog can Triph. p. 224. Justin Martyr saith the Prophets did not compose their Writings by demonstration but were Witnesses worthy to be believed of truth far above all demonstration then certainly a Divine proposition cannot be the weaker part of a Syllogism which the conclusion must follow Again why doth this learned man say that Divine propositions de fide are more obscure I mean ex hypothesi that it be yielded that it is a Divine Proposition as this proposition which he propounds He that believes in Christ the Mediatour his sins are forgiven What obscurity is there in this proposition more than in the next But I believe in Christ the Mediatour Is the obscurity as to the proposition whether this be an Article divinely revealed Then the minor is but in vain I would never trouble my self to know whether I believe in this Christ Mediatour or not But is that yielded it is an Article of Divine faith Is the obscurity in the word believe Then the minor must be as obscure Is it in the object of this faith Christ the Mediatour That is a Mystery indeed his person and his work but still the minor will be as obscure for the minor Proposition assumes the Tertium argumentum out of major Proposition and disposeth it with the subject of the question and if it be obscure there it must be so here In the next words cannot be the obscurity But this I am sure of in the minor that I believe there may be obscurity rising from a person where though there be light yet there is also much darkness but in God there is light and no darkness not so much as the shadow of a lye Again whereas the learned Author saith Propositions de fide are more certain than Scientifical propositions If they be more certain then my assent unto such Propositions must needs be more certain If the question then be to which of these Propositions He that believes in Christ the Mediatour his sins are pardoned I believe in Christ the Mediatour Can I give the most certain assent To the first surely being a Proposition de fide then that must be the stronger of the premises and the minor is the weaker which the conclusion must follow The learned Author saith that the minor I believe in Christ must be de fide because it cannot be known quoad modum without the irradiation of the holy Spirit which irradiation for so I think he puts infallibiliter certa vera in the ablative case to agree with irradiatione is infallibly certain and true Here we have something that is obscure What is this irradiation of the Spirit Reverend Mr. Bolton mentions several cases and times Gener. Direct p. 326. in which the Spirit doth suggest and iustifie to a sanctified conscience with a secret still heart-ravishing voice thus or in like manner thou art a Child of God thy sins are pardoned thou art one of them that shall be saved That it is with a voice alwayes he doth not say but that the Spirit doth so break in upon a Soul in a secret
strange but clear manner to that Soul doth so perswade the heart of Gods love and that it doth exceedingly ravish it for that time I doubt not of it But first They are but rare Christians who meet with these dainties Secondly This voice of Mr. Bolton's and so this way of assurance is without any Syllogismes The question is not which part the conclusion must follow Thirdly Satan sometimes is transformed into an Angel of light and as he can play his game in filling precious Souls with fears and darkness so he can no doubt help an unsound heart to ravishing comforts perswading them they are the Children of God One I knew who was under terrible lashes of Conscience upon a sin of theft Ministers and Christians came to visit him the Soar being opened by Confession the man was filled with such divine comforts expressed himself at that rate that they were amazed the Minister an able man and holy not being acquainted with such dainties though it were the last day of the week when he saw the man under these ravishments altered his course chose another Text to shew how the Spirit of God was able to raise a Soul as low as Hell even as high as Heaven in a short time they had there the Instance of it Yet the good Christians who lived in the family it was a Gentlemans family told me they could discern no work of Grace in this man afterwards So that here we have cause to look how to clear our selves from Enthusiasme And if the question be seriously put How shall I know this voice to be the voice of the Spirit of Christ If you say the Spirit cleared that when he spake it Will not the other say so of his Spirit Must we not come to examining of the work of Grace Faith Conversion for be sure the Spirit of God speaks only to such our Spirits must bear witness also and that Mr. Bolton addeth as a note to distinguish this voice of the Spirit from a delusion Ibid. p. 328. that this witness of the Spirit ever goeth along with the testimony of a renewed Conscience Rom. 8.16 and so followeth this under several heads to help resolve the Christian who is truly troubled about it and would not be mistaken about that testimony of the Spirit though he answered before with Ambrose The Holy Ghost doth never speak unto us but doth make us know that it is be which speaketh I doubt not of it but as the Sun clears it self so doth the Spirit when he speaks But yet a few words Our Spirits bear witness that our spirits may do so there must be a concourse of the Spirit of God with our spirits to help them do so 〈…〉 course of God as the first cause in all Acts qua Act 〈◊〉 a special gracious concourse in this Act for what 〈◊〉 the darkness corruption deceit confusion jealousie fears arising from hence our spirits though renewed will never be able to bear witness that we are the children of God as experience sufficiently declares but when the Spirit doth by his concourse help our spirits to bear witness this witness is formally the act of our spirits and so far we cannot call it special faith But the question is Whether besides this first witness which I believe is the highest that most Christians attain to is there another testimony of the Spirit distinct from this concourse of his with our spirits by which he enabled our spirits to witness which is the testimony of him purely as the first cause not making up the effect with the second cause as he did in the witnessing of our spirits This I perceive Mr. Bolton affirms for he calls that secret voice the testimony of the Spirit And faith he when our renewed Consciences have upon such and such grounds born witness c. then the Spirit of God as another witness secondeth and confirmeth this assurance by Divine Inspiration Though these dainties I could never taste yet I have met with some but very rarely that have Some have told more stories what comforts and assurances they have had by absolute promises brought to them and set home by the Spirit of God whom I regard not But one I have met with whom I much honoured one of the lower rank in the world no great head-piece though of good competent knowledge in practical things he lived up to his knowledge you might see Mr. Rogers seven Treatises practised to the life in him which as it made me much to value him so I did the more attend to this story he told me As to the testimony of his own spirit he had several times examining himself by the Word preached and read found that witness but one time being under affliction and could not sleep in the night he fell to examining of himself what should provoke the Lord to follow him with affliction as it seems he had done being but low in the world at best after examination he lights his candle goes to reading in his Bible having done puts out his Candle layed by his Bible and composed himself to rest if God would give him any sleep but faid he while I was thus trying to sleep there came from God a Text which he had not thought of Mal. 4.2 Vnto you that fear my Name shall the Sun of Righteousness arise with healing in his wings which was set home with that life and power with such expressions as these all is healed thy sins all pardoned God and thou reconciled no enmity now between God and thee c. that he was filled with such joy and comfort that he was not able to have born it if God had not drawn back He did not tell me of any voice he heard nor doth God need our ear but these expressions were as real and clear to him as if any man had spoken to him This was that which all his life after he lived chiefly upon though every morning at his first awakening this was his work to look to his evidence examine himself and so kept the testimony of his own spirit Thus lived and died a precious Saint Two things were observable in this man one was as to the witness that in it there was no attendance to the condition expressed in that Text for it is there To you who fear my Name That he did fear his Name that was certain but I asked him Did not the Spirit clear the Condition He told me there was no attendance to the Condition at that time but only here was assurance of healing by the Sun of Righteousness pardon love c. had not this man both before and after this proved the Condition and been a close walker with God to his last I should not so much have regarded his comforts from this Text. But a second thing I wonder at more and there he and I differed That which made him to regard this so much was that it was a Scripture he had not in his thoughts or
is mine will require the assistance and testimony too of that good Spirit when he helps the Soul to make his Syllogisme indeed the Soul shall be able to draw up his Conclusion according to his Premises He is called the Comforter and this his Office none can perform but himself if others help it is a he conveys himself by them Such is the work of Conversion from the first work of Illumination to the last all the things that come within the compass of a real Christian they do all depend upon the Spirit of God Men shall know it is not their great learning high parts c. that can do any thing belonging to a real Christian without the Spirit of God His work doth not depend upon the greatness of mens abilities God hath no need of them yea we find that as great parts hinder men from sound conversion that is a low thing fit for Mechanicks so where men have by the work of Gods Spirit attained to saving Grace their great parts have been great hinderances to their setling and comfort Many a poor sincere Christian whose natural abilities are but low shall be able to draw up the Conclusion and walk in the comfort of it that Christ is mine when other great heads though they have Grace shall not be able to reach it their excellent parts do but help them to be the more acute Disputants against themselves snarle and baffle themselves No flesh shall glory in his presence 1 Cor. 1.29 Hence we have known great Scholars able Divines have been glad to confer with and listen to the experiences of plain Christians in these cases Thus the eye hath need of the hand 1 Cor. 12.21 yea of the foot Seventhly Many Christians must have their setling and assurance come in their way which they have set down they chalk out Gods path for him they must have their comfort and evidence as such a Christian had it may be in an absolute promise without any condition expressed this was the only way of evidencing which some cried up and all assurances that came not this way were not valued this would take up some paper to handle that question which did so unbottom many serious Christians it would be too long to treat of it here but thus divers have lain looking for and listning after such a word set home by an impulse of the Spirit and all other wayes of evidencing are neglected to draw up a mans evidence by syllogizing taking first the word then applying that word to my heart and if my heart answers the word then conclude thus or so of my condition this was cryed down as being no sure or sound way of evidencing Hence many poor but sincere Christians were afraid and dare not go this way to work This hath made sad work I know where Lastly Some Ministers have preached it and their works published have declared it that Assurance is no saving Grace it is comfort but not grace and now there is no great danger though they do want assurance for they want not grace but want the comfort only of their grace in wanting assurance So they may do well in the conclusion though they want comfort at present it is want of saving grace not comfort which will ruine them This will occasion another Question Quest Whether a Christian upon self-examination or examination by others judicious and godly being convinced so much at least that he dares not deny but God hath wrought the good work of Faith in him ought not now to conclude Christ is mine and my sins are forgiven I speak of such a Christian who hath been examining himself by what hath gone before or by any other Book or Rules which are sound and unerring Some their Rules are false and most men judge by false Rules but I am speaking of a real Christian who is careful of his Rule and as careful in the applying of his heart to the Rule Amongst these in discourse we meet with some who manifest too much frowardness pettishness whom I much mislike and suspect others of a more humble meekened reverent frame of spirit willing to subject to any way of God and would conclude if they dare but they fear they should be too bold and thus out of fear are kept from their conclusion these are the Christians I aim at and observe the stress of the question lyes in the word ought it is not what they may do but what they ought to do making it a duty incumbent upon them and if that can be made good though that be yielded assurance is not grace yet they are not at liberty to turn off the conclusion as they please Answ Our Fathers who defined Faith by a particular perswasion and assurance c. had here a mighty advantage for their assurance is grace and those who had it not must want saving grace for they wanted faith without which no salvation and this I believe did put on many Christians that they dared not to deny the conclusion that Christ is mine forgiveness is mine because therein lay their work of saving faith and the contrary to it was unbelief the great Gospel damning sin Few Christians then and many now I believe knowing no other faith but this or unbelief but what is contrary to this Hence rose that Position which hath been so stifly maintained If a Christian should fall into a scandalous foul sin yet he must not let go his assurance of his interest in Christ of the love of God but that he ought to hold firm Very true if faith be the particular perswasion and assurance that Christ is mine then it ought to be so for every mans duty and so his duty is to believe he must not be an unbeliever though he hath fallen But what danger lyes in this Some rotten bold Hypocrite may be will say he holds his assurance at such a time but shew me that real sound Christian that ever did so till by sound repentance and laying hold upon the blood of Atonement with true faith he had recovered himself and made up his peace with God When thou art converted strengthen thy brethren said Christ to Peter Luke 22.32 rising from scandalous great falls is as it were another conversion or a now conversion a man shall meet with works now more terrible it may be than in his first conversion Neither David nor Peter knew such at the first conversion that they did in their rising from their scandalous falls But no more of this now Before I come to try whether we may determine affirmatively upon the Question I would take off an Objection and premise two or three things The Objection runs thus If assurance be no grace then I ought not to conclude according to the Question I am not bound to any thing but what is grace The Consequence and the Reason of it here given I deny Though assurance be not saving grace yet I may be bound and it may be my duty to conclude
according to the Question there are many things which are my duty to do yet the doing of them is not saving grace to pray to partake of the Sacraments to hear the Word c. they are my duty but praying receiving hearing are not saving grace the principles that move me to these duties may argue grace the manner of my performance of them may be gracious but the doing of the things do not argue grace yet I am bound to the duty as well as to the principles and manner of doing not to do these duties argue no grace say the bastard-spiritualists of our times what they please Let them tell God one day they were so spiritual that they had no need of but were above his Ordinances and Appointments see if this will satisfie their Judge for such contempt of his Institutions Thus to apply this my drawing up this Conclusion that Christ is mine and that my sins are pardoned may be my duty which I may be bound to assent unto though it be no saving grace a man may from a gracious principle draw up the Conclusion and graciously possess it and that he must do if possels it at all The Things which I would premise are these First Though it is true the Spirit of God must put to his assistance and must be the chief Actor in the drawing up the Conclusion and setting the Soul in the comfortable assurance of it yet this doth not take it off but it may be my duty as well to draw up this Conclusion This I put in to take off that Objection which some may have and many no doubt have it lye secretly within them this is the Spirits work and so look no further to any act of theirs but only to listen for some kind of revelation whisper or some such secret word as Mr. Bolton mentions which I quoted before out of him without making use of their examination and spiritual reason upon that self-examination If the Spirit of God doth not put to his hand in all the works we do and duties we perform we make bungling untoward work but this doth not take off my obligation nor my endeavour to perform those duties My duty is one thing what that free Agent will help me to do is another thing I am to attend my duty and look to him for his assistance It is the same case here Do our duty if it prove a duty and wait for the Spirit in doing it He witnesseth with our spirits Rom. 8.16 While we are doing our duty and our spirits witness the Spirit of God doth co-witness What do you know but he may do it now Secondly The drawing up this Conclusion as to the degree of the strength and clearness of it is very various among Christians some do it more strongly and clearly by far than others but what then if you cannot come to their degree will you endeavour nothing at all or is your little though weaker nothing because it is not so strong so clear as his I do not doubt but in many Christians where this work of examination heart-inspection is kept up but the Conclusion is in some small degree a supporting degree drawn up and might be more did they apprehend or could be convinced that there lay any duty upon them as to this work Thirdly Though Christians when they have laboured and ventured to draw up the Conclusion and found sweetness in that Honey comb cannot hold it long but loose it again to morrow it may be they are at a loss this doth not argue that thou didst err in drawing up the Conclusion nor take thee off at all from they duty to labour to conclude again yea if thou loosest it a hundred times yet endeavour to conclude again Alas saith the Soul I had it once I could humbly say Christ is mine it was so sweet unto me but now I have lost it What news you tell us as if no body knew it but your self find out if thou canst Christian how thou camest to loose it if you be sure it be lost may be it is only in a degree the Spirit the free Agent withdrawing for a time but if this be thy frame to search out causes if any such be blameable and labouring to come up again to conclude again if it be a hundred times as I said I shall like your condition better than I have liked some who have attained to a high pitch of assurance from an absolute promise set home by the Spirit as they think or any other way and hence they say Once the Lords and ever the Lords whom God once loves he alwayes loves and thus have rested upon such a revelation or call it what you will that gave them their full assurance at such a time but their future conversation hath not been so answerable to such high assurances not so tender awful holy as those who could never speak of such high assurances in such wayes as these Christians do Now for a few words to prove that a Christian who upon self-examination or examination by others judicious and godly being convinced so much at least that he dares not deny but God hath wrought the good work of faith in him ought to conclude Christ is mine and pardon is mine First Something he must conclude else to what end is his self-examination Either then he must conclude Christ is mine and pardon is mine or the contrary Christ is not mine c. For him to conclude Christ is not mine pardon is not mine is to give the lye to the Word of God and conclude that to be none of Gods Word I pray Christian go along with me and wind out if you can I say thou givest the lye to thy Bible for though it is true I cannot prove from the Bible by necessary consequence that I am a Believer as I can prove I am an undone Sinner and unbeliever naturally from the Scripture though my name be not in it but this being cleared I stand convinced and dare not deny the work of faith in me now for me to deny that Christ is mine or pardon mine is to give the lye to the Word of God for you say and suppose a man may be a believer in Christ and yet not justified nor united to Christ and so Christ his which is directly against the Word Rom. 3.26 That he might be just and the justifier of him that believeth in Jesus Acts 14.39 By him all that believe are justified from all things c. Yet once more If the Bible tell us this is saving faith you upon examination or others skilful in the work help you to examine and there you find that which agrees with that work mentioned in your Bible for saving faith if you will yet deny that you have saving faith or that you are a believer I cannot see but that implicitely at least you give the lye to your Bible for that which your Bible sayes is saving faith you cannot deny but you
