we behold the downfall of all natural preparations and meritorious dispositions Quere 2. How Vocation conversion repentance regeneration agree or differ For answer to this let me give the Reader Master Baxsters judgement to which I fully assent and consent All these particular expressions saith he are used in Scripture to expresse one and the same work upon the soul onely they have some small difference Viz. The word Vocation is taken for Gods act of Calling and is two-fold First Common when men are brought to an outward profession Secondly Specially when people are savingly converted to Christ this last calling is the same with conversion only this difference Calling hath usually in Scripture a principal respect to the first act on the soul even the act of faith it self or at least the habit of faith is effected in the heart and therewith the seed of all graces in the soul this is that Vocation or special effectual Calling next Consider that Repentance is the same thing as special effectual Calling only this difference the word Vocation doth principally expresse the state to which we are called but the word Repentance doth principally respect our our turning to God from whom we fell and the word Vocation doth as much or more respect our coming to Christ the true and only way to the Father the word Regeneration is more comprehensive than Conversion Repentance and Vocation because there is so great a change that a man is as it were another man 2 Cor. 5. 11. He that is in Christ is a new creature And yet the word Regeneration fignifieth the same thing as Conversion Repentance and Vocation only observing a small difference as before mentioned Quere 3. The way step by step which the Lord in his ordinary dispensation in these Gospel-dayes doth lead a soul as it were by the band out of a state of nature into a state of grace 1. The first step to Conversion is Illumination 2. The second step to accomplish or at least to carry on this work is effectual Vocation which hath many branches 3. The third step to get out of a state of nature into a state of grace out of a state of death into a state of life is to trust or believe in the Lord which hath many branches 4. The fourth step for the compleating and carrying on this work there is usually dropped into the soul and heart the spirit of grace and supplication by which the party goes unto God with confessions and petitions 5. The fifth step to effect and compleat this great work the Lord doth cause the soul secretly to give it selfe up and surrender all the interest that it had in it self to God that made it and Christ that bought it 1. The first step to Conversion is illumination as doth fully appear by these Scriptures Acts. 26. 18. I send thee saith Christ to Paul to open their eyes and to turn them from darknes to light and from the power of Sathan unto God So Psal 119. 130. The entrance of thy word giveth light it giveth understanding unto the simple lob 33. 30. to bring back his soul from the pit to be enlightned with the light of the living Men are not born with this saving light in their hearts as they are born with tongues in their mouthes for the best knowing men under heaven untill born again and converted are in darkness Ephes 5. 8. For ye were sometimes darkness but now are ye light in the Lord being born again 1 Cor. 2. 14. The natural man receiveth not the things of the Spirit of God neither can he know them because they are spiritually discerned 2 Cor. 4. 6. For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ This illumination is acompanied with 1 A renewing of the mind Rom. 12. 2. Eph. 4. 23. 2 A conviction of sin and guilt he doth acknowledge himself a lawfull captive 3 There are the seeds or roots of all saving grace infused into the soul at once if the soul be enlightned with a special saving light but the soul doth not presently sensibly exercise thē all the first part of saving grace is illumination the opening of the eyes causeth the opening of the heart 2. The second step to accomplish or at least to carry on this work of conversion is Vocation this effectual vocation is the first or second act of Election saith Master Norton Calling is the first act of Divine mercy in recovering miserable man Doctor Twiss saith effectuall calling is the first mercy c. But let the Reader consider that if these four words Vocation Conversion Repentance Regeneration agree in one and are used in Scripture to expresse the same work upon the soul having but a small difference as hath been proved before then now in speaking to this word Vocation let the Reader take notice that though Conversion Repentance Regeneration be not exprest yet they all are included and contained and if so then Vocation seems to be a second work upon the soul rather than the first Jer. 31. 19. Surely after that I was turned I repented and after that I was instructed I was ashamed yea even confounded because I did bear the reproach of my youth the way that the Lord doth take for the recovering of a backslider and the conversion of a sinner doth in many thing if not in all go hand in hand together he calls upon the one and so he doth upon the other he enlightens the one to see from whence he is fallen and so he doth the other he gives repentance to the one and so he doth to the other c. There are principally these three things to be considered in this Vocation 1. The principal cause of Vocation is Gods free mercy 2 Tim. 1. 9. Titus 3. 3 4 5. 2. The instrumental cause is the preaching of the Gospel 2 Thes 2. 14. 3. The end of Vocation is Gods glory and the salvation of his elected ones Ephes 2. 1. And you hath he quickened when you were dead in sinnes and trespasses Col. 2. 13. And you that were dead in your sinnes hath he quickned Eph. 1. 12. that we should be to the praise of his glory There be certain steps at first in a souls coming to Christ or preparatory accesses like that we read Psalm 6. 2 4. Have mercy upon me O Lord for I am weak O Lord heal me for my bones are vexed Return O Lord deliver my soul O save me for thy mercies sake Matt. 9. 20. Bebold a woman diseased though she came not presently to look God fully in the face though she dare not come to touch Christ and lay hold on him yet she was sensible of her own misery and want of mercy she knew there was vertue to come from him and she came as near that as she durst she had a desire to speak but she went
