Preparatory-Grace IN Conversion, BRIEFLY STATED and EXAMINED.  
By Thomas Barnes.  
LONDON, Printed and are to be Sold by A. Bald win in Warwick-Lane, 1699.   

TO THE READER.  
THe following Sermon had the unhappiness to be censured as unsound; 
Dr. Gilpin of Newcastle.  and the offence proved greater, by a supposed Opposition therein made to another Sermon, preached a little before by an eminent Pastor in this Place. For my part, having not for some time heard him, I could not rationally be suspected of an intention to interfere with Matters, I was not acquainted with. Only being informed of some popular Expressions he had used against that Phrase of [coming to Christ] and such as press it: I confess, it did increase my Jealousies of a Man, whom for Age and Gifts, I may never expect to equal.  
This is all the Apology I need for this Publication of the Discourse, which is the very same it was when before delivered. 'Tis not out of haste to appear in public against a Man of his Acceptation in the World, but if possible to allay the Prejudices of some, to do good to many; as his Sermon was not without its Scandal to the Few.  
Probable it is, that they who will not hear me, will not read my Sermon: And it is probable the Case may be put, whether a Minister of Christ, is not as well without the Company of such Readers and such Hearers.  
Jan. 18. 1699.   

The Review of a Sermon, as it was Preached in a Connection with Others, from that Text,  EZEK. 1.26. 
And upon the likeness of the Throne, was the likeness as the appearance of a Man above upon it.  
THE Cherubims are the Creatures of God, described here as upon the Wheel and Motion, under the Government of their Creator. The Similitudes made use to represent these things, may occasion a thought like that Fathers, Quam alta sonant hic Mysteria! What grave Mysteries have we here? When he would have them move, they move: When he would have them stand still, they do so. Thus all God's Creatures are at his Command.  
Things being thus disposed of, the Father sets the Son in his own Throne, and by a voluntary grant, consigns the whole Universe over to him, as King over all things to the Church, Ephes. 1.22.  
This is the substance of this Context, according to the common sense of Commentators and Divines. In this posture, Ezekiel sees him above the Firmament upon the Throne, as the Appearance of a Man, such a Man, as is above all his Fellows. Now that this puts no force upon the Text, beyond the intendment of it, appears in the subsequent Verse, where Christ is compared to Lamps of Fire. And the Apostle tells you, in Col. 1. v. 16, 17. All things were made by him and for him, and he is before all things, and by him all things consist. The Jewish Doctors grant this in effect, when they teach the Omnipotency of God, and his Majesty, to be exhibited herein as presiding over all the works of his hands. This say we, is the Glory of God, as now manifested in Christ: Hence my Doctrine was this,  
That the Lord Jesus as God-Man [Mediator] has the weight of the whole Creation upon his hands, and supports it by his Power.  
To make out this Observation, I have given you several proofs of the power of Christ, by showing you his universal influx upon the Creatures, Act. 17.28. This power I have informed you, is either Moral and Legislative, or Natural and Physical. The former in his Distribution of Gifts, Psal. 68.18. Mat. ult. 18, 19 The latter in the works of Creation at first, and his raising our Bodies at the last day. I showed you also the extent of this power in both kinds; 
V Syntagmao Polani. p. 2438.  and lastly, I gave you some concluding Applications.  
What remains for me further to do upon this Subject, is to evidence, that our Lord Christ, in this his supereminent Advancement varies his Influences, according to the various Creatures, upon which his Power terminates. All Creatures are the Objects of the Power of Christ, but all Creatures are not the same in kind. He glorifies his Power every day, both upon Man and Beast: And yet he acts not the same way upon the One, which he does upon the Other. This naturally leads me to speak of that great Work of Christ, in the Conversion of a Sinner unto himself; wherein indeed he deals with Man as a reasonable Creature, and yet gives us blessed Demonstrations, that converting Grace, is above the Powers of Nature.  
And the rather do I at present fix upon this; Because the Instance of Christ's Power in Conversion, takes in both the Members of the former Distinction. For in the first place, The changing of the Sinner, is an Act of his Legislative, or Mediatorial Power: The Sinner was given to him, of the Father, John 17.2. and to the Sinner has he a Covenant-Right, nay, a right of Redemption; although the Sinner have no right to Christ until actual Faith. In Conversion Christ recovers his Right, and by Faith at Conversion does an elect Person's Right become Actionable, according to the terms of the Covenant.  
