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
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
contend I had rather make sure my grace be saving let it differ how it will though I cannot satisfie my self in a meer gradual difference First For take the knowledge of a Geographer who writes of Countries which he never saw having never travelled beyond the smoak of his own Chimney the knowledge he hath of the Countries is true but is it like the knowledge of him who hath seen the Countries and travell'd in them If such a one writes of the River that goeth up to Sevil in Spain and tells me when you get over the Bar which lieth at the mouth of the River on the Star-board-side as you sail up there stands a Castle higher stands the Town of Saint Lucar higher another Castle and a Monastery by it higher the Chappel of Bonance and still on the Starboard-side this man saith true But doth he know these as I though I do not deserve the name of a Traveller do who have been in the Town in the Castle in the Chappel and seen them Thus let the Hypocrites who by hearing and reading or common works speak concerning sin Creatures God Christ Holiness Gospel-truths he will speak as sound truths concerning all these and seem to know them as well as the sound Convert But doth he see them as the sound Convert whom the Spirit enlightens and teacheth them as they are We see by the effect for one hath his heart and conversation framed according to the truth and the other walks as if all these truths were falshoods Doth the knowledge which I have by my eye seeing those places walking in them differ only gradually from the knowledge of him who learned it out of a Book Secondly The work of Conversion is called a new Creation Regeneration is Creation and Generation only a gradual matter Thirdly Degrees do draw out the positive into a longer thread but they draw out only that which was in the positive when the superlative hath drawn it out to the longest thread it is still but the positive extended the same essence that was in the positive is here in the superlative Draw the Hypocrite out as far as you will some make finer threads then other yet it is but Hypocrite still Fourthly If so then an Hypocrite differs from a Child of God one Modally for gradus sunt modi entis and no more Fifthly Then the Hypocrite and Child of God are both of the same kind for gradus non variant speciem yet the word makes but two sorts of men Dead and Alive Darkness and Light which differ more then any Degrees take them where you will Sixthly We will suppose a man loves the world four degrees he loves God but three degrees this man is naught his love to God gets another degree now he loves the world and God equally yet he is naught but then his love to God gets to five degrees he must rise by degrees if Grace as saving consisteth in such a degree now the man is a godly man for he loveth God more then the world Let this mans love rise to six or seven degrees as well it may Yet this we grant degrees of love may be lost too much experience proves this What abatements of love what coolings do many Christians meet with The seventh the sixth degree may be lost Rev. 2.4 Thou hast lost thy first love The first love that degree of love not love simply for doubtless by what the Lord testified of the Angel he had yet saving love Solomon lost degrees of love sadly and others also Now if the seventh and sixth degree may be lost why not the fifth degree what is there in the fifth degree to preserve it self more then the sixth or seventh I know not if degrees be all So it is a very easie matter to fall to the fourth degree again and loose all exceedingly from that light which any Hypocrite or unsound professour attains unto The first is spiritual practical and saving The other not so but may and doth stand with perishing To say there is no difference between the working of the Spirit upon the understanding of an elect Vessel and a Hypocrite till the elect answers the Call and so having union with Christ now the difference is made in the understanding this I cannot embrace To have a saving work in the will in order of nature before there be any in the understanding I think is not rational or to say there is no difference at all as to the understanding between a sound and unsound Convert but the difference is only in the will in that work which the Spirit putteth forth in the heart this is atheological and very absurd To think that the Hypocrite as to the light in his understanding and dictate of his practical judgment is as good and the same that a sound Convert is only this latter having saving grace infused into his will and the Spirit there dwelling acteth that grace and determineth the will of the sound Convert to follow the ultimate dictate of his practical judgment and not so in the Hypocrite and hence arise all the differences between them this I look on as an irrational figment I oppose not all but must maintain by what I seel as well as by what I read in Scripture that the will must be renewed the stony heart must be taken away and the Physical determination of the will sanctified by the Spirit of God but withall I affirm that there is saving light saving knowledge in the understanding of a sound Convert differing from an Hypocrite and I call it saving not only a posteriori because there are saving effects follow this in the will but I call it so a priori as it is the work of the Spirit of the Covenant in the understanding of the elect Vessel drawing into Covenant it is in its own nature as properly saving or accompanying of Salvation as any Grace in the will Certainly that Teacher John 6.45 makes his work as Teacher in all those whom he draws to Christ differ from what the Hypocrite hath Knowledge is a part of the Image of God according to which we are renewed Col. 3.10 then surely differs from an Hypocrites knowledge Is the Image of God renewed in the Hypocrite as to knowledge I believe it not The whole work of Conversion is sometimes set out by Conviction John 14. because Conversion in adult persons of whom we now speak is wrought in us secundum modum judicii then certainly there is some difference of the Spirits work in the intellectual part I know the Hypocrite as to the notional light and knowledge of Divine things may be equal with yea he may far excel a sound Convert he may be as quick-sighted as an Eagle as to the notional knowledge but as to the spiritual and saving knowledge as blind as a Beetle Conversion saith the Learned and Judicious Doctor Preston * New Covenant p. 277. is wrought not alwayes by making us know new things which we