himself out c. Of the preparations or qualifications that we are to find in our selves before we lay hold on Christ and the promise Conversion and Regeneration Vocation and Repentance are but four words to hold forth as it were one and the self same thing Of the way step by step how the Lord in his ordinary dispensation in these Gospel-dayes doth lead a soul as it were by the hand out of a state of nature into a state of grace First by enlightning the soul Secondly by calling him effectually Thirdly by enabling him to believe Fourthly by giving him the spirit of prayer by which he prayes for more light to see his sins and then for pardoning mercy and for purging mercy Fifthly the Lord doth cause the soul secretly to give it self up to God and so he comes to surrender all its own supposed interest that he had in himself unto God that made it and unto Christ that hath dearly purchased it then there follweth the meanâ— to be used to breed and beget grace and to convert the soul First to keep close to grace-begetting Ordinances viz. hearing the Word preached reading the Scriptures and frequent and earnest prayer Secondly to dwell much upon grace-begetting promises Thirdly to frequent the company of grace-begetting and soul-converting companions Fourthly to call to mind and meditate upon grace-begetting considerations Fisthly to gather and to treasure up grace-begetting and soul-converting experiences and so to be diligent in the use of many other means for the confirming sealing and assuring the soul of salvation these and many other subordinate branches thou hast here presented in a little room and a few words c. Now to proceed a little farther in this great work and so to draw towards a close let the Reader consider these things following viz. 1. If we remain in an unconverted estate let us blame our selves only for the want of conversion is not in God for he makes use of all means and wayes to convert us 2. We shall present the Reader with some of the principal hinderances of Conversion 3. Consider the sad and miserable condition of the unconverted 4. The trials of conversion by which a man may know whether he be converted yea or no 5. The priviledges and benefits of all that are converted 6. Certain Objections answered which some out of weakness and others out of prejudice may be apt to make against the foregoing discourse and so I shall close up this Book The want of Conversion iâ— not in God but in our selves he makes use of all means and waies to convert us 1. Our conversion and salvation is not a thing impossible for a new and living way is consecrated for us by Christ through the vail his flesh and by his blood we may have boldness to enter into the Holiest he hath borne our burthen he hath removed the impossibilities and nailed to his Cross the hand-writing that was against us Coll. 2. 14 15. So that if any of us perish it is for want of grace in us not for want of satisfaction by the Redeemer salvation is brought even to our doors and thrust in as it were into our hands we have Christ himself offered us and pardon life and salvation with him we have God himself waiting to be gracious and beseeching us to be reconciled to him 2 Cor. 5. 19 20. We have the Lords Embassadors intreating us in his Name and stead the Lord hath provided excellent and plentiful means with promise upon promise of his presence with and blessing upon us in the use of them and if the Spirit make not these means effectual it will not be long of him but of our selves God himself presents and offereth us mercy Prov. 1. 23. and continues his Ordinanceâ— the Angels waits for the joy that is due to them upon our conversion Ministers are preaching and praying for our conversion godly friends and neighbours are praying and longing to see this work wrought in us See Mr. Baxâ—ers Call to the unconverted in the Preface We study plainness of speach to make them understand we come with serious piercing words to make them feel but they will neither understand nor feel if the greatest matters would work with them we should awake them if the sweetest things would work we should intice them if the most dreadful things would work we should affright them if truth and certainty would take with them we should soon convince them if the God that made them and the Christ that bought them might be heard the case would soon be altered with them if Scripture might be heard we should soon prevail if the best and strongest reason might be heard we should speedily convince them if experience might be heard even their own experience the matter would soon be mended yea if the conscience within them might be heard the case would soon be better with them than it is but if the dreadful God of Heaven be slighted who then shall be regarded If the blood of a Redeemer be made slight of what then shall be valued If the joyes of Heaven is not worth the desiring and the torments of Hell the avoiding what shall we do for such souls as these c Now if after all these and the like means Man will not turn it is not long of God that they are not converted but of themselves so that Mans destruction is of himself James 1. 15. So earnest is God for the conversion of sinners that he doubleth his commands and exhortations Turn ye turn ye why will ye dy Ezek. 33. 11. Again it is the promise of God that the wicked shall live if they will but turn nay the Lord hath confirmed it to us by an oath That he hath no pleasure in the death of the wicked See the forementioned place Ezek. 33. 11. Nay farther the Lord condescendeth to reason the cause with all unconverted sinners as to ask them why they will dy in their sinnes See the forementioned place Ezek. 33. 11. Compared with 2 Pet. 3. 9. The Lord is long-suffering not willing that any should perish c. Some of the principal hinderances of Conversion 1. The first Hindrance is ignorance both of their own misery and Gods mercy the kingdome of Satan is a kingdome of darkness and himself the ruler of darkness and the mist and blackness of darkness is reserved to him and his servants for ever Jude 6 13. compared with John 3. 19. this is condemnation that light is come into the world and men love darkness rather than light So that if the Gospel be hid it is hid to them that are lost in whom the God of this world hath blinded the minds of them that believe not lest the glorious Gospel of Christ should shine unto them but those that are converted can truly say we were once darkness but now we are light in the Lord Ephes 5. 8. 2. Hindrance of conversion is men think it to be either an easie work or a