And then again, in the second place, Conversion is a part of the Physical or Natural Power of Christ. He works Faith in thy heart by the same Power, wherewith he raised himself from the Dead, Ephes. 1.19, 20.  
To be as practical then, as may be in this Case, accept of a few short Notes.  
First, When Christ converts the Soul, he makes it see its own Misery.  
That it is a miserable Soul without him, and here it appears, that other things without this degree of Conviction are unsound, as to instance in the noted Young Man in the Gospel, Mat. 19.20. The Young Man saith unto him, all these things have I kept from my Youth, what lack I yet? A sad sign of a bad state, doubtless this was, and an high Opinion of his own Abilities doubtless he had. He had done this and that,— One would think here were promising preparations for Grace. Ay, but says Christ, one thing thou lackest! and that one spoiled all.  
Thus deals Christ with all, when he comes to deal to purpose: He lets them see their Preparations, if they proceed not, are preparations for Hell. A saving Faith must complete the Work; the Man thought he heard well, and prayed well, and lived well: But when Christ comes, he counts all things Dung for Christ.  
Secondly, The Man sees a necessity of Holiness.  
Without Holiness he knows there is no Happiness; so that he betakes himself to Christ, as to the Fountain of Holiness. Is hearing the Word necessary? Is the practice of Duties necessary? O then, how necessary is it, that above all, I have Faith, without which all other Performances are in Vain? If you are for Holiness indeed, and not in Name and Talk, you must dig as deep as Faith in the Blood of Christ for it. Holiness is Christ's Image on the heart: All that the Believers does, is from Christ as well as for Christ. Here is the Christian, who hath more real Holiness, than the most splendid Hypocrite in the World: And yet this Christian confesses, that but for Christ's Righteousness, his best Duties would undo him. He is as much for Holiness, as God would have him be; but still takes care that his Holiness be not put in the room, of what God has done for him by his Son.  
The Man is not only convinced, that he must have the White Garments of Holiness, but he is further convinced, he must have the White Raiment of Christ, if ever he get it at all. Hence he makes a bold venture with them in the Gospel, for a Touch of his Garments, to make him whole. Others, he leaves to their Forms and Compliments in Religion; all the Preparation, the Man I speak of desires, is, that he may have leave to cast himself at the feet of his Judge, and acknowledge his own Vileness. At such a pungent rate, doth the Spirit in Conversion press the Sinner; he sees plainly, that some with their Preparations, stick in their Preparations all their days, but the convinced Sinner does not tarry there.  
Thirdly, The Soul is made sensible of the difficulty of Faith.  
To Flesh and Blood he finds it utterly impossible to believe. O then, Men make a Noise with their Abilities, this poor Man cries, I believe, Lord help my Unbelief! He will tell you, that going to Christ, is the longest, the heardest step, he ever took in his Life. Whatever he be doing, and whatever Providences he be under for help, he has ever recourse to his Jesus. If he Prays, he goes to Christ in Prayer, or else he knows his Prayer is lost: If to the Lord's Supper, therein also he goes to Christ. It is not the work done, but the enjoyment of Christ in it, wherein his heart terminates: In a word, this is the sum of a Christian, whereas we are all going some whither; some to their Riches, some to their Duties, most to the Creatures; this Man from the first Minute of his Conversion, to the last of his life, is following after Christ.  
Some indeed, who are at ease in Zion, begin wantonly to ask us, what do we mean by going unto Christ? Surely, Sirs, our blessed Lord meant somewhat, when he bid the Weary and Heavyladen come to him. Come to me? Why, in plain English do not run away from Me, do not turn your backs of Me, but come to Me. And I speak freely, I'm afraid we grow into a dislike of the thing, that makes us object childish Cavils against the Name. Well then, the sensible Sinner improves the Grace, that is in the external Call, and turns it into an Argument thus with Christ; Lord (says he) thou callest me by thy Gospel, give me Grace to answer this thy Call: Thou must cause as well as call me to come, or otherwise thy Call will be ineffectual.  
