on t when tumbling into the lake that burns with fire and brimstone what can comfort you in that condition men take great delight here in their worldly enjoyments and pleasures but what comfort will it be to have good things when they are tormented in this flame men comfort themselves here that they have laid a foundation of worldly greatness for their children but what comfort will it be to them to think that their children are eating and drinking and sporting when they are drinking the dregs of the wrath of God and whatever honour their Sons come to their flesh upon them shall have pain and their soul within them shall mourn you have much to do now to bear any little affliction and how do you think to go thorow these calamities where nothing will be moderate where all evils shall fall upon you and that in the extremity of them you will wring your hands and tear your hair and gnash your teeth and curse your day and fill hell with outcries and lamentations this will be your portion if you continue to reject Jesus Christ Luk. 12.46 He shall appoint him his portion with unbelievers it is not a matter of probability a thing only to be much suspected but beyond all question that you even you are a damned man if you do not entertain the calls of the Gospel you are spending away your time in delays but you had need resolve the case if you refuse Christ you chuse misery you chuse death you chuse eternal damnation stand out from Christ a little longer you are a gone man men hope God will not be so hard to them as to damn them especially considering the services they have done and the pains that they have taken in religion but there is one law for all men under the Gospel he that believeth not shall be damned Mat. 16.16 the unbeliever lies open to damnation on a double account upon the account of his other sins and upon the account of his unbelief Jeb 2.3 how shall we escape if we neglect so great salvation let mens other qualifications be what they will yet if they believe not the wrath of God abideth upon them Joh. 3.36 God threatens them in his word with ruine and those threatnings are absolute such as bind him in faithfulness to damn every unbeliever there are many indefinite threatnings in the Scripture and many conditional but these are absolute ones against every one that continues in unbelief there is no possibility for them to escape This appears 1. Because it is contrary to the decree and appointment of God to save such as do not believe the decrees of God are inviolable it is a vain thing for any man to look for salvation contrary to Gods decree but it is against Gods decree to save unbelievers not that there is such a formal act in the decree that unbelievers shall be damned but this is a truth arising from the decree for God has determined to give faith unto all those that he has chosen unto salvation he has determined to lead them in a way of faith unto life 2 Thes 2.13 God has chosen you from the beginning unto salvation through sanctification of the Spirit and belief of the truth all that God has chosen unto life shall believe John 6.37 all that the Father has given me shall come unto me so that it is cross to the decree of God to save any man that has not faith the decree of God is a bar in the way of his salvation 2. Because faith is the condition of the covenant of grace there is one law for all men there is but one condition of this covenant John 5.24 he that heareth my words and believeth in him that sent me hath everlasting life c. we are directed to take this way for salvation there is no other way proposed in case of a failure in this so that the want of this must needs exclude men from the good of the covenant the want of this condition renders men uncapable of life 3. Because it must be so in Justice and Gods heart is as much upon the glorifying of his Justice as his grace one attribute is as due to him as another the glorifying of his Justice is not a by-business but a thing that his heart is deeply concerned in and Justice requires the ruine of unbelievers for they deserve it Rom. 6.23 the wages of sin is death and there is no way for Justice to be satisfied for their sins but by their ruine 4 Because it is foretold and prophesied of that Christ will destroy unbelievers when he comes to Judgment the Scripture gives us an account before hand of the transactions of the day of Judgment what will be the issue of things and befal these and those in that day and God tells us that unbelievers shall be ruined then he does not only threaten them with ruine but tells the Saints that such persons shall be ruined 2 Thess 1.7 8. he will take vengeance on them that obey not the Gospel of Jesus Christ Rev. 21.8 the fearful and unbelieving shall have their part in the lake that burneth with fire and brimstone 5. Because the Sentence of God in the Gospel is that which men shall be judged by God declares in the Gospel that he that believeth not shall be damned and if unbelievers be tried by this rule they will certainly perish if God should try them by some other rule that they might fancy or imagine they might make a shift to escape but by this rule they are gone men and this is the rule they must be tried by God will have no respect in that day unto mens riches or learning or esteem among men or their civil or moral conversation but their case must be determined by the Gospel Rom. 2.16 God will judg the secrets of men by Jesus Christ according to my Gospel 6. Those that do not believe in Christ have not those other qualifications that do accompany salvation there be many other qualifications besides Faith that God has promised Salvation un to and some men that are under a conviction that they have not Faith are pretenders to some of those qualifications but they do but flatter themselves when they come to be examined by God they will be found destitute of all those holy qualifications they make a shew of humility patience love to God regard to his glory but those shews are but delusions all the religion of those men that have not Faith is hipocrisie there may be Morality without Faith and strong religious affections but there is no sanctification where there is no Faith there may be the shadow of it but not the thing it self Act. 26.18 Sanctified by Faith that is in me It is impossible for you to escape ruin if you do not believe and that is not all for your rejecting of Christ does not only expose you unto condemnation but to a greater degree of misery than multitudes will
of it upon the heart â— Thess 1.5 God teacheth men the truth of the Gospel and thereby prevails with them to come to Christ in that way it is the Father puts forth his drawing power Joh. 6.44 45. the Gospel alwayes works effectually where it is believed and received as the truth of God 1 Thess 2.13 God carries on all his works upon the hearts of his Elect in a way of conviction the devils way of working is by blinding of man by prejudice and false reasons but Gods way of working is by teaching of men thus God carries on preparatory work and thus he carries on saving work God deals with men as with rational creatures and prevails upon their hearts in a way suitable to those natures though he put forth acts of power yet not of violence on the Will but he gains the consent of that by the discovering of those reasons that are of sufficient weight to sway it indeed the understanding and will in man being faculties of the same soul and really one and the same thing the same act of God upon the Soul that puts light into the understanding does also suitably incline the will God works all holy inclinations in the will by convincing us and making us believe those truths that are the grounds of them we believe and love believe and repent believe and fear believe and submit believe and so venture on Christ God convinces us of the truth of the Gospel and that there is sufficient righteousness for us in Christ and so we come to him John 16.10 and therefore all those that are assured of the truth of the Gospel do close with Christ and are regenerated and this leads us to the interpretation of several passages of Scripture where such Men as assent to the Doctrine of the Gospel are said to be in a good condition Rom. 10.9 If shou shalt confess with thy mouth the Lord Jesus and believe with thine heart that God raised him from the dead thou shalt be saved 1 Joh. 4.15 Whosoever shall confess that Jesus is the Son of God God dwelleth in him and he is in God 1 Joh. 5.1 Whosoever believeth that Jesus is the Christ is born of God 1 Joh. 5.4 Who is he that overcometh the World but he that believeth that Jesus is the Son of God These passages are not to be understood of that Faith which is common to Professors that Faith that may be separated from holiness which James calls a dead Faith Jam 2. ult but of that assurance that is wrought in the heart by the Holy Ghost A second thing that clears it is that when natural men fall under the awakening work of the Spirit they immediately call