The real Christian, or, A treatise of effectual calling wherein the work of God is drawing the soul to Christ ... : to which is added, in the epistle to the reader, a few words concerning Socinianisme ... / by Giles Firmin ...

THE Real Christian , OR , A Treatise of Effectual Calling .

CHAP. I. Concerning Preparations of the Soul for Christ , in General .

OUr worthy Divines have both by preaching and writing spoken much for preparations of the Soul , Vide Sentent . Theolog Britan de 3. & 4. Anic in Synod . Dord . before it will close with Christ savingly , and that not without cause . That abundance of Christians have a long time doubted of , and argued against the truth of their union with Christ , for want of their sensible experience of these preparative works , which they have learned and read , is well known to him who hath had any inward converse with Christians , if his own experience be not a witness of it : How many years have some Christians here stuck , and could not answer or help themselves . Hence , when they feel corruptions working , and their hearts grow sluggish , not following after Christ as they should do , they impute the fault to the want of these preparations . Had I tasted more of the bitterness of sin in that legal work as others have done , sin would not have been so sweet , so powerful as now I feel it , my heart would have followed after Christ more close then now I do . It 's true , Divines have spoken and printed some things to help Christians in this particular ; but while they preach and print of such strong convictions , such dreadful legal terrors , deep sorrows and humblings , as being the common road through which men go that come to Christ , then put in a few words to ease troubled souls ; because they cannot find them ; alas , they little regard these words , being but particular exceptions from a general Rule . That soul which is tender and very inquisitive after the soundness of its own conversion , will not be satisfied unless it can find all that in its self which other Converts have .

The scope of my book being to help & remove stumbling blocks out of the way of a tender Christian , who would fain be sound , and get its work cleared out ; let me lay down my thoughts concerning Preparations in general , under these following Positions .

First Position . It is the duty of all the sons and daughters of Adam , who hear the Gospel preached , and Christ offered to them , to believe in , or receive Christ , be they prepared or not prepared .

I say , it is the Duty incumbent upon them All : Not that it is their duty , mediantibus preparationibus , if you be prepared ; but not your duty , if you be not prepared . So that my duty depends upon my preparation , not so ; but I say , though men be not prepared , yet they ought to believe it is their duty to receive Christ . What men will do is another thing [ I shall speak to that in my next Position ] but now I am speaking of what they ought to do .

If you ask me , of what use is this Position to a gracious heart troubled about its state ? I answer , If it be made good [ as I doubt not but I shall make it good ] it is the best answer thou canst give to the objections which thy timorous heart , and a cavilling devil do make against thy believing in Christ , or thy Faith , from the want of these preparations : no answer like it , experience you what I say .

Satan , you have a long time been battering of my poor Faith , and beating me off from Christ ; but here Christ is offered to me , I am called to receive him , is it my duty or not my duty to close with him ? Yes , saith he , I never denied it was your duty , if you were prepared for him , as your own Ministers preach , by conviction , great terrors , fears , sorrows , humblings , which thy unbroken heart was never acquainted withall . But Satan , where doth the holy Scripture [ by which I must be judged ] put that condition , prepared , into the Command , to make it my duty ? I know very well why Ministers preach these preparations ; but do any understanding Ministers preach them as things antecedent , to make Faith in Christ my duty ? As for my Will , Christ hath it , whatever my preparations were : My soul embraceth him as he is offered ; his terms please me well . If I do not believe , I disobey the great Command : Why then do you endeavour to beat me off from my duty , by suggesting to me this my want of preparations ?

Let me prove my Position .

1 John 3.23 . This is his Commandment , that we should believe on the Name of his Son Jesus Christ : Is the word prepared put in ? Doth it run thus , This is his Commandment , when we are prepared , to believe in his Son ? The next words , and love one another , I hope this is not a duty depending upon our being prepared : That when we are prepared , then it is our duty to love one another , and not before : no more is our Faith in Christ our duty after we are prepared : they are both joyned together in the Text. Commands bind the Creature immediately . Commands express our duty unto God , without Conditions . Promises express the good Will of God to us , upon Conditions .

It is as much every mans duty to believe in Christ , when he hears him preached and offered , as it is , to love God and our neighbour . But will any man say , it is not our duty to love God and our neighbour , until we be prepared ?

Object . The reason is not the same ; those were our duties in the state of innocency , before the fall .

Answ. The Argument signifies nothing . For it is not the state I am in , be it innocency or nocency , that makes any thing my duty , but the Command of the supreme Law-giver . Take away the Command , there is no Obligation . But the Command being given to fallen man , to believe in Christ his Redeemer , it is as much his duty to believe in him in a state of nocency , as to love God in a state of innocency .

2. Reason doth as well dictate , that fallen , undone man , a slave , a captive under sin , Satan and wrath , should fly to God , embrace a Redeemer revealed and offered , as it doth dictate , he should love his Creator in a state of innocency .

Object . But Christs calls the weary , the laden , the thirsty , &c. which denote a soul qualified .

Answ. What then ? doth it follow , it was not their duty , to believe in him , and receive him , before they were laden , weary , & c ? No man will love God as he ought , with that love his people do , but there must be a great work first wrought on the heart ; but is it not his duty to love him before that work be done ?

To this purpose speaks Christ , John 6.29 . This is the work of God , that ye believe on him whom he hath sent . Those to whom Christ gives this answer , did not appear to be men prepared , by ver. 26. yet this was the work of God , which at that time they were bound to do ; then surely it was their duty .

Secondly , That famous Text , John 3.16 . God so loved the world , that he gave his only begotten Son , that whosoever believed in him , &c. Here is a blessed offer of Christ : but to whom , to the prepared ones ? The Text saith , Whosoever believes in him . Surely it is the duty then of every one , to whom this blessed offer is made , to accept him , and not to say , alas , I am not prepared , so this offer belongs not to me .

Thirdly , The 18. ver. and 36. ver. of the same Chapter , He that believeth not is condemned already . If all men be condemned for not believing in Christ , then all men were bound to believe it was their duty : This plea will not serve the turn , to say , Lord , it was not my duty to believe in Christ , I was not prepared or qualified for faith .

Object . This is the way to make plain Hypocrites , and hath been the cause that so many have been made ; to wit , men jump out of a state of nature into a state of believing , without any humblings , preparations , and hence have held for a time , but fallen off at last , and that finally .

Answ. 1. I pray first , what do you mean by that state of believing , or by faith ? if you understand faith , as Mr. Perkins , Mr. Rogers , and the Ancient Divines , it were dangerous indeed to talk of such faith without preparations : but I do not affirm , yea , I utterly deny , that faith to be the duty of all men .

2. Shew that man who did ever truly close with Christ , and grew an hypocrite , or rotten at last , for want of preparations before his closing with Christ . I 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. 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 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 have any blotted out of the book of Divine Predestination ? Therefore by the latter clause , the Church must be meant ; they seemed once to be men of that Society , but they have discovered themselves to be of another alliance , blot them out , let not their names live in the Church . The 13. of Ezek. 9. seems to answer this of the Psalmist , They shall not live in the Assembly of my people , neither shall they be written in the writing of the house of Israel .

To confirm this interpretation I add , first , In the tenth verse of this Chapter , God bid Moses let him alone , that his wrath might wax hot against the people , and I will make of thee a great nation . God is threatning to blot out the name of Israel , cut them off , and promiseth Moses to make of him a great nation : Nay , saith Moses , I am so far from this ambition , to be made a great nation , upon this condition , that I will let thee alone , that thy wrath may cut this people off , that I rather desire thee to blot my name out of the writing of Israel , that my name may not stand in that Record , as an head of thy people , as now I am ; but let me not so much as be reckoned for an Israelite , before thy Name shall suffer thus .

Secondly , That God answers him , ver. 32. as I said before , that he would blot out , &c. and did visit them , and plagued them .

Thirdly , From the Hebrew Text something may be gathered ; the word which our Translators render , I pray thee , is rendred , Now , (a) (a) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by Arias Montanus and Pagnin : the word signifies both , I pray thee , and now : I conceive our Translators render it . I pray thee , because now was once before , in the beginning of the verse : but the Chaldee Paraphrast renders it also now (b) (b) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nunc . So Jonatham Targum render it now (c) (c) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Blot me now out of the book of the just , in midst of which thou hast written my name . The Alexand. The Chaldee Paraph. hath the same word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the begining of the verse also . Gr. Manuscr . . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , blot me also out : but neither the Septuagint , nor this , have the word , I pray thee , nothing that answers the Hebrew word . The Samaritan Text hath not this word in it , but it hath another word in the Text ; the Septuagint and that Text agree . If the word be translated now , which may well be , Moses being now in a great passion , his zeal raised for God , then this sense doth much confirm the interpretation : I am so little desirous to be a great nation , that if thou wilt blot out the name of this thy people , blot me now also out of that book thou hast written , I do not desire to live any longer .

Munster comments thus upon the words , De libro scilicet vitae : vel , ut Sepharadi exponit , De libro legis dele nomen meum , ne memoria nominis mei habeatur in eo . To this sense also Gomarus (d) (d) In explicat . cap. 3. Apocal. de libro vitae . assents .

I think there may be something in this ; the Text doth not say , Blot me out of the book of life , but out of the book thou hast written ; which to me hints a difference between the book of Divine Predestination , and that book of which Moses speaks .

As to Paul's Anathema , I think Mr. Caryl saith well , That Moses and Paul were moved with the same spirit of zeal for the glory of God in both their wishes : and as Moses so Paul wished himself to be an Anathema from Christ , that is , a person separated or excommunicated from the society or communion of the faithful , and so no more to be remembred amongst the Saints ; or to have his name blotted out of the Church Records , though he had been so great a planter and propagater of Churches ; thus Mr. Caryl . Certainly Paul , whose heart was so inflamed with love to Christ , Could not wish himself accursed from Christ , and so an enemy to him , as anathematized persons are , 1 Cor. 16.22 . besides the impossibility of the wish , in Moses and Paul as men , there were great sin in the wish : First , with that sense which Mr. Caryl gives , agreeth Grotius upon the Text ; accursed from Christ , that is , From the Church of Christ , which is called Christ , 1 Cor. 12.12 . Gal. 3.27 . As it was the manner among the Hebrews , for the Wives to be called by the name of the Husband , Isai. 4.1 . This he saith , I would not only want the honour of Apostleship , but also to be the most contemptible amongst the Christians , as those who are excommunicated : thus Grotius . In Text. Nor much different is Gomarus , who distinguisheth between a temporal and eternal Anathema ; between Anathema simply so , and for ever : And secundum quid , or after a sort ; so shows it is a temporal Anathema , and after a sort , which Paul wisht , not the eternal : as Christ was an Anathema for us , but not for ever : He quotes a passage in Nazianzen , Oratio 44. in Pentecost . wishing the same upon himself , in behalf of the Macedonians ; who judged right of the Father and Son , but held the Holy Ghost to be a Creature ; his love and affection was so great towards them , that upon condition they might joyn together , and celebrate the Trinity in common ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. it is but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazianzen commends them for many things in that Oration ; he quotes this saying of the Apostle , and doubts not to say with him as he did ; but yet limits it , he will not take the extent of the word . Learned Rivet saith , Whatever be the sense , we must not think that Moses and Paul did pray for any thing contrary to Gods will , and absolutely and determinately contrary to their own salvation . He inclines to that sense I have given , In Exod. 31.32 . thinking it doth sufficiently argue the ardent desire of the good and salvation of this people , to chuse death , rather then the Nation of the Jews should be rejected or blotted out . Lipomanus , whom he quotes , looks on it as an Hyperbolical manner of speaking , to express the greatness of his affection towards them , as if ( saith Rivet ) a Son that is very dear to his Father , should thus intercede for his rebellious Brother ; either pardon my Brother , or kill me , and deprive me of my inheritance .

To conclude , before Mr. Shepherd's answer take me off , it must be proved , that this is the sense of Moses and Paul , which he supposeth to be true , but is denied : Yet again , suppose it were so , I have not met with one Divine , who will maintain that all Christians are bound to come up to Moses and Paul in their wish : but both Mr. Hooker and Mr. Shepherd have made that whereof we now treat , a part of the Souls humiliation and preparation for Christ , and therefore must be found in all .

Eighth Position . Those works which are called preparatory unto 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 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 be 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 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 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. ●0 . ● . 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 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 way you speak of here that Christians should take in resisting temptation , is not the right way , that is , To run to our Arguments ; we should by Faith go to Christ . I know it full well : This is not a place for me to treat about that : But , I hope , our going to Christ by Faith , and improving spiritual Reasons against lusts and temptations , do not oppose one another : The question is , how doth Christ convey his strength to the Soul , acting upon him by Faith in such a time : The giving of the Answer to that . Question would soon take off the Objection : But this is not a proper place for it .

To return to our Heads : It is this discovery of God to the Soul , which make sin , guilt , and creature appear like themselves . We read in the new Covenant , this is one branch of it , They shall know the Lord , Jer. 31.34 . Hos. 2.20 . Jer. 24.7 . Why , did not Israel know God now ? Ask Israel , What is God ? Israel will tell you , as many Children can from their Catechism . Yea , but this same Covenant-knowledge of God is another thing ; not as if the meaning were only , they shall know God to be their God ; that is another thing different from this : There is many a poor Christian , that knows God with a Covenant knowledge , that cannot say , I know him to be my God : Eternal purpose towards the elect now breaking forth , and his intention being to draw the elect Vessels into Covenant , the Lord beginneth the fulfilling of this Promise , some beams of that Majesty are let in , and now take that wanton heart which played with sin before , what sayest to sin now ? doest thou see him against whom this sin rebels ? Now take the profane heart , that could jest at , and scorn such Ministers and Sermons which told him of the wrath of God ( as that profane Poet , abusing of a reverend Divine , upon this account , calls him , the Geneva Bull-Hell and Damnation a Pulpit full . ) But what sayest now to the everlasting burnings , and devouring fire ? Isa. 33.14 . Doest now think this wrath of God is a thing to be dreaded or not ? Oh now the Soul hath other manner of apprehensions concerning these things ; it is a wonder that Christ himself did escape a jeer , because three times in that ninth of Mark he tells us . Where the worm never dies , and the fire is not quenched . How gallantly these Canary-Poets will carry it , when that day cometh , that Kings of the earth , great men , and rich men , &c. shall hide themselves in dens , and in the rocks of the mountains , and say to the mountains and rocks , fall on us , Rev. 6.15 , 16. we shall see . But oh the Atheisme of our hearts . I thought it a sad answer a dying woman gave me ( though she did not jeer at hell ) when I went to visit her and being but a stranger to her , newly come to the Town , I treated with her concerning her spiritual estate , and upon examination I found her a stranger to Christ , had not the least savour or knowledge of any thing that concerned her salvation ; nor did she care to hear me speak about any such things , though I saw she could not live many dayes : I could not but pity her , and with some relenting I asked her , How wilt thou be able to bear the wrath of God ? She answered me roundly , I will bear it as well as I can ; and this was all . But this sight of God will cure this Atheisme .

Sixth Position . This light or knowledge which God letteth in of himself , maketh the Soul see sin in the evil nature of it , as well as in the evil effects of it .

It is true , these latter do most affect , trouble , and wound the Soul at first , especially in those upon whom God works when they are adult or grown up in years , and have before lived in darkness , and under the power of lusts . As for others , where God wrought in Infancy , or while young and tender , we shall find in their youth they are more troubled about the power of their lusts , and their fears of hypocrisie unsound bottoming , then they are with fears of Hell : but though in the first working , the effects of sin , the wrath of God , hell , damnation , loss of heaven , &c. do most afflict , yet not these only ; there is other evils in sin , besides these , which this sight of God discovers . For look what it is in sin , which makesthe Soul sick , so far it will desire , and accept of Christ the Physitian to heal it . If a man looks on his lusts as good things , were it not for Hell , then he cares for a Christ no further then as he delivers him from hell , let Christ but do that and he will thank him , he will trouble him no further ; this is enough to serve his turn . The term properly from which the Soul is called , is sin ; then sin in the nature of it must be discovered by this light , else the Soul will never turn from it : but if sin be really to the Soul evil , as well as hell , ( though at present , in this first work , hell may most affect and trouble ) then the heart is prepared to turn from it . But what doth make sin better appear in its nature , then the sight of God , against whom sin is ? Now the Soul must have a plaister as broad as the sore , redemption from sin as well as from hell , still remembring , that this last is that which most wounds and sinks the Soul in its first awakening .

Seventh Position . This illumination for the degrees of it , is very various , both in the elect converting , and converted .

This light depends not upon the strength of men , natural parts : We shall observe among Christians , that are weak in understanding compared with others , yet the notions of God , of sin , and creature , which they have , are more clear , lively , powerful and practical , then are the notions of other Christians ( really such I mean ) that have greater parts and natural abilities . Let us observe Children , whom God hath sanctified from their tender age , and we shall find this work of illumination ; they have their notions and apprehensions of the evil of sin , of the dread of Gods wrath ; if we tell them , this is sin , God will be angry , God will not love you , we see they understand these things , and are affected with them ; one Child will tell another Child thus , if he seeth him do a thing which he apprehends is evil : Who will say , these are not the workings of the good Spirit in little ones , when as we see these notions grow up with them ? this Sun riseth higher , as it doth in all that are truly wrought upon , it is not only an abiding light , but a growing light , though as the Sun and air were darkened with the smoak that arose out of the pit , Rev. 9.2 . So this Sun is too often darkened , through the smoak that riseth from our woful hearts , a bottomless pit of iniquity , yet it clears again .

Eighth Position . According to the degrees of this light , so are the degrees of all following works in preparation .

The more 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 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 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 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 . Thus have those found it whom God intends to save , by this discovery of their sin and guilt , bringing them to repentance and embracing of Christ : And blessed is that sight of sin , when God withall gives the sight of a Saviour . Thus also have others found it in a day of evil , often on a death-bed , when their sleepy Consciences come to be awakened ; now they can see their sins set in order before them , and hell attending them ; and a sad time it is , when the despised Ministers and Christians are sent for , but know not what to say to them : I have found it a great trouble what to say at such a time ; one while our bowels move , hearts relent , to hear poor Creatures that now lye under the fears of dropping into hell every moment , what sad complaints they make , and how they cry out for one word of comfort : on the other side , when we have known their lives , how the Word , the Offers of Christ and Promises have been slighted , but now they see their lusts forsake them , they must part , now they would be glad to have Christ and a Promise , and how dare a faithful Minister apply any ? upon what grounds can he do it ? It is a mans duty alwayes to believe in Christ , that is true , and that we must counsel them to lay hold on Christ : But what said one to me , who had once been a zealous and profitable Preacher , but apostatized sadly ; a week before he dred , he put that question to me , What shall I do to be saved ? Sir , said I , it is a question you have answered many a time your self ; you know what answer Paul gave to the Jaylour when he propounded this question . Yea , said he , but this , believing , I find a hard work : And it is indeed , though most think it the casiest thing in the Bible ; though they can do nothing else , yet they can believe , yea , yea , while Conscience lies asleep ; but when Conscience is awake , and God sets all thy sins in order before thee , in an evil day , death drawing near , now friend tell me , is it easie to believe in Christ ? you will find with that poor Apostate ( my heart trembles while I think of him ) believing is a hard work indeed . It is nothing but a sleepy Conscience that makes Faith easie . Now friend give me your answer ; Is it best to see sin and guilt now , while you may see a Saviour also , or to see sin and a Judge hereafter , but no Saviour ? Sin you shall see , as we say , in spite of your teeth , will you , nill you ; O then let me see sin and guilt now , O now with a sweet Saviour , that I may have this woful sight past when I come to dye .

Secondly , Thou fearest if thy lusts and Idol-creatures were discovered to thee as they are in themselves , thou and they should part : there is , I confess , fair probability of it ; for certainly were a man throughly enlightened to see what it is to be a slave to its Iusts , a vassal to the Creature , an enemy unto God , a stranger from Christ , a prisoner under the Law , a drudge to the Devil , and God an enemy to him , ( which is the state of us all by Nature ) no man living could bear it , but would cry out for a Redeemer presently . But is it not then a most irrational thing , that a man should be loth to see these things as they are ? Truth is the object of the understanding ; we may say truly , Intellectus vult verum , so it is in all things but in matters of eternity , a mans own salvation ; here he is content with falshood , and afraid of truth : if a man goeth to buy Cloth or any other Commodity , he will endeavour to know the thing as it is , views it well , and gets others to help him , if his own skill be doubted ; but for Sin and Creatures , in reference to a spiritual end , he doth not desire to see them as they are : it is just as if a man were bewitched with a painted Hag , he is very loth to have the paint washed off , that he should see her as she is , lest while he seeth her wrinkles and deformity , he should loath her , and cast her off . This is the case between our Souls , and Sin , and Creature ; O the power of Sin ! O the witchery of the Creature ! How rich is that Mercy , how precious that Redemption , that delivereth us from Sin-slavery and Creature-bondage !

Thirdly , What is it that thou enjoyest in thy lusts that God doth not allow thee , remove but inordinacy ? Art given to the pot ? doth not God allow thee good Beer or Wine ? Yes , sure you may have it with a good will , only you must not be inordinate in drinking ; you are hugely hurt truly , you may drink and enjoy the comfort of the Creature , and bless your God , but not be drunk , or inordinate in drinking . I have often thought of the Rechabites , Jer. 35. and would chuse rather to be Gods Servant , then Jonadabs Son : Doth God lace you so streight as Jonadab did his posterity , not allow them to drink wine , build houses , sow fields , & c. ? he allows these things , and much good may they do you , let but him be served while you enjoy them , and good reason why it should be so . Art a slave to thy unclean lust , that imperious and God-despising Devil ? [ Because thou hast despised me , 2 Sam. 12.12 . ] I pitty thee ; whose hands are bands , Eccles. 7.26 . much stronger then the Philistins seven green Withs or new Ropes , wherewith they bound Sampson , Judg. 16.7 , 11. Ah , Sampson was faster bound with unseen Cords : But hath not God allowed thy own Cistern , the Marriage-bed , which being sanctified by prayer , may be sufficient through his Mercy to quench this thirst ? What the vileness of the heart is , when it is hedged in by the Commandment of God , here you must keep , is known too well , Rom. 7.8 . If the temptation lye there , the wind blow in that quarter , if God steps not in with his power , and interpose not between thy lust and temptation , it is not thy Yoak-fellow , thine own Cistern , but stollen waters that must quench this thirst , nor will they quench it , but inflame the more . O satisfie us with mercy , prayed Moses , Psal. 90. so I say , thy Wife and Mercy will satisfie , thy Husband and Mercy will satisfie ; but if Mercy be not joyned , and the Temptation blow strong , thou art gone , let thy Wife or Husband be persons never so likely to give content in the opinion of others .

One nearly related to me , * * Almost sixty years since . was Minister to a Company of English Merchants in Prussia ; the chief of the Company , whether he were called the Consul , or Governour of the Company , I know not ; but he was married ; his Wife a proper and very comely Woman ; but it seem'd did not satisfie him ; he was enslaved to others , not so comely as his Wife , not to be compared with her : his Wife took it sadly ; my near friend being Minister dealt with him ; one thing he urged was , that of all men he had the least temptation , having a Wife so comely , that few Women like her : He answered , Yea , were she not my Wife I could love her : It seems , had she been his Whore he could love her , he thought none like her ; but because she was his Wife , hedged in by God , now he did not care for her . I do not say what a heart had he , but , good Lord , what hearts have we ? Let God deal exceeding well with us , better then that our corrupt hearts chuse , yet if God hath by his holy Will tyed us up to that which is better , and a mans own reason yield it to be better , Sin takes occasion by the Law , and works all manner of Concupiscence , Rom. 7.8 . that is best , which is cross to God . So true is that which that Divine Poet , Herbert , hath sung concerning this very Sin .

If God had laid all common , certainly Man would have been the Incloser ; but since now God hath impal'd us , on the contrary , Man breaks the fence , and every ground will plow . O what were man , might he himself misplace , Sure to be cross he would shift feet and face .

Still we see , God and we part only upon inordinacy . So we may go on in any other Sin : Profit , Gain , Riches , are great things in mens eyes , and doth God deny these likewise to his people ? It may be you will say , few of these Precisians , Puritans , Fanaticks ( as now called ) thrive in the world ; we must not look for Riches amongst them , in the way they take . And what , I pray , do profit and riches follow all those who are strangers to God , and follow after the world , that make Mammon their God ? Do we not see the contrary ? How many of those , who have kept close to God , hath the Lord blessed , and given them power to get wealth , Deut. 8.18 . when others have sunk and come to nothing ? If a mean condition be the common portion of his people , yet a little that a righteous man hath is better then the riches of many wicked , Psal. 37.16 . Sure I am , The blessing of the Lord it maketh rich , and be addeth no sorrow with it , Prov. 10.22 . This is your Bible , you say , which we little regard ; we will believe our senses for all your Bible : and you may believe your senses , if you please , and see , if you do not feel the truth of what our Bible saith . There was one in London , a Broaker , who was resolved for Gain , and had it seems a secret and sinful way in his Trade to attain his end : Coming under the ministry of one , with whom I was acquainted , and who told me the story , it seems the Word met with him , and set Conscience upon his back , which made the man so troubled , that he could not tell what to do to let go this secret way of gain , he could not yield to that ; to follow it , he could not with quiet , his Conscience did so gall him ; he comes to the Minister oft-times , and talks with him ; fain would he have found a way to conjure down his Conscience , that he might have gone on quietly , but could not for a long time ; he would follow the Minister sometimes in the street , with these words , Good Sir , let me alone but one half year , and then I will give up this course , Friend , said the Minister , I meddle not with thee , I speak not to thee . But it seems the man found that true , that it was not the blessing of God made him rich , and he found sorrow with his Riches ; and so have many hundreds more , while others have found Profit and Riches coming in , with the enjoyment of God with them . So that still God withholdeth no good thing from them that walk uprightly , Psal. 84 11.

Fourthly , May not a man be as well without these lusts as with them ? I appeal to any mans experience , even thy self who makest this Objection , let the corruption be what it will . If a man be intemperate , following his pot and companions one day , the next day he keeps sober , sollows his Calling , is he not as well this day when sober , as yesterday when intemperate ? Doth he not see intemperance may be spared , without any dammage or hinderance to a mans content ? Take any other lust , is not the chast person as well as he that is unclean ? Is not a man when meek , as well as when he is passionate and froward ? Doth not experience teach us , there is no need of these lusts ? How often have Christians ( and those that do not fall into sins to blemish their Profession ) been angry with themselves , yea , almost stampt with vexing : must I cross the Will of so great and glorious a Majesty , offend so sweet a Saviour , trouble my peace , hinder my comforts , for that which I can as well spare as the dirt of my shooes , have no more need of it , and yet this body of death how it clogs me .

Fifthly , We will grant it , that thy lust or idol , which thou so lovest , doth give delight to thy corrupt heart ; but is the good so great , that it countervails the evil that attends it ? We say , and that truly , a man may buy gold too dear ; so may men buy pleasures and profits too dear : How quickly are the pleasures of sin over ? pass away in the act , some of the strongest of them . Pleasures of sin for a season , Heb. 11.25 . but the evil that attends sin hath the word Never attending it : The Worm never dies . Should a Prince give a Subject leave to fill himself with what pleasures his heart could desire , his mind invent , and enjoy them to the height the longest day in Summer , but at night he must go lie in an Oven fiery hot ; would any man chuse the pleasures of one day upon this condition ? A plain similitude , but illustrates the thing in hand . If thou shouldest live the longest measure of time that any man hath done , and spend all that time in nothing but pleasures ( which no man ever did , but met with some crosses , afflictions , or sickness ) but at the evening of this life must take up thy lodging in the everlasting burnings and devouring fire , Isa. 33.14 . were those pleasures answerable to these everlasting burnings ? An English Merchant that lived at Dantzick , now with God , told us this story , and it was true : A friend of his ( a Merchant also ) upon what grounds I know not , went to a Covent , and dined with some Fryars ; his entertainment was very noble ; after he had dined and seen all , the Merchant fell to commending their pleasant lives ; Yea , said one of the Friars to him , we live gallantly indeed , had we any body to go to hell for us when we die . Were the evils that follow sin no other then what some feel , even in this life ; and for many , their lusts have brought them upon them ; yet he were a fool , who would give up himself to the pleasures of any lust to lie under such evils at last : What wants , poverty and misery have some come to , who had once good Estates , but spent them in serving their lusts ? What torments do many feel in their bodies by the French pox , and some from the Gout ? which though many men who are temperate are afflicted with it , yet some by their intemperance bring it upon themselves . One of our great men ( whose name I mention not ) being much afflicted with the Gout , said , Could I meet God , I would know of him what is the reason he doth so plague me with the Gout . Yet , said he who told me of it ( and I think gave him the same answer ) he should not need to ask God the reason , he might see it easily himself ; for he would ( I speak within compass , as he related it to me ) drink a gallon of Claret-wine in a night .

Sixthly , But what if you be taken off from your lusts and idols , and enjoy a better content in the room of them , I hope you are not hurt ? If this could be made good , it were but rational indeed , you say ; and if it cannot be made good , say I , it were but an irrational thing to call thee off from them to God and Christ . Were there no more then the escaping those woful evils , temporal and eternal , which do attend them , yet it were rational , because the pleasure , the good bears no proportion with the greatness , exceeding greatness of the evils . But the will I know is a hungry appetite , and will not be satisfied with privative good , it must have pasitive good to feed upon , else it will not be quiet . A man who is very hungry , and hath meat before him to eat which pleases his palate , if one tell him there is poyson mixed with his dish , this will make him abstain from it , because of the evil that will attend it ; but this doth not satisfie his hunger ; give me something to eat , saith he : 'T is the same with our rational appetite , when set upon a lust , creature , or whatever is opposite to God , tell him this will cost thee Hell , the eternal wrath of an infinite God , it may possibly prevail so with some to abstain ( though with most Hell signifies nothing , Hell is but a Bugbear , a thing fit to scare Children withall ) but this doth not satisfie , the will still calls out , give me something to asswage my hunger , I feel emptiness , fill up that ; yea , and it shall be filled up , when we come to speak of the Term to which thou art called , or else hold to thy lust and idol still ; all that I say at present , till I come to it , is this , Redemption from lusts and creatures fill with more solid satisfying content and delight , then the enjoyment of lusts and creatures ; unto which Position I am assured , all those who have been slaves to them , but are now redeemed , will set their hands .

As to the other part of the Objection , the mopishness and sadness which you fear ; we know this also , we have had the same Objections cast in , and improved much by Satan and our carnal hearts against the wayes of God ; a stumbling block it hath proved to many young ones especially , and those of a more chearful temper ; this Objection hath been advanced , by the observation of others , who are either under the work of Conversion newly , or under some desertions , or under some vile temptations , which a Christian cannot master , which many times cloud the faces , and sink the spirits of those , who are otherwise chearful enough ; and partly from the carriages of some Christians , who are of a more austere , morose temper , or rather distemper , which discourageth other that behold them and converse with them : any thing shall serve to help a man to pick quarrels with the wayes of God ; yet , I think , Christians duty is to avoid whatever may cause any to stumble at them .

But to answer this Objection , as we can very well , having been under the same quarrellings with Gods wayes .

First , That sadness and fears should seize upon a person when he comes to see himself under that woful state of sin and misery , is this such a wonder ? Is this irrational ? Wouldst thou not have rational mirth ? Then thou art a fool indeed . What were you never sad in all your life ? Were you ever upon the merry pin ? To meet with that man who was never in his dumps , as you phrase it , is a strange sight ; if ever sad , it was upon some evil apprehended : But , I pray , compare that evil with the evil of sin and misery thou art under by Nature , and see which is worst : Was it rational for you to be sad under an evil , infinitely less , and is it irrational to be sad under this ? Why then do you stumble ?

Secondly , There is some mourning under the sense of sin , which if you were acquainted with , you would not be shy of it , but you would think it a mercy of God if you could attain more of it . Christians pray for a broken spirit , and would bless God for such a kindness .

Thirdly , Chuse you which of these two you will , a mourning time must be for sin , either here or hereafter , there is no avoiding it ; if your mourning begin hereafter , you will not be in capacity of that Promise , He will wipe away all tears from their eyes , Revel. 21.4 . Take heed your weeping doth not begin there , where there is weeping and gnashing of teeth , Matth. 25.30 . but no wiping .

Fourthly , But to ease you a little more ; you are mistaken very much in thinking that Religion , in the power of it , only serves to make men mopish and sad , though you do see Christians sometimes dejected . I grant it , when God first deals with the Soul , or if he deserts the Soul , or if he lets it lie under its strong combatings with potent corruptions , and denyes to send in answers of prayers , these are sad times with Christians ; and is there not cause ? The Christian is rational in all this : what Faith may do in such times I deny not ; 't is easie for them to talk of Faith at such times who are not pressed with these loads ; but still this is not the fault of Religion . It is not Conversion or the power of Religion that makes them sad , but the want of Religion and fuller Conversion ; give them what they desire in Religion , and they shall be chearful enough ; so that , they do not put Religion in sowr faces , whatever he said , that it may be hath had as sowr a face for a lesser cause , since he spake it . It were to be wished indeed , that others might not see the dejected countenances of Christians , hide them alwayes they cannot . If any worldling or irreligious person have his countenance dejected for being crossed in something he desires , as it is their lot oftentimes , this is nothing ; but if one that is set for God and Religion , do at any time shew such a countenance , by and by the fault is layed upon Religion . It is far from my thoughts to plead for levity , frothiness , among Christians , I am afraid some take too much liberty ; but yet , I think , a chearful , affable , courteous behaviour in Christians , avoiding that mopishness , austerity , morosity , which some Christians express , especially towards carnal men , would better become the Gospel , and convince men of the goodness and content that is to be found in the wayes of God : None rejoyce more heartily then those who rejoyce in the Lord , to which Christians are so much exhorted ; this joy is spiritual , heavenly . Yet there is another joy lawful , as we are rational Animals , have bodies as well as souls ; these bodies call for many things ; and whilst we do enjoy things that support and comfort them , we may rejoyce in the goodness God conveyeth by them . Some Christians , that think we should rejoyce only in the Lord , and are persons of a more sowr , melancholy temper , how offended are they if they see others laugh ? as if Risibility were an evil quality that befell us after our fall from God ; but surely being an essential property , having its emanation from the rational Soul , even in our creation , it belongs to us as rational Animals ; and so Christians may laugh upon other causes ( provided no sin be mixed ) besides that joy they have in God . Grave deportments , especially of Ministers and men in places , I honour ; but that a Minister must be alwayes so grave , that he must speak nothing to make others laugh ( according to his Monkish Divnity ) as if gravity and chearfulness ordered with prudence were inconsistent , receive this who will . It was a notable answer old Mr. Richard Rogers gave to a Gentleman , in whose company he was ; the Gentleman told him , Mr. Rogers , I like you and your company very well , but you are so precise . O Sir , said he , I serve a precise God . It is very true , but cannot Christian chearfulness stand with holy and due preciseness ? Austerity may awe inferiour persons , but it will never take with persons of good breeding , nor ever win to the Gospel . I heard that the former * * A Gentlewoman since told me it was his Son Mr. Daniel Rogers , and indeed it was like him , but I had it from one of his Relations , and question whether he were so inward , with Mr. Knewstubl . Mr. Rogers , and Mr. Knewstubs ( who preached his Funeral Sermon ) were once riding abroad , Mr. Rogers riding before the other at some distance , there meets him a person whom he knew , one of a good estate , but a carnal man , Mr. Rogers rides by him , takes no notice of him ; Mr. Knewstubs , riding after , meets him also , and salutes him very courteously , and talks with him a little space of time very affably , and so parted ; when Mr. Knewstubs overtook Mr. Regers , he asks Mr. Knewstubs , Why do you shew so much familiarity to such a wicked man ? this is the way to harden him in his sinful course : To whom Mr. Knewstubs answered , Ah my Brother , this kind of ( austerity he meant ) carriage , is not the way to win wicked men to a liking of the Gospel and the wayes of God , but rather to beat them off . This was the sense of his answer , though for the very words , so many years since spoken , there may be some difference . That Gentleman I mentioned before , at whom his Companions took such great offence , when he was under the workings of God in Conversion , being then sad , who before in time of his vanity was as vainly merry , after God had settled him in good hopes of his Love , he proved an excellent Christian , and now returned to his chearfulness again , but purged from former sin and froth ; he grew so merry , that he feared he was too merry : so he and I rode to old Mr. John Rogers of Dedham , and after the Lecture , he puts his case to Mr. Rogers , and relating what God had done for him , and now he was afraid he was too merry , to whom Mr. Rogers gave this answer ; take heed you mix nothing that is unsavoury with your mirth , do not break in upon the Word of God , or upon his Line , and be as merry as you will ; for it is the chearful Christian that glorifieth God , and commendeth his wayes unto men . This I have observed , and it was the fault of this Gentlemans Companions , to make a Jest to provoke laughter , they did not spare the Word of God : Some so foolish , they will loose their friend and God too , but they will not loose their Jest and laughter . The nature of man , as man , cannot but incline to chearfulness , unless some predominant melancholy humor , or cold distemper of body , or other accidental evils , keeps him under ; both as Risibility is proper to man , flowing from the rational Soul , per emanationem , in its purest estate ; And as chearfulness ( especialy when not defiled with sin ) is the Sun-shine of a mans life ; A merry heart doth good like Medicine , Prov. 17.22 . and more good many times then many Medicines , which sometimes do little good , through Heaviness in the heart of man , which maketh it stoop , Prov. 12.25 . Men are not alwayes taking of Medicines , nor alwayes upon the merry pin : Yet to conclude my answer to this Devils delusion , I doubt not to affirm , there have been and are many good Christians , who have been and are more chearful in their Journey to Heaven , then have been and are many who have stumbled at the wayes of God , are offended with them , looking upon them as good for nothing else but to make men mopish and sad .

Thus much in answer to the Objections which the carnal heart maketh against my Use , which I draw from this Head of Illumination and Conviction ; only before I leave this Head , I must leave one Caution : This counsel , which the carnal heart is shy of , many poor Christians are forward enough to take it ; they are following this Position hard : O that God would open their eyes to see sin ; they never yet saw sin enough ; they fear they shall prove rotten Hypocrites for want of this thorough discovery of sin ; yet examine them well , and you will find a good work in them , and it may be have their loads also ; yea , some I have observed have such loads , that they cannot lift up their heads or hearts in a day of darkness , yet cry out they cannot see sin enough . It is a meditation that I have thought of often , and I judge it to be a truth : God cannot discover sin too much , if he will not discover his grace and Christ too little . Let him please but to discover his grace and Christ , and then discover sin what he please ; but without this , the sight of sin is a dreadful sight . Let therefore Christians take heed here , and not teach God what he shall do , lest you meet with the same answer that Mr. Leaver did in the same case , mentioned by that Learned and Eminent Divine Doctor Sibbs , p. 375. in his precious piece of the Souls Conflict : God gave Mr. Leaver his request , he did discover sin to him in the most ugly colours , he had such a fight of sin , that he saw no comfort in his following dayes ; and therefore thought it fitter to leave it to Gods wisdom to mingle their portion of sorrow , then to be their own chusers .

More Uses I might make of this Head , but I purposely break off to make haste to the 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 of him as of the former , as Scholar he was , of pretty natural parts , bred and brought up under excellent preaching , and in a place where he had the examples of excellent Christians , so that he must needs have light , but proved a debauched person , no lust came amiss to him ; upon a time he sent for me to pray with him : I went willingly ; in my discourse with him he told me , that several times ( not once ) as he hath been going through the fields to see persons , he hath heard one call him by his Sirname , and doubled his call , bidding him , Make haste , make haste , time is short : he could see no body , when he looked who it should be that spake ; this did so affect him , as it troubled him : he told me , oftentimes when he was amongst his Companions , that he could not go on so freely in his lewd practises , but I wish I could say it had wrought to Conversion : his time was but short indeed , for he was cut off in the prime of his years , within a very few years after he told me of it .

Concerning these fears and sorrows , which men of the world , strangers to Conversion , call , melancholy , madness , and I know not what , send them to the Physitians , and Apothecaries shop for cure , I shall not insist upon them ; what other Divines have at large written about the clearness , greatness , permanency of these fears and sorrows , is well known ; and to some so well known , that it hath caused great fears in them that their Conversion was never sound , because they have not experienced those great and permanent fears and sorrows , they preach and write of . Having spoken to Preparations more largely in my first Chapter , ( to which I refer the Reader ) I shall add but a few Positions here , and so come to the resolution of one Question about them , which I know those who have been troubled about these preparatory legal works , will be willing to read .