Thus he pleads for Mercy, as the Penitent Thief did upon the Cross, Luke 23.42. Remember me, when thou comest into thy Kingdom. It's not amiss to Note, how by this Example, Christ triumphed over the ignominy of his Cross, by pardoning a Sinner, a vile Sinner, viler than the Death he died. These two crucified Wretches, had been woeful Companions in Sin; whatever Light, whatever Knowledge, whatever Educations they had been under (not to stay to inquire into their History) both came alike to a Tragical End. So far were they from being prepared formally, by their common Qualifications (be they what they would) that sin (for aught their light could do to hinder it) had prepared them for the Gallows. Now notwithstanding, they both lay equally fair for Christ (i e. were as far from him, as a state of Nature is from a state of Grace;) yet you see, Christ takes one, and makes him a Monument of his Pardon: Yes, one Item of Grace from Christ, puts the Soul into Paradise, when all other Preparations, short of this, will leave it at the Doors of Heaven for ever.  
Fourthly, The Lord by his efficacious Grace, in Conversion, persuades the Man, in the last place, that the longer he stays away from him, his condition is but the Worse.  
Let me be never so well accounted and prepared (says he) if I be not yet got thither, I may perish for all my Preparations. Is it my Duty to Believe? Then I must Believe: Give me Christ, or else I die. Tell him not of this and that,— that he must set upon the Duty of Prayer,— that he must be instructed in the Documents of Religion,— alas, thinks he, I have been long enough at that pass; I have Prayed many a time, I have been an Hearer this Forty Years, and for knowledge, I have been head and shoulders taller than my Neighbours; and what avails all this, so long as I go without Christ in the World! My Prayers have increased my Formality; my Hearing has hardened my Heart; my Knowledge deserves no better Name, than Blindness, Ignorance and Pride. Thus do these Compunctions of the Spirit prick the hearts of Men; thus do they lament themselves, when they look back upon their Preparations, without Union unto Christ.  
And what shall I say? Doth not Paul speak this Language? 1 Tim. 1.13. when he tells us, He had obtained Mercy, there had been vital action betwixt Christ and him; ay, but what was he before this? Before this (cries he) I was a Blasphemer, a Persecutor, and Injurious. Much common Illumination he had had, going as far as his Rational Abilities could reach: Well! this disposed him, it seems to Blasphemy, it prepared him for Malignity and Persecution. For let me add, that his Rage and Cruelty, did not contradict that light, which he had, as he was a Jew: No, they were the genuine Productions of his Rabbinical Instructions, before he became acquainted with Christ.  
I do not at present foresee the frailty of this Proposition. Before the Apostle obtained Mercy, he had some preparative workings towards the receipt of Christ, or he had none: If he had none, than the Doctrine of Preparations will not hold de Omni, because some are converted without them.  
If Paul had preparatory workings towards Christ, than it was his Blasphemy and Persecution, that were these Preparations. For before I obtained Mercy, (says he) this is the best account I can give of myself, I lived in Ignorance and Unbelief, and these are but unlikely Preparations for Christ. Besides,  
All Men, as well as Paul, are either brought to Faith, or they are yet in Unbelief: If they be brought to Faith, they are beyond any such Preparation. If they be yet in Unbelief, their hearts are fast barred against the Lord Jesus, and to have the heart fast locked against Christ, is but an odd preparation to receive him.  
And now for the use of this, I expect it will be said, That truly these are but general Intimations; and it may be, I am not so precipitant as not to be ware of Difficulties in my way; most Applications are practical. Mine at this time, will be Doctrinal and Defensative. And two things I shall be concerned in, wherein there will be a Closer attendance to the point: One is this, Doth not this vacate men's endeavours? Answ. No one instructed in the Mystery of Christ will say so. The truth is, all our mischief arises either from some men's making nature to do all without Christ, or so making Christ to do all, as leaving no personal duty to us. Three ways they here take; some assert that all our Conversion is wrought by universal Grace, as Arminius against Corvinus. Others say, that as Faith is not in our power, so neither doth God require it of us, nor is it on our parts, particularly necessary to Salvation, that Christ has believed for us, and is himself instead of all. To this purpose writ Saltmarsh, Den, Swinkfield and the Germane Antinomians. Now these are two gross extremes, and vile Abominations are they both; there are a third sort, who say, tho' Faith and Holiness are required of us, and altho' we cannot work them in ourselves, yet every Man can do something in order to them. They tell you, that albeit, Faith or the Act of coming to Christ be not in our power yet, still something may be done in order to it, by way of Preparation; and when these Preparations are searched into, they are the fruits of men's natural Abilities, tho' the main stroke of Conversion be not so.  
