is mine will require the assistance and testimony too of that good Spirit when he helps the Soul to make his Syllogisme indeed the Soul shall be able to draw up his Conclusion according to his Premises He is called the Comforter and this his Office none can perform but himself if others help it is a he conveys himself by them Such is the work of Conversion from the first work of Illumination to the last all the things that come within the compass of a real Christian they do all depend upon the Spirit of God Men shall know it is not their great learning high parts c. that can do any thing belonging to a real Christian without the Spirit of God His work doth not depend upon the greatness of mens abilities God hath no need of them yea we find that as great parts hinder men from sound conversion that is a low thing fit for Mechanicks so where men have by the work of Gods Spirit attained to saving Grace their great parts have been great hinderances to their setling and comfort Many a poor sincere Christian whose natural abilities are but low shall be able to draw up the Conclusion and walk in the comfort of it that Christ is mine when other great heads though they have Grace shall not be able to reach it their excellent parts do but help them to be the more acute Disputants against themselves snarle and baffle themselves No flesh shall glory in his presence 1 Cor. 1.29 Hence we have known great Scholars able Divines have been glad to confer with and listen to the experiences of plain Christians in these cases Thus the eye hath need of the hand 1 Cor. 12.21 yea of the foot Seventhly Many Christians must have their setling and assurance come in their way which they have set down they chalk out Gods path for him they must have their comfort and evidence as such a Christian had it may be in an absolute promise without any condition expressed this was the only way of evidencing which some cried up and all assurances that came not this way were not valued this would take up some paper to handle that question which did so unbottom many serious Christians it would be too long to treat of it here but thus divers have lain looking for and listning after such a word set home by an impulse of the Spirit and all other wayes of evidencing are neglected to draw up a mans evidence by syllogizing taking first the word then applying that word to my heart and if my heart answers the word then conclude thus or so of my condition this was cryed down as being no sure or sound way of evidencing Hence many poor but sincere Christians were afraid and dare not go this way to work This hath made sad work I know where Lastly Some Ministers have preached it and their works published have declared it that Assurance is no saving Grace it is comfort but not grace and now there is no great danger though they do want assurance for they want not grace but want the comfort only of their grace in wanting assurance So they may do well in the conclusion though they want comfort at present it is want of saving grace not comfort which will ruine them This will occasion another Question Quest Whether a Christian upon self-examination or examination by others judicious and godly being convinced so much at least that he dares not deny but God hath wrought the good work of Faith in him ought not now to conclude Christ is mine and my sins are forgiven I speak of such a Christian who hath been examining himself by what hath gone before or by any other Book or Rules which are sound and unerring Some their Rules are false and most men judge by false Rules but I am speaking of a real Christian who is careful of his Rule and as careful in the applying of his heart to the Rule Amongst these in discourse we meet with some who manifest too much frowardness pettishness whom I much mislike and suspect others of a more humble meekened reverent frame of spirit willing to subject to any way of God and would conclude if they dare but they fear they should be too bold and thus out of fear are kept from their conclusion these are the Christians I aim at and observe the stress of the question lyes in the word ought it is not what they may do but what they ought to do making it a duty incumbent upon them and if that can be made good though that be yielded assurance is not grace yet they are not at liberty to turn off the conclusion as they please Answ Our Fathers who defined Faith by a particular perswasion and assurance c. had here a mighty advantage for their assurance is grace and those who had it not must want saving grace for they wanted faith without which no salvation and this I believe did put on many Christians that they dared not to deny the conclusion that Christ is mine forgiveness is mine because therein lay their work of saving faith and the contrary to it was unbelief the great Gospel damning sin Few Christians then and many now I believe knowing no other faith but this or unbelief but what is contrary to this Hence rose that Position which hath been so stifly maintained If a Christian should fall into a scandalous foul sin yet he must not let go his assurance of his interest in Christ of the love of God but that he ought to hold firm Very true if faith be the particular perswasion and assurance that Christ is mine then it ought to be so for every mans duty and so his duty is to believe he must not be an unbeliever though he hath fallen But what danger lyes in this Some rotten bold Hypocrite may be will say he holds his assurance at such a time but shew me that real sound Christian that ever did so till by sound repentance and laying hold upon the blood of Atonement with true faith he had recovered himself and made up his peace with God When thou art converted strengthen thy brethren said Christ to Peter Luke 22.32 rising from scandalous great falls is as it were another conversion or a now conversion a man shall meet with works now more terrible it may be than in his first conversion Neither David nor Peter knew such at the first conversion that they did in their rising from their scandalous falls But no more of this now Before I come to try whether we may determine affirmatively upon the Question I would take off an Objection and premise two or three things The Objection runs thus If assurance be no grace then I ought not to conclude according to the Question I am not bound to any thing but what is grace The Consequence and the Reason of it here given I deny Though assurance be not saving grace yet I may be bound and it may be my duty to conclude
understand they believe not what they read if they believe they apply not what they read If they do understand believe apyly and experience all they read in several Books of our eminent Divines I speak not of all for some write so that they leave nothing for Christians to stumble at then the Christians in England are much richer in Grace than I took them to be and much stronger than as you I find them to be but if they understand believe and cannot experience what they read then they must needs meet with those troubles which others have done unless upon examining their works by the holy Scriptures they have found ease because they have found their works in those particulars which did cause their troubles not to agree with holy Writ To the Law and to the Testimony if they speak not according to this Word Isai 8.20 is a standing Rule and blessed he God we have this to judge by Of these Books some respect the Constitution of a Christian some the Conversation of a Christian constituted The first sort are those which have caused the most trouble some in the preparation of the Soul for Christ amongst which are the Works of the eminent Servants-of Christ Mr. Thomas Hooker and Mr. Thomas Shepherd Others in the work of Faith or the closing of the Soul with Christ amongst whom chiefly is the reverend Mr. Daniel Rogers As for that trouble which the holy men of God Mr. Perkins Mr. John Rogers of Dedham with our ancient Divines have caused through their description of Faith that begins to be removed in great part our late Divines having cleared out the work of Faith in that manner as it was not understood before but for the former I meet with none as yet that have spoken to them though their Works in those particulars have caused great troubles among Christians who through the high respects they bear to the persons of these men being holy and eminent have believed what they write must needs be the Truth of God in every particular I was something troubled at them my self at my first reading them but upon serious examining them I began to question the truth of those particulars and having a little acquaintance with Mr Shepherd I wrote to him about that particular of which I doubted and gave him two or three Arguments against it He was pleased to write to me at large his Letter deserves the Press and had seen it were it not for one passage in it his Answers to my Arguments did not satisfie what they are I shall give the Reader faithfully without leaving out adding or altering one word Preaching once abroad I closed up the Point in hand by applying it to what Mr. Shepherd had delivered to see how those two Doctrines agreed A Gentleman and a Scholar meeting me some time after gave me thanks for the close of my Sermon I asked him why he told me he had a Maid-servant who was very godly and reading of that particular in Mr. Shepherd's Book which I opposed she was so cast down and fell into such troubles that all the Christians that came to her could not quiet her spirit For Mr. Daniel Rogers I have met with several Persons who have felt enough of temptations about their Faith and could not be resolved that ever their Faith was trus because of that which he had