First Position . Though many times great sins produce , and great sinners meet with great fears , great sorrows and terrors , yet not alwayes so .

God doth not keep this method or road alwayes with men , as sinners ; great sinners great terrors , less sinners less terrors : Sometimes those who have been less sinners then others by far , as to outward acts , and living in a course of sin , have met with greater sorrows , fears , bruisings , then others who have been greater and viler sinners .

Second Position . Great sinners , and men of great parts , great spirits , whom God intends to make of great use , these are the men , the persons , who usually , if not alwayes , meet with great bruisings , terrors , fears and sorrows .

Observe the workings of God , and you will find it so ; those who read Mr. Bolton's life will see my Position made good , no wonder though the Lord bruised him , and held him under as he did : Other Divines I might mention , but I shall instance in Mr. John Rogers of Dedham ; an old man , that used in his young time to frequent the house of Mr. Richard Rogers of Wothersfield , would tell me this story of him oftentimes , which my Grandmother , who was Wife to Mr. Rogers , told him several times ; Mr. Richard Rogers did send and help to maintain Mr. John Rogers ( being his Kinsman ) in Cambridge ; it seems , he proved so bad , that he sold his Books and spent the money ; my Grandmother moved her Husband to buy him some Books , and send him to Cambridge again ; she being a prudent Woman prevailed : Mr. John Rogers spent his Books again ; Mr. Richard Rogers then would cast him off utterly ; but my Grandmother renews her request once more , and at last prevails , to send him again ; then he held : that he was wild enough I conclude from a speech of his own , which I mention not , and by a speech of Mr. Richard Rogers , which he often used , when he saw what God had done for his Kinsman , I will never despair of a man for John Rogers sake ; it seems then he was bad enough . God intended this man to make him of great use , and a choice Instrument he was in Gods hand for conversion of many Souls , few men like him ; but God handled him accordingly , bruised him to purpose ; he would get under bushes in fields , pray and cry ; became an experimental Preacher of legal workings , making good what Bishop ( then Master ) Brownrig said of him to my Father Ward , which was this , John Rogers will do more good with his wild Note , then we shall do with our set Musick : Those that knew his manner of preaching , and actings in preaching , well knew what the Bishop meant by the wild Note ; but it was very true , though such actions and speeches in other men would have been ridiculous , yet in him , being a man so holy , grave , and reverend , they went off with as much aw , upon a very great and reverent Auditory .

Third Position , Great sinners do not alwayes in their first Conversion meet with great fears and terrors , but with great meltings .

Great showers fall without any thunder-clap . I was with a serious Christian , who before his conversion was as wicked a person as any in the Town where he lived ; the drunkards would use to call him Father ; so bitter an enemy against godliness , and godly men , that the Minister in that Parish was almost afraid to go by his shop ; upon a Sermon day , in order to preparation to the Sacraments , the Minister being gone to preach , said this man , I will go hear what Wilson ( would not give him his civil title ) sayes : the Minister being in prayer when he came in , he gets into a seat behind the Pulpit , where rarely any sat , and his heart began to give in prayer time ; but when Mr. Wilson named his Text , which was , John 5.14 . Sin no more lest a worse thing come unto thee , this bitter enemy to godliness , that did before so powr in drink , did now powr out tears abundantly , could not lift up head , but sate weeping all Sermon time , home he went a new man , his Companions came to him , but they found a strange change , he was no more for their turn ; on he went two years praying by a Book , but that at last did not please him , he could not open what he felt and wanted by his Book , he layes it by , and resolves , if he can speak but three words to God , yet he would powr out his Soul as well as he could , and open his heart with his own words ; then he told me , Satan set upon him with the most horrid temptations , that he was in a sad condition ; but as for those legal terrors , though a woful sinner , I could never learn by his words , that God made him acquainted with them at first ; he lived and died a precious Christian .

Fourth Position . Many Christians , after they have had some acquaintance with Christ , and have given good grounds for their effectual calling have met with far more terrors and fears , then ever they did at first coming home .

This is not the case only of those who have sinned after the example of David , who , I believe , never knew 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 willing 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 ; call over thy life , examine thy self , and thou wilt find it otherwise .

Object . It may be you will say , I have known sorrow for sin , but my sorrow hath not been like sorrow for other things ; loss of Relations or Estate , outward afflictions have caused greater afflicting sorrows then sin hath done : Others I see more tender hearted then I , they can mourn , powre out tears , when my heart is like the nether Milstone ?

Answ. This Objection hath had its Answer many times given , therefore I will not stay upon it ; the person to whom we speak is to be considered , a serious Christian , who aims at , and drives on for sincerity .

First , The Schoolmen * * Aquin. Suppl . q. 3.2.1 . Estius Sent. l. 4. p. 1. pag. 236. Valentia . l 4. d. 7. q. 8. p 5. have distinguished about sorrows , and that distinction is approved by our Orthodox , Learned and Godly Divines † † Ames de Consc . l. 2. c. 8. ● 3. Dyke . Repent . p. 46. Burges Rofin . fol p. 4●6 . .

Sorrow is intellectual , spiritual , or sensitive : Or thus , Sorrow is considered , either as it is in the will , and so it is nothing else but the displeasure and dislike of that which the understanding apprehendeth as evil : Or as it is in the sensitive faculty of the Soul , common with us to the beasts .

As for intellectual , spiritual sorrow , or sorrow as considered in the will , there is no true Child of God but doth sorrow more because of sin , then for outward things ; their wills being sanctified abhor sin more then any outward evil ; but all do not feel such sensible smarting grief for sin in their sensitive faculty , as they do for divers outward afflictions ; the more corporal a thing is , the nearer is it , and more familiar to the sensitive faculty , and so pincheth more there : He that hath the tooth ach in a great degree , hath ten times more sensible grief then he that is in a deep Hectick Feaver ; but the will dislikes the Hectick Feaver , much more then it doth the tooth-ach .

Secondly , Sorrow for sin we labour to increase it , we pray for it , we chuse it , we grieve that we cannot grieve ; but for other sorrow , when we act like rational men , we labour to suppress it , shake it off if we can , take shame to our selves , that we cannot more quietly and patiently bear the hand of God , but should so sink and faint under his correcting pleasure .

Thirdly , In sorrow for outward things , we are meerly Passives , that is , sorrow comes in whether we will or no , it breaks in upon us , we cannot withstand it ; but in sorrow for Sin , we are Actives , that is , we desire it , chuse it , call for it , pray for it ( as I said before ) Whence we see , there is much more of the will in sorrow for Sin , then is in sorrow for outward things ; and certainly the will is the great thing in Divinity ; this implyeth it hath the understanding and judgment with it .

Fourthly , The Land-floods of sorrow for outward things , fall again , and sometimes very quickly , unless we have set our hearts too much upon a Creature , which is our Sin ; these sorrows wear out ; we can speak of such an affliction that now torments us , the loss of such a Relation , three or four years hence , and then sorrow doth not so oppress us ; but the little spring of sorrow for Sin , is kept running during a mans life . If a Christian recalls a sin twenty years since committed , and which troubled him then , he doth find his sorrow renew ; though God hath pardoned him , he cannot pardon himself .

The same may I say for Tears .

First , There may be loads of Sorrow upon the heart , when there is not one Tear in the eye ; this is well known ; so that Tears are not the Index of great Sorrows alwayes .

Secondly , Tears that rise from a tender broken heart , are precious , but Tears that flow from constitution of the body ( as in most they do ) signifie little ; some have Tears at command . I have known persons of very unbroken hearts , stout wills , who could pour out Tears at their pleasure . I speak of Christians .

Thirdly , Are Tears common with thee for other things ? if so , and they be strangers only when you come to sin , this deserves good attendance .

Fourthly , A man may have a more soft , tender , broken heart , who cannot shed tears ( at least not in that measure ) he may be a better Christian then he that can shed many tears ; observation hath made this good . I remember Mr. Thomas Hooker , at a Meeting of about forty Ministers , put that question , What Rules they would go by in admission of Members into Churches ? Will you go by the narration of the work of God upon them in Conversion ? Or will you look at the frame wherewith they make their narration ? One , saith he , comes and makes his narration with many tears ; another he tells you plainly what God hath done , but he cannot shed tears as the other , but yet proves the better Christian , said he . To say no more , Tears are common to Hypocrites , and no infallible sign of soundness of Grace : Many are kept humble and poor in their own eyes for want of tears , when some ( I fear ) are proud of their tears . Mr. Shepherd saith , More are driven to Christ by the sense of the burden of an hard , dead , blind , filthy heart , then by the sense of sorrows ; because a man rests in sorrows most commonly , but trembles and flies out of himself when he feels the other . Sincere Convert p. 239.

So much in answer to that Question . The Reader now may see upon what reasons those experiences are grounded .

For the effects of this work of Compunction , I shall but touch them briefly .

The first effect : A stop is put to the course of Sin ; the man cannot run on so freely in that way as before : Let this work be but common , and never carried on to sound Conversion , but fall off again , yet so long as this work lasts , the actings of Sin are forborn ; there is something got into the cup , that doth so imbitter it , that whereas before he drunk iniquity like water , Job 15.16 . now it will not go down so pleasantly as it was wont to do ; he cries out , as the Sons of the Prophet , O man of God , there is death in the pot , 2 Kings 4.40 . there is indeed , Thou shalt die ; he tastes there : Now if his Companions come to call him out , no , he tasteth something he never did before .

Secondly , He begins to fall sick of his sin past , and of his present sinful state he now feeleth himself to lye under , being bound in the chains of guilt , and captivated under the power of lusts : now he begins to vomit up his sweet morsels in confession of his sins : God sets his sins in order before him , in Conviction ; he sets his sins in order before God , in Confession ; his shifts and extenuations are no more heard ; he loads himself with just aggravations .

Thirdly , Now he seeth the force of those reasons which have been used by the Ministry of the Word to perswade men to Conversion , to 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 , 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 ita 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 interpret of the comfort they had by their going to the Assyrians , who promise to strengthen thine hand with help and assistance , and so there was no coming home to God : So it is with this Soul , if it can find life by his hand , his working , reforming , and duties , he will not come to Christ for life .

I shall give the Reader my mind briefly .

First , Though man be now lost , miserable , undone , and hath Convictions that his case is naught , yet he hath no such Principle in him naturally , that carries him directly to Christ for healing .

This is obvious to any man , who hath laboured to be acquainted with the state of the Souls of his people under his Ministry : Ask them , are they sinners ? Yes , they deny it not , who is not ? But how then ? How do you hope to be saved , and get out of this condition ? Let them alone , and let them tell their own story , and open their minds freely to you ; they will tell you many things they do , how they live , how they carry themselves towards God and men ; but I have observed not one word of Christ all this while , no mention of him , nor of any thing he hath done ; at last I have asked , What is Christ no body with you ? O yes , yes , Christ is somebody : when I had put the question to them , they have heard of Christ , and they are called Christians , so they must say they have need of him , else it were a shame ; but had not I mentioned him , they had not done it : very like to those Women , Isai. 4.1 . Seven women shall take hold of one man , saying , we will take our own bread , and wear our own apparel , only let us be called by thy name , &c. So do most of those who are Christians ( so called ) they take hold of him , that is , they make an outward profession of him , called by his Name , they cannot tell what to profess else , it would be a reproach to them else , ( as those Women pleaded ) in such a Nation as this : they do not like to be called Jews or Heathen : but they eat their own bread , and wear their own apparel ; they live not at all upon Christ , they will not trouble him for that ; they have righteousness to cloath themselves , a web of their own home-made cloth ; they are beholding to him only for a name . This hath not been my own observation alone , but of other Ministers also , who have told me they have observed the same in their people .

Yea , I have observed others , who in their sickness have had their Consciences awakened , and now they were convinced , Hell and damnation were no phansies ; at this time we might talk with them : if ever Christ be in mens mouths , one would think it should be now : but this I have observed hath been the common language ; If God spare my life , I will not live as I have done , I shall not frequent such company , I will take a new course , and many such words . But here are two Questions . First , Grant it be so , that you do as you say , yet who shall answer for the old score of guilt , who shall pay for that ? Nay , for that God may well set off , and quit scores , if they turn new men . Secondly , But for this new leaf which you will turn , may one believe you ? Will you promise it ? Yes . Will you vow it ? Yes . Will you swear it ? Yes , Any thing now they can do . When it hath been told them , your heart is deceitful , you promise a great thing , you have need of a great power from Christ to help you do this ; if you get into Christ , then there will be ground to hope what you say and promise will be performed , else not ; alas , they can do all this without Christ . So far as I could judge by their countenance and speech , they have seemed to be displeased with me , for doubting of the truth of what they say , and telling them they will be as bad , if not worse , if God should raise them up again , unless being got into Christ , he undertakes the performance of what they promise . Men are very confident of their own strength at this time , while sickness debilitates nature , and fears of hell together keep down lusts so , that they do not now act as before ; they measure themselves by what they feel now , and by this state and temper they are now under , engage for the future : One of our great Men being very sick , sent for a very godly Minister , a man of prayer indeed : Who but this man now ? Must hardly stir from him : What promises and engagements did he make to this Minister of reforming : the Minister told him , as I said before , what he would prove : with great earnestness he would multiply his promises , yea , and you shall see it , said he : Moreover , he wished the Minister , if he did recover , and did not answer what now he had promised , that he should tell him of it : Not long after they met together at dinner , and this sick man , who had made his engagements for a new life , fell into his old unsavoury discourse ; offended much the Minister ; he soberly told him , My Lord , you have forgotten your promise : he bad him hold his peace , for though it was true he had made God such a promise , yet he did never intend to perform it . The Gentleman whom I made mention of before ( now with God ) upon whom God wrought when I was many miles distant from him , and knew not of it ; so soon as I came home and saw him , he led me into his Orchard , and told me what God had been doing ; I observed a great change in the man , zealous in his duties , left off swearing , and his drunken Companions : I told him , Sir , God hath done much for you ; now the business is , a right bottoming ; take heed you do not bottom upon your self , your changes , your duties , but be sure it be upon Christ ; let your foundation be layed upon him , then this will hold : What was the matter I know not , but upon this he was much cast down , in so much ( as he told me afterwards ) his Wife wished he had never seen me : but I hope my counsel was not hurtful or needless , and so he found afterwards in the progress of his Christian course .

Further , to make good my Position , how opposite the heart of man is to Christ ; how men chuse to live upon themselves , rather then to go out to him . I forbear the names of persons ; but one that had lived many years , I think almost all his life time , in a Town , where Christ had been as clearly preached as in any Town in England , and I think as long ; when he was about threescore and sixteen years of age , he came in to visit a sick Neighbour , a Christian friend of mine came to see him also , and observing this old man there , whom he judged to be one who lived upon his own stock , civility , good works , &c. he purposely fell into that discourse , to shew how many persons lived upon their duties , &c. but never came to Christ ; the old man sitting by 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 able to subdue all the enmity of his heart against God ; all his lusts and corruptions he must mortifie , and walk before God in a holy frame continually : he that undertakes this , undertakes a hard task ; if he understand it , he will soon find either of them impossible , one as easie as the other ; chuse which you think is the easiest . Thus then the Spirit takes him off ,

First , By convincing him of the nature of sin , of guilt , what it is to have a holy and just Law broken : What are all thy duties thou performest ? What is thy righteousness , though it were pure , which it is not , to satisfie the holy Law of a Just God , which thou hast broken so many thousand times , and hast a heart opposite and enemy to it ? If thy nature were now holy , and all thy life from this time holy , this is but thy duty , and so it was alwayes . Can thy doing that which is now thy duty to answer this day , make satisfaction for not doing thy duty all thy life before ? If a man be taken clipping the Kings Coin , or hath committed some one capital Crime , if he comes before the Judge and pleads , he lived all his life time before clear from such Crime , and will do from henceforth , it was but once that he did so ; will this answer the Law ? Will the Judge acquit him ? He did and doth but his duty if he lived before , and will do after as he pleads , he should have done so when he committed that Crime ; the Law calls him a Son of death , and dye he must for that one Crime . Shall then a man , having a nature that hates the righteous Law of God , and tramples upon it daily , think with a few pittiful duties , repentings , &c. to answer a thousand and ten thousand breaches of the holy Law of his Soveraign ? The wages of sin is death , and dye thou must , unless a ransome can be found .

Secondly , By convincing him of the sin of his nature ; he opens to him that fountain of iniquity , that sinning sin ; and if this be once opened by the Spirit , it will take down the pride of any self-Justiciary ; let him that fecleth this , talk of his righteousness , duties , works , if he can ; if he doth , I know what his language must be . When I read men denying original sin , I do not wonder at all their proud Opinions , and self-advancing Doctrines : Whence did these men descend ? Not from our father Adam surely : there is talk now of another World in the Moon ; the inhabitants there came not from the stock we did ; certainly these men dropped out of that world , and therefore deny this sin of our nature , they find it not in their nature : This I am sure of , say these men what they please , I know nothing that doth so abuse a man , beats him out of himself , and all conceits of his own righteousness , that makes a man see himself loathsome , undone , damned for ever in himself , as the discoveries and sense of this sin of sins . Take a man who hath committed the vileir actual sins , could I suppose that man to be guilty only of them , and without this original sin , I should not judge that man so sinful as he that is defiled with this original sin , though by the restraining Providence of God he be kept from breaking out into actual gross evils : I do more adore the riches of Gods grace in pardoning this sin , then in pardoning any actual sin , except Adam's first sin ; yet his grace deserves to be adored for pardoning actual sins . Though Christ did beat Paul down to the earth with that miraculous light and voice which he heard , yet I conceive he had not beat him out of his Pharisaical righteousness , had not another light discovered this woful sin of his nature , which makes the unspotted blameless Pharisee cry out and confess , In me , that is , in my flesh , dwells no good thing , Rom. 7.18 . Before there was no evil , now there is no good : Thus I agree ( as I said before ) with Mr. Shepherd ; if a man ( like Paul whom he mentions ) have trusted to his own goodness , duties , honest conversation , righteousness , and here have found his rest ; if ever God shew mercy to such a one , then in the first stroke of Conviction , he rips up this Monster ; he shall need no more , I warrant him , to make him change his thoughts , and make him see the need of another righteousness , and a strong Redeemer .

Thirdly , God may let the same corruptions of which he was convinced at first , and which caused those fears and sorrows , to be working again , putting forth themselves in strong motions , the feeling of which doth almost sink his heart , he thinks to Hell now he must go , for he finds his lusts are too strong for him ; though he hath smarted for them , and thought he should never have any thing more to do with them , yet now he finds his heart is naught , vile , wicked as ever , and begins to despair ; it may be in his struggling with his lusts , he flabs , is foiled , if not carried away as before , and this kills him .

Fourthly , God may let more corruptions loose , that is , to be inwardly working , that the man can see nothing but corruption , and cryes out , he was never so bad : Sin taking occasion by the Law , wrought in me all manner of coneupiscence , Rom. 7.8 . Luther found temptations to all sins but Covetousness : Paul felt all manner of Concupiscence : a common thing for Christians under the work to cry out , they were never worse , never so bad .

Fifthly , God shews no acceptance of his duties , le ts him find no peace or quietness by them ; but Conscience is still roaring at him , drawing up bills of indictment against him still , charging him with fresh sins , which it may be he had forgotten , or doth still commit , so that the Soul finds no rest .

Sixthly , The Lord may and doth many times withdraw his assistance unto duties , that the man cannot pray nor mourn as before ; is not so lively , but grows more dead and blockish , hard hearted , as he conceives and feels himself . God is free in his assistance and influences , he is not bound to give them ; while the man could pray and relent in prayer , his heart tender and mourning , he had some hopes ; but now his eyes are dry , his heart hard , cannot relent , now all is naught ; this cuts off all his hopes , and now must perish .

Seventhly , The Spirit sets home this Doctrine with authority , so that there is no opposing , Without Christ there is no salvation : He that believeth not is condemned already , John 3.18 . He that hath the Son hath life ; he that hath not the Son , hath not life , 1 John 5.12 . Thou thinkest thou hast this and that , which will speak well for thee : Hast thou Christ ? If a Christless Soul , have you what you will else , the wrath of God abideth on thee , John 3. ult. Such words are set home with that life , that there is no gainsaying : the Soul must look out for a Saviour , else all will be naught .

More possibly may be added , but I think these 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 was not the man alone who complain'd of his Ferrea Voluntas ; here are others with him who feel it as well 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 sure 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 , with his Son-in-law Mr. Shepherd , go both the same way , yet Mr. Shepherd writing last hath done it more fully , Mr. Hooker not putting forth his Book himself as I conceive : therefore I shall attend Mr. Shepherd , especially being I wrote to him about it , and have his Letter in answer by me .

Let us see then whither we have brought the Soul : the Spirit of God hath convinced it of its sinful , undone , miserable condition , hath made it acquainted with fears and sorrows rising from that Conviction , hath beaten it out of its self-confidence and self-righteousness , it is very poor in its own eyes , he hath made it willing , or not unwilling to be divorced from its sins and lusts , glad to take Christ upon any terms , so it may have him : What is next ? Faith in Christ ; close with him , poor Soul , say I , take him upon those terms the Gospel tenders him , which thou sayest , and that truly , thou doest heartily submit to , and thinkest it is the best bargain that ever thou madest . This Doctrine I dare preach to thee .

No saith Mr. Shepherd , between those preparations and Faith in Christ , there comes in one more , to make up sound preparation . What is that I pray ? The Soul in that condition must lye under God , to be disposed of as he please ; quietly contented to lye still at his feet , p. 125 , 143 , 150. But I pray what mean you by this ? That is , It must have no sinking discouragements , no secret quarrelling , but content , quiet , though God will never work grace , never manifest grace , never pity it , never help it , never succour it , never give it his Love , p. 140 , 154. In one word , saith Mr. Thomas Hooker , if the Soul be rightly humbled , it is content to bear the state of Damnation : Souls Humiliation , p. 112. This then is another requisite to right preparation for Christ , So Mr: Hooker Souls Humil. p. 145. expresseth it plainly . p. 112. that the Soul so prepared , as I have mentioned , be content to be without Christ , and bear the state of damnation , if God will have it so . These holy men tell us of damned Saints , what else to call them I know not : The Soul before it comes to Christ hath no goodness at all , nothing that we can call Sanctification or Grace in them , by way of habit , these men acknowledge : yet here I think is an Act , and a high one too , of Grace ( if it must be by the Word requiring it ) before the Soul hath Faith in Christ ; such a subjection to the holy Will and Soveraignty of God , that if he will deny it the greatest good the rational Creature is capable of , and inflict upon it his dreadful wrath to eternity , the Soul is quiet , contented , well satisfied with his pleasure . Can any man call this any other but Grace , and it must be performed also from a habit of Grace ? Mr. Shepherd doth not tell us this is wrought by actual grace , without a sanctified habit . When Aaron heldhis peace , Levit. 10.3 . David was dumb , Psal. 38.9 . I think they did manifest Grace in their quiet subjection to Gods Justice and Soveraignty : But what petty nothings were their tryals , unto this which the convinced Soul is now called to , and yet must have no Grace . Either Nature or Grace must do this : not Nature I am sure , then it must be Grace ; and yet no Faith , no Christ , no sanctified habit of Grace in it .

Content , quiet , well apayed , satisfied , words which both these Worthies express their minds by , are words that carry much in them , they imply not only a non-murmuring , and devil-like fierceness flying out against God , as Mr. Shepherd phraseth is , but they carry in them abundance more , something that is positive ; as will appear by both these Worthies .

Mr. Shepherd , p. 147. makes this his second Argument to prove his Position , Why art thou quiet and still when God denies thee any common mercy ? Is it not because the Lord will have it so ? Now look , as we say of him that hates sin as sin , that he hates all sin : so he that is meekned with Gods good pleasure in any one thing , because of his good pleasure in it , upon the same ground will at least desire to stoop in every thing , &c. So if God will deny thee mercy , &c. [ By the way note , this must not be any grace , though the Soul hath this frame of heart , for he speaks of one as yet not come to Faith . ] Now in this Argument of his we shall find there is something positive , and more then a non-murmuring . There are many outward common mercies which God hath given to others , and those of his own people , but denied them to me , which I could be glad of , and think I should bless him if I had them ; yet I do not only not murmur against God , and quarrel with him , because I am denied them , but I am very well pleased , quiet , and content with his Will in denying them ; a positive , quiet , well-pleased frame I feel : upon what grounds I am so content , whether only upon the account of his Soveraignty , that I do not now express , but may speak to it when I come to answer his Argument .

Mr. Hooker , p. 139 , 140. shewing us how the humbled Soul answers the Devils Objections : I shall only give the sum of one or two ; not willing to transcribe all . 1. Satan objects , Doest thou think to get mercy from the Lord , when thine own Conscience dogs thee ? Go to the place where thou hast lived , to the chambers where thou lyest , see thy abominations : God hears not the prayers of such vile sinners . The Soul answers , I have denied God , and he may well deny me ; and if the Lord will cast me away , and reject my prayers , I am content . But , saith Satan , this is not all , for God will give thee over , and leave thee to thy self , thy lusts and corruptions , thy end will be worse then thy beginning : thou shalt call , and cry , and be overthrown ; God will leave thee to thy corruptions and lusts , they shall prevail against thee , thou shalt fall fearfully to the wounding of thy Conscience , scandal of the Gospell , and the reproach of thine own person . To this the Soul answers , If the Lord will give me up to my base lusts , leave me to my sins , and I fall one day , yet let the Lord be honoured , let not God loose the praise of his power and justice , and I am contented if God leave me . [ Blessed God , what Divinity is this ? ] But , Satan replies , when God hath thus left thee to thy sins , he will break out in vengeance against thee , and get praise from that proud heart of thine . The Soul answers , If the Lord do come in judgment against me , I am contented . Hath the blessed God left no other way to answer the Devil but this ? Did the the Saints of God , of whom we read in Scripture , answer the Devil only thus ? We read of some that have been under their temptations , but I remember not these answers . But by what we read in Mr. Hooker , we may observe , this is not a bare non-murmuring , a meer negative , but here is a positive habitual frame of contentation to be left under the power and dominion of lusts , and at last to be damned . One comfort is , I never read this Divinity in Gods Book , nor in any other Divine but these : their holiness and abilities I do much reverence , but their Doctrine is dreadful : we will go to the Scales of the Sanctuary and weigh it . To follow therefore Mr. Shepherd , who p. 140. tells us of a double resistance .

First , A resistance of the Lord by a secret ( yea , and open he might have said ) unwillingness that the Lord should work grace . This resistance I acknowledge , men openly manifest ; and grace is that which God hath commanded , it is his revealed Will , and our duty : to resist grace , is to resist his will indeed .

Secondly , A resistance of the Lord by sinking discouragements , and a secret quarrelling with him , in case the Soul imagines he will not come to work grace , or manifest grace ; they are not quitely content to lye at his feet , though he will never give them his love , p. 150 , 154.

Under favour , I conceive here is a fallacy , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in stating of the question . For

1. Sinking discouragements , if God will never give Grace , but damn me .

2. Murmuring , and devil-like to grow fierce against God ( as he phrases it . )

3. Contentedness , quietness , to be well apayed , satisfied , though God never give me his love , but give me up to my lusts and damn me : these things , I say , differ : so that it is a plain fallacy , for Plures conclusiones proponuntur , pro unâ . But I will goon : For methods sake I will consider .

1. The Scriptures Mr. Shepherd quotes to prove it , and they will most shake us , if his Scriptures carry his sense .

Secondly , His Reasons to prove it .

Thirdly , The experiences of Christians which he produceth .

The Scriptures which he maketh use of to prove his Position are these , Levit. 26. 41. ( this he quotes more then once , being his chief ) Lament. 3.22 , 29 , 30. Micah 7.9 . 1 Pet. 5.6 . For the Parable of the Prodigal , upon which Mr. Hooker grounds his Doctrine , before I had read his Book , and knew that to be his Text , I had framed one Argument against Mr. Shepherd out of it , nor do I at all shrink from it by what I read in him : For that I must desire the Reader to stay till I come to my Anasceuastick part . For Mr. Shepherd's Texts , I hope the case of Israel at that time , was the case of the Soul in question , viz. Israel was now under the work of Conversion , turning home to God , who had called so often ; and now being under this work , and being made willing to come home to God , Israel was or must be content , quiet , well apayed and satisfied , though God will not receive him , never give him his Love nor Grace , but leave him under the dominion of his lusts , and damn him eternally : those Texts must prove this , else there is a fallacy near to Ignoratio elenchi : for the Texts do not conclude , the question if they conclude not this .

But how shall we interpret Texts ? must we not consider the coherence , observe what the Spirit is treating about , and interpret it accordingly , pro materia subjecta .

Now let us consider all the Scriptures quoted out of the old Testament , we find Levit. 26. God having given his Statutes to Israel , makes the Sanction of his Law , by Arguments sutable to a rational Creature . 1. He promiseth good things if they will be obedient . 2. He threatneth them with heavy judgments if they will be rebellious ; one whereof is most insisted upon in this latter part of the Chapter , and the verse 41. quoted refers to this judgment , the scattering of them among the Heathen their enemies : yet verse 44. When they were among their enemies , I will not cast them away , neither will I abhor them , &c. In the other Texts quoted they were under these judgments threatned .

Whence we observe :

First , All these evils threatned , and under which they lay , were external , bodily , temporary : read the Chapter in Leviticus , read the Lamentations from the first Chapter to the Texts quoted , and observe other verses in the same Chapter , the next verse to the 29. which carrieth the fairest proofs , if the question were the same , 30 , 31 , 32 , 33 , &c. so the verses after 39. which is his other proof , read from the 29. verse to the 55. verse , where the matter they complain of was not the question in hand , but external judgments , under which they were humbled : yet we find in the 24. verse , this Soul saying , The Lord is my portion , saith my Soul , therefore will I hope in him , and raiseth up it self by sweet promises afterwards : And is this the frame of them who are under the state of our question ? So Micah 7. speaks of outward judgments , as the eighth verse shews , which goeth immediately before the verse Mr. Shepherd quotes ; and in the seventh verse the Soul could say , My God will hear me : quite contrary to what Mr. Hooker and Mr. Shepherd have said : To that in 1 Peter 5 6. the Apostle in verse 5. had been exhorting Believers unto humility , be cloathed with it : this respects the humble carriage of Christians one to another : he gives a reason to force his exhortation , For God resisteth the proud , but giveth grace to the humble : upon this follows an Illation , Therefore humble your selves , &c. What was the question in the fifth verse upon which this Therefore depends ? Not the question in hand , I am sure : then how doth it prove the question ? Learned Gerhard gives the Connexion thus : The Apostle repeats his exhortation to humility , and confirms the argument , which he brought to force his exhortation , from the power of him that requires humility , and promiseth he will exalt the humble . God hath power enough to resist the proud , and exalt the humble ; therefore , be cloathed with humility : This Connexion the illative Particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , therefore , proves , which shews this sencence is deduced from the former : Thus he , Mr. Dicson makes the words the fourth and fifth reasons to humility and mutual submission . The fourth , This humility and mutual submission required , doth not so much respect men as God , who hath commanded this submission . The fifth , The power of God ought to move you : So that I can see nothing in this proof : suppose the illative particle , therefore , were left out ; take the exhortation absolutely , what is it to humble our selves under the mighty hand of God ? This , when the Lord hath awakened you , made you willing that Christ should take away your sin , ( and so give you grace ) must needs follow : yet now you must be content , well apayed , satisfied , though he will give you no grace , but give you up to your lusts and damn you : This is the humbling of our selves according to Mr. Shepheard : I believe the Apostle Peter never thought of such an interpretation when he wrote it : and blessed be God , we have as a mighty God , so a gracious 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 ) is no Apostolical preaching ; Mr. Shepherd , nor any other , ever found that in Christ or his Apostles preaching . I put that question to old Mr. Daniel Rogers , Whether it were the duty of Ministers to preach the Soveraignty of Gods Grace , to give it where he will , when we are upon the work of Conversion , or effectual Calling , and the Soul under that work ? He answered , To preach the Soveraignty of his Grace , in triumphing over all the guilt and vileness of the broken hearted sinner , that lyes under the sense of his sin , is proper preaching of it : This is very true , but this is not Mr. Shepherd's sense .

How sparing is holy Writ in this great point ? but how abundant is it in setting out his Goodness , Grace , Mercy towards poor sinners , who feel the want of it , and would gladly embrace it upon his terms ?

Let us observe the Apostle in his practical Catechisme , the Epistle to the Romans , when he had opened the state of every man by nature , in his first , second , and part of the third Chapter , quite outed him , and shewn where our remedy lay , how we came to be justified by the righteousness of Christ imputed , and reconciliation through his blood , in the end of the third , fourth and fifth Chapters ; and touched the Doctrine of Sanctification in the sixth Chapter ; the spiritual Combate in the seventh Chapter ; excellent priviledges of Believers in the eighth Chapter ; then indeed upon the occasion of an Objection that might be made about the Jews , in the ninth Chapter , he openeth this Soveraignty : but the Apostle doth not use to preach this to awakened Souls , as Mr. Shepherd doth , and Mr. Hooker , while under the work of Conviction , Compunction , &c.

For Mr. Shepherd's Similitude , which he brings to illustrate his Reason ( but illustration and probation are different things ) from a Beggar coming to our doors , asking alms , and will have what he desires , else he falls a quarrelling with the Master of the house , draws his knife : What saith the Master ? Away proud Beggar , shall I not do with my own what I will ? &c.

Laying by this quarrelling , drawing the knife , and so that devil-like fierceness against God , which Mr. Shepherd mentions , ( and which is another question , this must not be I acknowledge ) I shall , with this holy mans leave , give him a Similitude , which answers the case and Scriptures more aptly then his doth .

For the beggar , if one man doth not relieve him , another may , and save his life . But let us suppose , first , There is but one man that can relieve a poor man in a miserable , painful , starving condition . Secondly , This rich man calls this poor man to his door . Thirdly , Promiseth him , if he will submit to such a condition , he will relieve him , and save him from perishing . Fourthly , He commands him to come . Fifthly , Threatens him if he will not come : Now for this poor man to go and beg at his door , and declare that he doth and will submit to his condition , and to have a servant of the house come and tell this poor beggar my Master is Lord of his own goods , may do what he please with them , you must be content to starve and dye : if the beggar quarrels with the servant , yea , and Master too , I cannot blame him . For the Reddition or Application of the Similitude , the case is the same ; Man hath dealt vilely with God , brought himself into a miserable , undone and damned condition ; God hath made the man sensible of this his state , and lies under the burden of it . God , who is rich in grace , and only able to help this man , calls him to his Son , whom he hath sent to redeem such miserable Creatures , and by Christ he calls him to himself . Secondly , In calling him , he offers to him , if he will come and submit to his condition , he will save him from his woful misery perfectly , give him his Love , Grace , Pardon , Image , &c. Thirdly , He commands him to come to his Son . Fourthly , He threatens him with damnation if he will not come Fifthly , He promiseth , covenants , and sets seals to his Covenant , that he will do all for him in the second Head , upon that condition . This man now finds the Lord hath wrought in him a willingness to submit to the condition ; oh with all my heart do I yield , if thou wilt give me what thou hast said . To have a servant now come and tell me , the Lord is soveraign over his Grace ; true , he can pardon , sanctifie , &c. but he will dispose of his Grace where he pleaseth ; you must be content to have no Grace , but be damned for ever : though it 's true , I would not fly like a Devil against God , nor draw my knife , yet I will quarrel with this servant , and tell him his Master is of a sweeter nature , and told me otherwise , bad me come , and promised he would save me , if I did come to his condition , which I heartily submit to .

Whatever thoughts people have of God while they are filling themselves with their lusts , and dead in sins ; yet when once people come to be awakened , Conscience roars , people then are apt to have ill surmises and hatd thoughts of God ; the Devil will throw them in fast enough , we had need keep up as good thoughts of God as we can in the hearts of awakened sinners .

This answer may serve to another kind of argument like this , p. 148. when he saith , It is the greatest pride , when the Soul will be discontent and grow sullen , because God denies it not small things , but treasures of Grace , Mercy , Christ , and all that he is worth : This he illustrates from a Beggar that must have a thousand pounds , &c.

To which I answer : I grant they are wonderful things indeed ; but considering the infinite fulness of himself , and the fulness of Christs purchase , it is no more for God to give me them , then to give me the bread I eat every day : God may give his Grace , Mercy , Love , Pardon , to millions of men more then are in the world , hath been , or shall be ; and when he hath so done , not one farthing the poorer . I am the poorer by a penny if I give a penny ; less then these will not serve the turn , our misery is so great . Be they never so great , his sweet heart intended them ; his Christ hath purchased them : He hath pleased to promise them , Covenants and Seals to give them upon condition submitted to : He calls me , commands me to come and take them : He threatens me if I do not : No pride then at all to be discontent , disquieted without them . Doth God call me thus , command me to seek the lesser things of this world , and threaten me with damnation if I do not pursue them ? The case then is not the same .

In page 147. I find another Argument , I think he intends it for one , and I would leave nothing untouched , which I see may carry a shew of an Argument in it ; it is that which at first I noted : Why art thou quiet and still when the Lord denies thee any common mercy ? is it not because the Lord will have it so ? Now look , as we say , him that bates sin as sin , he hates all sin ; so he that is meekened with Gods good pleasure in any one thing because of his good pleasure , upon the same ground will endeavour at least to stoop in every thing : So then , if Gods pleasure be to deny thee mercy , &c.

I answer : If this Argument be well looked into , I think there is a fallacy appears in it . If you lay it thus , If the Soveraignty of God , in denying me any one common mercy , be the ground which makes me quiet and still in want of it ; then if Gods pleasure be to deny me another common mercy , upon the same ground I will still be quiet : So there may be some use of what is added , be that hates sin as sin , hates all sin ; for all sin is of the same nature , transgression of the Law , enmity against God : So all common mercies , as common , are of the same nature ; none argue special love : But this Argument speaks not ad idem for your Argument runs from common mercies to saving special mercies ; these are not as sins quâ , sins of the same nature , enmity to God ; but these differ infinitely quite of another nature : So that to argue , because I am quiet with the will of God in denying me common mercies , ergo , I must be quiet , contented with the will of God , though he denies me special mercies , will never give me his Love , Grace , but damn me : This is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a fallacy .

Secondly , It seems by this Argument , that all the reasons , or the only reason , why we are content , and ought to be content when God denies us any common mercy , is the soveraignty and pleasure of God ; for this is the reason expressed , and none but this . That the pleasure of God doth much , and ought to do much among Christians , I deny not ; but that this must be the sole reason , as if no other reason should quiet us , I understand not this Divinity : With his leave , I shall give him other reasons why I am content and quiet , though God denieth me some common mercies , since it is his pleasore freely to give me himself , his Christ , his Love , his Grace , his Pardon and Peace , which are sure mercies ; therefore I desire to be quiet and content , though he hath denied me many common mercies ; and let me say this ( with honour yet ) to that holy man , that the will being a most hungry appetite , and good , being the meat that must satisfie it ; and this is Gods own work to make the faculty : then if the will be hungry , and sharp set after any common mercy , that it tastes as good , and very good for it , then if the temptation blows hard , it will be impossible to make that man quiet , contented , but either he must enjoy that particular good , or he must find some other good counterpoizing , nay , overcoming and conquering that good , and what is that but God himself in Christ . Soveraignty doth not satisfie the appetite , in it self simply , it is no good for the will to possess ; but the love of the Soveraign God , which gives the will union with God , this is heavenly food for this appetite ; and this will do , when this good God will give out himself to the Soul , and make the Soul know it .

What the Soveraign God might have done with his Creature I deny not ; but it hath pleased him graciously to deal with man as a rational Creature , giving him commands , and doth many times give this reason for obedience , I am Jehovah ; but yet withall , he gives Argumeuts sutable to the will ; there is good for it . How often is that Argument used to israel , That it may go well with you and your Children ? How many promises of good ? How many threats of evil , from which the will flies ? Then flie from disobedience . Let us observe the twelfth of the Hebrews ; what Arguments the Spirit of God doth give to quiet Christians under afflictions , want of common mercies : Is Soveraignty the only Argument there insisted upon ? Search and we shall find others , and but little of that , if any thing at all : Verse 3. an example from Christ our Lord and Head what he suffered : ver. 6. the love of God , Whom he loveth : ver. 7. Childrens fare , He deals with you as Sons : ver. 8. Else Bastards : ver. 9 , 10. Our own fathers after their own pleasure ; here was a fit place to have added , so God for his pleasure , his soveraignty : but the Spirit opposeth , God chastiseth us for our profit , to make us partakers of his holiness . These are all quieting Arguments ; so that for my part I do not find the Scripture speaking after Mr. Shepherd's manner , who hath infisted upon nothing but only Soveraignty , except his first Argument .