the Gospel in particular this truth of the safety of our appearing in Christs Righteousness into question though they might seem before to themselves and others well satisfied yet when ever they come to lie under the sense of Gods anger and Conscience is writing bitter things against them they are full of scruples and objections against the Gospel t is a long time usually before such persons can give entertainment to this Truth and when it is done it is wrought in them by the mighty power of God all that Ministers can urge upon them will not take place the choicest Evidences will not sink into them till God opens their hearts as he opened the heart of Lydia sometimes the hearts of such men will be objecting against this way in general as if there were not salvation for sinners in this way they scruple how the righteousness of one will avail for the Salvation of another c. but principally their scruples are respecting themselves in particular they are not satisfied that God calls them that there is enough in Jesus Christ for the washing away of their sins that God would take it well for them to venture themselves on Christ they think they must be better first and more broken for their sins this is directly contrary to the Doctrine of the Gospel for the Gospel does not only teach in general that there is salvation in Christ for sinners but that it is safe for any that will be they never so blind hard-hearted impenitent and rebellious and guilty to venture themselves on the righteousness of Christ men do not only oppose the Gospel when they question whether Believers shall be saved but when they question whether there be sufficient encouragement for them to come to Christ There are two sorts of natural men that are pretenders not only to the belief of the truth of the Gospel but also to trusting in Jesus Christ which upon examination will be found to deceive themselves one sort are many unawakened sinners some of whom are not so much as civilized nor of moral conversation yet they profess to place their trust in Jesus Christ such as those the Apostle Iames expostulates with Iam. 2 14. ad finem but what ever such men say concerning their putting their trust in Christ the real foundation of this hope is an ignorance that they have offended God they may please themselves sometimes with the general notion that Christ has wrought out redemption for sinners and make a little use of Christ dying for sinners to quiet their hearts but the bottom of their confidence lies in this that they are strangers to the provoked justice of God they dont think that God is angry for their sins they live a life of carnal security Psal 50.21.55 11.9 the other sort are self-righteous sinners who say they put their confidence in Christ but their great encouragement is that they have attained somewhat that does draw the heart of God unto them there are many self-righteous men that do not profess any trust in their own righteousness they have been so trained up in the contrary Doctrine that they could not quiet their own hearts if they knew that they did it but yet under a notion of resting upon Christ they rest upon themselves their religious qualifications are their main stay they are far from putting themselves upon a strict Trial by the Law but they imagine some excellence in themselves and that is their encouragement to go to Christ the Jews made account their works would do much towards their Salvation the grace of God making up the defects thereof Rom 9.32 so do those trust partly to their works partly to Christ making a mixture of the Law and Gospel and both these sorts of men notwithstanding their pretences are strangers to the safety of appearing in Christs righteousness And as natural men do not truly believe this Doctrine so Saints themselves have but little belief of it the people of God may justly fall under that reproof Luk. 24.25 Fools and slow of heart to believe there are times when God is pleased abundantly to assure the Souls of his people of this truth 1 Thess 1.5 the fruit whereof is a sweet and quiet resting upon Jesus Christ but the natural unbelief of
receive Gods testimony and act faith thereupon until he knows God Paul says I know him whom I have believed 2 Tim. 1.12 and every man must know God before he will believe him many men â—o entertain some of the things that God says so the Devils believe and tremble but those perswasions rise from the convictions and not from faith in Gods Word No man will receive any thing meerly on Gods testimony until he know him and therefore will not be assured of that which he can know no other way but by faith and which carnal reason has many objections against 3. The conviction of this Truth is by the Spirit of God it is the work of Gods Spirit to satisfie the heart in this that it is safe appearing in the righteousness of Christ God does create light in the mind to discover this the outward call of the Gospel presents the object before men and the work of the Spirit is to give men eyes to see the truth of it mens natural reason makes them understand the sense of the Proposition and the Spirit of God puts a new light in them whereby they understand the truth of the Proposition their perswasion about this is the fruit of Divine Instruction This I shall shew from several Texts of Scripture John 16.7 8. The comforter will reprove the World of sin of righteousness and of judgment in this Text for the clearing of what is before us we shall take notice of three things 1. That the comforter here is the Spirit of God this is clear not only because he was a person sent to assist in and succeed the Ministry of the Apostles but also because he is called the Spirit of truth John 14.16 17. He shall give you another comforter even the Spirit of Truth 2. That the works of the Spirit here is conviction so 't is in the Margent the word signifies to convince by Argument and Reason and here is the Argument that the Spirit shall convince by ver 10. Because I go to my Father and ye see me no more so the word is used John 8.9 1 Cor. 14.24 3. That the thing that the Spirit does convince of is our safety in Christs Righteousness it is his righteousness that he speaks of for his going to the Father is the argument of it and it is the sufficiency of his righteousness to our salvation This is clear by two things First Because the Spirit is promised to confirm the Doctrine of the Apostles And then Secondly because the argument mentioned verse 10 does confirm this truth Christs Ascention to the right-hand of God shews that he has performed the work he came for and wrought righteousness John 6.45 Every man therefore that hath heard and hath learned of the Father commeth unto me the meaning of this is not that all that were godly among the Jews that had been taught of God should ackowledge Jesus of Nazareth and depend on him this is indeed a truth that upon the setting of convincting light before them they would do it so did Nathaniel Joh. 1.49 the Eunuch Act. 8.37 Cornelius and Lydia this is not the meaning for when he says every one that hath heard learned of the Father he means every one that has been taught by God the Doctrine of the New-Testament and he speaks of such teaching as did immediately draw men to Christ but the meaning is that they who have been taught the Gospel by God will believe on Christ so that this is clear from hence it is the work of God to encourage men to come to Christ and God encourages men by satisfying their hearts in the safety that is in the righteousness of Christ that perswasion that draws men to Christ is wrought by God. Rom. 8.30 And whom he called them he also justified by this Scripture it appears that it is Gods work to satisfie the heart in the safety of coming to Christ when he sayes that they are called of God he means they are inwardly called of God he intends not the outward call because he speaks of it as a proper effect of Predestination and certain fore-runner of Justification and this inward call is nothing else but the enlightning of the mind to see the truth and certainty of the outward call so that those Arguments which God sets before us in his Word to perswade us to come to Christ those he satisfies our hearts in by the inward work of his Spirit by his Spirit he sets home the precepts invitations and promises of the Gospel this inward Call is that which satisfies the heart so that it answers the call of God. Objection 1. It seems not to be work of the Spirit to convince men that they may safely appear in Christs Righteousness because after they have been convinced they doubt again and call it in question whether they may venture on the righteousness of Christ Answer We may well argue that if they have been convinced throughly by the spirit that they will never be utterly carried away with unbelief to reject this truth but we cannot conclude that they would never doubt men may call those things in question which they have learned by the spirit of God so the Prophet did 1 King. 