Imprimatur.  
Jan. 13. 1669/ 70. Rob. Grove R.P. Domino Episc. Lond. a Sac. Dom.   

THE Real Christian, OR A TREATISE OF EFFECTUAL CALLING. WHEREIN The Work of God in drawing the Soul to Christ being opened according to the holy Scriptures, some things required by our late Divines as necessary to a right preparation for Christ and true closing with Christ, which have caused, and do still cause much trouble to some serious Christians, are with due respects to those worthy Men, brought to the Balance of the Sanctuary, there weighed, and accordingly judged. To which is added, in the Epistle to the Reader, a few words concerning Socinianism, upon occasion of the Person of Christ, which is touched in the Discourse. By GILES FIRMIN, sometime Minister of the Gospel in Shalford in Essex.  
To the Law and to the Testimony: If they speak not according to this Word, it is because there is no light in them, Isai. 8.20.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉., etc. Ignat. Epist. ad Philadelph.  
London, Printed for Dorman Newman, and are to be sold at his Shop at the Chirurgions-Arms in Little-Brittain. 1670.   

TO THE WORSHIPFUL AND My much honoured Friend, Mr. JOHN BARRINGTON OF REDGEWELL  
SIR,  
THe Subject of this Treatise, is the best or worst 
(a) Salvian de guberna. Dei, l 2, 3, 4, 5.  of Men, a Christian. A name, though once so odious, that it was crime enough to be a Christian, 
(b) Athenag. Apol. p. 2, 5. Tertul. Apol, c. 2.  yea, to say Christianus sum, was the same way to cruel, but glorious Martyrdom, 
(c) Hieron. de Apollon, in Cotalog. Scrip. Eccles.  yet in our days many are content to own it; but whether according to the name, they be indeed Anointed, is the enquiry (I fear) but of a few. It was said of old, Fiunt, non nascuntur Christiani, 
(d) Tertul. Apol. c. 17.  Christianus non generat Christianum: quia non generatio, sedregeneratio facit Christianos, 
(e) Augustin. de peccat. mer. count. Pelag. l. 3. c. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Clem. Alex. Strom. l. 1.  But now, men being born in a Nation where Christianity is professed, they profess they are born Christians, many (if not most) knowing no other reason for their Christianity. To undeceive these nominal Christians, hath been the labour of the Pulpit and the Press. Our works being something different from the ancient Fathers, they laboured to convert Heathens, we to convert Christians. To this end serveth the ensuing Discourse, though that was not my principal motive to write, that work being done so well before, by more able Pens, but because I observed some eminent Divines, while they declared, what was required to make a sound Believer, have made such Requisites, as trouble many, and cut off most of the sound, with the unsound Christians. Their Assertions have been sometimes the subject of our discourse in private; which after I had more seriously examined, for the sake of some troubled Christians, I resolved to make my Meditations public, which now (much honoured Sir) I have made bold to dedicate to yourself, being one whom (according to the title) I judge to be a Real Christian: And though not born a Christian, in the sense before, yet what Paul said of the unfeigned Faith in Timothy, that dwelled first in his Grandmother Lois, then in his Mother Eunice, then in him, 2 Tim. 1.5. the same may I say of that unfeigned Faith, which makes unfeigned Christians, that dwelled first in your renowned Grandfather, Sir Francis Barrington, then in your Father, Mr. Robert Barrington, the same I am persuaded dwells in you also, and as Timothy, 2 Tim. 3.15. So you from a child have known the Scriptures; God so blessing the endeavour of your godly Mother, a Gentlewoman so wise in her government, so gracious in her conversation, so fervent in prayer, that before she died, she lived to see eight of her Children (if not all, the rest dying little ones) new born, and having a title to a more ancient and better inheritance than Barrington-Hall, which (as I am informed by one who should know best) hath now above twelve hundred years paid rend to that Family, which suffers no spot of dishonour by your being a Member of it.  
Be your thoughts of yourself now what they will; while I trace you in your Conversation, I must judge of you as before: when after our unhappy Wars, you were called, being young, to such a place, as made your favour worth the courting by all sorts of men, who can say you did not then show yourself, both a Gentleman and a Christian? As by your conversation in general, so in particular, by your courteous and civil deportment towards all, doing as much as might be offices of kindnesses to those who were then esteemed Adversaries: (from whom at this time you receive the return of as civil respects.) Also by avoiding those evils which commonly attend such places-  
First, Pride: It being the Character that wise Observers gave of you, (and you only) that your Spirit was not raised with your place.  
Secondly, Covetousness: Refusing thousands of pounds which were offered you, to effect businesses for others, choosing always to do things freely, without taking one penny before or after the effecting of them.  
Nor have changes proved the contrary, though fallen under variety of temptations, which by the discovery of variety of Graces have but confirmed the reality of the Grace of God in you.  
For a public Spirit, that moved once in a large sphere, to be taken off from employment, and shut up within the hedge of a Country Village, is no small affliction, and I am sure none of the least you meet with; yet even here is your spirit so active for the good of others, that your absence from us is soon felt: witness the speech of one of your Neighbours, though but a plain man, Me thinks the Town is not at home, while Mr. Barrington is out of Town.  
As for my particular, though faithful friends are so rare, that Aristole cried out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O amici, nemo amicus: yet if I have a friend, and a friend be as he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* Ethic. l. 9 c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Strom. l. 2.  Alter ipse, than such a one have I found in yourself, having as much reason to love you as Austin his Nebridius, of whom (as I remember) somewhere he saith, they had one Soul in two Bodies.  
By this time I have given sufficient reason for my Dedication, desiring you, honoured Sir, to accept it as a testimony of the love and honour I own you, beseeching God it may be profitable both to yourself, and to those into whose hands it shall come.  
April 4th. 1670. SIR, I am your Servant, and daily Remembrancer, GILES FIRMIN.   

TO THE Christian Reader.  
THey that read our English practical Divines, either they do not mind what they read, or understand not what they read, (the case of too many I fear.) If they do understand, they believe not what they read; if they believe, they apply not what they read: If they do understand, believe, apyly, and experience all they read in several Books of our eminent Divines, (I speak not of all, for some writ so, that they leave nothing for Christians to stumble at) than the Christians in England are much richer in Grace than I took them to be, and much stronger than as you I find them to be: but if they understand, believe, and cannot experience what they read, than they must needs meet with those troubles which others have done, unless upon examining their works by the holy Scriptures they have found ease, because they have found their works in those particulars which did cause their troubles, not to agree with holy Writ: To the Law and to the Testimony, if they speak not according to this Word, Isai. 8.20. is a standing Rule, and blessed he God we have this to judge by. Of these Books, some respect the Constitution of a Christian, some the Conversation of a Christian constituted. The first sort are those, which have caused the most trouble; some in the preparation of the Soul for Christ, amongst which are the Works of the eminent Servants-of Christ, Mr. Thomas Hooker, and Mr. Thomas Shepherd. Others in the work of Faith, or the closing of the Soul with Christ, amongst whom chief is the reverend Mr. Daniel Rogers, As for that trouble, which the holy men of God, Mr. Perkins, Mr. John Rogers of Dedham, with our ancient Divines, have caused, through their description of Faith, that gins to be removed in great part, our late Divines having cleared out the work of Faith, in that manner, as it was not understood before: but for the former, I meet with none as yet that have spoken to them, though their Works in those particulars have caused great troubles among Christians, who through the high respects they bear to the persons of these men, being holy and eminent, have believed what they writ must needs be the Truth of God in every particular. I was something troubled at them myself at my first reading them, but upon serious examining them, I began to question the truth of those particulars, and having a little acquaintance with Mr, Shepherd, I wrote to him about that particular of which I doubted, and gave him two or three Arguments against it: He was pleased to write to me at large; his Letter deserves the Press, and had seen it, were it not for one passage in it; his Answers to my Arguments did not satisfy; what they are I shall give the Reader faithfully, without leaving out, adding or altering one word: Preaching once abroad I closed up the Point in hand, by applying it to what Mr. Shepherd had delivered, to see how those two Doctrines agreed: A Gentleman and a Scholar meeting me some time after, gave me thanks for the close of my Sermon: I asked him, why? he told me, he had a Maidservant who was very godly, and reading of that particular in Mr. Shepherd's Book, which I opposed, she was so cast down, and fell into such troubles, that all the Christians that came to her could not quiet her spirit. For Mr. Daniel Rogers, I have met with several Persons who have felt enough of temptations about their Faith, and could not be resolved that ever their Faith was trus, because of that which he had written: but two I took notice of especially; One was a Minister of a gracious spirit, and a faithful Labourer in the Lord's Vineyard, Mr. John Glascock of little Canfield in Essex, who laboured much under temptations, from this Doctrine of Mr. Rogers. The other was a good Woman, but under as great desertions as ever I saw one; there was another Minister with me in the Room that came to visit her: I observed the Woman's discourse well, and what answers she gave us; I perceived at last (though I did not know whether the Woman had ever seen the Book) she was upon Mr. Daniel Roger's Divinity, and so I told the other Minister, this is Mr. Daniel Roger's Divinity: yea, said the Woman presently, I read it this morning in his Book: long it was before this good Woman got out of this darkness. Another Person given much to reading of good Books, and I hope made good use of them, spoke these words to me, As for Mr. Daniel Rogers, and Mr. Shepherd, I am afraid to read their Books, they have laid such blocks in my way. By these experiences which I had found, the Books of these worthy men being in the hands of many Christians, I thought there might be many whom I knew not, that had met with the same affticting thoughts from them, which myself and others had done; upon which grounds, and partly being moved thereto long since by some godly Divines, I have brought their works, and with them myself, to the trial; professing, if they be right, then must I go look for another work then ever yet I met withal in my own heart: As to Mr. Daniel Rogers, what he met with in the close of his life I was a little acquainted with it: He was a man of great parts, great grace, and great infirmities: My Father Ward would often say of him, My Brother 