I find no more Reasons in Mr. Shepherd ; there is one which I have in my mind , which may carry some strength in it ; I will set it down , though I see it not in these holy mens Books , and make their case as good as I can .

Either you must murmure and quarrel against God , if he will not give you his Love , and Grace , but damn you : or else you must be content , though God will never give you his Love and Grace , but damn you .

But you must not murmure and quarrel ; ergo , you must be content .

To this Argument I answer : I deny the disjunction : there is no necessity that one of the parts must be true : or I deny both the parts of the Proposition ; for I would neither murmure , quarrel , or fly out against God ; nor will I study to be content , to be given up to my lusts , denied Grace , and be damned .

Quest. If you ask me , what will you do then ?

Answ. I answer : The Lord hath made me see what a finful and miserable Creature I am in my self , and hath made me feel how unable I am to help my self , being nothing in my self but sin , misery , rebellion , emptiness , wants : the Toad more happy ; yet in the Gospel I see he hath revealed his Chaist : he offers Christ to me , calls me to receive Jesus , who delivereth me from wrath to come , 1 Thes. 1.10 . Who gave himself for us to redeem us from all iniquity , 2 Tit. 14. From this present world , Gal. 1.4 . Christ himself calls me to come , Isai. 55.1 . Revel. 22.17 . tells me , he will not shut the door against me , nor cast me out if I do come , John 6.37 . He promiseth if I do come I shall not perish , John 3.16 . Gods will and command is , that I do believe in him , John 3.16 . 1 John 3.23 . It is obedience to believe in him , Rom. 1.5 . and 16.26 . Obedience of Faith . He threatens me , if I believe not , with his wrath , John 3. last . When I was in my infancy he took me into Covenant with my godly Parents , and powred clean water upon me in my baptisme , Ezek. 36.25 . signifying and sealing up to me the blood of Christ with his benefits , if I answer the condition of his Covenant .

Now his offer I most thankfully accept , his call I willingly answer , his promise and covenant I adore , his command I desire to obey , and do obey , his threat I dread and tremble at , his institution of baptisme I look not on as an empty thing , a vain fancy ; but sticking to my Fathers Covenant , and heartily willing to answer the condition ; I with humble reverence plead that Covenant and my baptisme with God , what he then engaged . I know God is Soveraign of his Grace , but how that comes under , offers , calls , commands , threats , promises , seals , I cannot learn ; therefore I take up my thoughts about what is revealed , and what is my duty , neither quarrelling with the Soveraignty of God , nor studying at all how to be content to be damned .

Let not the Reader be troubled , though I mention my godly Parents with my baptisme ; thinking thus , alas , my parents were not godly , I cannot make use of my baptisme : Yes , yes , Christian , thou hast room to plead it , make use of it , though they were not so ; the force of it deponds upon Gods institution . I marvel what use Mr. Hooker and Mr. Shepherd would have us make of baptisme , ( they being so strong for Infant-baptisme ) if we must study to be content to be damned .

His third Head is drawn from his observations of Christians , the experiences he hath seen , when Christians have been brought to his point , to be content and quiet without Grace , without Gods Love , and so be damned : He saith , p. 140. I have seen it constantly , that many a chosen vessel never hath been comforted till now , and ever comforted when now . So p. 154. The Lord hath kept you ( and it may be a long time ) from sight and sense of his peculiar love : one would wonder why the Lord should hide his love so much from those to whom he doth intend it ; the great reason is , because there is in many a heart desirous of his love , and this would quiet them if they were sure of it : but they never came to be quieted with Gods will , in case they think they shall never partake of it .

So then it seems , if they did come to be quieted without his Love , they should have the sense of his Love , because the great reason that hindered was removed .

I wonder that Mr. Shepherd , being not only a very holy man , but so able a Divine , should let such a Logical fault slip , and not take notice of it ; if you ask what ? Ignoratio Elenchi : I pray , what is our question ? What is the Head that now he is upon ? It is the Souls humiliation and preparation for Christ : he is not come at Faith yet in Christ till the Soul comes to this . Hence Mr. Hooker tells us , p. 145. Before this no Faith can be infused into the Soul : so far as the heart is from this contentedness , to be at Gods dispose [ what that is , read p. 112 , 140. ] so far it is from true preparation for Christ . Here Mr. Shepherd gives us the experiences of Christians who were ever comforted now , and never comforted till now : So again ; now they come to have the sense of his Love : this he hath seen constantly , he saith . But , I pray are comforts and the sense of Gods love the same ? the next things to preparation for Christ ? I thought ( and I am sure so thought Mr Shepherd ) that between preparation and comfort , union with Christ ( the ground of comfort ) should have come in : Is it because you are weary and laden , therefore , Rest ? Mat. 11.23 . Coming to Christ comes in between weariness and rest . But Mr. Shepherd , if he will prove his question by experiences which he hath constantly seen , must prove , that he ever saw Christians were rightly prepared for Christ , and never rightly prepared for Christ till they came to this contentedness , to be damned if God will have it so : But his experiences tell us of comforts , and sense of Gods love : So true it is that , — Quandoque bonus dormitat Homerus . We know it is a long time indeed before many Christians attain to comforts and sense of Gods love , after they have union with Christ , and that is more then preparation for Christ . Reverend Mr. Hooker , and Mr. Shepherd , would have done well to have satisfied the Church of Christ , whether in their own experiences upon their own hearts , they found this work they preach to others , and were assured of it , upon infallible grounds , they had no Grace till then . I knew a woman of Mr. Shepherd's Church , who told me , as Mr. Shepherd writes , that she could never come to settled comfort , till she came thus to be content without Gods love , ( no doubt but a man may trust his heart when it tells him so : ) I knew the woman several years before as good a Christian as when she told me this : but at that time there was no talk of being contented to be damned , if God will have it so , as now she had told me : believe their hearts who will , I shall never believe mine if it tell me so . Moreover , if Mr. Hooker , and Mr. Shepherd , had found this in themselves , in their very first Conversion , they must prove , that God must go the same way in all whom he converts , from Divine Authority ; else , as said Chap. 1. It is tyranny , to tie up every Christian to the way God wrought in me , that so he must work in them . Once more : Mr. Hooker telleth us , without this work there can be no Faith , in more then one place ; yet in that Piece , put out in defence of the right of Believers Children to Baptisme , he undertakes to prove , that God works Faith in Infants : But are Infants also contented to be denied Grace , and be damned , if God will have it so , before God works Faith in them ?

As to quarrelling , discontent , and impatience , if God denies his Love and Grace ; because it shall not trouble us when I come to give my Arguments against Mr. Shepherd , this being another question , I shall speak a few words here : I said before , as I will not study how to be content without Grace , and be damned , so I would not quarrel ; impatience with God I will not justifie : O no , I will and do beg pardon of my God ; I do admire and adore his Patience and long-suffering towards me , that he can bear so with my frowardness , it shall be his eternal praise : But O how hard a thing is it , when Souls are pressed and oppressed with temptations long and strong , whether from apprehensions of guilt , wrath , and lye looking and listning for a little favour from God , but none come ; or are pestered and plagued with the perpetual motions of some imperious lust , that dogs them every day , year after year , long time together ; and though the Soul prayes , begs , useth all means , yet can get no relief from God , who could with as much ease remove it as I can move a finger , and will not ; but here lies the lust striking at the root of Grace , and makes the Soul question whether there be one spark in it or no : I say , how hard is it now for the Soul to keep from impatience and quarrelling ? Jonah and Jeremiah could quarrel , Jer. 15.18 . and 20.14 , 15. for things of less concernment then damnation , denial of Grace , and Love of God ; these were not their questions : If they so impatient , no wonder though these be , though none should be .

2. Though impatience and quarrelling for want of Christ , the Love of God , and Grace , be not good , yet if we examine such a person well , we may find a work of Faith even by this impatience ; for doth not this impatience arise , because the will hath chosen , and love hath set it self upon a desirable object , which because the Soul cannot obtain as it desires , it grows impatient , being crossed in that which it chuseth and loveth ? Thus Christ , compleat Christ , the Love of God , Grace , Holiness , are the desirable Objects of this Soul ; and because this Soul cannot enjoy them as it would , therefore it quarrels , and grows impatient , because it is crossed in its choice and love : But is not there a work of Faith , where the will hath thus chosen Christ , & c ? Yea , it seems , the choice of the will and love are acted to a good degree , for we do not grow impatient for being crossed in our object , but when the will and affections run out much after the object : So that though here be an infirmity , yet it is such an one , as we may gather Grace from it . Treatise of Affections , p. 151. I remember Mr. Fenner , speaking of Zeal , saith , it is the impatient part of the Affections ; and speaking against luke-warmness under that Head , saith he , Thou mayest pray to God for Grace , to heal thee of thy deadness , but though he do not heal thee thou canst bear it ; but if thy affections were so far hereto , as to be zealous , they would be impatient , thou couldest never endure it . There is a difference between this and what Mr. Shepherd hath taught us . Thus sure it will be for any part of redemption , which the Soul is set upon with zeal to experience ; impatience will beapt to move , if the will be long crossed . How often have we Parents born with our Children in sickness and pain , though they have been impatient and froward ? Alas , the Child is sick , full of pain ; And what is our sweet God ? What is our patience to his ? but especially when this impatience is , because the Soul cannot enjoy his Christ , Love , Image and Holiness , to walk with him ?

3. Grant it , that this quarrelling and impatience against God , in denying of Christ , his Love and Grace , be sinful , and ought not to be ; as the poor Soul will not justifie quarrelling , yet if it doth overtake the Soul , will Mr. Shepherd conclude , as it seems he doth , with Mr. Hooker , that the Soul is not rightly prepared for Christ , that sound Faith cannot be infused , till it be content to be disposed of to Hell , if Gods will be so , though all the forementioned preparatory works be found , and the will brought to accept the terms of Christ ? For persons that God works upon , when adult , where these are not found , viz. Conviction of sin , and sense of the evil of sin , self-emptiness , a lost condition , willingness that Christ should separate between its soul and sin , allowing the rules I have given before , I will say , that person is not rightly prepared for Christ ; for where there is no conviction of sin , no fears and sorrows under the sense of the evil of sin , where no willingness that Christ should separate between the Soul and sin , where men have righteousness and abilities of their own , I am sure that man will never take Christ upon Christs terms ; but will they say , though all these be , and the heart be willing to take him upon his terms ( as , blessed be God , many thousands have felt it , and do find it , though they have found impatiencies and quarrellings ( being denied ) too often break out ) yet they are not rightly prepared , but their work is false , erroneous , unsound , because they find quarrellings and impatience ? I would not be the man that should preach such doctrine ; I would throw away my Pen before I would write it , before I would condemn so many thousands of the generation of sound Believers . To expunge Job , Jonah , Jeremiah , out of the number of Saints , for their quarrelling and impatience against God , I dare not , nor other Saints for these , or other infirmities , supposing they be but infirmities : yet I see Mr. Hooker hath cut off all from Faith and true preparation for Christ , because men have not attained to a higher pitch then non-quarrelling .

Before I come to the Anasceuastick part , let me set down how the Soul under this sense of this misery and sin ( the sight of the hell he seeth in himself ) carries it self .

First , It looks on it self without a Christ and love of God through him , as the most miserable Creature on the earth ; O that I could out change with a Toad , that I were but in a state so good as that is ; real groans , no Rhetorical strains .

Secondly , It pleads for nothing with God from it self ; it can tell God of nothing but sin and misery ; a sink of abomination , that it finds in it self . Mr. Shepherd , both in his Book , and Letter to me , is oft up with this , the Soul seeth it self worthy of no mercy : if that had been all Mr. Shepherd and Mr. Hooker meant , their Books would never have troubled me nor others , as to the point of preparation . Merit is a Monster in the Armes of Mercy : how much more will this Soul say , who seeth nothing but a hell in it self ? Worthiness of Mercy is a contradiction ; worthiness in us destroyes the being of mercy .

Thirdly , Though it cannot bear the least spark of wrath , yet it cannot but judge and condemn it self , and justifie God , what he might do with it , if he will deal with it according to justice , under a Covenant of works : while it is about thus to do , sometimes his joynts tremble , and coldness , a quivering comes over the heart , afraid to speak out his words in self-condemning , for fear God should take his words out of his mouth , and condemn him accordingly out of his own mouth .

Fourthly , He magnifies God for his patience , that he did not take him long since in his way of sinning , cut him off , and send him to that place where no mercy is known ; but God had been just . This patience of God affects his heart .

Fifthly , He stands and wonders at that mercy , how God can possibly love such a one , blot out all his guilt , justifie him , that is the strangest word , and translate him from being the Devils nasty sty , to make him a habitation for his holy Spirit .

These things are found ; but to come to such a positive habitual frame of Contentation , to have no love of God , no Grace , but to be given up to lusts and damned , if God will have it so , I dare not own it .

Only here , that I may leave nothing to trouble any tender Christian , when I say these things are found , my meaning is not , that they are found in all before grace or union with Christ ; for , as I said , some the Lord sanctifies in their infancy , others he drops into insensibly under the means ; the seed of Grace is cast in , they cannot tell when nor how , but the Lord got into them by degrees : There may be clearer discoveries of a mans sin , vileness , loathsomness , after a man is in Christ ; as Ezek. 36.31 . Then shall you remember your wayes , &c. and loath your selves . Then , when ? Read the 25 , 26 , 27. verses before , and so on . Then you shall loath your selves ; grows sick of himself ; his stomach turns when he views himself . This is truth .

Secondly , In all these there are degrees ; some have had stronger lusts then others , acting , rebelling , and there is reason they should feel more ; though that which makes the truth in all to be known , is the sense and sight of original sin , the workings of that in the heart , the woful defilement it makes in all a man doth , the steam , the vapours that rise from that nasty dunghill ; hence a Christian abominates himself , ashamed to come into the company of Christians , though none know any thing of these inward motions but God and himself .

Now then I come to my Argument for the negative part ; and before I frame any Argument , I should move one Question , and desire humbly an answer from these holy men , had they been living , or from any other Divine , who will maintain what they have written , it is this : I see Mr. Shepherd is often up with these words , If the Soul imagines God will never give or manifest Grace : If it thinks God will never give it his love : My Question is this .

Quest. Ought this Soul prepared thus far , as Mr. Shepherd hath laied down , to entertain such thoughts , admit such imagination , suppositions , If Gods will be so and so , that will give no Grace but damn ? So Mr. Hooker puts these Ifs in often ?

This Question I would gladly be refolved in : I know such thoughts will be apt enough to rise from our own hearts , and the Devil is not wanting to help us to them ; but ought this poor Soul , now under this work , to admit them , or cast them out ? The man doth well or ill in listening to such thoughts , imaginations , suppositions ; to be sure here is no indifferency , in an individual Act also : If he doth well , then it is because the admittance of these thoughts ( I imagine , I suppose , I think God will never give me his Grace , Love , but will give me up to my lusts , and damn me ) is agreeable to a Word , to the Will of God revealed ; I pray name the Text.

Secondly , If the Soul do well to admit them , how then can the Soul believe the reallity of God in his offering of Christ , a Jesus , calling of the Soul to him to embrace him , commanding him to believe in him , and threatning him if he doth not accept him ? Can I believe God is in earnest , real , in what he offers , &c. when at the same time I am bound to think , suppose , imagine , he will never give me Christ , Grace , Love , but give me up to my lusts and damn me ? Let them untye this knot .

If the Soul doth ill in admitting them , and ought to cast them out , then we need no Argument to oppose this Doctrine , it will fall of it self ; and these two Worthies might have helped poor Souls in chiding them for admitting such thoughts , and put a better way to answer the Devil into their mouths , then by that dreadful Divinity ( if it be Divinity ) Mr. Hooker hath taught us , which I mentioned before . Yet for a few Arguments .

Here I must take the Question into pieces ; for I said there was a fallacy in stating it ; to put three different Conclusions for one . As to quarrelling , I have spoken to that before , so that two remain .

Quest. 1. Whether sinking discouragements under these imaginations and thoughts , that God will never give me his Love , never manifest or give me any Grace , be a resistance of Gods Will ?

Mr. Shepherd hath affirmed it , and therefore preacheth Contentation , &c. as before . This I conceive is a truth , That sinking discouragements under such thoughts , since God hath sent a Saviour , and manifests what his will is , by calling , offering , commanding , promising , threatning , sealing , as before I have instanced , in this respect they may be said to be a resistance of his Will : but this will not help Mr. Shepherd , this overthrows his affirmation .

The question then is , What Will doth Mr. Shepherd here mean ? The Learned have distinguished of the Will of God ( not as if God had more wills then one , as some would fasten upon us ) that is , either the voluntas , signi vel beneplaciti , which Strangius , following Channier , had rather call voluntas , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; this distinction only hath place here for his Antecedent and Consequent ; Absolute and Conditionate will , be they true or false , have no room here .

The will of his pleasure then Mr. Shepherd must mean , yea , and doth so express himself in terms , in several places : but the question again is , How shall we come to know this Will of his ? where is it made known ? Learned Rutherford tells us , Voluntas signi , Exercite . Apolog. p. 202. respectu sui objecti est propriissimè voluntas ; nam quod Deus praecipit , vult & approbat ut rem bonam & sanctam : quod vetat improbat ut malum : & ab aeterno decrevit , ut illa res sit bona , etiam voluntate beneplaciti & decernente : ideóque objectum omne voluntatis signi est voti tum voluntate beneplaciti , &c. What shall we say to Gods Command to Abraham to sacrifice his Son ? If Mr. Shepherd will have us look here for this Will of God , in his command , promise or threat , then we know where to find it : If these sinking discouragements under these thoughts be such an object , as the will of his good pleasure hath manifested his dislike by forbidding them , then Mr. Shepherd hath said right ; but that Text we never read as yet ; so that he must mean only his secret Will , that we may suppose , imagine , to be his Will , though it be not known or revealed .

First , But then we desire Mr. Shepherd would direct us to the Text , where any persons were branded for resisters of Gods Will , when that Will of God was not known or revealed , or could be known . I think the Word brands them for Resisters only , who opposed his Will when he had declared it .

Secondly , God hath given his Son , sent a Saviour , and declared his Will to the life ; all may know it , it is sounded with a loud Trumpet , that I must believe in him ; he declares it by call , offer , command , promise , threat , seal , if I do not embrace his Son , my Saviour and Lord , now I am sure I resist his Will most wickedly ; but if I ought to entertain thoughts , surmises , suppositions , that he will never give me Christ , and must be content with this will of his , because ( say you ) it 's possible it may be his will , none know : here is obedience to two contrary wills : we must set the Will of God at variance with it self . If he will say , I ought not to surmise so , nor entertain such thoughts or imaginations , but reject them , and embrace Christ , whom I am called to receive ; I thank him for saying so , for then I shall not have any cause for such sinking discouragements , and so shall not resist the Will of God by them : these sinking discouragements , upon such imaginations , are properly a resisting of the Will of God revealed in the Gospel , as they hinder the Soul from closing with Christ offered , &c. as before .

Thirdly , If sinking discouragements under these thoughts be a resistance of Gods Will , then supporting encouragements under those thoughts that God will never give me his Love , Grace , but damn me , are obedience to his Will : the Rule of Contraries will help here . Then I request these two Worthies to give us some of these supporters .

That they do : And what , I pray , are they ; Be content and quiet though God will never manifest Grace , never give you his Love , never pity you , never succour you , though he will give you up to your lusts , and damn you ; yet since he shall have the glory of his power and justice , you must be content , well apayed , satisfied . These are the bladders put under our armes , to keep us from sinking under these discouragements : I fear these bladders are filled with gunpowder , as Bishop Ridley's friends gave him to him to help him ; whether these will help poor Souls . I much doubt : these Supporters , while we lean on them , prove Spears rather to run into our very hearts ; as he said of the Egyptian Reed , If one lean on it , it will go into his hand and pierce it , Isai. 36.6 . But blessed be the Lord we know better encouragements . In Isai. 33.14 . we read of sinners in Zion crying out , Who among us shall dwell with devouring fire ? Who amongst us shall dwell with everlasting burnings ? It seems they were terrified with these thoughts : but Mr Shepherd would almost make us believe it were a habitable place ; for sinking discouragements under the thoughts of it , when the awakened sinner imagines God will thither send him , he calls a resistance of Gods will . But O thou blessed Saint , who art now got to thy rest in Heaven , is it possible for a Soul to entertain these thoughts as his portion , and must he set down contented , and not sink ? Sink ? yea , sink , and sink , and sink again ; Who can stand under them ? What is the wrath of the Almighty become a burden supportable , that you cry out against sinking discouragements ? Because Sampson could carry a way the gates of Gaza , can every Philistin do it ? they would break any mans back else . Because Christ hath carried the gates of Hell for poor believers , can we bear them , the thoughts of them , and not sink ? What didst thou mean , O gracious Saint , to write such words ? These thoughts once , a little while upon occasion of this passage , began to take hold of me ; the little time they lasted , made me a little to understand those words concerning Christ , Mark 14 33. He began to be sore amazed : And what shall I say , John 12.27 . O what did our blessed sweet Saviour meet with at that time ? by the very little taste I had a short time , I perceived what was in his Cup : amazed indeed , and not know what to say ; it is impossible any Soul should live under these thoughts if they seize on him to purpose ; unless God will make a Monument of him , as Spira : but to be without sinking distracting discouragements , let him that can clear himself from them .

Quest. 2. Whether quiet Contentation under these imaginations or suppositions , that God will never give or manifest Grace , his Love , but leave the Soul under its sin , and damn it , be a condition requisite to the right preparing of the awakened sinner for Christ ?

I put both Mr. Hooker and Mr. Shepherd into the same Question ; for though Mr. Shepherd hath not put in the word damn , yet he hath done that which amounts to as much ; for if God will never manifest or give Grace , never give his Love , never pity or succour , leave men under sin ( all which he hath expressed p. 140 , 147 , 154. ) what is next but damning ? And Mr. Hooker hath expressed it plainly , with these words , Content , quiet , well apayed , satisfied .

I might have stated the Question , Whether it were a condition requisite to sound Grace , for a sound Christian at any time ? I think as much at one time as at another : but since both of them have put it under preparation , and Mr. Hooker hath said , there can be no right preparation for Christ , nor Faith , infused without it , therefore I limit it to the work of preparation .

What I have said to such suppositions and imaginations , the Reader may observe before . For the Negative I offer these Arguments .

First Argument . That condition which neither Christ himself , nor any of his Apostles , in their preaching and calling home of Souls to Christ , did ever require , that condition is not requisite to true preparation for Christ .

But quiet Contentation under these thoughts , that God will never give me his Love , Grace , &c. but damn me , is a condition that neither Christ , nor any of his Apostles , required in their preaching and calling home of Souls to Christ : Ergo , this condition is not requisite ; and by consequence ought not to be preached by any Gospel-Minister .

The Major neither of these holy Men will deny ; who will acknowledge easily , that Christ was faithful in his house as a Son , Heb. 3.6 . and so were his Apostles as his Ministers ; they would not omit any thing in their preaching which was requisite and necessary for sound Conversion : To imagine the contrary were monstrous impiety .

For the Minor : Let those who will affirm it name the Texts where Christ or any of his Apostles did ever require this condition ; I will put in the Prophets also ; name the Texts I pray : That there are conditions required by Christ , I grant ; not as putting any worthiness in the person , for the conditions make them see their own vileness and unworthiness , they all tend to this , to make the Soul willing to embrace him ; that is their end , men else will not care for Christ . Thus we read of weary , laden , Matth. 11.28 . Sick , Matth. 9.12 . Lost , i. e. sensible of it , they see it , feel it , and know what the state is , for all are lost in respect of Adam's fall , so were the Pharisees as well as Publicans , but they were not sensible of it , they could find a way to Heaven , to God , by their own righteousness and works ; Luke 19.10 . Thirsty , John 7.37 . Revel. 22.17 . yea , he comes to Whosoever will , the same verse : if but willing , these conditions we find ; and these conditions may be very well , yea , have been found in thousands , who never heard of such a condition as we are upon . Where is this condition expressed , as these I have mentioned , You that are quietly content , and subject to the Soveraignty or Justice of God , if you think he will never give you Grace and his Love , never pity you , but leave you to your lusts and damn you ; you who can be content to be at Gods disposal thus , come you to me . If it be so necessary , that without it no true preparation , no faith ( as these holy men say ) then there is as great necessity that Christ and his Apostles had as clearly expressed it , as those conditions which I have quoted : but I know nothing in the Gospel like it . Indeed Mr. Hooker thinks yes , and found his Text in the Gospel , which therefore in the next Argument we will consider .

Second Argument . That condition which is not to be found in Gospel-Converts , or in the patterns of Gospel-Conversion , that condition cannot be requisite to true preparation .

But this condition in the Question , is not to be found in any Gospel-Converts , or patterns of Gospel-Conversion : Ergo , it is not requisite .

The major is true : for a condition so necessary , as without it no faith , surely we should find it in some Converts ; yea , it must be in all . Will these Worthies say , this condition was found in the Converts in Acts 2. in Acts 8. in the Jaylour , Acts 16. ? I think they will not affirm it ; when they cried out , What shall we do to be saved ? Did Paul or Peter tell them , Are you quiet , content subject to the will of God , in case you think he will not save you , but damn you for ever , never give you his love ? If you be so prepared , then I will tell you what you shall do to be saved . Here was a fair opportunity for Paul , and so for Peter , to declare what was requisite to true preparation : but here we have not the least syllable like it . Whence if what these two Worthies have preached and printed be right , then though Paul saith , Acts 20.20 , 27. He had not shunned to declare all the counsel of God , I shall be bold to say , Paul was not faithful ; for here is a condition so requisite , in their esteem , that without it there can be no right preparation for Christ , no Faith : and Paul did not teach the Jaylour , nor Peter his Converts , one syllable of it .

Object . But it is to be found in patterns of Gospel-Conversion , as in Luke 15.19 . Where the Prodigal professeth he was not worthy to be called a son , make me a hired servant .

Answ. Very good ; this is the Text Mr. Hooker grounds all his discourse and doctrine upon ; let us therefore examine it : Who is meant here by the Prodigal , I shall not insist upon ; whether one that is a Child of God , but hath apostatized from God , and is now returning home to his Father again , as some Divines , and I think Mr. An. Burges somewhere so expounds it : or whether those Publicans and Sinners in the first verse , at whom the Pharisees quarrell'd : I am sure it cannot be meant , as one of the Ministers in London of late times ( whose name I spare ) but if he be living he hath cause to be humbled for his blasphemous interpretation , to make Christ this Prodigal , and so tortured the whole Parable most abominably , as one of his own Parish , who heard him , and laboured to justifie him , told me . But I will not labour in this ; only if the first be meant , then Mr. Hooker's notion fails ; for if a Child of God , then he had faith , and was before prepared , though now he apostatized wretchedly : but I will yield it , to be meant of a sinners first coming home to God ; and for the preparatory works they are very plain ; only for coming to Christ , or to God by a Mediatour , there is nothing of that ; what our nature is while under the power of sin , how delirant , mad , ( when he came to himself . ) the shifts the Soul will make before it will come home to God , feed on husks with the Hogs , till ready to starve , before it will come home : meditation , or consideration of his Fathers house , resolutions to return , confessions , humblings , self-judgings , these things are clear ; in his self-judgings let us observe what he saith , and how Mr. Hooker paraphraseth upon it . I am not worthy to be called thy son , make me as one of thy hired servants : upon which Mr. Hooker thus , p. 79. He is content to be at his Fathers disposing ; he doth not seek to be his own carver , and say , if I may be my Fathers Steward , &c. then I will go home : no , if I can but get into my Fathers house , though it were to be a drudge in the kitchin , I will dye rather then go away any more . So again , p. 98. He doth not say , if I may have half the rule in the family , I am content to live with you ; no now he is content to be any thing , if he can but get into his Fathers house , &c. This is the sum , and upon this he grounds his Doctrine . Very good : But I pray let the Reader observe , though the Prodigal were content to be any thing , scoure kettles in the kitchin , as Mr Hooker saith , yet still the Prodigal would be in his Fathers house , where was plenty of bread , for his starving condition ; this Mr. Hooker acknowledgeth : Now this is no news , we bless God we can experience this , how the Soul , in the sense of its vileness , dare not call God Father ; to think of being a Son , it dares not , oh this is too high a condition ; will but the Lord list me among his Servants , take me into his family , that I can but get within the door , that he will but own me for one of his family-upright Servants , O what rich mercy will this be , I shall adore it for ever : We know the meaning of this , but do we read the Prodigal saying thus ? Nevertheless , Father , if thou wilt not take me into thy house , own me for a hired servant , though I scoure kettles , but wilt shut the door for ever against me , never pity , never succour me , give me not one bit of bread , but let me lye without doors in bitter frosty nights , there eat my own flesh , starve and dye ; yet since I have so offended thee , played the Prodigal , I am content , well apayed , satisfied in bearing thy wrath : This we must read in the Parable , else Mr. Hooker's dreadful doctrine hath no text or foundation to stand upon : and we bless God it hath not ; for still it 's the Fathers house , and bread the Prodigal desires , Mr. Hooker acknowledges , and the Text is clear enough ; but a Contentation , to be left in sin , given up to lusts , shut out of doors [ Heaven ] and dwell in the everlasting burnings ; never to be pitied ; no Grace no Love of God ; as these have taught us : not a syllable of this in the Parable .

Third Argument . If the end of God in preparatory works may be , and have been attained without this condition , then this condition is not requisite . But Gods end in preparatory works may be and hath been attained , without this condition : Ergo , It is not requisite .

For the Antecedent : What is the end of God in those works ? Is it not to make the Soul to see its need of Christ , and now come up to his terms , and accept him ? Is not this owned by all Divines ? Let Mr. Shepherd speak , p. 138. The next end of humiliation is faith , or coming to Christ : So then in his Answer to the Question , What measure of humiliation is here necessary ? Thus he answers : Look as so much Conviction is necessary which begets Compunction , and so much Compunction as breeds humiliation : so , so much humiliation is necessary , as drives the Soul out of it self to Christ . Very good , then Christ is the business in all this work .

For the Minor : That this end may be attained , and hath been attained without this condition , I appeal to thousands , and ten thousands of precious Believers , who never so much as heard of this dreadful condition , till these holy men printed it . Yea , if men can attain to such high pitches , to be content , satisfied without the Love of God ( I do not mean a careless content , I do not call that a high pitch ) Grace , though given up to lusts and damned , so long as God hath the glory of his power and justice ; I think these may be more like , not to be driven to Christ , then those who cannot endure to hear of content and quietness without the Love of God , without Christ , without Grace and Holiness : examine it well , and this condition speaks not one whit of better preparation for Christ , but a subjection to the Soveraignty and justice of God , if it be attainable . In order to which I add the next Argument .

Fourth Argument . That condition which is cross to the nature of man as man , to a Christian as a Christian , cannot possibly be a requisite to Faith , and right preparation for Christ .

But such is that condition in the question . Ergo.

This is a certain truth which I will justifie , that , in all Gods Bible there is not one duty that God requires of his Creatures , which is contrary or cross to his Creatures bappiness . Name one . I know the duty of self-denial , relations goods , liberty , life , honours , name , &c. must all be parted with , when the truths of the Gospel call for them for Christ : very true ; but still I am happy , for I have God and Christ for my portion . But this condition cuts off all happiness .

First , It is contrary to man as man . I know God requires many duties contrary to the corrupt nature of man , so all holiness , all duty is cross ; but to require such a duty as destroyes the very nature of man , as he is a rational creature , it is most absurd to phansie such a duty . Voluntas de necessitate appetit finem ultimum , Aquin. quest. disput. p. 302 , 303. ut non possit ipsum non appetere . It is determined by a natural inclination to its ultimate end , that is , blessedness ; it cannot but necessarily ( not with the necessity of coaction ) desire and court after blessedness : So that it is impossible for any man to will not to be happy ; he must cease to be a rational Creature in so doing . The Soul then under this work stands convinced without any contradiction , the will is fully carried after the dictate of the practical judgment , that in union with God , lieth my blessedness ; attain but this once , I have the thing I am so necessarily inclined to ; here is my summum bonum , in union with him who is summum bonum ; to enjoy him , love him , delight in him , and bless him for ever .

But to be content without the Love of God , to be cast out from him and damned for ever , ( which content cannot possibly be without an elicit Act of the will ) is for a man to be willing to be separated from his chief good ; make a man will not to be happy ; make a man will the summum malum , the greatest evil that can befal a rational Creature ; things impossible ; there is no suspension of the Acts of the will about its ultimate end Blessedness ; will or nill it must : nill is impossible , then will it must ; the will is carried out with the greatest vehemency that a Creature can be carried out here : while then the will doth necessarily ( yet libere saith Aquin. ) and vehemently court blessedness , at the same time , it must be contented , satisfied , and what is that but willing ? to be without it : where the will doth nolle with the highest vehemency , and that from a natural necessity also , can there be content , satisfaction , & c ?

Object . If you say , though Nature cannot do this , yet Grace can do this .

I answer : First , But there is no Grace yet , for this must be before there can be any Faith , saith Mr. Hooker ; it is but a preparation to it , saith both he and Mr. Shepherd .

Secondly , What can Grace do ? destroy that which is essential to Man as a rational Creature , and yet leave him a man , how absur'd are these things ?

Secondly , This condition is not consistent with a Christian as a Christian : What is a Christian , but one that being united to Christ , doth now live by the Faith of the Son of God , Gal. 2.20 . both his life of Justification and Sanctification ? but to be content to be without Christ , without Juflification , without Sanctification , and remain under his guilt and power of lusts , if Gods pleasure be to have it so ( a strange If , a strange supposition ) this is contrary to the being of a Christian .

Object . But , say you , we affirm , the Soul must desire and chuse Christ , endeavour and labour after him and holiness .

Answ. Very true : but at the same time he must will also to be without him and holiness , unless you can tell me , how a man can be content , well apayed , satisfied , without any act of the will ; if any act then volition or nolition ; if nolition makes a man content , well apayed , satisfied , then my reason is gone , and all mens also ; if volition , it is the thing I aim at . It is the will of God , as respecting , or related to such an object , wherewith I am content .

Fifth Argument . That condition , by preaching of which a Minister cannot draw a Soul awakened under sense of sin to Christ , that condition is not requisite in that preparation to Christ .

But by preaching of the condition in the question , Ministers cannot draw Souls to Christ . Ergo , it is not requisite in preparation .

The Major is plain : Gospel-Ministers must endeavour to win Souls and draw them to Christ ; they are Embassadours for him ; they woo for him : the Father draws , and the Soul comes , John 6.44 . the Soul comes as surely as if it were drawn with many Horses and Ropes ; yet it comes , there is the freedom : to draw by coaction of the will , God doth not , cannot ; so Ministers they must endeavour to draw Souls : with what Cords is the question ? I believe the condition in the question will not be found to be one ; all the former works in preparation did but tend to this end , to take off that renitency , resistance of the Soul , whence the Soul would not come , Christ will not force a Match : take the Soul come to that degree of preparation I have mentioned , and now with all its Soul it would get a Christ if it could , come to him , ay with all my heart , draw and I come . I will help draw you , Thou knowest how thou hast played the rebel against God , now you feel the smart of it : 't is true , now you would have Christ , the Love of God , Grace , these things would cure and ease you ; but I must tell you , God is Soveraign of his own Grace , gives it where he pleaseth , and if he will have the glory of his Power and Justice upon you , and deny you Christ , Grace , Love , and damn you , you must be content , quiet , satisfied , and willing to be at his disposal as to this point . O how sweetly doth this Cord draw to Christ ? it may prove a Cord indeed , but not to draw the Soul to Christ , ( for there is not the least spiritual Logick in it to draw the Souls to Christ ) but to help to hang it : however reverend Mr. Hooker thinks it is the only way to save from the halter : let those that will try it ; blessed be God for the Cords of the Gospel , of which , I am sure , this is none . Is this the way to beget good thoughts in the Soul , of God and Christ ? that must be one way , if ever we intend to draw to Christ . This is wooing with a witness , to tell the Soul this story .

Sixth Argument . That condition which clasheth with the Duties God requires of his Creature , that condition is not requisite in preparation .

But that condition in the question clasheth with the Duties God requires , ( being actually put , it keeps them from performing their duty . ) Ergo , That condition is not requisite .

The Major is plain enough : People must not be kept from doing that which is their duty at all times . God calls me to Christ : it is my duty to go to him . God offers Christ to me : it is my duty to receive him . God commands me to believe in him : the highest disobedience that can be not to obey . He threatens me with his wrath if I do not believe : I must be damned then if I do not believe in him . God promiseth me , if I believe in him , I shall have his Love , his Grace , be saved : My duty is to believe his Truth and faithfulness : in my Baptisme God sealed his Promise and his Covenant : it is my duty to make use of it , to look to my condition under that Covenant , and believe Gods truth , goodness , faithfulness in it : In all these my duty is to believe , God was real , that he did not offer , call , command , promise , seal one thing and mean another ; God did not mock me , nor dare I mock him . On the other side , Mr. Shepherd and Mr. Hooker tell me , it is my duty to be content , satisfied without Christ ( for if I must be content to be without Gods Love , Grace , and be damned , then I must be content without Christ ) if God will have it so : But , say I , Gods will appears contrary , he tells me my duty plainly in all those Heads . There is an imagination , a supposition , set against as plain duties as any in the Bible .

Some thing of this Argument I wrote to Mr. Shepherd ; his answer to it is this ; I do not think that any man in humiliation for sin is to be carelesly content and quiet ( nor did I so understand Mr. Shepherd ) that God should dispose of him how he will , as caring for nothing , but humbly and meekly , quiet and content he should , as unworthy of any thing ( had worthiness been the thing we should soon agree ) which latter may well stand with earnest seeking after Gods Love , and Gods threatning the Soul if he do not : as Christ that was content to drink the Cup , yet earnestly prayed against it : and this answers another scruple , viz. that if a Christian must be so far humbled , as not to resist God when he comes to do him good , nor yet to quarrel in case it thinks the Lord may cast it off , then how can this stand ( say you ) with Gods Command , who bids us seek his favour , or with his threatning if we do not ?

This is all the answer of this reverend man , I omit not one syllable .

In which I desire the Reader to observe ; that for the word quarrel , it was his putting in , not mine ; for I did never intend to justifie , that a Creature should quarrel with his Creatour ; though we read of those in the Scripture that did so , in the day of their temptations : but this was their infirmity : This , as I have shewn , was another question , and I have spoken to this before .

Also he may observe , that I have not mistaken the sense of the question , disputing against careless content : For then I would not have called such a Soul a damned Saint , if such a thing be attainable : Yet a strange Riddle , if the thing be attainable in this Soul , under that preparation we have mentioned , and the question speaks of , that the highest Act of quiet subjection to the Justice of God , which no rational Creature can imagine the like , can be performed by one where there is no Grace as yet .

So that there is nothing added in Mr. Shepherd's answer to my Argument but only this , A man may earnestly seek for the favour of God , and yet at that time be quietly content to be denied if his pleasure be to deny it : this he proves from Christs earnest prayer against the Cup , yet content , &c. This is all I have to reply to .

Now to this Answer I reply : It is very true , that a man may pray earnestly for favour from God , or favour of God ( taken in a large sense ) and yet at the same time may , and I will add ought , at the same time labour for a quiet , meek , contented frame if God will deny it : but this hits not my Argument :

I argued thus : Here is a Command of God lyes upon me , my duty is to answer it : Here is a threatning of damnation , if I do not perform my duty : yet at the same time here is a duty lyes upon me , to be quietly content without the duty , which I am commanded , and threatned if I obey not : one duty clasheth against the other . As Grace is my duty , I must have it , or damned . It is your duty , saith Mr. Shepherd , to be quietly content , though God will never give you Grace , at the same time . It is my duty to seek my union with God and his Love , he is my summum bonum ; if I have him not I am damned . It is your duty to be quietly content without your summum bonum , without God , without his Love , if he will have it so . So it is my duty to believe in Christ , else I am damned if I obey not . It is your duty to be quietly content without Faith and Christ , if God will not give him to you , saith Mr. Shepherd : So that I cannot see where the strength of my Argument is touched at all .