13.17 18 19. yea men may question things that they have been taught by the saving work of the spirit God revealed it to the Disciples that Jesus was the Son of God Mat. 16.16 17. yet afterwards they questioned it Luk. 24.21 they say we verily thought it had been he that should have redeemed Israel the Psalmist no doubt had been convinced that God is a rewarder of them that diligently seek him and yet afterwards he had such workings of heart as these verily I have cleansed my heart in vain Psa 73.13 and it is no wonder for the blindness of the mind is but in part removed and sometimes they have not the exercise of that light which is in them the Devil is busie to throw scruples and objections into their hearts and they have several principles in themselves that lead them to doubt of those things that God has convinced them of they have a principle of unbelief carnal reason and enmity to the truth so that it is no wonder that they have doubts about it Objection 2. If men were convinced by the spirit they would have more understanding than many of them have of this way of salvation many of them understood very little of the confidency of this way of Salvation with the Law of God how the sufferings of one could answer for so many there are maeny Objections that they dont see through Answer Every one that is taught of the spirit has so much knowledg in this way of life as is a foundation for Faith he must have so much knowledg as that his Conscience may be satisfied in the truth of it t is also true that the teachings of the spirit do clarifie mens understandings they come hereby to have more clear conceptions of
if they be not sanctified but there be many in whose lives there is no evidence that they are destitute of holiness no man can justly charge them with living in any known sin with any unmortifyed corruption or acting from a corrupt principle in religion but this cannot be said concerning others that do not make this profession moral men among the Heathens Turks or Jews there are few or none of them but would make it evident to a man of a discerning spirit that was familiarly acquainted with them that they were under the rule and power of some lust 2. Among those that profess to believe in Christ there are many men in whom there are very speaking evidences that they lead an holy life they do not only walk inoffensively in their conversation but there is a great deal of the breathings of a spirit of holiness in them their carriage savours of the fear of God love to God submission to the will of God care of the advancement of the glory of God there carriage has a great relish of piety and holiness there is as much appearance of holiness as can ordinarily be expected from men that have still a principle of corruption remaining in them 3. Many of those who has formerly lived a corrupt life when once they are in appearance brought home to Christ do give great evidences of an holy life many that live among the people of God do live very corruptly but when once such men come to embrace the Gospel in appearance many of them do become very exemplary in holiness cast off all their former ways of sin and live an humble spiritual obedient life as far as man can judge But there are two wayes whereby the truth of this is evident above exception One is by the testimony of Gods Word the Scripture does commonly give the title of Saints unto believers hence that title of Saints in Christ Jesus is given to the Church at Philippi 1 Phil. 1. so they are called holy brethren that are partakers of the heavenly calling Heb. 3.1 and Saints and faithful in Christ Jesus are used as terms equivalent Eph. 1.1 all those that are implanted into Christ do crucifie their corruptions Gal 5.24 hence good works are a demonstration of the truth of Faith James 2.18 Another way whereby it is made evident is by the experience of many saints hereby it is made evident to them though not unto the world every believer has experience of a great change in himself though they have many fears whether it be indeed a life of holiness that they live it is exercising unto them whether they go beyond hypocrites and are acted by any higher principles than self-love and confcience yet there be several that at times do evidently see a spirit of holiness working in themselves so that their consciences do bear witness that they are the children of God besides what they do perceive of a daily bent of heart to keep Gods commands there are at times more visible and sensible actings of grace there are times when the strings are wound up to the height when grace breaks forth as the light and the heart is satisfied in that that he has a spirit of holiness John 21.17 Lord thou knowest all things thou knowest that I love thee Psal 18.23 I was also upright before him And this fanctification which the people of God have they have in a way of believing some take sanctification so largely as to comprehend the work of regeneration and count regeneration also an effect of closing with Christ but I will not now discuss that controversy though there is no doubt but regeneration is the fruit of Christs purchase but I take sanctification for that work of Gods spirit whereby he does more and more purge away the remainders of sin and carry on the work of holiness in the hearts of his people and this is the fruit of faith in Christ Acts 26.18 they are sanctified by faith that is in me Gal. 2.20 I live by the faith of the Son of God who loved me and gave himself for me and this sanctification comes from Christs purchase he has by his death redemed us from the power of sin Tit. 2 4. who gave himself for us that he might redeem us from all iniquity and purisie to himself a peculiar people zealous of good works so John 17.1 Pet. 1.18 19. Heb. 9 14. 2 The people of God have inward spiritual comfort in a way of believing in the righteousness of Christ it is very true that many men that do not profess the true religion and many others that tho they do profess the true religion yet do not in sincerity embrace it have much inward comfort under an expectation of blessedness hereafter but the people of God that do believe in Jesus Christ have inward comfort in that way peculiar to themselves Which we may consider under these two heads of peace of conscience and communion with God. 1. The people of God in a way of believing have peace of conscience and this is not a particular priviledge of some believers but a blessing that all do in some degree partake of those men that before their coming to Christ were under the terrors of an evil conscience conscience was terrifying of them and binding them over to eternal judgement do upon their closing with Christ enjoy a tranquility of mind and inward peace Indeed this peace may be interrupted and disturbed because of darkness and temptations and because conscience is but in part satisfyed but they are never brought back to take up such conclusions against themselves as before their closing with Christ but commonly they do enjoy some comfortable serenity of heart have the answer of a good conscience by the resurrection of Christ 1 Pet. 3.21 this comes to pass by these two things 1. When a soul comes to Christ the soul is satisfied that there is peace with God to be obtained in a way of coming to Christ that there is safety in coming to Christ the inward call of the Gospel satisfies the soul that there is salvation in Christ for all that come to him conscience is thereby well satisfied in the sufficiency of Christ the freeness and the fulness of the grace of God 1 Pet. 2.7 to him that believes Christ is precious the objections of the heart are removed by the convincing work of the Spirit 2. The first act of closing with Christ is not so sensibly done but that he does take some notice of it some after acts of faith may be more plain and in continuance of time the soul may lose the exact knowledge of the time of his first closing with Christ and the circumstances of it but this first closing with Christ is not so secret a thing but that it falls under the observation of conscience Jer. 3.22 This is clear For 1. The act it self is very observable when the soul comes at first to close with Christ there is a weighty change