written but two I took notice of especially One was a Minister of a gracious spirit and a faithful Labourer in the Lords Vineyard Mr. John Glascock of little Canfield in Essex who laboured much under temptations from this Doctrine of Mr. Rogers The other was a good Woman but under as great desertions as ever I saw one there was another Minister with me in the Room that came to visit her I observed the Womans discourse well and what answers she gave us I perceived at last though I did not know whether the Woman had ever seen the Book she was upon Mr. Daniel Rogers Divinity and so I told the other Minister this is Mr. Daniel Rogers Divinity yea said the Woman presently I read it this morning in his Book long it was before this good Woman got out of this darkness Another Person given much to reading of good Books and I hope made good use of them spake these words to me As for Mr. Daniel Rogers and Mr. Shepherd I am afraid to read their Books they have laid such blocks in my way By these experiences which I had found the Books of these worthy men being in the hands of many Christians I thought there might be many whom I knew not that had met with the same affticting thoughts from them which my self and others had done upon which grounds and partly being moved thereto long since by some godly Divines I have brought their works and with them my self to the tryal professing if they be right then must I go look for another work then ever yet I met withall in my own heart As to Mr. Daniel Rogers what he met with in the close of his life I was a little acquainted with it He was a man of great parts great grace and great infirmities My Father Ward would often say of him My Brother * Mr. Rich. Rogers Father to this married the Widow of Mr. John Ward that excellent Divine of whom Doctor Whitaker would say Give me John Ward for a Text. Rogers hath grace enough for two men and not half enough for himself A most woful temper or rather distemper in his constitution which hindered much the lustre of that grace which was-in him By one passage we may judge of his grace he dined one day at a Knights Table what company was there I knew not but he had not that liberty to be seasoning his meat with savoury and spiritual discourse as he was wont to do to sit at meals and not one word for God was to him strange The next day he comes to my house the man was sadly dejected in such a manner that those who fall into gross sins scarce know so much sorrow What is the matter said I This was the reason that he was a man of such a base dastardly Spirit that he could not speak for God I told him your Father would say in such companies if you cannot sow any good you do well if you can keep out evil Much ado I had to get up his Spirit Though he was a man of such grace yet in the last year of his life coming to my house he threw himself upon my bed in a great Agony with this expression to me Cousin I would change with the meanest Christian-in Wetherfield that hath but soundness of grace God did handle him strangely beat him about in such a manner that had it been another person I should have pitied him more than I could pity him who had troubled so many sincere Christians with his Doctrine and being one of such a Spirit that such poor Creatures as I am must not
the Word Admon ad Gentes p. 11. saith He the Word appeared to men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peddagog l. 1. p. 113. He only is both God and man In another place speaking of God and the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are both One Strom. l. 7. p. 702 703. that is to say God But in another place he insisteth largely upon this shewing the Divinity as well as the Humanity of Christ Origen against Celsus l. 1. Celsus saith Origen thinks there is no other Divinity in the Humane Body which Christ carried about than in Homer 's Fictitious Fables we affirm he doth consist of the Humane together with the Divine Nature In another Book against Celsus l. 2. In that we do sharply accuse the Jews that they did not believe their own Prophets who in many places did testifie that he is God God and Father of all Several other places I have noted in Origen Tertullian De Carne Christi acknowledgeth Christ hath two Substances And again in the same Book against Marcion he asserts the Divine and Humane Nature of Christ In his Book concerning the Trinity and his Book against Praxeas he clearly holds forth that Christ was God and man Cyprian thus Jesus Christ God and our Lord De bono Potientis though the Son of God did not despise to take the flesh of man Though immortal suffered himself to be made mortal In his second Book against the Jews he brings several Scriptures to prove Christ to be God and man Arnobius Contra Gentes I have observed in five places maintaining the same Doctrine of the Divinity and Humanity of Christ His eighth Book I do not reckon because it is supposed not to be his Lactantius in many Chapters of his fourth Took De Vera Sapientia doth manifest his faith plain enough that Christ is both God and man These Authors I have who all lived before Athanasius if they say that Christ was inferiour to his Father or was subject to him did receive from him c. Who deny this And doth not the Soripture say the same considering the Humane Nature of Christ the Offices he undertook the state of a Servant which he underwent we ean easily tell how to understand these things and yet believe he was true God as the Scriptures have declared and these Ancient Writers have believed These things considered make me believe the Truth of what Athanasius reports Contra Arian disput 1. That in the Council of Nice all the Bishops as many as were there present when they heard Arrius Doctrine concerning Christ they stopped their ears and all of them with a common suffrage condemned that Heresie and Anathematized it saying it was strange to and diverse from the Faith of the Church So it appears by the Quotations I have given out of the Ancient Writers from the Apostles dayes whence Athanasius and that Council were not the first that broached the Doctrine which we maintain as Orthodox but they maintained the same Doctrine which the Prophets and Apostles as Bradwardin offers to justifie had taught But I have done with this hoping that God will stir up those to whom he hath given abilities and have time for studies to appear against these Doctrines so destructive to the Christian Religion and tending so much to the perdition of mens Souls As to this Treatise I know it is that Subject upon which several men of better heads and hearts than mine have already written But that which is the main thing in it and without which I had no thoughts of ever setting Pen to paper I have not met with any man that hath spoken to it yet the consequence is so great that the soundness or unsoundness of our Conversion depends upon it Whether that which I have written be fatisfactory to the judicious Reader I must leave it being willing to be taught if I have erred If the Reader be offended at the language being so plain I shall not be much troubled at that it hath been ever my unhappiness to prefer an Apodictick Syllogisme before a Jingling Paranomasie my business is with those who are troubled about their Spiritual state whether it be sound or false and Silken language sutes not those who are cloathed in Sackcloth I am much encouraged as to this Point by the stile in which the Holy Spirit guided his Servants to write also by observing whom they were that God hath made the greatest use of in his Church as to bringing home Souls to Christ neither Mr. Richard nor Mr. John Rogers were John Chrysostom yet God honoured none more in these parts of England with Conversion of Souls than these men Gallant language never did Gods work that I have observed what is it indeed as to a mans Judgment or Conscience I write as I love to read when I read Divinity Books I look for Divinity and solid Reason not for Language that man to whom sound Divinity will not be acceptable unless it be cloathed with embroidered language had best make sure that his heart be sound these are not the Readers for whom I intend my Discourse being such I believe as never were acquainted with the works or troubled with those temptations of which it treats Some Quotations there are out of Latine Authors which I have not translated into English supposing they would not be understood by most though they were translated If God shall please to make my labours helpful to thy spiritual estate let God have the praise and let him have thy Prayers who is One of the meanest of Christs Servants GILES FIRMIN ERRATA By reason of the Authors remote distance from the Press many faults have escaped which the most material are here taken notice of and the Courteous Reader is desired to correct them as any other here not specified INtroduction Page 1. line 12. read them p. 2. l. 1. r. allude Treatise Page 2 line 29. read praeparationibus p. 5. l. 10. dele all p. 9. margent r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 13. l. 15. r. signal p. 16. l. 5. r. to p. 18. l 7. r. Mechanicks p. 19. l. 4. r. make p. 23. l. 11. dele first p. 27. l. 11 dele his p. 30. l. 28. r. so p. 30 l. 31. r. Sculls p. 31 l. 10. r. as p. 32. l. 25. r. only p. 34. l. 13. r Joh. 16. p. 45 l. 8. r. Parson p. 58. l 33. r. his p 91. l. 25. r. extrinsece p. 98. l. 27. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 99. l. 28 r. as p. 100. l. 24. r. own p. 108. l. 23. r. it p. 109. l. 9. r. it p. 115. l. 4. r. stick p. 116. l. 9. dele it p. 133. l. 19. r. volitum p. 142. l. 10. dele after p. 156. l. 27. dele laid l. 28. r. Egyptians were p. 158 l. 21. r. King I ult r. attribute p. 162 marg r. ignorance p. 162 l 36. dele not do p. 166. l. 26 r declaring assent