For his proof from Christ : 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 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 shew , that all who live as he did shall be happy as he is ; being now risen , but raised by God , not by himself , and ascended into glory . A goodly business , an excellent gift to set out the love of God by ; had his Power , Wisdom , and Goodness in the Creation been no more than this , the invisible things of him , the eternal power and Godhead , Rom 1.20 . had never been seen to convince a Heathen by the light of Nature . His miraculous Conception , what is in this ? Adam's forming out of the earth was infinitely more miraculous : But this Son had no sin ; no more had Adam when God made him ; and though he did live without sin , that is little , the Angels do as much . That he died : so have many Martyrs more , as bad deaths and worse , to bear testimony to the Doctrine of God , and God will raise them also . So that if the gift of God be no more than the Socinians Jesus , we will never wonder at this love of God : the Text may well leave out the so loved , for this is not love , to set out a God by ; our understandings can easily grasp this , being a pitiful small gift : this is not as he said , a gift like a thing : I must give like a King . But now for God to send his only begotten Son ( therefore of the same essence with the Father , as Children are of the Father , else no Son ) the wonderful , the mighty God , Isai. 9.6 . 1 Tim. 3.16 . to take on him ( then he must have a praeexistence , for non ens cannot take ) the seed of Abraham . Heb. 2.16 . to redeem the seed of Abraham ; that he must be made of a Woman , made under the Law , that he might redeem them that are under the Law , being made himself a curse , Gal. 4.4 , 5. Gal. 3.13 . This is a gift indeed ; this argues love like a God indeed . The Creation doth not more demonstrate his power and wisdom to be infinite , than this gift demonstrates his love to be infinite ; he may well put so to this love : this confounds , swallows up the understanding , sets it in amazement , and there leaves it , as do the other Attributes of God ; this love bears a full proportion with his other Attributes . The Socinians Jesus debase God , and make his Attributes of love unbecoming God . The Socinians make great use of Matth. 28.18 . All power , &c. But that was Gods love to his Son , as he had been a Servant , and done his Fathers work , this is part of his wages ; but his love to us is in the gift of his Son , and his dying for us : Rom. 5.8 . there look for the so loved .

Again in 1 Pet. 1.12 . we read , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 propriae usitatur de iis , qui studio intuendi , & penitius introspiciendi se inclinant : quique summ● studio omnia explorant , ac diligenter fixis oculis intuentur . Which things the Angels desire to look into : the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to look into , is used of John , John 20.5 . and of Peter , Luke 24.12 . when they stooped down and looked wishly , to see whether Christ were not in the Sepulchre ; and in James 1.25 . Who so looketh into the perfect Law , which the Dutch translate thus , he that narrowly looketh ; for such looking the Law requireth ; it notes a curious prying into that which hath some veiled or secret rarity in it . Grotius saith the Apostle hath a respect to Exod. 25.20 . where the Cherubims , the representative Angels , were made with their eyes looking down to the Mercy seat . What our Lord said to the Multitude , Matth. 11.7 . concerning John , What went ye out into the wilderness to see ? so may I have leave , with honour to those blessed Creatures , to say , What is it ye bow your selves to see ? What is it you are curious to pry into , a Socinian Jesus ? You see but a man ; yea , but he is a man , whose conception is wonderful in the womb of a Virgin . But the forming of the woman of the rib of the man , and Adam out of the earth , is a thousand times more wonderful , than the forming of a man of the seed of the woman , which concurs to all generations of men . But he is without sin : So are ye , and so was Adam once , and though now we are fallen , yet considering that body of death within , and the temptations that arise from thence , and without , from Satan and World , it is a wonder that so many Saints walk so holily as they do . But he preached the way to Heaven : And this was preached before by Moses and Prophets , as well as by the Socinians Jesus : Enoch , Abraham , the Patriarchs , knew the way to Heaven , and were Pilgrims here , Heb. 11.13 , 14 , 15 , 16. But he died to confirm his Doctrine : So have thousands of Martyrs . But he was raised again the third day : The Socinians Jesus could not raise himself ; but if God raised him , so shall all the Saints be raised as well as he ; the time , on the third day , makes nothing ; to raise the bodies of Saints , dead so many hundred of years since , is a wonder infinitely beyond the raising of a Socinians Jesus , the third day .

And this wonder is to be performed by our Jesus , John 6.39 , 40 , 44 , 54. This work is too hard for the Socinians Jesus , therefore are the Socinians as faulty and erroneous in the Doctrine of the Resurrection : Corpora haec quae nunc circum ferimus resurrectura non credimus , saith Smalcius . Now where is that Mystery ? where is that manifold wisdom of God , Ephes. 3.9 , 10. O ye blessed Angels , that ye are so desirous to look into , and find out ? Here is no such rare Invention in this Socinians Jesus , to take up the thoughts of a man with admiration , much less of Angels . But to see God manifest in the flesh , 1 Tim. 3.16 . to see the second person in the Trinity united to that holy thing conceived in the womb of the Virgin , to see him made under the Law , yea , made a Curse , to see him made sin who knew no sin , that we might be made the righteousness of God in him , 2 Cor. 5. last . For God to find a way how to justifie a sinful condemned wretch , and yet he be just , true and holy , none of these Attributes suffer , and yet Mercy triumph in saving a sinner ; yea , that he should find out a way to give his offended Justice greater satisfaction , while he sheweth mercy in saving sinners , than he could ever have received , either by the confusion or annihilation of them : to see him reconciling a world of obstinate and rebellious enemies unto himself ; and all this by the blood and righteousness of our Jesus , God in our flesh : to see him incorporating Christ and his Church , things in their own distinct natures as unapt for mixture as fire and water : here is a mystery indeed , here is manifold wisdom of God indeed , worthy to set the blessed Angels on work to find out , worthy to set heaven and earth admiring : And now we can see good reason , why it is said , Worship him all ye Angels , Heb , 1.6 . But the 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 the fan of temptations , they will find to be matter of worth : Dogmatical Faith is with them but of little worth , because the Dogmatical Faith of most is nothing worth : Let their principles be searched into , how little of that Faith will be found to be divine Faith . Lay by these principles , that we have been in possession of these Truths , concerning Christ , his Person , his Offices , his Redemption , for sixteen hundred years ; this was our Grandfathers and Fathers Religion ; it is the Religion of our Nation , all men are of this Faith , our King , Rulers , our Ministers who teach us are all of this Faith : I say , lay by these principles , which are too short to make a Divine Dogmatical Faith : What other reasons of their Faith can the greatest part of those who are called Christians , and do assent to these Truths , give you ? How do men generally condemn the Jews , I wish these men would read Mr. Jackson's third Chapter of Sect. 2. of Justifying Faith , cry out upon them as the basest people under the Sun , because they did not believe in Christ , and receive his Testimony , which in their esteem was the easiest thing , and had they been living then , they would have believed in him ? I do not excuse the Jews , what they might have learned by observing the Prophets ( which few of them read ) and the works which he did , John 22.24 . he gave them sufficient ground for their faith . But though I do not excuse the Jews , ( who yet had a pretty hard work to believe , in my opinion , and I tremble at Gods Judgments ) yet thou that canst thus easily condemn the Jews , shewest thy self to be a proud , a foolish , an ignorant Gentile : If thou hast not learned this , That Faith is the gift of God , Ephes. 2.8 . Every Act of Faith , if it be Divine Faith , even this of assent to these Divine Truths concerning Christ : It is given you to believe , Philip. 1.29 . even this very Act is given . Temptations will learn men to interpret Texts . Though the Jews had the Prophets , and Christ his preaching and Miracles , yet Christ tells us , John 6.65 . No man can come unto me , except it were given him of my Father : And in ver. 44. he saith , None come unless the Father draw him .

Object . You will say this is meant of saving Faith .

Answ. I deny it not ; but observe the next words , They must be all taught of God ; men must hear and learn of the Father before they come , ver. 45. That teaching , hearing , learning , which are before coming , belong to the understanding ; and this I am sure is one effect of that teaching and learning , that he causeth the understanding to give this assent : Hence then Dogmatical Faith in those who come to Christ , if Divine Faith , is the Fathers gift .

That this Faith is not such a slight thing as men make of it , let me shew it a little further .

First , What was the way the Tempter took to overthrow our first Parents , and us in them ? Observe it well , you will find he struck at this Faith of Assent , this Historical Faith , Gen. 3.1 , 4. Yea hath God said , ye shall not eat of every tree of the Garden ? He puts the question , and tries their Faith , whether they did believe that which God had said to be true : he tells the woman , ver. 4. Ye shall not surely die : Just cross to God , this which was the hedge to keep them from the Tree , he labours to pull down , and he doth that by weakning their faith , in giving assent to the Threat of God as being true : having once done that , he quickly attained his design : The woman could assent to him , though not to God ,

Secondly , What Faith was that in Peter ( for faith it was the Devil aimed at , appears by Christs speech to him , Luke 22.32 . ) that Satan struck at ? Observe it , and it was this Historical Faith : Peter , Matth. 16.16 . had made a good confession of Christ , Thou art Christ , the Son of the living God . So again , John 6 69. Thinks Satan , this Peter is a brisk fellow , very forward in his conressions , it I can but get leave of God , to get him unto my san , I will try what he is , whether he will hold to this confession , it may be he will not be of the same mind , though he thus now confess , and profess he will dye for him and with him : When Peter followed his Master , and stood amongst the Servants , Matth 26.69 . to the end ; now was the time of winnowing Peter , Luke 22.31 . and now is that faith of his to be tried ; for so saith Christ , I have prayed thy faith fail not : when the Servant told him , thou wast with Jesus , Mat. 26.72 . he denied with an oath , I do not know the man : What not know him ? This is strange . When Christ put the question to his Disciples , Whom do men say that I the Son of man am ? Matth. 16.13 . and when , ver. 15. he put it to his Disciples to answer the question , were not you the forward man , that answered for all , who he was ? And at another time , John 6.69 . did you not say , We believe and are sure that thou art that Christ the Son , &c. it seems you did know and were sure who he was , and what not so much as know the man now ? If your faith were not so strong to maintain your confession of him before these , but it flabs , must you lye so abominably , to say you do not know him ? and bind it with an Oath and Curse : So that Peter is far from assenting to that truth , which before he confessed .

Thirdly , What Faith was it the Author of the Epistle to the Hebrews did so fear , lest the Hebrews should fall from it ? Observe it well , and you will find it to be this Historical Faith , concerning Christ , his Person , his Offices , his Sacrifice , that he was the body , the substance of all the ceremonial legal shadows , which doctrine they had assentted to , but under temptations were in danger to fall from it ; and so all persecutions in the Church did arise from their Dogmatical faith ; persecutions did all endeavour to evercome that Faith , in all ages and persecutions of the Church . If Dogmatical saith once fall , saving Faith cannot shand : therefore Satan struck so at this Faith in the Hebrews , and all the Churches . Hence again those whisperings of temptations , not in times of persecutions , but at other times , Titubabit sides si vacillat Scripturarum Divinarum Authoritas . Aug. de Christ . doct . l. 1. c. 37. Are those Scriptures you read the Word of God ? Are you sure of it ? Is there a God ? Are you sure of it ? Christians at first startle to meet with such motions , these are horrid things indeed ; at the first on-set it may be Satan draws of , not follows too hard , afterward comes again , and follows his motions a little more ; at last , not only from Satan , but from the unbelief and atheisine of our own hearts , the Soul comes to be so pestered with them , that they make him almost distracted ; and now he that before made a tush at Dogmatical faith , is fain to pray hard that God would hold his faith to the Scriptures , and strengthen his poor battered Historical faith , and can now tell by experience , O I see all Divine faith is the gift of God .

These thoughts have made me move this question with my self .

Quest. Whether there be not a great difference between the Historical faith of a true Child of God and other men ? The Child of God gives his assent , and the man , who is not a Child of God gives his assent to the same Propositions which the other doth ?

Answ. I have determined in my self , certainly there is a great difference , though both give the assent to the same Truths .

First , Because the Child of God was taught by God his Father , John 6.45 . It is another kind of teaching he hath than others have ; the Spirit , as the Spirit of the Covenant , instructs him : Now as by this teaching he seeth those divine Truths after another manner than others do , so he assents to them after another manner ; he hath stronger Convictions than others have : Where there is a different efficient in this point , there will be a different effect .

Secondly , The Child of God doth experience , and presseth still daily more and more for his experiencing of those Truths to which he doth assent : So his experience returns this , an addition of strength to his assent .

To conclude this Head : Christians do not make light of Historical faith , O pray that God would give you more of this faith , and strengthen it mightily ; by that time you have payed as dear for it as some others have done , you will value it at a great rate : Pray , I say , read good books that may help you ; but above all , let me commend this as the surest and most approved way to help you , labour to experience Christ in all his work of Redemption ; the more you grow here , the stronger grows your faith of assent ; you will be more able to ward and bear off Satans blows , and answer the Objections which arise from thy unbelieving Atheistical heart : you may find Arguments , and help your self to deal with an Atheist , by reading of books , and in that you will do well : but you will never be armed sufficiently against Satan , the unbelief and Atheisme of thine own heart without this . When I was a Boy , I never cared to play at Cudgels with him who was left-handed , and looked a squint with his eyes , I could not tell where to have him , I might receive a blow where I was not aware of him ; for others I did not much care , unless too big for me to beat my Cudgels to my head . For Atheistical men , you may make a shift to hold up the Cudgels against them , by what Arguments you can invent , and read in Authors , though sometimes they are so impudent , bold and subtle in arguing , that they would seem to beat your Cudgels to your head ; but from my own woful heart , and squint-eyed , left handed Satan , I have felt such blows come , that no Atheist without me could strike ; I may read books long enough before I should find an answer to these Arguments : when a man hath experienced the Redemption of Christ , the Promises , the new Covenant ( for there are the blows given , not about the Commandments , for there is a light within , our Reason , which helps to confirm the equity and reason of the Command ) this man hath a Weapon both for defence and offence : of this experimental feeling of the power of Christs Redemption , I can say as David to Ahimelech , 1 Sam. 21.9 . when he had asked Ahimelech for a Sword , he told him , he had none but the Sword of Goliah ; David said , There is none like that , give it me . So say I , there is no Sword like this to enter into the field against Atheism , Lord , give it me : our High-Priest Jesus must give it us . I shut up this Head with this Rule . That man who hath the Gospel written upon the fleshy-tables of his heart by the finger of Gods Almighty Spirit , that man hath the best Argument to prove to himself , that the Gospel written in paper withink , is the Word of God .

Thirdly , The third thing required to the reception of Christ is , the approbation of him as good , the best good , such a good as exceeds all that good which the Soul found in that term from which it was called , Christ is not proposed as an object of bare and naked truth to be assented to , but as a soveraign and saving truth , to do good to men : The desire of all flesh , Hag. 2.7 . When the Soul was called from the term in which God finds it , it was called from good ; so it apprehended it , and approved it ; were it the pleasure of his lusts , this was bonum jucundum , this held him fast : was it profit , this was bonum utile : good there was , be it true , be it false in it self , it was so to him , and this held him fast , made the work so difficult , so strange to him why he should be called away , he is well where he is ; now the Soul must have such good in Christ ( to whom he is called ) laied open to it , as do counterpoize , nay , out-bid and excell all that good which he found in the term from which he was called , and the Judgment , the practical Judgment ( not only Absolutum , but Comparatum ) must approve of it to be so too , else the Soul will never be soundly taken off from that term from which he is called , nor ever close truly with Christ , never receive him to whom he is called . Christ must come into the will , he must be received there , else he is never savingly received ; but if he comes there , the will must be certainly informed that he is good , and so good , to answer whatever he calls for there , or else he shall never be admitted there : Who will shew us any good ? Psal. 4.6 . It is not only the question of wicked men in the good they seek after , but it is the question of every man as man , every mans will is enquiring after good , Medul. Theol. l. 2. c. 5. Thes. 13.14 . one good or other . Doctor Ames saith true , Objectum materiale Fidei est immediate aliquod Axioma sub ratione veri : sed illud in que principaliter terminatur Fides , de quo & propter quod assensus praebetur illi axiomati per fidem , est ens incomp exum sub ratione boni . Principalis igitur terminus in quem tendit actus credentis , est res ipsa quae in axiomate praecipue spectatur . Let the understanding assent never so much to all these things concerning Christ as true , if the Judgment doth not approve of them as good , and best good , Christ will never be truly received . God in his working maintains the faculties of the Soul in their actings , as he made them . Approbation belongs properly to the intellectual part ; for before any man can will a thing , it is presupposed that he esteems it to be good , in the judgment of his understanding , and this is to be approved . That the 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) (a) Sam. 12. q. 15. a. 1. Vasquez (b) (b) Ineandem quaest. Valentia and (c) (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 go on their heads ; but surely the will must come , else there will be no coming to Christ : Let him that is a thirst come , and whosoever will , let him drink of the water of life freely , Revel. 22.17 . You will not come to me that you may have life , John 5.40 .

Thirdly , Faith is set out , by trusting , costing , leaning , staying to and upon another ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 all these we shall find belong to the will , to the vital part , and not the intellectual properly ; all of these implying it is some good , they trust , rest , stay , lean upon another for . I do not quote the Texts , they are known to him who observes and understands the Scriptures .

Fourthly , Faith is the great condition of the new Covenant of the Gospel , we are justified by Faith , saved by Faith . Shall a man be interested in the Gospel , shall he be justified , saved , by an Act which concerns the intellectual parts only , and leave out the Will , the vital part ? That Christ may dwell in your hearts by faith , Ephes. 3 17. With the heart man believeth unto righteousness , Rom. 10.10 . I know the heart doth often express the whole soul ; and so it doth here , but not the understanding , without the will . Faith hath a great room in mans Soul , which produce such great effects .

Fifthly , By believing the Soul is married to Christ : Married union is made up by Faith : this marriage is often mentioned in the Gospel , Rom. 7 4. Revel. 19.7 . Ephes. 5.32 . 2 Cor. 11.2 . But can Marriages be made without the wills of both parties consenting ? Is not that question first put , Wilt thou have this man for thy wedded Husband ? Doth she not answer , I will , or else no Marriage ? This is as true in the spiritual Marriage . There can be no union without the will receives him .

Sixthly , God offers Christ , a Person with Redemption : Do we receive a thing offered with our understandings or wills ? With the will sure .

As to that Objection , One Grace cannot be seated in two distinct faculties ; I intend not to trouble my self about it , since it must first be proved , that these faculties are so really distinct , which Scaliger * * Exerc. 307. sect. 3 , 4 , 15. Vind. Gra p. 201. 205. , Durandus , with many others , deny : Hence blessed Pemble , being of the same opinion , against the distinction of these faculties ( as was Mr. Jackson ) saith , We do not appropriate Faith either to the understanding or the will , nor yet refer it to both as unto two distinct faculties ; but we place it immediately in the whole intellectual nature , whether of mans Soul , or of Angels . If these faculties be found and proved by Philosophy to be distinct , whence is the impossibility of one grace being in two faculties proved ? Not from Scripture I am sure , for that gives faith to the whole Soul . And why must it be thought absurd in Philosophy to say , the same thing may in divers respects be referred to divers subjects , as these subjects are not altogether separated , but conjoyned among themselves ? What saith Bonaventure , quoted by Vasquez , of consent ? Bonavent . existimat consensum esse , concordiam quandam actus intellectus judicantis , & voluntatis praeoptantis , & adutramque facultatem intellectus & voluntatis pertinere . If consent may belong to two faculties , why may not faith as well ? 12. q. 15. a. 1. Vasquez concludes well of consent : Consensus denotare videtur , concursum voluntatis cum intellectu , ad sentiendum idem , quod intellectus sentit . Nor doth Aquinas deny , but that one vertue may be in two faculties , or powers , accordingly he tells us how it may be * * 12. q. 56. a. 1. Quaest. Disput . pag. 314. . B. Austin saith of Liberum arbi●ium , that it is , Facultas voluntatis & rationis : So it belongs to both faculties . * * 12. q. 56. a. 1. Quaest. Disput . pag. 314. Aquinas answers , that Austin saith so because , Ad Actum liberiarbitrii homo ordinatur per utramque potentiam , licet non immediate : Agreeable to what others say , Libertatis ex●r●itium & usus est radicaliter , vel directive in intellectu , formaliter in voluntate . But however this Objection hath nothing in it , of divine strength , to weaken what we have affirmed .

Fides qua creditur est habitus Intellectuus . Voluntatis . Doctor Ward , Detem . p. 180. See Leyden Profession , Synopsis Disp. 31. Thes. 15.16 .

To leave these knots , and come to our plain work ; we have left Faith seated in the will : this is the thing which is contended about , who shall have the will , Lusts and the Creature , or God and Christ ? I have seen a practise at many dinners made at Marriages , after the Offerings are made , the Brides Gloves are thrown upon the Table , and then two of the young men , who will shew their gallant spirits , offer for the Gloves ; one offers so much , the other offers more ; the other offers again , and out-bids him ; so they go on till one layes down so much that the other will not out-bid him , then he that offers most carries away the Gloves in triumph , the standers by applauding him ; the Gloves not worth a quarter of the money that he hath layed down , only he hath shown his gallantry , got some credit , a friend to the Bride , this contents him . This something resembles the way of God and Christ with the will , in opposition to Lusts and the Creature : Flesh and Christ offer for the will , who shall carry it : the Soul being prepared , as before we have shewn , there is a great advantage which Christ hath in his offering for it why he should carry it . Pleasures , profits , riches , honours , are the great things with liberty and ease from troubles , which Flesh doth offer for the will : Yea , saith Christ , but who shall save thee from that wrath which is coming upon thee , and which now thou art sensible of will befall thee , for being a slave to thy flesh , thy lusts , the creature so long ? that wrath being infinitely more evil , than is that good which Flesh offers : I offer them deliverance from wrath to come , 1 Thes. 1. last ver . this is fair bidding for the will , that lieth under the fears of this wrath , if God doth but cut asunder the thred of life : But if this be but only prirative , and you must have positive good to satisfie your hungry appetite , let Flesh offer : Flesh offers fair promises , and what it doth is more by promises than performances . Christ , who is the Yea and Amen of all promises , 2 Cor. 1.20 . he offers , exceeding great and precious promises , 2 Pet. 1.4 . and will perform all to a word , as he did to Israel , Joshua 23.14 . 1 Kings 8.56 . Flesh offers pleasure , Christ offers Redemption from fleshly pleasures , thy Soul shall not any more be a slave to it , I will make thee free indeed . John 8.36 . Thou shalt feel what a pleasure it will be to have these chains taken off , and to be above thy lusts . Thou shalt drink of the rivers of my pleasures , Psal. 36.8 . even the pleasures of my Love and Grace : stay but a while with patience , and pleasures for evermore , Psal. 16.11 . Flesh bids ease and liberty from trouble , Christ bids Peace in Conscience , peace in Heaven , pardon in bosome , John 14.27 . and 16 , 33. Flesh bids riches , Christ bids unsearchable riches , Ephes. 3.8 . Flesh bids the love and favour of great Persons , Christ bids the love of his Father , and his love , John 14.21 . To conclude , to beat Flesh quite out , saith God , I give thee my self , I give thee my Christ , whatever Flesh bids , make the best , it is but temporary , what I bid is eternal , 2 Cor. 4 last . The Soul being under the work of the Spirit , is enlightened to see all these things in their reallity , and enabled to understand the glory and good of them , and thus the Lord carries away the will in triumph ; he hath out-bidden the Flesh ; the blessed Angels , they rejoyce at this work , Luke 15.10 . There is joy in the presence of the Angels of God over one sinner that repenteth . But what hast thou gotten , sweet Saviour , that thou art so pleased in thy victory ? Psal. 110.3 . What ? I have got thy will : A huge booty , Lord , not worth the taking up , nor worth the ten thousand part of what thou hast offered to win it ; thou hast but pulled trouble upon thy self in getting it ; now thou hast a sinful , wretched , guilty , peevish , froward , polluted wretch to pardon , to cleanse , to take care of , one that will try thy patience ; small reason why thou shouldst triumph in thy winnings : Be it so , yet my Father hath the glory of his Grace and Mercy , I have the glory of my Love and Redemption , I see of the travel of my soul , and I am satisfied , Isai. 53.11 . To eternity then , let thy Fathers Grace and Mercy be adored , thy Love and Redemption admired .

Thus it is Christs out bidding of Flesh and the Creature which strikes the main stroke in the answering of the Call . And now the will being renewed , and the Spirit present in this work , to make clear to the will , the will comes off most sweetly , freely , never acted more freely , with more sweetness than now , though still there lye a corrupt old Adam , that is cross to this , but at this time it is so overpowred with Grace , that it appeareth not in the actings of it ; and the dominion of it is for ever broken .

Jansenius moves this Question , Jansen . Aug. tom. 3. l. 4. c. 1. Caelestis quaedam & ineffabilu servitus , &c. Quid fit medicinale Christi Adjutorium secundum Substantiam ? Or thus : Wherein lyeth the efficacy of that which the Schools call gratia efficax ? What is it that makes it so ? He answers in blessed Austin's words , Victrix delectatio , an overcoming , a conquering delight : or thus in his own words , It is nothing else but a certain heavenly and unspeakable sweetness , or spiritual delight , by which the will is prevented and bowed to will and do whatever the Lord commands it to will and do . He spends eleven Chapters in proving , that this conquering delight , and heavenly sweetness , which the Lord lets in to the Soul , is that which makes Grace to be efficacious in Conversion , and in overcoming any temptation : he that reads his Chapters will find how experimentally he writes : Now if by this conquering delight , and heavenly sweetness , he understands the joy , the rest , the sweetness the Soul finds in possessing the Object which it loves and desires , as when God shines upon the Soul , and gives it to know his Love ; this is rarely found in the first Conversion now , though in the Gospel-Converts it was known , to commend the Gospel , in the first preaching of it , to fit them for sufferings for it . The Apostles being to travel up and down , could not abide fixed with them to help them ; but yet a conquering , an out-bidding Good , having a pleasing sweetness attends it , the Lord doth present to the will , which draws the will sweetly after it , and makes Calling to be effectual , and without it there can be no sound Conversion ; by this the Soul seeth a reason to move to this term , unto which it is called ; for all that pretended good , which held the Soul fast in the term from which it was called , is all answered , out bid , and conquered .

This Victrix delectatio , B. Austin makes so much mention of , because he had found it in his own experience , how the Lord took him off by it , when he was under that great Conflict how he should part with his lusts ; Christ threw them out , Confess. l 90.12 and camest in thy self , more sweet than all pleasure , then , saith he , of a sudden how sweet was it for me to want the sweetness of those trifles ; and those which before I feared to loose , it was now my joy to let them go .

Thus Stella interpreting those words , Luke 14.23 . Compel them to come in , speaks most excellently : How doth the Lord compel men to come in ? Two wayes , saith he .

First , By shewing to the will such good , that the will cannot but desire it .

Secondly , By removing and hiding all evil ; and whereas the object of the will is good , God can represent to the will so much good , that the will cannot but love that good which it seeth ; and this is no compulsion of the will : Quia voluntas naturaliter fertur in bonum .

Thus we have the two last things which I opened , as required to a true receiving of Christ , proved : and here let me only leave this word to many Christians , who when they read of such a mighty power that God puts forth in the day of Conversion , or of Faith closing with Christ , Psal. 110.3 . Ephes. 1.19 , &c. they apprehend God puts forth some strong Act , whereby he bends or bows their wills , and makes them by mighty power of his , as it were by force , to come up to his terms in offering of Christ , and they have not felt such a force or powe , but have found their hearts so willing to accept him upon those terms , and blessing God for ever , may they but have him for their Jesus , and God for their God , it is the best bargainn that ever they made : hence not feeling such a power as they imagined , their faith is not found . Now this is a gross mistake , yea , though God wrought upon thee when thou wert adult , and hadst played the Rebel against him before in thy life , following thy vile lusts , when God hath been preparing of thee before , and thy will renewed ( whether mediately , by working on the understanding first in order of nature , though in order of time together , or whether immediately , I dispute not , though I incline to the first ) thy heart comes up most freely and sweetly to thy closing with Christ , as if there were no power at all put forth upon the will by God , because by out-bidding of all thy lusts , and setting before thy hungry will , such a Gospel-Feast ( as I mentioned before ) and helping of thy understanding clearly to see it and taste it , though he doth still concur with the will , it comes off as freely as ever it did in making of a bargain in which thou wert sure to gain a thousand pound , without any such sensible reluctancy and resistance at that time : That thou wilt find rebellion and reluctancy enough afterwards , against the wayes of Christ and holiness , I deny not , and too much , enough to make thee groan ; yet still thy will holds the same towards Christ , who destroyes the dominion of that rebellion , though he doth not remove the trouble of that rebellion .

As for that mighty power which the Gospel speaks of in those who did believe , let others judge as they please , yet for my part I do not think it is meant only of that power which God puts forth upon the will , but upon the understanding also , in causing that Faith of assent , which so many Christians make light of ; for to have the Jews , who had been trained up above a thousand years ( that Church ) under Moses Discipline : all those things commanded by God , and they bound to observe them ; to have so many Scriptures speak as if that Administration should be for ever ; and to see Christ in the flesh so low in his state of Humiliation , crucified , &c. for these to lay by all the ceremonial worship , to entertain this low despised person , to look on him in whom they could see no beauty why they should desire him , Isai. 53.2 . not only as man , but God in our flesh , ( the Jews understood him right , John 10.33 . and Matth. 9.3 . and had not Christ been God , he would have rejected it with abhorrency , as being a horrible sin , as bad as the Jews made it , for one to make himself God , who was not so ) to renouce their own righteousness , and venture their souls only upon him For the Gentiles , Ephesians , &c. who had alwayes been nursed up under dumb Idols , but their forefathers Religion , upon the preaching of a plain fellow , Paul , and other Apostles , to believe on the true God , renouncing their false gods ; and not only so , but which is much more , to believe on one Jesus Christ , a despised crucified person , one whom they never saw , to believe him to be God-man , to fly to his righteousness and blood , venture their immortal souls and salvation upon him : So to believe these Truths , to assent to them , which were the ground , why they left Idols , Lusts , and embraced Christ and holiness , in spight of persecutions : though the Jews and Gentiles did see miracles , which did help to confirm the Doctrine of Christ , yet I must say , it was a mighty power of God , to make them assent to and believe these Truths , being so supernatural , some so much above , though not contrary to reason , and also cross to flesh and blood . Though I will not contend about the question , whether the power of God were more in making their understandings to assent ( I speak of those who were sound believers , not others ) to those Truths , or their wills to consent and embrace the goodness held out in those true Propositions ? Yet I will affirm , it was a mighty power of God ; and well might it be said , It is given you not only to believe , but to suffer , for those Truths , which you do believe and assent unto , Phil. 1 , 29. Neither was this the mighty power of God only then , but it is now also ; and some have felt it under temptations , though most make nothing it , because it hath been a Religion owned above sixteen hundred years , our Fathers Religion , and all the Nations hereabouts of the same profession ; all which are poor grounds to make up Divine faith . The first news I had of this temptation was , when above twenty years since , being about the Mediterranean , and lay in danger of Turks , who then were exceeding strong and busie : In case I should be taken by the Turks , what have you for your Religion to make you give assent to your Gospel ? The Turks , and those who profess the Mahometan doctrine , are far more numerous than Christians are ; have been in possession of it a thousand years , and much of this stuffe was suggested ; whence I saw presently , and have since many times learned by experience , that those grounds upon which most Christians go , will signifie little to bear up a man in day of temptations : and still I must and will say , to work up a Soul to such an assent , as is Divine faith , in a day of temptation especially , there is required a great power of God . It is true , God doth not let many of his weak ( as to Intellectuals I mean ) people be tried here , yet the Truth is real , although God spares you , and do not slight it .

If then after this discourse you ask me , What is saving Faith in Christ ?

I shall answer : It is that Grace whereby we receive Christ as he is offered to us in the Gospel , and so resting upon him Salvation .

By receiving I intend that Act of the Will , which I mentioned in the fourth Head , yet including the other in the understanding , I shall open it by a plain Similitude presently . As he is offered , &c. he that receives him not as he is offered , doth not receive the Christ that God in the Gospel offers , but a Christ of his own making . I said , it was the Person of Christ cloathed with all his Offices , or compleat Redemption . This reception makes the union . Having thus received him , now rest upon him for salvation : by salvation is understood all the benefits of Christ , which are salvation begun , prepare and make fit for salvation to be compleated in glory : thus we rest upon him , for pardon , justification , peace , holiness , mortifying of corruptions , support against all temptations , grace to perform duties , and perseverance in all these : There are abundance rest upon Christ , or trust to him for salvation , therefore I said , so resting : How is that ? As you received him : How did you receive him ? As God offered him : This must be looked to , else your resting upon Christ is but in vain . But this so resting takes in communion .

To open this by a plain Similitude of marriage . Such a person first offers himself to a Virgin , seeks her good will and consent to take him for her Husband ; the person being not well known to her , she tells him , Sir , you are but a stranger to me , though I have heard of your name , yet I have no such knowledge of you as to give answer to so weighty a question ; give me time to enquire after you , that I may know whom I marry , if I should give consent : This is but reasonable , saith he , and bids her do so , She sets her wisest and most faithful friends on work to enquire after him , for his estate , temper , conversation , &c. The business is , what good she is like to have in taking him : if those whom she intrusted , being wise and faithful , bring in full and clear testimony , that the man is , for person , temper , education , estate and conversation , such a one as she may be happy in ; now she hath knowledge of him , now she assents to the truth of what her friends report to her , being wise and faithful , and assured that he is true 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 prepared ? Is it not when made willing to lay hold upon him , and take him as he is offered ? because they will not else come to Christ for life , John 5.40 . By this expression he plainly shews , that it is not mens duty to believe in Christ till they are fitted : which upon the former Reasons I deny . I see not one Scripture or Reason given to prove what he infinuates : what men will do is one thing , what men ought to do another . Besides , the end of preparing is to make men come to Christ , and lay hold of him ; if now the Soul will venture upon Christ , catch hold of him , take him as God tenders him , ( then they are fit I think ) why must their fingers be rappped off , if their error be in catching hold ? that they do not take Christ right , let the falseness of their faith in catching hold be discovered ; but not say it is not their duty , because not fit : For fit , or not fit , is every mans duty to whom the Gospel is preached , to believe in Christ , as much as it is his duty to repent .

Secondly , I answer to the Objection : if a man be prepared for Christ , yet if there be no necessary connexion between preparation and saving faith , as Doctor Ames , Mr , Pemble , and many of our able Divines affirm , then it will not follow , that because men are prepared , therefore they ought to believe Christ is theirs , forgiveness of sin theirs .

It is one thing for a man to be prepared , to lay hold on Christ , another to be so prepared , to say truly , Christ is mine : between preparation for Christ , and the Souls saying Christ is mine , there must come in another Act , as the ground of this , such an Act , as Christ will own this Soul to be his , and that is , the reception of him upon his terms ; if Christ will say , this Soul is mine , then may that Soul say , Christ is mine ; but not else to any true comfort .

The Minor needs no proof : for Ministers in pressing all men to believe Christ is theirs , forgiveness theirs , is to press most men to believe a lye , is so evident to them that look on their Congregations , that it doth not deserve Arguments so much to prove it , as tears to lament it .

Second Argument . That which makes the essence of saving Faith to lye or subsist only in an Act of the understanding , that is not the essence of saving Faith .

But to make the essence of saving Faith to lye in a particular perswasion , or assurance that Christ is mine , forgiveness mine , is to make the essence of saving Faith to lye , or subsist only in an act of the understanding .

Ergo , The particular perswasion or assurance Christ is mine , &c. is not the essence of saving Faith .

The Major I proved before , in proving that saving Faith takes in the will : the heart , that is , the will is the subject of it , according to some Divines . If the whole Soul , as Mr. Pemble and others , to be sure the will is included , that cannot be shut out ; for the reception of Christ into the will , is that which chiefly denominates Faith saving .

The Minor . But this particular perswasion or assurance , that Christ is mine , and forgiveness mine , is but an Act of the understanding giving an assent to this Conclusion or Proposition as true , upon such Premises layed ; but here is no act of the will , such I mean , as we have opened in the reception of Christ ; there may be an act of the will indeed , as the will may move the understanding to assent ; as we say , You may believe me if you will ; but that act of the will terminates there , and is not such an act as we have mentioned : Our ancient Divines use to oppose doubts to faith commonly ; but to what faculty doth doubting pertain , I pray , but to the understanding ?

Third Argument . That which is not cross to the corrupt heart of man , nor doth directly empty a man of himself , that cannot be the essence of saving Faith .

But the particular perswasion that Christ is mine , the assurance my sins are forgiven , is not cross to the corcupt heart of man , nor doth directly empty a man of himself .

Ergo , The particular perswasion and assurance that Christ is mine , is not the essence of saving Faith .

The Major is plain . The works of Faith , or the grace of Faith , is as cross to the corrupt heart of man , as any Grace required ; the second branch proves it ; for it doth so empty a man of himself , it empties him of his evil-self , and empties him of his good-self , which other Graces do not so directly , ( I mean as to good-self ) and what hath a man more to be emptied of ? Were not Faith so cross , it should not be called so much the gift of God ; nor the faith of the operation of God , Col. 2.12 .

The Minor . But this particular perswasion and assurance Christ is mine , &c. Is ,

First , Not cross to corrupt nature . For it is that which any carnal wretch , that owns there is such a one as Christ , and that he is a Saviour , would have : Christ is mine , forgiveness mine , who will refuse it ? Nay , we find men are aforehand here with the Ministry : Doth the Minister preach of Faith ? People have it : How hard a matter is it for Ministers to unbottom men from their false grounds ? When you have preached one Glass out , turn it again , preach another , yea , and twenty hours more if you will , you shall never move them from this good hope and perswasion that Christ is theirs : it were well if men could be taken off from these groundless perswasions and assurances : so that to be perswaded and assured that Christ is theirs , this is not cross to their nature . And if Mr. Shepherd had meant this , in mens catching hold of Christ before they be fit , that is , their perswasions and assurances Christ is theirs , then would I heartily have joyned with him , that mens fingers had need be rapped off from catching hold of Christ , in this sense , till they be fit .

Secondly , Not doth it directly empty a man of himself . By consequence a man may gather such a Truth , or Proposition ; If Christ be yours , then you are emptied of self , i. e. of that self which stands in opposition to Christ , because faith in Christ doth thus empty a man of this self ; but the particular perswasion and assurance that Christ is mine , doth not empty a man directly of this self ; for observe many of these who have this assurance ( as they conceive ) and whom you cannot beat off from their deluded and deluding perswasions , they do not know what it is to be emptied of self , but are under the dominion of it .

Fourth Argument . That is not the essence of Faith which is not found in all sound Believers .

But the particular perswasion or assurance that Christ is mine , is not found in all Believers .

Ergo , It is not the essence of saving Faith .

The Major is plain . What it is that makes Faith saving must be found in all those who are sound believers , else they are not sound believers , it is impossible they should be sound . Definition tells you , quidres sit , what is the essence of a thing ; where the Definition is not found , the Definitum cannot be found . Man is Animal rationale ( if you will have it , as * * De origine errat . c. 3. de salfa Sap. l. 3. c. 10. de ●ra Dei c. 7. Lactantius , he is Animal Religiosum ; he seemed to doubt , whether the common definition would serve turn , that he is a Rational creature , because he saw so many sparks of Reason in other Creatures : And truly if that definition he true , abundance of men , and those who seem to have in their own esteem most reason , are no men , for they are no Religious Creatures , but plain Atheists ) but to keep to the common definition , then a reasonable Soul must be found in all that are men , else it is impossible there should be a man . This definition agrees to the Child in the Cradle , as well as to the Judge on the Bench , to Solomon in his Nurses arms , as well as to Solomon on the Throne , though then his Acts of Reason were high . So must this assurance or particular perswasion that Christ is mine , be found in all believers , though Infant-believers , if sound , else they are no believers .