Massachusetts Historical Society FROM THE BEQUEST OF GEORGE EDWARD ELLIS Seventh President of the Society Received September 1◠1895. THE Safety of Appearing at the DAY OF Judgement In the Righteousness of Christ Opened and Applied By Solomon Stoddard Pastor to the Church of North-Hampton in New-England Phil. 3.8 9 Yea doubtless and I do count all things but less for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ and be found in him not having mine own righteousness which is of the Law but that 〈…〉 To the Church of Christ in North-Hampton A Main part of the Work which the Lord Jesus has committed to me at present is to be doing service to your Souls and the Souls of your Children to be directing quickening and encouraging of you in the way unto eternal life which work requires the utmost care and diligence not only in respect of the necessity that you stand in of that blessedness which is the design and tendency thereof but also in respect of that difficulty that you will unavoidably meet withal in your pursuit of that blessedness however many men that know not their own hearts and are utterly unexperienced in the way of life may fancy it to be a matter of ease to go to heaven as if there were but a step between them and heaven and upon that account are bold to cast off all care about it at present yet such as have tried it and are walking in that way can upon plentiful experience witness to what Christ has taught us That strait is the Gate and narrow is the Way that leadeth unto Life every thing in corrupt nature is opposite to it and upon this account he requires Ministers to use their utmost industry in their work Luk. 14.23 Compel them to come in I have travelled in this work among you for many years and I may say without ostentation that I have obtained mercy of the Lord to be faithful I have made it my business to gain Souls to Christ and build them up in Faith and holiness principally insisting upon such things as have reached the heart of Religion and I reckon it one of the choicest mercies of the Lord towards me that I have not run in vain nor laboured in vain I have great cause to bow my knee to the Father of our Lord Jesus Christ and bless his Name that he has made me an instrument of bringing many among you into saving acquaintance with himself and I count it worth the while to spend the residue of my dayes in promoting the welfare of your Souls It is in pursuance of this design that this small Treatise is published not that my care is confined to your selves I owe a regard to the prosperity of other places the scope of this Discourse is to clear up the way of Salvation by Christ I meddle not with those false Doctrines that have been invented by men in opposition to this truth the Lord hath been pleased to keep these Churches sound in the Faith and does not yet lay a necessity upon his Ministers here to spend their time in the confutation of such erronions Opinions but I have made it my work to establish your hearts in this Truth to satisfie your Consciences from the Scripture in the safety of your reliance upon Christ vindicating the same from those secret workings of unbelief that are wont to rise up in the hearts of men that you and others may grow up unto all the riches of the full assurance of understanding and the acknowledgment of the misteries of God even of the Father and of Christ That you may be armed against those temptations wherewith your Faith is wont to be assaulted and learn to live in all conditions upon the righteousness of Christ If the Lord please to bless this Discourse together with other endeavours of his Servants in the Countrey both in Preaching and Writing to be a means to bring many Souls to an hearty closing with Jesus Christ that will be the great security of the Countrey against that degeneracy that is begun and against those superstitious practises that are entertained in other professing places the life of Religion takes beginning in the spiritual knowledg of Christ and is maintained by the same as long as we are built upon this Rock the Gates of Hell will not prevail against us The Lord who has watched over you in the time of dayes when you lay open to the fury of the Heathen and that has given special tokens of his Presence with you in his Ordinances both in the dayes of your former Pastor and also in late times continue to own and bless you and enrich you with all the Graces of his Spirit and give you Faith to sit under the shadow of Christ with great delight Which is the Prayer of Him who is Your Servant for Jesus sake Solomon Stoddard The Safety of Appearing in the Righteousness of Jesus Christ CHAP. I. The Introduction shewing the Difficulty of Believing this Truth THere is such Light remaining in the Conscience of fallen Man as has made him inquisitive after a way of acceptance with God and though several particular persons do not ordinarily concern themselves about it yet in all Nations and Ages there have been those that have made it matter of solemn search the abundant evidence that men have of the being purity justice and greatness of God in conjunction with the testimony of their own hearts concerning their guilt has made them restless till they can come at some satisfaction in this point men have been studious in many other points from a thirst after knowledg and to gratifie their curiosity but in this enquiry they have been much influenced by the cryes and disquietness of their own burdened Consciences the fearful apprehensions of Gods anger have spurred them on to discover a way of reconciliation they have not been able so to stupifie their hearts with worldly occasions and carnal delights as to let fall the consideration of this but have been compelled from their own terrors to make that enquiry as they Mich. 6.6 7. Wherewith shall I come before the Lord c. Many men who have busied themselves in this enquiry have not been advantaged to attain a right resolution thereof the Heathen Nations had lost the knowledg of the way of Salvation something in Religion was handed down to them by tradition and something particularly that had a reference unto Jesus Christ especially Sacrifices but the knowledg of the respect they had to him was quite worn out among them and the light of nature is utterly deficient in this particular that light is sufficient to discover to us that God is provoked with us that knowledg flows from our understanding of the nature of God and the experience which we have of our own sinfulness but the way of reconciliation does exceed the
discovery of reason the light of nature does not teach us that there is any way of reconciliation much less does it teach us what it is the light of nature may discover to us that many pretended wayes of acceptance are delusions for it is contrary unto reason to imagine that God will take up with such things but to determine what is the way is clearly beyond the most raised understanding of man without divine revelation upon a supposition that there was a possibility of any other way of acceptance for sinners besides this by Jesus Christ and I know no ground from Scripture to say that God was confined to this way that he was necessitated if he would save sinful man to take this course in order to his Salvation it will unavoidably follow that the light of nature will leave man short of this knowledg how can the light of nature reach the free determination of the Will of God but besides this the knowledg of the way of our acceptance with God through Christ does necessarily suppose the knowledg of those two great mysteries that of the holy Trinity and that of the Incarnation of the Son God which do utterly surpass all the dictates of the light of nature Flesh and blood reveals not those things but the Father that is in Heaven Mat. 16.17 hence the Gentiles were utterly mistaken as to this way of reconciliation and as Paul speaks became vain in their imaginations But besides these there are many others who have been advantaged with the light of the Gospel that have been unsatisfied in that account which the Scriptures have given concerning the way of our acceptance and have pleaded for such methods of Salvation as the Word of God is utterly a stranger to withal wresting many passages of Scripture to vindicate their own delusions thus as the Jews of old so especially the Papists Socinians now go about to establish a righteousness which the Gospel does not acknowledg and fix upon a way of acceptance with God that has no better foundation than their own sophistical reasonings this is not to be attributed to any obscurity in the Scripture in the matter of our Justification but greatly to the pride that men have in their own understandings carnal reason suggests that otherwayes are more probable than that which is commended to us by God carnal reason is full of objections against the Doctrine of our acceptance by Christs righteousness and men know not how to deny their own reason they dent carry a sence upon their hearts of the imperfections and deceits of their own reason they know not what dim sighted things they are carnal reason is a thing much idolized many men have not learned that lesson to be satisfied in the testimony of God but make their understanding the rule and measure of Principles in Religion lay so much weight upon their own reason that they judg things must be so as their reason represents them loth to entertain any thing in matters of Faith that they do not see with their own eyes partly to the enmity of the hearts of men unto this way of acceptance by Christ this way of Salvation is very suitable to our necessities but no wayes suitable to our natural disposition mans heart would sooner fall in with such a way of Salvation wherein he might have somewhat of his own to glory