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) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunc So Jonatham Targum render it now (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) 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
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
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
understand they believe not what they read if they believe they apply not what they read If they do understand believe apyly and experience all they read in several Books of our eminent Divines I speak not of all for some write so that they leave nothing for Christians to stumble at then the Christians in England are much richer in Grace than I took them to be and much stronger than as you I find them to be but if they understand believe and cannot experience what they read then they must needs meet with those troubles which others have done unless upon examining their works by the holy Scriptures they have found ease because they have found their works in those particulars which did cause their troubles not to agree with holy Writ To the Law and to the Testimony if they speak not according to this Word Isai 8.20 is a standing Rule and blessed he God we have this to judge by Of these Books some respect the Constitution of a Christian some the Conversation of a Christian constituted The first sort are those which have caused the most trouble some in the preparation of the Soul for Christ amongst which are the Works of the eminent Servants-of Christ Mr. Thomas Hooker and Mr. Thomas Shepherd Others in the work of Faith or the closing of the Soul with Christ amongst whom chiefly is the reverend Mr. Daniel Rogers As for that trouble which the holy men of God Mr. Perkins Mr. John Rogers of Dedham with our ancient Divines have caused through their description of Faith that begins to be removed in great part our late Divines having cleared out the work of Faith in that manner as it was not understood before but for the former I meet with none as yet that have spoken to them though their Works in those particulars have caused great troubles among Christians who through the high respects they bear to the persons of these men being holy and eminent have believed what they write must needs be the Truth of God in every particular I was something troubled at them my self at my first reading them but upon serious examining them I began to question the truth of those particulars and having a little acquaintance with Mr Shepherd I wrote to him about that particular of which I doubted and gave him two or three Arguments against it He was pleased to write to me at large his Letter deserves the Press and had seen it were it not for one passage in it his Answers to my Arguments did not satisfie what they are I shall give the Reader faithfully without leaving out adding or altering one word Preaching once abroad I closed up the Point in hand by applying it to what Mr. Shepherd had delivered to see how those two Doctrines agreed A Gentleman and a Scholar meeting me some time after gave me thanks for the close of my Sermon I asked him why he told me he had a Maid-servant who was very godly and reading of that particular in Mr. Shepherd's Book which I opposed she was so cast down and fell into such troubles that all the Christians that came to her could not quiet her spirit For Mr. Daniel Rogers I have met with several Persons who have felt enough of temptations about their Faith and could not be resolved that ever their Faith was trus because of that which he had written but two I took notice of especially One was a Minister of a gracious spirit and a faithful Labourer in the Lords Vineyard Mr. John Glascock of little Canfield in Essex who laboured much under temptations from this Doctrine of Mr. Rogers The other was a good Woman but under as great desertions as ever I saw one there was another Minister with me in the Room that came to visit her I observed the Womans discourse well and what answers she gave us I perceived at last though I did not know whether the Woman had ever seen the Book she was upon Mr. Daniel Rogers Divinity and so I told the other Minister this is Mr. Daniel Rogers Divinity yea said the Woman presently I read it this morning in his Book long it was before this good Woman got out of this darkness Another Person given much to reading of good Books and I hope made good use of them spake these words to me As for Mr. Daniel Rogers and Mr. Shepherd I am afraid to read their Books they have laid such blocks in my way By these experiences which I had found the Books of these worthy men being in the hands of many Christians I thought there might be many whom I knew not that had met with the same affticting thoughts from them which my self and others had done upon which grounds and partly being moved thereto long since by some godly Divines I have brought their works and with them my self to the tryal professing if they be right then must I go look for another work then ever yet I met withall in my own heart As to Mr. Daniel Rogers what he met with in the close of his life I was a little acquainted with it He was a man of great parts great grace and great infirmities My Father Ward would often say of him My Brother * Mr. Rich. Rogers Father