The Minor is too clear ; this assurance is not found in all sound believers . He that will cut off all from being sound believers , that have not this particular perswasion and assurance that Christ is theirs , must , as David said in another case , Psal. 73.15 . If I say , I will speak thus , behold I should offend against the generation of thy children ; so must these cut off the greatest part of the generation of sound believers ; they are but few in comparison of the unsound , take them all in ; but if you exclude them who have not the assurance , you will leave a pitiful remnant indeed . This our holy ancient Divines saw in their experience and trading with Souls ; hence they were forced to make distinct sizes of Christians , and degrees of Faith : as Mr. Richard Rogers makes several degrees of Faith : 1. The weakest and least measure , The seven Treat . p. 71. when there is no assurance in the believer , and yet inseparable fruits and tokens of Faith . 2. When there is some assurance wrought in the believer at some time , but in a weak degree . 3. Hath assurance for most part accompanying it , though not all alike . Yet in page 23. he had set out Faith by assurance , and said , that is the Faith which uniteth to Christ . Now how can these things possibly hang together ? when as he , and so holy Perkins , will own many for sound believers , in whom there was no assurance , and yet it is that assurance , as he saith , by which men do apply Christ to themselves , and which uniteth men to Christ : where there is no assurance , there can be no application of Christ and his benefits , no union with Christ ; it is as possible , as there can be a man , and yet no reasonable soul . Hence no assurance , and yet a believer is near a contradiction ; for assurance makes a believer ; yet here is a believer and no assurance .

Fifth Argument . That cannot be the essence of Faith , which must have another Act of saving Faith to antecede it , before it can exist .

But this particular perswasion or assurance , that Christ is mine , must have another act of saving Faith antecede it , before it can exist .

Ergo , It is not the essence of saving Faith .

The Major is plain . For that is but the consequent of another act , which must have another act antecede to its existence ; or it is but an effect of it : then we must have our eye upon that act which gives the existence .

The Minor is plain . Before this particular perswasion or assurance can exist in any man , that Christ is mine , there must antecede this act , That I have received and embraced Christ , as God doth offer him in the Gospel . If this act doth not antecede , and be true , all my particular perswasions , that Christ is mine , are but so many delusions . So that this particular perswasion is but a consequent , or an effect of saving Faith , which was in the heart before .

Sixth Argument . That cannot be the essence of saving Faith , which is not alwayes constant and abiding , so long as man is a Believer .

But the particular perswasion and assurance that Christ is mine , is not alwayes constant and abiding so long as I am a Believer .

Ergo , It is not the essence of saving Faith .

The Major is plain , For the essence of a thing cannot possibly be missing , and yet the thing be , the essence must be constant , though there may be many changes in the thing . Let a man be never so sick , or let him have such sore eyes , that his sight is so impaired that he cannot read , yet he is a man still , his essence is constant : So though a believer may fall very sick spiritually , as God knows we have sickly times , let his eye be so dim that he cannot read his evidence , Christ is mine , but concludes the contrary , thinks verily he reads other lines , God hath written bitter things against him : Doth he therefore cease to be a believer ? No verily , that which is the essence of faith will be found in him at that time ; essences are not fluctuating , come and gone , but abiding so long as the things essentiated by them are .

The Minor is too plain : Acknowledged by our ancient holy Divines ; sense hath proved it , and doth prove it , to Christians sad experience , they cannot alwayes say , Christ is mine , my sins are forgiven , some scarce all their lives ; they tremble , they dread to speak it ; yet such as have truly received Jesus Christ the Lord , if they can say it to day , ask them to morrow , they cannot say it then , yet as sound a believer now when cannot say it , ( though not so comfortable a believer ) as when he could say it .

Seventh Argument . That cannot be the essence of saving Faith , which is not pure Faith , but at best a mixed act of faith and sense .

But the particular perswasion and assurance that Christ is mine , is not pure Faith , but a mixed act of faith and sense .

Ergo , It is not the essence of saving Faith .

The Major is plain . Faith and sense differ much , Blessed are they who have not seen and yet believed , saith Christ , John 20 29. Faith leans upon a Divine testimony , a Revelation of God , meerly , it bottoms upon that ; but sense looks into a mans self what it finds there ; therefore these being so different , cannot make up the essence of faith : The essence of Faith is not extracted out of a Syllogisme , made up of a divine testimony and my sense .

The Minor is plain : For whence riseth this particular perswasion and assurance that Christ is mine , forgiveness mine ? Is it not the conclusion arising from two premises that went before , of which one must be made up of sense , spiritual sense : He that believeth in Christ is justified , or is united to Christ , Christ is his . This indeed 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 V●●●●●● , 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 , said 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 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 Christ is offered in the Gospel , what this receiving is , I have opened before , and must not now repeat again ; but shall briefly prove this is saving faith . I shall run over the heads of Arguments .

First , This is that which the Scripture tell us is faith , Col. 2.6 . John 1.11 , 12. where we have receiving of him expressed , Matth. 12.21 . In his Name shall the Gentiles trust : thus nothing is more frequent , than to have faith set out by trusting , resting , staying , rolling ones self or burden upon God or Christ .

Secondly , According to this definition , Christ hath possession of the whole Soul , Vnderstanding and Will.

Thirdly , This is that faith which all men are commanded to have : This faith Ministers may and must preach to all men , and charge them with it , and that without a lye .

Fourthly , This faith is directly cross to flesh and blood ; God hath his ends directly , not implicitely , in giving his Christ ; His Servant is exalted , extolled very high , Isai. 52.13 . Man being emptied of himself , Christ is received by this faith : the Soul goeth out of it self , and fetcheth wisdom , righteousness , sanctification , redemption from him , 1 Cor. 1.30 . This Soul glorieth in Christ , in rich Grace , now God hath his ends ; man is debased , Christ and free Grace are exalted . By saying , Christ is mine , my comfort is exalted , but not the ends of God directly , though implicitely they are , if it be true what the Soul saith , because this act of faith , which directly exalts him , went before it .

Fifthly , No other definition hath been yet given , wherein the saving nature of faith in Christ hath been truly opened ; De Natur. & Gra. l. 2. c. 7. not the general assent to Gospel-truths . Soto thus states the Question : Fides Catholica , Christianae familiae necessaria , utpote qua Christiani censemur , non est specialis illa quam indubitato credit quisque , ac constituit sibi remitti peccata propter Christum , & esse in gratia Dei ; sed illa potius persuasio Divina atque assensus , quem debemus , praestamusque Deo ; omnium in genere , quae ab ipso sunt Ecclesiae revelata , per Christum , per-quae ejus Prophetas , Evangelistas & Apostolos : inter quae & promissiones ipsae divinae connumarantur . Neither of these are true ; the latter is deficient : and , as I said , because it troubles not our Christians , and they are easily resolved in that point , I let it alone : nor is the first true , that I have opposed in my former discourse : He that hath no other faith but this , I am perswaded and assured Christ is mine , and that my sins are forgiven , shall never see Christ with comfort . That assurance ( though true ) may comfort me , but cannot save me ; for it doth not the saving work of faith .

Lastly , This faith is found in all true believers , and at all times .

First , It is found in all true believers , not one that is found but hath it ; take it into pieces , and leave out one piece of it , and see if you can make sound faith , First , take the object , What do you receive ? The Person of Christ , with his Offices and compleat Redemption . What is that Person of Christ ? God man . Doest thou receive a man only ? Take thou such a Jesus , he is no Saviour for me ; he is too poor to pay my ransom , too weak to do my work . I find our Jesus calls for denying of Father , Mother , Wife , Children , Lands , Life , &c. Luke 14.26 . Mark 10.29 . all must go , else can be none of his Disciple : The Father calls for no more but All : Jesus calls for as much , for my Names sake : then I hope he giveth as much as the Father doth : if he deprives my will of all these goods , then he must have good far beyond them all to satisfie my will , else it is an unreasonable Command , and the will can never come off rationally , but may justifie its refusal to come to him , because being by nature , from a principle God hath put into it , inclined to good , to blessedness ; here is good denyed , and not better good come in the room : but if the Divinity of Christ ; his Satisfaction , his imputed Righteousness , his Grace whereby we live , and are enabled to persevere in Grace , be denyed ; I do not see that good in Christ which is able to fill up my will . But you take Christ God-man you say ; but do you take one Office , or some part of his Redemption , leave out some Offices , leave some Redemption ? tell us what it is , and you will soon shew your self to be unsound . Do you receive him , and not trust , rest , rely upon him for all redemption ? or can you find redemption in any other besides him ? It is a sign you feel no great need of him .

Whence in answer to that Question , What is the lowest degree of Faith ? For my part I know no lower degree than this definition I have given ; for that Soul which cometh not to this , I know not how to call him a true believer : Let any man give me a lower definition of Faith which is saving , and I will yield him to be a believer according to that definition . I know very well there are greater degrees of strength in the acts of receiving and trusting , resting . According to the greater degrees of discovery of our sinful , miserable , guilty state , the greater discoveries of Christ , in the necessity we have of him , glory , excellency , and worth in him ; according to the degrees of quickning grace infused and the degrees of the influence and concourse of God with the will : but still as the least Child is a reasonable Creature , so the least believer truly so , is united to Christ , married to Christ : If union and marriage can be without that faith as I have opened , then I will yield there is a lower degree than that definition , and I shall renounce mine as false .

Secondly , It is in believers at all times . Take those who have lost their assurances , and lye bemoaning themselves in their dark desertions , examine them softly , prudently , you shall find them at last yielding to this ; though when you come to gather up your discourse , and so would conclude their faith for them , then they may shuffle , thwart , and call back something they have yielded , when they come to see what you drive at . Sometimes they will give no answer at all , or deny all ; frowardness doth too often attend these dark fits . Take other Christians , unless it be in the very heat of their Combat , when corruptions are raging , when they know not what to say of themselves , but they are plain Hypocrites ; let but the storm cease , they will give you a fair account of this work : for as union with Christ alwayes hold , so this faith alwayes hold , though not discernable to themselves alwayes ; yet others may help them to spell their lesson , and find it out , when they cannot .

But it seems we have not as yet got a sound definition of faith ; the reverend Mr. Daniel Rogers hath put in one thing which creates much trouble to Christians , as you may see in the Epistle to the Reader . Mr. Shepherd , though he speaks not the same words , yet speaks the same sense , in his Sincere Convert , p. 123. where inviting the Soul to take hold of Christ , he thus speaketh , Go to him , and take hold on him , not with the hand of presumption , and love to thy self , to save thy self , but with the hand of faith and love to him to honour him . His ninth and last way that he numbers among the nine easie wayes to Heaven ( as men think ) all which lead to Hell , seems fully to speak the same thing with Mr. Rogers , which you may compare with him in the beginning of this book . Ninthly , Sincere Conv. p. 160. The way of self-love , whereby a man fearing terribly he shall be damned , useth diligently all means whereby he shall be saved : here is the strongest difficulty of all , to row against the stream , and to hate a mans self , and then to follow Christ fully . Here he hath left the Reader in the dark sadly , not telling him , what he meant by rowing against the stream , hating self , following Christ fully ; but withall , here is enough to sink a poor Christian , that if a man feareth terribly he shall be damned , and useth diligently all means whereby he may be saved , this is but a way of self-love , and a way to Hell ; self must be hated . These two places fully agree with Mr. Rogers . One head more he hath , which needs an Interpreter : The pining and devout Hypocrite , Ibid. p. 37. that being pursued with the fear of hell , labours for just so much holiness , as will save him only , and carry him to heaven at last . If he labours for it , and attains so much holiness as carries him to heaven at last , I am confident he shall not be condemned for an Hypocrite . What , or how much is that just so much holiness as will carry a man to heaven ?

According then to these two Worthies , in the work of faith , and the Souls closing with Christ , it is not a mans salvation ( which is love to himself , and self-love is but a way to hell ) which the Soul must aim at so much , but the honour of Christ , and glory of Gods Grace above its own salvation .

To carry on our work the more clearly , I will handle two Questions briefly .

Quest. 1. Whether the Soul , in closing with Christ in effectual Calling , may not lawfully and safely aim at , and eye it s own salvation ?

Quest. 2. Whether the Lord requires , to the truth of saving Faith , and closing with Christ in the work of effectual Calling , that we eye and aim at the honour of Christ , and exalting of the glory of his Grace above our own salvation ?

These two Questions will take in fully what Mr. Rogers and Mr. Shepherd have delivered as to this point , where I pray take the state of the Question aright .

The question is not , whether the glory of Gods Grace , the honour of Christ , be not things above our salvation ? that is easily yielded , I know none so simple to deny it : for Gods glory is his ultimate end , and our salvation is but a means to this end : yea , though salvation be sometimes called , or put for the end , yet it is but finis medius , which in respect of the ultimate end is but a means : So then that is not the question . But the question lieth here , whether in faith answering the call of God , in its first union with Christ , doth God require , that now we look that we receive Christ , to exalt that glory of his above our own salvation ? For thus Mr. Rogers and Mr. Shepherd have both carried it .

For the first Question , I shall not need stand upon that , it is so plain , to any man who hath read the Gospel , that he is stark blind that cannot see this , that believers in Christ may aim at their own salvation in receiving of him : Only this same word , self love , is a suspicious word , and Mr. Rogers ( especially ) with Mr. Shepherd , have spoken so much against it , that they make poor Christians afraid : Now it is true , self-love is the great cut-throat , it damns thousands , if not all . I touched this before , and will repeat it yet once more , for the support of poor Christians , and I will lay down this Rule concerning self ( and will by the wisdom of God defend it against any man that hath a mind to oppose me . )

A Rule . Never did God declare against self , or call a man to deny himself , in that which did hinder his own salvation and happiness , lying in union and communion with God by Christ .

Did I hear any man preach a duty to Christians , in answering of which duty I saw clearly , my self , my happiness , my salvation were cut off and hindered , [ placing my happiness ( as I said ) in my union and communion with God by Christ ] I would be bold to tell that Preacher he lyed : God never gave him a Text to preach such Doctrine : I know he hath given me Commands to deny my self , but in those Commands obeyed , my self ( that is , my happiness and salvation ) is preserved safe and sound . If the Reader thinks by my writing , that I am warm , in this business , I am so indeed , for it hath been a vexation to me to hear precious Christians , in the dayes of their despondencies , when I have been endeavouring to help clear out to them their work of faith in Christ , and they could not deny , but such a faith as I have mentioned , they had found , then they would turn me off with this , It was their own salvation they aimed at , and this was nothing but self : So that to receive Jesus Christ , God in our flesh , in all his Offices , in his compleat work of Redemption , resting , trusting , relying upon him only , for all redemption and blessings of the new Covenant ; and this declared to be true by a Gospel-conversation , this hath been esteemed as little , having nothing in it to bear up a heart ; but why I pray , because I aimed at my salvation , which is no more but self-love : I wish I could have preached all my people into such self-lovers , I would have ventured my Soul for theirs if they had miscarried .

Very briefly then to the Question .

First , Do not all the Promises in the Bible regard a mans self . Do they not contain in them , and speak good to us ? Doth not the whole new Covenant speak good for our selves ? Doth not the Lord every where call us , and draw us to obedience by promises of good to self ? Did you ever read your Bible , and not read this ?

Secondly , Did not the Lord in those blessed thoughts of his heart in eternity , when he decreed to give his only begotten Son , make , thy self , thy salvation to be the design of that gift ? John 3.16 . Didst ever read the Evangelists , and the Apostles , and not read this ? I know he hath another design , his own glory ; but yet salvation of poor man was such a thing , as without him Christ had not been . I know very well there is a question , whether the second Person in the Trinity had not been incarnate though man had not fallen ? And I read Barwardin , with other learned men , inclining to the affirmative , giving their Reasons , which I think may easily be answered ; this is but an airy speculation : Sum. 3. p. q. 1. a 3. Aquinas speaks more rationally and according to Scripture , in which we ought to rest .

Thirdly , Was not this the end of Christ his Offices , and all the work he did on earth , and doth still in heaven , To bring many sons to glory ? Heb. 2.10 . Did he not come to seek and save those who were lost , Matth. 18.11 . Was this the very business of Christ , and yet thou standest doubting of thy saith , because thou aimest at thy salvation ? May not I aim at that for my self , which Christ doth ?

Fourthly , Is not thy salvation the end of thy faith ? 1 Pet. 1.8 . And ( that I may joyn several heads together ) that which thou art commanded , To work out with fear and trembling ? Phil. 2.12 . Hast not read the price ? Nay , it is the unvaluable worth of a Soul , Christ himself being the Judge , and how he sets thee to look after the salvation of it , Matth. 16.26 .

Fifthly , Was not that the work of the Spirit in the work of preparation , to make thee feel thy misery , through sin and guilt , that fearing the wrath to come , thou mightest flee to Jesus to deliver thee ? 1 Thes. 1. last .

To conclude , Art thou afraid thy faith is not sound , because thou didst aim at thy salvation ? I will be bold to tell thee , thy faith is unsound , and thou didst never close with Christ truly , if thou didst not close with him for thy salvation : Thou poor abused Christian , didst not receive Jesus ? Did not the Father call thee to Jesus ? If you never received Jesus , you never received Christ as lyet : I pray what is Jesus ? What doth this signifie ? Is it not a Saviour ? Good Lord , that ever Christians should be so abused , blinded , by a Devil , that they should not see , that it is impossible for them to receive a Christ , but they must receive Jesus Christ , they must receive a Saviour , and yet make their faith worth nothing , because they aimed at their own salvation : Will you be for ever fooled thus ? Come , come , friend , leave your cavilling , your simple , silly , foolish quarrellings , I tell thee , Christ is a glorious Saviour , and will have abundance of glory in thy salvation : And where is Christ like to have it most , but in those , who being most sensible of their horrid , vile , undone and miserable condition through the guilt of their sin , and slavery of their hearts to their lusts and creatures , and being enlightened to behold the glorious and great salvation , Heb. 2.3 . which Christ hath wrought , do with admiration of this Jesus and his salvation , receive him , embrace him , upon his own terms , that they may obtain compleat redemption and salvation by him : the more throughly sensible they are of this great salvation they have by him , and aim at in him , the more will they admire him .

Object . This is to love Christ for his goods : we should love Christ for himself , not for his goods ; thus we have heard Ministers preach , and Hypocrites may love the goods of Christ .

Answ. Must we love Christ for himself , not for his goods ? I pray what wise man was it taught you this ? Who taught you to divide the object of your love , when as God hath joyned Christ and his goods together ? I mean by his goods , all the benefits of communion , all the good things that believers united to Christ are to partake of : Did God offer you a Christ without goods ? Is not the whole Covenant of Grace , are not all the Promises , of which Christ is the Yea and Amen , 2 Cor. 1.20 . the things in which the Lord offers to joynture the Soul , upon the Marriage of his Son ? Whence then came this Divinity ? Not from Heaven . Yet sometimes I have heard such passages like to this , when men will seem to let people know they have more skill than others in the mysteries of Conversion , they must strain themselves to speak something new , though it be non-sense . I know full well Christ is to be loved for himself , and believers are taken with the Person of Christ , he is and shall be very glorious in their eyes ; but to say , and not for his goods : this is just as if a woman were taken with the person of a man , but this person hath no goods , nor the woman any , and so when they are married , they must either work hard , beg , or starve : Christ is no such person , if he were , whatever these men say , I suppose he would have but few to believe in him ; you may preach long enough before you will draw Souls to him . It is not the Person of Christ which doth immediately answer the Soul , and help it under the misery it now lieth . If a woman be ready to starve , or pinched with cold , ragged , &c. it is not the comeliness of the mans person that will feed her , or cloath her , but his goods . When Christ called the Angel of Laodicea , Revel. 3.18 . to come to him , he tells him of gold and white rayment , these are goods : It is righteousness , peace , pardon , justification , holiness , &c. which are fit to answer the condition of this poor Soul now called to Christ , these are his goods . Why then are these blocks thrown in the wayes of poor Christians , to trouble them in their self-examinations ?

Object . But Hypocrites love the goods of Christ , and would be glad to partake of them ?

Answ. Speak at length , I pray , make what you object clear , that we may know how to understand you : Hppocrites love all the goods of Christ , and would willingly have them : Say you so ? Doth an Hypocrite love all the goods of Christ ? all the benefits of communion ? all the new Covenant ? Doth he love them all ? Is his love real and entire to these ? would he have them all ? Speak out plain , that we may know your Divinity , and is not that Hypocrite willing to embrace and receive the Person of Christ , that he may have all the goods of Christ which he loves ? I pray show me that Hypocrite : Why do we speak so darkly , when we have to deal with Souls so often in the dark ? Who are more apt to take up such sentences , than poor upright Christians , who are afraid of Cheats ? I know Hypocrites will be glad of some of the goods of Christ , some part of his redemption , what is this to the work we are upon ? The difficulty lyes in the next question , to which now I come : What the state of the question is , see before .

These things we grant .

First , That the glory of Gods Grace , the honour of Christ , are above our salvation .

Secondly , God hath his Grace glorified in the Souls first closing with Christ , and shall have the glory of it to eternity . Christ hath his honour , and shall eternally be exalted by the believer . In the very first receiving of Christ , he doth wonder at the Grace of God , he admires the Love and Redemption of Christ , and doth so all his dayes while he lives , and shall do so for ever when dayes end .

But the pinch lieth in this word Above , in such a time , or such an act ; that is , that in the first act of faith , in the answer of the call , in the uniting of the Soul to Christ . Now the Soul must see and examine it self , whether it sets up this Grace above its own salsation ? As for Mr. Shepherd's words , Take hold on him , not with the hand of presumption [ what he means by this , he opposeth the hand of faith , I think , to it ] and love to thy self , to save thy self , but with the hand of faith , and love to him , to honour him : This passage is so strange , and so his ninth way to hell , that I could not believe that ever Mr. Shepherd did deliver such Doctrine ; Sound Believ . p. 193. but if the Printer saith true in his Title page , that this fourth Edition is corrected and much amended by the Author , then I should believe it : but I have some cause to doubt it , upon these two grounds . First , I compared this with his Sound Believer , where he tells us what is the end of faith ; in which there is not any such words as these , nothing like them ; nothing of Mr. Rogers notion ; nothing different from what I have delivered , but he and I fully agree . Christ himself and all his benefits , is the end of faith coming to Christ ; and I hope salvation is one of those benefits . Secondly , I do not believe it , upon Mr. Shepherd's own words in his Letter to me , which are these , without omitting or adding a syllable , That which is called the Sincere Convert , I have not the book , I once saw it ; it was a Collection of such Notes in a dark Town in England , which one procuring of me , published them without my will or privity ; I scarce know what it contains , nor do I like to see it , considering the many 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Typographica , most absurd , and the confession of him that published it , that comes out gelded and altered from what was first written . Thus you have his own words faithfully transcribed ; this Letter was dated October 27. 1647. the year , wherein the Printer saith the book is corrected and much amended by the Author , is , 1646. Let any man then judge , how this book was corrected and amended much by him . In short therefore as to that book , for the general part of it , the book is very solid , quick , and searching , cuts very sharply , it is not a book for an unsound heart to delight in , I mean , in those places where he agrees both with Scriptures , and other able Divines , and of these make use : but for the other passages , which do not agree with either , ( as there are some in it ) I will let them go , as being none of Mr. Shepherd's , and not trouble my self with them , and wish no Christian , that is tender and sincere , to trouble himfelf with them . This I put in , because I hear that book hath caused much trouble to gracious Christians ; had it been to Christians in name only , unsound believers , hypocrites , I should not have troubled my self about it ; for I know it is not for their tooth : therefore though I had thought to have spoken to more things in it , which are just cause of stumbling , yet henceforth I will meddle no more with it ; his notions there do cross what he hath himself published in the Sound Believer . I remember my Father Ward made this observation upon him to me , When Mr. Shepherd comes to deal with Hypoerites , he cuts so desperately , that we know not how to bear him , made them all afraid , that they were all Hypocrites : when he came to deal with a tender humble Soul , he gives comfort so largely , that we are afraid to take it . I let that reverend Author then alone , he is one on our side , in his Sound Believer , which he himself put forth . I have then only Mr. Rogers to consider ; who hath given no Scriptures , or Reasons , that I can find , to prove his Assertion ; some Texts he may name to prove what I readily yield , but they-prove not the question in hand , therefore I have no Arguments of his to answer , butto produce a few Arguments against his Doctrine , I shall take up one of my former Arguments , and improve it against this notion .

Arg. 1. That which neither Christ nor his Apostles did require of Gospel-Converts , as requisite to their saving Conversion or Faith , that is not to be required of Gospel-Converts now .

But the eying of the glory of God Above our own salvation , was that which neither Christ nor his Apostles did ever require of any Gospel-Convert ; as requisite to their saving Conversion or Faith .

Ergo , The eying of Gods glory Above our own salvation , is not to be required of Gospel-Converts now , in order to saving Conversion or Faith .

If it be not to be required , then it is needless , then no such danger for a man to loose his Soul for want of it , as he tells us .

The Major is plain : He that will require more to a faving work of Faith and Conversion than Christ did and his Apostles , doth implicitely charge them with want of skill in conversion of Souls , and had best become a Teacher of them . This is little less than blasphemy , you say , and I may leave out little less .

The Minor : This lyes upon Mr. Rogers to prove : Name the Texts , where ever Christ preached thus , or any of his Apostles ; he may name Texts where God declares , that the end of all his good things bestowed on Vessels of Mercy , is the glory of his Grace : we yield the Texts as fast as he can name them , and we will give him a Reason also , He that is the first Efficient , must be the last End . It is to set up another God , to set up another ultimate end . We will be as free as he can be for Texts and Reasons to prove this : but this is not the question , Let him name the Texts , where Christ or the Apostles teach Converts , that in their conversion , or believing in him , they must look to this , that they set this glory of his Grace Above their own salsation : we read of Christ complaining , that the Jews would not come to him that they might have life , John 5.40 . but never read , that he required of them , or blamed them , that they did not aim at , and set up the glory of Gods Grace Above their life : in that Text life comprehends salvation , and all benefits of communion : Those who are thirsty , calls them to him , and promises them living waters ; many such Texts , but not one word of this stumbling notion : when they in Acts 2. were under the work , did Peter teach this doctrine to those Converts ? When the Jaylour came in trembling with that question , What shall I do to be saved ? Acts 16. Doth Paul's and Mr. Rogers answer agree ? Let Mr. Rogers answer him : Ay Jaylour , you are now come down , as jolly as you were a few hours since , and now you would be saved ; the way to salvation is faith ; but look to this in your faith , that you set up the glory of Gods Grace above your salvation , that it be made but subordinate to his end , else that same self will ruine you , for all that shaking now upon you : but Paul speaks no such thing : so that either Mr. Rogers hath troubled poor Christians needlesly , or Paul was a very unskilful Pilate , that did not give warning to poor sinners , enquiring after their salvation of this Soul-damning selvish rock ,

Take the Prodigal , who is set out for a pattern of a Soul converting or coming home to God : What was the turning Argument ? There is bread enough in my Fathers house : Bread then is the business for a starving Prodigal ; Salvation for a Soul under sense and sentence of damnation . Ay but Prodigal , you must set up the praise of your Fathers kindness , love and mercy , in taking you into his house , and giving you bread , Above your bread , and life thereby preserved . Ah , saith the poor Prodigal , I shall praise my Fathers love and mercy , if he doth ; but whether above my life or bread , at this time , I cannot stand to decide that now , whether I do or not ; pinched I am , almost starved I am , ready to famish , O , I pray , give me bread . Is not this the case of this poor Soul now , in a miserable , starving , dying , damning condition there is living bread , Jesus Christ to be had , with thee there is forgiveness , Psal. 130. Oh give me this bread , this Christ , and with him peace , pardon , redemption , grace , salvation from that misery now I feel : Yea , saith Mr. Rogers , [ but not Christ nor his Apostles , blessed be God ] salvation you may have , if you set up the glory of Gods Grace above it . O saith the Soul , I do admire his Grace , and shall adore it , but whether I do above it now or no I cannot tell , I am pinched for a Christ , and for all the benefits he brings to lost undone Souls , such as I am , give me him .

When Sea-men fear Rocks , or Shoals , they go to their Plats , and look there whether they give notice of any Rocks or Shoals , if they do not in places well known , where Ships go frequently , on they go : Once it was our case , falling into a Current , where the water foaming , some suspected Rocks ; to the Plats they went , and found no mention of any Rocks there , on we went boldly , and no danger . Conversion of Souls is a work wherein Ministers trade every day , Mr. Rogers , Mr. Thomas Hooker , Mr. Shepherd , have given us warning of Rocks , here is a selvish Rock will split the Soul , saith Mr. Rogers : We reverence the graces and abilities of these worthy men ; but are there Rocks ? Let us go to our Plats the holy Scriptures ; Christ and his Apostles have gone this way oftentimes before us , and knew where dangers lay sufficiently ; Do they give notice of these Rocks , which these worthy men do ? Not the least mention of any such things : then let Souls go on boldly , O do not trouble them , and scare them with more fears than need ; they will have fears enough of a shipwrack rise from other Rocks , though we do not make new ones .

Arg. 2. That which no Christian can possibly make out whether it be so or no , that cannot be ( a condition ) required to saving Conversion or Faith .

But this condition , that I set up the glory of Gods Grace above my own salvation , is such a condition as no Christian can possibly make out whether it be so or no.

Ergo , This condition is not requisite unto saving Conversion or Faith .

The Major is plain . To put such a condition which cannot be known , is a meer vanity ; in vain are all our examinings whether we be in the Faith or no , if there be a condition required to saving Faith , which never was nor can be proved ; the Word of God puts no such conditions ; if Mr. Rogers will make use of Moses and Paul , as Mr. Shepherd hath done , and take them in that sense he doth , then not only , the exalting of his glory above our salvation , but salvation it self also must go ; the Soul must not eye its own salsation , but chuse damnation , a thing impossible .

The Minor I must prove .

If it can be known , then my salvation and glory of Gods Grace must and may come in competition ; so that both cannot stand together , but one I must part with . As the glory of God must be above Father , Mother , Wife , Houses , Lands , Liberties , Life it self ; the Scripture saith , these must be hated , i. e. not so loved , but must be let go , and parted with , when Christ and his Gospel calls for them ; when Christ and these , the glory of God and these , have come in competition , they could not stand together , one must be above the other . This may be known , and hath been known thousands of times . Christians prepare for this if they be wise , and desire strength from Christ to help them to it : But doth Christ say , he that forsaketh not Father , Mother , Life , and his own eternal salvation ? This was never put in , nor can be put in , because mans salvation , and the glory of Gods Grace , are so inseparably linked together , that one cannot be without the other . Grace is in God , Mercy is in God essentially , without mans salvation ; but the glory of Grace and Mercy is not without mans salvation ; because unto glory , among other things , manifestation is required : Salvation is such a necessary means unto this end , the glory of Grace , that take away this means , salvation , you take away this end , glory of Grace : so that it cannot be known : I may think this and that , but I can prove nothing : and for ever blessed be God , and blessed that Grace of his , which hath so joyned them , that they cannot be parted , and so this notion not being to be proved , it shall not need to trouble us , though Mr. Rogers hath caused trouble enough by this block of stumbling .

Whereas he tells us , this self-love is so dangerous , that it will deprive the Soul both of her labour and hope . I add .

Arg. 3. Self-love doth never prove destructive to a Soul till it cross a Command of God .

But this self-love , in closing with Christ , according to the Gospel , for my salvation , though I cannot tell whether I aim at the glory of Gods Grace Above it , is not cross to a Command of God .

Ergo , This self-love is not destructive to my Soul .

The Major is plain . It is Disobedience to a Command which only destroyes the Soul , crossing of the preceptive Will of God , when self sets up something against God ; that good which I chuse and seek for my self , and God stand Opposites . Thus self-love setting up something against God , placeth it self Above God in his Command .

The Minor : But mans salvation , and the glory of Gods Grace , cannot be made Opposites ; this is plain , for no man can possibly seek the exalting of Gods Grace , but he must seek his own salvation : So that there lies an absolute necessity that I must thus love my self , as to seek my own salvation , else there is an impossibilitie of my serving this end , the exalting the glory of Grace . Hence this word , Above , the setting up or loving any thing above God , hath place only there in Scripture , where the thing set up , or loved by my self , may stand in opposition to God ; then self-love proves destructive indeed . But where doth Mr. Rogers find this Command in Scripture , that though the Soul doth so seek its own salvation , as it willingly embraceth Christ upon his own terms , yet that in believing and closing with him , it sets up the glory of Gods Grace above its salvation , and so self-love , not obeying , but crossing this Command , ruines the Soul eternally ? Let any man observe the Prophets , Christ and his Apostles , how they preached , and see through the whole Scripture , if this were not their way to draw men to repentance , to believing in Christ , with these Arguments of salvation , and good things to us : but as for the glory of Gods Grace , that honour which he hath in our repentance , in our believing , that is mentioned nothing so much as the others ; though he hath glory it is true in it , and will have it more , yet that Argument is little inculcated ; but to command or move with this , the setting up this glory above salvation , I find it not : nay , we see how vile we are , that though the Lord doth follow us , and press us to repentance , to faith , to walking with him , from Arguments that concern self , our own salvation and happiness , yet how little did these Arguments , and do they at this day prevail ? O gracious condescension of God! O vile heart of man ! Did Mr. Rogers , and do Ministers now find that people are so eagerly set to seek their own salvation according to the Gospel ? Do crouds of people come in so thick , that he had need stave them off , and keep them out , with this puzzling notion ? I am sure I could observe no such thing when I lived by him , though there were some , blessed be God , in the place , yet more would have been welcome , I am sure very few in his latter dayes came in , if any . From this observation of the way of preaching , which the Prophets , Christ , and all his Apostles took , I have wondered what our Ministers of late did mean , that they could not be content to preach as the Prophets , Christ , and his Apostles did , but must thus puzzle , perplex and grieve the spirits of Christians , who truly close with , and love Christ , with their strains and notions , which neither Prophets , Christ , nor his Apostles , ever delivered . God from eternity did intend the manifestation of the glory of his Mercy ( mixed with Justice in our for ever blessed Surety ) in some persons : This is the end he propounds , and this end this efficient , who propounds it will take care that it be brought about ; it lyeth upon the Efficient who propounds it to himself , to effect it ; in order to this end , he creates man ( though creation serves for a means as well for the manifestation of Justice as Mercy ) in a pure estate , makes a Covenant with him , leaves him to his own will , permits the fall ( I purposely avoid disputes about the fall , but permission I think will not be quarrell'd with , though I know what disputes there are here also ) being fallen , See Bradward . de causa Dei l. 1. cap. 33. he sends a Redeemer , gives faith in him , justification , pardon , holiness , renewing of nature , rewarding faith and obedience ( continued in to the last ) with salvation and glory . All these being means to bring about this end , the manifestation of the glory of his Grace , mixed with Justice . All these means lye in the Efficients hand , one way or other ( for he did not concur to the fall , as he doth in other means ) so to order them , that be sure he fails not of the end he propounded : God cannot send a Redeemer , give faith in him , justification , peace , pardon , holiness , perseverance in all , with salvation to crown all , but his end must of necessity appear ; so that he cannot fail of his end . The believer , pardoned , redeemed , sanctified , saved , doth give him the glory of this Grace , and serves his end ; the Efficient hath his end : In the work of faith , and obedience , walking with God , there I set God above my self , above my own will and lusts ; so in parting with any thing that is lawful to enjoy , any creature comfort , when it comes to be opposite to God , here the glory of God is above me ; here lieth my duty : this serves as means to that end ; this is his gift , he is the principal Efficient as the first cause , though formally : Faith , Repentance Obedience be my Acts. But to bring in this as a duty in my first closing with Christ , that I set up this end , ( manifestation of his Grace ) above my salvation , I cannot find this in Scripture . The first Agent looks to , and takes care for his end . There are several persons have conspired to take away the Kings life , their treason is discovered ; the King is willing and resolves to make manifestation of his clemency and mercy ; upon the Traytors petitioning to him , promising loyalty to him for the future , he freely pardons them ; in pardoning of them , he doth clearly manifest his clemency and mercy : all men know ( as they could say of the Kings of Israel ) and say , the King is a merciful King ; he bears the glory of it ; the pardoning of the Traytors is a means to his end : it was the King ordered the means , though he did not put in this clause , See that you exalt my mercy above your life : His end did not depend upon this , whether they did exalt his mercy above their lives ? ( Alas poor men , their lives are dear to them , and they do exalt his clemency ) No he hath his end , all the Kingdom bears him witness , and other Nations by him , that he is an exceeding merciful King , and deserves praise . So it is here , the attaining of Gods end doth not depend upon this , that I ser up the glory of his Grace above my salvation ; for he hath his end in saving ; heaven , earth , and hell must all confess , as doth the saved Soul , the pardoned Traytour , cry out , O the depth of the riches of the Grace and Mercy of this God : but for the word , Above , I let that alone and not mind it .

Arg. 4. If Repentance towasds God , and Faith in the Lord Jesus Christ , Acts 20.21 . be conditions sufficient to put a man into a state of salvation , then the exalting of the Grace of God above my salvation is a condition needlesly added .

But Repentance and Faith are sufficient . Ergo.

For the Consequent : To add more than the Gospel requires , to put a man into a state of salvation , is needless , yea , it is boldness for any man to do it , it is in effect an adding to the word ; as if God did not know what were sufficient , but we must teach him ; and if needless , then there is no danger of this self-love destroying the Soul , as is asserted by him .

The Antecedent is true : 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 themselves in particular , will believe . I shall handle both these Conclusions .

The Schools have divided their Doctors into Nominales , and Reales . The great Doctor of the Church , hath divided his Scholars , into Nominal and Real Christians . In the Schools , the Real Doctors ( Thomistae and Scotistae ) do exceed the Nominal Doctors ( Occamistae ) in number : but in the School of Christ , the Nominal Christians exceed the Real Christians abundantly : Many are called , but few are chosen , Matth. 20.16 . Many are called , but not according to his purpose , Rom. 8.28 . therefore their calling is not to purpose , they answer not the call of God . Let but the discourse we have been upon be seriously and truly applyed to mens hearts , how few answer it ? Though we leave out what Mr. Hooker , Mr. Shepherd , Mr. Rogers , have cast in , to make the work much harder , and have endeavoured to make the way so plain and streight , that the lame or weak Christian may not stumble in it , Jer. 31.8 , 9. This differencing of men into nominal and real Christians , makes real differences : Why should we not judge charitably of all men ? Would Ministers only preach divine Truths to inform mens understandings , but never meddle with application of them to mens hearts ? would they , if they must reprove sin , reprove it in general , deal with no mans particular lust ? would they not meddle with Uses of examination , but let men alone there ? would they not sort out men thus , to make some ignorant , some profane , some civil , some hypocrites , and some sincere Converts , but jumble altogether , judging charitably of all , they should be very good Church-men , able Scholars , and never fear trouble from men , whatever they may fear from God , to whom they must give their account ? But if Jeremiah will go about to take away the precious from the vile , Jer. 15.19 . as his Master commands him , then let Jeremiah expect nothing but vile treatment , even from those who must be called the Children of a precious Abraham . That which heightens the enmity more is , that upon this applying , distinguishing , examining , and searching into men , the number of true Believers , such as shall be saved by Faith , is made , by the Opinion of these peevish and censorious Puritans , to be but small . How much more praise worthy were those charitable Latudinarians , Huberus and Caelius Curio , mentioned by Doctor Twisse , Vindic. Gra. de criminat . l. 2. p. 1. the first wrote a Book concerning the Promiscuous election and predestination of all men , yea , of the final impenitent unto eternal life : the latter ( sometime Professour in Basil ) wrote a little Book , concerning the largeness of the Kingdom of Heaven , therein endeavouring to prove , that the number of the elect , and those who are saved , is much greater than the number of reprobates . How come we to want these pieces in England ? But I suppose we may spare them , having such Latitudinarians at home . I was told by an understanding Christian , and he told me it so for truth , that I might believe it , the Minister was labouring to comfort his hearers against the fears of damnation ; Many men , said he , keep a stir about hell and damnation , but do not fear , do we not read , John 3.16 . God so loved the world ? Art not thou a man in the world ? Why do you fear then ? The Text saith , God so loved the world . A notable Clerk to make a full point at world : though this man did but bungle , yet , I doubt not , many there are who would make good , if they could , what these men aimed at . That few should be saved , is a hard saying , Who can bear it ?

But to make good my Inference , or Conclusion : The number of Real Christians is but small .