* Mr. Rich. Rogers. Father to this, married the Widow of Mr. John Ward, that excellent Divine, of whom Doctor Whitaker would say, Give me John Ward for a Text.  Rogers hath grace enough for two men, and not half enough for himself: A most woeful temper, or rather distemper in his constitution, which hindered much the lustre of that grace which was-in him: By one passage we may judge of his grace; he dined one day at a Knight's Table, what company was there I knew not, but he had not that liberty to be seasoning his meat with savoury and spiritual discourse, as he was wont to do; to sit at meals, and not one word for God, was to him strange: The next day he comes to my house, the man was sadly dejected, in such a manner, that those who fall into gross sins scarce know so much sorrow: What is the matter, said I? This was the reason, that he was a man of such a base dastardly Spirit, that he could not speak for God. I told him, your Father would say, in such companies, if you cannot sow any good, you do well if you can keep out evil. Much ado I had to get, up his Spirit. Though he was a man of such grace yet in the last year of his life coming to my house, he threw himself upon my bed in a great Agony, with this expression to me, Cousin, I would change with the meanest Christian-in Wetherfield, that hath but soundness of grace. God did handle him strangely beat him about in such a manner, that had it been another person I should have pitied him more than I could pity him, who had troubled so many sincere Christians with his Doctrine, and being one of such a Spirit, that such poor Creatures as I am, must not have lived by him, nor had communion with him, had he not been sorely beaten, and kept under: A quartan Ague had so shaken his head, that he scarce ever recovered it again. He had some fearful apprehensions of death, and no wonder, when God was so dark to him. I observed him often to make use of the saying of a godly man in his Town (I think it was on his deathbed) To die is a work by itself. When his turn came to go off the Stage, I observed, his frame was very heavenly; several times, as I sat by, he would cry out, O glorious Redemption! but for that full assurance, and joys, which some, that had not the tenth part of his grace, have expressed, he found not, as I understood by discoursing with him; but that which he so much feared, he was not sensible of, for the Disease taking his brain, in a fit he went off, and fell asleep. I have wondered sometimes to see and hear, how joyfully some weak, poor Christians have entertained death, what assurance they have expressed, when men of great parts, and eminent in grace, have been more timorous: and as for some I have not much delighted to hear their Assurances, nor their Joys; there can be no more in the Conclusion than was in the Premises, if there be, the Syllogism is fallacious. A man's life doth but lay down the Premises, for death, the Conclusion: And to find great joys, and great assurances of God's love in death, when a man's life hath not expressed grace proportionable, I much suspect such joys and assurances. I do value at a far higher rate blessed Austin's broken and repenting heart, with the Penitential psalms about his bed, than the joys and raptures of these kind of Christians, where grace in their life time hath been but low: I hope the Reader will not be offended at the little account I give of this man so eminent in parts and grace. As for that description of Faith which that holy man, Mr. John Rogers, hath given in his Book, the first that ever I heard opposed it in his own Pulpit, was his own Son, Mr. Nathaniel Rogers, a man so able, and so judicious in Soul-work, that I would have betrusted my Soul with him, as soon as with any man in the Church of Christ: when his own Son thus in his Fathers own place opposed it, (as I have been informed) his reverend old Father, who dearly loved him, stood by and heard him with great attention; the people, they heard him with some amazement, and got him to preach over the Sermon again the next Sabbath. Now though it is true, this Head of Divinity is cleared already by more able men, yet being it is that wherein for many years I found trouble myself, in reference to my own state, I hope it will not be unpleasing to the Reader, to give him an account upon what grounds I was settled myself, after many years' enquiry. Honourable respects, I hope, the Reader shall find I give to these men from whom I descent, whose parts and grace I am sure I esteem far beyond my own.  
As to the Socinians, the thread of my discourse leading me to speak of the Person of Christ briefly, I thought it not amiss to put in one or two things, which I had been meditating upon, and which I found not in others; not intending in the least any Controversy, but only to leave a word or two, as I passed by, fearing that Doctrine did spread in England; but before I had finished, I heard of public disputes, I heard of one, and saw another Socinian book newly printed: I understood that they in Polonia sent over some of their Scholars to learn our Language, and are lately returned: Now our Nation is like to be filled with these Books, and it will be the spreading Heresy: I did ever fear it, and now that which I feared is come to pass. The consequence of this is terrible, for it overthrows our Christian Religion, raseth the very foundation: God told the Serpent, Gen. 3.15. The seed of the woman shall bruise thy head, and thou shalt bruise his heel. The Serpent is not content with bruising his heel, but now is endeavouring to put forth the utmost skill and power he hath to break his head: he hath taken the right method, if he can but null his Divinity, cut off that, and he cuts off his head.  
What the thoughts of other Divines are about these Socinian Doctrines I know not: for my own part I never blessed God for help in any Controversy as in this: for the Popish Controversy, that is, for that part which is merely Popish, wherein they stand alone by themselves, I ever thought it to be stuffed with such pitiful dunghill questions (as Doctor Whitaker called them) that they were not worthy for a rational learned man to spend his time and thoughts about them: What should allure a man to embrace that Religion I could not tell, until I did read the Mystery of Jesuitism, than I saw there was something to persuade a man given up to his lusts, to give up himself to that Religion. I know there are Questions among them which deserve the thoughts of the most able, learned Christian, but in those they do not stand alone: Others who renounce Popery in a strict sense, do yet embrace those Doctrines, and have fetched their strength from the Jesuits School. But the Socinians are as high in those points as any other. As this is not a place, so neither have I time or intention to meddle with that Controversy, only two or three things I will say concerning it, knowing how some are troubled about it.  
First, It implies no contradiction, nor is contrary to any principle of right reason, that the infinite Creator, and Sovereign Lawgiver, in revealing his Mind and Will; should give to his Creature Propositions, or Articles, to be assented to, barely upon his Authority revealing them, though his Creature is not able, by his created reason, to demonstrate how these Propositions can be true.  
I read indeed the Socinians affirming the contrary all of them in effect, and in particular Schlichtingius, Nothing can be believed, which cannot be apprehended and understood by reason, saith he: And again, It implies a contradiction, while he (that is, Meisner, against whom he disputes) affirms, it exceeds the reach of reason, and yet owns it for an Article of Faith: But I wish he had proved it, as he hath said it. What Contradictions are, whether Topical or Axiomatical, I know; but how this should imply a Contradiction (That I assent to this Proposition of my infinite Creator, and Sovereign Lawgiver, because he hath spoken it, I believe it therefore, and receive it for an Article of my Faith, though my Reason is not able to grasp it, or demonstrate how it is true) I cannot yet understand: I challenge all the Socinians Logic to make it good. That the Socinians can impose upon us Contradictions to be assented to, and those gross ones too, is well known; Christ is a Dependent God, a Made God; What is this but a Contradiction? A Dependent God is as true, as Corpus infinitum. God may give his Creature a Command to be obeyed, of which Command he gives no reason, nay, the Command appears contrary to reason, and yet his Creature is bound to obey that Command. God commands Abraham to offer his Son, Gen. 22.2. Whether it was his Intention, Decree, that Abraham should offer his Son, was none of his duty to inquire into; a Reason for this Command he gives none; What reason Abraham could find out for this Command, I cannot tell. It appeared quite contrary to the light of natural Reason, and as contrary to the Promise of God made to Abraham as could be: Yet the Sovereign Authority of God was reason enough for Abraham to yield obedience to the Command. 