in this way tends much to the exalting of God and abasing and emptying of man the spirit of man is to set up his own righteousness and not be beholden unto the righteousness of another which makes men unwilling to believe this Doctrine of our acceptance by Christ and this opposition of the heart hereto prepares men to receive the contrary Doctrine Arguments that have little strength in them will take great impression upon men of corrupt minds where there is strength of affections plausible pretences will gain consent slender proofs will serve the turn where mens spirits are strongly byassed But it were well if none else did reject this Doctrine but only those that do professedly plead against it there be multitudes that do joyn in making this confession that are far from entertaining it how high so ever mens professions be there are no more that do thorowly believe this than are regenerated and effectually called there is a kind of perswasion of it which carnal men may have which perswasion the Scriptures sometime calls Faith but it is such a perswasion as leaves men really ignorant of this Truth some men have a perswasion of it wrought by tradition because it is handed down to them from former Generations and generally received in the places where they live or by those that they have particular esteem for upon the same account that a Turk gives credit unto the principles of his Religion Jer. 2.11 the Doctrine is received upon the authority and testimony of man which leaves the Soul under such uncertainty as quite obstructs the spiritual efficacy of the truth upon their hearts There is a perswasion that arises from rational convictions their reason tells them that other wayes of acceptance are frivolous that of all wayes that are pretended this must needs be the true way and they can strongly argue that there is acceptance to be obtained in this way from the accomplishment of the covenant of works by Christ from the design of God to magnifie his Grace c. but this perswasion is not sufficient to encourage a foul to venture himself on Jesus Christ There fs also a perswasion that ariseth from common illumination besides that light which is let into the hearts of men in their conversion there is a more than ordinary illumination bestowed upon some sinners the spirit of God gives an affecting sight of the way of Salvatipn enlightning natural Conscience with a great discovery of the way of life by Jesus Christ this is called a tasting of the good Word of God Heb 6.5 the fruit whereof is a rejoycing in the Gospel Mat. 13.20 this illumination is only by an extraordinary assistance of mens natural reason not by giving an eye of Faith unto them neither is this light sufficient to satisfie all the objections which may afterwards arise in the heart hence such men if afterwards they have a thorow sight of their hearts dare not venture their souls on Christ till God by a further work of the Spirit has convinced them of the certainty of the Gospel but there is no man how great soever his profession how large soever his knowledg is that continues in a natural condition does thorowly be-believe this truth This I shall clear up by two Considerations 1. Because all those that do thorowly believe this will immediately venture themselves upon Christ as there is no perswading of men before to come to Christ so there can be no keeping of them from Christ after they are convinced of this the assurance of the truth of the Gospel is ever accompanied with a powerful operation
that righteousness themselves as he would have done if Adam had kept the covenant of works but he don't do thus the promise in the covenant of works is life which includes all manner of felicity but Believers are far short of felicity they have much sin remaining in them are left to fall into many sins they are liable to very sore and dreadful afflictions and to death the promise of the Law is not fulfilled to them therefore it seems they have not the righteousness of the Law. Ans 1. These sorrows do not come upon the People of God for want of a perfect righteousness or for want of compleat satisfaction and this is an evdence of it because those sorrows do not come in a way of vindictive justice or vengeance though they are for the matter of them the same with the curses of the Law yet not for the manner they do not come to satisfie God for sin those Saints that have the most sin have not always the most sorrow to be left unto sin is not a curse to the people of God Hezekiah was left to sin in mercy 2 Chron 32.31 It was that be might know what is in his heart and so their afflictions Rev. 3.19 Whom I love I rebuke and chasten Jer 24 5 I have sent them into the land of the Chaldeans for their good Sin opens a door to afflictions but God brings them in mercy All the wayes of the Lord are merccy and truth to such as keep his covenant and his testimonies Psal 25.10 2. Though Christ has fulfilled the righteousness of the Law for us yet God is not absolutely bound to reward the righteousness of Christ just in the same manner as he would have done the righteousness of Adam though the righteousness be the same yet there may be circumstantial differences in the reward blessedness is the reward of righteousness but there may be so the circumstantial parts of the reward that may differ as it was with the sufferings of Christ he suffered not in all things the same that the Elect should have done but yet he suffered as much so it is here Christ has purchased perfect blessedness for us yet he has not so purchased it that God is bound to bring us presently and at once into the possession of it Christ has purchased the good of the covenant of works viz. blessedness to be dispensed to us according to the tenor of the covenant of grace viz. to have it begun here and perfected hereafter therefore he is called The Mediator of the new covenant Heb. 12.24 and his seed is called the blood of the everlasting covenant Heb. 13.20 3. There is special reason also why God should not wholly deliver his people from sin and sorrow in this world the special reason why he leaves them to sin is to take occasion thereby for the magnifying of his pardoning grace there are also weighty reasons why he exercises his people here with many sorrows in particular that he may vindicate his own holiness and that he may carry on the work of Sanctification in them in a way suitable unto the nature of Man. CHAP. IV. The second Argument from the Prophecies and Tâ—pes of the Old Testament the third Argument from God's love in giving his Son to dye for us the fourth Argument from the Exaltation of Christ Argument 2. GOd has foretold in the Scriptures of the Old and New Testament that Christ should bring us to Salvation by his righteousness therefore it is safe appearing before God therein God has foretold this both in the plain Prophecies that he gave to the ancient Church and in those Types that he gave them wherein this Truth was represented 1. It was foretold in the Prophecies of the Old Testament God by degrees did reveal much of the way of Salvation unto the Church of Israel though it fell abundantly short of those manifestations which he has given in Gospel times yet what was then made known serves as a great confirmation of the truth of the Gospel and I shall not insist on such Prophecies as do only hold forth Salvation by Christ without revealing the particular way of it as where it is said the seed of the woman should bruise the serpents head that in him all the Families of the earth should be blessed that he should be a light to the Gentiles and salvation to the ends of the earth though I might make good the Argument from hence for our condition was such that Christ could not save us without working out righteousness for us but I shall only urge such Prophecies as do hold forth Christs saving of us by his righteousness of which there are these four sorts 1. It was foretold that the Church should have their righteousness from Christ that they should derive their Justification from him Isai 45.24 Surely shabl one say in the Lord Jehovah have I rightousness and strength righteousness is not here taken for holiness or the righteousness of sanctification but the righteousness of justification the Church has its sanctification from Christ by infusion and assistance and their justification from him by the imputation of his righteousness and henco that Name The Lord our Righteousness is given to Christ Jer. 23 6 and the same name is given to the Church Jer. 33.16 both of them in remembrance that the Church does derive her Righteousness from Christ accordingly Christ is said to bring in everlasting Righteousness Dan. 9.24 2. It was foretold that Christ should dye for our sins the death of Christ was not onely foretold but also upon what account it should be 1 Cor. 15.3 Christ dyed for our sins according to the Scriptures this we have at large set down in Isa 53 where we may mind 1. What he suffered namely death besides many other calamities he was brought as a Lamb to the slaughter ver 7 he was cut off out of the land of the living ver 8. God made his soul an offering verse 10. 2. Vpon what account he suffered the Lord hath laid on him the iniquity of us all ver 6. 3. What benefit redounds to us by his sufferings by his knowledge that must not be understood subjectively but objectively by the knowledg of him shall my righteous servant justifie many for he shall bear their iniquities 3. It was foretold that Christ should effect our salvation by doing that for us that sacrifice and burnt offering could not do Psal 40 6 7 8. sacrifice and offering thou didst not desice but mine ears hast thou opened c. concerning which Scripture you may observe these things 1. That the thing that sacrifices could not effect for us was our reconciliation there was some imagination in men that sacrifices should make their peace but God did not accept them upon that account 2. When he says mine ears hast thou opened he speaks concerning Christ this we have the authority of the Apostle for Heb. 10.5 3. By this phrase is imported the Obedience and