Let us but consider how those who are called Christians answer the two Heads we have been upon ; Preparations for Christ , and receiving of Christ , or union with Christ : What preparations have we observed in men for Christ ? Some preparations there are , and they are know very well ; when a man hath a Child born , he prepares a barrel of strong beer , if he be but a poor man ; others prepare some bottles of wine ; withall they prepare good meat , and good junkets ; the Child then is Christned , made a Member of Christ in its baptisme ; then home they go , and eat up their good meat , and drink up their liquor , before prepared , it is well if none be drunk ; and this is the preparation and union with Christ , which many thousands of those , who are called Christians , know , and they know no other preparation for Christ , or receiving of Christ , but this : when they grow up to years , they go to Church as Neighbours do , they must be Christians , because they know not what to be else , they must go whether the croud carries them ; if you will call them Christians you may , but know no more of Christ , saving the Name which they hear a Minister talk of , than a Heathen : As their Parents made them Christians , so because it is the fashion of the Country , they will do as their Fathers did by them , and their Neighbours do by theirs , if they have Children . I have given instance of one in Essex , a County famous for the Gospel , who of late years coming to my Father Ward to baptize his Child , my Father asked him , Why will you have your Child baptized ? He answered , because others had their Children baptized . Then asked him , how many Gods there were ? He answered , Ten. Then asked him , how many Commandments there were ? ( supposing his mistake ) He answered , Two . Which is the First ? He answered , Salvation : The Second I know not , but he gave him a Second . My Father asked him , if he gave him these answers to cross him ? The man answered , No truly Mr. Ward , if I knew how to answer you better I would . The civil man , whom Mr. Pemble mentions , was but little better . If Ministers did but enquire into the knowledge of all their Parishioners in England , they would soon find I have spoken but the truth . Thus for want of Catechizing , and Gospel-Discipline , abundance of Christians , so called , differ but little from Heathens . Others , though not so grosly ignorant , but can tell many truths concerning Christ , They profess they know God ( they are then Professors ) but in works deny him , Tit. 1.16 . Nomine Grammatic us , re Barbarus ,

But as to the preparatory works which we have gone through , how few are acquainted with them . Some it may be will deny any such preparation for Christ as necessary , and think it was only the Opinion of Mr. Hocker , Mr. Shepherd , or it may be two or three more such rigid men ; but surely that man is little acquainted with the Scriptures , or with the Writings of the ablest practical Divines , besides our Divines at the Synod of Dort , who deny it : De Causs Dei , l. 1. cap. 35 , 36 , 37 38 , 39. the Popish party will not deny it , when especially they can talk so high of mens preparing and disposing themselves for Grace , with whom their own Bradwardin hath dealt sufficiently and solidly in confutation of them : [ Surely God hath his people in this mystical Babylon ; he must be very censoreous who reads Bradwardin , and Jansenius his August , besides others , who will not yield it . ] But to return to those who deny preparatory works : I pray what is the work of a Minister ? Is not it to labour to bring home Souls to Christ , and being brought home , to labour to build them up in Christ ? This is the sum of a Ministers work . If you deny preparatory works , you will deny half the work of a Minister . For doth any Minister think he shall ever perswade people to come to Christ , and receive him , upon his own terms , who were never throughly enlightened to see their miserable state they are in by sin , and convinced that this is their state ? Will they ever come off from this term from which he calls them , unless they feel the evil and burden of sin so , as to cause fears and sorrows ? Will a man thus far wrought on , if he can set up a trade of duties , and felf-righteousness , and find his life in these , eyer come home to Christ ? He that thinks he can do his work soundly without these , understands little of his work , and less of any saving work upon his own heart . But how little of this working do we find amongst Christians ? How few enlightened to see , and convinced of their own finful and miserable state , as it is ? How few under this sense and conviction through the fears and sorrows accompanying this conviction , cry out , what shall we do to be saved ? Such cryes , such questions , how rarely do Ministers hear from those who are called Christians ? As for self-righteousness , and duties , if men can but set up a form of worship , keep from the gross sins of the times , their conversation but moral , nay now , you must not question these mens Christianity , none are sound or real Christians if these be not : yet these are but course sieves , the Hypocrite it may be can tell you he hath experienced these preparations , we must sift him in a finer sieve ; so that by the unacquaintance of the greatest part of Christians with these works , we shall find few are real Christians .

Obiect . But did you not tell us before , that God begins his work , and layes his foundation , in the Infancy of many ? How can they experience these preparatory works , as your self before have argued ?

Answ. I recall nothing of what I said ; but in answer to your Objection I say ,

First , Such do shew this work of Grace in their childhood as they do grow up ; observe them , and you shall see such actings , that will give good grounds to hope God hath begun the work of Grace .

Secondly , Few , if any of these , living to years of understanding , and hearing of these things , but it hath been a trouble to them , and made them question themselves , whether they had Grace , because they have not found them .

Thirdly , None of them all , who live to riper years , but do experience all the preparatory works , though in them , I conceive , the work doth loose that relation , as preparatory , because they had Grace infused into them in their infancy or childhood : So that I will not contend about the word preparatory , so the works be found . Tell me that Real Christian ( let God have begun his work when he pleased ) that is not enlightened to see , and convinced of his sinful and miserable state , that hath not known fears and troubles because of it ; hath not been made willing , that Christ should separate him and his sin ; that is not taken off from resting in his own duties , reformations and doings : They do all experience these , let the Lord work them when and how he pleaseth . But for others , where the work begins in riper years , there they are known more distinctly , and properly preparatory , though God hath his variety of working even amongst such also . Hence preparatory works I did not at all oppose , nay , I maintained them , only my scope was to help Christians who were in the dark as to their own work , searing they were not sound and real Christians , because they had not experienced those workings as others had .

Try those who are called Christians by the next thing we were upon , their receiving of Christ , when prepared for him , see if the number of them be greater than we mention . Receiving of Christ , what is that ? Do you mean Faith ? Yes , I do mean Gospel-faith in Christ : nay , then your Conclusion which you drew , that the number of Real Christians was but small , is very false . For your preparations , we cannot say much for them , but for faith in Christ , we can speak enough for it ; all the Ministers in England shall not make us believe but we have faith , ay and it may be will swear by their faith they shall not . Define faith which way you will , they are for you . If you will call it an Assent to what Truths soever God reveals , &c. in a laxe way : they do assent to their Bible , that it is the Word of God ; that all which is contained in it is the Mind and Will of God ; they did never doubt of it in all their lives ; and it may be will say , it were no matter though he were hang'd that doth doubt of it : but if you come more close to tell them , what the ablest of the Popish party tell us is required to make that assent to the divine and supernatural Mysteries revealed , to be Divine faith , not only they , but many others , who make light of Dogmatical faith , had need examine again whether their faith be divine . De essentia Fidei Christianae est , ut innitatur primae veritati revelanti tanquam rationi formali credendi : De Auxiliis Disp. 49. And adds presently , Ad eliciendum talem acium necessario requiritur speciale auxilium praevenientis gratiae : Gods general concourse will not serve the turn , saith Alvarez ; both of these parts he proves partly from Aquinas and Austin . In this point Alvarez to me appears very Orthodox , and according to him , I doubt not to affirm , there is but little Dogmatical divine faith in Christendom , though many Professors make a tush at it . But if we grant they have this faith , such as it is , yet this is not enough to make saving faith ; then we are to seek still ; and that is proved by our Protestant Divines against the Papists ,

If you say , as our Fathers , That faith is a particular perswasion that Christ with all his benefits are mine ; they have this faith also , and so assured of it , that let the Minister preach himself hoarse , he shall never perswade them of the contrary ; but if we examine them upon what grounds our Fathers taught this perswasion was built , there but few will answer .

If you say , Faith is a receiving of Christ as he is offered in the Gospel , and so resting upon him alone for salvation ; the latter part of this they understand , and that is the faith which men of more knowledge than the common rout have taken up . I remember a young Gentleman , who had been catechized by his Mother , a right Gallant he was , went to visit an old Usurer that lay on his death-bed , the rich Usurer seeing that now he must dye , began to be a little troubled , and having heard of saith , could not tell what to make of it ; the young Gentleman could tell him , It was to trust upon Christ for salvation ; this helped the Usurer , he could not well tell whom to trust else , and now trusts Christ . It is very well , Christ it seems shall be worth the regarding at last : but as we read , John 2.23 . Many believed in the Name of Christ when they saw his miracles : but in the next verse the Text saith , Christ would not commit himself to them : What not to believers ? No , though they will believe him , he will not believe them : so though these can trust Christ , he will not trust them : This is a fine Religion , that men shall set up Mammon , and serve that Idol while they live , follow after the wayes of their own hearts , slight the offers of grace , despise holiness , and yet trust Christ for salvation ; if such can find him their Saviour , they understand faith better than all the Divines in England .

But this we find , that faith is easie to come by . Whatever men want , yet there is no man wants faith : you may convince men that they are swearers , drunkards , &c. but you shall not convince them that they are unbelievers : though they know nothing of the preparations for faith , yet they have it ; but where they got is not the question : though they cannot pray , or walk so precisely as some Puritans do , yet they can believe as well as the best of them : they need not , nor do thank God for this Gift , they were never beholding to him for it : Faith is the easiest duty in all the Bible . Take faith to be , as these men understand it , nothing but trusting Christ for salvation , how little do they understand this act of trusting of Christ ? while Conscience lies asleep , sin and guilt do not stare a man in the face , now it is an easie matter to trust Christ for pardon and salvation ; but when God awakes that sleepy Lyon , sets a mans sins in order before him , as be sure he will do , here or hereafter , then men shall find it is not so easie a matter to lay their hands upon the head of the Scape-goat , Levit. 16.21 . to unburden their guilty laden Souls upon Jesus Christ , whom now they can so easily trust : No , no , friend , thou wilt rather sink under thy burden than take one step towards Christ , and commit thy guilty Soul to him , how hard will that act of faith be , which now is the easiest , as I said , of all duties in the Bible . Thus have they found it , who yet have received him upon his own terms , as he is is offered in the Gospel , and thus receiving him , trust him for pardon and salvation ; but in the dayes of their fears arising from their guilt , there lay pressed under their loads , but could not roul their burdens upon Christ , without Grace from Heaven assisting them to put forth this act of faith , for which they magnifie God , when enabled to do it .

By this then that I have spoken , my first Conclusion stands firm , that the number of Real Christians , such as shall be saved , is very small , whatever those who are called Christians imagine : yet because you shall see it is not only the judgment of a few peevish censoreous Puritans , let me give you the judgment of three Popish Authors : Alvarez (a) (a) Do Auxil . disp. 43. hath stated this question , Whether at least of believers more be elect or reprobate ? He draws up his answer under three conclusions , the last is this , That even of believers , there are more reprobate than elect . The Jesuit Cornel , a Lapide (b) (b) In Matth. 7.14 . undertakes to prove the same thing by several Arguments , and quotes a terrible passage of Chrysostom in his Sermon to the people of Antioch , where he was Bishop and well beloved , and he speaks of Believers , saith the Jesuit ; Chrysostom's speech was this , How many do you think of those who are in our City ( of Antioch ) are saved ? It will be grievous , or harsh , what I am about to say , but yet I will speak it : Among so many thousands [ and the Jesuit conceives there might easily be a hundred thousand or more in Antioch ] one hundred will hardly be found which shall be saved , and I doubt of them too ; He gives his reason , from that wickedness he saw in the young sort , the sloth , want of zeal in old men , &c. it was a wonder they could bear this , and did not stop the mouth of that golden Mouth . Cardinal Cajetan comments so upon the ten Virgins , Matth. 25. that it would make one tremble to read him : This Parable ( saith he ) doth not treat of all Christians , but of those who by their works do profess , they study after a continued progress to the Kingdom of Heaven ; for these had Lamps shining , that is , their good works did appear , ( therefore those Christians , whose evil works are manifest , are not here meant ) they went out not to meet a Judge , but friendly and honourably to meet with , entertain and receive a Bridegroom . But of these , five were foolish . Terribilis Sententia , a terrible sentence ( saith he ) that but a half part of those , whose good works and studies to meet the Bridegroom do shine forth , is saved . This is a terrible sentence indeed , the Cardinal writes as if he were affected with it ; and who is not , that is not shut up under unbelief ? I have then a Popish Arch-bishop , a Romish Jesuit , a Cardinal , confirming my Conclusion , beside our English Puritans ; those who will quarrel , let them answer what they have written .

For my second Conclusion . Real Christians believe the first Conclusion , without any dispute ; and they so believe it , that the number should be much less , if all which they say of themselves be true : They know Christ will shut out half those ( as Cajetan observes ) who appear to be real Christians by their Lamps , and they shut out themselves . Many things there are which make poor tender Christians determine hardly upon the question concerning their own state ; and many times , when other Arguments are answered , this now mentioned , namely , that but five Virgins were wise , the number of the saved ones so small , this sticks so close , that they know not what to say ; that they should be enrolled in this little number , their hearts tremble , they dare not entertain it , the mercy is so unspeakable . But it is not my intent to meddle with all the things that trouble Christians : I shall confine my self to the discourse I have been upon . Out of these two Topicks , Preparations for Christ , and Faith in Christ , have Satan , joyning with the darkness and fears of their own hearts , helped them to dispute against themselves , the truth of their conversion , for many years : Yea , what other Objections are made from the workings of their corruptions which they feel rebelling in them against the Will of Christ : they reduce all to these heads : I 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 , if they could tell how to do it . And I pray what do you call these , in whom this faith is found ? are they not real Christians ? are they not not sound Bellevers ? I am sure these are the Believers , the Christians , that must be saved , and shall be saved , and none but such who have this work . If it were possible to conceive a man to have a particular perswasion and assurance that Christ is his , that his sins are forgiven , and yet want this work , his particular perswasion and assurance shall never same him .

Quest. But are there not deceits ? May not men be mistaken , thinking they receive Christ aright , and trust in Christ for salvation , and yet never received him aright , nor rest upon him for salvation , so as ever to find salvation by him ?

Answ. Yes , no doubt there are deceits , and many are mistaken . How many have been deceived in their particular perswasions and assurances that Christ was theirs , and pardon theirs , but 't is to be feared , not only lived , but died Christless ? It was a sad word , what Christ said to the foolish Virgins , Matth. 25.12 . Verily , I say to you , I know you not . O Lord , what a dreadful saying is this ? What , not know them ? They made account they knew him , what did their Lamps else signifie , and their going forth to meet the Bridegroom ? Israel shall cry unto me , my God , we know thee , Hosea 8.2 . But if God answer Israel , I know not you , Israel will be in a sad case .

Quest. But hew shall we discover these deceits ? this is of moment ?

Answ. It is of moment indeed , if a man be deceived here , he is undone to eternity , unless by the discovery of it in this life 〈…〉 be awakened to look out for faith 〈…〉 and 2 Tim. 1.5 . But sad it is to 〈…〉 where so common and dangerous as 〈…〉 and eternal concernment ; and 〈…〉 careless of deceits . If a man be to 〈…〉 forty shillings per annum , let but a man give him 〈◊〉 of some deceit that may be in the Title , lot but one intelligent man but once hint such a thing , he hath said enough , the man now looks about him ; tell the same man , there are great deceits in mens faith , repentance , and that he hath a deceitful heart as well as any , therefore look to your faith , make sure work , the salvation of your Soul lies upon it ; he answers you with a tush , look you to your self , let me alone with my faith , I shall do well enough I warrant you . Oh the power of Atheisme .

But in answer to the question : I shall premise two things first , and then endeavour to give the Rules how we may find out the deceits of our hearts in receiving of Christ . The first thing I premise is this .

First , It is a very dissicult thing to find out the truth of our receiving of Christ , or of our faith , that it is right and saving , especially when the Soul is but newly under the work of conversion . I know God can discover it at first if he please , as , no doubt , he did to the Jaylour , and the Primitive Converts , in the dawning of the Gospel , and lying open to persecutions ; but it is not now so common . An Hypocrite in his green estate is hardly discerned by others , or by himself . If you ask me how long that green estate may last ? Truly I can set you no time , but some longer , some shorter : yet with some it hath lasted so long , that I scarce know what to say or write , I am so amazed at the Apostacy of some , that I have heard of , not very many miles from us , after many years ( thirty years ) green and flourishing profession , with a conversation so exact , so close , that other precious Christians have wished , O that my condition were but as this mans ; yet in old age to decline to sensuality , loose their savour , go out like a stinking snuffe , Trees twice dead , Jude ver. 12. These Apostates would do us a kindness , if they would but faithfully unfold unto us their secret wayes of hypocrifie , how they began to Apostatize , that we might learn and tremble ; indeed we do tremble , because we see their falls ; did these but return again home to God , they would then tell us all ; but here is the misery , the Apostacy is final , they fall back with a perpetual backsliding , both from God and his people , return no more , and hence we loose this benefit . Time it will cost , I say not how much , and strict observation of the wayes of a mans heart ; he must not be a stranger at home , that will get an answer to this question : we say of a man , I will winter him and summer him , eat a bushel of salt with him , before I will trust him for a bosom friend : there are those who have spent many Summers and Winters with their own hearts , and it hath cost them some salt tears , but can hardly tell whether they may trust their hearts at last : we say of some men , they are such subtle deceivers , that they will cheat a man though he stand and looks on them : And what more deceitful than a mans heart , though a man looks on it 't will deceive him , unless he be very circumspect , but without diligent observation it will be impossible to find it out whether it be sound or not in its closing with Christ .

Secondly , No man need be deceived in this great point unless he will . This to some at first may seem to sound strangely , but I doubt not of the truth of what I say : though the heart may deceive the best Christian , as to some particular acts which he is to put forth upon occasion ; as he thinks he will be thus patient if such a provocation comes , and will quietly suffer if trials come , &c. but yet as to a mans state , whether converted or not , closed with Christ truly or not , I say , there is no man deceived here unless he will : were men willing indeed to search and find out hypocrisie , were they in earnest to find out that Faux which would blow up their Souls , and ruine them to eternity ; were they willing to find out undeceiving Rules , and apply such Rules to heir hearts without deceit , without conniving or favour to any particular Idol that there would be set up , I doubt not but they might find the deceit , if there be any lodged , that would cheat them as to their state , and undo them for ever : but this is our misery , though we will not say we are willing to be cheated , yet we are not willing to take the pains that we may not be cheated ; loth , with David , to put our selves into Gods hands to be searched , Psal. 139.23 . Search me , O God , and know my heart , &c. for doubtless God would then make us know our hearts , so that we should not be eternally cheated by them .

In your enquiry therefore keep your eye intent upon two things .

First , Upon the Act , Receiving , how you did re-receive . Secondly , Upon the Octject , what you did receive .

In one of these two Heads we shall find out the deceit , if there be any , in your closing with Christ .

For the first : I shall shew how the real Christian receives Christ ; and opening this , I shall shew what makes the heart unsound ; for Rectum est Index sui , & obliqui .

First , The Real Christian closeth with , embraceth , or receiveth Christ advisedly , he deliberates , ponders , observes well what he doth . It is a spiritual Marriage ; she is but a fool who will give her consent , to take such a person for her Husband , before she hath advisedly considered the person she is to take , and the match she is to make : Rashness , inconsiderateness , do very ill in these cases : An errour of the person nullifies the match ; this is not the person whom I intended : Non consentit qui non sentit : They were wise Virgins who went in with the Bridegroom , Matth. 25. And in this , among other things , they shew their wisdom , that they did advisedly consent to the Marriage ; they knew what they did , they had weighed Reasons pro and con . In that glorious Marriage-covenant which God promiseth he will make with Israel , ( such a Promise as never as yet was fulfilled , no not begun as yet , but shall be gloriously solemnized here upon the earth , as the verses that go before and follow show ) in his description how he will betroth Israel unto him , he mentions this amongst the rest , I will betroth thee in judgment , Hosea 2.19 . Several Interpreters give their judgments upon this Judgment , whom I leave : Mr. Burroughs ( a man of a Gospel-spirit , and so the fitter to deal with a Gospel-text ) seems to me to hit the joynt : Thus he ; In Judgment , i. e. there shall be good reason for what I do ( saith God ) that which I now do , in betrothing thee unto my self , shall not be out of rashness , it shall not be done unadvisedly , but with understanding , with good deliberation , I know what I do in it , and what glory I shall have by it : This is on Gods part : Then there must be Judgment also on our parts : I will put into you a judicious heart , to chuse me out of Judgment : Thus he , quoting the Text which I made so much use of , John 6.45 . Taught of God . This is very rational , since Judgment is of so great concernment in Marriages , and God doth carry on all his work by Conviction . The stony ground received the Word , Matth. 13.20 . But how , not advisedly , there were flashes of affection , Anon with Joy receiveth it . Here is joy , but where is the deliberate , advised Judgment , that is not mentioned . Anon , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , statim , by and by , or as some , presently , with joy receive it : We alwayes suspect such Matches as are made up of a sudden , before there could be sufficient time to advise and consider . It is true , Christ is such a Match , as there needs no advising , or deliberation , to know whether the Soul shall do well if it doth consent to his offer ; but as he marrieth a Rational creature , that ought to do all things with judgment , and in regard of our treacherous hearts , there is need of this deliberation : hence the stony ground , or hearer , when he came to hear of persecution , flies off presently : the same word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as he received the Word presently with joy , so when he hears of persecution , ver. 21. presently he is offended ; he did not know it was such a Gospel as had persecution attended it ; Where is his joy now ? Nay , joy and Gospel both are gone : What he did , it seems it was presently , both coming on , and flying off : what he did then was not done advisedly .

Secondly , The real Christian closeth with , and embraceth Christ freely : forced Matches are like never to do well , nor will Christ force any ; the sound Believer gives his consent freely and willingly : A Contract , or Match , made up by fears and scares , is no true one : There are indeed many times fears and scares in the preparatory legal work , which do more properly tend to loosen the Soul from its lusts and idols , from which he is called : but to chuse Christ meerly out of fear , and because I am scared with hellish horrors , as if Christ were not worthy the chusing or regarding , were it not for these which I dread and lye in danger of , this choice or embracing of Christ will not hold . It is true , the Jaylour came to the Apostle in a scare ; but surely he did not take Christ in a scare ; no he saw reason for what he did , and did it freely , willingly , there was much joy in the family , in consideration of what they had done , Acts 16.34 . in embracing of that Christ whom Paul taught . It is an ill thing when the woman shall say , or the man , I had him or her against my will ; but my Father would have it so , and if I would not have him , he would give me nothing ; a wise Parent the whilst , to force his Child against her will ; though she did say I will , when she came to the Marriage , but had her Father let her alone , left her to her freedom , I would never have had him , saith she . I have heard of such Marriages , where the Child , only in obedience to Parents , cross to her own judgment and freedom , have taken such a man to her Husband , to please Parents , but never had good day after ; Christ abhors this : Thy people shall be voluntaries , ( as some translate it , or voluntarinesses ) in the day of thy power , Psal. 110.3 . Castellio * saith true when he tells us , God doth not compel men , Ad animi justitiam ; but in this he saith false , when he makes Justification to be , animi justitia , or justificare is justos facere : God , saith he , will have true and voluntary Jews , whom he may commend ; but he should not do so , if he did compel them against their wills . And this , saith he , was signified in the Structure of the Tabernacle , which was the figure of the heart of a man , the Sanctuary or Temple of the Holy Ghost : Now that was made of gifts freely offered by the people , no man was forced or compelled to offer what he did , though in other points the Law did compel men .

[ * Dialog. 3. de lib. arb . p. 151. Ad hanc ( i. e. justitiam ) haminem divinitus allici , & impelli fatemur , sed cogi pernegamus , saith Castellio , ibid. Allici is not sufficient : What means he by impelli ? So p. 153. Existimo Dei Spiritum esse quendam quasi ventum animos impellentem , & ad obedientiam flectentem . ]

If Castellio would only oppose compulsion , we say the same , only the question is , How comes the will to be made thus free ? That it is free in its closing with Christ , it is not forced , nor can be forced , as to its elicit act , nor will Christ ever accept of a sorced Match , this we acknowledge . If God commends the voluntary Jews , and so voluntary Christians , then the voluntary and free Christians will commend his free Grace , Nos volumus , sed ille facit ( non cogit ) ut velimus ; many people do receive Christ , embrace him ( at least as they think ) but in scares ; any thing while under fears and horrors . I was once sent for to a Gentleman , who lay at an Inn , who was under some trouble of mind , as I was told ; I knew no reason why I should be sent for , there being other Ministers in the Town more able , and my self but a stranger at the Inn : when I came into the Chamber , I found the man in dreadful horrour , his carriage towards me was such as I abhor my self ever since at the remembrance of it ; the man was under the terrible apprehensions of a damned estate : what sin was then set home upon him I know not : to enquire into his particular sin , was not I thought convenient : I never saw his face before , nor never after but once in a Church three dayes after ; seeing the man in this Agony , just like the Jaylour , I could not but speak to him as Paul did , opening the work of faith in Christ , what it was : I could say nothing to him by way of question , if he were willing to embrace him , &c. but he yielded in all things to me , nothing came amiss now : but I feared then it was but in a horrible scare : I could not learn what was his name , nor how to enquire after him , what became of this work . The Merchants goods shall over board in a storm ( not because he hates them ) to save Ship from sinking , himself from drowning , though when the storm is over he wisheth he had them again with all his heart . A man that is drowning will catch hold of a sharp Sword , though it cuts his hands , to save himself , if that will save him . If you will say , men by these scares and fears may be made very willing to embrace Christ for their Saviour from these evils which they so fear . I grant it , this is one thing that moves the will in the real Christian to embrace Christ , the privative good , it shall enjoy by him , delivering of the Soul from wrath to come , and none ever did close with him , but had an eye to this , and this most affected also when it comes first to him ; yet in this is a free and willing choice , for here is good to be enjoyed ; but if this be all , and the Soul seeth nothing else in him , I doubt this will not hold ; when these fears grow off , the heart will back again , and be weary of its Match .

Thirdly , As it is an advised and free , so it is a full choice , understand me rightly ; by the word full I do not mean such a perfection , as if the whole of the Soul did so close with Christ , and embrace him , that there were nothing in the will cross to this reception of Christ ; for we are but in part renewed , though we are quickened , Ephes. 2.1 . yet so quickened , as there remains a body of death behind , Rom. 7.24 . and the unrenewed , dead part will never make this choice : but what Philip said to the Eunuch , Acts 8.37 . If thou believest with all thine heart . So here the Believer chuseth with all his heart : Such is the prevalency of the will in its choice , that there is not many times so much as any actual resistance of the unrenewed part felt , to oppose this choice ; but as if there were no such thing as a corrupt unrenewed part to oppose , the whole Soul comes off fully in the choice of Christ ; the heart is not divided , there is not a heart and a heart ; as in those hypocritical penitents , Jer. 3.10 . Her treacherous sister Judah hath not turned to me with her whole heart , but feignedly . Here was no full turning , the whole heart went not after God , but was divided , and to be sure God had the least part . As in repenting , so in believing , the whole heart comes to Christ . If a rich person , and every way an object of love , should ask a poor woman , wilt thou have me for thy Husband ? and is in earnest ; as if Boaz should have put that question to Ruth , what would have been her answer ? Yea , with all my heart ; there is a full choice : So doth the Soul answer to this question , wilt thou have Christ ; Yea , with all my heart , the best bargain that ever I made . The fulness of the choice is felt in this , that this choice is made with complacency , the heart is exceedingly well pleased , delighted , satisfied in its choice , and finds it self at rest in Christ . What David said , Return to thy rest , O my soul , Psal. 116.7 . This Soul saith to it self , can I but get this Christ , that I have real union with him , and he once undertakes for me , I shall then be at rest , I am satisfied fully with him . What the Father said , This is my beloved Son , in whom I am well pleased , Matth. 3.17 . The believing Soul saith , This is my beloved Saviour , with whom I am well pleased . The Father is pleased , and the Believer is pleased with Christ .

Fourthly , It is a firm , constant , abiding choice , or reception of Christ : Take the Real Christian when you will , yet you shall find he holds to his choice ; when he is wurried with his base temptations , that labour to draw away the will , yet here he holds ; no , I do not repent me of my choice . Take him under his dark temptations , when he apprehends Christ will not receive him nor chuse him , yet he doth receive and embrace Christ . It was an advised , free , and full choice , therefore it proves a constant , firm choice : It was not in a scare , when I was forced , and that scare being removed , now the will goeth off again to its former lovers : It is so indeed in the unsound Christian , but not in the real Christian . When persons have lived together in a married estate thirty years , have seen the infirmities of each other , if the question were then put , suppose you were now to make your choice , where would you chuse ? If the answer be heartily made , I would chuse where I did before , the same choice I made then I make now , that Match , that choice was well made . Let Christians live in married covenant with Christ thirty and thirty years , when they have experienced not the infirmities of Christ , in whom there is none , ( though he experience ours sufficiently ) but the troubles they meet with from within , from without , the infirmities which Paul mentions , 2 Cor. 12.9 , 10. upon the account of keeping close with Christ , and walking with him ; if then you put the question , if you were put to your choice now , Where would you chuse ? Who should be the beloved of your Soul ? You should soon hear the answer , they would not stand long , as if they were in doubt what to say , what Christ said of Mary , Luke 10. last . Mary hath chosen the good part which shall never be taken from her : As that which Mary had chosen shall never be taken away , so Maries choice , and every sound Believers choice with her , of that part , is not taken away , nor shall be changed : That was one reason why God saith in the forementioned Text , Hosea 2.19 . I will betroth thee unto me for ever ; there is no more parting , no Divorce , because he did betroth her in Judgment : It was a judicious choice , the judgment is constant , and the choice is constant .

Fifthly , Lastly , It is such a receiving , embracing , or chusing of Christ , as groweth stronger ; if so , then it must needs be firm and constant .

The reason of this lyeth here , when a Christian once commeth to be acquainted with the Christian Race and Conversation what it is , and observes the workings of his wretched , vile , treacherous heart , he is driven to such plunges ever and anon , that he knows not what to do or think , his temptations , perplexities , are so multiplied , that his necessities of Christ do more appear ; there was a necessity of Christ , and excellency in him , which the Soul saw at first ; but now necessities are branched forth into many particulars , which were not all in view at first ; that the Soul feeleth its necessity of Christ more and more ; and as it feeleth its necessities , so finding in Christ , that fulness and fitness in him to answer all these necessities , troubles , perplexities , and that Christ in his Marriage-Covenant is ingaged for them all , it lyeth upon him to secure the Believer against whatever comes , this openeth further the excellencies of Christ to the Soul , and causeth the will to embrace and chuse him yet more , that thus the choice grows stronger : I did not know this , I did not think of this at the first , saith the Soul , but now I see I am the most pitiful Creature without Christ , none so bad : These new various particular exigencies and streights , which the Believer meets with , clear up , and discover Christ more unto him ; for the real Christian knows none but Christ to run to when he almost ready to run out of his wits ; temptations blow in so hard from every quarter of the Compass , that the man is ready to sink , give up all , and conclude desperately upon himself ; but when he comes to understand , and meditates upon it , how Jesus Christ hath undertaken for all , even for that which I feel now , and knows not which way to get over , this maketh him to cleave to Christ the more , and embrace him yet the more strongly .

The second thing is the Object , or what you do receive , Jesus Christ the Lord , Christ cloathed with all Offices , not one too much , nor one too little ; the real Christian cannot spare one , and desires no more : Christ is so fitted for my turn , saith the Believer , by being made Prophet , Priest and King for me , Wisdom , Righteousness , Sanctification and Redemption for me , that I know not what I could desire more , nor could I be healed , recovered , redeemed , if he were made less ; so that God and the real Christian are agreed upon terms : Were I to make my terms , saith the Believer , I could not tell how to mend , or how to have other propounded than God hath made and propounded to me already . But let me take this into pieces , for here also shall we find deceits lye : See how the real Christian receiveth his Object , and by it we shall discover the Christian only in name .

First , The sound Christian receiveth the Person of Christ : Vnion is with the Person of Christ ; though this must be first , yet I would not put that block in the way of poor Christians : Did you embrace the Person of Christ first ? Had you union with him first before you did meddle with his goods ? Alas , many poor Christians are not so distinct , they cannot tell what they did first nor second ; but it was Jesus Christ with all his goods which they felt the want of ; they were lost , undone , had need of a Saviour , and willing also to receive him , Christ and Lord ; this they can tell ; but yet if you ask them , What is Christ to you ? If you put the question , as they did to the Spouse , Cant. 5. v. 9. What is thy Beloved more than another Beloved ? the Believer will answer , though he cannot tell what the Spouse meant in that description of Christ by particular parts to set out the beauty of his Person , yet she can say with the close of the description , ver. 16. He is altogether lovely .

In Marriages , union is with the person , not with the goods ; hence if the person please not , ( as some will say , if I had her money , take her person who will ) such Marriages will meet with miserable miscarriages , because that with which the person is united pleaseth not , and there being the greatest tye , there proves the greater affliction . Christ hath riches unsearchable , Ephes. 3.8 . might but an unsound heart have some of the riches of Christ , as to his Person it matters not , take him who will ; but the real Christian is taken with the love of his Person ; nay , no found Christian can rest without God himself , Christ himself , the goods will not satisfie , no not all the good things God or Christ gives distinct from himself , because God is better than his goods , Christ is better than his goods ; therefore the understanding being savingly enlightned , to know God and Christ , and the will renewed , as good is its Object , so the best good is its Object ; if there be any better good than other discovered , the sanctified hungry will must have it : but God and Christ are discovered as better goods than the benefits of communion , therefore the will cannot rest , but in the union with , and enjoyment of himself ; all the blessings of communion , being either such as make a relative or real change in the Believer , gracious habits , which make the real change , are but Accidents or Adjuncts ; these do not satisfie . If holiness , the Image of God , be good , then God , whose Image holiness is , is better : If reconciliation with God be good , then God himself is better : If Christ be the Peace-maker , then he is better than the Peace it self ; if his Righteousness be good , then he himself is better , else his Righteousness could not be so good . So that in this substantial good , God himself , Christ himself , doth the will of a real Christian take up its rest .

Secondly , From union with the Person , we come to communion with his Benefits , or to his Offices : Consider first his Priesthood , or those benefits which make our Relative change .

First , What sayest thou to imputed Righteousness , to the blood of Atonement , to Christ our High-priest and Sacrifice , to him who knew no sin , yet was made sin , that we might be made the righteousness of God in him ? As for the real Christian these are glorious things in his eye , these the Gospel truths and tidings , which cause such amazement in the thoughts of a sound Believer , while he meditates upon them , how such a one as he should stand at the Bar of God , and be acquitted , yea , pronounced just and righteous , by a Holy and Just God ; that such a one as knew no righteousness , but was all in sin , should be made the righteousness of God in him , that he who knows what enmity lyeth naturally in his heart against God , and knows how infinitely God hates sin , and how terrible his wrath is , and will be against sin , should now have God his Friend and Father , and Christ a High-Priest to be alwayes pleading his cause , then thoughts fill the heart with admiration and astonishment , a pardoned , justified , reconciled estate ; What tongue of man or Angel can speak the blessedness of it ? If Castellio can flout at imputed righteousness , yet he might have learned to write truth : Where did he ever read any of our Divines , who maintain , yea , must and will exalt imputed ( not putative , as he scoffingly calls it ) righteousness ? Interpret that Text , 1 Cor. 6.9 , 11. as he glosseth , and imputes to us , thus , Neither fornicators , nor adulterers , De obedien . praestand a p. 232. nor effeminate , &c. but ye are washed , but ye are sanctified , &c. that is , saith he , God doth not impute these sins though they abide in you still ; you are fornicators as before , you are adulterers as before , but these sins are not imputed to you ; We abhor his putative Comment. Where did he ever read a Divine of ours [ I presume he aims at Calvin , who takes washing for justification in that Text ; but he might have read Calvin there saying , Sanctificat vitiosam naturam spiritu suo , reformando , ita sanctificatio ad regenerationem pertinet : Calvin's Comment is quite cross to what he puts upon him ] that took sanctified for non-imputing of sins ? Why did not he there tell us the difference between sanctified and justified in the Text , if justification be only to make just , as he contends ? They were such , but they are justified , so the Lord doth not impute the guilt of their sins . And they were sanctified , and if made holy , then they were no more fornicators , or adulterers , as he fancies the doctrine of imputation leaves men , as to inherent righteousness , and it found them before effectual Calling , men of sedate , quiet tempers and constitutions , rational heads , bookish men , given only to study , never acquainted with self-emptying workings , loads of guilt pressing , dark desertions , violent and strong temptations , are fit men to take up Arms , against the most precious Gospel truths , riches of free Grace , imputed Righteousness , the blood of Atonement , cut off Christ in his Priestly work , and set up a Dagon of self-righteousness , a Castellian perfection , ( imperfectly proved ) Diana of mans free will ( which we grant is free in part , when made free by Grace ) and if this be the fruit men make of their learning and tempers , &c. we thank God for our temptations . If we had nothing else but self-righteousness and persection to boast of , woe to our Souls ; but blessed be God for our High-Priest , for imputed Righteousness , for the revealing of a Covenant of Grace . What David said of the Covenant struck with him , This is all my salvation , and all my desire , 2 Sam. 23 5. the same say we ; for take away imputed righteousness , the righteousness of God-man ; take away the bloud of Atonement , even the bloud of that Saerifice , God in our flesh ; take away the Covenant of Grace , in which the free Grace of God is resolved to triumph over all the guilt , enmity , sins , lusts , hypocrisies , slavery , of the vessels of mercy , by pardoning , justifying , cleansing , healing , and yet be just ; take away these , I say , then fare well blessedness , peace and comfort ; and though I cannot say welcome , yet misery , wrath and sorrows will come , and they who can find another way to escape them , must be wiser than men or Angels are , yea , wiser than God himself . Pardon is a good word in the opinion of all men that think there is any sin , and no man will refuse it : Justification by imputed righteousness may be very well liked , by a laxe , careless and vain Christian , who either in opinion will deny ( as some ) any inherent created righteousness or grace in us ; or be their opinion what it will , do not much regard it , to find the work of Grace in them ; as I have known some crying up the righteousness of Christ to our justification , their tongues could speak of nothing but this , how pure we were , so that God could see no sin in his people , [ not to see it , that is , not to impute it to a justified person in Christ , we owned , but that was too low , not enough , God could see none ] but inherent righteousness , was never made mention of : and if the question were put , But how shall I know I am in this justified state ? Their answer was , For that you must look to it ; and that was all the answer that ever I heard them give . Thus I say , for a laxe Gospeller , the notion may please him ; but for a man from the sense of the imperfection of his inherent righteousness , the sin , the mixtures that cleave to his own duties and performances , from the high estimation he hath of Gods righteousness , Rom. 10.3 . The righteousness which is through the faith of Christ , Phil. 3.9 . in earnest , to say , Surely in the Lord have I righteousness , Isai. 45.24 . In him , who is Jehovah our righteousness , Jer. 23.6 . In him do I glory , Isai. 45.25 . Making mention of thy righteousness , even thine only , as David , Psal 71.16 . saith : Though in another sense [ yet Calvin saith , Calvin in Text. that B. Austin doth a hundred times make use of this Text to overthrow the merits of works , and did plausibly oppose this righteousness which is freely given of God , against the meritorious righteousness of men ] this frame is not found in all Gospellers ; this the proud heart of man will not set up ; and upon this for a guilty , self condemned Soul to rest and roul it self , it cannot , in a day of sin appearing , unless as faith is the gift of God , so this act of saith be given from above . But still upon this imputed Righteousness , blood of Atonement , Christ his High-Priest , doth the real Christian venture and lay the stress of his Soul , if these crack I am gone . Examine Christian , doest thou experience this in thy heart feelingly ?