understand they believe not what they read if they believe they apply not what they read If they do understand believe apyly and experience all they read in several Books of our eminent Divines I speak not of all for some write so that they leave nothing for Christians to stumble at then the Christians in England are much richer in Grace than I took them to be and much stronger than as you I find them to be but if they understand believe and cannot experience what they read then they must needs meet with those troubles which others have done unless upon examining their works by the holy Scriptures they have found ease because they have found their works in those particulars which did cause their troubles not to agree with holy Writ To the Law and to the Testimony if they speak not according to this Word Isai 8.20 is a standing Rule and blessed he God we have this to judge by Of these Books some respect the Constitution of a Christian some the Conversation of a Christian constituted The first sort are those which have caused the most trouble some in the preparation of the Soul for Christ amongst which are the Works of the eminent Servants-of Christ Mr. Thomas Hooker and Mr. Thomas Shepherd Others in the work of Faith or the closing of the Soul with Christ amongst whom chiefly is the reverend Mr. Daniel Rogers As for that trouble which the holy men of God Mr. Perkins Mr. John Rogers of Dedham with our ancient Divines have caused through their description of Faith that begins to be removed in great part our late Divines having cleared out the work of Faith in that manner as it was not understood before but for the former I meet with none as yet that have spoken to them though their Works in those particulars have caused great troubles among Christians who through the high respects they bear to the persons of these men being holy and eminent have believed what they write must needs be the Truth of God in every particular I was something troubled at them my self at my first reading them but upon serious examining them I began to question the truth of those particulars and having a little acquaintance with Mr Shepherd I wrote to him about that particular of which I doubted and gave him two or three Arguments against it He was pleased to write to me at large his Letter deserves the Press and had seen it were it not for one passage in it his Answers to my Arguments did not satisfie what they are I shall give the Reader faithfully without leaving out adding or altering one word Preaching once abroad I closed up the Point in hand by applying it to what Mr. Shepherd had delivered to see how those two Doctrines agreed A Gentleman and a Scholar meeting me some time after gave me thanks for the close of my Sermon I asked him why he told me he had a Maid-servant who was very godly and reading of that particular in Mr. Shepherd's Book which I opposed she was so cast down and fell into such troubles that all the Christians that came to her could not quiet her spirit For Mr. Daniel Rogers I have met with several Persons who have felt enough of temptations about their Faith and could not be resolved that ever their Faith was trus because of that which he had written but two I took notice of especially One was a Minister of a gracious spirit and a faithful Labourer in the Lords Vineyard Mr. John Glascock of little Canfield in Essex who laboured much under temptations from this Doctrine of Mr. Rogers The other was a good Woman but under as great desertions as ever I saw one there was another Minister with me in the Room that came to visit her I observed the Womans discourse well and what answers she gave us I perceived at last though I did not know whether the Woman had ever seen the Book she was upon Mr. Daniel Rogers Divinity and so I told the other Minister this is Mr. Daniel Rogers Divinity yea said the Woman presently I read it this morning in his Book long it was before this good Woman got out of this darkness Another Person given much to reading of good Books and I hope made good use of them spake these words to me As for Mr. Daniel Rogers and Mr. Shepherd I am afraid to read their Books they have laid such blocks in my way By these experiences which I had found the Books of these worthy men being in the hands of many Christians I thought there might be many whom I knew not that had met with the same affticting thoughts from them which my self and others had done upon which grounds and partly being moved thereto long since by some godly Divines I have brought their works and with them my self to the tryal professing if they be right then must I go look for another work then ever yet I met withall in my own heart As to Mr. Daniel Rogers what he met with in the close of his life I was a little acquainted with it He was a man of great parts great grace and great infirmities My Father Ward would often say of him My Brother * Mr. Rich. Rogers Father to this married the Widow of Mr. John Ward that excellent Divine of whom Doctor Whitaker would say Give me John Ward for a Text. Rogers hath grace enough for two men and not half enough for himself A most woful temper or rather distemper in his constitution which hindered much the lustre of that grace which was-in him By one passage we may judge of his grace he dined one day at a Knights Table what company was there I knew not but he had not that liberty to be seasoning his meat with savoury and spiritual discourse as he was wont to do to sit at meals and not one word for God was to him strange The next day he comes to my house the man was sadly dejected in such a manner that those who fall into gross sins scarce know so much sorrow What is the matter said I This was the reason that he was a man of such a base dastardly Spirit that he could not speak for God I told him your Father would say in such companies if you cannot sow any good you do well if you can keep out evil Much ado I had to get up his Spirit Though he was a man of such grace yet in the last year of his life coming to my house he threw himself upon my bed in a great Agony with this expression to me Cousin I would change with the meanest Christian-in Wetherfield that hath but soundness of grace God did handle him strangely beat him about in such a manner that had it been another person I should have pitied him more than I could pity him who had troubled so many sincere Christians with his Doctrine and being one of such a Spirit that such poor Creatures as I am must not
the Word Admon ad Gentes p. 11. saith He the Word appeared to men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peddagog l. 1. p. 113. He only is both God and man In another place speaking of God and the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are both One Strom. l. 7. p. 702 703. that is to say God But in another place he insisteth largely upon this shewing the Divinity as well as the Humanity of Christ Origen against Celsus l. 1. Celsus saith Origen thinks there is no other Divinity in the Humane Body which Christ carried about than in Homer 's Fictitious Fables we affirm he doth consist of the Humane together with the Divine Nature In another Book against Celsus l. 2. In that we do sharply accuse the Jews that they did not believe their own Prophets who in many places did testifie that he is God God and Father of all Several other places I have noted in Origen Tertullian De Carne Christi acknowledgeth Christ hath two Substances And again in the same Book against Marcion he asserts the Divine and Humane Nature of Christ In his Book concerning the Trinity and his Book against Praxeas he clearly holds forth that Christ was God and man Cyprian thus Jesus Christ God and our Lord De bono Potientis though the Son of God did not despise to take the flesh of man Though immortal suffered himself to be made mortal In his second Book against the Jews he brings several Scriptures to prove Christ to be God and man Arnobius Contra Gentes I have observed in five places maintaining the same Doctrine of the Divinity and Humanity of Christ His eighth Book I do not reckon because it is supposed not to be his Lactantius in many Chapters of his fourth Took De Vera Sapientia doth manifest his faith plain enough that Christ is both God and man These Authors I have who all lived before Athanasius if they say that Christ was inferiour to his Father or was subject to him did receive from him c. Who deny this And doth not the Soripture say the same considering the Humane Nature of Christ the Offices he undertook the state of a Servant which he underwent we ean easily tell how to understand these things and yet believe he was true God as the Scriptures have declared and these Ancient Writers have believed These things considered make me believe the Truth of what Athanasius reports Contra Arian disput 1. That in the Council of Nice all the Bishops as many as were there present when they heard Arrius Doctrine concerning Christ they stopped their ears and all of them with a common suffrage condemned that Heresie and Anathematized it saying it was strange to and diverse from the Faith of the Church So it appears by the Quotations I have given out of the Ancient Writers from the Apostles dayes whence Athanasius and that Council were not the first that broached the Doctrine which we maintain as Orthodox but they maintained the same Doctrine which the Prophets and Apostles as Bradwardin offers to justifie had taught But I have done with this hoping that God will stir up those to whom he hath given abilities and have time for studies to appear against these Doctrines so destructive to the Christian Religion and tending so much to the perdition of mens Souls As to this Treatise I know it is that Subject upon which several men of better heads and hearts than mine have already written But that which is the main thing in it and without which I had no thoughts of ever setting Pen to paper I have not met with any man that hath spoken to it yet the consequence is so great that the soundness or unsoundness of our Conversion depends upon it Whether that which I have written be fatisfactory to the judicious Reader I must leave it being willing to be taught if I have erred If the Reader be offended at the language being so plain I shall not be much troubled at that it hath been ever my unhappiness to prefer an Apodictick Syllogisme before a Jingling Paranomasie my business is with those who are troubled about their Spiritual state whether it be sound or false and Silken language sutes not those who are cloathed in Sackcloth I am much encouraged as to this Point by the stile in which the Holy Spirit guided his Servants to write also by observing whom they were that God hath made the greatest use of in his Church as to bringing home Souls to Christ neither Mr. Richard nor Mr. John Rogers were John Chrysostom yet God honoured none more in these parts of England with Conversion of Souls than these men Gallant language never did Gods work that I have observed what is it indeed as to a mans Judgment or Conscience I write as I love to read when I read Divinity Books I look for Divinity and solid Reason not for Language that man to whom sound Divinity will not be acceptable unless it be cloathed with embroidered language had best make sure that his heart be sound these are not the Readers for whom I intend my Discourse being such I believe as never were acquainted with the works or troubled with those temptations of which it treats Some Quotations there are out of Latine Authors which I have not translated into English supposing they would not be understood by most though they were translated If God shall please to make my labours helpful to thy spiritual estate let God have the praise and let him have thy Prayers who is One of the meanest of Christs Servants GILES FIRMIN ERRATA By reason of the Authors remote distance from the Press many faults have escaped which the most material are here taken notice of and the Courteous Reader is desired to correct them as any other here not specified INtroduction Page 1. line 12. read them p. 2. l. 1. r. allude Treatise Page 2 line 29. read praeparationibus p. 5. l. 10. dele all p. 9. margent r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 13. l. 15. r. signal p. 16. l. 5. r. to p. 18. l 7. r. Mechanicks p. 19. l. 4. r. make p. 23. l. 11. dele first p. 27. l. 11 dele his p. 30. l. 28. r. so p. 30 l. 31. r. Sculls p. 31 l. 10. r. as p. 32. l. 25. r. only p. 34. l. 13. r Joh. 16. p. 45 l. 8. r. Parson p. 58. l 33. r. his p 91. l. 25. r. extrinsece p. 98. l. 27. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 99. l. 28 r. as p. 100. l. 24. r. own p. 108. l. 23. r. it p. 109. l. 9. r. it p. 115. l. 4. r. stick p. 116. l. 9. dele it p. 133. l. 19. r. volitum p. 142. l. 10. dele after p. 156. l. 27. dele laid l. 28. r. Egyptians were p. 158 l. 21. r. King I ult r. attribute p. 162 marg r. ignorance p. 162 l 36. dele not do p. 166. l. 26 r declaring assent
would see such a one I believe yea I am assured he never truly closed with Christ and this was the cause not his want of preparation that he proved an hypocrite 3. How many men have had great humblings legal terrors sorrows in a high degree but never came to a sound work of faith in Christ So that we cannot put all in preparations unless you will say they never were so humbled as to be content to be damned which is the thing I must speak to in its place if they were so humbled then they truly closed with Christ But I hope the reason must be because the Scripture saith so which we shall expect in its place But in the mean time if this Position stand it will in part make against this notion and will be found to be the best help for those tender and gracious Christians who for many years have been kept doubting and disputing against their faith in Christ because they could not find these preparations which they hear and read so much of in Books When as the work of faith it self they dare not deny Only Reverend Mr. bound Believer p. 162 173. Shepherd doth puzzle them in his Deseription of Faith when he puts into it the subject that is the soul of an humble sinner All the other four parts they can answer which his Description treats of only this same humbling as to these terrors sorrows in such a measure though as to these some relief he hath given but especially to be quiet without Gods love without manifestation of grace to be content though God will never work grace to be content to be disposed of by Christ to Hell and damnation as both he and Mr. Hooker makes the humble sinner in which faith is wrought this it is troubles them For the present I only say this Christian I am sure God hath given thee a command and that upon pain of damnation that thou believe in his Son be sure you look to that But let these holy men find out a Text as clear where he hath given thee a Command to be content to be damned or to be quiet without his Love and Grace before you believe in Christ 2. Posit My second Position is this Man naturally especially if he be adult before God works upon him is not a subject fit or disposed to receive Christ immediately when offered to him but before he will receive him there must be some work of the Spirit upon him to prepare him make him willing and glad to receive him It is his Duty he ought to receive him according to my first Position but he will not Wherefore Christian if Christ hath got thy will if will be come home as Mr. John Rogers would say the bargain is done Revel 22.17 Whosoever will c. do not stumble nor trouble thy self The reason of my laying this Position thus is this Reverend Mr. Shepherd Sound Believer p. 52 53. in answering of Objections made against the Doctrine of Compunction from mens experiences who have proved good Christians without such compunction saith Many thousands are miserably deceived about their estates by this one thing of crooking and wresting Gods Rule to Christians experiences p. 53. then gives this Caution In this work of Compunction we must not bring Rules to men but men to Rules p. 52. What Christians are these this holy man means If they be Christians of a late edition when Religion was in fashion and the fairest Card for a man to play his game with if he meant to rise such as might have motions upon their affections whilst the dainties of the Gospel were disht out and set before them as in those times nothing but chymical notions in Divinity would down with many palates and now had their tongues tipt with Discourses of Free-grace and some Opinions which served their interest If these be the Christians he means I think they are miserably deceived indeed who make such mens experiences a mark for them to go by Yea if he mean others who had compunction felt legal terrors were cast down and after raised up with much comfort by the Spirits application as they apprehended of an absolute promise to their souls truly I will not make these mens experiences a Rule for me to go by though they had their compunctions and joys also I pray God give me better faith or else it will go sadly with me I will hardly give them two pence for theirs if they could sell it for all their compunctions But if by Christians be meant sound Believers and anothers experience do truly answer their experiences in that which is essential to saving faith I cannot tell how men should be deceived so miserably in this for the sound Believer doth answer Gods Rule Secondly I grant there is but one Rule to which all men must conform who shall go to heaven i. e. Regeneration or Faith in Christ or Conversion but is there one Rule God hath left to which all men must conform and by which they must be tried as to their preparing for Conversion or faith in Christ and that Rule is Compunction I pray observe I speak of Compunction as it is preparative for that is it Mr. Shepherd is upon and this is the fault he finds with those who suppose persons can be in Christ or truly regenerated it comes to one unless they be first prepared by Compunction Now that which is but in preparing is not yet effected it is in Motu Fleri While the timber is hewing there is preparing indeed but there is no house as yet But then what shall we say to all those whom the Lord Regenerates in their Infancy I am sure Mr. Shepherd Covenant of Grace opened p. 26 27. nor Mr. Hooker who saith Certainly God doth work faith in the hearts of all elected Infants that dye in their Infancy will deny but God doth regenerate some Infants If he works faith in all elected Infants that dye I hope he may as well in elected Infants that live Have we not very often known Children grow up and being under the nurturing of godly Parents especially when a wise prudent and godly Mother that knows how to keep her place in government joyn with a godly Father have given evident signs of grace from their Childhood I have known such families where all the Children have been godly and that began in their childhood for ought I could learn O you Mothers who are alwayes with your Children in the chamber at the fire side and have the advantage to be dropping into them when your Husbands must be abroad you may do much towards the saving of your Childrens souls if you be godly prudent and know how to keep Authority up This I have observed where the Mother hath not been godly and prudent though the Father be godly not so much good hath been done If once the Mother hath lost her Authority she never that I saw did good We read Prov. 31 1.