Answ The best way to mortifie our flesh with the Affections and Lusts is to meditate on the mercies of God which is one of the most powerfull Arguments to perswade and prevail with a Soul to leave sin Psal 26. 3 4. For thy loving kindnesse is before mine eyes and I have walked in thy truth 1 John 3. 3. he that hath this hope in him purifieth himself as he is pure I have read of five men that were studying what was the best way to mortifie sin The first said to meditate of death the second said to meditate of judgement to come the third said to meditate on the joys of Heaven the fourth said to meditate on the torments of Hell which is the wages of sin the fifth said to meditate on the blood and sufferings of Iesus Christ And certainly the last is the strongest motive of all to mortifie sin surely it is the appearance of Gods grace to us which works a hope of glory in us and this hope of glory doth purifie 1 Ioh. 3. 3. both in kind and degree 2 Cor. 7. 1. Let us cleanse our selves from all filthinesse both of flesh and spirit Rom. 8. 13. And so by the Spirit we come to mortifie the deeds of the flesh he that hath the strongest Faith hath the holyest life Sanctification ariseth from Justification let us then make war against our Lusts in the strength of Christ still seeking unto him for assisting grace for as we have said before in this Treatise strength to perform any duty to exercise any grace to subdue any Lust to resist any temptation to bear any affliction is derived only from Christ Quest What is or who is the object of Faith A. God the Father Son holy Ghost is the object of saving Faith no man was ever saved without this for no man ever called upon God but by the help of the holy Ghost 1 Cor. 12. 3. As no man can say that Jesus is the Christ so neither can any man say that God is God but by the holy Ghost neither did God ever hear any man that prayed unto him for salvation but for his Sons sake we are in order not in time to believe first in Christ by Christ in God 1 pet 1. 21. Who by him do believe in God We are commanded to believe in Christ 1 Joh 3. 23. and this is his commandement that we should believe in the name of his Son Jesus Christ for Christ as Redeemer is the mediate not the ultimate object of Faith for we believe by Christ in God as before As Christ is the object of divine worship Asts 7. 59. And of saving hope Collo 1. 27. And of our greatest love 1 Cor. 16. 22. And of our absolute service Rom. 14. 9. 18. So he is the object of our divine Faith together with the Father and the Holy Ghost so John 14. 1. compared with Acts 20 21. as God in Trinity is the object of Faith so the Scripture seems to be the ground of Faith First the Lord presents us with a command to believe 1 Ioh. 3. 23. and a promise of Salvation to them that believe Mar. 16. 16. and it is the duty of all that do hear the Gospel to believe Mar. 1. 15. Iohn 3. 18. Iohn 15. 22. 16. 7. In the begetting or breeding of Faith in the heart is manifested both the inability of Man and the ability of God here appears the evil of the Spirit of corrupt nature and the good of the Spirit of Grace Sarah her conceiving of Isaac whose birth was a figure of Regeneration was a great work a miracle so Mary her conception of Christ by the power command and blessing of the holy Ghost was also a great work a miracle but for Christ to be formed in the Soul by believing is as great if not a greater work see Ephes 1. 19 20. Quest What incouragement and grounds are there to provoke or perswade us to believe Answ There are many I will instance only in a few which may be reduced to these two heads viz. 1. The benefits in doing it 2. The hurt or danger in neglecting it 1. The benefits that doe attend those that doe believe and they are these 1. By believing we honour God our Creator Christ our Redeemer and the holy Ghost our Sanctifier Iohn 3. 33 compared with Rom. 3. 34. 2. By believing we come to be established Isay 7. 9. 3. By believing we shall be kept in perfect peace Isay 26. 34. compared with Rom. 5. 1. 4. Whosoever believeth in him shall not be ashamed Rom 9. 33. 5. Our naked believing in God and cleaving to him in his free promises will carry down all our distempers at once and fill our Souls with joy and peace in believing 6. This is the way to have God take pleasure in us Psalm 147. 11. the Lord taketh pleasure in those that hope in his mercy Psalm 33. 18. the eyes of the Lord is upon them that fear him upon them that hope in his mercy 7. Our believing doth instate the Soul in the possession of Heaven whiles the body remains on â—arth Iohn 3. 36. 8. For our incouragement to believe consider Christ outbids all Merchants for thy Soul he out-bids the World Sin and Sathan they do not present pardon remission redemption salvation but Christ doth present these and many more such like choyse things 2. Let us consider the evil of Unbelief and the misery that doth attend it it is a dishonouring of God a denying of Christ it as much as in it lyeth makes void the great Counsel of God and purposes of his mercy viz. 1. We do what lyes in us make void Gods end in sending Christ his end was that we might believe and live for ever in blessednesse 2. We as much as in us lyes make void the death of Christ all his sufferings and bloodshed to be to no purpose 3. We make void what lyes in us the great counsel of God and all the thoughts of his wisedom in contriving such a way to advance his glory in the salvation of man 4. By continuing in a state of Unbelief we rob Christ of the reward and fruit of all his sufferings and death 5. We wrong God by our Unbelief we obscure his glory we limit his power we contemn his wisedom we give a lye to his truth we abuse his love we slight and reject all the Precious thoughts of his mercy and grace we proclaim the Devil a Conquerour and lift him up above Christ himself Iuâ—as did sin more by Unbelief and despairing than by his betraying of Christ as might be gathered from Scripture 6. We hasten damnation to our selves Iohn 3. 18 36 Were we in Adams created innocency then we need not to look after a Saviour but we are all fallen but we are broken but we are sold under sin but we are transgressors from the wombe but we are by nature the children of disobedience and wrath What shall I say more