Secondly , This Jesus Christ is the Lord ; as he was received before for our High-Priest , so he is received for our Lord and King , if we receive him right as all real Christians do : Zech. 6.12 . Behold the man [ God directing it , saith Grotius , Pilate fitted these words , or applyed them to Christ , John 19.5 . Pilate saith to them , Behold the man ] whose name is the Branch , [ Messiah is his name , saith the Chaldee ] ver. 3. even he shall build the Temple of the Lord , ( both the material Temple , which Joshua and Zerubbabel could not without him , and the spiritual Temple , the universal Church especially ) and he shall bear the glory , ( all the glory and excellency of the Church is in Christ , the Head of it , the glory of rearing up and building a Church to God in the world , is a burden too heavy for any but Christ to bear ; he builds it , and wears the glory : Munster and Clarius interpret this glory by Revel. 19.16 . On his Vesture was written , King of Kings , Lord of Lords ) and shall sit and rule upon his Throne : ( Christ is King , Psal. 2.6 . ) and he shall be a Priest upon his Throne , ( Christ a Priest , Psal. 110.4 . ) and the Counsel of peace shall be between them both . Here is the glorious Conjunction of the two Supreme Dignities , the Kingdom and the Priesthood in Christs most excellent Person : The Prophetical Office , saith learned Pemble , is not mentioned , which it may be is but an Appendix of his Priesthood . What is meant by these words , Between them both , some between the Jews and Gentiles ? this I like not ; some between Zerubbabel the Prince , and Joshua the Priest : But 1. Here is no mention of Zerubbabel . 2. Both the Crowns were set upon Joshuah's head , ver. 11. 3. The Branch , ver. 12. was to sit on the Throne and rule : De Dieu I see differs from all ; he shall sit and rule upon his Throne ; he will not have it translated , super thronum suum , but super thronum ejus ; by ejus , meaning Jehovah : So by them both , or those two , he understands the Branch and Jehovah : But what then is meant by the Counsel of peace , he doth not interpret . Cor. a Lapide thus , Either , saith he , between both the Thrones , the Kingly power and Priesthood , or the Prince and the Priest , q. d. In Christ shall be the greatest consent and concord , between the Prince sitting upon his Kingly Throne , and the Priest sitting upon his Pontifical Throne , because he shall be both , and shall conjoyn both the Dignity of the Pristhood and Kingdom in himself : This is something , but not enough : Mr. Pemble better , Counsel of Peace , an allusion to the former government of the Jews State , wherein the King and Priest , several Officers , did take counsel one with and of another , for the maintenance of peace and prosperity in the Church and State : Now likewise the Churches peace should be wrought , though not by two several persons , yet by vertue of two several offices meeting in one : Christ purchasing all peace to his Church by his Priesthood , and maintaining and defending it by his Kingdom : the effect which the conjunction of both Thrones and Offices in Christ doth produce is peace and reconciliation with God , with safety and deliverance from our spiritual enemies ; thus Mr. Pemble agreeing with Junius . To these I shall only add Diodati and no more : These two offices in Christ , shall perfectly agree one with another , though they seem to be very different ; the one having the administration of Justice to command and punish , the other of mercy to expiate and pardon : but Christ shall expiate and pardon , that he may be obeyed when he commands , Psal 130.4 . having brought men again into Gods favour , to make them receive his Spirit , which enclineth them to a voluntary obedience , and shall command in pardoning , viz. he shall enact the Law of the Spirit , as much or more binding then the literal Law ; thus he . This comes up to what I aimed at in the quotation ; thus I conceive , Peace or reconciliation between persons at distance is not properly made up till both parties be agreed . Christ on his Priestly Throne , as he offers himself a Sacrifice expiatory to his Father , satisfying of his Justice , makes up the breach on Gods part . Christ on his Kingly Throne , delivering us from our spiritual enemies , as Mr. Pemble , and let me add , our enmity against God , by giving his Spirit to incline us to voluntary obedience ; by enacting the Law of the Spirit , as Diodati , doth heal or make up the breach on our part : thus the blessed Counsel of peace is made up of both these Offices in Christ , and now it prospers ; God reconciled to us , our wills to his . The sum then is ; Christ sitting on both the Thrones must be received , and so trusted to , rested upon , if peace ( comprehending all spiritual prosperity , as peace among the Hebrews was used to signifie prosperity ) be ours . What Christ upon the Throne ruling doth towards the outward peace of his Church , I do not now speak , though I am sure the Church shall enjoy outward peace from hence also , and that in a glorious manner as yet on the earth ; but I let that alone : this is the peace we most need which I am now upon : spirittual inward peace with God and our Consciences .

Christ sitting upon the Priestly Throne , the former Head spake to ; now I am to speak of Christ sitting and ruling on his Kingly Throne , and see whether he be so received .

Quest. But here one Question : What is it to receive Christ as Lord ?

Answ. B. Davenant on the Text , Colos. 2.6 . thus comments ; The Colossians , and so all true Christians have received Christ the Lord , both of their faith , and of their life , neither will they suffer any rules of Faith or Christian life to be imposed upon them by any other . This is a great truth , and spoken like a Christian who owned Christ for his Lord only ; but this doth not take in all : whether Christ did make any new Laws , added new Commandements , is a great question between us and the Socinians : I will not at all meddle with it ; yet I will venture one Argument against Socinus here .

If Christ be a Law-giver , then he is God , Jehovah . But he is a Law-giver ; Ergo.

That he is a Law-giver , Socinus yields . The consequence I prove , James 4.12 . There is One Law-giver , &c. not two Law-givers : One God , and Man the other , James 2.8 . He speaks of the Royal Law ; given under the old Testament : Jehovah gave the Law ; Christ then as God , Jehovah gives the Law binding the Conscience , able to save and to destroy , as in the Text , and so is the Object of Divine worship . One only Law giver , the Dutch read . This I am certain of , the receiving of Christ , as King , as Lord , is not meant only of receiving him as a Law-giver , as giving Commands to be obeyed : and thus it may be many Christians understand it , when they hear they must receive Christ as Lord and King , that is , I must obey his Commands , be subject to him ; which though it be a truth ; yet if this be all , we are but in a sad case , we have received Commands enough to sink us : considering the vile enmity of our hearts unto them , how opposite they are to the holy Commandments , we need no more Law-givers , or Laws to damn us for breach of them . The Question is , How shall my vile heart be brought about to obey these holy Commands ? this blessed King , how shall my will ever be made subject to him ?

2. Therefore Secondly : To receive Christ King and Lord under a Covenant of Grace , is to receive him not only as a King , to give me Laws morally , but I receive Jesus my King efficiently , to incline my will , bow my heart , and to enable me to be subject to him , and obey his Commandments ; this is the King under a Covenant of Grace which we chiefly look at , and thus I conceive he is chiefly to be looked upon ; for thus ( not by giving Laws ) doth he heal us : all his Offices tend to healing , to redemption ; but giving Laws is no healing , no redemption ; they may make our sore worse , our bondage : but what the Apostle saith of him as a Priest , Heb. 7.26 . Such an High-Priest became us , &c. so I say of him as a King , Such a King became us , not only one who hath authority to give us Statutes , but power to cause us ( not force us ) to walk in his Statutes , Ezek. 36.27 . and to this doth Mr. Pemble , Diodati and Junius agree , upon that , Zech. 6.23 . Christ sitting and ruling upon his Throne : He delivers us from our spiritual enemies , gives his Spirit to incline us to voluntary obedience , enacts a Law of the Spirit , as they said before : were it not thus , poor Christians must go look for their comfort where they can find it , when obedience to Commands is prest , and holy walking with God required . To this of Zechariah doth the speech of Peter , Acts 5.31 . agree , Him hath God exalted with his right hand ( Christ then is upon his Throne ) to be a Prince and a Saviour ( both his Offices , as in Zechariah ) to give repentance to Israel , and forgiveness of sins . This exalted Saviour on his Throne gives forgiveness of sins : this exalted Prince on his Throne gives repentance to Israel . If Christ as a Prince only gives Laws , he gives no repentance : for to gives Laws , is not to give repentance . Christians then in the work of faith , or union , receive Christ , such a Prince , and Lord , as gives repentance to the Soul who receives him ; he gives what Ethraim and true Converts pray for , Jer. 31.18 . Turn thou me , and I shall be turned . Such a King then we receive as hath power over our wills and affections , to incline them to obedience , rules them , and yet saves their liberty , makes us freely and sweetly to obey what is commanded by him : Do causa Dei , l. 3. c. 29. p. 738. We say with profound and pious Bradwardin , Illum nolo pro Deo nostro habere , qui non sit omnipotens in agendo : qui non habet omnipotentissimum Dominatum super meam debilem voluntatem : qui non posset omnipotentissime facere me velle & facere quicquid velet , &c. quinimo constanter & libera voce dico : Illum nole pro Deo meo habere , cujus beatissimam voluntatem , ego miser peccater possum facillime , a summa arce suae dignissimae libertatis detrudere , &c.

This receiving of Christ our Lord and King , gives ease to a poor Christian , that lies under the sense of his perverse will , his crooked nature , that cursed fountain of sin within him , when he hears duty required , and the holiness of the Command urged : it is the office of this King whom I receive , To work in me both to will and to do , Phil. 2.13 . To make * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to go in the path of his Commandments , Psal. 119.35 . He is made of God to us , Sanctification and Redemption , 1 Cor. 1.30 .

The real Christian willingly , freely , receives this King : the Office likes him , he is well pleased with it ; yea , so well pleased is he with it , that a great part of his comfort dependeth upon it . Christ were but half a Redeemer to him , not so glorious , so beautiful to him , were he not such a King , To destroy the works of the devil in him , 1 John 3.8 . and redeem him from all his iniquities , Tit. 2.14 . The believer answers his temptations from guilt of sin with the Priesthood of Christ ; he answers all his temptations from the power of sin , with this Kingly power of Christ ; were I left alone to grapple with my corrupt heart , strong lusts , and the worlds temptations , I must give up all hopes and comfort , and resolve to meddle no more with Religion , saith the Believer .

See then , Christian , how thy heart answers here , and let me advise thee to look to two things in the receiving of Christ as Lord and King .

First , When the heart is not so well pleased with this ; but yet rather than I will not have Christ for my Priest , I will have him for my King : rather than I will not have him for my Saviour , to deliver me from hell , I will have him for my Lord : You had best look to this , keep your eye upon your heart , for here may be a deceit that will undo all : I do not say absolutely there is the deceit as yet , for I know at the first , fears of hell , wrath , guilt , work strong , and a Christian under the sense of these will yield too much , rather than to fall under that misery which he fears : Now if this be the sense of thy heart , that it looks on the receiving of Christ as King , to be a hard term ; but as we say , of two evils chuse the least , so the Soul will chuse this evil , rather than hell , which is the worse : so that Christ as King is not looked on as good , the work that he doth , in turning out of lusts and idols in thy heart , and subduing thy will to his will , working up thy Soul to an obedient , holy conversation before him , and walking with him , this is not pleasing , it would not be chosen if I knew how to help it , but I submit to it , rather than to go to hell , though it be a hard condition : now look to your self , for if the fears of hell once draw off , if Conscience come to be quieted again , that no trouble be felt : the next news we may fear will be , thy heart will go back to its old lovers again . I know this is the great Argument to make the Soul at first coming home ( in those whom God works upon when adult ) to accept of Christ as Lord and King , that it may have him for a Saviour , and God may carry on the work more afterwards , and so make the Soul see an excellency in Christ as King , as well as Saviour ; so make Christ appear yet more lovely and higher prized ; this Christians know experimentally : therefore at first I do not condemn it ; but yet , I say , look to thy self , for if all that God hath made Christ to be , for lost man , do not please thee , if less than compleat Redemption will ferve thy turn , Redemption from the curse of the Law , Gal. 3.13 . Redemption from all thy iniquities , Tit. 2.14 . Redemption from thy vain conversation , 1 Pet. 1.18 . Redemption from the earth , Revel. 14.3 . If less than this Redemption were better in thy esteem , look to thy self , for thy faith will prove but feigned .

Secondly , Thou receivest Christ Lord and King , thou sayest , as well as Saviour or Priest . Take heed of generals ; we have a saying , Dolus latet in universalibus , if true any where , it is true here ; for this is such a deceit as ruines thousands in their supposed faith , and closing with Christ : Ask them , do you receive Jesus Christ for your Saviour and your Lord ? Yes , they do so : but this only in general .

Quest. But how shall we find out this deceit ?

Answ. Bring down this general into particulars , and then we shall find rottenness enough . I will but name a few Heads , not all , you may enlarge .

First , Carry this Lord to thy particular bosom 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 warm Sun of occasion and temptation shines upon that side of the dunghill of his corrupt heart , this is his comfort , that Jesus Christ , whom I received for my King and Lord , he will be my Redeemer from this lust also : I chuse him , and apply his Lordship to this ; he hath engaged against whatever it be that should come in between me and him , to make my heart unsound and rotten : If then they do rise , as they will , unexpected , yet if thine eye be upon them , and canst carry them to Christ , and doest not say , O spare me in this , but let this lust feel the power of thy iron Mace , Psal. 2.9 . deliver me from this enemy too strong for me : Canst please thy self in thinking , Christ is engaged for me against it , he will undertake it for me , and help me through his strength and redemption to be above it ? Thou mayest yet conclude , thou hast truly received Christ for thy Lord , though new corruptions ( which had the seeds in thy heart before ) do rise up and trouble thee .

Secondly , Carry this general to thy particular relation , see what doth this King there , what authority bears he there : Thou hast received Christ , thy Lord , thou sayest ; thou art a Husband , or a Wife , a Father , Mother , or a Child , a Master , or Servant , hath this Lord any thing to do there ? hath he any Rules for these Relations to observe ? ( or any other Relations more publick than I have mentioned ) If I be a Father , where is my honour ? If I be a Master , where is my fear ? Mal. 1.6 . Shew then thou hast received this Lord , by endeavouring to yield obedience to the Rules of thy Lord , in thy particular relation : But what sad work will this Rule make among many Professours ? The man can talk of faith , hath very good knowledge , can pray at a meeting of Christians , a man of excellent parts , but a churlish Nabal , a Tyrant , rather than a Husband , and his heart it may be not truly closed with the wife of his youth , let her be studious to please him , tender over him , all her care , respect , obsequiousness towards him , cannot obtain a loving tender conversation from him , but carries himself like a surly , imperious blockhead . Take such a woman , she is a Believer , she hath taken Christ for her Lord , goes to Sermons frequently , and private Fasts , you must look upon her for a Christian , she can talk very well of good things ; see her in her relation of a Wife , is Christ her Lord there ? doth she manifest that submission , that reverence to her Husband which her Lord calls for ? This Doctrine , I have observed , by some will hardly be born ; it is strange to see what Wives some are , how clamorous , froward , how far from being Sarahs Daughters , how usurping authority over their Husbands , they must not dare to do any thing but as they will have them , for fear the house be too hot , or the dumb devil possess them ; yet these must be accounted Christians , they have received Christ their Lord . It was a worthy speech I once heard from a Lady , a very comely person , well bred , of a good Family , her Husband a man of no sweet temper , but too blockish ; in our discourse some words falling , which tended a little towards her duty , intimating some difficulty that she must needs meet with in the discharge of her place ; she quickly perceived my meaning , and answered me , it was no difficulty to her , I have the easiest part , said she , to perform ; my duty is to obey , his duty is to love ; not but that the Wifes duty also is to love , Titus 2.4 . and so was she , as loving , as dutiful , answering the Apostles charge there given , proving by the discharge of her Lords command in her particular Relation , as well as in other points , that she had truly received Jesus Christ her Saviour & Lord . As for Children , it were a comely sight , to see profession of faith in Christ adorned with dutifulness , obedience and honour towards the Father , and especially towards the Mother : It was a custome not long since , but now it is almost worn out , for Children going to bed , and in morning , to ask their Parents blessing upon the knee ; that Ceremony did much tend to keep up Parents superiority , and keep Children in mind of their duty : since that hath been left off , most Children have left off that reverent respect they owe to Parents . For Servants , those who do answer the Lords Rules , let them have their commendation , but never I think was there such a complaint of Servants , since the Gospel was known , as is in these dayes : To shut up this Head , I do not say , but some have a hundred times more difficulty to quit their places than others have ; with some it is nothing , but others have temptations enough , especially in the relations of Husband and Wife ; some I do heartily pity , when I see what strange kind of Creatures they have to love , scarce one good quality in a Wife ; He that can erre alwayes in her love , Prov. 5.19 . I count him an Orthodox man for such an error ; I know no Orthodox error but that : I think they have obtained great mercy from the Lord , who can thus love unlovely objects : So on the other side , what imperious Tyrants have some Wives to obey ? what pitiful Idols have some to reverence ? I do not look on a Christians grapling with , and getting above his special lust , to be an easie matter ; I do not think it so easie to discharge the duties of particular relations , especially for some ; but this I say , he that is not so loosed from his special lust , that he receiveth Christ as King , to make an eternal separation of that lust from his Soul ; he , or she , that makes not conscience of the discharge of the duty of their particular relation , be it Husband , Wife , Child , or Servant , &c. it is the thing they are labouring after , humbled under their miscarriages , and improving Christ to this end ; if these things be light with any person , not worthy the regarding , let your profession be what it will , you did never yet truly receive Jesus Christ the Lord , and your faith is but vain .

Thirdly , Carry this general to thy particular Calling ; see how Christ is Lord there : What diligence doest thou shew there ? What care and conscience doest thou express there ? Your Lord hath Rules for mens particular Callings : Do you know what they are , and doth your heart stand in aw of them ? Do you lay his Rule to your buying and selling , to your commerce and dealing with men ? There are other Rules , but I only instance in these : Alas , these are low things , say you : Then , say I , they are easily observed by you , I hope , if they be so low in your esteem : but I have found some as high as they have been in their Gospel notions , and very frequent at private Fasts , yet very tardy in these low things . Diligence in our Callings is a thing that light of Nature , as well as light of Scripture , doth teach : Some think it a high attainment in Religion , 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 his Ministers to do . Is he your Lord , have you received him so ? and can you find your Lords Institutions , and trample upon them ? Men are now grown so spiritual , that they can live above Ordinances , yea , and above your Lord too , if he be your Lord , which I much doubt . Tell not me of your spirituality ; I tell thee , if thou hast truly received Christ thy Lord , then all thy Lords Institutions in his House are reverently received by thee , thou hast a high esteem of them for his sake who did appoint them , else you make your self to be the Lord , and not him : Whose Image and Superscription is this ? said Christ , Matth. 22.20 . to them who sought to intangle him , if Cesars , then give to Cesar the things that are Cesars , &c. So say I , whose Superscription is there upon the Gospel-ministry , upon Baptisme , the Lords Supper , Church Discipline ? Is it not the Lord Christs ? I look not on him as a sober Christian , that dare deny it . Let then the Lord Christ have what is his . It was a very unsavoury speech ( if true ) of one , whose name I spare , and very unbecoming a Minister , let his notions be as high as they will , calling Baptisme and the Lords Supper Low Ordinances : Was it fit for a Servant to call the Institutions of his Lord low Ordinances ? We do bless him for his Institutions , he appointed nothing in vain in his Church : But this is our misery , since the Orthodox have rectified the doctrine of good works and Sacraments , Charity , good works , and Sacraments , come to be slighted by a Gospel-glutted generation : I do not intend Infant-baptisme alone , when I mention Baptisme , for the Anabaptists do set up Baptisme , if they do not put too much upon it ; the Ordinance they keep up , though as to the subject of it , there they differ ; I intend not to meddle with the Opinion . Only this I may say , the Christians , who were baptized in their Infancy , upon the account of Gods Covenant with his People and their Seed , have generally ( I speak of good Christians ) made so little improvement of the Covenant and their baptisme , that it is no wonder , though some men rise up against the baptizing of Infants , God thereby giving a check to their negligence therein : But Christian , if thou hast not been so good a husband as thou shouldst have been , wilt thou therefore cut off all the seed of believers for thy sake , and deny them that priviledge and advantage the Lord hath given them ? If you say , what advantage is this to them ? If you do not know , I will tell you what some have found , when in the time of their temptations , and darkness , they have been beaten out of all , and could not tell what promise to apply or fasten upon as theirs , then they remembred , God was my Fathers God , my Mothers God , in Covenant with them , and with their seed , Lord , I hold to my Fathers Covenant , or my Mothers Covenant ; I chuse thee for my God , as thou wert my Fathers God , or my Mothers God ( if one be a believer , 1 Cor. 7.14 . ) thou hast given me the Seal in my baptisme : I hold to the Seal : the things thou didst there signifie and seal , I prize , I embrace , I plead for , that blood of Christ that may purge my Conscience from dead works , that I may serve the living God , Heb. 9.14 . that thou wouldst pour that clean water upon me that I may be clean from all my filthiness , and from all my idols , that thou wouldst cleanse me , Ezek. 36.25 . If thy Institutions have any thing in them , ( as it were vile profaneness , to imagin thou shouldst set up any vain thing in thy Church ) then I bless thee , that thou hast prevented me thus in my infancy , and hast given me an advantage so lay hold upon thee , which now I desire to improve and plead ; here have some found footing , this it is hath brought in stay and support , with resolution to cleave to the Lord in this Covenant and Ordinance , when they could not tell where else to fasten : So that I conceive , as they do very ill , that mind not this their priviledge , nor improve it , so they do ill , that cut off their Children from this priviledge , that they cannot improve it ; whatever thy Child is now ( I suppose you cannot say of those few who are rebaptized when adult , that they are all godly , no , we see the contrary ) what doest thou know , but God may awaken him , and then it may be an advantage to remember the Covenant of God with his Father and his Seed , and that God hath entred into Covenant with him in his baptisme ; but I must insist no more upon this Head , but conclude , if Christ indeed be received thy Lord , then thou wilt have an honourable esteem of all thy Lords Institutions , and thou wilt as reverently observe them , else thou art not right .

Thus I have done with that which I intended : If you say , these are old things , we have heard and read them before : I intended not to give you new notions , or high strains ; but though they be old notions , yet they will serve to discover new Hypocrites , let their new notions be as high as they will ; there is never an unsound believer , but by what I have said he shall be discovered : Thou that canst slight them because they are old , canst thou answer them all ? bring them close home to thy heart , let Conscience speak : How many of our high flown Gospellers , whose ears are itching after new things , are found basely to fall short of old Truths in their practises ? How abominable is this to a sincere Christian ? It was a saying of that eminent Servant of Christ , Mr. Daniel Rogers , to me , O Cousin , I find so much in the old Truths , they are so spiritual , so hard , that till I have reached and learned them , I will never listen after new . But I leave these , and turn to the humble and sincere Christian , to whom after I have spoken a few words , in answering two or three Questions , I shall put an end to my work .

Now Christian , what saith thy heart to what thou hast read ? can you experience what hath been said ? I do not ask you if you find no difficulties , but come off with ease in all points ; if you find your heart come off with ease , I am afraid you do not understand what I have written , and I should the more suspect you : for if your heart be indeed set upon the work to clear out , and prove the sound work of faith in closing with Christ your Saviour and Lord , you will find you have an old man , a dead body , a corrupt principle yet within you , and a Devil without you , that will cause the work shall not come off with so much ease : I will allow you fears , jealousies , surmizes , doubts , whether there be , or ever will be , a sound work of faith , from what thou meetest with , in thy heart , and yet shall like you never the worse for that : the question is , where art Christian , how far art come ? I have endeavoured to take away what may trouble a sincere heart , and yet have layed the work sound to cut off an Hypocrite : Hast thou applied these things to thy self which thou hast read ? If thou doest not apply , to what end doest thou read this , or any other book ? But if thou hast applyed , what answer doth thy heart give thee ? If the day be stormy , cloudy and dark , give in thy answer another time ; when being more quiet and still , thou canst weigh the things that have been written , and thy heart , in a just ballance , then say how thou findest : Having then considered what hath been written concerning preparatory works to faith , concerning the nature of saving faith , how it receives Christ , and what it receives : Hast viewed him in his Person , in his Offices , Priestly and Princely ? Hast taken the general Head down into particulars , and considered them ? Doest say , yes , I have ? and all things being thus considered ( supposing difficulties , temptations , and hard work , which you have told me I must look for from my own heart , and be sure I find it true ) I can humbly say before the Lord , my Soul hath thus received and embraced Jesus Christ my Lord : And if you ask me what I am doing ? I answer , I am endeavouring to live by the Faith of the Son of God , Gal. 2.20 . whom I have thus received , that my Soul may experience him in the execution of all his Offices , in the application of the compleat work of Redemption ; that as my union with him is my life ; the consideration of what God hath made him , and how he stands engaged in the new Covenant , is the support and stay of my life ; so the experiencing of all this , may be the joy of my life , thus far I am come ; the Lord then carry on his work ; yea , Faithful is he who hath called you , who also will do it , 1 Thes. 5.23 .

And now Soul , what hinders but thou mayst say , My Beloved is mine , and I am his ? Why doest not draw up the conclusion , then Christ is mine , forgiveness of sin is mine ; having laid such premises , which will of necessity inforce this conclusion ? Here Christians many times fly back ; that which is the most ridiculous thing in the art of reasoning , that is , to yield the premises and deny the conclusion , or not yield it , every boy laughs at it , being so absurd ; this absurdity is found no where but among Christians , in their concluding upon their spiritual state and interest in Christ , as those who have to deal with troubled and dark Christians do commonly experience .

Quest. Whence riseth this , what should be the reason , that when Christians have yielded to that , which will certainly conclude them to be in Christ , and that Christ is theirs , that forgiveness of sin is theirs , ( according to our Fathers definition of Faith ) that yet they cannot come to assent to the Conclusion , Christ is mine , Pardon is mine ?

As in what is said before , He that believeth in Christ , that receiveth him as he is offered , and so resteth upon him for life and salvation , for all the benefits of communion , Christ is his ( for he is united to him by this faith ) Forgiveness is his ; this they yield . But I do believe in Christ , I do receive Christ as God offers him , his Person , cloathed with all his Offices , and I so receiving , do trust to him , rest upon him , for life , salvation , all the benefits of communion : when you have well examined them , take them in cool blood , they will say , I dare not deny it , but I must yield it : the first they yield , for the Scripture saith it , that is , faith , no denial there : the second they must yield , their own Confciences force them , they must speak against their Consciences , their experience and sense testifie this , yet dare not draw up the Conclusion , Therefore Christ is mine , forgiveness is mine .

Answ. In answer to it : may be you will say , because they are simple Mechanicks , they have no skill in Logick , if they had , they would soon see the gross absurdity they commit , such for which the boyes would hiss them out of the Schools : but friend , you are mistaken , that is not all the reason , those who know what belongs to syllogizing as well as you , and know that it is a gross absurdity , to yield the premises and deny the Conclusion , yet they cannot do it , or are afraid to do it : There are other grounds whence this rises , as experiences have proved .

First , From the greatness of the things a man concludes . If once I conclude , Christ is mine , what will this imply ? Then God is my God , his Love is mine , Peace , Pardon , Justification , Adoption , all the benefits of the new Covenant , yea , Heaven , Glory , all are mine , for in Christ all the Promises are Yea and Amen , 2 Cor. 1.20 . I must conclude all these , which are so infinitely great in themselves and my esteem , and which is yet more , how few are they that ever shall partake of these things , and must I be one of these few , to whom these great things do belong ? I dare not apply them , I tremble at the Conclusion : The greatness , the glorious splendour of the Sun ; dazles the eye , the eye cannot look on it , so do the greatness , the glory of these things , the eye of a mans reason , puts by the actings of Reason , that it cannot conclude here as in other things : When Jacob's Sons told him , Joseph is yet alive , and is Governour over all the Land of Egypt , Jacob's heart fainted , for he believed them not , Gen. 45.26 . the old man had not heard of him above two or three and twenty years together , but supposed he was dead long since , he could not believe them , the news was too good , and too great for Jacob ; they told him a lye before , when they made him believe he was dead ; so that this conflict between hope and doubt , joy and fear , but fear prevailing ( partly from the greatness of the thing they spake of , and partly because of what they told him long before of his death , whence he could not believe them ) put old Jacob into a swooning fit . It is the same with this Believer , tell him Christ is yours , pardon is yours , God and all that he hath purposed and promised for his elect-believers all yours , you make the heart of the believer to faint with the report of these great things , he cannot believe you , nor dare conclude himself , whatever the premises infer .

Secondly , The fears and jealousies that are upon the heart , though it doth yield to , and cannot deny the minor Proposition : Regeneration , union with Christ , are great works : to be a wise Builder , a wise Virgin , is hard , few attain to this ; I have a naughty , treacherous , deceitful heart within me ; and though it is true , while you thus urge me , and follow me up and down , in your tryals and examining of me , yea , whilest I try and examine my self , I cannot , but as I find my heart at this present , by all the searches I can make into it , I must yield to what you ask me , I dare not deny this work ; yet I fear there may be something lurking that I do not yet see , some secret hppocrisie lyeth yet undiscovered : he that is known to be a lyar , who will trust him , or believe him , though at this time he doth speak truth ? My heart is known to be a lyar , God hath said so , Jer. 17.9 . and I have found his Word true ; how then can I chuse but fear , there may be something at bottom , that as yet I know not ? Thus you shall have Christians stand , when you have so pent them up , that they cannot but yield to you ; yet , say they , I fear , I fear , and that is all you shall get from them ; but to draw up the Conclusion , no , by no means , they cannot do that .

Thirdly , Though the Soul doth assent to the minor Proposition , yet his assent unto it is not so strong and firm to force the Conclusion , that Christ is his ; or that he is a believer : as his Assent to the minor Proposition in the state of unregeneracy , was to force this Conclusion , that he was miserable , and in that state must perish , or that Christ was none of his .

Frame the Argument thus .

He that is an enemy to God , and God to him , under sin , under unbelief , a child of wrath , he is in a miserable perishing state .

But I am an enemy to God , and God to me , I am under sin , under unbelief , a child of wrath .

Therefore I am in a miserable and perishing condition .

Here the Premises , and the Assent to these Premises , is so strong , that the Conclusion is forced so as no resisting .

The Major is so plain , that there is no opposing it .

The Minor , where the pinch lies , in concluding our good estate , here in our proving our miserable state , is as strong as the Major ; for the same word of God tells us , it is the condition of us all by nature , Col. 1.21 . Ephes. 2.16 . 2 Cor. 5.19 , 20. Rom. 8.7 . and 11.32 . Gal. 3.22 . Ephes. 2.3 . Rom. 3.23 . Whence the Assent I give to the Minor , is not only from the sense of sin and enmity which I feel in my self , which Assent is yet stronger , for I am sure here cannot subesse falsum : but besides this , I Assent to it by a Divine faith , because by necessary consequence from these Scriptures it follows , That if all men are so by nature , then though my name be not in the text , yet I am sure I am included in the text .

But in drawing up my Conclusion for my saved state , the Minor Proposition , upon which the stress lies , I cannot assent to it by a Divine faith , as I did to the other , because it is not contained in any Text , that I do believe , and may be forced out of the Text by necessary consequence . Again , to say I am as sensible of sincerity , of saving grace , as I am sensible of sin , therefore I can as truly assent to the Minor from what I feel , that I have sound faith , as I did assent from my feeling , that I had and have sin ; this the heart will shrink at , and is afraid to speak so boldly , though it may be truth , that he is sensible of Grace .

Thirdly , When a Christian by close examination is pent up to give answer , yea , or nay , whether he have not so received Christ , or such a work of faith is wrought in him , as you by opening it , and questioning of him , would perswade him ; Arguments pro and con being weighed , the Arguments for the Affirmative , that such a work is wrought , prove the heavier , and cast the scale in the judgment of his own Reason , and Conscience , which he must not bely , which doth witness , and his own feeling testifies this in him . But then here are two things : 1. Though the Soul doth assent to the Affirmative , yet he seeth much lye in the other Scale for the Negative , which makes his assent that it is not so strong . 2. He doth answer to what is in him , according to his feeling , or spiritual sense , what work is actually there , and if he denies his own feeling , then Conscience will tell him he lyes ; and it is a vile thing to deny the work of God which he feels . But this Proposition , Christ is mine , pardon is mine , is not a work in him , it is not felt by spiritual sense and experience , as the other is , and therefore he less minds that , as being in no such great danger of denying a work of God in him , or having Conscience tell him he lyes , in denying what he feels , and cannot but experience is wrought in him .

Fourthly , The Christian upon tryal and examination answers to the question , as he considers the work of faith in its causes , or essence , a priori , and so commonly when you examine , is it not thus ? you open the nature and essence of faith to him , and he viewing of his own heart , tells you , if I know any thing of my own heart , I have thus received , I do thus cleave to Christ , rest and roul my Soul upon him , for all benefits of communion , and execution of all his Offices ; but for the experiencing of these in my heart I cannot : I have looked and longed to find Christ ruling like a King in me , and acting like a Prophet in me , and so as a Priest for me : Now the want of these experiences shake his assent which he gave before , while he considers faith in the causes . Certainly , saith the Soul , if I had rightly received him , did I truly cleave and trust to him , I should experience the vertues of his Offices , as well as the woman found vertue flowing from him when she touched the hem of his garment , Matth. 9.20 . Now if the want of these make him almost to eat his words , the assent he gave before , though still the Soul would hold that , for saith the man , were I to begin the work now again , that a new I were to believe in Christ , I could not tell how I should receive him , adhere to him , roul upon him otherwise than I do , and have done already [ note this Christian and hold it ] so that it will not wholly let it go , but hold it ; yet if the want can so shatter his assent to the minor Proposition , to be sure the want of these experiences will trouble him so , that he dare not assent to the Conclusion : A man must have experience of Christ before he can say , Christ is mine .

Fifthly , Suppose , saith the poor Christian , I should draw up the Conclusion , and say , Christ is mine , my sins are pardoned , and if this should not be true , where am I then ? hath not this been the case of many a hypocrite and unsound believer ? have not they thus said , and thus believed , and after all prove rotten ? and may it not be my case as well as theirs ? for they appeared to have more than I have : these examples make the real Christian to tremble , he dare not speak or think such high things , for fear his fall should be more dreadful . How Satan can work in all these , I do not mention , I will not multiply Heads .

Sixthly , To draw up this Conclusion , Christ is mine , forgiveness 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 have it , yet deny you have saving faith , or are a believer . Christians should be more careful in their denials .

Secondly , That which all Christians are exhorted to , that is a duty belonging to all Christians . Exhortation implies a duty : I ought to do what I am exhorted to : But all Christians are exhorted , to be assured of their state in Faith , Vnion with Christ , 2 Cor. 13.5 , Effectual Calling and elation , 2 Pet. 1.10 . Therefore such Christians , as the Question speaks of , are bound to conclude , and not left to their liberty , whether they will conclude or not , that Christ and pardon are theirs . This also to me is clear , that the Apostles giving such charge and exhortations to all the Corinthians , and all the believing Jews , by their examination , self-probation , diligence , to make sure their calling , election , that Christ was in them , and they in the faith ; the Apostles did not intend , that mens assurances could not be had but by absolute promises , and such as a Christian did not think of before set home , or applyed by the Spirit in that way which some have found , or by revelations , secret whispers , or what some have mentioned ; for self-examinations , and proving of our selves , and our diligence , have no efficacy , or tendency , to produce such an effect that comes that way : And it should seem by them as if these evidences , or assurances ( though much differing in their strength and clearness ) should be more familiar with Christians , though not alwayes alike , but depending upon our humble and reverent walking with God , and meet it is that it should be so , that those who would enjoy that comfort should walk sutably to it .

Object . But my duty is terminated in my examination , proving of my self , whether I conclude or not .

Answ. That is not true ; you have not proved your self , till you have concluded : What are you ? Are you a believer or not ? Are you in Christ or not ? or is he in you , which is all one ? This you must know and prove , this you are bound to , which must be by concluding upon your examination : for then hath a man performed his duty in examination , when he comes to the end of his examination : you are to examine and prove your selves to this end , to see whether you are not in the Faith , Christ in you , that you are called and chosen ; now you have performed your duty , and not till now : We will suppose ( as no doubt but there were such amongst them ) there were some unbelievers and Christless persons amongst the Corinthians , they were bound also to examine and prove themselves : now if these did not upon examination and proving themselves , conclude themselves to be unbelievers , and out of Christ , and now look out for sound faith , and interest in Christ , these persons did not answer their duty , nor perform what the exhortation called for , though they did examine : so on the other side , nor did the true believer answer his duty , till he concluded he was in the Faith , and Christ in him , that he was called and chosen .

Thirdly , If Christians ought not to conclude their state , accoridng to the Question , then examination were a vain thing , and Christians called , and bound to that which is but a vain duty , for there is nothing comes of it . God hath given man a rational Soul , set up his candle and light within him , made able to reflect upon it self , try and know what is in himself , it is able to draw Conclusions from Premises : hence when the Lord sets him upon examination , he sets him about a rational work , to which he hath fitted and enabled him . If by it he be able to see the Minor proposition , convinced so as he dare not deny , but such a work of faith ( if this be true faith which you have opened , as I am sure it is ) I do feel in me , why then is he not as able , and ought he not to infer the Conclusion , and so perform the duty of examination , which is very profitable , and not vain as those Christians make it , who can come to the Minor proposition , and cannot deny it , yet wave the Conclusion ; when as examination respects the Conclusion , and hath not its scope and aim till it determines there .

Fourthly , Rejoycing in the Lord , thankfulness , and praise , are duties to which all Christians are bound ; the Scripture calls upon them in several places , to perform these duties . The drawing up this Conclusion upon the formentioned Premises , is that which is the ground of all these duties ; when the Christian can say , Christ is mine , my sins are forgiven , God and I are reconciled , this Soul , and only this Soul , is fitted indeed to perform these duties Let once a Christian have his eyes opened to see , and Conscience awakened to make him understand his misery , let that man rejoyce in the Lord , let his mouth be filled with thanks and praise if he can , so long as he cannot tell but God is his enemy , and Christ a stranger to him ; no singing of Sions Songs in Babylon , the Harps then hang upon the Willows . Not yet in Hell , this I acknowledge is matter of thanksgiving to a Christian in this condition : but if you name all other things outward in this world , take other things , in Church , as Ordinances , Church-priviledges , these signifie nothing to him ; Reprobates and Hypocrites have enough of these , such whom God will never love ; tell him of the Gospel , a Redeemer manifested , precious Promises , the more is my torment ; saith he , that there are such things , and I have no part in them : Let him have what he will , he looks on all , unless God be my God , and Christ be my Christ , and I am his , but as husks of mercies , and God hath but husks of praises . If then Christians be bound to these duties , then they are bound to this duty , which only qualifies them , makes them fit to perform them : now the man rejoyceth in God , now his high praises are in his mouth , now for any mercy outward , inward , he can give thanks , I have it in love , I have God and Christ in it ; yea , now for the Rod , he can yet rejoyce in the Lord when under it , while he seeth it is in his Fathers hand , and knows he means him only good , Conscience bearing him witness , that he hath not broken with God , to provoke his anger . What advantage this is to all the course of a Christian , whether in doing or suffering , I do not instance ; I name only such as depend , if not wholly , yet chiefly , upon this .

To conclude then , since Christians are not left to their liberty , to determine or not determine of their states ; certainly those Christians that upon serious examination of themselves do endeavour : 1. Chedientially , to draw up the sonclusion , I say obedientially , in conscience of the duty they owe to God ; ( as that person I mentioned before , who told her Minister on her death-bed , I did believe , because I dare do no other . ) 2. Humbly , in sense of their own vileness , baseness and unworthiness ; let the things be as great as they will , if God will be like himself in freely giving , and the Son in purchasing great things , what is that to you . 3. Thankfully , wondering at , and admiring , as I am sure you will wonder and admire at this Grace of his : those Christians , I say , that thus endeavour to draw up the Conclusion , they do quit themselves more like Christians , answer their duty , and shew a more humble Spirit , and reverent awe of God , than those , who out of a pettish , froward and quarrelling kind of humour , set themselves to oppose whatever the most judicious , experienced and godly Christians can say for their establishing and comfort .

Object . The thing I am as willing to endeavour to do as you would have me : But what if I do conclude Christ is mine , and pardon is mine , and I should be mistaken , how then ? How woful were my condition ?

Answ. First , All the Christians in the world , that ever were or shall be , may make this Objection ; so no Christian should ever have drawn up this Conclusion , that Christ is mine , &c.

Secondly , How did our Christians in our Fathers times , when they taught them , that Faith was the particular perswasion and assurance that Christ is mine , that my sins are forgiven ? This Objection was as full against them as me : and as they apprehended Faith to be , no body should have believed , if this Objection be sufficient to keep them off .

Thirdly , Is it a duty or not ? You are bidden to examine and prove your self , To what end ? Do but say that , and we shall know what to say to you : if a duty , then you perform an Act of obedience , and say , were it not for obedience , Lord , I dare not do it ; but since it is disobedience if I do not endeavour , I will then beg of thee , help me to draw up the Conclusion , that now I may be able to say , Christ is mine , and pardon is mine .

Fourthly , The consequences will prove whether a mistake or not : see how this works , if the heart by it be drawn forth in more love to God , joy in God , awful reverence of God , humble and holy walking with God , uprightness for God , stronger life of faith upon God , more quiet submission under God ; I say , if these be the consequences , that the Conclusion drawn up works this way , fear no mistakes , all will do well in the conclusion .

Object . Since it is thus , Tell me when may I truly conclude and say , Christ is mine , and pardon is mine ? When may I apply the precious Promises that carry these rich benefits in them to my self , without deceiving my self ?