Christ do most if not all of them abide in the Soul after its union with Christ The hewing of the Stones and Timber which prepared them for the Temple did remain after the Temple was built the hewing of Timber making of Tennants Mortises which prepare for the House abide when the House is set up and perfected so do these works which prepare and make the Soul fit to close with Christ to be made his House Heb. 3.6 Those works which Mr. Shepherd saith make the Soul preparatively happy That clear real and constant light yea the legal fears whether they come from the Spirit of bondage or no I now dispute not sorrows that willingness that Christ should take away sin that humiliation emptying the Soul of its confidence in any of its duties and righteousness and if that be a preparatory work to make the Soul quiet without Gods Love and to be content to be disposed of by him to hell and damnation this with almost all the rest must abide after Union only when I say must abide I do not intend it of legal fears and legal sorrows of these I only say they are found often in many truly regenerated that are actually in Christ but for all the rest they must abide Hence from the beginning of the work of the Spirit upon an elect Vessel there seems to be a difference between his work upon such a one and that which a Reprobate hath Hence if you have not what you desire in these works called preparatory it is not too late now to get or increase them though they loose that respect now to one who is actually in Christ they are not properly preparatory Ninth Position In order of nature one work must go before another so Ministers must preach and write if they will keep to the Rules of Method but in order of time they may go all together Illumination must in order of nature go before Conviction and Conviction before Compunction c. but in order of time they may go together the Spirit of God at the same time lets in a clear light convinceth and strikes the heart with fears sorrows c. it is not thus that the Soul is one week or one day under the work of Illumination another comes under Conviction the third week or day comes under Compunction I know there may be light and conviction many weeks and years when there is no Compunction but it is not so when the Spirit of the Covenant is at work How often have men come home from one Sermon with these works wrought As for the work of Humiliation whether that be alwayes at the first stroak I do not determine but shall speak to it in its due place To conclude this Chapter concerning Preparations in general Let the Lord begin when he please let him work how he please yet he so worketh that first or last before God hath done with thee if thou livest to be one of ripe years he will make thee see how all his Counsels open themselves the necessity the truth the glory and excellency of them in saving thy soul His Counsel was to advance the glory of his rich Grace free Mercy the redemption the Righteousness satisfaction of his Son the power of his Spirit in regenerating and applying redemption and maintaining of his good work in thy heart with the throwing down of all thy conceited righteousness abilities whatsoever that may lift up and do lift up too many O saith the Soul I see all these I feel it must be thus my heart answers these Counsels of God My Reverend Tutor Doctor Hill whose memorial is precious to me laying his hand upon his breast would say Every true Convert hath something here that will frame an Argument against an Arminian and that is very true CHAP. II. Of the first Work of the Spirit Illumination WHen the Spirit of God Gen. 1.2 moved hovered or * So Syrus reads it incubabat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incubuit ovis Schindler Rectius sentiunt qui dicunt Spiritum sanctum jucubasse confusis corporibus caeli terrae sicat gollina incubat ovis ut illa calore suo colefaciet animet Munslerus Clarius Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lux Lumen A sto manifestum i. Clarum apertum quasi ad manus foris stans Perottus Col. 119. brooded upon the Deep which was covered with darkness the first particular work he formed out of that rude great and general heap was Light ver 3. So the first thing the same Spirit worketh in the new Creature is Light God who commanded light to shine out of darkness hath shined in our hearts c. 2 Cor. 4.6 Paul was sent to the Gentiles to open their eyes and turn them from darkness to light Acts 26.18 Illumination and Conviction seem to differ as the cause and effect it is by his Light that we do convince Light brings in such reason proof demonstration that a man cannot evade the strength cannot reply cannot except then he must sit down convinced But all things that are reproved are made manifest by the Light or all things when they are reproved of the Light as the old translation and the Geneva translation so joyn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whatsoever doth make manifest is Light Ephes 5.13 Make this manifest to me saith the man in dispute I will yield Light is brought in and that maketh manifest The Notion or Opinion that the Angel of Laodicea had of himself did differ much from that Opinion Christ had of him I am rich and want nothing saith the proud Angel Rev. 3.17 but I know thou art poor and miserable naked c. But how shall this luke-warm Angel be convinced of it Let him but go buy eye-salve of Christ Gospel price and anoint his eyes that he may see himself then he will be convinced who speak truest Christ or he The necessity of this work appears First From that darkness which is upon all our understandings naturally Darkness was upon the face of the deep Gen. 12. in the first Creation It is as true in the new Creation the Spirit findeth much darkness upon our Souls the Prince of darkness holds us under his power by this darkness that is in our understandings I do not mean only by this but in great part Ephes 5.8 For ye were sometimes darkness Ephes 4. Having their understanding darkened that is the reason why we walk so in the vanity of our minds ver 17. Neither is this the condition only of those who sit in darkness and shadow of death Matth. 4.16 Where the medium is dark as it was in the Egyptian darkness where no Scripture-light shines but of those who dwell in Goshen where Scripture yea Gospel-light shines clear there is darkness enough in some mens eyes though the Sun shine never so bright Bartimeus cannot see When Paul was converted the holy Story tells us Scales fell from his eyes when he was
clear discoveries of God and from thence the clearer discoveries of sin the greater are the fears and terrors the greater sorrows the greater hatred against sin yea I doubt not to say according to the degrees of this light so are the different conversations of Christians that some are so eminent in holiness above others so above the world so awful reverent in their conversation or in their worshipping of God it is because some see God know God in a more eminent manner then others do and thus seeing of him they see every thing else which would draw them from God I have insisted a little more upon this head of Illumination because I see most Divines put so little in it but all in the will what the Spirit works there I grant it great is the work of the Spirit upon the will and I say great is the work of the Spirit upon the understanding it is both scriptural rational and experimental to him that observes and traces his heart in the workings of it CHAP. III. Of Conviction COnviction follows Illumination as I said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est certu immotis argumentis ita convincere ut consciontia errorem sentiat Argumentum demonstrativum objicere quod eludi nequeat there cannot be Conviction without Light The Spirit is a practical Teacher he doth not teach the elect now converting notions about sin and the state of a sinner but applieth his doctrine to the person thou art the man this miserable state is thine when he heard the Minister before he could turn off the Sermon as not belonging to him it may be he will say the Person met with such a one to day and adds his Troth or Faith to it but it did not concern himself or if it came so close that his Conscience tells him it did concern him yet he will have some shift to evade the power of the Word but now the Spirit comes to work this trade ceases now all is applied to himself Nathan to help David to see the greatness of his sin sets up a light by a Parable Ficta arguunt nothing less then death must be the punishment if David be Judge 1 Sam. 12.5 but then Nathan applies the Parable De te narratur Fabula David is couvinced and Conviction brings forth Confession with sound Repentance Concerning Conviction I shall lay down a few Positions and then shut up both these Chapters together First Position The work of the Spirit in Conviction is not ingeneral that the person is a sinner Those who are not Atheists in judgment whether there be any such is much questioned and denied though those whom Voetius mentions and our times Disp l. 1. p. 218 219. would make one conclude there are many such in whom the sparks of natural light are not quite extinct and live under the preaching of the Word and hear others say they are sinners are content to acknowledge themselves sinners And who is not This is no matter of shame being every bodies case they are but as their neighbours they seem then to be convinced of sin but if you come to ask these persons of what particular sin are they guilty they know not one If you say this is not possible Yes I have found it in my own observation amongst those who have offered themselves to the