it off This doth the Spirit in the work of effectual Calling as I shall open hereafter Third Position The wayes of God in converting or drawing the soul to Christ are very secret and in preparatory works very varions What Bildad said to Job Job 8.8 10. Enquire I pray thee of the former age c. So may I say call to the Saints of old ask the children of Abraham in all ages I do not say enquire of painted Hypocrites but real Christians will they not utter words out of their hearts as Bildad said which will confirm this Position The wayes of God are first secret the union of the soul with Christ is set out by marriage Durandus p. 2. and it is called a mystery Ephes 5.32 Mysterium est sacrum secretum can you lay open this secret before the Sun Agur among the things that were too wonderful for him Prov. 30.19 reckons this the way of a man with a maid the mystical sense which Alapide gives I regard not Most interpreters I see understand this of a wicked man The next verse seems to confirm this sense who is enamoured with love or inflamed with concupiscence and so to note his witty sollicitations his artificial plots and cunning devices to win consent c. yet I see others do not take it so but think it may as well be understood of lawful love and said to be wonderful both in respect of the rare and wonderful uniting of his heart with the Maid whom he loves and also in respect of the wonderful means used by him for the getting and enjoying of her This is as true as the former as experience witnesses which is the true sense of the words I determine not but in allusion to it I can say the wayes of Christ with the soul in effectual Calling how he works in bringing of the soul from its former lovers how he wooes and draws it to himself and makes it so gladly to come up to married union with himself this is too wonderful for me and I think for any one else to lay open Knowest thou how the bones do grow in the womb of her who is with child Eccl. 11.5 we have our English Harvy's famous De generatione Animalium and we have our English Divines famous De regeneratione Animarum but did learned Harvy stand by and see how the God of Nature wrought in that dark shop when he carried on his work so far he could see his work wrought but could he see the working Is it not as true in regeneration though considering the term from which a man turns and the term to which he turns and that this is done in a rational Creature we may certainly conclude such and such things must be wrought before regeneration can be effected but how God works them is a great secret God hath his path which the Vultures eye hath not seen Job 28.7 Why then should we trouble our selves so much about the wayes of Gods working as look to the work wrought As God is secret so he is various in his working Various First For Time God is various in working Some who lived in a course of sin who walked in the wayes of their hearts and in the sight of their eyes as Solomon Ironically bids the young man Eccles 11.9 can tell the time the day the Text the Sermon the Minister when God put a stop to their course opening their eyes awakening their consciences made their sweet morsels turn bitter others can tell the signsl Providence of God with which he was pleased to work some sharp affliction it may be he sent and sealed instruction Job 33.16 But others cannot tell the time when God began to work and this have been to some a long time an objection against the truth of their regeneration because they cannot tell the time of their new birth as if all the regenerated persons in the Scripture knew the time when God began to work as if there were any ground in Scripture for such a Position All that are new born know the time of their now birth What Divine that did deserve the name of a Gospel-Minister did ever deliver such a Doctrine Doth not God many times in insancy in childhood cast in the immortal Seed which being watered by the instructions and care of godly Parents at home who are dropping upon their Children ever and anon and by the lively Word preached springeth and groweth up the poor Christian knoweth not how Mark 4.27 Some Christians finding at some time more stirrings and higher workings or new convictions of some sin under the Ordinances then they did before will from thence reckon the time of their new birth when they are much mistaken God had begun it before This is a meer vanity and devils delusion to trouble thy self about the time look to the work that it be soundly wrought but I would never trouble my self about the time Many can tell the time when God did awaken their Consciences and set home sin upon them with legal terrors they can tell the Minister and the Text but they could not tell of a sound work of conversion as the event hath proved Secondly Various as for the beginning of the time so for the length of time It is in the new birth as in the natural birth some are a long time in travel their pains not very strong some their pains are long and strong some are but a little while in travel like the Hebrew Women Exod. 1.19 and pains sharp but short others not so sharp neither If we look at the beginning of the Gospel preaching how quick were the souls in their new birth as I may say they were delivered and up again hail and strong in a few hours I cannot say that the Jaylor was above one hour if so much in his travel under the work of Compunction the Text saith Acts 16.33 The same hour of the night he took them and washed their stripes the Earthquake began at mid-night ver 25. before day ver 35. here is one new born and lusty for he was filled with joy ver 34 So those in Acts 2. how long were they in travel they must be but a very little time under the work of Compunction for to have three thousand souls added in one day ver 41. baptized and settled with comfort by night when Peter began his Sermon but about nine of the clock in the morning ver 15. we must allow but a very little time for Compunction In Acts 8. little of pain is mentioned among the Samaritans in their new birth ver 5 8. Now though the Lord for the honour of his Gospel the establishing and encouraging of souls and fitting of them for times of persecution at hand was quicker with them then with us yet we see the Lord is very various for the length of time even amongst us some are not a quarter the time under their pains that others are Thirdly Various in his method in some
only legal works terrors fears sorrows no mixture of Gospel with them in others a mixture of both Law and Gospel go together one while legal works then a little hope from the Gospel then legal again those who have been bred up under clear Gospel preaching and the Lord begins his work before they have abused it in that manner others have done these commonly have a greater mixture of the Gospel in their work but others who either live in dark corners where the Gospel is not lively preached or if men have lived under such preaching but have played the Wantons and abused the Grace of God those when God works shall know little enough of the abused Gospel at first Fourthly Various in the degrees Some drenched in sorrows legal workings and humblings some are but sprinkled men soaked in sin scandalous such as have sinned with a high hand these drink deepest say you of this Cup No not alwayes so neither God doth not keep to this Rule alwayes Sometimes one who hath been more restrained more civil in conversation shall have more of legal terrors then those who have been open sinners I could give instance in some whom I have known and may mention them in due place and therefore I pass over this Fifthly Various as to the continuance or carrying on of his work Some the Lord layeth hold upon and holds them fast will not let them go out of his hand till he hath done his good work in them brought them home to himself uniting them to his Christ others the Lord layes hold on and lets them go out of his hand again they slip as I may say out of his hand not against his will but according to his counsel this may be once twice I was once called by a Christian to go see a rare sight and what was it but a man who had been three times in Gods hands under workings and gave hopes of true conversion every time but the work came to nothing the fourth time God laid hold upon him held him fast and let him go out of his hand no more this is rare indeed A Kinsman of mine as I think the third time God took him into hand before the work stood I do not speak of stirrings men may have under the preaching of the Word which cause some resolutions for a day or two and then vanish as a morning Cloud but of higher workings when men give fair hopes of conversion and yet come no nothing This I note not only to shew the variety of Gods working but also to help against the secret workings of Satan in some mens hearts I found in one of my parish and I doubt not but it may be so in many others when he came to dye as I was questioning with him about the state of his soul it seems the Word had often met with him and several times put him to a stand in his sinful course but when company came he could not withstand them thus it had been with him several times though it did not come up to that height I am speaking of under this head to give fair hopes of conversion till at last when Christ and Mercy were tendered to him in the Word he turn'd away all those offers they could not concern him who had so often played fast and loose with God but now he might go on and take this course and so it seems he did concealing those thoughts in his own breast till at this time he revealed them to me Oh that people would take heed of dallying with God while his Spirit especially is striving with their spirits under means Yet again take heed of giving way to those secret despairing suggestionsof Satan since we see God hath taken men after the third relapse when hopes were given of true conversion and made his work to stand Sixthly Various in the way or means by which he works Sometimes he comes with a rushing Wind some terrible threats like a thunder-clap which he sets home he saves them with fear pulling them out of the fire Jude v. 23. The Jaylors heart quakes as much as the Earth Sometimes he comes in a most soft Wind as he did to Elijah 1 Kings 19.12 13. in a still small voice he breaks the heart melts the spirit of a man and as Absalom stole away the hearts of Israel 2 Sam. 15.6 with his fair and affable carriage so the Lord hath his way whereby he secretly draws and wins the heart to himself and this in a more still way the work goes on secretly one drop follows another till God attains his end Thus various in his working is the Lord. Search and you shall find these experiences true some are much humbled and much comforted some are much humbled and little comforted some are little humbled and little comforted some are little humbled and much comforted Fourth Position For any man to make the way of Gods working with him to be the way to which he will tye up all others is little better then high tyranny God hath not tyed up himself to one way why must yours be the only way Yet this I have observed in some Ministers men of great spirits and parts who in their preaching may I not say also in printing have pressed upon people that particular way they found God came to them in because God did handle them thus therefore he must do so with all One man is not a fair Copy saith Mr. Shepherd and this is very true God takes a man of a high lofty spirit and batters him with such or such workings Must the same be found in all others Fifth Position Though God is very various in the manner of his working when he converts or draws the soul to Christ yet the work wrought is in all the same there is no variety in the work wrought That is Conversion or regeneration is the same in every one without any difference God works other wayes in converting Manasseh then he did in converting Samuel but conversion is the same in Samuel that it is in Manasseb Run over the several varieties I have mentioned of Gods working and name you as many more yet that which makes regeneration or union with Christ is the same in all here all are alike Less will not serve the turn in one then in another as to the essence of regeneration Let your condition as to externals be what it will it is all one as to regeneration be you learned or unlearned noble or ignoble rich or poor 't is all one converted you must be if ever you mean to see Heaven and that which is regeneration in him who handles the spade the same and no less is regeneration in him who swayes the Scepter Strait is the gate c. Matth. 7.14 if it do not like you let it alone The gate of Heaven is not like the gate at great Mens houses if Merchants come they must come in at the little door if great Men come open
the great gates no wider gate is opened for the rich Man then for Lazarus If this do not please you find a better way if you can but be assured the Almighty scorns your greatness as much as you can his straitness Hence since the work wrought is the same in all let not Christians so much perplex and trouble themselves because God wrought not so in them as he did in others or because they cannot tell how God wrought in them they cannot trace out his path for in his working there is much variety but look to that in which all must agree look to regeneration union with Christ that the work be done no matter how God did it Sixth Position To say of a man under Gods working that he is but under a preparatory work and no more is a difficult thing Who can say there is no more but preparation in such a person Mr. Shepherd makes his preparatory works to consist 1. In Conviction there he saith the light is clear real constant p. 32. 2. In Compunction fear sorrows separation from sin p. 65. 3. In Humiliation taken off from self-confidence c. p. 125. Is there a preparatory state in which the soul stands for a time not as yet in a converted state May not the Lord at the very first stroak convey an immortal seed of grace into the soul the light which is so clear constant and real as he saith may it not be as the Lightning which cometh out of the East and shineth even to the West Matth. 24.27 so this shines into the whole soul will and all affections be so bright and clear at the first darting in that the Spirit withall quickens the will We know grace at first lieth in a narrow compass a seed a Mustard-seed is but a small thing Seventh Position To work a man under preparatory works to be as good a Christian as he is when he is actually united to Christ seems very strange When Mr. Hooker preached those Sermons about the Souls preparation for Christ and Humiliation my Father-in-law Mr. Nath. Ward told him Mr. Hooker you make as good Christians before men are in Christ as ever they are after and wished would I were but as good a Christian now as you make men while they are but preparing for Christ But he told him the reason why he thought God let him thus preach because he saw he had not long to stand and so should do his work all at once Let but one observe well Mr. Shepherd's preparatory work and I think we shall find a Christian with a good measure of Grace in my Letter to him I said I thought it strange that such an Act of Grace or Obedience supposing it to be so which yet I do not till I see a Command for it should be performed by a person under a preparatory work to Christ then which I knew none greater could be performed by one who is in Christ for a man to be so subject to the Justice and Soveraignty of God that if he will deny him his love work no grace dispose of him to damnation he is yet quiet contented I knew no Act of self-denial in the Gospel like it yet this is under the preparatory work of humiliation To this he answers I do not think this is the highest measure of grace as you hint any further then as any peculiar work of the Spirit is high for upon a narrow enquiry it is far different from that readiness of Paul and Moses out of a principle of love to Christ to wish themselves anathematized for Israels sake which is a high pitch indeed To which I reply 1. As to the principle it is true there may be some difference formally the principle is not the same yet this is a principle of humble and gracious submission to the Justice and Soveraignty of God and that in such a point as there is not another like it Could I but get it in all other things I should think it an Act of Grace from God to give me such a frame though I be not content to be damned Secondly Whatever be the principle I am sure according to the sense which must be given of Paul and Moses by this holy man they and the prepared soul or preparing for Christ must all meet in the same end or place i. e. in Hell Thirdly But with humble respect to Mr. Shepherd are indeed the Acts of Paul and Moses supposing the sense of the words to be as he takes them such Acts of Grace as are required by God and we bound to imitate if they were Acts of grace performed in obedience to a Command then we are all bound to the same Of necessity then the sense of the words must first be made plain First If the book written Exod. 32.32 be understood of the Book of life i. e. of divine Predestination and if Anathema in Rom. 9.3 be taken in the proper sense and these must be so taken to make Mr. Shepherd's answer good then both these wishes are inconsistent with a man as man and with a Christian as Christian as I shall prove anon to talk of limiting Anathema the sense of it as some would because they saw what this included signifies nothing if you fall a limiting I will limit also Secondly To me it appears further it cannot be the sense because God in answer to Moses ver 33. tells him Whosoever hath sinned against me him will I blot out of my book What out of the book of Divine Predestination I am sure Mr. Shepherd nor those other Divines will admit blotting out of that book the 34. ver tells Moses he will visit their sin upon them and ver 35. he plagued the people Surely God spake in that sense which Moses did Cor. a Lapide indeed affirms upon the Text It is lawful for the salvation of many for a man to wish his own damnation As much as they are for the works of Supererogation I do not believe the Jesuit did ever heartily wish his own damnation upon this account yet if so these Jesuits are so crafty he makes his bargain so that he will get by it for saith he God will reward such a generous and liberal soul with heaps and increase of love grace and other gifts Yes God doth use to fill those who are blotted out of the book of eternal life and accursed from Christ with increase of Love and Grace Let him fry this Other Divines therefore do not understand the book of eternal life or Divine Predestination See Mr. Coryl on Job cap. 24. v. 20. but the Records of the Church or Records of the people of Israel The Jews were wont to number their families and take their names and God commanded a Record of the people of Israel to be written Thus we read David praying Psal 69.28 against his enemies Let them be blotted out of the book of the living and not be written with the righteous Would David pray to
healed of his blindness Acts 9.18 Paul's understanding had scales of darkness upon it whatever he thought of himself while a Pharisee Christ set up a light there the Commandment came sin revived and I died Rom. 7.9 Elies sons brought up under a godly father and Priests also so dealt in things appertaining to God yet sons of Belial they knew not God 1 Sam. 2.17 Who then should know him if the Priests who ministred before him did not know him though they had the Scripture-light yet they were dark in their understandings The natural man receiveth not the things of the Spirit of God for they are foolishness to him no wonder then he doth not receive them if his dark understanding looks on them as foolishness neither can he know them and why not because they are spiritually discerned 1 Cor. 2.14 The Spirit of God then must have his work upon the understanding before a man can know the things of the Spirit The Tempter dealt with our understanding or intellectual part first Adam was not deceived but the woman being deceived was in the transgression 1 Tim. 2.14 Deceit belongs to the intellectual part Transgression follows deceit The sin was compleated in the will Licet error judicii electio voluntatis duo sunt entia in genere naturae unum tamenens sunt in genere moris Christ undoes the Devils work and begins where he began Adam was now as Sampson with his eyes put out Secondly God in Conversion or drawing to Christ works upon a rational Creature and works upon the soul as such He calls the will and affections off from the objects to which they are glewed to close with other objects A reason for that saith the will and a sufficient convincing reason too else you may call long enough before I will stir the will is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rational appetite It is but Potentia caeca it must have one to lead and guide it therefore doth the Spirit set up this light in the understanding first While we are in our natural state we think we have reasons sufficient for what we do in following our lusts so that we wonder at others think strange if they run not the same excess of riot 1 Pet. 4.4 they seem to be irrational people else we would not think it strange the carnal heart thinks it hath all reason on its side God preserves the workings of all the faculties of the soul not the least violence offered to any one in Conversion the will shall have as good reason given it to close with Christ as ever it had to close with its lusts Hence we read so much of Teaching This deals with the understanding sets up a light there They shall be all taught of God John 6.45 the Father teacheth the Soul certain Lessons before it will come to Christ Hence Christ is made a Prophet and that not barely to reveal the Will of God as other Prophets did but teacheth effectually also That was the first office he executed when he declared himself to the world began his publick Ministry and that is the first office he executeth when he declareth himself to the Soul in Conversion teaching or enlightning the understanding This is that David so often prayes for Psal 119. v. 18. and in v. 102 gives that for the reason why he had not departed from the judgments of God for thou hast taught me It is Divine teaching which bringeth the Soul first unto obedience and holds it fast in obedience to the Commandment I shall lay down my thoughts concerning this work of Illumination in several Positions First Position That illumination which is wrought in a soul converting or drawing to Christ is such as none but the Spirit of God can effect So thick is that Cataract which is grown over the eye of our understanding that none can couch it but God himself Christ was sent Isa 42.6 7. to be a light to the Gentiles so he illightens the medium and to open the eyes of the blind so he heals the organ he is the only Oculist he hath that eye-salve Rev. 3.17 which healeth the blindness of our understandings He must be taught of God he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 6.45 whoever comes to Christ Cathedram in Caelo habet c. as B. Austin several times saith He hath his Chair in Heaven who teacheth the converting Soul those Lessons effectually which it must learn before it can come home to God Who teach like him said Elihu Job 36.22 none teach like him nor none beside him as to effectual and saving teaching Let a man be what he will as to his understanding hath he a head fit for a Jesuit he shall never learn the truth as it is in Jesus unless he be taught by him Ephes 4.21 The wise and the prudent man if but a natural a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man and of wants this Teacher shall never be able to know things of eternal concernment to his own salvation Mat. 11.25 1 Cor. 2.14 It is a terrible Proverb but I believe too true Hell is paved with the souls of great Scholars and paled in with the bones of rich men The things of God are too low for great heads to exercise themselves about them and the soveraignty of God is so high that he will not give them eyes to see Deut. 29.4 But he blindeth their eyes and hardneth their hearts that they should not see with their eyes and understand with their hearts and bo converted John 12.40 Holy Austin * Do paccato meritis contra Pelag. l. 1. who was one of Gods Scholars knew so experimentally the necessity of this Teacher that he could say Let who will be the Teacher Man or Angel unless Christ who is the eternal Light doth irradiate the mind man will not feel or know the truth of what he hears And if he be the Teacher no matter what the Scholar be he will make him learn He maketh wise the simple Psal 19.7 Let simple be such B. Austin calls tardissimi ingenio this Teacher makes such simple ones wise to salvation yea sometimes not only such simple ones but those whom saith he the Greeks call Moriones we call them Fools and gives a notable instance of such a Fool * Aug. Tom. 7. Col. 669. Edi. Prab who with great folly would bear and put up all injuries offered to himself but if he heard any abuse or blaspheme the name of Christ he bare such a reverence to Christ that he would spare no such man but would throw stones at him Thus he reveals to babes even so Father so it seemed good in thy sight Matth. 11.25 26. Second Position That illumination which the Spirit works in the elect converting or calling to Christ differs * Whether I should say it differs essentially and so the whole work of grace in the sincere Convert differs essentially from what the Hypocrite hath and not only gradually I do not much