Audeciam enistimo de bono Divini praecepti disputare; neque enim quia bonum est, idcirco ausecultare debemus, sed quia Deus praecepit. Tertul. de Panitentia.  If then the same Sovereign Authority gives me a Proposition, or Article (call it what you will) to be assented to, believed, the Sovereign Authority of this Prima Veritas, to whom Truth is essential, who cannot lie, Tit. 1.2. is as sufficient a ground for me to assent unto it, believe it, though I am not able to demonstrate the truth of it by my reason: And I do assent to, and believe the truth of it, because he speaks it, as strongly, as if I could make never so clear demonstration of it; this is so far from implying a Contradiction, that it is a plain moral Contradiction, not to believe it. Must the Sovereign Lawgiver reveal nothing for us to assent to, and believe, but what we can grasp with our reason? Hath he said he will not? Our Reason saith, this is sufficient reason, Thus saith the Lord: And our Reason thinks it very well becoming, that thrice dreadful Majesty, our Sovereign Absolute Lord, and Lawgiver, who is truth, and cannot possibly lie, to give to his Creature Propositions to be believed barely upon his Authority.  
Yet a little further, That which is Supra Captum Rationis, what exceeds their reason, that it cannot reach and comprehend, this they will not believe, nor receive for an Article of Faith: upon this ground eight or nine of the chief Articles of our Faith are rejected by these Ministers of Reason. Hence Socinus saith, Although the Scripture itself should speak any thing that fights with, or opposeth Reason, (their Reason it must be) it must not be believed, that the Scripture intends, or means as it speaketh, but there is some other hidden sense in that Scripture; (though Socinus speaks more broadly, Etiamsi Scriptura dicat, tamen non esse credendum quod cum ratione pugnat.) Hence come those torturings of the Scripture, those corrupt and vile glosses which they put upon plain Texts, while they tell us the hidden sense that lies in those Scriptures, which do plainly oppose their corrupt Doctrines. That any thing in the Scripture is contrary to, or fights with sound Reason, we deny: No more of that now.  
But to return to Schlichtingius with his followers. I ever thought, and I am sure it is true, that Christian, or Divine Faith, Nititur Testimonio Divino qua est Divinum, I mean that Christian Faith, Quae locum habet in intellectu; it leans, stays, rests and grounds upon Divine Testimony. So that Divine Faith relates to Divine Testimony, it looks no further; when I assent to, or believe a Proposition, a Testimony of God, because I see a Reason, if you will have any other Reason than the Authority and Veracity of God, Faith ceaseth: Did I not believe God to be truth itself, so true as impossible he should lie, I would not believe the Testimony of God, barely because he speaketh it. But these men destroy all Faith, they will believe no further than they can see with the eye of their reason, and demonstrate the truth by their reason; but this is not Faith. Divine Faith doth not lean, rest, or stay upon my Reason, but barely upon the Testimony of God. The assent which the understanding giveth to any Truth, for the Authority of the witness, or him that speaketh, this 
* I say properly, because sometimes to believe is taken largely any way to assent to a thing to be true; as we say, I will believe my eyes.  properly is Faith. If I give assent upon other grounds, it is not Faith. It may be perceptio, experientia, vel scientia, vel opinio, according as are the grounds or reasons of my assent, but not Faith. These Rationists know that Testimonium is Argumentum inartificiale; hence they call for artificial Arguments, they must see things in Artificio rerum, else they will not receive them. But with their favour, we look upon the Almighty, to be so faithful and true a Witness, that, Omnia Testimonia Divina sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omnique artificiali argumento certiora, omnique exceptione majora: So that to me this great Rationist speaks but absurdly: If a Divine Proposition be not above the reach of his reason, but his reason can comprehend it, than he will believe it, and receive it for an Article of his Faith, otherwise he will not. For now it is not the Testimony of God which he believes, and his Authority and Veracity for which he believes, but the strength of his own reason is the cause why be assents to such a Proposition, and receives it not as an Article of Divine Faith, but an Article of Socinians Reason. Whence the Socinians must either expunge that Topick of Argumentum inartificiale, which Reason will not suffer, or confound artificial and inartificial Arguments, making the Membra divisionis, which ought to be contraria at least, to be the same, which is good Logic; for Argument tum is distributed into artificiale and inartificiale. Not that we wholly deny the use of Reason in the Divine Mysteries; we will allow Reason a judicium Discretivum, but not judicium Docisivum, this we give wholly to the Scriptures. Scriptura judicat de veritate sententiarum Theologicarum. Ratio judicat de veritate connexionum, regulae consequentiarum pertinent ad rationem: But the Socinians make humane Reason the Judge of all Theological Controversies, to conclude this Head. If then God in the holy Scriptures reveals and teacheth me, that the Divine Essence is singular, or but one; yet reveals again that this Divine Essence is predicated of three Suppositae, or distinct Subsistences, Father, Son, and Holy Ghost. How can this be, saith humane Reason, I cannot reach it, this is supra captum Rationis meae, what then? Must I not therefore believe it, when God reveals it, because I cannot demonstrate the Truth by my Reason? Let God be true, and humane Reason a Lyar. Essentia Divina licet sit singularis, refert tamen naturam universalis in eo quod sicut universale de pluribus praedicatur, sic Essentia Divina de pluribus distinctis suppositis aut personis contra ingenium aliorum singularium, & tamen manet singularis: quia est de natura universalis, ut in iis de quibus praedicatur natura ejus multiplicetur; ut natura humana multiplicatur in Petro & Paulo, etc. That the holy Scriptures are clear in asserting the Divinity as well as the Humanity of Christ, the Disciples of Mahomet 
* Vide Hornbeck Sum. contro. p. 131.  will acknowledge, if we own Paul's Epistles to be Canonical; therefore in their Disputations with us Christians, upon that Point, about the Divinity of Christ, they decline the Authority of Paul's Epistles, and say, they were adulterated by the Christians: this is very strange, that Mahumetans can see this, and the Socinians, that own these Epistles, and dare not say they are adulterated, yet cannot read this. It is something, that we have these Mahometans determining for us, that those who own those Epistles to be authentic, must own Christ to be God.  
Secondly, There is no Article of our Christian Faith, which the Socinians oppose, that is seemingly so contrary to reason, as is the measuring of an Infinite Essence by Finite Maxims.  
1. We deny that any Article of Faith which we maintain is contrary to sound Reason, though it be above Reason; therefore I put in the word seemingly contrary. Let that which measures be able to contain the thing measured: And is not this the Logic of the Socinians? How do they judge of the Articles of our Faith, how do they measure them, the unity of the Essence in the Trinity of the Persons, the union of the Divine and Humane Nature in one Person, but by these Maxims, by which they measure a finite Essence. In a finite Essence it is impossible that one singular Essence should subsist in three distinct Persons, therefore it is impossible it should be so in the Infinite Essence. To have two distinct Natures unite in one Person, this cannot be; Therefore it cannot be in the second Person of the Trinity: (Yet the Misleto and the Appletree are united together, and are distinct.) The sum of their Logic is this, what cannot be found in a Finite Being, must be denied in the Infinite Essence. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we account a great piece of Sophistry in disputing. Certainly a most gross absurdity to take Maxims fitted for finite Creatures, and limit the Infinite Being unto them, when as Infinite and Finite differ toto Coelo. What use these Maxims may be of, laying down first the Scripture for my Major, to which I assent, upon the Authority of God revealing, I have touched in my former Head, but cannot now insist upon it.  
Thirdly, To give Divine or Religious worship to a Creature, is not only above Reason, but is contrary to, and repugnant against sound Reason.  
But this is the Socinians practice; Christ is but a Creature, a mere man, yet to Christ do they give Religious worship, in so much that Socinus will not own him to be a Christian, who will not worship Christ with Divine or Religious worship. Let the Socinians name one Article of our Faith that is so contrary to reason as this. I argue upon the Socinian Principle, which is, that all Articles of Faith, all the Propositions in the Scripture must be brought to the Bar of our Reason, yea, Socinians Reason, and there they must receive their sentence, whether they be true or false, whether they are to be rejected or received. Hence the Doctrine of the Trinity, the Eternal generation of the Son, the Personality of the Holy Ghost, the personal union of the two Natures in Christ, the satisfaction of Christ, Imputed Righteousness, the corruption of our Reason and Will after the Fall, the Resurrection of our Bodies, the same bodies which we lay down, these among others receive their sentence of condemnation at this Bar, yea, though the Judge, Reason, be dim sighted, corrupted, yet so it must be, Why? Because all these do not agree with Reason, therefore they are all condemned. If Reason then must judge all, let us try this at the Bar of Reason. I will only use one Argument that Christianus Francken used against Socinus, being one of the same Opinion with Socinus, as to the Divinity of Christ, and therefore looking upon him as Man only, would not have Religious worship given to him, which Socinus did. Several Arguments he hath, to which Socinus gives miserable answers; and truly we may sit still, till we see how Socinus and his party can clear themselves from being Idolaters, which Christianus Francken, Francis David, with their party (who deny Christ's Divinity also) do prove Socinus and his followers to be for worshipping Christ with Religious worship, whom they deny to be God, and but a mere Creature. His Argument is this. How great is the distance between a Creator and Creature, so great aught to be the difference between the honour which is given to the Creator and the Creature. But between the Creator and the Creature is the greatest (infinite) distance, whether you respect the Nature and Essence, or the Dignity and Excellency. Therefore, there ought to be the greatest difference between the honour of God and the Creature. But the honour which is chief due to God is Religious Adoration. Therefore this is not to be given to a Creature: Therefore not to Christ, whom you confess to be a pure Creature. This was his Argument, and now let Reason judge. I urged this Argument, of giving Religious worship to a Creature, against a Socinian. The answer he gave me was this, If it were the Pleasure of God to have it so (as it was) than it ought to be so, and it was righteous and good it should be so.  