to this married the Widow of Mr. John Ward that excellent Divine of whom Doctor Whitaker would say Give me John Ward for a Text. Rogers hath grace enough for two men and not half enough for himself A most woful temper or rather distemper in his constitution which hindered much the lustre of that grace which was-in him By one passage we may judge of his grace he dined one day at a Knights Table what company was there I knew not but he had not that liberty to be seasoning his meat with savoury and spiritual discourse as he was wont to do to sit at meals and not one word for God was to him strange The next day he comes to my house the man was sadly dejected in such a manner that those who fall into gross sins scarce know so much sorrow What is the matter said I This was the reason that he was a man of such a base dastardly Spirit that he could not speak for God I told him your Father would say in such companies if you cannot sow any good you do well if you can keep out evil Much ado I had to get up his Spirit Though he was a man of such grace yet in the last year of his life coming to my house he threw himself upon my bed in a great Agony with this expression to me Cousin I would change with the meanest Christian-in Wetherfield that hath but soundness of grace God did handle him strangely beat him about in such a manner that had it been another person I should have pitied him more than I could pity him who had troubled so many sincere Christians with his Doctrine and being one of such a Spirit that such poor Creatures as I am must not
have lived by him nor had communion with him had he not been sorely beaten and kept under A quartan Ague had so shaken his head that he scarce ever recovered it again He had some fearful apprehensions of death and no wonder when God was so dark to him I observed him often to make use of the saying of a godly man in his Town I think it was on his death-bed To dye is a work by it self When his turn came to go off the Stage I observed his frame was very heavenly several times as I sate by he would cry out O glorious Redemption but for that full assurance and joyes which some that had not the tenth part of his grace have expressed he found not as I understood by discoursing with him but that which he so much feared he was not sensible of for the Disease taking his brain in a fit he went off and fell asleep I have wondered sometimes to see and hear how joyfully some weak poor Christians have entertained death what assurance they have expressed when men of great parts and eminent in grace have been more timorous and as for some I have not much delighted to hear their Assurances nor their Joyes there can be no more in the Conclusion then was in the Premises if there be the Syllogisme is fallacious A mans life doth but lay down the Premises for death the Conclusion And to find great joyes and great assurances of Gods love in death when a mans life hath not expressed grace proportionable I much suspect such joyes and assurances I do value at a far higher rate blessed Austin's broken and repenting heart with the Penitential psalms about his bed than the joyes and raptures of these kind of Christians where grace in their life time hath been but low I hope the Reader will not be offended at the little account I give of this man so eminent in parts and grace As for that description of Faith which that holy man Mr. John Rogers hath given in his Book the first that ever I heard opposed it in his own Pulpit was his own Son Mr. Nathaniel Rogers a man so able and so judicious in Soul-work that I would have betrusted my Soul with him as soon as with any man in the Church of Christ when his own Son thus in his Fathers own place opposed it as I have been informed his reverend old Father who dearly loved him stood by and heard him with great attention the people they heard him with some amazement and got him to preach over the Sermon again the next Sabbath Now though it is true this Head of Divinity is cleared already by more able men yet being it is that wherein for many years I found trouble my self in reference to my own state I hope it will not be unpleasing to the Reader to give him an account upon what grounds I was setled my self after many years enquiry Honourable respects I hope the Reader shall find I give to these men from whom I dissent whose parts and grace I am sure I esteem far beyond my own As to the Socinians the thread of my discourse leading me to speak of the Person of Christ briefly I thought it not amiss to put in one or two things which I had been meditating upon and which I found not in others not intending in the least any Controversie but only to leave a word or two as I passed by fearing that Doctrine did spread in England but before I had finished I heard of publick disputes I heard of one and saw another Socinian book newly printed I understood that they in Polonia sent over some of their Scholars to learn our Language and are lately returned Now our Nation is like to be filled with these Books and it will be the spreading Heresie I did ever fear it and now that which I feared is come to pass The consequence of this is terrible for it overthrows our Christian Religion raseth the very foundation God told the Serpent Gen. 3.15 The seed of the woman shall