David has reference to these purifyings when he says purge me with hysop and I shall be clean Psal 51.7 and hence it is that we have such expressions in the Prophets he shall sprinkle many Nations Isa 52.15 I will sprinkle clean water upon you and you shall be clean Ezek. 36.25 hence also it is said of them Rev. 7.14 They had washed their Robes and made them white in the blood of the Lamb. 4. The freedom of the manslayer at the death of the High-priest holds out the same truth he that casually slew a man was to abide in the city of refuge till the death of the High-priest and then was to return to his own city Numb 35.25 Joshua 20.6 that was to signifie to them that spiritual liberty that is proved for us by the death of Christ Christ Jesus is our High-priest Heb. 3.1 Heb 7.26 and by his death has wrought out deliverance for us Zech. 9.11 as for thee also by the blood of the covenant I have sent forth the prisoners out of the pit wherein there is no water 5. The brazen serpent was a type of this the brazen serpent was lifted up in the wilderness that they that were stung with the flying fiery serpent might look upon it and be healed Numb 21.8 9. this did shadow forth the healing vertue of Christ crucified the application of the type is made by Christ himself John 3.14 15. as Moses lifted up the serpent in the wilderness so must the Son of man be lifted up that whosoever believeth in him might not perish but have everlasting life mind 1 A similitude between the condition of him that was stung and the sinner the venome of the serpent was very tormenting and that may be one reason why the serpents are called fiery because this poyson burnt like fire thus it is with the guilty sinner his heart is full of perplexing sorrow and he is tormented with the fiery darts of the Evil One. 2. There is a similitude between the lifting up of the brazen serpent and the manner of Christs death therefore his death is set forth by that phrase of being lifted up that phrase notes his sufferings Joh. 8.28 when ye have lift up the Son of man then ye shall know that I am he John 12.32 33. and if I be lifted up from the earth I will draw all men unto me this he said signifying what death he should dye 3. There is a similitude between the carriage of him that was stung and the guilty sinner he that was stung must look upon the brazen serpent the guilty sinner must behold this Lamb of God with an eye of faith believe in him and he shall be saved 6. The Manna and the watter out of the rock held forth this truth they were fed with Manna for forty years and the water out of the Rock followed them almost so long whereby God represented unto them the nourishing vertue of Christ crucified and therefore the Apostle calls the Manna spiritual meat and the water of the rock spiritual drink and not onely so but he calls them the same spiritual meat and drink that is the same which we partake of under the Gospel 1 Cor 23.3 4. and Christ sayes that it is his flesh that is the true spiritual meat and his blood that is the true spiritual drink John 6.55 my flesh is meat indeed and my blood is drink indeed and Christ Jesus teaches the Jews that he is the true bread that came down from heaven John 6.49 50. your Fathers did take Manna in the wilderness and are dead This is the bread that cometh down from heaven that a man may eaten hereof and not dye 7. The white garments of the Priests and the beautiful garments of the High-Priest hold forth this Truth whereby is taught that comliness in the sight of God that does arise from the righteousness of Christ this is evident from the interpretation given Zech. 3.4 take away the filthy garments from him and unto him be said I have caused thine iniquity to pass away and thou shalt be cloathed with change of raiment the taking away of filthy garments notes the taking away of iniquity therefore the cloathing with change of raiment notâ—s the putting on of the robe of Christs Righteousness so the Righteousness of Christ is set forth by white raiment Rev. 3.18 God sets forth the efficacy of Christs righteousness by these various types that the Church of old might be well principled in this doctrine God was leading of them into an understanding of this way of salvation directing of them to look for salvation only through the sufferings and obedience of Jesus Christ the various representations whereof was of great use to beget faith in such as understood the meaning thereof and were a great evidence of that delight which God took in the righteousness which Christ was to fulfil in the fulness of time Argument 3. Because God has had such love to sinners as to send his Son to dye that they might be reconciled unto him therefore there is no question to be made of it but he will bestow salvation on all those that have an interest in the death of Christ this is the Apostles argument Rom. 5 8 9. but God commendeth his love towards us in that while we were yet sinners Christ dyed for us much more being now justified by his blood we shall be saved from wrath by him and in the next verse he repeats the argument in other terms for if when we more enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life the meaning of the argument is that if God had so much love to us as to send his Son to purchase our reconciliation when we were Offenders then certainly being brought into a state of reconciliation by Christ we shall be saved by him In opening this argument we shall consider First the foundation that he builds it upon and then the force of the consequence 1. The foundation that he builds this argument on is That God had such love to sinners as to send his Son to dye for them this was an act of wonderful love it was great love in Christ to come to dye and great love in the Father to send him to dye this was more than man could hope for when he had sinned it was quite beyond his expectation this was such compassion as could enter into the heart of none but God himself to contrive if the thoughts of holy Angels had been asked they would have thought it too great a mercy to have been bestowed on sinful man they were wonderfully affected with it when it came to pass Luke 21 13 14. there suddenly was with the angels a great multitude of the Heavenly Host praising God and saying glory to God in the highest and on earth peace and good will towards man indeed in this affair God acted principally from a love to his
Gospel truths but men may be taught by the spirit and yet be very unable to give a resolution of many Objections the Disciples were taught of God that Jesus was the Son of God Mat. 16.17 and yet knew not what to say to that Objections that Elias must first come Mat. 17.19 tho a Christian cannot answer many Objections about the sufficiency of Christs Righteousness yet he knows that that will satisfie his heart that it is sufficient namely that God gives this testimony to it and invites him to venture upon it 4. Consider in what way the spirit of God works this conviction and assurance and that is by a spiritual illumination of the mind the spirit of God is not wont in adult persons to reveal this Doctrine in any extraordinary way he works this conviction in such adult persons only as have the knowledg of the Doctrine by hearing and reading of the Word men must not expect to be taught that in a miraculous way which they may learn in an ordinary way neither would this be suffieient to work a through conviction and assurance of it a man may have things revealed unto him extraordinarily by God that has no Faith as Balaam neither does the Spirit assure men of this in way of testimony the Spirit of God is wont to testifie and witness some things to the soul of the Saints the Spirit it self beareth witness with our spirits that we are the children of God Rom. 8.16 but he does not in that way reveal unto men the truth of the Doctrine of the Gospel but he openeth our