To which Answer of his I reply: This Pleasure of God leads us to another Question, An beneplacitum Dei sit prima regula Justiciae; which some affirm, others deny. The Socinian by this Answer did affirm it implicitly, making this to be a duty and righteous act, to give Divine worship to a Creature, because it was the good pleasure of God to have it so; invincible Arguments to prove that Thesss, would have been acceptable.  
Secondly, What shall become of the Socinian Principle? Now you, Judge, Reason, may sit alone upon the Bench, we shall carry away all the Court to another Tribunal, the good Pleasure of God; and to this we are willing to go.  
Thirdly, This good pleasure of his must be known by the holy Scriptures, in which he hath revealed his pleasure as to our duty. But then I will say with your Master Socinus, If the Scripture doth say so, it must not be believed, because it is contrary to reason; therefore there is some other hidden sense in that Scripture which must be searched out, this is fair dealing, I do but measure to Socinus in his own bushel, for I am sure here is a Principle contrary to Reason, and sound Reason.  
Fourthly, I utterly deny it, that ever it was the pleasure of God, that religious worship should be given to any mere Creature. Take Christ's word for that, Matth. 4.10. It is written (there is an old Law for this, God hath manifested his pleasure as to this point) Deut. 6.13. and 10.20. Thou shalt worship the Lord thy God, and him only shalt thou serve. Crellius makes great use of this exclusive Particle only, in John 17.3. which he puts in the front of all his Texts against the Divinity of Christ, because he said in his Prayer, This is life eternal, to know thee the only true God: Crellius putting the stress upon the word only, proves that Christ excludes himself from being the true God. By the same word, and as good reason, say I, doth Christ exclude himself from being the Object of religious worship: Let the Socinians say what they can, I know what distinctions Socinus useth to help himself here; but whence had he them? Out of the Turkish Alcoran, not out of the holy Scriptures I am sure, they are wholly silent as to any such Notions; so that thence he must have them, or they are the putrid Figments of his corrupt brain: But let Francken alone with him, I will not multiply more Texts being now I am in an Epistle to the Reader. Only one Text more which Francken urgeth against Socinus, Isai. 42.8. My glory I will not give to another. So Isai. 48.11. here God declares it plainly, that it is not his pleasure to give away the glory due to him unto any other, he is peremptory against it. Francken urgeth the Text tus, Religious worship is the glory of God, and God saith he will not give his glory to another: Therefore he hath not given it to Christ if he be not God. Socinus may scratch his head, but shall never be able to answer it. But one word more concerning this Text, I think it will afford some thing against Socinus and Francken too, denying the Divinity of Christ; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the words are, I am Jehovah, that is my Name, and my glory will I not give to another: What glory is here especially meant? That which he had mentioned just before, Gloria Jehovitatis meae, as Calonius phraseth it; the glory of my Deity, that name Jehovah, which is proper to me, this glory I will not give to another. So Chap. 83.18. That men may know that thou whose Name alone is Jehovah, art the most high, etc. Jehovah then is God's Name, and his alone, and he that bears this Name is the Most high over all the Earth. This glory he will not give to another. But this Name Jehovah, is given to Christ in the holy Scriptures, as Calonius in his learned Tract, 
Theolog. Nat. & Rovel. p. 218, etc.  De Nomine Dei Tetragrammato, hath shown and defended them against all the wind of that subtle Serpent in Crellius and his Companions; but were not Christ of the same Essence, he should not bear the glory of that Name Jehovah.  
Fifthly and lastly, I answer, It is very true, the holy Scriptures do clearly manifest, that Divine worship is due unto Christ, and it must be given to him; both natural and instituted worship, we shall find given to him.  
But first, That this depends upon the mere pleasure of God I deny; as if God might have otherways disposed it, that no religious worship should be due to him, unless that Thesis I mentioned before be true, That the good pleasure of God is the first Rule of all Righteousness, which some do maintain, and from hence argue, that if the Lord had so pleased, there should have been no worship due to himself from his Creature; the Creature should not have needed to love God above all, to fear him, trust in him, or serve him any way; pray unto him, etc. only it was his good pleasure to have it so; but this makes all the worship due to the Father depend upon his mere pleasure, and doth not hurt our Cause at all: whether that Thesis be true or no, doth not now concern me.  
Secondly, I answer: Religious worship is not given to him as a Creature, but as he is a Creator, (God over all blessed for ever) for which there are Texts plain enough, would but the Socinians hold to the Rules which they seem to approve of, viz. Non esse recurrendum ad Figuras, donec absurditas Sermonis proprie ita ut sonat intellecti monstretur. If Schmalzius would but hold to what he says. Ludum & jocum e Scripturis facere pronunciat, qui absque necessitate a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discedunt: Would but the Socinians hold to these Rules, we shall find Christ to be a Creator, not of the new Creature only, but of the Creature; the Scripture cannot speak plainer than it doth as to this Point: Colos. 1.16. confutes that Socinian corrupt gloss which they put upon those Texts, which declare that all things were created or made by Christ, for the Angels, I hope, had no need of any new Creation: Now if the holy Scriptures must be believed, when they tell us Religious worship must be given to Christ, who is but a Creature (as say the Socinians) though this be contrary to sound Reason (yea, and as contrary to the holy Scriptures, which will call this Idolatry.) Then I hope the same Scriptures may as well be believed, when they tell us of one singular Divine Essence subsisting in three Persons, and of the Humane and Divine Nature united in one Person, which things are above, but not contrary to Reason. Our Reason at the best before our fall being but finite, but since our fall corrupt and dim. For my part I cannot see how this practice of the socinians can stand, but were. I of their opinion, I must go over to Franciscus David, and Christianus Francken, and so I believe will our English Socinians ere long, upon several grounds which move me to think so, but this among the rest persuades me, because they are fallen off from some part of his worship already, as I learn by the Socinians with whom I had discourse. For the Saoraments it is true, the Socinians differ from others as to the use and end of them: And they do differ among themselves about Baptism; Socinus did not judge it to be a perpetual Ordinance, yet others of the Socinians do use it. And in Transylvania, as Calo. 
Socinis. profliga. p. 851.  nius tells us, the Socinians do baptise with water, and that, in the Name of the Father, Son, and Holy Ghost, and that so it was decreed, in a Socinian, Synod, hold Anno 1636. But as to the Lords Supper, I cannot see but they all agree in that; and Socinus acknowledges it to be, Sacramentum perpetuum & Universal. Now being this was the judgement of all of them, for aught I see, as to the use of it, however they are erroneous as to the end of it, I asked him what was the reason they did not administer that Ordinance: He answered: Though Socinus was of that Judgement, yet they would follow Socinus no further than they saw cause; But for the Sacraments, let those who feel the need of them make use of them. To wit, such a God as they make Christ, such Subjects they are to him. I thought the Institution and Command of Christ, with the worship and honour which is given to Christ, had been grounds sufficient to command our obedience, if we were attained to such a height of what I cannot tell, for Grace I must not call it, that we felt no need of his Institutions: but it seems his. Institution, Command, and worship in this particular are little with them, if they feel any need they may use them. Obedience good enough for a Dependent God. Now if men can thus dispense already with one part of his worship and throw it by, I doubt not but upon the same principle they may cast off the other part of his worship; and the Reasons urged by Francken and others of that party are so strong, that they will at last prevail with English unsound Christians, whom God for the abuse of his Gospel will (I fear) give up to their own Reason; and since Reason they will have, Reason they shall have: When the Religious worship of Christ is cast off, than the Turks will be every way as good Christians as these Socinians, for they speak honourably of Christ, and acknowledge him to be a great Prophet.  
Bradwardin was a man sound in the Doctrine of the Trinity, 
De Causo Dei P. 29.  and the union of the two Natures in the Person of Christ, and in other Articles of our Faith: And thus he speaks concerning these Articles, Scio Philosophe, & confidenter me scire affirmo, quod non est Articulus aliquis magnus vel parvus, de substantia fidei Christianae, quam Deus non prius multis temporibus ante Fidei hujus exordium per Prophetas solennes, velut per quosdam praenuntios revelavit, etc. non enim est Articulus Fidei Christianae, qui etiam Philosopho judice non corrupto, non sophistico, non protervo: sed indifferente solido, sobrio, & veritatis amico, efficaciter possit fundari in veteri Testamento, in veteribus Prophetiis, sicut & constat antiquitus veraciter contigisse. What kind of Philosophers the Socinians are in Bradwardin's account, we may easily judge. Afterwards 
* p. 59  he frames this Argument.  