3. The Devil is said to be his Prince John 12. 31. 4. The Devil is said to be his God 2 Cor. 4 4. And so man thus fallen bears the Image of Satan which doth not consist in any bodily shape as some do foolishly imagine but in a likeliness of all manner of wickedness The understanding by this fall was darkened and filled with vanitie Psal 94. 11. and 2 Cor. 4. 4 The will depraved the affections disordered the memory misimploied the conscience benummed In a word the wretched soul is so desormed with filthiness outraged with passions pined with envie overcharged with gluttonie boiling with revenge transported with rage that the Image of God in Man is transformed into the uglie shape of the Devil Gen. 6. 5. And God saw that the wickedness of man was great and that every imagination of the thoughts of his heart was onely evil and that continually And this fallen heart not onely evil but desperately wicked Jer. 17. 9. The heart is deceitfull above all things and desperately wicked who can know it O Sirs there are but few that doth know the plague of their own hearts c. So that Man in this fallen estate is become a lump of sinne from the crown of the head to the soale of the foot there is no soundness And so all the posteritie of Adam have sinned and come short of the glorie of God and are now become Satans conquest captives and slaves being under the curse and subject to bondage and miserie Isai 63. 6. So we are all as an unclean thing and all our righteousness as filtby rags and we all do fade as a leaf and our iniquities like the winde have taken us away Mr. Baxter in his Treatise of Conversion p. 71. affirms that even our children by nature considered as finfull and unsanctified are as hatefull in the eies of God as any Toads or Serpents are in ours c. See 1 John 3. 10. Nay further consider a little by what names and titles all men and women thus fallen and so remaining are The names Titles given in Scripture to fallen man known by in the Scriptures of truth Sometimes they are called filtby dreamers defiling the flesh Jud. 8. Raging waves of the Sea foaming out their own shame Jud. 13. Natural bruit beasts made to be taken and destroyed that shall utterly perish in their own corruptions 2 Pet. 2. 12. Wells without water cloudes that are carried with a tempest to whom the mist of darknesse is reserved for ever 2 Pet. 2. 17. A generation of vipers Mat. 3. 7. Ye serpents how can ye escape the damnation of hell Mat. 23. 33. The Scripture calls them Lions for their fiercenesse and Bears for their cruelty Dragons for their hiddiousnesse dogs for their filthinesse and wolves and foxes for their subtilty in a word the Scripture stiles them Scorpions vipers thorns briars thistles brambles stubble dirt chaffe dust drosse smoak scum and a cage of every unclean Bird Rev. 18. 2. And if all this be not enough we are said to be Satans slaves or captives 2 Tim. 2. 26. Man can never be saved unlesse he be regenerated No salvation without regeneration born again and converted and have the image of God renewed which was defaced in our fall in the first Adam Hence it is that Christ tells us Mat. 7. 13. 4. Straight is the gate and narrow is the way that leadeth to life and few there be that find it There being four gates shut and five exceptions made by Christ against their entering in First there are four gates shut Mat. 25. 12. 1. The gate of hope 2. The gate of grace 3. The gate of mercy 4. The gate of comfort Secondly there are five exceptions made by the Lord Jesus Christ against their entring into heaven The first exception is that in John 3. 3. Jesus answered and said unto him verily verily I say unto thee except a man be born again be cannot see the Kingdome of God 2. Exception is that Mat. 18. 3. Verily I say unto you except ye be converted and become as little children ye shall not enter into the kingdom of heaven 3. Except ye repent ye shall all likewise perish Luke 13. 3. 5. 4. Except ye eat the flesh of the Son of man and drink his blood ye have no life in you John 6. 53. 5. Except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharises ye shall in no case enter into the Kingdom of heaven Mat. 5. 20. But most of the world will be apt to say Object we grant all this But what is this to us we have confessed our sinnes we have prayed we have repented of our sinnes and in some good measure reformed our lives Beware of temporary faith partial obedience Answ messionary love pretended zeal legal sorrow and feined humility these may have the forme and yet want the power of godlinesse except thy righteousnesse exceed that of the Pharisees thy sacrifice that of Cain's thy confessing of sins that of Pharaoh's thy weeping that of Sauls thy fasting that of Abab's thy reformation that of Jehu's thy restitution that of Judas thy believing that of Simon Maguâ— thy fear and trembling that of Felix these were cast-awaies notwithstanding these were seeming good things Hast thou never read of Pharaoh desiring the prayer of Moses Balaam desiring to die the death of the righteous Saul condemning of himself Ahab humbling himself Ninive repenting Felix trembling Herod hearing John Baptist joyfully and did many things Mark 6. 20. All this mayst thou doe and more thou mayst live rejoycingly and die peaceably and yet perish eternally Consider if thou wert cursed in the wombe born a child of wrath what art thou now having lived so long in sin but the child of hell farr more than thou wast before Psal 58. 3. Job 20. 11. Again if for one fin all the curses of the Law doe lie upon thee as Gal. 3. 10. James 2. 10. what is due to thee for all thy sins If single sins deserve death what doe thy double and treble sins deserve Consider thy often backsliding sinnes against knowledge conscience covenants purposes promises protestations c. Doâ— not all these deserve double and dâ—eper damation viz. Not knowing of God he will not have mercie upon thee Isa 27. 11. compared with 2 Thess 1. 8. Not repenting thou shalt perish Luke 13. 3. Not believing in him thou shalt be damned John 3. 18. Not loving him thou art cursed 1 Cor. 16. 22. Not being zealous according to knowledge he will spew thee out of his mouth Rev. 3. 16. Not being meek thou art abomination to the Lord Prov. 3. 32. Not being mercifull thou shalt have judgement without mercy Jam. 2. 13. Not being holy thou shalt never see the face of the Lord Not washing thy heart from wickedness thou canst not be saved Jer. 4. 14. Therefore ground this in the bottom of thy heart That without true conversion