Lords Supper when I have examined them about the sense of their own sinful condition fearing lest they had no more then this general notion conviction I cannot call it that they as all else are sinners I have asked them what particular sin they have been guilty of not that I desired to know their sins I told them but only to know whether there were any more then this general notion they had taken up that all are sinners Hence they reported I brought up Auricular Confession But this I found not one particular sin could they give an account of I went over the ten Commandments and told them how I was guilty to see if by this means I could convince them of any particular sin but when I had done all I could not hear of any one sin they were guilty of The same a neighbour Minister eminent in Gods work found in a woman who came to him seeming to be under great horror of Conscience the woman cried out so loud that he desired her to restrain her self But what is the matter Oh she is a sinner and this was all for a good space of time he could get from her she was a sinner He then asked her what sin she was guilty of No particular sin he could get from her He then went over the ten Commandements and told her how he was guilty but when he had so done there was not one she was guilty of for he asked her in particular I dount not but there are many thousands more of this stamp if we did but search into ignorant families especially among women whom modesty or rather the restraining Providence of God hath kept in from breaking forth into open and gross vices One woman I knew who was indeed convinced of one sin if you will call it Conviction how she knew it to be a sin you may easily conceive One Lords day morning the woman was spinning going to her next neighbour to fetch fire her neighbour asked her what she meant to spin on this day She asked her what day was it it seems the woman had forgot the day when the woman told her what day it was O said she have I lived thus long and never sinned against God and must I sin against him now She was above seventy years near fourscore I conceive when she spake this but so long it seems lived without sin till this Lords day morning then she thought she had sinned Second Position The Spirit convinceth not all of the same particular sin though persons be guilty of the same sin I say he convinceth not all of the same in the first work he will do afterwards Sins are various and so is the Spirits work in Conviction at first but this is sure let him set home any sn it shall be enough he will do his work by it he doth not alwayes begin with that sin which is most obvious which one would think should be Conviction there being easiest to effect I have marvelled to hear the sins that some Christians have told me God first convinced them by it 's true they were fins but such as those who are Christians and we hope really so do not much think upon It seems God doth not judge of sins as we do if he will shew himself to a Soul and shew it any particular sin it is guilty of that Soul shall see evil enough in that sin to cast it down But let the Spirit convince of what particular sin he pleaseth he convinceth themall of that in which all sin meets of the punishment I mean that the wages of sin is death Third Position Vsually the
next CHAP. IV. Of Compunction THe Spirit of God having set up this Divine Light in the understanding and convinced the sinner what his state is there is a sad report carried to the Will and Affections which now begin to be moved the same Spirit accompanying this Light hath his operation in the heart as before in the understanding Acts 2.37 When by the Spirits working with Peter's Sermon they were enlightned and convinced of their great sin in crucifying the Lord Christ presently Compunction follows it was not some weeks or months after but presently Compunction follows at the heels of Conviction why did they not oppose or dispute against Peter No there was one did so dispute within them that there was no opposing men may have much illumination to know sin and can speak much what an evil sin is they have Conviction that they are sinners but no Compunction follows that Conviction but it shall not be so in the day of Christs power Psal 110.3 when the Spirit comes to work on the Vessel of Mercy That the heart must needs be much moved appears upon these two grounds First The greatness of the evil which now it is convinced of and feeleth it lieth under Let a man see and feel himself under the bonds of guilt in danger of hell under the power of his lusts enmity against God and God a stranger to him let but the sense of this condition lye upon his heart and let him go on in his jollity if he can What a woful Creature doth a man see himself now to be He envies the happiness of the beasts that are filled and play in their pastures We have heard of him who when he saw a Toad stood weeping because God had made him a Man so excellent a Creature and not a Toad so abominable the goodness of God then it seems as he apprehended it made him weep but this man he meets a Toad and he weeps also but why because he is a man who thinks his estate infinitely worse then the condition of a Toad and if it were possible to obtain it would change states with the Toad that hath no guilt of sin fears no wrath of God is not under power of lusts or creatures God is no enemy to it which is his miserable state We shall need no other man to dispute with Doctor Twisse upon that strange position of which I know no need in that Controversie Miserum esse quacunque miseria poenae magis est eligibile Vind. gra l. 2. dig 1. quam omnino non esse I have thought many times had Doctor Twisse felt what others have done he would never have asserted such a Position whatever a man may say for such an Assertion in Aristotles School from some Philosophical notions yet in the Divinity Schools those notions will be contemned by him who lies under the sense of his miserable undone and damned state by sin let the Doctor tell him never so often he lies as he doth a few lines before Whether non-entity be eligible or not or what truth there may be in those notions taken in the abstract I dispute not what they are in the concrete I know full well to dispute against sense is non-sense Secondly It must needs be so from the scope of God in this work that which he intendeth namely to loosen the Soul from its lusts to make it willing to part from them to turn from them to himself the strength of sin as to the point in hand lieth in that hold or room it hath in the will with the affections of love and delight which it gets by the pleasure and profit which it propounds and brings to the will and affections Poor Christians in the day of their temptations when they are in combate with their corruptions be what they will they find their wills love and delight incline very much to those corruptions and hence conclude themselves to be Hypocrites why I pray they suppose the work of Conversion and true mortification leaves no will no love no delight for sin What no then I would not care a rush for all the temptations in the world they would be light and very easie to conquer the prevalency in these affections must be observed But to come to our head Here is one way to loosen the Soul from loving and delighting in them what the Spirit doth Physically I do not speak of that these lusts in themselves and in their effects appear to be the greatest evil in the world therefore not to be chosen not to be loved or delighted in The other way which helps this that-being apprehended thus evil instead of love and delight working towards them there are other Affections acting contrary to them and while they are acting love and delight cannot so move towards them What affections those are is easily apprehended by the evil tidings brought to the heart and against the truth of which there is no disputing here is the wrath of God the everlasting burnings which though they have not seized actually upon the Soul but are future yet certain intollerable and very difficult if not impossible in his own thoughts to avoid hence fears rise and act strongly if the thread of his life be cut which may soon be he is gone for ever As to the present state he feels bonds of guilt accusations of Conscience apprehends God is an enemy to him Christ a stranger from him he under the power of his lusts and enmity against God which causeth all this misery this causeth sorrow to work strongly Hatred that lies at the bottom but that doth not so appear as the other Acts 2.37 Men and brethren what shall we do the men speak as if they were afraid so did the stout Jaylour Job 15.21 A dreadful sound is in his ears What to make of those sounds or voices that some have heard I know not That Gentleman who was my intimate Friend and Companion for whom I did verily think God had mercy when he was in the midst of his swearing and drinking with his Companions upon one ground which I mention not he told me that in the time of his sickness with the Small-pox when God did grapple with him none but God and he no Christian came at him he thought verily he heard these words spoken to him No mercy which made him cry out sadly How the Fancy works in that Disease I know well but here seemed to be more then a fancy not only by the effects it had upon him in his disease but afterwards for when he was recovered and so well that he married his Companions came and got him out again but for being drunk any more that he was not but coming home riding with his Companions something dark it was the words came again No mercy and struck him so down that his Companions got him out no more and after that the work went on to make a through and excellent Convert Another I knew but I cannot say