in the Righteousness of Christ imputed to our justification be not comprehended under the Law but the Gospel so that impenitency and unbelief opposite to that Faith are Sins against the Gospel not the Law as a Covenant of works Yet before a man is convinced of his necessity of this justifying Faith and Repentance he must be convinced he is a Sinner and so need these but this must be by the Law which will convince him of his particular Sins Let these Reasons sussice though more might be added to prove that the preaching of the Law to these ends I have mentioned is both Scriptural and rational and the contrary opinion is both against Scripture and reason As to Mr. Saltmarsh his jeer though there seem to be wit yet there is more sophistry in his Similitude For those legal Preachers did not make Christ and Gospel so hot by their preaching of the Law but by that preaching they laboured to make mens lusts so hot that they might not any longer drink iniquity like water but their hearts being scorched with the apprehension of the wrath of God due for their Sins they might now be glad to listen to and answer that blessed Call of Christ Let him that is athirst come and whosoever will let him take the water of life freely Rev. 22.17 By this I hope it will appear Mr. Shepherd had no just ground to suspect me to be against the preaching of the Law unto right ends though I know many serious Christians have gone many years troubled about the want as they apprehend of these legal works to whom as I have spoken already which I hope may give some ease so I have more yet to speak towards their satisfaction in due place I think it not amiss to give the Reader the close of Mr. Shepherd's Letter to me in these words Dear Brother let my love end in breathing out this desire Preach Humiliation labour to possess men with sence of wrath to come and misery The Gospel-consolations and grace which some would have only disht out as the dainties of the times and set upon the Ministry's table may passibly tickle and ravish some and do some good to them that are humbled and converted already But if Axes and Wedges withall be not used to how and break this rough unhewn bold yet professing Age I am confident the work and fruit of all these mens ministry will be at best but meer hypocrisie and they shall find it and see it if they live to see a few years more 3. Hence If this be the way of the Spirit in drawing the Soul to Christ how rational and necessary is it for those who indeed would have Christ and would have a sound work to beg this Light and Conviction from God to pray with Job though I know the scope of Job in that place something differs Job 13.23 How many are mine iniquities and sins make me to know my transgression and my sin It was part of that counsel Christ gave to the luke-warm Angel of Laodicea To anoint his eyes with eye-salve that he might see Apocal. 3.18 What should he see Among other things he should see himself to be wretched miserable poor and naked ver 17. which for want of this work of Illumination and Conviction he did not see and therefore mistook himself as do most who are called Christians thinking he was rich and had need of nothing Was this counsel of Christ good Deny it if thou canst If it were good then my Use cannot be bad for it calls for the same thing that God would make thee see thy self Sin Creatures all as they are What I see not teach thou me Job 34.32 I am sure none of us naturally see Sin and Creatures as they are nor ever will unless God be the Teacher I know this counsel will not take with a carnal heart though it be that which converted Souls daily follow God for to have themselves Sins and Creatures opened and discovered unto them as they are Let Sin be Sin and Creature be Creature and let me see the misery of being a slave to Sin and the Creature as I feel my self enslaved too much unto these daily But for others I know they like it not And what is the matter Alas this would spoil all the sport should we once have Sin guilt and our misery discovered we must never see merry day after and that which we fear must follow our Lovers and we must part and that we find a hard thing yea impossible to bid farewell to those lusts companions and wayes which have brought us in so much pleasure and profit in our dayes These or such like were the thoughts of him who would not hear Doctor Sibbs for fear he should convert him he said We have been before you and know your Objections very well having had the same thoughts in our own hearts against the work of God which you have now uttered and so can tell the better what answer to give I know it to be a frequent Objection made against the work of God That it makes men melancholy mopish if not mad I heard it once my self being in company amongst some Gentlemen and Scholars one of whom God had pulled out and being now under this work the discovery of his sinful and miserable estate was dejected being before chearful and too too vain in his mirth now was as sad the other Gentlemen his Companions threw this in his teeth presently this is the fruit of your Religion when once men begin to be Puritans they must loose all their mirth and chearfulness now nothing but mopishness sadness and sowr faces and were much offended But are you in earnest Do you verily think if God should indeed enlighten you to see your self sin guilt misery that it would spoil your sport and hazard a divorce between you and your Lovers Then if thou beest a man hast the use of thy reason let us grapple a little as I have felt your Objection so I can give you a feeling Answer First You must and shall see your sin self and guilt do what you can there is no avoiding it if as you are loth to see sin and guilt now so you could take a course that you should never see it nor know the effects of it then you might have some reason on your side why you so oppose this work but this is impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will set mens sins in order before them Psal 50.21 he will set them in order the word is used variously sometimes for the ordering of a Table sometimes for the ordering of an Army God will set them Rank and File and a terrible Army will this appear Before thine eyes turn thy eyes which way thou wilt yet there shalt thou see thy sins you shall not be able to turn your eyes from them My sin is ever before me said David Psal 51.3 David did not now seek to hide it nor could hide it
next CHAP. IV. Of Compunction THe Spirit of God having set up this Divine Light in the understanding and convinced the sinner what his state is there is a sad report carried to the Will and Affections which now begin to be moved the same Spirit accompanying this Light hath his operation in the heart as before in the understanding Acts 2.37 When by the Spirits working with Peter's Sermon they were enlightned and convinced of their great sin in crucifying the Lord Christ presently Compunction follows it was not some weeks or months after but presently Compunction follows at the heels of Conviction why did they not oppose or dispute against Peter No there was one did so dispute within them that there was no opposing men may have much illumination to know sin and can speak much what an evil sin is they have Conviction that they are sinners but no Compunction follows that Conviction but it shall not be so in the day of Christs power Psal 110.3 when the Spirit comes to work on the Vessel of Mercy That the heart must needs be much moved appears upon these two grounds First The greatness of the evil which now it is convinced of and feeleth it lieth under Let a man see and feel himself under the bonds of guilt in danger of hell under the power of his lusts enmity against God and God a stranger to him let but the sense of this condition lye upon his heart and let him go on in his jollity if he can What a woful Creature doth a man see himself now to be He envies the happiness of the beasts that are filled and play in their pastures We have heard of him who when he saw a Toad stood weeping because God had made him a Man so excellent a Creature and not a Toad so abominable the goodness of God then it seems as he apprehended it made him weep but this man he meets a Toad and he weeps also but why because he is a man who thinks his estate infinitely worse then the condition of a Toad and if it were possible to obtain it would change states with the Toad that hath no guilt of sin fears no wrath of God is not under power of lusts or creatures God is no enemy to it which is his miserable state We shall need no other man to dispute with Doctor Twisse upon that strange position of which I know no need in that Controversie Miserum esse quacunque miseria poenae magis est eligibile Vind. gra l. 2. dig 1. quam omnino non esse I have thought many times had Doctor Twisse felt what others have done he would never have asserted such a Position whatever a man may say for such an Assertion in Aristotles School from some Philosophical notions yet in the Divinity Schools those notions will be contemned by him who lies under the sense of his miserable undone and damned state by sin let the Doctor tell him never so often he lies as he doth a few lines before Whether non-entity be eligible or not or what truth there may be in those notions taken in the abstract I dispute not what they are in the concrete I know full well to dispute against sense is non-sense Secondly It must needs be so from the scope of God in this work that which he intendeth namely to loosen the Soul from its lusts to make it willing to part from them to turn from them to himself the strength of sin as to the point in hand lieth in that hold or room it hath in the will with the affections of love and delight which it gets by the pleasure and profit which it propounds and brings to the will and affections Poor Christians in the day of their temptations when they are in combate with their corruptions be what they will they find their wills love and delight incline very much to those corruptions and hence conclude themselves to be Hypocrites why I pray they suppose the work of Conversion and true mortification leaves no will no love no delight for sin What no then I would not care a rush for all the temptations in the world they would be light and very easie to conquer the prevalency in these affections must be observed But to come to our head Here is one way to loosen the Soul from loving and delighting in them what the Spirit doth Physically I do not speak of that these lusts in themselves and in their effects appear to be the greatest evil in the world therefore not to be chosen not to be loved or delighted in The other way which helps this that-being apprehended thus evil instead of love and delight working towards them there are other Affections acting contrary to them and while they are acting love and delight cannot so move towards them What affections those are is easily apprehended by the evil tidings brought to the heart and against the truth of which there is no disputing here is the wrath of God the everlasting burnings which though they have not seized actually upon the Soul but are future yet certain intollerable and very difficult if not impossible in his own thoughts to avoid hence fears rise and act strongly if the thread of his life be cut which may soon be he is gone for ever As to the present state he feels bonds of guilt accusations of Conscience apprehends God is an enemy to him Christ a stranger from him he under the power of his lusts and enmity against God which causeth all this misery this causeth sorrow to work strongly Hatred that lies at the bottom but that doth not so appear as the other Acts 2.37 Men and brethren what shall we do the men speak as if they were afraid so did the stout Jaylour Job 15.21 A dreadful sound is in his ears What to make of those sounds or voices that some have heard I know not That Gentleman who was my intimate Friend and Companion for whom I did verily think God had mercy when he was in the midst of his swearing and drinking with his Companions upon one ground which I mention not he told me that in the time of his sickness with the Small-pox when God did grapple with him none but God and he no Christian came at him he thought verily he heard these words spoken to him No mercy which made him cry out sadly How the Fancy works in that Disease I know well but here seemed to be more then a fancy not only by the effects it had upon him in his disease but afterwards for when he was recovered and so well that he married his Companions came and got him out again but for being drunk any more that he was not but coming home riding with his Companions something dark it was the words came again No mercy and struck him so down that his Companions got him out no more and after that the work went on to make a through and excellent Convert Another I knew but I cannot say
what it was to have his bones broken at his first coming home I can learn nothing to the contrary but that God began early with him it may be in his childhood most probable as most of the Saints recorded in Scripture but it hath been the case of others in whom God began as early as in him I doubt not to say but most what though not alwayes those who are born of godly Parents and brought up under their wing especially if Parents be prudent in government as well as godly and the Ministry clear and quick to joyn with the Parents that God casts in his seed of Grace betimes and so he doth in some others though not so commonly if Parents be wicked and negligent now though these may have fears yet to have them so afflictive and terrifying at first they have them not but divers of these have met afterwards with their loads what reasons the Lord may have in his Soveraign wisdom who knows as for some the reasons we find If fallen into a sleepy lazy slight frame or begin to doat upon and follow after the world to rouze them up he will heat them or to make them drive on the work of Assurance with more vigour or for other reasons which I might mention but forbear but let the reasons be what they will experience hath proved it true many again of a more tender spirit watchful in their lives and that keep up to a Gospel-conversation they go off the stage of this world knowing little or nothing of these afflicting terrors from first to last Question How may a Christian come to be satisfied as to these preparatory legal works which our Divines have so much preached and printed and the holy Scriptures with reasons do seem to justifie Answer I hope what I have said may if the Spirit of God speak the Word give satisfaction yet I shall give you further the experiences of others how they came to be satisfied who for many years could not get over this block but frequently were arguing against themselves that they were but Hypocrites and their work unsound for want of these legal preparations If you say experiences of others are not a safe rule to go by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippoc. Aph. 1. they may be deceitful and the men deceitful I grant what you say therefore I shall not give you bare experiences but their grounds weigh those and if they be not sound I shall be thankful to those who will undeceive me First They had this testimony in themselves Conscience bearing them witness that they were willing to give up themselves to the working of Gods good Spirit let him do what he would with them only make them sound they did not bawk any legal workings because bitter sad uncomfortable would spoil their sport hinder their mirth yea so far from this that they did follow God many years seeking of him to open sin unto them and make them taste the gall and wormwood so that sin might be made bitter to them Christ excellent and precious and their hearts thereby separated from those sins by which they had offended this frame for several years proved to be true Secondly They found and observed by experience that it was not in the power of these legal workings and terrors to take the Soul off kindly and soundly from sin If the Spirit indeed be pleased to hold and carry on the work then they are an excellent and rational means towards it else though while the Soul is actually under them a man may be so scared that he dare not follow his lusts for this time The dog may be afraid to meddle with his carrion and stands at a distance while he seeth the oudgel but will return to it again and so will these to their lusts when these fears draw off It is the work of Redemption the Cross of Christ the Spirit of the new Covenant not the terrors of the old Covenant which taketh the Soul off soundly from sin I was once in shipwrack about one of the clock in the night in December the Ship was breaking upon the Rocks there was a dreadful shout amongst some of the Seamen I shall be in Hell before the morning but yet could be drunk within three dayes after God spared them I was told by a Reverend Divine whose Sister a Professour married I knew the mans Relations this Professour it seems secretly followed his lust of uncleanness after he had yielded to his lust it seems he had such dreadful horrors his Conscience did so tear him that he said had he been thrown at the back of the fire he thought he could as easily have born that burning as endure those torments he felt in his Conscience yet when these horrors went off he followed his lust again and this was his course for some time at last as I have heard after great humblings God redeemed him from his lust How many times have Ministers lost their hopes when they thought God had made them spiritual Fathers of Children when they saw their hearers under these workings yea some under such great terrors that Town and Country rung of them and at last came to nothing I have been told concerning Doctor Sibbs that when he heard of persons under such great legal terrors he began to fear them that they would not prove sound Terrors may suspend the actings of lusts for the present but it is the work of Christ to save from the love and destroy the power of lusts Therefore they sought the more to Christ to have this separation from sin to be made kindly and soundly Thirdly They observed many Christians who had not found these legal workings as others had done and therefore were doubting of the soundness of their Conversion yet in their Conversations were as yea more tender and afraid of sin humble awful spiritual savoury in their Conversation prizing and following Christ in all means then many of those who had found these legal terrors in a high degree and were esteemed for sound Christians also whence it is plain legal terrors are not the things if indeed it were an infallible Rule where there are great legal terrors there is most soundness and the best Gospel-conversation then there were great reason why Christians should be so troubled who want these but experience hath proved the Rule to be false and fallible Fourthly They considered what were the ends of God in these legal workings the ends of God why he brings any under these terrors are not for themselves but something else that is to make sin so evil so bitter to the Soul that it may be vvilling to be separated from it and so remove from this term from which it is called Secondly To make Christ highly precious and make them willing to come to him and close with him upon his own terms Gods end is not to commend us to Christ because so humbled so terrified but to commend Christ to us Had a man as