Whatever God hath revealed and attested, that is true.  
But God hath revealed and attested the Christian Faith.  
Therefore, The Christian Faith is true.  
(The Christian Faith that Bradwardin means, is that which the Socinians do oppose) than he answers to that, which some wanton cavilling Wits might object, that he had not demonstrated that God hath revealed this Faith; the answer is too long to transcribe.  
The Socinians I see are very angry with Athanasius, and look on him as if he were the first Inventor of these Articles of the Trinity, and of the Divine and Humane Nature united in the Person of Christ; making the world believe (if they could) that none of the ancient Writers before him were of their Opinions: As appears by Mr. Biddle's Quotations out of those Authors, whom he labours (by the gloss he cast upon them) to make them speak his Doctrines, against the Divinity of Christ, and the Trinity. Thus the Socinian Pamphlet, lately printed and published by William Pen, tells the Reader, as I observed the little time I had it in my hand. I suppose that Author took it out of Mr. Biddle. I shall briefty give the Reader what I find in those Authors which I have, but not transcribe all that I find to this purpose.  
For Clemens Romanus, in his Epistle to the Corinthians, I find not much, the occasion of that Epistle did not lead him to speak of the Verson of Christ, he contents himself with the phrase of the Apostle, calling Christ as the Apostle, Heb. 1.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
p. 47.  The brightness of his (that is Gods, of whom he spoke before) magnificence, being so much greater than the Angels, as he hath obtained a more excellent Name: The Angels are ministering Spirits, but to the Son he saith, Thou art my Son, this day have I begotten thee, set thou at my right hand, etc. I think he intends his Divinity, in his second Epistle, of which only we have a Fragment: beginning his Epistle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And after, pag. 6. speaking of Jesus Christ our Saviour, saith of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. How far those words are from Christ's satisfaction in his first Epistle, the Reader may judge: 
p. 64.  He gave his blood for us, and his flesh for our flesh, and his Soul for our Soul. And for our Justification, (which concerns the Socinian Doctrine also) We who are called in Christ Jesus, 
p. 41  are justified not by our wisdom, understanding, piety, or works which we have wrought in purity and holiness of heart, but by Faith, by which the Almighty God hath justified all from the beginning.  
The next are the Epistles which go under the name of Ignatius. In his Epistle add Ephesios', ad Magnesianos, ad Trallianos, ad Romanos, ad Philadelphenos; in all these Epistles I read Ignatius asserting Christ to be God man, and giving warning to the Churches to take heed of those, who said he was but mere man. I will only write one Sentence out of this last Epistle. If any one say, there is one God, and doth confess Jesus Christ, but thinks the Lord to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mere man, and not the only begotten God, the Wisdom and word of God, (what Word, he tells us in his Epist. ad Magnesianos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.) but thinks he consists only of Body and Soul, this is a Serpent and Seducer, preaching an error for the perdition of men, etc.  
Justin Martyr, Apolog. 2. asserts the Divinity of Christ; and in his Dialogue with Trypho he often asserts it, in so much that Trypho tells him, That Christ should be God before the world began, and after to be born, though not as other men, seemed to him not only a Paradox, but foolish: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Unto whom Justin Martyr answers, page 267.  
Irenaeus, 
Adu. Haeres. l. 2. cap. 43.  comparing man with the Son of God, saith to man, Thou, O man, art not one that is not made, neither didst thou always coexist with God, as did his proper or own Word. And in the third book, cap, 8. thus he writes, Never did any Prophets, or Apostles, call any other God, or Lord, besides the true and only God. To the same purpose he speaks in the ninth Chapter, and there Fevardentius in his Animadversions upon the Chapter, hath out of several places of Iraeneus shown how opposite he was to this Doctrine of Mr. Biddle and the Socinians, that he declares himself as erroneous in his quoting of Authors, as he is in his Opinion.  
Clemens Alexandrinus speaking of Christ the Word, 
Admon. ad Gentes p. 11.  saith, He the Word appeared to men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Peddagog. l. 1. p. 113.  He only is both God and man: In another place speaking of God and the Word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They are both One, 
Strom. l. 7. p. 702, 703.  that is to say, God. But in another place he insisteth largely upon this, showing the Divinity, as well as the Humanity of Christ.  
Origen against Celsus, l. 1. Celsus, saith Origen, thinks there is no other Divinity in the Humane Body which Christ carried about, than in Homer 's Fictitious Fables; we affirm he doth consist of the Humane together with the Divine Nature. In another Book against Celsus: 
l. 2.  In that we do sharply accuse the Jews, that they did not believe their own Prophets, who in many places did testify that he is God, God and Father of all. Several other places I have noted in Origen.  
Tertullian, De Carne Christi, acknowledgeth Christ hath two Substances. And again in the same Book against Martion, he asserts the Divine and Humane Nature of Christ. In his Book concerning the Trinity, and his Book against Praxeas, he clearly holds forth, that Christ was God and man.  
Cyprian thus, Jesus Christ God, and our Lord; 
De bono Potientis.  though the Son of God did not despise to take the flesh of man: Though immortal, suffered himself to be made mortal. In his second Book against the Jews, he brings several Scriptures to prove Christ to be God and man.  
Arnobius, Contra Gentes, I have observed in five places maintaining the same Doctrine of the Divinity and Humanity of Christ: His eighth Book I do not reckon, because it is supposed not to be his.  
Lactantius, in many Chapters of his fourth Took. De Vera Sapientia, doth manifest his faith plain enough, that Christ is both God and man.  
These Authors I have, who all lived before Athanasius, if they say, that Christ was inferior to his Father, or was subject to him, did receive from him, etc. Who deny this? And doth not the Soripture say the same, considering the Humane Nature of Christ, the Offices he undertook, the state of a Servant which he underwent; we ean easily tell how to understand these things, and yet believe he was true God, as the Scriptures have declared, and these Ancient Writers have believed. These things considered make me believe the Truth of what Athanasius reports, 
Contra Arian. disput. 1.  That in the Council of Nice all the Bishops, as many as were there present, when they heard Arrius Doctrine concerning Christ, they stopped their ears, and all of them with a common suffrage condemned that Heresy, and Anathematised it, saying it was strange to, and divers from the Faith of the Church. So it appears by the Quotations I have given out of the Ancient Writers from the Apostles days, whence Athanasius, and that Council were not the first that broached the Doctrine which we maintain as Orthodox; but they maintained the same Doctrine which the Prophets and Apostles (as Bradwardin offers to justify) had taught.  
But I have done with this; hoping that God will stir up those to whom he hath given abilities, and have time for studies, to appear against these Doctrines, so destructive to the Christian Religion, and tending so much to the perdition of men's Souls.  
As to this Treatise, I know it is that Subject upon which several men of better heads and hearts than mine have already written: But that which is the main thing in it, and without which I had no thoughts of ever setting Pen to paper, I have not met with any man that hath spoken to it; yet the consequence is so great, that the soundness or unsoundness of our Conversion depends upon it: Whether that which I have written be fatisfactory to the judicious Reader, I must leave it, being willing to be taught if I have erred.  
If the Reader be offended at the language, being so plain, I shall not be much troubled at that, it hath been ever my unhappiness, to prefer an Apodictick Syllogism, before a Jingling Paranomasia; my business is with those who are troubled about their Spiritual state whether it be sound or false; and Silken language suits not those who are clothed in Sackcloth. I am much encouraged as to this Point, by the stile in which the Holy Spirit guided his Servants to write, also by observing whom they were that God hath made the greatest use of in his Church as to bringing home Souls to Christ; neither Mr. Richard, nor Mr. John Rogers were John Chrysostom; yet God honoured none more in these parts of England with Conversion of Souls than these men: Gallant language never did God's work that I have observed: what is it indeed, as to a man's Judgement or Conscience? I writ as I love to read; when I read Divinity Books, I look for Divinity and solid Reason not for Language; that man to whom sound Divinity will not be acceptable, unless it be clothed with embroidered language, had best make sure that his heart be sound; these are not the Readers for whom I intent my Discourse, being such, I believe, as never were acquainted with the works, or troubled with those temptations of which it treats. Some Quotations there are out of Latin Authors, which I have not translated into English, supposing they would not be understood by most, though they were translated. If God shall please to make my labours helpful to thy spiritual estate, let God have the praise, and let him have thy Prayers, who is,  
One of the meanest of Christ's Servants, GILES FIRMIN.   

ERRATA.  
By reason of the Author's remote distance from the Press, many faults have escaped, which the most material are here taken notice of, and the Courteous Reader is desired to correct them, as any other here not specified.  