As to myself, I am  of extolling the powers of Nature, what mighty things Men can do. (They who find such Methods in Divinity most adapted to work savingly on the Souls of Men, may follow their own Wisdom. It discourages me, so long as Scripture says expressly, the natural Man, in spiritual things, can do just nothing.) I say, use all means diligently, Pray, Read, Study, let his portion be shame amongst the Tribe of Levi, that abates your Diligence: Yet know without Christ, in the use of means, you are Dead, Dying, damning Miscreants. No body contends against this, that there are quoedam naturoe Dotes, often materially good things in Men, and materially good things done by them; yet 'tis unsavoury to call these the Connections, or infallible Preparations to Grace: 
Dr. Owen of the Spirit, Book 3. ch. 2.  For, as a great Man in the Gospel says well, they are no more Preparations than the dryness of Wood, is a preparation for Fire. We all know that dry Wood is readier for Fire, than Wood which is wet; (so you who conscientiously attend the means of Grace, are in a more hopeful way, than such as do despise them) but still the dryness of the Wood partakes not of the nature of Fire, and it may lie until it rot, before it will take fire of its self, for all its dryness. The distinction therefore which the said venerable Author uses in compliance with the Synod of Dort, is not denied by me; 
Doven. Determ. Quast. Qu. 9 V. Et Testardum Synops. de Nat. & Grat. Prop. 7.  provided it be taken with the Analogy, of what a Prelate of the Church of England, who was a Member of that Synod, asserts, and elsewhere explains himself in: Dr. Owen (a Divine sooner envied than imitated) lays down a clear difference betwixt material Dispositions (such as Illumination, and Historical Information, as Eusebius writ a Book of Evangelical Preparation) and formal Preparation, which are the works of the Spirit (not the incertain Velitations of men's Wills) always issuing in a saving Faith: And to this sense, speak the reform in Poland. 
V Ashwell. de Socino & Socinianismo Dis. §. 31. §. 70.  The Socinians there opposing the Divine Worship of Christ, occasioned a debate touching sufficient and effectual Grace; wherein I have with a particular Curiosity, seen a Manuscript in Zion College, containing some imperfect Account of the Synod of Pinkzove; where it is not impossible for me to produce their suffrages to this effect; that sometimes Men are converted without discernible preparative Workings, and to the best of my understanding, the French Jesuists, in Monsieur St. Amour's Journal, in that Article of the Quinquarticular points, are at one with them. So that you see, most parties feel a tenderness in this place, and that the Doctrine of Preparations had need be warily received.  
I know the Scripture mentions some Converts who were wrought upon, by a long train of Convictions, and what I affirm, is this, That where these Convictions are saving, 
DeCorrept, & Grat. cap. 15.  they are the Effects of Faith, and Preparations for it. Readily for this Reason, I concur with Augustin, because we know not who belong to Election, we are to wish well to all. But that these Preparations are not specifically distinct from special Grace, 
Lib. 6. de legib,  is Doctrine more becoming what Plato teaches, than what we read in Scripture-Reconds, where the Lord opened the heart of Lydia in an instant, without any preliminary probation, that we know of. Take but the instance of Mr. Elliat, 
Pag. 101.  which Mr. Cotton Mather gives in his life, when he preached his first Sermon to the Pagan Indians, they told Mr. Elliat, they understood all that he had Preached, becoming serious Proselytes to Christ, and as appears in the Sequel, making Profession of their Faith. I would only put the Question now, Where were these men's Preparations? Ah, Brethren, distressed Souls will bless God, there is so near a way to relief, as going to Christ, when others who have nothing else to do, will trifle with it.  
The other Exception is this, This lays all at Christ's Door, and not at the Door of Man's will; till I know who will own this Exception, I shall not enlarge upon what Paul speaks, Rom. 9.16. So then, it is not in him that willeth, nor in him that runneth, but in God that showeth Mercy. A troubled person will go to Prayer, but it is not the Prayer, but the flight of his Soul to Christ in Prayer, that gives him ease: Yes, the direct acts of Faith secure the Souls of Men.  