eyes to see the truth of it the Spirit gives us eyes to see and also the actual understanding of the truth of the Gospel he puts a principle of spiritual understanding into us by a work of creation ye were sometimes darkness but now are ye light in the Lord Eph. 5.8 he also assists us actually to discern the truth of this way of salvation by Christ while the soul is hearing reading and meditating of it he puts a light into him discovering it to be true and sometimes while the soul is thinking of his misery the spirit brings to remembrance some word and with that puts in a light into the soul that satisfies the heart in the truth of the Gospel and this is wrought these three wayes 1. The Spirit helps us to see the truth of this in the testimony of God in his Word 't is not any inward testimony that our Faith depends upon but the testimony of God in his Word and the inward work of the Spirit is to help us to receive the sure Word of Prophecy and depend upon that God witnesses in his Word plentifully to that that there is salvation wrought out for us by Christ that he has redeemed us purged away sins brought in everlasting righteousness and in this testimony of God we see the truth of the thing it self the Spirit satisfies the heart and clears it up to him that this is Gods testimony that it is no deceit that it is not any device or forgery of man under a pretence of Gods testimony but that this is the very Word of God the Word comes in Gods Name and has many characters of divine authority in it and the soul is satisfied that it is Gods Word 1 Thess 2.13 ye received it not as the word of men but as it is in truth the Word of God The Spirit also satisfies the heart in the faithfulness of God naturally men have no assurance of the faithfulness of God though they profess it but the spirit convinces the soul that the Lord is a God of truth I know him whom I have believed 2 Tim 1 12. he does with Sarah judge him faithful that has promised and here though his soul be precious to him yet he can quietly venture it upon his Word 2. The Spirit helps us to see the certainty of this in a way of reasoning from other Principles which we do undoubtedly receive there is an assurance by arguing from such things as we are certain of this is called the demonstration of the spirit 1 Cor. 2.4 when once a man is principled in that foundation that the testimony of God in his Word is certain and infallible then he is assured of such principles as these that Jesus Christ who was our Surety is exalted to the right hand of God that sinners are invited to rely upon the blood of Christ that Christ has fulfilled the righteousness of the Law for us for these things are plainly laid down in the Word of God he had the notion of these things before but now he is assured of them and being assured of them God help him to argue from them the infallible certainty of salvation by Christs righteousness John 16.10 the spirit convinces of righteousness because I go to my Father so a Christian sometimes after he is come to Christ finds by experience in that way the sanctifying and comforting presence of God with him and from hence he argues and is more established in the Doctrine of salvation by Christ 3. The Spirit helps to see the glorious excellency of God and Jesus Christ and thereby the great Objections of his heart do vanish away and fall of their own accord there are some less Objections which arise for want of distinct knowledg and from a mis-understanding of some places of Scripture which though they prove temptations yet don't wholly hinder the workings of Faith but the main Objections of the heart were that God could not find in his heart to pardon such sins as they have been guilty of and that the Law threatens them with ruine but the spirit discovers unto the soul the excellency of God in Christ the riches of Gods grace and the preciousness of the righteousness of Christ and then those Objections fall Psal 36.7 How excellent is thy loving-kindness O Lord therefore the sons of men put their trust under the shadow of thy wings Joh. 17.3 This is life eternal that they might know thee the only true God and Jesus Christ whom thou hast sent Consider 5. That this is a great work of Gods Spirit to convince men and assure them that it is safe appearing in the righteousness of Christ it is a matter of exceeding great difficulty to give entertainment unto this truth and hence it is that many men are never satisfied in it all their dayes they continue all their lives long under the means of grace and yet never come unto the knowledg of this truth and many others whom God has perswaded of it have been long before they were satisfied though they have been full of inward troubles and fears and thereby put upon it to be inquisitive into the way of salvation yet were long before they came to Christ their hearts were unsatisfied about their safety in so doing and after prevailing and clear conviction doubts are ever and anon arising in their hearts and this difficulty must needs be very
God. 2. Some men are naturally of a more stubborn spirit than others and upon that account they feel more dreadful opposition though every natural man is equally under the power of sin for they are totally so the disposition to sin against God does neither increase nor decrease in natural men though particular evil dispositions do yet some men by reason of their temper are of a more stubborn spirit and in other cases are wont to be more difficult to yield either to God or men than other men and that is one reason why they in this case do experience more opposition 3. There is a great difference in the risings of mens hearts against yielding to God from the different manner of Gods dispensations to the same under this work Especially in three things 1. Some men had abundance more confidence that they were in a good estate than ever others did obtain unto they were strongly perswaded that they were converted had had abundance of joy under the apprehension of their good condition and when these hopes come to be pulled away from them it is no wonder that their hearts work exceedingly they are like the troubled Sea that casts forth mire and dirt 2. Some men when they are emptied of their own righteousness are left more upon the borders of dispair than others are there is a secret hope that God does sustain the hearts of all by an hope rising from the power of God and the deliverance he has wrought for others c in some there is more of this hope in others less the more there is of this the more this work of submission is facilitated an enemy will sooner yield where he has more hope of mercy than where he has less the less hope men have the more difficult their submission will be that made the Syrians yield because they looked on the Kings of Israel as merciful Kings 1 King 20.31 3. God does discover his own soveraignty sooner unto some than unto others the conviction of that is the thing that silences the heart and makes it bow that brought down Jobs Spirit Job 42.2 5 the soul will not yield till convinced of this and God is pleased to deal with men variously as to this some he convinces sooner and thereby prevents much of those stubborn workings that otherwise would be 2. The second way of trial is by the manner of the Souls first closing with Christ there is a great difference between saints and hipocrites in their first venturing upon Christ though there be a similitude yet there is also a dissimilitude some persons indeed through negligence lose the distinct remembrance of this which occasions much darkness afterwards but a false heart does not experience such things in his first receiving of the Gospel as a sincere heart does there are some things that are common to one and to another but there are other things that are peculiar to the people of God if the manner of their closing were the same their Faith would be the same the manner of closing is such as doth distinguish them and take it up in such particulars 1. The soul is assured of the truth of the Gospel by the spirit of God before the Soul was full of doubts and questions but when he closes with Christ he is assured of the truth of the Gospel the reason that men do not entertain the truth of the Gospel is because they are not assured of the truth of it when they believe the truth of it then it works effectually up on them 1 Thess 2.13 ye received it not as the word of man but as it is in truth the Word of God which effectually worketh in you that believe When the soul first closeth with Christ it is satisfied in the truth of the gospel In the consideration of this we may take notice of three things 1. That at this time the soul knows the truth of the gospel he had the notion of it before but now he sees it to be so indeed it is a real thing unto him there is a light let into that soul discovering the truth of the gospel the soul has not indeed at that time an actual and distinct consideration of all the sundamental truths of the gospel so as to