of him as of the former as Scholar he was of pretty natural parts bred and brought up under excellent preaching and in a place where he had the examples of excellent Christians so that he must needs have light but proved a debauched person no lust came amiss to him upon a time he sent for me to pray with him I went willingly in my discourse with him he told me that several times not once as he hath been going through the fields to see persons he hath heard one call him by his Sirname and doubled his call bidding him Make haste make haste time is short he could see no body when he looked who it should be that spake this did so affect him as it troubled him he told me oftentimes when he was amongst his Companions that he could not go on so freely in his lewd practises but I wish I could say it had wrought to Conversion his time was but short indeed for he was cut off in the prime of his years within a very few years after he told me of it Concerning these fears and sorrows which men of the world strangers to Conversion call melancholy madness and I know not what send them to the Physitians and Apothecaries shop for cure I shall not insist upon them what other Divines have at large written about the clearness greatness permanency of these fears and sorrows is well known and to some so well known that it hath caused great fears in them that their Conversion was never sound because they have not experienced those great and permanent fears and sorrows they preach and write of Having spoken to Preparations more largely in my first Chapter to which I refer the Reader I shall add but a few Positions here and so come to the resolution of one Question about them which I know those who have been troubled about these preparatory legal works will be willing to read First Position Though many times great sins produce and great sinners meet with great fears great sorrows and terrors yet not alwayes so God doth not keep this method or road alwayes with men as sinners great sinners great terrors less sinners less terrors Sometimes those who have been less sinners then others by far as to outward acts and living in a course of sin have met with greater sorrows fears bruisings then others who have been greater and viler sinners Second Position Great sinners and men of great parts great spirits whom God intends to make of great use these are the men the persons who usually if not alwayes meet with great bruisings terrors fears and sorrows Observe the workings of God and you will find it so those who read Mr. Bolton's life will see my Position made good no wonder though the Lord bruised him and held him under as he did Other Divines I might mention but I shall instance in Mr. John Rogers of Dedham an old man that used in his young time to frequent the house of Mr. Richard Rogers of Wothersfield would tell me this story of him oftentimes which my Grandmother who was Wife to Mr. Rogers told him several times Mr. Richard Rogers did send and help to maintain Mr. John Rogers being his Kinsman in Cambridge it seems he proved so bad that he sold his Books and spent the money my Grandmother moved her Husband to buy him some Books and send him to Cambridge again she being a prudent Woman prevailed Mr. John Rogers spent his Books again Mr. Richard Rogers then would cast him off utterly but my Grandmother renews her request once more and at last prevails to send him again then he held that he was wild enough I conclude from a speech of his own which I mention not and by a speech of Mr. Richard Rogers which he often used when he saw what God had done for his Kinsman I will never despair of a man for John Rogers sake it seems then he was bad enough God intended this man to make him of great use and a choice Instrument he was in Gods hand for conversion of many Souls few men like him but God handled him accordingly bruised him to purpose he would get under bushes in fields pray and cry became an experimental Preacher of legal workings making good what Bishop then Master Brownrig said of him to my Father Ward which was this John Rogers will do more good with his wild Note then we shall do with our set Musick Those that knew his manner of preaching and actings in preaching well knew what the Bishop meant by the wild Note but it was very true though such actions and speeches in other men would have been ridiculous yet in him being a man so holy grave and reverend they went off with as much aw upon a very great and reverent Auditory Third Position Great sinners do not alwayes in their first Conversion meet with great fears and terrors but with great meltings Great showers fall without any thunder-clap I was with a serious Christian who before his conversion was as wicked a person as any in the Town where he lived the drunkards would use to call him Father so bitter an enemy against godliness and godly men that the Minister in that Parish was almost afraid to go by his shop upon a Sermon day in order to preparation to the Sacraments the Minister being gone to preach said this man I will go hear what Wilson would not give him his civil title sayes the Minister being in prayer when he came in he gets into a seat behind the Pulpit where rarely any sat and his heart began to give in prayer time but when Mr. Wilson named his Text which was John 5.14 Sin no more lest a worse thing come unto thee this bitter enemy to godliness that did before so powr in drink did now powr out tears abundantly could not lift up head but sate weeping all Sermon time home he went a new man his Companions came to him but they found a strange change he was no more for their turn on he went two years praying by a Book but that at last did not please him he could not open what he felt and wanted by his Book he layes it by and resolves if he can speak but three words to God yet he would powr out his Soul as well as he could and open his heart with his own words then he told me Satan set upon him with the most horrid temptations that he was in a sad condition but as for those legal terrors though a woful sinner I could never learn by his words that God made him acquainted with them at first he lived and died a precious Christian Fourth Position Many Christians after they have had some acquaintance with Christ and have given good grounds for their effectual calling have met with far more terrors and fears then ever they did at first coming home This is not the case only of those who have sinned after the example of David who I believe never knew
Let us see if the case be parallel First To drink that dreadful bitter Cup was the design and intent of God in sending of his Son and the intent of Christ in coming Thus John 12.27 when his Soul was so troubled that he could not tell what to say but this Father save me from this hour he adds John 18.11 But for this cause came I unto this hour he should loose the end of his coming And is this the intent the design of God to send all men into the world to damn them if he please Secondly Christ undertook this work freely he was at his own choice whether he would or not He gave himself Gal. 1.4 T it 2.14 For this cause I came John 12.27 Is the case so with us Thirdly He was able to undertake it he did go through with it drunk up his Cup the dregs of it blessed be his Name left nothing in it for his poor people to drink of it Hence Luke 22.15 With desire have I desired this Passover his last when he should be made our Passover that was next Is it so with us Fourthly True Christ did pray to be delivered from it when he came to smell the Cup it was so horrid that the human nature flew back as if he had repented of his undertaking but Christ was not bound to pray that prayer there was no duty in it obedience to a Command which is my Argument but only the human nature amazed astonished at the dread of what he was now going upon would have saved it self it did discover the reallity of his humane nature but no sin in it whence I leave it to any judicious Reader whether there be any thing in this Answer to take off my Argument Seventh Arg. Lastly I will not draw my Argument into form but this I would say blessed Lord what mean these worthy men do we find the sons of men to be so eagerly set after thy Love after thy Grace are men so disquieted without thy Love and thy Grace that we must now go teach them that they must be quietly contented and satisfied if they suppose thou wilt never give them thy Grace How long may thy poor Ministers preach and mourn at last that they cannot get one perswade not one in a year to care for thy Love to regard thy Grace Instead of quarrelling with thee because thou wilt not give them thy Love and Grace they quarrel with us because we stir them up to seek it and threaten them from thee because they neglect it So that certainly of all doctrines this doctrine might have been spared Mr. Shepherd p. 97. speaking against some saith Are we troubled with too many wounded Consciences in these times that we are so solicitous of coining new principles of peace The same say I are we troubled with too many disquieted Souls for the Love of God and the manifestation of his Grace that we must invent a new way how to quiet them not new principles of peace but new principles of trouble heart-stabbing principles to be content without Gods Love Grace to be content to abide the state of damnation to tell the Devil that if God will give me up to my lusts and damn me yet so he hath the honour of his Power and Justice I am content Blessed be God for revealing his gracious name his Christ his Gospel Covenant Promises Seals we can find better principles for disquieted Souls out of these than this new one which I never read