many terrors as Judas had if those ends were not attained he were not truly prepared for Christ he that hath the least of those that any man had yet if the ends be attained he hath that which the Lord aimeth at and as to preparatory work is sound There are many Christians who have not found the tenth part of those legal hellish terrors which others have done yet have proved sound and got to Heaven when others notwithstanding their great hellish terrors have at last gone to Hell Thus therefore they examined their hearts and found That first God had made them willing to part from their lusts and idols and if he would redeem them from them make an eternal divorce between their Souls and them they would for ever bless his Name Secondly They found that Christ was made so precious to them that they did most gladly accept of Gods offer and think it the best bargain that ever they made might they but enjoy him upon his own terms Fifthly They confidered that great Command of the Gospel To believe in Jesus Christ to receive him which as I have said before makes it my duty to believe in him prepared or not prepared they could not answer their neglect of that Command by saying Alas I am not prepared therefore I must not or I cannot believe in Christ This will not do and therefore they must say as that good Woman on her death-bed to her Minister examining her about her Faith the grounds of it which at that time was understood to lye in Assurance and so she answered O Sir said she I did believe because I dare do no other Sixthly Some for I do not say all have found it have found that though God did spare them in the first coming home as to legal terrors and sorrows from the guilt of fin yet for sorrows and troubles arising from sin another way they have met with their hearts full yea full indeed so full that might they have been their own chusers they would rather have chosen a year lying under that legal bondage which hath made them so often call into question the soundness of their Conversion then to lye so many years under those pressing loads which have made them weary of their lives Whence let me give this advice to Christians Is thy heart light too vain frothy beg of God to make it serious and study how to walk awfully and humbly before him but do not you as some have been apt almost to quarrel with God for want of legal sorrows and fears if you have them not one way you may have enough another way God may let out some lust upon thee it may be that lust in which thou tookest delight before and with which thy heart was most defiled which lust though God keeps thee so that it shall not prevail or get mastery over thee yet it may follow thee so impetuously and incessantly with the motions in all thou goest about and hence cause such horrid vexations and afflictions to thy spirit that thou wilt cry out a hundred times with Job chap. 7.15 My soul chuseth strangling and death rather then life How pleasing have the thoughts of the halter been under these loads but take heed and dread these temptations as patiently as thou canst chuse rather to submit to the soveraign and righteous pleasure of God under these sad and soul-vexing buffetings rather then to give the least ear to those devillish temptations of self-destruction But still which is the advise I give labouring for a plain heart with God do not you teach God what dose of legal workings and sorrows he shall give you It is with Souls that are sick of sin as it is with those who are bodily sick most of these when they send to the Physitian send him word they can take no Physick that is no Vomit no purging Physick they mean but desire him to send them some comfortable things or nothing this is the frame of most of our Country people when as they have ten times more need of Vomits and Purges then of Cordials Some have sent to me Physick being that which before I entred upon the Ministry I studied and practised and now being deprived of my Ministry I am forced to practice again for a rowzing vomit so they termed it that might cleanse them thoroughly but I have not made their desires the rule for my administring Physick had I done so I had in an ordinary way killed them but I gave as I judged they were able to bear Some send no directions what the Physitian should do but leave themselves to his judgment let him send his Physick they submit themselves to it these are the right Patients Thus do sin-sick-souls most if they find troubles arise Conscience being a little awakened presently must have comfortable promises applied listen for such words from Ministers and Christians when they have need of other kind of Physick Some they call for higher discoveries of sin and guilt that sin may appear like it self and they feel more sorrows and if God should give them what they would have unless his mighty hand did support them little do they know what may be the horrid effects Others give up themselves to God do not teach him how much to give but only heal them soundly do his work in them thoroughly and let him take what course his merciful wisdom pleaseth and this is the right frame of a gracious heart What I have said may serve to answer the other case about sorrows for fin of which Divines have written being another part of Compunction The want of sorrows have caused many sorrows in the hearts of many Christians Let not the Reader expect that I should enlarge upon this for as I enlarge upon nothing much less shall I enlarge upon that to which so many have spoken Only a few words First I grant legal sorrows are of good use to prepare the heart and make it willing to part with its sins and remove from that term from which it is called in Conversion but yet give me one ounce as I may say of Evangelical sorrow for sin rising from a Gospel-work and principle before pounds of legal sorrows rising from slavish and hellish fears How much of these sorrows with bitter exclamations against mens lusts have been known and yet not long after men could hug their lusts again but sorrows which arise from the sense of the enmity of sin against the greatness and goodness of God against the love and tenderness of Christ in that great work of Redemption of which the Soul hath had some good hope and taste and that it should deal so disingeniously with this God and this Christ these sorrows being accompanied with reverent filial fear and entire love do not let the Soul ever close with its lusts again Secondly But art thou a sound Christian and hast not known what sorrow for sin means Surely thou art mistaken thou wrongest thy self in saying so
turn from sin to God there is weight in those Arguments which were little regarded before and now he begins to think seriously there must be a Divorce between him and his Dalilah Fourthly His heart begins to be loosened from his Idols and if God will now separate between him and his fins he doth not now resist the work of the Spirit as before Mr. Shepherd makes Compunction to consist in three things p. 65. 1. Fear 2. Sorrow 3. Separation from sin I conceive Separation from Sin is more properly an effect of Compunction then a part of it Fear and Sorrow produce this effect make the Soul not to resist the Spirit or not unwilling to have his Sin and Soul parted p. 85. So much loosening from sin as makes the Soul willing or at least not unwilling that the Lord Jesus should take it away This severing from Sin he conceives to be a further stroke found in the Elect then in the Reprobate p 98. Fears and Sorrows were common to both but this severing from Sin the Spirit works in the Elect under Compunction p. 86. He bids us remember for ever that no more sorrow for sin no more separation from sin is necessary to thy closing with Christ then so much as makes thee willing or rather not unwilling that the Lord should take it away And know it if thou seekest for a greater measure of Humiliation antecedent to thy closing with Christ then this thou shewest the more pride therein c. Yes blessed Saint we shall remember well what you bid us remember for if such a measure of fears and sorrows under the work of Compunction as works a willingness to be separated from Sin and so much separation from Sin as makes us willing or at least not unwilling to close with Christ to take it away if this I say be such a true measure of Humiliation antecedent to our closing with Christ that it is pride to look for a greater and blessed be Grace we can experience this very well then I hope our Conversion and Faith in Christ may be sound though we have not arrived at that pitch to be content to be damned which is a great part of the next Chapter treating of Humiliation Moreover if this willingness to be separated from Sin and to take Christ to separate Sin and the Soul be a distinguishing note between the Elect and Reprobate under Compunction and this is wrought by the Actual grace of the Spirit of God and therefore must be a fruit of Gods Love for certainly all sound Christians look upon their redemption from their lusts creature idols and enmity against God to be the effects of Gods love as well as redemption from Hell though this may more affect for the whole Soul and the whole of the Soul fly from Hell and dreads that but Sin yet remains in us then how the Soul must come to be content without the love of God though he will never give grace never work grace and this must be wrought by the Spirit too as in his next Chapter I cannot understand it This willingness to be separated from Sin under the work of Compunction and so proper to the Elect in the work of preparation Mr. Shepherd observes is not received by many worthy Divines who think this belongs to Sanctification and is wrought in the Soul after union with Christ by Faith I do indeed find divers able Divines to be of a contrary opinion to Mr. Shepherd who though they maintain preparatory works before Conversion yet they think they are common to the Reprobate with the Elect and that no preparatory works have any certain or necessary connexion with the Form that is to be introduced but they are only material dispositions which render the subject more susceptive or fit for the form to be introduced as driness in the Wood makes the Wood more fit to receive the fire but no more fire in the dry then in the green Wood so nothing that hath any saving distinction between the Elect and Reprobate prepared but Faith answering the Call of God and uniting to Christ who is our life is the first saving distinguishing note This Question fall it which way it will makes no trouble to a sound Christian in examining of its work Separation from Sin must be Christ only can separate from Sin The will must take Christ as King and so must be separated from Sin So then the thing be done whether it were begun under Compunction before union with Christ or after union it matters not the truth of our Conversion depends not upon the priority in the Question yet with submission to other learned Divines I cannot see that Mr. Shepherd in this point is mistaken there seems to be clear Reasons on his side For First I cannot see how it is possible the Soul can hold married affections to two and those contrary The Crown and the Bed admit but one Can the Soul be married to Christ while it is married to its lusts at the very same time Will Christ admit this Or will he not first have a Divorce to be consented to at least not resisted How Christ should ingraft or implant the Soul into himself who grows upon the old Stock and will not be cut off from it I cannot tell Secondly If a man be called from one Term to another surely in order of nature he must first turn from the Term in which he was when he was called before he can come to the Term to which he was called In effectual calling the Term from which the Soul is called is not primarily and properly Hell all are willing enough to turn from that though some Monsters of men have it often in their mouths God damn me but Sin Creature-idolizing Inordinate-self which Hell attends this is the proper Term from which we are called and Hell is a strong Argument to make us attend to the Call if that be the wages of Sin Must not then a man in order of nature first turn from Sin before he can turn to God Can he come to this Term and not move first from the other Thirdly Is that man rightly prepared for Christ whose will doth actually resist him in the terms upon which he is offered Is not Christ cloathed with all his Offices with compleat Redemption the person to whom we are called and must he not thus be received But if the will of man refuse to be separated from its lusts doth it not resist Christ in his Kingly Office and great part of his Redemption If the Soul be not made willing or at least not unwilling to use Mr. Shepherds notion that Christ should come and separate Sin from it then I think it doth resist him in his work Fourthly Dr. Ames de praepa peccat ad Conversionem Thes 6. Take up the similitude of dry wood which that learned Author useth Doth not the waterish moisture in the green wood resist the fire and hinder it
the bed-side heard him and God was pleased to convince that man that he was such a person who had lived upon himself without Christ to that day and would say afterwards had I died before score and sixteen I had perished for I knew not Christ Another man lived a civil life kept his Church on the Lords dayes went often to hear Mr. John Rogers of Dedham on Tuesdayes and so attended other Lectures thus he lived in a fine civil course till he was about fourscore and seventeen years of age then the Lord opened his eyes and shewed him that he was not acquainted with Christ at this time and then revealed Christ unto him he lived after this I think four years when any asked him how old are you he would answer two or three and according to the number of years were from the time that he knew Christ for then began his life in his own esteem all his years before he did not live 1. This agrees with Adam's principle once it was so we had life in our selves and needed not to go out to another for righteousness we are all born under a Covenant of works till the Lord brings us under a Covenant of Grace and we would live by a principle that agrees with a Covenant of works 2. This agrees with the pride of mans heart We have heard the pride of Moah he is exceeding proud Jer. 48.29 It may be truly applyed to us all as to this point proud yea exceeding proud poor as beggars not one rag of righteousness to cover us but proud no man cares to be beholden to another every man would be an Independent Rom. 10.3 The Jews went about to establish their own righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sought to make it stand they have not submitted themselves to the righteousness of God would not submit their hearts too proud Was this proper to the Jews only No verily it is common to all the Sons and Daughters of Adam Whence rise these disputes against imputed righteousness exalting of merits works c. the bringing of men to walk according to the light within them i.e. which light within them is all the Christ that many know in these dayes Yea let a man that keeps a narrow watch over his heart and observes what rises there tell me doth he not feel sometimes in his life what risings there are against this self-emptying principle Verily mans nature loves it not he hates it 3. Satan helps here he seldom or never troubles that person whom he findeth living upon himself with temptations he labours to settle them in the way they are in keeps off all disquieting thoughts if he cannot draw them into that profaneness he would then he seeks to undo them this way if he can but keep them from closing with Christ well enough he is sure of these other men may possibly meet with an Alarum from their Consciences which these men seldom do 4. The life of Faith in Christ is the most cross duty to flesh and blood of any that God requires let men think of it what they will to be sure here is the same holiness required that the Law requires and that is as cross to mens lusts as the Law can be this is opposite to mans badness Then it empties a man of himself all his conceited righteousness duties abilities and this is opposite to mans goodness So that Faith is cross every way hence the vile heart frets against it 5. As to the poor humbled sinner of whom we are now treating he is ashamed to go to Christ he seeth himself in such a forlorn condition he knows not how to look Christ in the face nor can tell how Christ should look on him as if the Prodigal seeing himself in his rags should be ashamed to see his Father till he had gotten better clothes on his back So doth this if he had repented mourned changed his life and he thinks at least he might come better to Christ then now he can in this ragged condition Secondly Though the convinced sinner hath not a principle in him naturally that leads him directly to Christ but to self yet all that are convinced of sin by the Spirit do not turn aside to settle upon themselves their own doings duties righteousness instead of Christ All would do so if the Spirit let them alone but all do not so this I add to remove that stumbling block which temptation may lay before some who when they hear or read of the Spirits work in taking off the Soul from sinful self in former Heads and now of taking of it off from good self under this Head and this must be done else the Soul will never truly close with Christ they examine themselves when was this done in me when was that distinct time after my conviction of sin that I settled upon my own duties doings repentance changes c. then the Spirit took me off now I say this is not the case of all in the work of Conversion Commonly as is the light persons live under and as is the manner of the Spirits working If persons live where Christ is clearly and powerfully preached the Spirits work also very quick follows the Soul close that it stayes not long in the birth many times such persons turn not aside into this by path but are carried to Christ more directly search and many experiences will tell you this truth Thirdly Let the works of God in the former Heads be various yet in this work of self-unbottoming taking off the Soul from its own goodness righteousness abilities all converted Souls meet The reason is this unless this be done the end of Gods call will never be attained his call will not be effectual for no man will come to Christ for life John 5.40 Who can find life in one hand by his own duties and workings All the sin against the Law as a Covenant of works all a mans badness by reason of this sin is not so opposite and cross to Christ as is this self-righteousness self-considence a mans own goodness Consider God and Christ as being holy so indeed sin directly opposeth him but consider Christ as Redeemer Mediator High Priest Righteousness Jesus so it is not sin but self-righteousness that is most directly cross to him for not sin but our self-righteousness nulls and makes void his Righteousness and whole work of Redemption Mans nature had rather turn to God if he must turn directly by himself then turn to God by Christ So that all believers meet in this work Quest How doth the Spirit take off a man from his self-confidence and own-righteousness Answ I shall give my answer very briefly under several Heads premising this first He who will stand upon his own legs or seek to make his righteousness stand as Rom. 10.3 the Jews would do he must First Be able to make satisfaction for the wrong that sin hath done the broken Law and he must agree Secondly He must be
are the Heads be they more or less by which the Spirit doth usually drive the Soul out of it self Some Christians experience some of these some more of them some fewer no matter how many of them or how few if the Spirit useth any of them they shall do the work he intends For the effects of this work of the Spirit what follows upon it I shall briefly touch them but make no use of it for the reason I gave in my former Head First The good opinions man had of himself are now confuted the high thoughts of himself are taken down he seeth now his money is but brass not so good How highly did Paul value his priviledges his Pharisaical righteousness before Christ came to this work What a low esteem had he of them all after this work that now we are upon Phil. 3.7 8 9. thus it is with all true Converts had the man any opinions in doctrien proud and high they were never so confuted as now did he cry up the great Diana of Liberum arbitrium as most do and we grant it to be Liberum when the Son hath made it free now he calls it Servum arbitrium as Luther did Jansen Augustin tom 2. l. 3. c. 5. p. 182. and blessed Austin long before him as Jansenius in his excellent Work doth manifest in several places and saith he knows not what that new Writer means he doth not name him who saith Nomen servi arbitrii was never heard of in the Catholick Church for fifteen hundred years when as he makes it clear by his quotations out of Austin that he had called it so several times Conses l. 8. c. 5. Blessed Austin vvas not the man alone vvho complain'd of his Ferrea Voluntas here are others vvith him vvho feel it as vvell as that blessed Saint did Had the man slight thoughts of imputed righteousness did he jeer at it as some have done and do still his thoughts are changed he is now convinced of such a necessity of a perfect righteousness that now imputed righteousness is the most precious Doctrine of the Gospel the very life blood of a Christian the Spirit hath so disputed with him in this work of self-emptying that now all the Arguments in the Jesuits Colledge he scorns them he hath sound it felt it Lord if thy free Grace do not save me my free will I am fure will damn me Surely in the Lord not in my self have I righteousness and strength in him only must I glory Isai 45.24 25. Secondly The second effect is this by this work of the Spirit there is made a further and fuller conviction of a mans misery God drives the nail home to the head he was convinced of a miserable state before but now it is confirmed with a witness for though by the former conviction he saw himself to be bad yet not so bad it may be but he might have some good he thought he could do something to help himself set some good works against his bad ones but now he seeth he was mistaken he is convinced with Paul In me that is in my flesh dwells no good thing Rom. 7. He doth not say there dwells but a little good but no good he did not think he had been so wicked so vile void of any thing that good is though he had read The heart is deceitful above all things and desperately wicked Jer. 17.9 yet he did not believe the Text to be true till his own heart became a Comment upon Gods Text and proved it Thirdly Now those Qualifications mentioned in the Gospel Luke 19.10 weary and heavy laden Mat. 11.28 are known experimentally others can prate of them but this Soul feels them Laden he is with the burden of his guilt and woful wicked heart a burden too heavy for him Psal 38.4 The man labours also under this would fain get rid of his load but he finds all is labour in vain no ease no rest comes but undone he is not withstanding all the duties he hath done or can do now he is lost though in his first conviction he saw he had gone astray from God and was going to hell yet he thought he could find the way home to God again by the compass of his own good duties repentance and reformation the new and living way he knew not nor thought there was any need of it but now he seeth he is bewildred quite lost when he hath walked a great while he seeth the Lake of hell fire before him still a way to hell he can find but no way to God Satan that Lion roars Conscience that affrights him in this Wilderness where he is wandring and what an afflicted condition that is lost Souls experience Fourthly Now is the Soul ready to listen to any one who shall direct him to get out of this misery in which he feels he is involved now the news of a Saviour is welcome the voice of the Gospel is pleasant now propound the terms say what you will only save me from my sin and misery and I shall willingly accept of a Christ the Soul now is rightly prepared for Christ It is a practise in some Towns so long as the poor in the Parish have any thing of their own in their houses which is money-worth except a bed or some such thing they will not take them into their Collection but let them make money of what they have and maintain themselves with that or make it over to them they must be poor indeed before they come into their Collection It is a truth I am sure here so long as the Soul hath any thing money-worth that it thinks is worth as Paul did Phil. 3 as it will not come to Christ so in this differs from many who are willing enough to burden Towns though they have something of their own so neither will Christ take them into his Collection or rather relief for he collects nothing he hath fulness enough to relieve all the poor of his Flock but poor they shall be before he will take them So long as the Prodigal could common with the Hogs fill his belly with husks he would not go home he was first brought to the starving point So it is with Souls if they can fill themselves or find any sustenance from their husky duty they will not go home through pride or shame but when brought to starving stay now Christ born in Bethlehem or house of bread And is that living bread becomes precious Thus John hath done his work that is To make ready a people prepared for the Lord Luke 1.17 Here we find this Soul thus far it is come it is prepared for the Lord. No saith holy Hooker and Shepherd there is something else required to a true preparation For Mr. Hooker though I had heard of his Doctrine yet I had not read his Book before I had read Mr. Shepherd and had seriously considered him I see both the Father-in-law Mr. Hooker