INtroduction Page 1. line 12. read them: p. 2. l. 1. r. allude. Treatise Page 2 line 29. read praeparationibus: p. 5. l. 10. deal all: p. 9 margin r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: p. 13. l. 15. r. signal: p. 16. l. 5. r. to: p. 18. l 7. r. Mechanics: p. 19 l. 4. r. make: p. 23. l. 11. deal first: p. 27. l. 11 deal his: p. 30. l. 28. r. so: p. 30 l. 31. r. Sculls: p. 31, l. 10. r. as: p. 32. l. 25. r. only: p. 34. l. 13. r Joh. 16. p. 45 l. 8. r. Parson: p. 58. l 33. r. his: p 91. l. 25. r. extrinsece: p. 98. l. 27. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: p. 99 l. 28 r. as: p. 100 l. 24. r. own: p. 108. l. 23. r. it. p. 109. l. 9 r. it: p. 115. l. 4. r. stick: p. 116. l. 9 deal it: p. 133. l. 19 r. volitum: p. 142. l. 10. deal after: p. 156. l. 27. deal laid: l. 28. r. Egyptians were: p. 158 l. 21. r. King: I ult r. attribute: p. 162 marg. r. ignorance: p. 162: l 36. deal not do: p. 166. l. 26 r declaring assent: p. 177. l. 20. deal wretched, p. 178 marg. r. suavitas: p 198. l. 16, 17, etc. concourse: p. 199. l. 3 r. me: p. 226. l. ult. r. edification: p. 228. l. 14. r. latitudinarians: p. 235. l. 4. r. roll: p. 240. l. 27. r. save: p. 251. l. 10. r. is: p. 252. l. 11. r. she: 256. l. 11. r. roll, and so often p. 282. p. 274. l. 31. r. to: p. 289. l. 35. r. election.   

THE INTRODUCTION.  
WHen God gave commandment to Israel, to appoint three Cities of Refuge, Deut. 19 2. He gave another Commandment to them, v. 3. To prepare the way to those Cities: Upon which Commandment the Magistrates of Israel, every year, on the fifteenth day of the month Adar [or February] scent out Messengers to prepare the ways to the Cities of Refuge, to make them fit and broad, remove out of them all stumbling blocks and offences; they suffered not any Hill or Dale to be in the way, nor water-streams, but they made a bridge over it, that nothing might hinder him that fled thither. At the partition of ways they set up in writing, Refuge, Refuge, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that the  might know and turn thitherward. If any man met the , he was not to hinder him; but two or three of their wise men were to be upon the way, that if they did meet with the Avenger of blood, they might by lenitive words endeavour the appeasing of his wrath, and not fall upon the , till the case were judicially heard.  
Some Divines, I see, make Christ to be typified by this City of Refuge; if so, methinks that which is spoken of John, Isai. 40.3. [quoted by all the Evangelists] crying in the wilderness, Prepare ye the way of the Lord, etc. ver. 4. Every valley shall be exalted, and every mountain and hill shall be made low, etc. may well allude to this their preparing the way to the City of Refuge. That the Apostle, Heb. 6.18. in those words, who have fled for Refuge, doth at least allude to this flying to the City of Refuge, I think may well be admitted. So 
* In tentum. Consugimus per Baptismum ad Christum. Lyra.  Grotius intimates, Confugimus tanquam ad Asylum, ut illi de quibus. Numb. 35.2. and Josh. 21.27. that is, We fly as unto a Sanctuary; as those in Numb. 35.2. and Josh. 21.27. who fled to the Cities of Refuge. Jacobus Cappellus thus glosseth, Confugimus: A quo? a Deo. Ad quem? ad Deum, etc. We fly: from whom? from God. To whom? To God; to wit, from an angry God, to a pacified God, through the intercession of his Son; for than will a Refuge far most safe lie open to us, when we fly to that promise of the Covenant of Grace, which he bathe declared in his Word, and confirmed by his Oath. This is very savoury.  
Be this Refuge Christ, or God pacified in his Son, or the Covenant of Grace, sure I am, that the way unto this Refuge hath as much need to be kept clear from stumbling blocks, offences, or whatever might hinder the Soul under the sense of its sin and misery, full of fears, in danger of death eternal, through an angry God, or the Curse of the Law pursuing it, now flying for Refuge, as there was need of that way to be prepared to the City of Refuge, to which the  was flying. But whether some eminent Divines, whose names are very precious in the Church, have not laid some blocks in the way, which have caused much trouble of spirit to loaden and afflicted Souls, who have been flying to Christ for Refuge, in the day of their fears and sorrows? Ask, and experience will tell you. Let us see a little.  
Here is a sinner whom God hath awakened, hath set his fins in order before him. He that before could say, God is a merciful God, say these Preachers what they will, now he feels and finds God to be an angry God, and one that is as good as his word, one that will not endure iniquity, he will not clear the guilty; and this poor Creature seethe nothing but guilt and iniquity in himself, no Creature under heaven so miserable as himself; to abide here he cannot, the Law speaks nothing but death, and die he must, if there be no other way to save him then what he can find in himself: Hearing of Christ and a Covenant of Grace revealed in the Gospel, for such poor sinners to run to; and hearing Christ calling of such to him, Matth. 11.28. the sinner answers gladly with them, Jer. 3.22. Behold, we come to thee, and now is hasting for Refuge. But one meets him in the way, and speaks to him; How now sleepy sinner, what are you now awake? what are those lusts of thine, wherewith thy soul was so delighted, become evil things in earnest to thee? Is thy sweet morsel, which thou didst hid so under thy tongue, Job 20 12. become bitter? Is hell real? do you believe wrath indeed is coming? do you think God is just, will be just, whatever you thought of him before? All this is very true, saith the sinner, I feel it all to my sorrow. Well, what would you have, a Christ? God reconciled? his Love? Yea, saith the soul, this it is, you have named it, this will quiet my soul indeed, and nothing else. But stay, saith he, Are you come to this, 
Mr. Shepherd Sound Believer, p. 154. in that Impression 1645.  to be quiet with the will of God, in case you think you shall never partake of his Love; this you must come to, if you be rightly humbled and prepared for Christ, unto whom you are now flying. Grace you would have, and God to work Grace you desire; yea, earnestly, saith the Soul, I would fain have God manifest grace towards me. But stay, saith he, What if God will not work Grace, 
Mr. Shep. p. 140. p. 143.  nor never manifest Grace to you, will you not by sinking discouragements, and secret quarralling resist God? It may be you will be above Christ, not under him, and willing to be disposed of by him. O, I pray, Sir, what do you mean by this, willing to be disposed of by him? This Mr. Shepherd hath not so plainly expressed; but observe what went before, with the thread of his discourse and it is plain English, if he dispose thee to hell and damnation. Thus his Father in Law, Mr. Tho. 
Mr. Hooker's Souls Humil. p. 112.  Hooker, that eminent man of God, in his Soul's Humiliation, speaks it out in plain terms, 'Tis harsh, and tedious, and long it is ere the soul be thus framed; yet the heart truly abased is content to bear the estate of damnation: [By the way observe, if it be long first before this be attained, than this soul is a long time under preparation, and not yet come to Christ, according to his discourse that he is upon.] Thus in several other places he hath these expressions, 
Ibid. p. 114, 116, 140.  The humbled soul is content, satisfied, and well-apaid, if God will leave it in that miserable and damnable estate, into which it hath brought itself. Now when the awakened sinner, in his way to Christ, meets with these Lessons, and gins to meditate upon them; must I be quiet though God will never give me his love? Must I be content, though God will never work, or manifest grace to me, or in me? Must I be content to bear the state of damnation, well a paid, satisfied, though God leave me in it? O what work do these make in a poor, distressed, lost, undone sinner? Here are blocks for me to get over; if these things be true, I must never look to come to the City of Refuge, but must die in the way, and be damned for ever.  
But suppose a man hath got through the way, and is now come to the gate of the City, to enter in, to close with Christ by Faith. Another meets him, Well sinner, whatever Christ was before to you, now it seems he is of worth; now you would have a Christ: Yea, with all my heart, saith the distressed sinner: But what is it in Christ you look at? you would have a Saviour? Yea, and can you blame me, is not his name Jesus? I would have him a complete Saviour: 
Mr. Dan. Rogers Gatechise, 1 Edit. p. 118.  I thought so. This is the main aim of most hearers, if they have faith, they are sure to scape Hell; and if they have the conditions of faith wrought, faith will follow: But, poor soul, tell me, if this be thy aim, wherein differest thou from a drunkard, or a swearer?  
God hath tied himself graciously to such as do seek Him, 
p. 117.  not themselves: He assists and seconds them, who seek his glory above their own salvation:  
There is a mixt-self; 
Mr. Rogers Naan an,  and this mixed self is so dangerous a mischief, as to deprive the soul of all her labour and hopes. Now what is that mixt-self? 
p. 129.123.  Several are mentioned: The fifth, is Self-love: When the soul so looks at the Promise, as an object of immediate good to herself, and for her own ends and welfare, not subordaining her own salvation to the glory of God.  