bruise thy head and thou shalt bruise his heel The Serpent is not content with bruising his heel but now is endeavouring to put forth the utmost skill and power he hath to break his head he hath taken the right method if he can but null his Divinity cut off that and he cuts off his head What the thoughts of other Divines are about these Socinian Doctrines I know not for my own part I never blessed God for help in any Controversie as in this for the Popish Controversie that is for that part which is meerly Popish wherein they stand alone by themselves I ever thought it to be stuffed with such pitiful dunghill questions as Doctor Whitaker called them that they were not worthy for a rational learned man to spend his time and thoughts about them What should allure a man to embrace that Religion I could not tell until I did read the Mystery of Jesuitisme then I saw there was something to perswade a man given up to his lusts to give up himself to that Religion I know there are Questions among them which deserve the thoughts of the most able learned Christian but in those they do not stand alone Others who renounce Popery in a strict sense do yet embrace those Doctrines and have fetched their strength from the Jesuites School But the Socinians are as high in those points as any other As this is not a place so neither have I time or intention to meddle with that Controversie only two or three things I will say concerning it knowing how some are troubled about it First It implies no contradiction nor is contrary to any principle of right reason that the infinite Creatour and Soveraign Law-giver in revealing his Mind and Will should give to his Creature Propositions or Articles to be assented to barely upon his Authority revealing them though his Creature is not able by his created reason to demonstrate how these Propositions can be true I read indeed the Socinians affirming the contrary all of them in effect and in particular Schlichtingius Nothing can be believed which cannot be apprehended and understood by reason saith he And again It implies a contradiction while he that is Meisner against whom he disputes affirms it exceeds the reach of reason and yet owns it for an Article of Faith But I wish he had proved it as he hath said it What Contradictions are whether Topical or Axiomatical I know but how this should imply a Contradiction That I assent to this Proposition of my infinite Creator and Soveraign Law-giver because he hath spoken it I believe it therefore and receive it for an Article of my Faith though my Reason is not able to grasp it or demonstrate how it is true I cannot yet understand I challenge all the Socinians Logick to make it good That the Socinians can impose upon us Contradictions to be assented to and those gross ones too is well known Christ
Socinus was of that Judgment yet they would follow Socinus no further than they saw cause But for the Sacraments let those who feel the need of them make use of them To wit such a God as they make Christ such Subjects they are to him I thought the Institution and Command of Christ with the worship and honour which is given to Christ had been grounds sufficient to command our obedience if we were attained to such a height of what I cannot tell for Grace I must not call it that we felt no need of his Institutions but it seems his Institution Command and worship in this particular are little with them if they feel any need they may use them Obedience good enough for a Dependent God Now if men can thus dispense already with one part of his worship and throw it by I doubt not but upon the same principle they may cast off the other part of his worship and the Reasons urged by Francken and others of that party are so strong that they will at last prevail with English unsound Christians whom God for the abuse of his Gospel will I fear give up to their own Reason and since Reason they will have Reason they shall have When the Religious worship of Christ is cast off then the Turks will be every way as good Christians as these Socinians for they speak honourably of Christ and acknowledge him to be a great Prophet Bradwardin was a man sound in the Doctrine of the Trinity De Causo Dei P. 29. and the union of the two Natures in the Person of Christ and in other Articles of our Faith And thus he speaks concerning these Articles Scio Philosophe confidenter me scire affirmo quod non est Articulus aliquis magnus vel parvus de substantia fidei Christianae quam Deus non prius multis temporibus ante Fidei hujus exordium per Prophetas solennes velut per quosdam praenuntios revelavit c. non enim est Articulus Fidei Christianae qui etiam Philosopho judice non corrupto non sophistico non protervo sed indifferente solido sobrio veritatis amico efficaciter possit fundari in veteri Testamento in veteribus Prophetiis sicut constat antiquitus veraciter contigisse What kind of Philosophers the Socinians are in Bradwardin's account we may easily judge Afterwards * p. 59. he frames this Argument Whatever God hath revealed and attested that is true But God hath revealed and attested the Christian Faith Therefore The Christian Faith is true The Christian Faith that Bradwardin means is that which the Socinians do oppose then he answers to that which some wanton cavilling