towards this Christ that by him the Soul may come to this God there remaining nothing but propounding of the terms and agreement to them which the man being thus far prepared and enlightened to see the Gospel will renewed and Spirit still acting drawing in order of the first cause he doth most willingly and freely come up to the terms and takes Christ for my Saviour and my Lord. Do not mistake Christians when I say my Saviour I do not say the Soul is assured that Christ is my Saviour It is one thing for a Soul to receive Christ for my Saviour and my Lord which all sound Believers do another thing to be assured Christ is my Saviour and my Lord which many Believers cannot attain unto at least not till a long time But of this more fully hereafter I shall but briefly touch these Heads because they are commonly taught and found in many Books Only to remove move a block here if any should think you have been a long time upon the work what have you more still before we come at Christ Alas when was this enlightning and conviction now you speak of wrought in me First I pray remember what I said in my first Chapter about Preparations in general how the Lord sanctifies many in their infancy and are trained up by Parents that have any Religion in them in the knowledge of Christ so far as their catechizing can help and many from their childhood are savingly acquainted with the knowledge of Christ their Saviour as they are with their sinful and lost condition in Adam Secondly If the Lord wrought upon you when you were adult yet living under the clear preaching of the Gospel you had the knowledge of Christ in the notion you thought you knew a Saviour so well that you had him pind on your sleeve you might have him when you list but as it was in the former work you knew the notions of sin and misery before the Lords work on you and it may be there were no new notions let in but a Divine light which made you see those notions you had before after another manner than ever you saw them before that now your sin misery and creatures appeared like themselves so you may have the notions of Christ his Person Offices Redemption before you could tell these truths before but you never saw their truth necessity and glory as now you do under the Spirits working How quickly had the Jaylour the knowledge of sin and of Christ and received him A very few hours if it were two is more than I can prove Thirdly Though you have not observed nor can observe the distinct times of these distinct workings yet the work is done and so done as we write You must have light first to know Christ his person what he is and his work and God in fulness and goodness you must be convinced of the sufficiency in Christ and in God to answer all your wants necessities desires your understanding must be brought to assent to all this as true else you will never receive nor trust Christ nor will your will and affections ever go out after God and Christ So that whatever you can observe for distinctness of the Spirits working which is very secret yet thus it is and we must preach and write as things are in nature methodically or else we shall be wild Preachers So that here is no matter of trouble if the Lord hath enlightned you and convinced you in the knowledge of Christ no matter when it was nor how it was the work is done Concerning the nature of saving Faith in Christ wherein the essence of it lies great hath been the controversie between Protestants and Papists great the difference between Protestants themselves Divines of late years have cleared up the nature of Faith more than ever yet I shall make bold to to cast in my Mite it being a thing wherein I was exercised for many years my self as to my own state not being able to find by the Books which then were extant what it was but if that were Faith and saving Faith which Mr. Perkins Mr. John Rogers and others had described and what my godly Father had taught me in my Catechism viz. that Faith was a sure perswasion of my heart that whatever Christ hath done belongeth to me as if I had done it he had learned it from some of those ancient Divines then be sure I had no Faith When I heard Ministers preach against unbelief in Christ or faith in him I could not tell what they meant by faith or unbelief nor do I know to this day when I hear some men what they mean by unbelief Doctor Ames in his Medulla Theolog l. 1. c. 2. Thes 14.17 cap. 27. Thes 17.19 was the Book that first gave me some hopes I might have Faith A reverend Divine whom I have mentioned in my Epistle to the Reader assured me that what I found and related to him was saving Faith It is an ill thing that in a thing of this moment the Trumpet should give an uncertain sound Ministers should be clear in their preaching As ye have received Jesus Christ the Lord Colos 2.6 Gospel-faith I conceive is here described by the object of it The person cloathed with his offices Jesus Christ the Lord By the Act received As ye have received his Doctrine say some there is a truth in that they do receive his Doctrine who do believe in Christ though Grotius would have the word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Vox propria discentibus whence he interprets Jesus Christ the Lord the Doctrine of Christ Yet in Matth. 1.20 24. it is twice used of Joseph's taking Mary to wife where Joseph took the person of Mary and so doth the Soul in its married union with Christ Faith unites the Believers with the person of Christ Vnion respects the person Communion the benefits Vnion is ever first Hence Doctor Davenant well Here is a great emphasis in this manner of speaking for it is to be observed that he doth not say as ye have received the Doctrine of Christ or concerning Christ but as ye have received Christ himself for by Faith we do not only perceive the Doctrine of Christ but also receive our quickning Saviour and lay him up in our hearts for our salvation Thus he Christ cloathed with his Offices so I understand the words thus the Angel Luke 2.11 there is indeed the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not this Hebrew word Jesus but yet this Saviour is by the Angel called Christ the Lord The quarrel the Jews had with him was not about his name Jesus but that this Jesus should be Christ the Lord Let his name be Jesus they had others of that name before but the name Jesus with that Notation which the Angel gave of it and which they saw believing Jews and Gentiles did embrace this they abhorred afterwards in so much that they would not pronounce it but
if they did unawares happen to pronounce it then they would punish themselves with a blow on their faces and use another word like it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by an Apocope they framed out of two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deleatur nomen ejus Let his name be blotted out to see the hatred of this poor people against the Lord Jesus the Lord hasten the removal of the vail But in the time of his being in the flesh amongst them that which they opposed was that he should be the Christ the Messiah this was such a crime that whoever did say he was the Christ it was matter of excommunication they put him out of the Synagogue John 9.22 Others of the false Apostles would not stand much at that but might yield it he was Christ but not Lord they would not set up him only Lord of their faith and lives but they set up the Servant Moses with him he must be joyned to him Non praedicabant Christum Dominum sed Mosis conservum Davenant ibid. this the Son nor his holy Apostles would endure hence we have it so often that these three are put together Acts 2.36 God hath made that Jesus whom ye crucified both Lord and Christ saith Peter the last words were the Controversie We preach not our selves but Christ Jesus the Lord saith Paul so 1 Cor. 8.6 thus Paul in his Benedictions useth the words The Grace of our Lord Jesus Christ eight times The essence of Faith lies in receiving this Person in his Offices Jesus Christ the Lord John 1.11 we have the word receiving the same Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our Text but in the twelfth verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the simple Verb Whence Grotius Hinc idem est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To this receiving four things are required it s made up of Acts 4. First Knowledge of the Person and his Offices his whole work what I am to receive I will know the Soul and Christ by receiving him enter into a married union it is mystical but real Will a Woman receive that Man to be her Husband whom she knows not John 17.3 This is life eternal to know thee and Jesus Christ whom thou hast sent Men cannot believe in him of whom not heard Rom. 10.14 Every one that seeth the Son and believeth on him John 6.40 There is a seeing the Son understanding knowing him well before there will be any believing on him to salvation First see then believe Thus he began in the term from which he called you thus he doth also in the term to which he calls you the work is rational no more only touch it This knowledge is of his Person Offices and work of Redemption for he must be received with all the Soul shall not be mistaken let it know what it must receive The Person such as is the Person such is the valor of his Offices and of all the work he hath done He who hath his state of sin and misery layed open to him to purpose Conscience awakened guilt lying heavy upon his Soul and feels the rebellion of his heart a hell of corruption within him will never venture his Soul with one who is but a meer Creature no power meerly created can do that for him which he feels must be done or he must perish God in our flesh 1 Tim. 3.16 it must be that must make a Redeemer for him or else he must lye in his bonds for ever Here the Socinians Jesus and our Jesus differ infinitely what the Apostle saith concerning his Resurrection 1 Cor. 15.14 If Christ be not risen our preaching is vain and your faith is also vain the same I say concerning his Person if he be but man a meer Creature let him die and rise and ascend both preaching and faith are but vain a meer man is not a Rock a precious Corner-stone for Faith to build upon Flesh is too soft too sandy to lay such a weight the weight of a guilty captivated Soul under laid lusts creatures and devils upon The Egyptians use men and not God and their horses flesh and not spirit Isai 31.3 What then They will fail when you come to trial Wo to them that go down to Egypt v. 1. They were reproved much and accounted fools who went down to Egypt to put their trust in men in flesh for outward temporal safety and shall we trust upon one who is man and no God flesh and not an eternal spirit for the eternal safety of precious Souls It were improper for me considering the scope of my Book to enter upon this discourse though this is the main pillar of our Christian Religion if this go all goes it is a mercy to weak Christians that God keeps off Satan from troubling of them here thousands go out of this world to Heaven and never meet with one troubled thought about it yet I fear this Doctrine spreads much but it must be amongst those who never had the load of guilt and sin lye upon them it will not easily down with those persons who have felt them I shall say no more about it only suggest to the Reader a notion or two which I have had when I read that Text John 3.16 God so loved the world that he gave his only begotten Son c. when God will set forth any of his Excellencies his Attributes they appear so glorious that they swallow up they confound the understanding of the Creature it cannot reach them they set him into amazement and there leave him If God will shew forth his Power his Wisdom his Goodness that God is so powerful so wise so good he makes a world and how are our understandings confounded amazed when we comtemplate these Attributes appearing in the Creature they are indeed God-like Would any man demand a demonstration of the patience and long-suffering of God Let him but consider the horrid wickedness Atheisme blasphemy uncleanness with all the abominations in England and then tell me if his patience and long-suffering be not God-like So if God will set forth the Attribute of his Love in a gift and put his so to it that he so loved that gift must be such a thing that his Love therein demonstrated may be like his other Attributes God-like such as confound amaze swallow up the understanding as do the other Attributes for if the understanding can grasp it it is but a mean pitiful business not at all becoming a God especially when he puts his so to it so loved Then let us view his gift and see whether this gift demonstrates Love to be God like comparable to his other Attributes The gift is an Only bigotten Son But what is that Son God or man or God-man in one Person Why He is but a man flesh as we are only his miraculous Conception of a Virgin had not our sinful nature he lived a holy life and died to confirm his Doctrine and to
Repentance and Faith are conditions sufficient so saith that Gospel which reveals our salvation To say the Consequence is fallacious because this condition of setting up of the glory of Grace above our salvation is contained in them Say in which Define them both and see if we can find it For Faith in Christ That we said is that saving Grace whereby we receive him as he is offered in the Gospel and so rest upon him alone for salvation This definition agreeth with the Scriptures and is not at all deficient we have proved it before having opened how Christ is offered and how Christ is received c. it is not contained in this For Repentance to life the essence of it lyes in the Souls turning from all sin with grief and hatred of it unto God I will not set down a large description of it Our Catechisme gives it Now how can that condition be contained here being I am not to turn from my own salvation this is no term from which I am called I must turn only from sin God requires no more as to the term from which I turn Arg. 5. Lastly This Condition of setting up the glory of Gods Grace above our salvation must be had in Heaven Therefore to require it here and that upon this penalty the loss of our Souls for want of it agrees not with solid reason Quest Why do you tie it up to Heaven I answer So long as the means to an end is incomplete imperfect so long the end to which that means tends is but imperfectly attained Now so long as believers are in this world with a body of death within temptations from World and Satan without lying in so many dangers and fears every day that many times the Soul knoweth not what to say of it self but thinks it shall one day perish this heart of mine will undo me temptations without drive so hard against the Soul the means as yet is very imperfect though the Soul seeth it is Grace only through Christ which can save it and thinks it shall magnifie his Grace if he will save it yet it fears often it will not be its portion hence as yet God hath not his end or but very little but when the Believer is got into Heaven out of the Gun-shot of all temptations when it is secure and safe for ever knowing danger any more salvation is perfected and the means to Gods end compleated now begin the Songs to the praise of the riches of Grace and the Lamb to be sung and shall be sung to eternity now God hath his end compleated Grace in our salvation and above our salvation for ever triumphing If the authority of Mr. Rogers being a man so eminent in abilities and grace do make you think it must needs be true for such mens Opinions as these do prevail exceedingly upon Christians that are not able to examine Doctrines then take his Opinion which I had from his own mouth for as I preached against this Doctrine when I lived by him so I conferred with him about it and wrote down what he said to me in the Margent of his Book when I came from him his words were these The Soul in its first coming home to Christ doth seek its own salvation after union with Christ it seeks the honour of God and its own salvation subordinate to it It must first have a good savour of God it must first have tasted of his love before it can come to this That is to exalt his glory above its own salvation But this saying and his Books do not agree For if so be the Soul must have union with Christ first and in its union doth and may seek its own salvation and must have a taste of Gods love he must mean by this favour and taste a secret intimation of his reconciled love some good evidence of it before it comes to this setting up the glory of his Grace above its own salvation how is it that this self-love in not subordaining its own salvation to Gods glory which will deprive the Soul of all its labour and pains as he saith so dangerous that it will undo it how is it I say that this is found in a person united to Christ yea and there lieth till the Soul gets a taste of the love of God This I cannot understand How long is it before many poor Souls can get a taste and how little of it when it comes how short a time doth it stay Bara-hora brevis mora Thus I have endeavoured to remove those blocks which were layed in the way by these eminent men whom I do so much honour they have been a trouble to my self as to my own state which hath made me to examine them and weigh them in the ballance of the Sanctuary which must determine all questions and sit Judge upon all our writings the men being holy able and experienced men made me more to fear had they been young men in the heat of their affections I should not have regarded them as I saw one book the Authors name I forgot who gave such signs of hypocrisie that will cut off many a gracious heart but I saw by his picture at the beginning he was but young and so did not regard him How far that I have written may tend to the satisfaction of those Souls who have been or are troubled with these doubts which have been raised by these worthy men to the troubling of the peace and evidence of many gracious Christians I leave to the judgment of judicious and experienced Divines I bless God for my own part I am at rest as to these doubts though I have been disquieted by them unless I meet with better Scriptures and Arguments then yet I have done Having then opened the work of Effectual Calling and shewn how the Spirit of God prepares the Soul for Christ and unites it to Christ I will now make some improvement of the whole by way of Application though in this I intend to be but short by reason there are so many excellent books printed and men of such eminent gifts so excellently skilled in Gospel work that had it not been for these doubts which I know have troubled divers and for some of them no Divines that I knew had spoken to them though I found by discourse with them they were not of the same judgment with these reverend men I say had it not been for this I would never have set pen to paper for I know not for substance what I can write that hath not been written by more able pens yet variety of gifts may please the Reader and help on his spiritual edification From the whole work then I will conclude if this be effectual Calling and that which makes real Christians Then First The number of Real Christians is but small whatever those who are called Christians think Secondly The number of Real Christians is greater than those who are Real Christians giving judgment upon