Obj. But still I'm afraid there is a Latent Antinomianism in this. Ans. Deus avertat Omen; Jealousies are the ruin of Friendship. If I should tell you, that there is a Latent Arminianism in your Objection, and that this way of driving on Duties without Christ's company, is but a dead way, as appears in the cold hearts and sapless profession of your Party; you would say I wanted Charity, and we should have nothing but a squabble of it. It is but a Trite Calumny cast in the way of the Orthodox, and a slur upon the order of the Gospel, as if it precluded men's endeavours. Of truth nothing comes but truth, when lies and base designs, need shifts and endless Cavils.  
Obj. You are too Rigid, wise Men take middle Courses.  
Ans. Ay, certainly, he who has to do with wise Men, had need be wary: But the best on't is, there is no mean betwixt Truth and Error. I never thought Calvin, as infallible a Divine as Paul; and yet I know not how Men celebrated in their day, have made sour complaints of an unsuspected Declension, by taking a middle course even in this self same Calvinism. 
L' Blank, Th. 1. p. 429.  However, if it be possible for me to keep up a good Correspondence with your Judicious Moderators, I shall freely refer myself to one, whom unfeignedly I value, and I comfort myself, I have his sense in all that I have said.  
Nay! 
Cath Theol. Book. 2.151.  for once, Mr. Baxter shall be my shield, and what he says will go far with many; all good Dispositions (says that good Man, who gave the world, which he little liked, many a loud Warning, he was no Antinomian) is from God; so that it seems, a Man may avouch this, and yet enforce the use of means.  
I appeal to all who have any concern in Religion, whether of these two do most enforce Duty? To say, Never expect, O Man, thy Conversion, but in a due use of God's appointed means. Or to say, Never expect thy Conversion, till thou hast passed through thy course of Preparation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! Here is a rare disciplinary-silence for your Catechumeni, your Pythagorick Probationers! Why? How long must Men be preparing? When come these Preparations to their Compleatment? Will the Fox, by all his apish tricks, attain the reason of a Man, and by degrees become a Senator? Impossible! Oh! God forbidden, I conjure you of Newcastle, be not so Devil-ridden by Craft, as to stand at play with Notions in the way of your Salvation.  
With such measure of Preaching Gifts, as by Prayer some measure of honest Diligence (as I can get a bad heart forward) and copying after my betters, I can attain to: I admonish you to beg of Christ, to save you, because you cannot save yourselves. This is the work of Ministers. And the Serpent never showed himself more a Serpent than in encumbering the simplicity of this Truth. We say, there is no true Holiness, but what is a fruit of Faith, and therefore as ever we would have Men clothed, we would have them repair to God's Wardrobe. And what of all this? Why, then we are not sound; then we are not Orthodox; then we are Antinomians, and all that Nonsense, Wickedness, and ill breeding can suggest. If those be your Wise Middle Siz'd-Divinity-Men, it is a piece of effronted impudence in them, to insinuate such Innuendoes as that our way leaves no room for Duties. They Father upon us some base-born Conclusions of their own, and then raise a creeking Triumph, that they have killed a Monster. No, 
How, of Blessedness.  no, practical Holiness (as a grave Man says upon a grave Subject) is God's reflected or impressed image on his Saints, and is an essential part of Gospel-Redemption.  
This Undermining the Doctrine of the grace of God, rendered the reformation depressed and unsuccessful in Poland; by this did the Learned Amyraldus shatter the Protestant Churches of France. And this design is a Party (a Peacemaking Party, if you will believe them) carrying on, in England to the utter ruin of Peace, and the Power of Godliness amongst us.  
And now (good Reader) thou hast that difcourse separated from the rest, which gave offence. And having taken the trouble to read these few leaves, Pray tell me, what Heresy thou canst spy in all this? Is there any cause given, why a poor beginner in his Master's Vineyard should meet with so much Treachery, so much Blindness and Contempt? Little Souls are full of Self-advancement upon very slender Grounds.  
But, Man's day is so short-lived a thing, it is never worth too many thoughts about it. Our grievances are Coram Rege, and there is a Judge stands at the Door, in whose Eyes, the least in the kingdom of Heaven is greater, than old John the Baptist.  
FINIS.