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
bondage but what the Apostle saith of him as a Priest Heb. 7.26 Such an High-Priest became us c. so I say of him as a King Such a King became us not only one who hath authority to give us Statutes but power to cause us not force us to walk in his Statutes Ezek. 36.27 and to this doth Mr. Pemble Diodati and Junius agree upon that Zech. 6.23 Christ sitting and ruling upon his Throne He delivers us from our spiritual enemies gives his Spirit to incline us to voluntary obedience enacts a Law of the Spirit as they said before were it not thus poor Christians must go look for their comfort where they can find it when obedience to Commands is prest and holy walking with God required To this of Zechariah doth the speech of Peter Acts 5.31 agree Him hath God exalted with his right hand Christ then is upon his Throne to be a Prince and a Saviour both his Offices as in Zechariah to give repentance to Israel and forgiveness of sins This exalted Saviour on his Throne gives forgiveness of sins this exalted Prince on his Throne gives repentance to Israel If Christ as a Prince only gives Laws he gives no repentance for to gives Laws is not to give repentance Christians then in the work of faith or union receive Christ such a Prince and Lord as gives repentance to the Soul who receives him he gives what Ethraim and true Converts pray for Jer. 31.18 Turn thou me and I shall be turned Such a King then we receive as hath power over our wills and affections to incline them to obedience rules them and yet saves their liberty makes us freely and sweetly to obey what is commanded by him Do causa Dei l. 3. c. 29. p. 738. We say with profound and pious Bradwardin Illum nolo pro Deo nostro habere qui non sit omnipotens in agendo qui non habet omnipotentissimum Dominatum super meam debilem voluntatem qui non posset omnipotentissime facere me velle facere quicquid velet c. quinimo constanter libera voce dico Illum nole pro Deo meo habere cujus beatissimam voluntatem ego miser peccater possum facillime a summa arce suae dignissimae libertatis detrudere c. This receiving of Christ our Lord and King gives ease to a poor Christian that lies under the sense of his perverse will his crooked nature that cursed fountain of sin within him when he hears duty required and the holiness of the Command urged it is the office of this King whom I receive To work in me both to will and to do Phil. 2.13 To make * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go in the path of his Commandments Psal 119.35 He is made of God to us Sanctification and Redemption 1 Cor. 1.30 The real Christian willingly freely receives this King the Office likes him he is well pleased with it yea so well pleased is he with it that a great part of his comfort dependeth upon it Christ were but half a Redeemer to him not so glorious so beautiful to him were he not such a King To destroy the works of the devil in him 1 John 3.8 and redeem him from all his iniquities Tit. 2.14 The believer answers his temptations from guilt of sin with the Priesthood of Christ he answers all his temptations from the power of sin with this Kingly power of Christ were I left alone to grapple with my corrupt heart strong lusts and the worlds temptations I must give up all hopes and comfort and resolve to meddle no more with Religion saith the Believer See then Christian how thy heart answers here and let me advise thee to look to two things in the receiving of Christ as Lord and King First When the heart is not so well pleased with this but yet rather than I will not have Christ for my Priest I will have him for my King rather than I will not have him for my Saviour to deliver me from hell I will have him for my Lord You had best look to this keep your eye upon your heart for here may be a deceit that will undo all I do not say absolutely there is the deceit as yet for I know at the first fears of hell wrath guilt work strong and a Christian under the sense of these will yield too much rather than to fall under that misery which he fears Now if this be the sense of thy heart that it looks on the receiving of Christ as King to be a hard term but as we say of two evils chuse the least so the Soul will chuse this evil rather than hell which is the worse so that Christ as King is not looked on as good the work that he doth in turning out of lusts and idols in thy heart and subduing thy will to his will working up thy Soul to an obedient holy conversation before him and walking with him this is not pleasing it would not be chosen if I knew how to help it but I submit to it rather than to go to hell though it be a hard condition now look to your self for if the fears of hell once draw off if Conscience come to be quieted again that no trouble be felt the next news we may fear will be thy heart will go back to its old lovers again I know this is the great Argument to make the Soul at first coming home in those whom God works upon when adult to accept of Christ as Lord and King that it may have him for a Saviour and God may carry on the work more afterwards and so make the Soul see an excellency in Christ as King as well as Saviour so make Christ appear yet more lovely and higher prized this Christians know experimentally therefore at first I do not condemn it but yet I say look to thy self for if all that God hath made Christ to be for lost man do not please thee if less than compleat Redemption will ferve thy turn Redemption from the curse of the Law Gal. 3.13 Redemption from all thy iniquities Tit. 2.14 Redemption from thy vain conversation 1 Pet. 1.18 Redemption from the earth Revel 14.3 If less than this Redemption were better in thy esteem look to thy self for thy faith will prove but feigned Secondly Thou receivest Christ Lord and King thou sayest as well as Saviour or Priest Take heed of generals we have a saying Dolus latet in universalibus if true any where it is true here for this is such a deceit as ruines thousands in their supposed faith and closing with Christ Ask them do you receive Jesus Christ for your Saviour and your Lord Yes they do so but this only in general Quest But how shall we find out this deceit Answ Bring down this general into particulars and then we shall find rottenness enough I will but name a few Heads not all you may enlarge First Carry this Lord to thy particular bosom