Wits might object that he had not demonstrated that God hath revealed this Faith the answer is too long to transcribe The Socinians I see are very angry with Athanasius and look on him as if he were the first Inventer of these Articles of the Trinity and of the Divine and Humane Nature united in the Person of Christ making the world believe if they could that none of the ancient Writers before him were of their Opinions As appears by Mr. Biddle's Quotations out of those Authors whom he labours by the gloss he cast upon them to make them speak his Doctrines against the Divinity of Christ and the Trinity Thus the Socinian Pamphlet lately printed and published by William Pen tells the Reader as I observed the little time I had it in my hand I suppose that Author took it out of Mr. Biddle I shall briefty give the Reader what I find in those Authors which I have but not transcribe all that I find to this purpose For Clemens Romanus in his Epistle to the Corinthians I find not much the occasion of that Epistle did not lead him to speak of the Verson of Christ he contents himself with the phrase of the Apostle calling Christ as the Apostle Heb. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 47. The brightness of his that is Gods of whom he spake before magnificence being so much greater than the Angels as he hath obtained a more excellent Name The Angels are ministring Spirits but to the Son he saith Thou art my Son this day have I begotten thee set thou at my right hand c. I think he intends his Divinity in his second Epistle of which only we have a Fragment beginning his Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And after pag. 6. speaking of Jesus Christ our Saviour saith of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How far those words are from Christs satisfaction in his first Epistle the Reader may judge p. 64. He gave his blood for us and his flesh for our flesh and his Soul for our Soul And for our Justification which concerns the Socinian Doctrine also We who are called in Christ Jesus p. 41 are justified not by our wisdom understanding piety or works which we have wrought in purity and holiness of heart but by Faith by which the Almighty God hath justified all from the beginning The next are the Epistles which go under the name of Ignatius In his Epistle ad Ephesios ad Magnesianos ad Trallianos ad Romanos ad Philadelphenos in all these Epistles I read Ignatius asserting Christ to be God man and giving warning to the Churches to take heed of those who said he was but meer man I will only write one Sentence out of this last Epistle If any one say there is one God and doth confess Jesus Christ but thinks the Lord to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meer man and not the only begotten God the Wisdom and word of God what Word he tells us in his Epist ad Magnesianos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but thinks he consists only of Body and Soul this is a Serpent and Seducer preaching an error for the perdition of men c. Justin Martyr Apolog. 2. asserts the Divinity of Christ and in his Dialogue with Trypho he often asserts it in so much that Trypho tells him That Christ should be God before the world began and after to be born though not as other men seemed to him not only a Paradox but foolish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnto whom Justin Martyr answers page 267. Irenaeus Adv. Haeres l. 2. cap. 43. comparing man with the Son of God saith to man Thou O man art not one that is not made neither didst thou alwayes coexist with God as did his proper or own Word And in the third book cap 8. thus he writes Never did any Prophets or Apostles call any other God or Lord besides the true and only God To the same purpose he speaks in the ninth Chapter and there Fevardentius in his Animadversions upon the Chapter hath out of several places of Iraeneus shewn how opposite he was to this Doctrine of Mr. Biddle and the Socinians that he declares himself as erroneous in his quoting of Authors as he is in his Opinion Clemens Alexandrinus speaking of Christ
are the Heads be they more or less by which the Spirit doth usually drive the Soul out of it self Some Christians experience some of these some more of them some fewer no matter how many of them or how few if the Spirit useth any of them they shall do the work he intends For the effects of this work of the Spirit what follows upon it I shall briefly touch them but make no use of it for the reason I gave in my former Head First The good opinions man had of himself are now confuted the high thoughts of himself are taken down he seeth now his money is but brass not so good How highly did Paul value his priviledges his Pharisaical righteousness before Christ came to this work What a low esteem had he of them all after this work that now we are upon Phil. 3.7 8 9. thus it is with all true Converts had the man any opinions in doctrien proud and high they were never so confuted as now did he cry up the great Diana of Liberum arbitrium as most do and we grant it to be Liberum when the Son hath made it free now he calls it Servum arbitrium as Luther did Jansen Augustin tom 2. l. 3. c. 5. p. 182. and blessed Austin long before him as Jansenius in his excellent Work doth manifest in