So that, sinner, 
Mr. Shepherd in two or three places of his Sincere Convert, speaks to the same effect, which I shall take notice of in its proper place.  here is the question before you enter into the City, or close with Christ, Is it the glory of God's grace which you seek, above your own salvation? If your salvation be not aimed at in a subordinate way to his glory, Self love only acts you, and that will undo you.  
Good Lord, saith the poor sinner, how shall I know this? I am glad of a Saviour to deliver me from Hell and wrath, which I so fear, yea, and willing to be saved from my own heart, and lusts, and enmity against God, are drunkards and swearers so too? if so, than I am lost indeed: while my soul is thus pressed and oppressed with the sense of my undone, miserable, lost, sinful and damned estate I see it is rich grace which only can save me through Christ, and I shall for ever adore his grace; but whether the glory of it is now above my own salvation, I fear it.  
One block more lies in the way, sinner, there is no union with Christ without Faith, and if no union, than no communion; do you then understand what this Faith is? 
Mr. Perkins Catechise. 4th princip.  I must tell you, It is a wonderful grace of God, by which a man doth apprehend and apply Christ and all his benefits unto himself. But Sir, how doth a man apply Christ to himself? I tell thee, This applying is done by Assurance, when a man is verily persuaded by the boly Spirit, of God's favour towards himself particularly, and of the forgiveness of his own sins. Thus also Mr. John Rogers of Dedham, 
Treatise of Faith, p. 23.  who thus describes Faith, It is a particular persuasion of my heart, that Christ Jesus is mine, and that I shall have life and salvation by his means: that whatever Christ did for the redemption of mankind, he did it for me, etc.  
Other things I have met withal in the writings of these holy men, which have caused some trouble, and I may mention them afterwards; but these are the things which chief have caused sinking thoughts: If these things be true, then, if we divide those, whom according to other sound notes we must judge to be sincere Converts, into four parts, I believe three parts must begin their work again. If Christians had minded these things, understood them, and applied them to their own hearts, to see how they answered them, I doubt not, but they would have found the troubles that others have from them: Again, had these men been of the lower form in Christ's School, men but of common and ordinary gifts and grace, they would not so much have daunted us; but being men so eminent in gifts and grace, Master bvilders, hence our fears and troubles rise the more. Surely the work of Regeneration, or effectual Calling, is not so easy, though these things be left out; he that tries it, will find that which will make him cry out with Ephraim, Turn me Lord, Jer. 31.18. yea, or else never turned. Why then these blocks must be thrown in the way I know not. If indeed the holy Scripture calls for them, than I will not call them blocks; but that is the thing which in their proper place, I will, with reverend respect to these blessed Saints, humbly examine.   

THE Real Christian, OR, A Treatise of Effectual Calling.  

CHAP. I. Concerning Preparations of the Soul for Christ, in General.  
OUr worthy Divines have both by preaching and writing spoken much for preparations of the Soul, 
Vide Sentent. Theolog Britan de 3. & 4. Anic in Synod. Dord.  before it will close with Christ savingly, and that not without cause. That abundance of Christians have a long time doubted of, and argued against the truth of their union with Christ, for want of their sensible experience of these preparative works, which they have learned and read, is well known to him who hath had any inward converse with Christians, if his own experience be not a witness of it: How many years have some Christians here stuck, and could not answer or help themselves. Hence, when they feel corruptions working, and their hearts grow sluggish, not following after Christ as they should do, they impute the fault to the want of these preparations. Had I tasted more of the bitterness of sin in that legal work as others have done, sin would not have been so sweet, so powerful as now I feel it, my heart would have followed after Christ more close than now I do. It's true, Divines have spoken and printed some things to help Christians in this particular; but while they preach and print of such strong convictions, such dreadful legal terrors, deep sorrows and humblings, as being the common road through which men go that come to Christ, then put in a few words to ease troubled souls; because they cannot find them; alas, they little regard these words, being but particular exceptions from a general Rule. That soul which is tender and very inquisitive after the soundness of its own conversion, will not be satisfied unless it can find all that in its self which other Converts have.  
The scope of my book being to help & remove stumbling blocks out of the way of a tender Christian, who would fain be sound, and get its work cleared out; let me lay down my thoughts concerning Preparations in general, under these following Positions.  
First Position. It is the duty of all the sons and daughters of Adam, who hear the Gospel preached, and Christ offered to them, to believe in, or receive Christ, be they prepared or not prepared.  
I say, it is the Duty incumbent upon them All: Not that it is their duty, mediantibus preparationibus, if you be prepared; but not your duty, if you be not prepared. So that my duty depends upon my preparation, not so; but I say, though men be not prepared, yet they ought to believe it is their duty to receive Christ. What men will do is another thing [I shall speak to that in my next Position] but now I am speaking of what they ought to do.  
If you ask me, of what use is this Position to a gracious heart troubled about its state? I answer, If it be made good [as I doubt not but I shall make it good] it is the best answer thou canst give to the objections which thy timorous heart, and a cavilling devil do make against thy believing in Christ, or thy Faith, from the want of these preparations: no answer like it, experience you what I say.  
Satan, you have a long time been battering of my poor Faith, and beating me off from Christ; but here Christ is offered to me, I am called to receive him, is it my duty or not my duty to close with him? Yes, saith he, I never denied it was your duty, if you were prepared for him, as your own Ministers preach, by conviction, great terrors, fears, sorrows, humblings, which thy unbroken heart was never acquainted withal. But Satan, where doth the holy Scripture [by which I must be judged] put that condition, prepared, into the Command, to make it my duty? I know very well why Ministers preach these preparations; but do any understanding Ministers preach them as things antecedent, to make Faith in Christ my duty? As for my Will, Christ hath it, whatever my preparations were: My soul embraceth him as he is offered; his terms please me well. If I do not believe, I disobey the great Command: Why then do you endeavour to beat me off from my duty, by suggesting to me this my want of preparations?  
Let me prove my Position.  
1 John 3.23. This is his Commandment, that we should believe on the Name of his Son Jesus Christ: Is the word prepared put in? Doth it run thus, This is his Commandment, when we are prepared, to believe in his Son? The next words, and love one another, I hope this is not a duty depending upon our being prepared: That when we are prepared, than it is our duty to love one another, and not before: no more is our Faith in Christ our duty after we are prepared: they are both joined together in the Text. Commands bind the Creature immediately. Commands express our duty unto God, without Conditions. Promises express the good Will of God to us, upon Conditions.  
It is as much every man's duty to believe in Christ, when he hears him preached and offered, as it is, to love God and our neighbour. But will any man say, it is not our duty to love God and our neighbour, until we be prepared?  
Object. The reason is not the same; those were our duties in the state of innocency, before the fall.  
Answ. The Argument signifies nothing. For it is not the state I am in, be it innocency or nocency, that makes any thing my duty, but the Command of the supreme Lawgiver. Take away the Command, there is no Obligation. But the Command being given to fallen man, to believe in Christ his Redeemer, it is as much his duty to believe in him in a state of nocency, as to love God in a state of innocency.  
2. Reason doth as well dictate, that fallen, undone man, a slave, a captive under sin, Satan and wrath, should fly to God, embrace a Redeemer revealed and offered, as it doth dictate, he should love his Creator in a state of innocency.  
Object. But Christ's calls the weary, the laden, the thirsty, etc. which denote a soul qualified.  
Answ. What then? doth it follow, it was not their duty, to believe in him, and receive him, before they were laden, weary, & c? No man will love God as he ought, with that love his people do, but there must be a great work first wrought on the heart; but is it not his duty to love him before that work be done?  
To this purpose speaks Christ, John 6.29. This is the work of God, that ye believe on him whom he hath sent. Those to whom Christ gives this answer, did not appear to be men prepared, by ver. 26. yet this was the work of God, which at that time they were bound to do; then surely it was their duty.  
Secondly, That famous Text, John 3.16. God so loved the world, that he gave his only begotten Son, that whosoever believed in him, etc. Here is a blessed offer of Christ: but to whom, to the prepared ones? The Text saith, Whosoever believes in him. Surely it is the duty then of every one, to whom this blessed offer is made, to accept him, and not to say, alas, I am not prepared, so this offer belongs not to me.  
Thirdly, The 18. ver. and 36. ver. of the same Chapter, He that believeth not is condemned already. If all men be condemned for not believing in Christ, than all men were bound to believe it was their duty: This plea will not serve the turn, to say, Lord, it was not my duty to believe in Christ, I was not prepared or qualified for faith.  
Object. This is the way to make plain Hypocrites, and hath been the cause that so many have been made; to wit, men jump out of a state of nature into a state of believing, without any humblings, preparations, and hence have held for a time, but fallen off at last, and that finally.  