in any other Author but these So much for these worthy men as to this point whose persons as I knew so their eminent graces and Ministerial abilities I do most highly honour it being my greatest trouble in this that I must oppose those whom I do so much honour But Truth and the Lambs of Christ must be regarded Amicus Socrates Amicus Plato c. CHAP. VI. Of Faith in Christ How the Spirit draws the Soul to him THe awakened Sinner by this time is loosened and made willing to turn from that term from which he is called The next thing is to consider the term to which he is called to which he must turn Repentance towards God and Faith towards our Lord Jesus Christ Acts 20.21 was the sum of Paul's preaching to the Ephesians God the proper Object of Repentance Christ of Faith Christ then is the mediate Object of Faith in effectual Calling God the ultimate Christ I mean as Mediatour as Christ God in our flesh for as God he is the ultimate Who by him do believe in God 1 Pet. 1.21 The heart of the Sinner thus prepared as I have opened he is now enquiring if there be any way to get out of that state of sin and misery emptiness of all good and wants which he feels himself in the news of a Redeemer is welcome Is there such a one Yes What is he Is he able to do the work May one rest and confide in him Yes he is a Saviour and a great one Isai 19.20 Mighty to save Isai 63.1 May he be had Yes for he calls you What are the terms upon which he may be had They are but equal good such as when you come to understand them you would not have them changed A Redeemer must be that the Soul is convinced of there is no coming to God a consuming Fire a just Judge a holy God whose Law I have trampled under foot and that Law curseth me to Hell but I must have one to undertake for me besides I feel such a hell of filthiness within me such rebellion in my heart that if I be left alone I am undone Price and Power must be or I must perish As then in that term from which the Soul was called the Spirit let in Light which discovered the evil of that state Conviction accompanied that light and fears and sorrows followed that Conviction thus the affections with will did avert fly from and turn from that evil but how to help it self it could not tell feeling nothing but sin weakness and emptiness no righteousness no ability in it self So now in this term Christ and God to whom the Soul is called the Spirit enlightens the Soul to see the Son Every one that seeth the Son John 6.40 to understand him in his Person Offices work of Redemption it shews him the adequate fulness in God in Christ to answer its desires and will the loss of whatever the Soul stuck at which hindered it from turning from that term from which it was called the Spirit convinceth the Soul of the truth of all this goodness discovered it convinceth the man also that there is a fair probability of his enjoying this Christ yea convinceth him it is his duty to come to him and now he will add a worse sin to all the former if he obey not the Command and Call of God This sutable and adequate goodness being thus discovered and the will renewed now the will and affections move strongly
Socinian Jesus hath no such matter of wonder nor any reason why Man or Angel should worship him To conclude Our Jesus is he whom his Father hath exalted to give repentance to Israel and forgiveness of sins Acts 5.31 Doth he forgive sins on earth Matth. 9.2 3. and in heaven too Doth he give repentance also Then he must give a new heart a new spirit then he must take away the heart of stone and give a heart of flesh Ezek. 36.26 else he cannot give repentance If he can create a World Col. 1.16 and uphold a world by the word of his power Heb. 1.3 If he can create new hearts too in giving repentance and preserve them Jude ver 1. Preserved in Christ so as none shall pluck them out of his hand John 10.28 then without controversie our Jesus must be God man for a Socinian Jesus that is but meer man can never do these things Let the Reader excuse me though I have gone beyond my intentions When I wrote this I did not know the Socinian heresie did spread so as since I have that it did spread secretly I knew but that it should be openly maintained and books printed I heard not till I had done for I had no thoughts to have written one line upon this subject but that hearing how the Socinian doctrine spreads which stubs up our Christian Religion by the roots I thought it not amiss to add a few meditations which I have had besides those I saw in Books and it 's possible this book may fall into the hands of some who are troubled with these temptations and have not other books to help themselves And now I proceed The Spirit I say enlightens the understanding to know him in his Person Offices and work of Redemption whom the Soul is to receive Phil. 4.9 Those things which ye have learned and received there must be learning before there can be receiving The high-way-hearer did never receive the Word which it seems the stony ground did Matth. 13.20 Why did not the high-way-hearer go so far as the stony ground The Text saith ver 19. he did not understand the word of the Kingdom which it seems the other did but did not set down and consider what it would cost Luke 14.28 Hence John 6.45 who hath heard and learned of the Father cometh to me He that cometh to Christ receives Christ Now what goeth before this coming The Father teacheth it semes several Lessons concerning Christ the Soul hears and because he hath such a Master he learns then follows infallibly that Souls coming Isa 53.11 By his knowledge shall my righteous Servant justifie many by our knowledge of him Divine knowledge taught by the Spirit is the first thing to make up justifying Faith Verba notititae apud Hebraeos c. But alas how ignorant are the greatest of those who are called Christians and must be called so else they take it in great scorn of the Truths of Christ how little do they know of his Person Offices or his work of Redeniption put questions to them what sad answers would they give Sermon upon Ignoramus The story which blessed Pemble gives us of that fine civil man who had heard three thousand Sermons yet when on his death bed came to be examined about his knowledge is very famous how he understood Christ you may read by his answer Essex hath been a famous County for preaching yet one that I know in my Parish being asked what is Christ he could not tell Is he God or man I cannot tell but I think a Spirit Another on his death-bed about sixty years of age when told him what Christ was what he had done suffered fell a wondering as if they were things he never heard before yet catechizing besides preaching was set up in the Parish Little do we know what ignorance is in people Secondly The second thing required to the receiving of Christ is the Assent which the understanding gives to all the propositions concerning Christ his Person Offices and works of Redemption as being trùe though propositions be known yet if not assented to as true they are not received I may know abundance of propositions or opinions of other men in Divinity Philosophy Physick but if I do not do not assent to them as true I never receive them Thus when the Soul gives its assent to all those things as true Christ is received into the understanding the intellectual part and the ground of this assent being because he who is the Prima veritas saith it because of the authority of Gods Testimony who reveals it Fides Historice differt a Fide Historiarum this makes that which we call Historical Faith or Dogmatical Faith Though this assent alone is not enough to make a saving reception of Christ yet it is in saving Faith and that without which it is impossible there should be any saving Faith The Spirit convinceth of righteousness John 16.10 Thus he carrieth on his work by Conviction under the Gospel so clear and strong in his arguing that the understanding cannot but assent to what he teacheth it is more for the Spirit to convince of righteousness than to convince of sin unless of that particular sin of not believing in Christ for in his conviction of sin our own natural Consciences quickly strike in and help do the work but for this Righteousness of Christ natural Conscience can do nothing in it Concerning Dogmatical or Historical Faith a few words Divines in their Disputations against the Papists have spoken not so highly of it as it may be it deserves because saving Faith differs from it commonly amongst us it is very much slighted what a tush do many make of it to my knowledge Hence some and those not of the lower form of Christians for knowledge when they heard what books our Divines Doctor Stillingfleet and Mr. Baxter have written in defence of the truth of our Christian Religion have said they wonder they should busie their heads about such needless subjects When I read over Alvarez de Auxil some years since and met with his 49. Disputat upon that question Vtrum homo per solas vires naturae possit omnibus mysteriis supernaturalibus sibi propositiis explicatis assentiri tanquam revelatis a Dee assensu certo firme ex parte credentis When I had read his four Conclusions upon the Question how he denied it that man could not do it my opinion then about Dogmatical Faith not being so high though never so low as I see some mens is I a little wondered at this Popish Author but since I have met with that which doth sufficiently confirm me of the truth of what he saith and I shall ever honour him the more for what I then read in him while men take all upon trust are carried in the croud set quiet no temptations trouble them how light do they make of that which if ever they come to be sifted winnowed in