upon obedience That of the Lord ye shall receive the reward of the inheritance but on the contrary threatens them But he that doth wrong shall receive for the wrong which he hath done Col. 3.24 25. So Ephes 6.8 another promise is made to them Doth this Text prove that Servants because of the duty they owe to God should and do give obedience to Masters though there be neither reward nor punishment Hell nor Heaven I see nothing in the Text like it And these are all the Scriptures brought for this high Doctrine On the contrary how easie it were to give examples out of the Scripture of those whom neither Antigonus Clem. Alex. Calonius nor any other shall deny were Sons and eminent ones also who were moved with the reward with heaven and glory coming but these are known to any who are acquainted with the Scriptures I never dared to preach such Doctrine or put persons upon these trials lest in so doing I should reflect upon the infinite Wisdom of God as if he were not wise enough to know how to govern his Rational Creature It is true from that absolute Right he hath over us in our Creation he may give us a Law and require obedience without making any promise of reward to encourage to obedience and his Majesty deserves it but his design was to exalt his Love Grace Mercy Faithfulness Truth and Goodness which are excellent perfections in God as well as Soveraignty and Holiness therefore he is pleased to invite us allure us to obedience by promises of great reward reward like a God he deters us from disobedience by terrible threats thereby making way for the clearing of his Justice This is the method his Wisdom thinks meet to take in governing men Now we must teach men that those who are moved with such rewards promises punishments threats as the Soveraign wisdom thinks meet to govern his Creatures by these are Mercenaries Slaves but they who serve him though there were none of all these neither Heaven nor Hell these are Sons Should I have taught people thus if any one had told me I dealt boldly with Gods government of his Creature I could not have told how to have defended my self against it Though I do say and blessed be God we know it that Gods people are not driven on alwayes with actual thoughts of Hell and threats nor are they drawn on alwayes with actual thoughts of that glory God hath promised and prepared but the reverence they bear to his Majesty the pleasure that lyeth in obedience and communion with him the love they bear to him and to the Lamb these are the principles which move and act yet not without the other implyed and lying at the bottom though they be not distinctly minded at all times neither can I tell how to free it altogether from some kind of absurdity to say that God having been a most merciful and loving Father to me should be the only cause of my repentance and godly sorrow though there were neither Heaven nor Hell and yet if we search into it therefore is God a most merciful loving Father because he hath delivered me from guilt and hell and hath brought me into a state of Sonship he being my Father and so hath given me a title to an inheritance in heaven Thus Christian I have done with that which I intended in giving you a description of a real Christian without any high strains or new notions and endeavouring to take off what hath caused trouble to my self and others which I found in those whom I do highly reverence soundness in the work I have ever desired since I grew acquainted with the vileness of my own heart but curstness sharpness stumbling work to cause troubles fears sinkings in poor Christians that were sincere and did press after sincerity I could never endure How these real Christians should walk I need say nothing they have their Rule before them and so many excellent practical books are written for the ordering of Christians conversations that I think no more can be said or need to be said if what is already said were well applied and improved would but these worthy men be pleased well to weigh all they write what men of eminent parts and grace write it passeth for currant with poor Christians that it is all the Command of God if it doth concern duty to be done which right Christians oftentimes more mind than any thing that concerns their comfort and if they cannot come up to answer that duty presently they are but hypocrites and never knew a sound work of conversion It is an easie matter for men of vastabilities large affections who have received a Benjamins mess from Christ influenced from him daily and possibly never knew what it was to lye groaning ten or twenty years under the burden of strong corruptions and combating with their discontented spirits rising from debts long sickness and pains poverty cold hunger unequal yoaks debasements from a higher condition of life I say it may be easie for such men to write systems of practical Divinity how Christians should walk in their conversations and because they can reach them think others must too But two things I should request of these worthy men whose persons I cannot but honour and their works I must highly commend for the scope they aim at is very high and honourable they endeavouring to wind up Christians to a high strain of godliness I mean some yet living First That though there are in these dayes in England a company of as proud high flown self conceited Professors blown up with the apprehensions of their own abilities as ever England bare nay never the like and so these have need of a rowzing and sharp Pen yet remember there are also a company of poor trembling laden Christians sitting in darkness others with the conflicts they have with long and strong temptations from within from without are almost quite discouraged and beaten out of all hopes what the Word commands us to preach and write we must do so let sin corruptions discontents c have no better language than the Word gives them lay on duty press to duty we crave no favour here only let us preach and write as those that feel the burdens of tempted Souls The Ladies hand doth well with the Lyons heart in a Chirurgeon it is an ease to a laden Christian worried with his temptations let them rise whence they will when he hears a man preach or reads an Author that speaks with some compassion as one that felt in his own experience what it is to be under temptations reprove the sin as much as you will but pity the Christian who is conflicting against it and cannot get victory Some Ministers I know it for they have said it never had so much as a temptation to that corruption which others for twenty yea thirty years have continually been assaulted with hath made them spend their dayes with grief and years