God over all blessed for â—ver equal with the Father in being majestie and glorie him in whom his Father See Mr. R. F. in his mystery of godliness pag. 7. delighted from all eternitie his own and his onelie begotten Son promised before to Adam Gen. 3. 15. preached to Abraham Gen. 12. 3. typified in the legal Sacrifices Gal. 3. 18. and prophesied of by Moses and all the Prophets Gen. 18. 18. and Gen. 26. 4. and pointed at by John the Lord sends his Son in the liknesse of sinfull slesh to condemn sin in the flesh him we are to hear and to wait upon in a broken-hearted and diligent use of meanes untill we be made partakers of his free saving grace c. And although in this great work I shall I fear rather lisp than speak plain yet I trust I shall not darken counsel by words without knowledge It is true sometimes a child of light doth walk in darknesse as to the footsteps of the Lord Psal 77. 19. Thy way is in the Sea and thy path in the great waters and thy footsteps are not known compare this with John 3. 8. The wind bloweth where it listeth and thou hearest the sound thereof but canst nâ—t tell whence it cometh and whether it goeth so is every one that is born of the Spirit saith our Lord Christ c. From these and other Scriptures it doth appear that God doth not work in the same measure and method upon all in the work of conversion some are sanctified from the womb Jer. 1. 5. as Jeremiah was sanctified before he came out of his mothers womb and John the Baptist was filled with the Holy Ghost even from his mothers womb Luk. 1. 15. Some are converted by a small still voice See 1 King 19. 11. 12. some must have a great and strong wind renting the mountaines of sinne in their hearts others must have an Earth-quake to awaken them some must be brought through the fire to burn up their drosse some menâ— flesh is harder to heal then others so some mens hearts a needle may do that to one which a launce will not do to another a frown to one which a blow will not do to another some men are of greater parts of greater places who are not so easily humbled some men are of crabbed and untowards spirits and knotty blocks had need of hard wedges some men have longer scores and greater rekonings have been greater sinners than others and though not alwayes yet ordinarily God doth proportion the sorrow to the sinne Again upon some the Lord doth intend to bestow a greater measure of grace than upon others and so he layeth a proportionable foundation some he intends to use as one of a thousand To comfort others therefore he doth exercise them with difficulties of higher nature that they may experimentally comfort others 2 Cor. 1. 4. and some he intends for great service great imployment either in Church or State and therefore he doth humble them the more at the bringing in as we may seâ— and read in the conversion of Paul Luther Augustin It is true all Gods people are souldiers but all his people are not Champions all are brought home or shall be but all are not brought home equally alike in every thing and though the conversion of a sinner be a great work yet when the Lord sets about it it is soon done Though conversion be a great work yet it is soon done Vocation regeneration and conversion is many times wrought in an instant God in saying Awake thou that sleepest arise from the dead and Christ shall give thee life makes the soul to awake arise and live in a moment in the twinkling of an eye Isa 45. 22. Look unto me and be ye saved all the ends of the earth for I am God and there is none else Christ tells us in few words and the Apostle in as few John 3. 14. As Moses lifted up the Serpent in the wildernesse so must the Sonne of man be lifted up that whosoever believeth in him should be saved Rom. 10. 9. If thou shalt confesse with thy mouth the Lord Iesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved c. But to proceed consider these three things 1. What preparations conditions or qualifications should a man or woman find in themselves before they lay hold on Christ and the promises 2. How Conversion regeneration repentance and vocation agree or differ 3. The way step by step which the Lord in his ordinary dispensation in these Gospel dayes doth lead a soul as it were by the hand out of a state of nature into a state of grace c 1. What preparations conditions or qualifications should a manor woman find in themselves before they lay hold on Christ and apply the promises For answer hereunto take these considerations Viz. I know no qualifications preparations that are so required as that without it we should not come but there be some without which we will not come we must buy milk and wine although it be without money and without price Isa 55. 1 2. By preparatory work we understand certain inherent qualifications according to the ordinary dispensation of God and so the soul is made sensible of sinne death and curse due to it before it passe through the new birth he must be convinced that the Law is holy just and good the precept holy the promise good the curse just a man must acknowledge himself a lawfull captive before the Lord will set him free all the preparations required in Gods ordinary way of dispensation before conversion may be reduced to these four heads 1. Revelation of Jesus Christ dying for the sinnes of the people according to the Gospel of free grace and so tenders pardon of sinne to all sinners that are sensible of sinne sinners that are broken hearted Isa 61. 1. broken and bruised Luk. 4. 18. that are weary and heavy laden Mat. 11. 28. poor sick sinners Mar. 2. 17. sensible of their misery and necessity of a remedy without which they perish eternally 2. After this sense of misery and want of mercy there will be an inquiring after a remedy Sirs what shall I do to be saved Rom. 16. 30. So Paul Lord what wilâ— thou have me to do Rom. 9. 6. 3. There will be a waiting upon God in the use of means for the obtaining of mercy But let the Reader consider that whatsoever preparations and qualifications there is required in any before conversion they are wrought in us by the singer of God who worketh in us both to will and to do of his own good pleasure Phil. 2. 13. So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9. 16. how was Paul disposed and affected when Christ calls him Acts 9. had not Pauls calling depended upon Gods choice at that time he had never been called here may