strange but clear manner to that Soul doth so perswade the heart of Gods love and that it doth exceedingly ravish it for that time I doubt not of it But first They are but rare Christians who meet with these dainties Secondly This voice of Mr. Bolton's and so this way of assurance is without any Syllogismes The question is not which part the conclusion must follow Thirdly Satan sometimes is transformed into an Angel of light and as he can play his game in filling precious Souls with fears and darkness so he can no doubt help an unsound heart to ravishing comforts perswading them they are the Children of God One I knew who was under terrible lashes of Conscience upon a sin of theft Ministers and Christians came to visit him the Soar being opened by Confession the man was filled with such divine comforts expressed himself at that rate that they were amazed the Minister an able man and holy not being acquainted with such dainties though it were the last day of the week when he saw the man under these ravishments altered his course chose another Text to shew how the Spirit of God was able to raise a Soul as low as Hell even as high as Heaven in a short time they had there the Instance of it Yet the good Christians who lived in the family it was a Gentlemans family told me they could discern no work of Grace in this man afterwards So that here we have cause to look how to clear our selves from Enthusiasme And if the question be seriously put How shall I know this voice to be the voice of the Spirit of Christ If you say the Spirit cleared that when he spake it Will not the other say so of his Spirit Must we not come to examining of the work of Grace Faith Conversion for be sure the Spirit of God speaks only to such our Spirits must bear witness also and that Mr. Bolton addeth as a note to distinguish this voice of the Spirit from a delusion Ibid. p. 328. that this witness of the Spirit ever goeth along with the testimony of a renewed Conscience Rom. 8.16 and so followeth this under several heads to help resolve the Christian who is truly troubled about it and would not be mistaken about that testimony of the Spirit though he answered before with Ambrose The Holy Ghost doth never speak unto us but doth make us know that it is be which speaketh I doubt not of it but as the Sun clears it self so doth the Spirit when he speaks But yet a few words Our Spirits bear witness that our spirits may do so there must be a concourse of the Spirit of God with our spirits to help them do so 〈…〉 course of God as the first cause in all Acts qua Act 〈◊〉 a special gracious concourse in this Act for what 〈◊〉 the darkness corruption deceit confusion jealousie fears arising from hence our spirits though renewed will never be able to bear witness that we are the children of God as experience sufficiently declares but when the Spirit doth by his concourse help our spirits to bear witness this witness is formally the act of our spirits and so far we cannot call it special faith But the question is Whether besides this first witness which I believe is the highest that most Christians attain to is there another testimony of the Spirit distinct from this concourse of his with our spirits by which he enabled our spirits to witness which is the testimony of him purely as the first cause not making up the effect with the second cause as he did in the witnessing of our spirits This I perceive Mr. Bolton affirms for he calls that secret voice the testimony of the Spirit And faith he when our renewed Consciences have upon such and such grounds born witness c. then the Spirit of God as another witness secondeth and confirmeth this assurance by Divine Inspiration Though these dainties I could never taste yet I have met with some but very rarely that have Some have told more stories what comforts and assurances they have had by absolute promises brought to them and set home by the Spirit of God whom I regard not But one I have met with whom I much honoured one of the lower rank in the world no great head-piece though of good competent knowledge in practical things he lived up to his knowledge you might see Mr. Rogers seven Treatises practised to the life in him which as it made me much to value him so I did the more attend to this story he told me As to the testimony of his own spirit he had several times examining himself by the Word preached and read found that witness but one time being under affliction and could not sleep in the night he fell to examining of himself what should provoke the Lord to follow him with affliction as it seems he had done being but low in the world at best after examination he lights his candle goes to reading in his Bible having done puts out his Candle layed by his Bible and composed himself to rest if God would give him any sleep but faid he while I was thus trying to sleep there came from God a Text which he had not thought of Mal. 4.2 Vnto you that fear my Name shall the Sun of Righteousness arise with healing in his wings which was set home with that life and power with such expressions as these all is healed thy sins all pardoned God and thou reconciled no enmity now between God and thee c. that he was filled with such joy and comfort that he was not able to have born it if God had not drawn back He did not tell me of any voice he heard nor doth God need our ear but these expressions were as real and clear to him as if any man had spoken to him This was that which all his life after he lived chiefly upon though every morning at his first awakening this was his work to look to his evidence examine himself and so kept the testimony of his own spirit Thus lived and died a precious Saint Two things were observable in this man one was as to the witness that in it there was no attendance to the condition expressed in that Text for it is there To you who fear my Name That he did fear his Name that was certain but I asked him Did not the Spirit clear the Condition He told me there was no attendance to the Condition at that time but only here was assurance of healing by the Sun of Righteousness pardon love c. had not this man both before and after this proved the Condition and been a close walker with God to his last I should not so much have regarded his comforts from this Text. But a second thing I wonder at more and there he and I differed That which made him to regard this so much was that it was a Scripture he had not in his thoughts or
lust to thy special creature-idol see is Christ Lord there hast received him King to subdue and cast out that special lust of thine be it the sin of thy constitution or the sin that attends thy calling be the lust what it will the Peccatum in deliciis the Benjamin of thy Soul in which the life of the old man is bound up I could part with all but this Is it an ambitious a vain-glorious lust Is it an unclean lust Is it a covetous worldly lust Is it a bibbing a potting lust or any other Try here Christian for here have many Professours been wofully deceived they have received Jesus Christ the Lord yea in general but as in Grammar when a general Rule hath been laid presently comes in the Excipe's so in these Professours Christ is received King and Lord Excipe except in this particular lust this particular idol-creature upon which the heart is set As in London though such a one was Lord Mayor of London yet there were some particular priviledged places in London if I be not mistaken exempted from his jurisdiction as to Arrests that his Sergeants could not execute his Authority for arresting men in such a place Thus it is with some yea too many Christians they will call him Jesus Christ our Lord thus they receive him but yet have their particular places they have their special lusts and idols which must not come under his arrests nor subject to his Authority but Christ will never own it that he was received as Lord though Men may say to him Lord Lord Matth. 7.21 where such limitations are put to his government there are no such priviledged places granted by him though such a faith as receive him in general and yield to his Lordship in many things may ferve for an outward profession yet it will not serve for salvation here then Christian fearch the Apostle hath told us what is that Trinity which our carnal hearts worship 1 John 2.16 Lust of the flesh sensual pleasures lust of the eyes covetousness riches pride of life ambition honours here may we find the special lust and idol which every unsound believer exempts from the Lordship of Christ for pride in apparel this seems to be too low for one to make an idol of but any thing the vile heart will set up One woman and Wife to a Minister whom I knew well in the day when her Conscience was awakened went to her Press or Trunk where her clothes lay and took them up These were my gods said she which I set up the womans vanity ran out that way I fear she is not alone as to the sin it were well if she had more with her that are sensible of and humbled under that sin Quest How shall I find out my particular special lusts andidol how may I come to know it Answ This is none of my Text nor will I be guilty of that for which I so much blame others were I to handle that subject I would fet down wayes how you may find it out if you do not know it already which is something strange for that person that keeps a narrow watch over his heart not to observe and know which way his corrupt heart runs out yet I have learned that such a thing is possible if the corruption be a spiritual lust and if there be something else that much takes up the heart I knew one an eminent Christian a man as in years so in grace learning and abilities much my superiour a man yet of a clung penurious having close spirit Cousin german to a