Answ. The Question is answered already , in what hath been said to that experience which we often find in Christians , scarce any thing more common ; when as upon serious examination of themselves , or when others have helped them to clear out their work of faith , so as they dare not deny it , but stand convinced that God hath done it ; whereas now they should conclude , then they are in a state of faith , that Christ is theirs , and pardon is theirs , because the Word of God saith so , which is the ground of the conclusion , yet they fly off and dare not conclude . But yet to give you another answer , and it shall be the same which Mr. Shepherd gives to a Question like it .

Quest. Sound Believer p. 211 , 212. When may a Christian take a Promise without presumption , as spoken to him , and given to him in particular ?

To this he answers : The Rule is very sweet but certain ; when he takes all the Scripture , and embraceth it as spoken to him , he may then take any particular promise boldly ; my meaning is , when a Christian takes hold and wrastles with God , for the accomplishment of all the promises of the New Testament ; when he sets all the Commandements before him , as his Rule , and Compass , and Guide to walk after ; when he applies all the threatnings to drive him nearer unto Christ , the end of them ; this no Hypocrite can do ; this the Saints shoul do , and by this may know when the Lord speaks in any particular unto them ; Thus he .

This Rule is sure , and will deceive no man , if he do not deceive himself in the application of the Rule ; look you to that Christian , and you have a full answer to your question .

Object . Is that part of his answer right , which teacheth Christians to apply all the threatenings to drive them to Christ ? Doth this agree with a true Christian to be acted with threatnings ? Is not this slavish , and unworthy of him who hath ever tasted of the love of God , that he must be driven to Christ , to duty , and taken off from sin , by threatnings , fears of hell , &c.

Answ. His Answer stands right , no error in it : as for the Objection , it is that indeed which many Christians suspect themselves by , they fear they are not right , and question whether they may make use of such Arguments : some Christians cry it down very much , I have heard , as if it were not a principle or practise consistent with Christianity : therefore I will speak a few words to it , and but briefly . And thus I pass to some of those things which cause trouble in the conversation of a Christian constituted .

Here let us distinguish between a man , 1 : Who is actually under these terrors and fears of Hell , or other judgments , from an awakened Conscience that lasheth him sorely , under which fears the man is a meer Passive , they arise in him against his will , and are upon him against his will , shake them off as yet he cannot ; and while he is under these , he dares not but perform duties , he dare not follow his lusts , or vain companious , being acted and moved from these fears he now lieth under , will he , nill he .

And Secondly , A man who is not actually under them , not a meer Passive , his conscience doth not terrifie him as the other ; but he as an Active or Agent , makes use of this Argument , Hell , judgments , and wrath of God to keep under that vile corrupt part which would be rebelling against God , and carrying on his Soul to sin ; also to towze up his lazy heart to duty , and to press after Christ more , to get evidence of his interest in him : thus to be moved , and a man to endeavour to move and stir up himself to duty , to follow Christ , to keep down the rebellious risings of a corrupt principle within him , is well consistent with true Christianity , and not unbecoming him who hath tasted of the love of God . This is ,

First , Rational : It agrees with found reason .

Secondly , Seriptural : It agrees with the holy Scriptures ; and I hope this is enough .

I say it is Rational , and that upon these Grounds .

First , Christianity doth not at all destroy Reason , the faculties of man , as to their essence , are the same after Christ , union with him ; which they were before he knew Christ : Now it is essential to the will , to be moved with good or evil ; to chuse good , to fly from evil : To have the will taken off from any thing because there is great evil attends it , this is but rational , agreeing with man as man , especially if the evil be infinitely greater than the good in that which it would chuse ; this is common in our practises every day , and we think him void of reason that doth not act thus : Sin moves a Christian by some good it proffers . My Soul , take heed , saith the Christian , what thou doest , how thou consentest to this motion , for the wrath of God , hell and damnation attend this sin , I charge thee meddle not with it , as thou dreadest and wouldest avoid the wrath of this terrible God . Is not this rational and becoming a Christian ? Is not hell , is not the wrath of God an evil for the will to fly from ? I know there is another evil in the nature of sin , and a Christian can and doth make use of that also ; there are likewise more Arguments , but a Christian may make use of this also . Only ( which I might have premised ) I would not be understood , as if this were the only Argument of a Christian , that kept him from sin , or that moved him to duty . Nor 2. that this is alwayes an Argument actually made use of , for so do not Christians , it may be , a good while together ; but I speak of what a Christian may make use of amongst other Arguments , and sometimes is forced to do , when no other Argument will prevail , against the imperious violent workings of some strong corruptions , and glad if by any Arguments he can prevail ; yea , what a tush soever you make at this , the Spirit of God must quicken this Argument , and set it home , else it will not do . It is well if all Arguments can prevail , well had it been for David and Solomon , if by Arguments from Hell they had been preserved from their horrible falls , let these Christians contemn it never so much .

Secondly , Self love is a principle implanted by God in nature : Self-love I know sounds ill , but self love regulated-may be , yea , must be ; Thou shalt love thy neighbour as thy self , is the rule for , or sum of the second Table . I must love my Neighbour , I am bound to that , you say : But how must I love him ? As thy self ; as thou lovest and should love thy self , so love thy Neighbour : Then surely I am bound to love my self , as well as I am bound to love my Neighbour , for my self-love is the example , or rule , to inform me how I must love my Neighbour ; when I see my Neighbour about to commit sin , or that lives in sin , I may lawfully dehort him from sin , from this Argument of hell , the wrath of God ; as he loves his own Soul , take heed of this course , for it will bring the wrath of God upon him , and lay him in hell ; this is but rational , who can say the contrary , to move him from self-love : Surely the same may I apply to my self , from that love which I owe my self : I sin if I do not love my self .

Thirdly , Though this Argument from Hell be servile , looks something like a slavish temper , yet the principle which makes a Christian to use it may be , and most what is , Love : Thus the love I owe to God , to Christ , and to an obedient conversation before him , that I may not displease him , makes me improve all Arguments , whertby I may keep my heart in the wayes of God , and keep out all sin , that it may not come in to displease him : As then I use other Arguments , so I use this also , any rational Argument , that may have a prevalency upon my heart , that I may walk in those wayes , and please that God whom I love .

Fourthly , It is consistent with a child-like temper , to fear his Fathers rod , and tremble at his Fathers wrath , yea , and to take heed of doing that which may displease his Father , and provoke his anger so as to use the rod ; he may be a loving Child to his Father notwithstanding this ; and doubtless it may as well stand with a Christian spirit and temper , thus to be afraid of the wrath of God , and by it to be deterred from sin : that base nature that as yet is not sanctified ( as we are but in part here ( whatever Castellio saith ) had need have this dreadful rod held over it , to keep it under . If then it be rational , then it may well consist with Christianity , for all Gods wayes are rational ; what is irrational , or contrary to sound reason , cannot be imputed to his wayes , which we are called to walk in .

Fifthly , Adam in his pure estate was moved to obedience from a threat ; of which more by and by .

Secondly , It is Seriptural : and if it agrees with Scripture , we little weigh what men , yea what Christians , say to the contrary .

First , Christ himself ( we need no better warrant ) moveth with this Argument ; but whom doth he move ? Luke 12.4 . I say unto you , my friends , Christ is moving of his friends , ( I call you not servants , &c. but I have called you friends , John 15.15 . ) be sure Christ will not move such with any Argument but what is consistent with , and worthy of his friends ; I will forewarn you whom you shall fear ; Fear him , which after he hath killed hath power to cast into hell : But will this Argument become a friend ? He repeats it , Yea I say unto you , ( not only to others that are but servants , but you , my friends ) fear him , ver. 5. So Matth. 10.28 . I know the distinction of punishment into paena damni , and poena sensus , is very true and Scriptural ; and though some apply it here , that the punishment of loss , in hell , the loss of Gods face and favour , vision of him , which is the chiefest part of hell , may well be feared , and is consistent with the highest degree of love , and that is principally here meant ; be it so , yet it is not only meant ; for Christ maketh no such distinction here , but hell is it which he mentions , and shews it consistent with his Disciples , his friends ( not Judas only ) and if with them , then with any Christians to fear him , who casts into hell , and by this to be preserved from the slavish fear of men in doing their duty .

Again , that Argument wherewith Christ moveth his Disciples ( for to them he speaks , Matth. 16.24 . after he had given that sharp rebuke to Peter ) to self-denial , and taking up the cross , is in a manner the same ; for it is the loss of their Souls , ver. 25 , 26.

Secondly , The Apostles moved with the same Argument , Heb. 12.28 , 29. To whom doth the Apostle speak ? To those that receive a Kingdom . What duty doth he call them to ? Let us have grace , whereby we may serve God acceptably with reverence and godly fear . But with what Argument will the Apostle move these Christians to this duty ( which is a large duty comprehending all ) ? For , our God is a consuming fire . Our God from whom we receive this Kingdom he is thus , therefore look to your God as a consuming fire , is an Argument for those who receive a Kingdom to make use of , to hold their hearts in a reverent frame of obedience towards God all their dayes .

Thus the Apostle Paul , Ephes. 5.6 . and Col. 3.6 . he is dehorting of dear children , ver. 1. and those who are risen with Christ , from several lusts , sensual and spiritual : and this Motive he useth to urge his dehortation , That for these things the wrath of God cometh upon the children of disobedience . Upon which words Bodius saith thus , Although Arguments , à dextris , such as have an attractive power , sweet and alluring , should be sufficient to make believers and regenerate persons to avoid any sin ; yet such is that corruption that lieth in us , like fire raked up in ashes , ready upon the blowing of temptations to break out . Such are the allurements and provocations which we meet with in the world amongst those with whom we live . Such are the subtle reasonings of our carnal hearts , and wiles of Satan , &c. that we have need not only of those sweet Arguments by which we are allured , sed & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ac terrificis illis , but also those violent and terrifying Arguments by which we may in a manner be compelled to our duty .

To the same purpose speaketh the Apostle Peter , 1 Peter 1.17 . And if ye call on the Father , who without respect of persons judgeth according to every mans work , pass the time of your sojourning here in fear . Believers , regenerate persons , as he calls those , ver. 3. are exhorted to pass the time of their sojourning here , even all their life time in fear : But what causeth this fear ? The consideration that he whom they call on , and call Father , is a Judge , and will judge persons , yea every one , respecting no mans person according to his work . What is the Sentence this Judge gives ? We know well . I could name more Texts , but these are clear and sufficient .

Thirdly , Holy men in Scripture have been moved with this Argument , they dare not meddle with sin : Job 31.23 . giving an account of this carriage towards the poor , the fatherless , &c. he dared not to injure them , or deny them what was necessary , and what was his duty to perform : What moved this upright , God-fearing-man ? For destruction from God was a terrour to me , and by reason of his highness I could not endure : Yet Job was one who knew his state to be sound and safe , that his Redeemer lived , and that he should see him , &c. Though that of David , Psal. 119.120 . be spoken in reference to the judgments of God , how he deals with the wicked , yet it may very well be brought to prove what I am upon ; My flesh trembleth for fear of thee , and I am afraid of thy judgments . Before David before spake of love , in this verse of fear . Though these affections differ much , saith Calvin on the words , yet if we consider well , by what rudiments God brings us to the reverence of his Law , we shall see they do well agree : Neither is the mortification of the flesh a thing so easie that a man will consent unto it , unless he be compelled by violent means , &c.

If the judgments we see here executed have such an effect , then what we know are coming , the eternal judgments , should much more cause this trembling , and be a means to keep us from those sins which cause these judgments . Habakkuk chap. 3.16 . trembles , lips quiver , rottenness enters into his bones , &c. The threats which he heard , ver. 2. caused this , and made him lay in afore-hand , though a man of such faith as few of these have , I doubt , who do slight this Argument : ver. 17 , 18. Noah is moved with fear , Heb. 11.7 . and prepares an Ark. If holy men were so struck , so awed with these judgments , did they make light , do we think , of those eternal judgments ? Bodius conceives , that though Paul was a man acted with love as much as any man , For the love of Christ constrained him , 2 Cor. 5.15 . yet in the same Chapter , ver. 10. having spoken of our appearing before the Judgment-seat of Christ , &c. Knowing the terrour of the Lord , ver. 11. That terrour of the Lord did move him , not only to labour to perswade men , to help save others from the dreadful judgment coming , But it did move him also to run the race set before him constantly . Surely he that thought it an Argument to move other Christians , did make use of it himself . I shall add no more to this Question , but say , it were well if some , who talk altogether of love , had not lost ( if ever they had it ) Gods fear .

By the Answer to this Question we may a little call into question , that high Divinity which many have published , yea , and given it for a note of a true and sound Christian , of one who is a Son , p 532. Theilog . notur & revelat . p. 568. and not a Slave , viz. for a man to worship and serve God for the love of himself , though there were neither Hell to punish , nor Heaven to reward . I meet with this Divinity in several persons , I shall name but three . Clemens Alex. Strom. l. 4. hath many lines to this purpose : of our late Divines , Calonius , an angry Lutheran , but for whose labours against the Socinians , and that particular piece of Crellius de Deo uno patre , I bless God . He answered Schmalrius ( that gross Heretick ) well enough , and might have answered him full enough , though he had not added this note of distinction between Servants and Sons . Servants , or Mercenaries , worship God for reward , or fear of punishment : ( if these be all the motives , they are Servants and Mercenaries indeed ) Sons from the meer study of the glory of God , so that if there were neither reward nor punishment , neither heaven nor hell , nevertheless for the praise of God alone , they would consecrate and give themselves up to the worship of God . This I hope agrees with the Scripture , but not one that he names . I care the less than for these two , for no Scripture quoted by either of them to prove it : but there is a third person who moves me more than these : As for Calonius , I only say to him , what I find him frequently alledging against us , and some who are truly Hereticks , and it stands in the front of his Answers , This is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and we must not be wise above that which is written . 1 Cor. 4.6 . So he reads the words . I am sure though this Divinity be written in Calonius , Clem. Alex. and others , yet it is not written by the Prophets or the Apostles , we shall fear the less : but the other person is our learned and holy Perkins , whom I much value ; and that he hath put it down for a Catechetical head , supposing this to be a fundamental truth ; this is more than the other : about the end of his fourth principle the question is moved .

Quest. What followeth if in any temptation he be overcome , and through infirmity fall ?

Answ. After a while there will arise a godly sorrow , 2 Cor. 7.8 , 9. Matth. 26.75 . which is , when a man is grieved for no other cause in the world , but for 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 Heresies , 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 with sighing , as David saith , Psal. 31.10 . It is true , I can conceive what a terrible pain he must suffer , who hath a great ragged stone crowding from the Kidney , through the Ureter into the Bladder , but yet I cannot tell what it is like him who feels it . Ministers , and other Christians , may think that such or such corruptions and temptations are strong ( yet I observe some have not so much judgment ) but no man knows what they are , as those who lye under them , those who feel them , and are combating with them . Of all Christians , give me the tempted Christian ; those who have experienced all kind of temptations . Some men , their infirm bodies , their constitutions and imployments , take them off from some violent corruptions and temptations , that other mens bodies , constitutions and imployments expose them to : let me hear and read these latter sort preach and write of such corruptions and temptations . Some men have their comfortable yoak-fellows , their Creature-comforts about them , health , and if sickly , yet they have attendances , and all things that may help to support them ; they are in the same station that ever they were , they owe nothing . Other persons have their unequal yoak-fellows cross and wretched , it may be much pain , and sickness , and poverty added to it , were aloft , now are low , were full , now empty , the Creditor calls , writes for debts to be paid , the man would fain pay , would not dishonour his Profession , but hath not enough to pay , by many pounds worse than naught : let me hear and read these latter sort of men preach and write of Christian chearfulness , heavenly mindedness , and contentation in all conditions : yet here also may be a great difference , for God may give in that to one , that he doth not to another ; and besides , the condition of one Christian may be very different ; some it may be alwayes poor , and to him it is nothing so hard to walk comfortably under it . I knew one good old Christian , one going to see him , found him roasting two Crabs , a piece of brown bread , and a pot of water , this was his Supper , and he chearful ; this was very good , but he was alwayes low . A Minister I knew , who having kept a Fast with another Minister , at night for his Supper had only a Pudding of meal and water , a mess of plain grewel , his drink a little changed from water , this was his Supper ; the good man found it a hard matter to be contented , the other Minister had his good things to refresh him . Another Minister inviting me to dinner , we had a dry Pudding , as the other Minister , and salt fish , ( not like your London fish ) only we had mustard , and here ( said the good man ) we are better on it than Christ was , for though we read he eat fish , yet we read not of any sawce he had , and we have mustard to our dry fish ; our drink was good Adam's Ale , spring water , this was our dinner , and well content . God can give in if he please : Now though Ministers must preach of contentation in all conditions , yet I had rather hear these Ministers preach , and read their books about contentation , than those who know nothing of these temptations . It was a good speech of a gracious woman to an eminent Christian , who told me of it ; she was under a hedge picking up sticks in a cold morning ( as I remember ) the man passing by , and speaking to her , calling him by his name , said she , O pray , that God would save you out of straits . You Christians , who set by your warm fires , think of these Christians , let not Ministers or others reprove or rebuke too sharply poor Christians under these temptations , though they do not quit themselves as they should do .

The second thing I should request of these Worthies is this , that what duties they urge upon Christians , and in such a manner , that you do as it were make them no Christians , if they answer them not : if you will make what you say a true distinguishing note between sound and unsound Christians , then put such Texts of Scripture to prove the duty you urge to , and that for the performance of it in such a manner as you urge , that you are sure will carry it : make it clear from the Scriptures you quote , that this as you preach and write is the Command of God . I deny not but the things are very good , that I read in the excellent works of some men , if Christians can reach them , but are they absolutely necessary , that if a Christian reach them not , he is not a good Christian ? I wish I had seen clear Scriptures for some things I read , and pressed with vehemency of Spirit . If I meet with a particular practise of one Saint in the Scripture , shall I presently take that Scripture , and make it a ground , to preach that all Christians are bound to that practise ? David saith , Psal. 119.148 . Mine eyes prevent the night watches , that I might meditate in thy Word : That is , saith Piscator , Expergiscor ante excubias . The Comment that goeth under the name of Jerom thus glosseth , Non eum lux soporatum reperit , sed vigilantem strenuè : & circa divina eloquia oculorum spiritualium intentione meditantem . Diodati thus , I have awaked of my self in the night , before I have been called upon by the watchmen , &c. Shall we hence gather , that all Christians are bound to awake before day-light , to break their rest , that they may meditate in Gods Word ? Some Christians indeed have had such Meditations upon it , that they were bound to it , because David did it , and it hath caused trouble to their spirits : What work would this make amongst Chrstians , some through their cold and moist brains , others through hard labour , others who find such want of sleep , esteem it for such a common mercy if they can get it , their heads fit for nothing if they want it . Being once in company with an eminent Divine , and the best Casuist that ever I met with , he put a question to us ( there being several present ) about the performance of a Christian duty ; as I remember , he told us the Question was sent from some forreign Divines to be resolved from the Scripture : the duty is practised by most ( at least true ) Christians ( I believe ) in England , which might occasion the sending of the Question hither , supposing that Ministers did preach it as the duty to which Christians are bound , and I think they do so : What the Question was I will not set down , lest any should take advantage by it : I meet with a reverend Author , who hath pressed Christians with much vehemency unto meditation in such a manner as he sets down , who hath censured such men for ridiculous persons who move such a Question ; his Book was published before the Question was sent : if they be ridiculous persons , let them answer for themselves : but as to the question , said this Divine , my practise hath been , is , and I am resolved ever shall be according to the Question : but if you urge this for a duty to which all Christians are bound , that they must thus perform it , give your Texts of Scripture : We that were present thought , that Scriptures might be easily produced , and did so ; but upon serious examining of them , we were convinced , they were not clear enough to bind the practise as a duty incumbent upon Christians , as the question was propounded : yet for my part , as he said , it hath been , is , and shall be still my practise ; withall I called to mind , that my own Father , during the time I lived with him ( unless it were on the Lords day ) did not perform the duty , what he did after I cannot well tell ; but yet he was a man who kept his secret communion with God , had a heart for God , and tongue for God ( as sometimes being a Gown-man in a Corporation , he had occasion to appear for God ) while he lived in the world , was above the world ; when he came to leave the world , he would several times send up short prayers to his Father , When wilt thou send thy Servant to fetch me home ? With a smiling countenance he entertained Death , having some fore-tastes of what he was going to possess , by that expression of his , I shall have as much glory as ever I can bear . When he was dead , his Minister , who wrote to us the news of his death , said this of him , He lived much desired , he died much mourned for : Yet this my godly Father would scarcely be esteemed for a serious Christian by some , for not performing that duty according to the question , though , I suppose , a year or two before his death he did take it up , but then I was far distant from him . This is that which I aim at in this example , that when we urge duties upon Christians , so to be performed , and upon the performance of them after the manner we set down , or non performance , we will conclude them sound or unsound , serious or slight Christians , let us be sure to give clear Texts that prove , God commanding the duty in that manner as we lay it down , and urge Christians to the performance of it .

I grant Meditation is a duty that all Christians ( adult ) are bound unto ; yea , so much a duty , that I know not how a person adult can be a Christian without it . I know not how a Christian can order his conversation without meditation , how he can examine himself without meditation , how he can improve the Sermons he hears , and Books he reads without some meditation ; but the question is for such meditation , set down after such a mode , viz. That every day as duly as we pray , so we set apart an hour or half hour for the duty of meditation , and more especially in meditating of the Joyes of Heaven , and making it for that time our whole work , and intermix other matters with it no more than we would do with prayer . This I see is the meditation strongly urged upon Christians , a duty very hard I am sure , and if our salvation lye upon this being performed after this manner as this learned and reverend Author hath set down , then most Christians that I meet with , forty to one , and those whom I esteem good Christians , must never come at Heaven , but must to that dark place . If I should humbly desire a Text or two from holy Writ , to prove , that is the meditation that God requires of Christians ; if the reverend Author will answer me , it is a ridiculous question , as he hath said in another case , I must be silent .

For the object of this meditation , the Joyes of Heaven ; it must be supposed as they must have a Title to Heaven , so they must know , and be assured of their Title to Heaven ; there must be no dark Cloud between them and Heaven , but all clear , who thus can daily have their meditations fixed upon Heavens joyes , for one hour or half an hour together , without any other thoughts intermixing themselves : of this number I believe there are not half the Christians in England . Heavens Joyes ? Good Lord , say many poor Christians ! we meditate more upon Hells sorrows than Heavens joyes , while we lye under the sense of our guilt and damned estate , and though we pray and follow after God ( we think ) yet we can hear no good word from God , we can apprehend nothing but anger , no peace , this sinks our hearts . Others , they have so much to do with the Hell of corruption they feel in their hearts , and the daily conflicts they have with their lusts rising from thence , which doth so press them down with sinking discouragements , the seventh year , and seventh again , have not been a year of release to them , that the Joyes of Heaven little affect them : What tell you me of Heaven , saith this person ? tell me of redemption applyed , let me know Christ and him crucified experimentally , let me feel and find a hard heart softened , a proud heart humbled , a filthy heart cleansed , a froward heart meekened , a slight heart awed with the reverence of God , an hypocritical heart made upright , a dead heart quickened , a heart enslaved to , and bewitched with the Creature , set above the Creature ; let me feel my Bible , the things we talk of , written upon the fleshy tables of my heart , this would be joy , a heaven to me .

This would secure me in two things .

First , That there is a Heaven , which the Atheistical thoughts of my heart sometimes would question .

Secondly , That I have a title to it .

Ministers may teach Christians what objects they should meditate upon , but the thoughts of Christians will run there where they are most pinched . Other Christians if they be not held down with the former , yet they may be so oppressed with sad thoughts arising from debts , debasements , unequal yoak-fellow , long sickness and pains , with poverty attending , it may be several Children about them , and a grumbling Husband , because the Wife doth not work to maintain them ; some from cold and hunger ; that these are like the Israelites , when Moses told them comfortable things from God , Exod. 6. from the 6. to the 9. ver. but in ver. 9. They hearkened not to him through anguish of spirit .

But oh say some , this is their want of Grace , want of Faith , meditation of the joyes of Heaven . Very well said , and I hope you are one that have been in the same condition , owed more than you were worth , had a Family to maintain , the Creditors called , and you were one very careful that the Gospel should receive no dishonour by you ; you are one that have been aloft , and now are low ; you are one who have been under long pains and sickness , with poor Children about you , a grumbling Husband , and when you rose out of your sick bed , had two or three small sticks to make a fire to warm you , had nothing but a little oatmeal and water , or some such mean thing to nourish you ; it may be your sick stomack did desire such a thing , but had nothing to get it : you have known what it is to have an unequal yoak-fellow , that daily follows you with unhandsome carriages , and you under all these have born up bravely by your faith , above sinking and afflicting thoughts , and solaced your Soul with the joyes of Heaven ; if it be so , magnifie mercy , and yet pity those who would walk with God uprightly , and do for the main , but have not yet attained to that measure you have ; but if you have not been under these conditions , and experienced what the temptations are , if you will teach them their duty how they should walk , do it , but yet let it be with compassion ; the poor body will complain , we live an Animal , as well as a rational and spiritual life ; and though I know God can send in that which shall lift up a Soul above all discouragements under these conditions , yet that all Christians under these conditions , have such influences of grace and comfort from God , alwayes abiding by them to do it , ( though sometimes a glimpse they meet with ) I do not find it .

Secondly , As to the fixing of the thoughts upon such an object , so as no other thoughts intermix themselves , more than they should in prayer : I have nothing to say against it , if this be the duty , that we must separate so much time for these thoughts or meditations only . What others find of intermixing of thoughts in prayer I know not , but this I know , who hath cause to be ashamed and humbled for such intermixings : had we not a High-Priest to bear the iniquities of our holy things , I know it would go ill with some body . When the mind of a man is like a Spannel that runs before his Master , one while he keeps before him in the path , presently he is hunting on the other side the hedge , then into the path he comes again and runs a while , by and by gone again ; thus the mind one while attends the business it is about , presently it slips aside to other matters , then in again ; but to hold it firm , fixed in the work , alwayes in the path , this some body finds hard : But when we come only to thinking , meditating , who will fix this Quicksilver ? The Bird hops off one bough to another , stayes long on none ; this vanity and inconstancy is a wretched distemper , and this makes the duty of meditation so hard . If the heart be laden with sorrows , or filled with fears , it can fix the mind upon the Objects which cause these fears or sorrows ; if it be enlarged with joy , delight , it will fix on the Object that causeth it : so if love and desire be greatly drawn forth after an Object , it will fix the mind upon the Object : Voluntas imperat intellectui quoad exercitium actus . Impellit intellectum ad considerationem . But the affections must be much enlarged , else they will not fix the mind . Hence many Christians , I do not mean such as bear the name only , but real and serious Christians , if I have any skill to judge , by the inward acquaintance I have with them , and observation of their conversation , have complained much , and said , they find this to be such a hard duty , when they set themselves apart only to think and meditate , that they cannot perform it , after that manner which Divines write ; not out of a corrupt spirit and enmity to the duty , for they are very willing with it , and try to do it , but cannot fix their minds , and make them hold to the thing they propound : but for secret prayer , there they make up what they cannot in meditation . And in truth the prayers of many Christians , what are they but their spiritual meditations expressed in words to God ? But if other thoughts should come in , are they as sinful , as in prayer , wherein we deal with God immediately in Divine worship ?

Thirdly , For the time allotted for this duty , one hour , or half an hour . To hold the mind fixed one hour , or half an hour together , without any other thoughts intermixed , about Heavens Joyes , or iudeed about any other Grace , what say poor Christians to this ? Hath the blessed God revealed this to be his will ? hath he set down the time how long Christians must meditate ? What if a Christian cannot hold his mind fixed a quarter of an hour , what if not half a quarter , doth he break any Command , or Rule of God form editation ? I know very well the Scripture speaks of meditating in the Word day and night , but the meaning of that Text , I hope , is not according to this duty of meditation which is urged in this manner : Many poor Christians , who cannot meditate of Heavens Joyes , or other Graces , half an hour , nor quarter , without thoughts intermixing , do yet labour to meditate in the Word both day an night , Psal. 1.2 . that is , endeavour to have their conversation framed according to the Word , both day and night . I honour much that holy man , whose name I have forgot , but he was Minister either in Wales , or near Wales ; the same man it was , as I remember , whose conversion was so observable ; two Livings he had before his conversion , but discharged not his duty to one ; being at a Fair , and buying something at a Pedlers Stall , he rends off a leaf of Mr. Perkins Catechism to put the thing into which he bought , and reading a line or two in it , God set home something out of it , which did the work ; presently he parts with his best Living , kept the least , and proves a faithful Labourer in Gods Vineyard . This holy man was observed , by those who lived in the house with him , to keep Fasts alone ; and they observed this was his manner , sometimes to walk , then fall down upon his knees to prayer , and was not at prayer but a very short time , may be five or six minutes , then walk again , and pray again a few minutes , and thus spent his day in meditation and prayer . This man I much honour that could do thus , and so I do those who can meditate , if two hours or ten hours , but to set down times how long men should meditate , I know no ground for that .

First , I conceive ( under favour ) meditation is then rightly performed when the affections are wrought up unto a sutableness with the object I am meditating upon : Would I meditate upon the vanity of the Creature , to which I see my self enslaved too much ; if I can by meditation come to see the vanity of it , by the Spirit of God assisting me , that I find my affections are more loosened from is , get more above it , and take up more in God , I conceive meditation hath in its measure attained its end . If it be any lust or sin that I would see the evil of it , if the Spirit helps me in meditation to see the evil of it , so that I fear it , I tremble at it , my will turns away from it , and begs grace and strength against it , a heart to hate it , meditation hath its end . If my Object be God , Christ , Grace , Holiness , and I would see the good of these , if the Spirit assisting me , I come so to see the good of these , that my will chuseth , love , desire , run out after these with an unsatisfied spirit till I enjoy these , or if I cannot come to the enjoyment , yet my affections and will pursue those , I think meditation hath its end . In meditation I see the object as it is , I affect as I see , and follow as I see and affect in my endeavours ( allowing here various degrees both in the sight and affections , yet so as the prevalency is on Gods side ) I conceive this person hath in his measure performed this duty . Now let this meditation be performed how it will , let it be in what length or shortness of time , what is that to the essence of the duty ? If a man can thus meditate as he sits in his house amongst others ; if as he walks in the streets about his other occaons ; if as he is at his work in his calling ; if as he walks in the fields , or rides , or in bed ; so the end of meditation be attained , though he doth not separate himself only for meditation , as for prayer : if this meditation for the time be not a quarter of an hour , or half quarter , but often in a day ( as those who are plagued with their hearts , followed with temptations all the day long , are put upon these meditations frequently ) will not this meditation answer the Scripture-meditation , unless we separate our selves one hour , or half an hour to meditate , and that upon the Joyes of Heaven ? If not , let us hear a Scripture-reason to prove it . For those who are able to contemplate and solace themselves with the Joyes of Heaven , if it be ten hours together , I only say , they are the happier men , and have great cause to bless . God for such a mercy given to them . But when I come to impose duties , as meditation , &c. upon Christians , to be performed by them in such a manner , and for such a time ; and their soundness or unsoundness , seriousness or slightness , is determined according to their performance , or non-performance , according to that manner which I set down , surely I had need bring clear Scripture proof to warrant what I impose , and not speak or write that which shall perplex many sincere Christians , and make them call all their work into question , because they come not up to what I deliver .

Of the same opinion concerning meditation , was that judicious and able Divine , Mr. Nathaniel Rogers , of whom I made mention in my Epistle to the Reader , a man of solid judgment , a close walker with God , and awed with the reverent fear of God , who could not be perswaded to publish any thing , being troubled with an Haemoptysis , or spitting of blood , he thought it would kill him if he should go about such a work ; this excellency he had in his work , that as he was very sound , clear , and searching , so he was ever very tender and careful that he spake nothing which should perplex or trouble a poor sincere Christian : Having handled a Christians daily walk with God , which he did to the life , and which deserved the Press , as well as any practical piece of Divinity that is printed : I observed he omitted that Head of meditation which I waited for . I asked him in private why he did not preach upon it , as others had done , and that in such a manner as now we are speaking of , as if meditation were not rightly performed , unless men did separate themselves unto this duty daily , as they do to prayer , besides that meditation which they had , as I instanced before ? To which he answered : It is true , men had printed so , but he could not prove it out of the Word , and he did not love to impose that upon the people of God , which he could not find God himself to impose . That meditation was a duty was not the question , and so instanced how and when Christians might meditate : but the question was as to such a way and manner of performing the duty , which some Divines had set down , putting the stress in the performance of it after such a way and manner , binding all Christians to that , as if the duty were not performed , unless so performed , this he could not prove , therefore would not preach it , but omitted it .

Secondly , I conceive the fixedness of the thoughts in meditation , to hold long upon such or such a Subject which we would meditate upon , depend .

First , Upon the tempers and constitutions of men . Some are of a temper inclining to Melancholy , which temper renders men more fixed in what they fasten upon in meditation , be it what it will . If the humour be predominant it fixeth men too much : Others are of a more volatile , hot constitution , which temper cannot fix as the other can .

Secondly , It depends upon the strength of the Invention : For a man to dilate upon a Subject in meditation , as he must , if he holds long and fixed , it cannot be if his Invention be weak . Hence that worthy Divine , who makes the Abridgment of Mr. Rogers seven Treatises , upon that Chapter of Meditation ( as I remember , for I have not the Book , though once I saw it ) teacheth men how to help themselves in meditation , by carrying the Subject they meditate upon through Ramus Topicks . Hence for men of vast parts , large inventions , and of a more fixed melancholy temper , to be longer in meditation than others , is no wonder . Hence also many Christians who cannot separate themselves to meditate an hour , or half hour , yet can tell how to improve the Sermons they hear , because in preaching the Ministers invention hath helped their inventions , giving them Light , Arguments , Motives , &c. which move upon their wills and affections , and help them to pray and follow God to teach them to profit . I say , many Christians can do thus . But what shall we say to many plain hearted Christians , who go with a sincere frame to hear Gods Word , and profit by it , set themselves to observe , and lay up for themselves , but sometimes through the imprudence of the Ministers lading the hearers heads with many heads , what with darkness , being not clear in what they deliver , what through want of method , or tediousness in preaching , many poor Christians can bring away nothing ; they hear something which they think they will lay up , then they hear more , and that they would lay up , and thus while they are greedy to catch and lay up the Word , while they lay up one thing , they loose another , and in conclusion loose all ; their weak memories being not able to retain what they hear and would lay up , but while they catch at much , and would lay up much , they loose all , then they complain of their unprofitableness , and dulness , none so bad as they : How can they meditate upon that which they do not remember ? Yet divers of these good Christians , it was not their giving way to sleepiness so much , or want of attention , but weakness of understanding and memory that hindered .

Thirdly , It depends upon the strength of habitual Grace received , and the influences which that habitual Grace hath from the Spirit of Grace . Men who have received great Grace , and whom the Lord doth influence daily with second Grace , those who are exempted from those woful sinking troubles and temptations which others labour under ; those who have benign kind Aspects from God , these may hold longer , and delight more in meditation , than those whose Grace received is but little , and influence of second Grace but little , every day lye groaning and oppressed under vile temptations or corruptions , can see but little , if any thing , of Gods favour towards them .

For some men God kills the fatted Calf , ( Luke 15. ) puts on the Robe , the Ring , they have their Musick , when other Christians may say ( as once a good Christian did , though not in a murmuring way as the elder Brother ) the Lord was never pleased to give them one Kid to rejoyce . How heartily have we seen poor people at the door feeding upon the Scraps , which these within at the Feast have left upon their Trenchers ? How thankful would some poor Christians be , might they but enjoy the scraps of other Christians , that is , such things as they neither ask God , nor thank God for ; yet though they have begged them ten years , and ten twice told , could not prevail with God for such favours . These may meditate indeed , but what do they meditate ? Thy heart shall meditate terror , Isai . 33.18 . They do so , they meditate terrors , sorrows , despondencies : Alas , little do we know what others go through , and it is impossible we should know , unless we were in their conditions , and felt what they do : So that the question is not , whether a man be poor or rich , a servant or free , as if they who are rich and free , might as well hold their minds fixed long in the meditation of the Joyes of Heaven , as they can spare time better than the poor , or the servant , to hear a Sermon .

What God enioyns , what he commands , that must be pressed , there is no speaking of that ; but what we enjoyn , what Rules we give Christians , and urge them to the observance of them , as being-much conducing to the leading of a holy life and conversation , if Christians can reach them , I humbly conceive much prudence had need be used here , lest we deal like some imprudent School-master , that hath a Boy who is willing to be a Scholar , his Master sets him a long and hard Lesson , which if the Boy can learn , it will prove the Boyes part to be good , that is true , but if the Boy be not able to learn , it sets him down with discouragement , if not take off his mind from being a Scholar .

It is but a profane spirit , which thinks the holiness , the conversation which God requires in his Word , is only fit for Ministers , that have nothing else to do but sit in their Studies , mind their Books , and contemplate . Yet again , if all sincere hearted Christians , most of which for their natural parts and grace are but ordinary , and in comparison of some but weak , involved also in family cares , perplexed with other cares , which unavoidably attend some mens employments , tired with the troubles and labours of their particular Callings , tormented with the thoughts of debts , and how to keep clear with all men , which things those who sit only at their studies , and can chuse their company where they please , when they have a mind to go abroad , cannot understand , nor any others but those who are actually in such conditions ; If all these Christians ( I say ) can put in practise all those Rules , which some men of eminent parts and grace have charged upon Christians , as helps to attain that which God hath commanded and enjoyned , then , I say , there are better Christians in England than I was aware of , or do ordinarily meet with ; yet I meet with many , whom I cannot but judge that they are sincere hearted Christians , and will to Heaven . To argue thus , I can observe all these Rules , therefore other Christians may observe them all , will not follow in practical Divinity . I had much rather be tied to Gods Book , than to some good mens Books , whether ancient or modern , especially in some particular cases of practise ; in which I doubt not to say , that some while they go about to take men off from sin , they do but lay a snare for the Devil to make use of , to bring men into sin . When Esau bad Jacob put on , that Jacob , his Wives , Children and Flocks must go Esau's pace , Gen. 33.12 , 13 , 14. Jacob answers him , My Lord knoweth the Children are tender , and the Flocks and Herds with young are with me , and if men should over-drive them one day all the Flock would dye , &c. Certainly in driving the Lords Flock there is wisdom to be used ; there are Children , and those who are with young in his Flock , and to over-drive these , if it doth not produce their death , yet it will cause great discouragement . He that leadeth Joseph like a Flock , Psal. 80.1 . leadeth his people , as Jacob led his Flock : Isai. 40.11 . He shall gather the Lambs with his arm , and carry them in his bosom , and shall gently lead those that are with young . The sum is this , saith Calvin on the Text : God in governing his people will be mild , gentle , placid , merciful , that those who are weak he will not urge them beyond the measure of their strength . With whom Forerius agreeth , Gently lead them that are with young , as Jacob did his Flock , saith he , he will not drive them too fast , nor make them take great journeys : The words commend to us the care , the prudence , and love in Christ our Lord ; and I shall ever wish ( saith Forerius ) that the Ministers of Christ would manifest the same . When they would have the Disciples of Christ put upon hard duties , Matth. 9.14 . Christ auswers them , ver. 17. Men do not put new wine into old bottles : The meaning is , saith that solid and learned Mr. An. Burges , No Minister that is wise will suddenly press high and more sublime duties to those that are yet weak , Spirit Refin. 2. part , 187. and through custom and education are not fit to receive such strong meat , but they must be prepared by degrees . With whom agree , Doctor Sibbs , Mr. Burroughs , Cornelius a Lapide , and others . There are many new Creatures , who are old bottles , not able , I fear , to hold that new Wine which some pour into them ; they are but children , weak , yet crying after Christ , and are so all their dayes ; they are with young , travelling and bringing forth , as those under terrors are , * * Dr. Goodwin Child . Light , p. 224. in the pangs of a loaded Conscience , as it were in Fits of breeding , or in the travail under some affliction † † Dr. Reynolds Ps 110. p. 226. , they are loaded , pressed and oppressed , unfit to walk or go , through sinking temptations and bitter afflictions : In the little Flock of Christ , many will be found of this number , who will sit down discouraged , if they cannot go that pace their Shepherds drive them .

I had some other things in my thoughts which concerned this sort of Christians , supposing while I did read the works of men eminent for grace and parts , with which 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 .