O how may this encourage us to stir up our selves and take hâ—ld of God! See Isa 64. 7. Isa 27. 5. Let him take hold of my strength and he shall make peace within me As there is no promise to us till we believe so if once we believe all the promises are ours he hath promised to be a tower a rock a refuge a covert from a storm and hidden place in time of danger he hath promised to hear us when we pray to answer us when we call to open to us when we knock Psal 50. 15. Mat. 7. 7. Ground this in the bottom of your hearts that without faith in Christ and obedience to Christ there is no promise of life and salvation by Christ no coming to the Father but by him no coming to Christ but by faith no getting of faith but by waiting upon him in the use of means c. And so to close up the fourth head let the Reader consider that this looking unto him coming unto him receiving of him and believeing in him is spiritually to be understood and spirituâ—lly to be performed 4. Step for the carring on and compleating this work there is dropped into him or her the Spirit of grace by which he is at length imboldened to go unto God with confessions and petitions he puts on the resolution of the King of Ninive Jonah 3. and saith within himself I will cry mightily unto the Lord who can tell but that he may have mercy upon me He principally prayeâ— for these and the like things 1. He prayes for more light that he may see his sinnes and the vildness of them more fully that he may arraign accuse and judge himself for them 2. He prayes for pardoning mercy Pardon my sin saith David for it is wondrous great 3. He prayes for purging mercy 1. He prayes for an increase of light that he may see his sinnes more fully and clearly that he may abhor arraign accuse and judge himself for them That which I see not teach thou me saith the Prophet Again Job 13. 23 How many are mine iniquities and my sins make me to know my transgression and my sin Job 40. 4. Behold I am vile what shall I answer thee once have I spoken yea twice but I will proceed no farther 2. He prayes for pardoning mercy Rom. 8. 15. We have received the spirit of adoption whereby we cry Abba Father As a little child at first saith Dad and Mam so doth a Christian the evidence that the Lord gave Ananias of Saul's conversion was this Acts 9. 11. Behold he prayes He that hath not this breath of Prayer is either a dead man or in a dangerous swoun Psal 25. 7. Remember not the sins of my youth nor my transgressions but according to thy mercy remember me for thy goodness sake 3. He prayes for purging mercy Psal 19. 12. Who can understand his errors cleanse thou me from secret faults Psal 79. 9. Purge away our sins for thy name sake the soul is not satisfied with pardoning mercy unless he may have purging mercy also so that pardoning mercy is so great a belly-mercy that it hath many mercies in the bowels of it 2 Cor. 5. 19. it brings reconciliation with God and admission into his favour and adoption of children whereby the soul hath access to God as a Father with child-like boldness and acceptation of our services and sanctification of every condition to us and supportations under tryals and crosses and last of all peace joy comfort which are not so much fruits of pardon as fruits of purging and keeping down of sin that it reign not in our mortal bodies He freed me from the guilt of fin and shall I love the filth of fin He made me a member of Christ and shall I be a filthy member of so holy a body He hath made me a branch and shall I be a polluted branch of so holy a stock the Lord forbid Let the Reader consider that although we have brought Prayer under the fourth Step or head yet this is to be understood that the habit or root of this grace or gift was infused or conveyed into the heart and soul in the first step to wit illumination but it lay there as fire under ashes or sap in the root of the tree it was still and dumb it did not open the mouth nor inlarge the heart until Vocation and Believing had made way If wee did consider what order and method the Lord doth take to unveil his love to man and what order and method man should take to apprehend and apply this love it will make much for our satisfaction Viz. Gods order is he goes downward from the Cause to the Effect and we must goe upward from the Effect to the Cause he goes from Election downward we must go from Illumination Vocation Regeneration and Believing upward and thus God and we at last shall meet in the middle way we must prove our selves to be called and he will acknowledg us to be elected Let us consider that golden chain Rom. 8. 29 30. For whom he did foreknow he also did predestinate moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified c. Here is a golden chain indeed no link thereof can be unlinked because the fastning thereof is from and by the Lord First whom he fore-knew for his own as the word is taken John 10. 14. 27. those whom he marked out as it were out of all other men in the world and set his affection upon 2ly he also did predestinate that is ordained to be conformable to Christ their head in part both in grace and glory 3ly Moreover whom he did predestinate them he also called to the obedience of faith by the outward preaching of the word and the inward and effectual operation of the spirit and whom he called them he also justified that is God merely of his own grace and free will forgiveth our sinnes and pronounceth us just justice and mercy doth both meet in this justification justice in that he will not justifie a sinner without a perfect righteousness and mercy in that he will accept of such a righteousness that is neither in us nor done by us but by our surety for us all eminent acts as justification regeneration sanctification are but one act in God as we have proved before but because of our darkness and unteachableness the Lord doth speak to us after the manner of men and so doth make out things gradually to us leading us from step to step from things more plain to things more and more hard as we are able to hear and understand and practice them 5. The fifth and last step that I shall name for the carrying on and compleating this work is the Lord doth cause the soul secretly to give it self up in an everlasting Covenant and so to surrender all the interest that it had in