worldly covetous lust the bones of it stuck out so that people did generally observe it I spake of it to an eminent Minister and asked him if he did not observe it Observe it said he yes 't is plain enough to observe yet this man for secret duties with God for spiritual heavenly converse in company such a one as few like him his spirit battered and kept under strangely One time walking with a very serious Christian much his inferiour a mean man in the world he asked him and desired him to deal faithfully with him what corruption he did discern in him which might cause the Lord thus to hide the light of his Countenance from him and tell him plainly of it this argues the uprightness of the man the man being much his inferiour but wise and very godly giving him his due respect asked him Sir do you not take notice of such a corruption and instanced in that which I mentioned and handsomly informed him of it He made this reply Truly I never took notice of it nor observed it by my self If you would then know it and do not do as this good man did get some inward judicious Friend to deal plainly with thee a Christian Friend may observe that by thee of which thou doest not take notice thy self This is all I will say to it in this place I will not meddle with more than the subject I am upon leads me to Quest Is it not possible there may be a corruption in my heart which at this time I do not think of nor feel working which may afterwards appear and prove my strong masterly special corruption And if so I know not when my faith is sound nor whether I have received Christ for my King Answ It is possible and hath been found so by woful experience especially where the work began betimes when Christians come to such years to such employments to such states and conditions in publick places to such conditions of life in all which changes are made there rises up new corruptions which had not the opportunity to shew themselves before and make heavy work in the hearts of poor Christians When a man hath been wurried with one corruption which hath cost him much sorrow and pains thinks he if I can but get over this I hope my journey will be pretty comfortable I do not observe any other lust that hath so much power but I think I can more easily grapple with Well that corruption is taken down he is in a great measure quiet from that which cost him so much trouble but in the room of that there rises another O Lord saith the Soul this is worse this is stronger than that and now the Soul knows not what to think but concludes its state is his which Christ mentions Luke 11.25 c. Where the unclean spirit being cast out the house swept and garnished he taketh to him seven other spirits more wicked than himself thus it is with me thinks the man A sad Text and too true of some who are swept and garnished with idols of self-righteousness and formality of worship set up in them who prove more desperate enemies to Gospel-faith sound Believers and real power of godliness than are many drunkards and unclean persons but as to the sound Beleiver who apprehends this to be his condition from a new upstart lust that crawls out now the
till I enjoy these or if I cannot come to the enjoyment yet my affections and will pursue those I think meditation hath its end In meditation I see the object as it is I affect as I see and follow as I see and affect in my endeavours allowing here various degrees both in the sight and affections yet so as the prevalency is on Gods side I conceive this person hath in his measure performed this duty Now let this meditation be performed how it will let it be in what length or shortness of time what is that to the essence of the duty If a man can thus meditate as he sits in his house amongst others if as he walks in the streets about his other occaons if as he is at his work in his calling if as he walks in the fields or rides or in bed so the end of meditation be attained though he doth not separate himself only for meditation as for prayer if this meditation for the time be not a quarter of an hour or half quarter but often in a day as those who are plagued with their hearts followed with temptations all the day long are put upon these meditations frequently will not this meditation answer the Scripture-meditation unless we separate our selves one hour or half an hour to meditate and that upon the Joyes of Heaven If not let us hear a Scripture-reason to prove it For those who are able to contemplate and solace themselves with the Joyes of Heaven if it be ten hours together I only say they are the happier men and have great cause to bless God for such a mercy given to them But when I come to impose duties as meditation c. upon Christians to be performed by them in such a manner and for such a time and their soundness or unsoundness seriousness or slightness is determined according to their performance or non-performance according to that manner which I set down surely I had need bring clear Scripture proof to warrant what I impose and not speak or write that which shall perplex many sincere Christians and make them call all their work into question because they come not up to what I deliver Of the same opinion concerning meditation was that judicious and able Divine Mr. Nathaniel Rogers of whom I made mention in my Epistle to the Reader a man of solid judgment a close walker with God and awed with the reverent fear of God who could not be perswaded to publish any thing being troubled with an Haemoptysis or spitting of blood he thought it would kill him if he should go about such a work this excellency he had in his work that as he was very sound clear and searching so he was ever very tender and careful that he spake nothing which should perplex or trouble a poor sincere Christian Having handled a Christians daily walk with God which he did to the life and which deserved the Press as well as any practical piece of Divinity that is printed I observed he omitted that Head of meditation which I waited for I asked him in private why he did not preach upon it as others had done and that in such a manner as now we are speaking of as if meditation were not rightly performed unless men did separate themselves unto this duty daily as they do to prayer besides that meditation which they had as I instanced before To which he answered It is true men had printed so but he could not prove it out of the Word and he did not love to impose that upon the people of God which he could not find God himself to impose That meditation was a duty was not the question and so instanced how and when Christians might meditate but the question was as to such a way and manner of performing the duty which some Divines had set down putting the stress in the performance of it after such a way and manner binding all Christians to that as if the duty were not performed unless so performed this he could not prove therefore would not preach it but omitted it Secondly I conceive the fixedness of the thoughts in meditation to hold long upon such or such a Subject which we would meditate upon depend First Upon the tempers and constitutions of men Some are of a temper inclining to Melancholy which temper renders men more fixed in what they fasten upon in meditation be it what it will If the humour be predominant it fixeth men too much Others are of a more volatile hot constitution which temper cannot fix as the other can Secondly It depends upon the strength of the Invention For a man to dilate upon a Subject in meditation as he must if he holds long and fixed it cannot be if his Invention be weak Hence that worthy Divine who makes the Abridgment of Mr. Rogers seven Treatises upon that Chapter of Meditation as I remember for I have not the Book though once I saw it teacheth men how to help themselves in meditation by carrying the Subject they meditate upon through Ramus Topicks Hence for men of vast parts large inventions and of a more fixed melancholy temper to be longer in meditation than others is no wonder Hence also many Christians who cannot separate themselves to meditate an hour or half hour yet can tell how to improve the Sermons they hear because in preaching the Ministers invention hath helped their inventions giving them Light Arguments Motives c. which move upon their wills and affections and help them to pray and follow God to teach them to profit I say many Christians can do thus But what shall we say to many plain hearted Christians who go with a sincere frame to hear Gods Word and profit by it set themselves to observe and lay up for themselves but sometimes through the imprudence of the Ministers lading the hearers heads with many heads what with darkness being not clear in what they deliver what through want of method or tediousness in preaching many poor Christians can bring away nothing they hear something which they think they will lay up then they hear more and that they would lay up and thus while they are greedy to catch and lay up the Word while they lay up one thing they loose another and in conclusion loose all their weak memories being not able to retain what they hear and would lay up but while they catch at much and would lay up much they loose all then they complain of their unprofitableness and dulness none so bad as they How can they meditate upon that which they do not remember Yet divers of these good Christians it was not their giving way to sleepiness so much or want of attention but weakness of understanding and memory that hindered Thirdly It depends upon the strength of habitual Grace received and the influences which that habitual Grace hath from the Spirit of Grace Men who have received great Grace and whom the Lord doth influence daily with second