never was right prepared for Christ I never yet saw sin in its right colours lours I never felt that spirit of bondage those legal terrors and sorrows as I ought to have done hence fin is no more bitter Christ and holiness are no more precious to me sin and I were never so separated in that work as ought to have been hence it cleaves so close unto me and hath such power over me at this day here also they lay the blaine when they cannot find their hearts running out in love after Christ as they should have them and would have them yea all their errors and miscarriages in their after works they reduce to their errors in this first work it being a sure Rule An error in the first concoction is not mended in the second I shall not repeat what I have before written but desire the Christian Reader to look back upon what I have said about Preparations and especially my Answer to that Question How a Christian may satisfie himself concerning those preparatory legal works Here I shall only add these few Heads very briefly First It is very true legal fears terrors and sorrows are very good to help loosen the Soul from sin to imbitter sin to make the Soul see the necessity and excellency of Christ prize him and love him accordingly Secondly It had been well for many Christians had they experienced them more than they have done light hearts apt to be frothy vain and running out to the utmost line of lawful liberties Thirdly Legal terrors and sorrows will not of themselves kindly nor soundly take off a Soul from sin such persons who have been plunged in them have returned to their vomit again after them Fourthly Soms Christians who have experienced them in a small measure have walked more awfully tenderly with a more mortified Gospel-conversation than other Christians who have had them in far greater degrees and yet have true Grace Fifthly Christians who have had great legal workings and attained sound Grace after them have found and complained of the rebellion of strong corruptions and the same things which other Christians complain of who have not found the legal workings after their manner but they cannot say that these things they complain of and which make them fear the soundness of their work arise from want of legal preparations they have had enough of them Why then should the workings of those corruptions c. be resolved into the want of legal preparations fears and sorrows and you for want of these legal workings question the soundness of your faith and conversion For you might have had those legal workings as others have had in a great degree and yet make as great complaints of these inbred corruptions and other evil frames as now you do Sixthly Great legal workings with great Gospel-grace following the remembrance of the legal works past kept up fresh the glory of Gospel-grace at present seen and felt make Christians set a higher price upon Christ morefearful of sin and so legal workings become very helpful and subservient to a Gospel-conversation all the dayes of a mans life Seventhly A frame of holiness wrought in the heart the Spirit of Christ there dwelling keeping and acting it the glorious Majesty of God discovered the love and sweetness of Christ really tasted and out-tasting all the sweetness of sin and creature do most kindly and soundly take off the Soul from sin and creature Let us labour then to experience these things more and not run to legal terrors which can never soundly and surely do the work though they may prepare for the work The next thing that makes many real Christians exclude themselves from the number of Believers is their want of faith they have no faith And why no faith Because they have not that particular perswasion that Christ with all his benefits are theirs they cannot say they dare not say Christ is mine or that my sins are forgiven when they hear of unbelief they know of no unbelief but this when persons do not believe or cannot believe that Christ is theirs and their sins are pardoned when they hear how great a sin unbelief is and what terrible threats the Word of God hath made against unbelievers they apply all to themselves What pangs have some Christians yea men of great parts and Ministers been under when they read that Revel 21.8 But the fearful and unbelieving c. shall have their parts in the lake which burneth with fire and brimstone applying the Text to their fears doubts unbelief because they could not believe that Christ and his benefits were theirs And no wonder if Christians did thus conclude against themselves if faith in Christ be no other than that particular perswasion and assurance that Christ Jesus is mine that I shall have life and salvation by his means that whatever Christ did for the redemption of mankind he did it for me c. Those that had not this definition had not the thing defined that is saving faith Hence they might exclude themselves from the number of Believers Now though this be in great part taken off since Ministers of late have cleared the nature of faith in Christ better than it was before yet still it is that which keepeth many Christians under the old doctrine being not yet forgot of many and the latter not so clearly understood by most of which many Ministers may be in fault for if they be not clear in it themselves how can they preach it clearly to others But if that be saving faith in Christ which we have opened and are assured it is saving how many thousands will be found to be real Christians sound believers who according to the old definition of faith were cut off from that number Ask Christians Have you this particular perswasion that Christ is yours that whatever he did for the redemption of mankind he did it for you and that your sins are pardoned They will shake their heads answer you with a sigh O no I wish I had it I cannot come to that grounded assurance and perswasion Ask them again Hath not the Lord made you sensible of your sin guilt misery wretchedness in your self Hath he not revealed such excellency and fulness in Christ that now you feel your Heart willing to receive and embrace him for your Saviour and Lord Prophet High-Priest and King and so commit your self to him to have all his work of Redemption applyed to your Soul trusting and resting upon him alone for life and salvation They will answer you sometimes with an awful jealousie of their hearts I would have it so if my heart deceive me not sometimes more roundly ay with all my heart and soul Yea this work is found in them and unless it be in a day of great darkness desertion or vile sinful temptations and lusts working pend them up close in examination and they have been forced to yield it though sometimes they would eat their words again
lust to thy special creature-idol see is Christ Lord there hast received him King to subdue and cast out that special lust of thine be it the sin of thy constitution or the sin that attends thy calling be the lust what it will the Peccatum in deliciis the Benjamin of thy Soul in which the life of the old man is bound up I could part with all but this Is it an ambitious a vain-glorious lust Is it an unclean lust Is it a covetous worldly lust Is it a bibbing a potting lust or any other Try here Christian for here have many Professours been wofully deceived they have received Jesus Christ the Lord yea in general but as in Grammar when a general Rule hath been laid presently comes in the Excipe's so in these Professours Christ is received King and Lord Excipe except in this particular lust this particular idol-creature upon which the heart is set As in London though such a one was Lord Mayor of London yet there were some particular priviledged places in London if I be not mistaken exempted from his jurisdiction as to Arrests that his Sergeants could not execute his Authority for arresting men in such a place Thus it is with some yea too many Christians they will call him Jesus Christ our Lord thus they receive him but yet have their particular places they have their special lusts and idols which must not come under his arrests nor subject to his Authority but Christ will never own it that he was received as Lord though Men may say to him Lord Lord Matth. 7.21 where such limitations are put to his government there are no such priviledged places granted by him though such a faith as receive him in general and yield to his Lordship in many things may ferve for an outward profession yet it will not serve for salvation here then Christian fearch the Apostle hath told us what is that Trinity which our carnal hearts worship 1 John 2.16 Lust of the flesh sensual pleasures lust of the eyes covetousness riches pride of life ambition honours here may we find the special lust and idol which every unsound believer exempts from the Lordship of Christ for pride in apparel this seems to be too low for one to make an idol of but any thing the vile heart will set up One woman and Wife to a Minister whom I knew well in the day when her Conscience was awakened went to her Press or Trunk where her clothes lay and took them up These were my gods said she which I set up the womans vanity ran out that way I fear she is not alone as to the sin it were well if she had more with her that are sensible of and humbled under that sin Quest How shall I find out my particular special lusts andidol how may I come to know it Answ This is none of my Text nor will I be guilty of that for which I so much blame others were I to handle that subject I would fet down wayes how you may find it out if you do not know it already which is something strange for that person that keeps a narrow watch over his heart not to observe and know which way his corrupt heart runs out yet I have learned that such a thing is possible if the corruption be a spiritual lust and if there be something else that much takes up the heart I knew one an eminent Christian a man as in years so in grace learning and abilities much my superiour a man yet of a clung penurious having close spirit Cousin german to a worldly covetous lust the bones of it stuck out so that people did generally observe it I spake of it to an eminent Minister and asked him if he did not observe it Observe it said he yes 't is plain enough to observe yet this man for secret duties with God for spiritual heavenly converse in company such a one as few like him his spirit battered and kept under strangely One time walking with a very serious Christian much his inferiour a mean man in the world he asked him and desired him to deal faithfully with him what corruption he did discern in him which might cause the Lord thus to hide the light of his Countenance from him and tell him plainly of it this argues the uprightness of the man the man being much his inferiour but wise and very godly giving him his due respect asked him Sir do you not take notice of such a corruption and instanced in that which I mentioned and handsomly informed him of it He made this reply Truly I never took notice of it nor observed it by my self If you would then know it and do not do as this good man did get some inward judicious Friend to deal plainly with thee a Christian Friend may observe that by thee of which thou doest not take notice thy self This is all I will say to it in this place I will not meddle with more than the subject I am upon leads me to Quest Is it not possible there may be a corruption in my heart which at this time I do not think of nor feel working which may afterwards appear and prove my strong masterly special corruption And if so I know not when my faith is sound nor whether I have received Christ for my King Answ It is possible and hath been found so by woful experience especially where the work began betimes when Christians come to such years to such employments to such states and conditions in publick places to such conditions of life in all which changes are made there rises up new corruptions which had not the opportunity to shew themselves before and make heavy work in the hearts of poor Christians When a man hath been wurried with one corruption which hath cost him much sorrow and pains thinks he if I can but get over this I hope my journey will be pretty comfortable I do not observe any other lust that hath so much power but I think I can more easily grapple with Well that corruption is taken down he is in a great measure quiet from that which cost him so much trouble but in the room of that there rises another O Lord saith the Soul this is worse this is stronger than that and now the Soul knows not what to think but concludes its state is his which Christ mentions Luke 11.25 c. Where the unclean spirit being cast out the house swept and garnished he taketh to him seven other spirits more wicked than himself thus it is with me thinks the man A sad Text and too true of some who are swept and garnished with idols of self-righteousness and formality of worship set up in them who prove more desperate enemies to Gospel-faith sound Believers and real power of godliness than are many drunkards and unclean persons but as to the sound Beleiver who apprehends this to be his condition from a new upstart lust that crawls out now the
that they can go up and down to duties to meetings though through their laziness and idleness in their particular Callings their families at home do suffer Trencher-Christians that serve their bellies by good discourses Those who have Estates and can spare the time it is well done Those who work the harder rise the earlier as the old Essex Christians would do that they might enjoy an oportunity for their Souls without detriment to their Families have acted like Christians indeed but some I have enquired after and find a habit of laziness and idleness hath taken them but they must go for very good Christians because frequent at Fasts I like not this Christianity An honourable and vertuous Lady was once commending of her Gardiner to Mr. Dod that holy man what a good man he was how much good discourse he had how helpful to others in the family to teach them to read c. But Madam said Mr. Dod what is this man in his particular Calling for God looks on us as we are in our particular Callings Here the good Lady could not then give any answer being new come but forced soon after to turn him away being an idle Jack I do not speak of a Christian at his first coming home when his Conscience being newly awakened and his danger felt that now he bestows more time in holy duties than afterwards Nor do I speak of any poor Christian that may be abused by their own darkness and Satans subtilty As one good woman because the Text saith Pray continually 1 Thes 5. she could never be satisfied but must be in secret at prayer and reading and the family neglected her children not dressed but went forlorn Christians could not take her off till at last Mr. Richardson that holy and learned man who wrote the Comment upon Ramus hearing of it and having occasion to go that way went into the house and seeing the children how they went spake with a loud voice and very terribly Is there no fear of God in this house and other words to this purpose which concluded there could be no true grace where there was such negligence in the particular place where the woman was set The poor woman hearing this language comes out of her private Room from her duties with trembling and now was taught another lesson if she would prove her grace to shew her diligence and care in her particular place where God had set her and carry on that with her duties in secret but this is not the case I am speaking to As for the other part the care and conscience the equity righteousness which men shew in all their dealings these things are often spoken to I forbear to enlarge upon them but wish that persons whose heads are taken up with high Gospel notions would credit their profession with righteous hands according to that Rule the Lord left us Matth. 7.12 Therefore all things whatsoever ye would that men should do to you do ye even so just so to them A Rule little applyed to the actions of them who will yet say they have received Christ for their Lord What your high Gospel notions are I cannot tell and do as little care but I can tell this from our Lords mouth This is the Law and the Prophets such a Law as binds you and according to that Authority must you act deal trade live with men if your faith in our Lord Christ be sound Fourthly Bring this general to some particular Actions and Cases in your life when your gain profit ease liberty begin to be hazarded let us suppose the action to be questionable whether it may be done or not Doest thou now let Conscience have fair play doest not labour to hoodwink it that it may not see doest with a naked breast before the Lord willing to understand the mind and will of thy Lord whom thou hast received as thou sayest search pray enquire that thou mayest know what is his will and what he will have thee do Art willing to see light the true light or art afraid the window should be open lest if the light should come in it should determine thy actions so that profit ease liberty must go Doest shrink at this art shy of this Doest read only one part with much seriousness which speaks what you would have to be true and not as seriously search and examine the contrary for fear light should dart in and then Conscience and you could not be quiet I know I speak of a close thing a hard business to have a heart so sincere so awed with the Authority of our Lord that the heart is very willing to see light open all the windows let light come in fall back fall edge as we say this is the will of my Lord to him I resign up my will let come of it what will I know Christians meet with hard tugging here yet how can a man carry this evidence that he hath received Jesus for his Lord who is not willing with a plain heart without seeking evasions and distinctions which he may justly question whether his Lord will own or no to search and find out what the will of his Lord is I am sensible of difficulties here I do not write with a magisterial spirit but yet the Rule I must own and I do not know one sincere Christian that will deny it He that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God John 3.21 Fifthly Carry this general to particular frames of heart slightness formality hardness of heart deadness coldness I know who will rise up here presently and tell me now you hit me now you have found out me No it may be not thou art not the person whom I mean who art so sensible of these and to whom these frames are not only sins but plagues I know too well how commonly these things slightness formality c. get in upon Christians yet I cannot call them frames of slightness c. because the real Christian will not endure such frames upon his spirit he is not right with himself when he feels these distempers upon him if through some temptations they have gotten head upon him How hard a thing it is to keep up a warm serious frame in the things and wayes of God unless a Christian be warmed with influences from Heaven conveyed through Ordinances I know too well but when a man lyeth in these frames can content himself in them let him look to himself for he is serious and real somewhere else which will shake his closing with Christ and right receiving of him for his Lord. 6. Lastly I shall conclude with this though I thought such a thing might have been spared for it will not reach all but some What opinion hast thou of thy Lords Institutions I am sure this Lord hath set up Ordinances in his House Divine institutions There is his Ministry and the work which he hath called and ordained
this only that by his sin be hath displeased God who hath been to him a most merciful and loving Father Quest What sign is there of this sorrow Answ The true sign of it is this when a man can be grieved for the very disobedience of God in his evil word or deed though he should never be punished 1 Pet. 2.19 and though there were neither Heaven nor Hell By these men Christians are put to try their Sonship whether Sons or Slaves also to try their repentance and godly sorrow here is the only cause and the true sign set down whereby they must try themselves you repent you are sorrowful for offending of God you worship him you serve him though there were neither Heaven nor Hell give in your answers Christians you are sure thus it is with you and you can trust your hearts that they say true if they do say as these Divines have said before Calonius to prove his Assertion brings in Antigonus his judgment who taught his Scholars this kind of Divinity and tells us out of Menasse Ben Israel that Zadok and Baytos two of Antigonus Scholars did misinterpret their Masters Doctrine as if their Master denied any other life after this and from thence took occasion to deny the immortality of the Soul and from this Zadok rose the Heresie and Sect of the Sadduces thus he Of these Sadduces we read often in the Gospels and in Acts 23.8 The Sadduces say there is no Resurrection neither Angel nor Spirit Were there neither reward nor punishment Hell nor Heaven I believe the number of Sons and such Penitents would be but very few Sadduces would not be esteemed Hereticks Such Doctrine would produce if not vile Herefies yet vile practises This Doctrine turns out all the Promises and all the Threatnings out of the Bible as to Believers and sets up such Divinity as came not into the thoughts of God to declare to the Sons of men Strange that when man was in his pure estate no sin yet had crept into his Soul yet then when God gives him a Commandment to obey he to keep man to obedience adds this threat Thou shalt dye And that now when sin hath got in and hath still such a hold even in those who are regenerate Sons and do truly repent and besides sin dwelling in them live amongst such varieties of temptations to draw forth sin which Adam never had that now persons must be put to try their Sonship and godly sorrow by this that though there were neither Hell nor Heaven yet they would serve God and repent is very strange Yet farther to answer these worthy men First I grant that the true Children of God do walk with God they do serve him worship him they do repent when they fall without being moved with Arguments from Hell or Heaven being actually in their thoughts the excellency of God and Christ the love they bear to him the content they have and find in pleasing of him the beauty they see in a conformity to his holy Will and blessed Image carries them on without having Heaven or Hell reward or punishment actually in their eye but what my vile heart would do if there were neither Heaven nor Hell reward nor punishment as these men say I cannot tell that what Calonius and holy Perkins found in their hearts I know not but I am sure many find their hearts so vile so out of frame many times that let them use all Arguments from the right hand and left unless the Spirit of God comes in and quickens them and puts to his power they will not all do to keep the vile heart in the path of Gods Commandements Secondly I grant that is a true sign as Mr. Perkins saith if persons do as he sayes in their godly sorrow but if there be no other sign but this and as he saith for no other cause but this only then I know not how we shall be sure of our repentance or Sonship until I saw and were sure there were neither Heaven nor Hell and then saw what my heart would do whatever it may say now it would do I dare not trust it Thirdly The only cause saith Mr. Perkins is this Because by his sin he hath displeased God who hath been to him a most merciful and loving Father Very good Wherein did God shew himself to be so merciful and loving Was it not in delivering him from the misery for mercy alwayes suppose misery he had brought himself into And is not guilt hell and damnation a part of that misery It seems then the man being delivered from hell calls God his loving and merciful Father for redeeming his Soul from death and from this love and mercy of God to him if he offends he mourns and grieves and would do though there were no hell and by this judge his state But had God been looked upon so merciful and loving if he had not delivered him from Hell and given him a Title to Heaven I doubt not So that when a man is sure of deliverance from the one and Title to the other now he repents and serves God though there were neither one nor the other This is the Divinity I cannot understand As to the Texts Mr. Perkins quotes to prove his Doctrine that of 2 Cor. 7.8 9. it proves not at all his point it mentions godly sorrow indeed but what was the only cause of it it treats not of it doth not say the Corinthians were so sorrowful though there were neither Hell nor Heaven Nay in the fear which it wrought ver 11. I do not know how Mr. Perkins will prove that the thoughts of the wrath of God of Hell might not be some inducement to that fear As to Peter's bitter weeping Matth. 26.75 which is his next it proves no more than what I yielded at first the look of a gracious Saviour upon unkind Peter who had boasted so before that he would dye with him and not deny him but now deals with him after this manner this breaks Peter's heart this argues that unkind dealing against love manifested breaks a heart and nothing like it But still in what is this love manifested John 6.68 Peter knew Thou hast the words of eternal life the Christ the Saviour had there been neither Heaven nor Hell I question whether Peter would have left all and followed him As to 1 Peter 2.19 the only Text he quotes for his second Answer the Apostle exhorts Servants to be subject to their Masters though froward his reason For this is thank worthy if a man for Conscience towards God endure grief suffering wrongfully By Conscience here is meant no other but that good Conscience before God which makes Christian Servants sollicitously careful lest by their disobedient and rebellious carriages against their Masters they should offend God who had given command to Servants to be obedient and subject to their Masters but as the Lord had given command to Servants so he promises them