unto God 2. Consider that the Father accepted of this sacrifice in full satisfation for all our iniquities transgressions and sinnes 3. The Father Sonne and Holy Ghost in the preaching of the Gospel doth make Proclamation with open mouth to all the world that he the Lord of Glory is fully satisfied forasmuch as the debt by Christ our surety is fully paid and the bond or hand writing that was against us cancelled and so much for the first Consideration of what Christ hath done for us 2. Consider and that seriously how God hath dealt with other sinners as bad as we are who have come to him viz. The Lord did not despise the weeping Mary the begging Canaanite the intreating Publican the confessing Thief the adulterous Woman the denying Disciple the persecuting Paul c. And if he refused not these but shewed mercy to them converting and healing them he will not reject me if 1 arise and go to him Psal 119. 59. I thought on my waies and turned my feet to thy testimonies I made hast and delayed not to keep thy commandments 3. Consider what relation we have to him he is our Creator we are his creatures in a word we are his by right of Creation Redemption and now we begin to be his by right of Regeneration Vocation Marriage and Covenant c. 4. Consider what engagements we have from him viz. he hath promised to pardon our sinnes to purge our natures Ezek. 36. 25. Then will I sprinkle clean water upon you and ye shall be clean from all your filthiness and from all your Idols will I cleanse you 5. Consider in whose name we come before him not in our own neither in the name of any but only his own dear Son in whom he is well pleased and for his sake he hath promised that whatsoever we ask in his Name he will give it unto us 1. We have his prayer to the Father to subdue and conquer our lusts John 17. 17. 2. We have his promise I will subdue your iniquities Micah 17. 19. Sin shall have no more domin ion over you Rom. 6. 14. 3. He is not only a Redeemer but also a Refiner a Purifier he gave himself for us to redeem us from all iniquity and to cleanse and purifie us to be his peculiar people zealous of good works 4. We have his merits as a Sanctuary to fly unto as to a fountain set open to wash us from all finne filthiness and uncleanness Zach. 13. 1. Sure these are grace breeding considerations consider them over and over again and again 5. The fifth means is gather and treasure up a stock of Grace-begetting and Soul-converting experiences viz. We have had some experience of the riches freeness fulness and everlastingness of Gods love and we have a little taste of the sufficiency and efficacy of the death and sufferings of the Lord Jesus Christ Gen. 30. 27. O friends shall Laban a natural man make use of experience which he had treasured up and shall not a true Christian in carrying on the work of grace began in his soul make use of it much more It is the duty and it should be the practise of all in converting and also of those converted to treasure up experiences of Gods goodness to them even from their cradles that God made them men and women and not toads and serpents that he hath hitherto preserved them when he might have destroyed them that they have as yet the means of grace whilst others in the world want that they have liberty sight limbs food and raiment these and such like are the blessings of his left hand and he tenders to thee also the blessings of his right hand Psal 63. 7. Because thou hast been my help therefore in the shaddow of thy wings will I rejoyce 2 Cor. 1. 10. Who delivered us from so great a death and doth deliver us in whom we trust be will yet deliver us See Psal 116. 2. Because be hath inclined his ear unto me therefore will I call upon him as long as I live It is good to hear better to hear and understand better to enjoy and best of all to have blessed experience of what we hear understand and enjoy the Saints of old could say that they had such experience of the faithfulnesse of the Lord that he made good every thing that he had promised to them no one good thing failed Josh 21. 45. There failed not any good thing that the Lord had promised to the house of Israel all came to passe Josh 23. 14. Not so much as one thing hath failed c. In the use of these and the like meanes the Lord usually scattereth some little seeds of grace in the hearts of those that he will bring unto himself which seeds being sowen doe afterwards by degrees put forth and act towards God as we may see in Lydia the Jaylor and Zacheus c. God makes himself known to us as a God of mercy gracious long-suffering pardoning iniquitie transgression and sin and so offers himself to be reconciled to us though we have rebelled against him promising to be a Father unto us and to accept of us in his beloved as his sons and daughters and thus is the difference made up between God and man the soul begins now to say at least in its self I that was an enemy he hath now reconciled unto himself I that was in times past without God without Christ without promise without covenant without hope yet now I have God for my God he is become my salvation Christ is become my Redeermer the Holy Ghost my Sanctifier O blessed thrice blessed be Father Son and Holy Ghost O how often did he call how carnestly did he knock how powerfully did he strive how long did he wait upon me before my stubborn hard heart would yield if he had never loved me I had never loved him if he had never drawn me I had never come if he had never sought me I had been yet straying in the wilderness of iniquitie and feeding in the fields of vanity now I see that God keeps open house invites intreate beseecheth us to beleive and come in O every one that thirsteth come ye to the waters come buy ye that have no Silver or Gold come buy milk and wine without money Isai 55 1. and he that comes to me John 6. 37. I will in no wise cast out Let him that will come whosoever hath a mind let him come let his sinnes be what they will be for nature number and for continuance yet come I will in no wise cast thee off Who is a God like unto thee that pardoneth iniquity passeth by the transgression of the remnant of his heritage thou retainest not anger for ever for thou delightest to show mercy Micah 7. 18 19. Means to be used for the confirming sealing ratifying and increasing of Grace where it is began WEe are to take notice that the same meanes for the most part
