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
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
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
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. â—0 â— 4 he that hath but Philosophy enough to serve from hand to mouth will never swallow down that they are And Durandus makes that his fourth Argument to prove they are not really distinct because then Deus posset causare velle in voluntate absque hoc quod cognescere praecederet in intellectu quod est impossibile quia tune possemus amare incognita That the will must not only be moved but renewed Ezek. 36.26 Who is there that ever felt his stony heart will not assent unto it And if that were the meaning of the first Opinion as if the Spirit did only illuminate the understanding and then the will did follow without any other work of the Spirit upon the will then I should refuse that Opinion as erroneous De Auxil Disp 51. n. 15. but those Divines do not mean so The will saith Alvarez and it is honestly said by a Papist by our fall is more wounded and corrupted then the understanding Grace existing in the understanding but what he means by Grace there you may observe is extrinsecal to the will Disp 76. and therefore doth not give to the will a sufficient principle to perform works of holiness This doth prove the necessity of the wills renovation which is easily assented to Grace in one faculty doth not give power to another faculty corrupted as the will is more then the understanding to work saith he But therefore I say the Spirit is ever present with the will to renew that when it doth so savingly enlighten the understanding at the same time though I think it no error to say in order of nature the work upon the understanding precedeth which agreeth with a reasonable Creature And this I conceive is not only in the first work of Conversion but afterwards in the gracious actings of the regenerated Soul there is a presence of the Spirit of the Covenant with understanding and practical judgment and with the will at the same time as a first cause determining of it now renewed to follow the dictate of a sanctified judgment That there must be a presence of the Spirit in both I think our sensible experience will teach us something of which more hereafter Fourth Position This work of illumination makes the elect Vessel now coming home to Christ to see things as they ARE. The state in which the Spirit finds the elect Vessel is a state of sin and misery under the bounds of guilt power of its lusts slavery to the Creature estrangement from and enmity against God a child of wrath Now the Spirits intention being to make the Soul answer his call and so to come off from this state in which it now lieth by this light let in to the understanding he maketh the Soul see all these as they Are A man may know things but yet not know them as he ought to know them 1 Cor. 8.2 It is possible if you asked him before whether sin were not an evil thing the Creature a vain thing the wrath of God a dreadful thing he will answer yes he he knows all these to be so and yet cleaves fast to his lusts dotes upon the Creature is careless as to any real endeavours to get deliverance from wrath to come the reason is he knows not these as he ought to know them he seeth them not as they are if he did it were impossible he should carry himself as he doth and be quiet Let then the Spirit of God come in with his saving light and teach the Soul these things as they are then you shall see plainly by his carriage the guilt of sin the wrath of God are terrible indeed in is evil indeed the Creature is but vain indeed the man knows these things as Doctor Preston said otherwise then he did before I think it was Oecolam padius I have read somewhere of a great Divine* who being recovered from a great sickness said I have learned under this sickness to know Sin and God Did he not know these before Doubtless he could preach good Sermons concerning God and Sin but the Spirit it seems in that sickness taught him these otherwise then he knew them before Sapiens est quires sapit prout
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-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
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
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
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