upon obedience That of the Lord ye shall receive the reward of the inheritance but on the contrary threatens them But he that doth wrong shall receive for the wrong which he hath done Col. 3.24 25. So Ephes 6.8 another promise is made to them Doth this Text prove that Servants because of the duty they owe to God should and do give obedience to Masters though there be neither reward nor punishment Hell nor Heaven I see nothing in the Text like it And these are all the Scriptures brought for this high Doctrine On the contrary how easie it were to give examples out of the Scripture of those whom neither Antigonus Clem. Alex. Calonius nor any other shall deny were Sons and eminent ones also who were moved with the reward with heaven and glory coming but these are known to any who are acquainted with the Scriptures I never dared to preach such Doctrine or put persons upon these trials lest in so doing I should reflect upon the infinite Wisdom of God as if he were not wise enough to know how to govern his Rational Creature It is true from that absolute Right he hath over us in our Creation he may give us a Law and require obedience without making any promise of reward to encourage to obedience and his Majesty deserves it but his design was to exalt his Love Grace Mercy Faithfulness Truth and Goodness which are excellent perfections in God as well as Soveraignty and Holiness therefore he is pleased to invite us allure us to obedience by promises of great reward reward like a God he deters us from disobedience by terrible threats thereby making way for the clearing of his Justice This is the method his Wisdom thinks meet to take in governing men Now we must teach men that those who are moved with such rewards promises punishments threats as the Soveraign wisdom thinks meet to govern his Creatures by these are Mercenaries Slaves but they who serve him though there were none of all these neither Heaven nor Hell these are Sons Should I have taught people thus if any one had told me I dealt boldly with Gods government of his Creature I could not have told how to have defended my self against it Though I do say and blessed be God we know it that Gods people are not driven on alwayes with actual thoughts of Hell and threats nor are they drawn on alwayes with actual thoughts of that glory God hath promised and prepared but the reverence they bear to his Majesty the pleasure that lyeth in obedience and communion with him the love they bear to him and to the Lamb these are the principles which move and act yet not without the other implyed and lying at the bottom though they be not distinctly minded at all times neither can I tell how to free it altogether from some kind of absurdity to say that God having been a most merciful and loving Father to me should be the only cause of my repentance and godly sorrow though there were neither Heaven nor Hell and yet if we search into it therefore is God a most merciful loving Father because he hath delivered me from guilt and hell and hath brought me into a state of Sonship he being my Father and so hath given me a title to an inheritance in heaven Thus Christian I have done with that which I intended in giving you a description of a real Christian without any high strains or new notions and endeavouring to take off what hath caused trouble to my self and others which I found in those whom I do highly reverence soundness in the work I have ever desired since I grew acquainted with the vileness of my own heart but curstness sharpness stumbling work to cause troubles fears sinkings in poor Christians that were sincere and did press after sincerity I could never endure How these real Christians should walk I need say nothing they have their Rule before them and so many excellent practical books are written for the ordering of Christians conversations that I think no more can be said or need to be said if what is already said were well applied and improved would but these worthy men be pleased well to weigh all they write what men of eminent parts and grace write it passeth for currant with poor Christians that it is all the Command of God if it doth concern duty to be done which right Christians oftentimes more mind than any thing that concerns their comfort and if they cannot come up to answer that duty presently they are but hypocrites and never knew a sound work of conversion It is an easie matter for men of vastabilities large affections who have received a Benjamins mess from Christ influenced from him daily and possibly never knew what it was to lye groaning ten or twenty years under the burden of strong corruptions and combating with their discontented spirits rising from debts long sickness and pains poverty cold hunger unequal yoaks debasements from a higher condition of life I say it may be easie for such men to write systems of practical Divinity how Christians should walk in their conversations and because they can reach them think others must too But two things I should request of these worthy men whose persons I cannot but honour and their works I must highly commend for the scope they aim at is very high and honourable they endeavouring to wind up Christians to a high strain of godliness I mean some yet living First That though there are in these dayes in England a company of as proud high flown self conceited Professors blown up with the apprehensions of their own abilities as ever England bare nay never the like and so these have need of a rowzing and sharp Pen yet remember there are also a company of poor trembling laden Christians sitting in darkness others with the conflicts they have with long and strong temptations from within from without are almost quite discouraged and beaten out of all hopes what the Word commands us to preach and write we must do so let sin corruptions discontents c have no better language than the Word gives them lay on duty press to duty we crave no favour here only let us preach and write as those that feel the burdens of tempted Souls The Ladies hand doth well with the Lyons heart in a Chirurgeon it is an ease to a laden Christian worried with his temptations let them rise whence they will when he hears a man preach or reads an Author that speaks with some compassion as one that felt in his own experience what it is to be under temptations reprove the sin as much as you will but pity the Christian who is conflicting against it and cannot get victory Some Ministers I know it for they have said it never had so much as a temptation to that corruption which others for twenty yea thirty years have continually been assaulted with hath made them spend their dayes with grief and years
God hath blessed our English Nation abundantly Satan might deal with them as he hath dealt with others before take occasion from some things written to fill some with perplexing thoughts and put others upon some practises in which they shall wurry and tire themselves and when they have done so be never the nearer But I have exceeded already and gone beyond what at first I intended Leaving this work for more able men and well acquainted with varieties of temptations I shall add no more but Blessed be the Lord for the discoveries of the riches of his Grace in a Covenant of Grace Blessed be the Lamb upon whose blood this Covenant is founded and of which he hath undertaken to be the Mediatour and Surety Blessed be that good Spirit that brings our Souls under this Covenant and keeps us in it This is all our salvation this is all our desire Those who can find salvation any where else let them take it But by the faith of this we live in the strength of this will dye FINIS These Books with several others are printed for and to be sold by Dorman Newman at the Chirurgions-Arms in Little Britain near the Hospital-gate Folio THe Exact Politician or Compleat Statesman By Leonard Willan Esquire Il Cardinalismo di Santa Chiesa Or the History of the Cardinals of the Roman Church from the time of their first Creation to the Election of the present Pope Clement the Ninth with a full account of his Conclave Written in Italian by the Auth. of the Nipotismo di Roma Eng. by G. H. A Relation of the Voyage and Residence of Charles II. K. of Great Britain c. in Holland By Sir W. Lower Knight Memoires of the Lives Actions Sufferings and Deaths of those Noble Reverend Personages that suffered for the Protestant Religion and the great Principle thereof By David Lloyd A. M. sometime of Oriel Colledge in Oxon. Mr. Knox his History of the Reformation of the Church of Scotland A Treatise of Justification By George Downam D. D. Spencers History of Ireland Brathwaites English Gentleman and Gentlewoman Austins Meditations Review of the Council of Trent Babingtons Works Jermin on the Proverbs and Ecclesiastes Quarto THat excellent Piece of Mr. George Swynnocks Christian mans Calling in three Volumes Faiths Universal Usefulness with the excellency of a Spiritual life By Mr. Matthew Lawrence of Ipswich Mr. Elborough's Sermon on the Fire Gospel Remission By Mr. Jer. Burroughs lately extant The Virtue and Value of Baptism By Mr. Zach. Crofton Mr. Durham's Exposition upon the Canticles Doctor Hamptons Sermon before King James Lesley's Sermon tending to Unity Hampton's Three-fold State of man A Serm before K. James Hist of Gentle Craft Dod and Clever on the Commandments Souls Sentinels Spiâ—ers Elogy on Sir Arth. Chester Octavo THe Life of Cardinal Woolsey L. Chanc. of England c. A guide to Ladies Gentlewomen and Maids how to behave themselves in all Estates Relations and Conditions By Hannah Wolley A guide to the true Religion By J. Clapham M. A. The Christians great Interest By W. Guthry late Minister of the Gospel in Scotland The fifth impression Justification only upon a satisfaction or the necessity and verity of the satisfaction of Christ as the alone ground of remission of sin asserted and opened against the Socinians By Rob. Firgirson Minister of the Gospel in London The Pastors Love to a loving People By M. William Thomson Minister of the Gospel in London A Synopsis of Quakarisme or a Collection of the Fundamental Errors of the Quakers With a brief Refutation of them By Thomas Danson sometime Minister of the Gospel in Sandwich in Kent The Laws and Canons drawn up and agreed upon by the General Assembly or Meeting of the Head of the Quakers from all parts of the Kingdom Phanatick Primer for the instruction of little ones in order to perfect reading By H. Adis Rebukes for sin by Gods burning Anger By T. Doolittle The Life of Doctor James Vsher late Arch-bishop of Armagh and Primate of all Ireland A most comfortable and Christ Dialogue By W. Cooper Spare Minutes or resolved Meditations and premeditated Resolutions By Arthur Warwick Clarissimi Viri Adriani Heereboordi Philosophiae professoris Ordinarii Disputationum de Concursu Examen à Jo Stearne M.D. Institutum ad Amicum suum Jo. Rawlineum An excellent Oration of that Learned J. Raynolds DD. Archers Jests Sejanus Heaths Transubstantiation Owens Epigrams
clear discoveries of God and from thence the clearer discoveries of sin the greater are the fears and terrors the greater sorrows the greater hatred against sin yea I doubt not to say according to the degrees of this light so are the different conversations of Christians that some are so eminent in holiness above others so above the world so awful reverent in their conversation or in their worshipping of God it is because some see God know God in a more eminent manner then others do and thus seeing of him they see every thing else which would draw them from God I have insisted a little more upon this head of Illumination because I see most Divines put so little in it but all in the will what the Spirit works there I grant it great is the work of the Spirit upon the will and I say great is the work of the Spirit upon the understanding it is both scriptural rational and experimental to him that observes and traces his heart in the workings of it CHAP. III. Of Conviction COnviction follows Illumination as I said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est certu immotis argumentis ita convincere ut consciontia errorem sentiat Argumentum demonstrativum objicere quod eludi nequeat there cannot be Conviction without Light The Spirit is a practical Teacher he doth not teach the elect now converting notions about sin and the state of a sinner but applieth his doctrine to the person thou art the man this miserable state is thine when he heard the Minister before he could turn off the Sermon as not belonging to him it may be he will say the Person met with such a one to day and adds his Troth or Faith to it but it did not concern himself or if it came so close that his Conscience tells him it did concern him yet he will have some shift to evade the power of the Word but now the Spirit comes to work this trade ceases now all is applied to himself Nathan to help David to see the greatness of his sin sets up a light by a Parable Ficta arguunt nothing less then death must be the punishment if David be Judge 1 Sam. 12.5 but then Nathan applies the Parable De te narratur Fabula David is couvinced and Conviction brings forth Confession with sound Repentance Concerning Conviction I shall lay down a few Positions and then shut up both these Chapters together First Position The work of the Spirit in Conviction is not ingeneral that the person is a sinner Those who are not Atheists in judgment whether there be any such is much questioned and denied though those whom Voetius mentions and our times Disp l. 1. p. 218 219. would make one conclude there are many such in whom the sparks of natural light are not quite extinct and live under the preaching of the Word and hear others say they are sinners are content to acknowledge themselves sinners And who is not This is no matter of shame being every bodies case they are but as their neighbours they seem then to be convinced of sin but if you come to ask these persons of what particular sin are they guilty they know not one If you say this is not possible Yes I have found it in my own observation amongst those who have offered themselves to the Lords Supper when I have examined them about the sense of their own sinful condition fearing lest they had no more then this general notion conviction I cannot call it that they as all else are sinners I have asked them what particular sin they have been guilty of not that I desired to know their sins I told them but only to know whether there were any more then this general notion they had taken up that all are sinners Hence they reported I brought up Auricular Confession But this I found not one particular sin could they give an account of I went over the ten Commandments and told them how I was guilty to see if by this means I could convince them of any particular sin but when I had done all I could not hear of any one sin they were guilty of The same a neighbour Minister eminent in Gods work found in a woman who came to him seeming to be under great horror of Conscience the woman cried out so loud that he desired her to restrain her self But what is the matter Oh she is a sinner and this was all for a good space of time he could get from her she was a sinner He then asked her what sin she was guilty of No particular sin he could get from her He then went over the ten Commandements and told her how he was guilty but when he had so done there was not one she was guilty of for he asked her in particular I dount not but there are many thousands more of this stamp if we did but search into ignorant families especially among women whom modesty or rather the restraining Providence of God hath kept in from breaking forth into open and gross vices One woman I knew who was indeed convinced of one sin if you will call it Conviction how she knew it to be a sin you may easily conceive One Lords day morning the woman was spinning going to her next neighbour to fetch fire her neighbour asked her what she meant to spin on this day She asked her what day was it it seems the woman had forgot the day when the woman told her what day it was O said she have I lived thus long and never sinned against God and must I sin against him now She was above seventy years near fourscore I conceive when she spake this but so long it seems lived without sin till this Lords day morning then she thought she had sinned Second Position The Spirit convinceth not all of the same particular sin though persons be guilty of the same sin I say he convinceth not all of the same in the first work he will do afterwards Sins are various and so is the Spirits work in Conviction at first but this is sure let him set home any sn it shall be enough he will do his work by it he doth not alwayes begin with that sin which is most obvious which one would think should be Conviction there being easiest to effect I have marvelled to hear the sins that some Christians have told me God first convinced them by it 's true they were fins but such as those who are Christians and we hope really so do not much think upon It seems God doth not judge of sins as we do if he will shew himself to a Soul and shew it any particular sin it is guilty of that Soul shall see evil enough in that sin to cast it down But let the Spirit convince of what particular sin he pleaseth he convinceth themall of that in which all sin meets of the punishment I mean that the wages of sin is death Third Position Vsually the
it 2. Hence What necessity is there of preaching the Law to discover and open sin with the effects thereof if this be the way of the Spirits working to convince first of sin and Ministers be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.9 workers with God why should not they work as God works To preach the Law in order to Christ to labour to make men that lye in their spiritual Lethargies to know and feel their disease that they may see the need of and embrace the blessed Physitian is not this rational I think all men naturally stand under a Covenant of works and to make men know what that state is I think is very requisite if ever we would make them feel the necessity and know the worth of a Covenant of Grace yet I know not how it comes about of late years this kind of preaching is laid by When I consider the people then I can see their reasons why they love it not but when I think of the Ministry I know not why Ministers should so gratifie the corruptions of people So the Law were rightly preached I never knew it offend any godly and judicious Christian I remember my Father-in-law told me that Bishop Vher having once an Ague and being in Essex when Mr. Thomas Hooker preached it so fell out that my Father-in-law went to visit him a little before his fit should come they both lying on the bed discoursing I wish said the Bishop that Mr. Hooker were here to preach the Law home to my Conscience that fit they talked away he missed it By this we may read the Spirit of that highly learned and pious Bishop Thousands of Christians have wished they had felt more of it to Gospel-ends but to slight it as some cry out against it as others such will hardly approve themselves to be persons well skilled in the work of Conversion That some Ministers may be imprudent in their preaching of the Law and not carry it with that wisdom that doth become them I deny not but for the Principle it self that the preaching of the Law is necessary to make men know their sins and their woful condition by sin that thereby they may be glad to listen after and embrace the Gospel I think this cannot be denied by any judicious Divine In Physick indeed we find that those things which have gone for Principles for above a thousand years none so much as questioning them within less then thirty years are turned out of doors very few of the ancient Principles standing but if men will do so in these great points of Divinity they may prove themselves Fools but no spiritual Physitians Mr. Saltmarsh in a book of his which I read many years since but have it not now by me gives these legal Preachers a notable jeer he tells his Reader that these Preachers will preach Christ Gospel and Free-grace also but they do by these as some do by Wine at Funerals or Baptizings they offer it freely and bid the people drink but the Wine being burnt they give it so hot that the people cannot nor dare drink it for scalding their mouths So do these offer Christ Grace Gospel very freely bid people take and drink but they have so heat the Gospel with legal preaching that they are afraid to meddle with it Had there been as much Piety and Truth as there is wit in the jeer I should have liked it well I do not justifie men in their errors want of wisdom prudence in preaching of the Law I condemn them as much as he but for the Principle I do contend To win Souls to Christ by teaching them the Gospel and overflowings of Christs blood without preaching the Law to convince men of sin and make them see and feel the necessity of Gospel and Christs blood to convince men of sin by the Gospel first this I look upon as very irrational and immethodical Take my mind under these heads First It is not the proper work of the Gospel to convince of Sin but of the Remedy Paul tells us he had not known sin but by the Law Rom. 7.7 By the Law comes the knowledge of sin Rom. 3.20 For sin is the transgression of the Law 1 John 3.4 The Law then must be preached or Sin cannot be known Paul doth not say he knew Sin by the Gospel but there he found the remedy against Sin as in many of his Epistles we observe Gospel bringeth glad tidings Secondly The Gospel convinceth men of sin by consequence but the Law directly As if I see an Apothecaries Shop full of Physick and a Physitian there I can gather by consequence then there is sickness else why is all this Physick prepared why Physitian though I see no diseased person nor feel any disease my self Thus when I read of glorious Promises in the Gospel and find Christ the Physitian there I may well conclude then there is Sin and condemnation for Sin else what need of Christ and these promises of pardon and justification through his righteousness Yea I grant also by the Gospel we may argue how great an evil Sin is that must have such a Medicine as the blood of Christ to heal it but still this is by consequence The Law tells you directly what that Sin is and that condemnation for Sin Thirdly Men may be convinced of Sin without the Gospel but not without the Law God hath convinced many of Sin where the Gospel was not known or not understood The Heathen had Convictions Rom. 2.16 by a Law not written But to have men convinced of Sin by the Gospel where no Law was known I wish Mr. Saltmarsh would tell us where those persons are Tell men of the Son of God being incarnate doing suffering dying rising interceding and tell them of his righteousness obedience and blood what will you convince men of by this discourse alone unless you first teach them the cause of all this and then I am sure you must teach them the Law and this being opened and set home will soon teach them the meaning of the work of Christ in Redemption Fourthly As the Gospel convinceth of Sin only by consequence so only in general but the Law convinceth of Sin directly and in particular When the Gospel is first preached what particular Sin doth it convince a man of how doth that make him appear to be guilty but the Law will tell him his particular Sins and this must be done else men will hardly come to a thorough and saving Conviction that they are Sinners indeed After men have had the Gospel preached and refuse to embrace it then there is a particular Sin against the Gospel this is true but I think never was it heard that any man was convinced of this Sin against the Gospel who was not first convinced of Sin against the Law what cares he for the Gospel that seeth not himself in his sin and misery and condemned under the Law Grant it that Repentance to life and Faith