according to ordinary dispensation to look at all living under the gospel to be capable of believing and in the judgement of charity for ought we know elected and it is the duty of every one to whom the object of faith is propounded to believe and it is the duty of every believer to believe that he is elected Again God together with the object of faith tenders us means so farr sufficient to the begetting of faith as leaveth us without excuse we love our unbelief and resist this means of believing John 1. 11. He came to his own and they received him not John 5. 40. And you will not come to me that ye might have life If we look on God with a legal eye so the least sinner is uncapable but if wee look at him with an evangelical eye so the greatest sinner is capable of mercy Abraham becometh a father and Sarah a mother by overcoming such temptations as arose from his dead body and the deadness of her womb Again let us consider though the decree be absolute yet the dispensation of the decree in the gospel is conditional Whosoever believeth shall be saved John 3. 16. compared with Rev. 3. 20. Again who dare say that God hath decreed that he should not believe This decree is a secret thing and secret things belong to God and revealed things to us a man may know he is elected when he hath made his calling and election sure but no man can say he is reprobated till he is given up to a reprobate sense We read in many places of Scripture that it is the duty of every one to believe and we finde in many other places of Scripture that God is the author of faith which is wrought in our hearts by his mighty power so that without him we cannot believe Q. Now why doth the most just and righteous God command all to believe and promise salvation to them that doe believe and threaten damnation to all that doe not believe seeing it is not in mans power to believe Ans For these Five Reasons 1. That he might by means of those promises and threats work us unto that which by nature we are averse unto 2 Cor. 5. 11. 20. Knowing therefore the terror of the Lord we perswade men we are ambassadors for Christ as though God did beseech you by us c. 2. That the sons and daughters of men might appear mâ—re inexcusabâ—e when neither promises nor threatmings will move them to imbrace free mercy Acts 13 46. 51. and Acts 18. 6. 3. That the grace of God might as well appear in giving us power to believe as in giving Christ and in him forgiveness of sins to be believed Rom. 9. 16. Rom. 11. 5. 6. 4. That we might apply ourselves unto God in the use of means appointed by him for the working of faith in us Isa 55. 3. John 6. 27. 5. That we might search and by searching find in the covenant of grace matter of free conveyance of power to believe whatsoever is required to be believed Rom. 10. 17. John 5. 39 Rom. 4. 16. Qu. Whether there be not a light in every man which if improved and walkt up to would lead us to the gate of heaven if not into heaven yea or no An God doth give to every man some talent or talents which if people did improve should be increased and the party much advantaged c. the same Lord doth give to some natural talents as wisdom wealth aâ—t c. and to others spiritual talents or gifts as to pray prophesie in erpret c. and God may justly condemn men for not improving what he gives them we read that the heathen that had but the very light of nature Rom 1. and 2. chapters their walking not up to that left them without excuse but withall consider that not to minde the light within him so as to improve that and all other talents given him is enough to damn him yet the improvement thereof is not sufficient to save him the Law that every man hath broken must have a perfect personal perpetual universal obedience or else it leaves us under the curse and all our improvements cannot purchase the pardon of one sin If the stung Israelites had made a medicin of the best herbs in the wilderness and a plaister of all the soverein ingredients in the whole world and applied it with mountains of prayers and seas of tears yet this would not have helped them if withall they did not look upon the brazen serpent and all because that was Gods way of healing c. So now Gods way of saving is not by or for the improvement of light but by the obedience of Christ for us and his righteousness imputed to us and therefore in Scripture we read that our salvation is attributed all to grace Titus 3. 7 Rom. 3. 24. Rom. 4. 5. Isa 43. 23 24 25. All our best and choicest performances are but gilded sins we can doe nothing which is truly really and substantially good no not so much as think a good thought 2 Cor. 3. 5. Neither are we able to understand as we ought 1. Cor. 2. 14. Neither able to will any thing that is good Philip. 2. 13. Neither able to begin a good work Philip. 1. 6. Neither able to perfect it when it is begun Isa 26. 12. Rom. 7. 18. So that in all our improvements there is still imperfection something polluted so that our most Spiritual duties are not wound up to command they are all tainted with disproportion to rule and be-leopard with spots so that it is in vain to expect a bed or rest in the barâ—en wilderness of our own performances Isa 28. 20. This bed is shorter than that a man can stretch himself on it and the covering is narrower than that a man can wrap himself in it Isa 50. 11. Behold all ye that kindle a fire walk in the light of your fire and in the sparkâ— that ye have kindled this shall ye have of my hand ye shall lie down in sorrow Our own righteousnes is called a monstrous rag a rag therfore cannot cover us monstrous and therefore if it should cover us it would but cover filth with filth Isa 30. 1. They cover but not with the covering of my spirit that they might add sin to sin that is the sin of their own righteousness to the sin of their unrighteousness they cover a blot with a blot add sin to sin dung to dung Q But how doth it more particularly appear that our acceptation salvation and glorification c. is purely clearly and only of grace and nothing but grace Ans Election is the election of grace and according to the good pleasure of his will Eph. 1. 5. Vocation is also of grace 2 Tim. 1. 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace given us in Christ c. Regeneration is