several places and saith he knows not what that new Writer means he doth not name him who saith Nomen servi arbitrii was never heard of in the Catholick Church for fifteen hundred years when as he makes it clear by his quotations out of Austin that he had called it so several times Conses l. 8. c. 5. Blessed Austin vvas not the man alone vvho complain'd of his Ferrea Voluntas here are others vvith him vvho feel it as vvell as that blessed Saint did Had the man slight thoughts of imputed righteousness did he jeer at it as some have done and do still his thoughts are changed he is now convinced of such a necessity of a perfect righteousness that now imputed righteousness is the most precious Doctrine of the Gospel the very life blood of a Christian the Spirit hath so disputed with him in this work of self-emptying that now all the Arguments in the Jesuits Colledge he scorns them he hath sound it felt it Lord if thy free Grace do not save me my free will I am fure will damn me Surely in the Lord not in my self have I righteousness and strength in him only must I glory Isai 45.24 25. Secondly The second effect is this by this work of the Spirit there is made a further and fuller conviction of a mans misery God drives the nail home to the head he was convinced of a miserable state before but now it is confirmed with a witness for though by the former conviction he saw himself to be bad yet not so bad it may be but he might have some good he thought he could do something to help himself set some good works against his bad ones but now he seeth he was mistaken he is convinced with Paul In me that is in my flesh dwells no good thing Rom. 7. He doth not say there dwells but a little good but no good he did not think he had been so wicked so vile void of any thing that good is though he had read The heart is deceitful above all things and desperately wicked Jer. 17.9 yet he did not believe the Text to be true till his own heart became a Comment upon Gods Text and proved it Thirdly Now those Qualifications mentioned in the Gospel Luke 19.10 weary and heavy laden Mat. 11.28 are known experimentally others can prate of them but this Soul feels them Laden he is with the burden of his guilt and woful wicked heart a burden too heavy for him Psal 38.4 The man labours also under this would fain get rid of his load but he finds all is labour in vain no ease no rest comes but undone he is not withstanding all the duties he hath done or can do now he is lost though in his first conviction he saw he had gone astray from God and was going to hell yet he thought he could find the way home to God again by the compass of his own good duties repentance and reformation the new and living way he knew not nor thought there was any need of it but now he seeth he is bewildred quite lost when he hath walked a great while he seeth the Lake of hell fire before him still a way to hell he can find but no way to God Satan that Lion roars Conscience that affrights him in this Wilderness where he is wandring and what an afflicted condition that is lost Souls experience Fourthly Now is the Soul ready to listen to any one who shall direct him to get out of this misery in which he feels he is involved now the news of a Saviour is welcome the voice of the Gospel is pleasant now propound the terms say what you will only save me from my sin and misery and I shall willingly accept of a Christ the Soul now is rightly prepared for Christ It is a practise in some Towns so long as the poor in the Parish have any thing of their own in their houses which is money-worth except a bed or some such thing they will not take them into their Collection but let them make money of what they have and maintain themselves with that or make it over to them they must be poor indeed before they come into their Collection It is a truth I am sure here so long as the Soul hath any thing money-worth that it thinks is worth as Paul did Phil. 3 as it will not come to Christ so in this differs from many who are willing enough to burden Towns though they have something of their own so neither will Christ take them into his Collection or rather relief for he collects nothing he hath fulness enough to relieve all the poor of his Flock but poor they shall be before he will take them So long as the Prodigal could common with the Hogs fill his belly with husks he would not go home he was first brought to the starving point So it is with Souls if they can fill themselves or find any sustenance from their husky duty they will not go home through pride or shame but when brought to starving stay now Christ born in Bethlehem or house of bread And is that living bread becomes precious Thus John hath done his work that is To make ready a people prepared for the Lord Luke 1.17 Here we find this Soul thus far it is come it is prepared for the Lord. No saith holy Hooker and Shepherd there is something else required to a true preparation For Mr. Hooker though I had heard of his Doctrine yet I had not read his Book before I had read Mr. Shepherd and had seriously considered him I see both the Father-in-law Mr. Hooker
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
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
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