yield a particular assent to every one of them but all those foundation truths are radically made known at that time that is there is that light put into the soul then that will make him yield an assent to all those truths when he comes to have the actual consideration of them 1 Ioh. 2.26 ye have an unction from the holy One and know all things and at this time the soul has the actual consideration of some foundation gospel truths such as the infinite free mercy of God the vertue of the blood of Christ or the like and sees such things as neither his own reason nor Satan could make him to apprehend and although the soul has not the actual consideration of all foundation gospel truths yet he sees so much at that time as satisfies him in the truth of the gospel for the knowledg of th truth of the gospel does not depend upon the knowledg of all those things which must be true if the gospel be true the knowledg of some particular gospel truths may abundantly satisfie a mans heart that the gospel is true so as to encourage him to come to Christ and although the soul at that time does not give a particular assent to all those gospel truths which are the Pillars of our Faith yet he does reject none the truth of the gospel is discovered unto him and that not only in general that there is salvation in Christ for them that come unto him but also in particular there is salvation for him if he will accept of it he sees that there is a way of salvation for the most unworthy he sees also that this is offered by God unto him that there is that preciousness in Christ that freeness in Gods grace that faithfulness in Gods Word that is a sufficient encouragement unto him to venture his soul on Christ his eyes are opened to see that there is safety for him notwithstanding his unworthiness he thought he believed the gospel before but only did not know that God called him but now he sees gospel principles in such a manner that he is satisfied that God called him and that he may venture upon Christ 2. The soul has at this time an assured knowledg of the truth of the gospel it is not an opinion or conjecture arising from some probable appearances but an assurance therefore they say we believe and are sure Joh. 6.69 the soul sees that it is certainly so God gives us outwardly great assurance of the truth of the gospel and at this time the soul has inwardly an assurance of it t is very true there is a difference in the measure of assurance that one has and another has all assurance is not in the like
degree we read sometime in Scripture of an Assurance 1 Thess 1.5 of a full Assurance Heb. 9.22 of all riches of the full assurance of understanding Col. 2.2 this assurance in the first closing with Christ what ever degree it is in does not remove the habit and principle of doubting though it does mortifie it in part that it never recovers its strength again yet there will be frequent returnings of this spirit of doubting it will attend a Saint less or more as long as he lives and many times in the first closing with Christ the assurance is not in such a degree but that there will be actual doubting the workings of a spirit of fear are not wholly removed some doubtings and misgivings of heart are consistent with assurance a man may see that it must needs be so that it can't be otherwise and yet immediately have recoylings of spirit but the assurance of the soul so far prevails over all his doubtings that he can venture himself in the arms of Jesus Christ 3. The soul is assured at this time by the Spirit of God that the Gospel is true and the messages of salvation certain The comforter shall convince of righteousness Joh. 16.10 the Spirit works a principle of faith and draws it into act sanctifies the reason and understanding and discovers the glorious excellency of God whereby the heart is assured indeed this assurance cannot arise from any other cause natural reason will not assure men of this for the reason of man is miserably corrupted and cannot see such spiritual things 1 Cor. 2.14 the natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned Indeed natural reason from Scripture principles may strongly argue the truth of this way of salvation against the Papist and other Hereticks but natural reason can't satisfie men about those scripture principles yea though natural reason be enlightned by a common work of the Spirit so as to be greatly affected with the Gospel for a time yet it cannot assure a man of the truth of it neither is it possible for Satan to work any such assurance in men men are sometimes afraid whether the discovery they have had were not the delusions of the Devil but though the Devil may comfort false hearts and fill them with joy yet he cannot assure men of the truth of the Gospel for he can only raise those principles that are in men and not put a new principle of faith in them whereby it is that the truth of the Gospel is discerned neither can the Devil give a discovery to the soul of the glorious nature of God or excellency of Christ so as that the heart should trust him love him c. Satan can make no such discoveries to a natural man as a natural mind is uncapable of receiving so that this assurance is the peculiar work of the Spirit From this particular we may conclude the Faith of two sorts of persons to be false on this account that they never have been assured of the truth of the Gospel 1. Such as are perswaded of the truth of the Gospel only from tradition the bottonie of many mens perswasions is the profession and judgment of such men among whom they live this is the doctrine that they have been bred up in the principle that their Parents have taught them they abhor to have any thoughts to the contrary because they have been Educated in this way upon the same ground that a Mahometan and Papist is tenacious of the religion of his Country and as the Heathen were wont to stick to the religion of their Forefathers Jer. 2.11 14. Mic. 5. upon this account many receive the Gospel and this may be a great advantage to men because they are brought under means and are kept from prejudices against the Gospel and so tradition cannot be true faith men cannot be assured of the Gospel upon this foundation this can only be the bottom of a strong opinion and conjecture not of Assurance 2. There is also another sort whose Faith does appear from hence to be unsound namely such who believed that God meant them in the calls of the Gospel because they found some good affections in themselves if their heart had been dead and unsavoury they could not have thought that God called them but the foundation of their believing that they were invited was they found some goodness in themselves but certainly this was built upon conjecture and an opinion of their own and therefore they could not be assured of it they had no assurance that they were called though they might have a strong confidence yet they could not be assured from thence that they were invited 2. In the first closure of the soul with Christ the Soul comes to him meerly upon the incouragement of the call of God in the Gospel God invites sinners in the Gospel to come to Christ and many ways urgeth them so to do and from thence the soul takes its encouragement There were many other things that encouraged them before to wait upon God for converting grace as the power of God Gods converting of others his strivings with him by his Spirit but the thing that is his encouragement to come to Christ is the call of the Gospel he sees his warrant in the call of the Gospel the call of the Gospel is the foundation of his faith that is the reason of his faith that God calls him in his Word The call of God does contain in it sufficient encouragement to believe for therein God shews his readiness to save sinners therein he shews that there is a way of salvation prepared for them therein he binds his faithfulness to them and lays bonds upon himself to save them if they come to Christ and this is the encouragement to them to believe Acts 13 48. they glorified the Word of the Lord and as many for it may be read such as were ordained to eternal life believed For the right understanding of this Consider 1. 1. It is indifferent with this first closing with Christ whether the soul takes notice of the call to believe as Gods call or Christs call some souls in their first closing take notice that Christ calls them others that God calls them and it is no material thing which of these ways it be if either the soul hear God or hear Christ calling him the answer to that call is true faith for there is sufficient warrant for us to come either from the voice of God or the voice of Christ this is an abundant demonstration of it that the call of the Gospel is sometimes propounded to us in Scripture as the call of God Jer. 3.22 Gal. 3.15 2 Tim. 1.9 and sometimes it is propounded unto us as the call of Christ Rev 3.18.20 there is this difference between them that Christ calls us by an authority derived from God God does derive his