Answ. 1. I pray first, what do you mean by that state of believing, or by faith? if you understand faith, as Mr. Perkins, Mr. Rogers, and the Ancient Divines, it were dangerous indeed to talk of such faith without preparations: but I do not affirm, yea, I utterly deny, that faith to be the duty of all men.  
2. Show that man who did ever truly close with Christ, and grew an hypocrite, or rotten at last, for want of preparations before his closing with Christ. I would see such a one. I believe, yea, I am assured he never truly closed with Christ; and this was the cause, not his want of preparation, that he proved an hypocrite.  
3. How many men have had great humblings, legal terrors, sorrows, in a high degree, but never came to a sound work of faith in Christ: So that we cannot put all in preparations, unless you will say, they never were so humbled, as to be content to be damned [which is the thing I must speak to in its place] if they were so humbled, than they truly closed with Christ. But, I hope, the reason must be, because the Scripture saith so; which we shall expect in its place.  
But in the mean time, if this Position stand, it will in part make against this notion, and will be found to be the best help for those tender and gracious Christians, who for many years have been kept doubting and disputing against their faith in Christ, because they could not find these preparations, which they hear and read so much of in Books: When as the work of faith itself they dare not deny. Only Reverend Mr. 
Bound Believer p. 162, 173.  Shepherd doth puzzle them in his Deseription of Faith, when he puts into it the subject, that is, the soul of an humble sinner.  
All the other four parts they can answer, which his Description treats of; only this same humbling, as to these terrors, sorrows in such a measure [though as to these some relief he hath given] but especially, to be quiet without God's love, without manifestation of grace, to be content though God will never work grace, to be content to be disposed of by Christ to Hell and damnation, as both he and Mr. Hooker makes the humble sinner, in which faith is wrought, this it is troubles them. For the present I only say this, Christian, I am sure God hath given thee a command, and that upon pain of damnation, that thou believe in his Son; be sure you look to that: But let these holy men find out a Text as clear, where he hath given thee a Command, to be content to be damned, or to be quiet without his Love and Grace, before you believe in Christ.  
2. Posit. My second Position is this, Man naturally [especially if he be adult before God works upon him] is not a subject fit or disposed to receive Christ immediately, when offered to him; but before he will receive him, there must be some work of the Spirit upon him, to prepare him, make him willing and glad to receive him.  
It is his Duty, he ought to receive him, according to my first Position, but he will not: Wherefore Christian, if Christ hath got thy will [if will be come home, as Mr. John Rogers would say, the bargain is done, Revel. 22.17. Whosoever will, etc.] do not stumble, nor trouble thyself.  
The reason of my laying this Position thus is this; Reverend Mr. Shepherd, 
Sound Believer p. 52, 53.  in answering of Objections made against the Doctrine of Compunction, from men's experiences, who have proved good Christians without such compunction, saith, Many thousands are miserably deceived about their estates by this one thing, of crooking and wresting Gods Rule to Christians experiences, p. 53. than gives this Caution, In this work of Compunction we must not bring Rules to men, but men to Rules, p. 52.  
What Christians are these this holy man means? If they be Christians of a late edition, when Religion was in fashion, and the fairest Card for a man to play his game with, if he meant to rise; such as might have motions upon their affections, whilst the dainties of the Gospel were disht out, and set before them, as in those times nothing but chemical notions in Divinity would down with many palates, and now had their tongues tipped with Discourses of Freegrace, and some Opinions which served their interest: If these be the Christians he means, I think they are miserably deceived indeed, who make such men's experiences a mark for them to go by: Yea, if he mean others, who had compunction, felt legal terrors, were cast down, and after raised up with much comfort, by the Spirits application [as they apprehended] of an absolute promise to their souls; truly I will not make these men's experiences a Rule for me to go by, though they had their compunctions, and joys also; I pray God give me better faith, or else it will go sadly with me; I will hardly give them two pence for theirs, if they could sell it, for all their compunctions.  
But if by Christians be meant sound Believers, and another's experience do truly answer their experiences in that which is essential to saving faith, I cannot tell how men should be deceived so miserably in this; for the sound Believer doth answer God's Rule.  
Secondly, I grant, there is but one Rule to which all men must conform, who shall go to heaven, i. e. Regeneration, or Faith in Christ, or Conversion: but is there one Rule God hath left, to which all men must conform, and by which they must be tried, as to their preparing for Conversion, or faith in Christ, and that Rule is Compunction? I pray observe, I speak of Compunction as it is preparative, for that is it Mr. Shepherd is upon, and this is the fault he finds with those, who suppose persons can be in Christ, or truly regenerated [it comes to one] unless they be first prepared by Compunction: Now that which is but in preparing, is not yet effected; it is in Motu, Fleri. While the timber is hewing, there is preparing indeed, but there is no house as yet. But than what shall we say to all those whom the Lord Regenerates in their Infancy? I am sure Mr. Shepherd, 
Covenant of Grace opened, p. 26, 27.  nor Mr. Hooker [who saith, Certainly God doth work faith in the hearts of all elected Infants that die in their Infancy] will deny, but God doth regenerate some Infants. If he works faith in all elected Infants that die, I hope he may as well in elected Infants that live: Have we not very often known Children grow up, and being under the nurturing of godly Parent's [especially when a wise, prudent and godly Mother, that knows how to keep her place in government, join with a godly Father] have given evident signs of grace from their Childhood? I have known such families, where all the Children have been godly, and that began in their childhood for aught I could learn. O you Mothers, who are always with your Children in the chamber, at the fire side, and have the advantage to be dropping into them; when your Husbands must be abroad, you may do much towards the saving of your children's souls, if you be godly, prudent, and know how to keep Authority up. This I have observed, where the Mother hath not been godly and prudent, though the Father be godly, not so much good hath been done: If once the Mother hath lost her Authority, she never, that I saw, did good. We read, Prov. 31 1. of Solomon, The words which his Mother taught him; it seems Bathsheba used to catechise and drop into her Son Solomon, Prov 4.3, 4. David did also instruct him; but David must be at Court, or in the field in war; Bathsheba is with her Son continually, she carries on the work in David's absence; whether Absalon, Amnon, or Adonijahs Mother did so, I doubt it, the Scripture saith nothing.  
To return to our question, When was the time of Preparing these Infants for Christ? It would be hard for Samuel, Timothy, and divers others in Scripture [for the most of those who are mentioned for godly men in Scripture, were so from their youth, for aught we can find] Obadiah, Josiah, to find this preparing time, when they were so humbled, to be quiet without God's love, content to be at Gods disposing for damnation, yea, or for legal terrors: I know full well that those who thus are educated, do find both legal fears, and sorrows also, but not as preparative to faith, (which is our question) for they were regenerated before. Sometimes in the children of wicked men, such (at least) as we cannot judge to be godly, there do such things appear, that we must judge certainly God hath wrought some good work in them: We read of Abijah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V 3. He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1 Kings 14.13. There was some good in him: how old he was I know not; but very young he was; whether he had this preparing time is hard to prove. To say then there is such a Rule laid down for preparative works, 
both words express the youngest. The 70. have not this History. The Aloxand. Copy 3. read v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. V 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Drusius in his Copy.  that every one must pass through, before they can be regenerated, or have faith, I cannot yet be convinced of it; unless you can tell me how Infants can be prepared, according to Mr. Shepberds method.  
Therefore, I say, in those who are adult, grown up to some ripeness of years before God works, usually, it is so: but to say, that in every one of these the work of Compunction is sensible, afflicting, as it is in some others, I dare not affirm that neither. For Lydia, Mr. Shepheard answers, she might be a Convert before, so nothing can be proved from her: Be it so, but what shall we say to Zacheus, what was in his heart, when like a Boy he runs to climb up the tree to see Jesus, I know not; but I question whether he had any thoughts of that which followed, 
The third v. saith, he sought to see Jesus who he was; which words imply nothing of any gracious work on Zacheus' heart; only he had heard men talk of one Jesus, and now he would see who he was.  Luke 19.9. This day is salvation come to this house. If Zacheus had been a Convert before, would Christ have said, This day is salvation come: Surely it was come before, when he was converted; but it appears it was not before this day when he also is become a Son of Abraham: Where were those legal sore Compunctions? The Samaritans, Acts 8.5, 8. there was great joy at Philip's preaching, and faith too; but where are these sore Compunctions? That these were real Converts, Acts 9.31. prove, They walked in the fear of the Lord, etc. It is very much then, there should be a standing Rule for preparatory works, and we read of so many Converts, and no mention of that Rule in practice. Surely these examples in Scripture are not to be slighted: Because the rugged Jailor, Acts 16. that spared not to execute what the persecuting Magistrates gave him in charge concerning Paul and Silas, met with such work; and the Jews, who crucified the Lord, met with such compunction, Acts 2. as made them cry out, must there be a Rule from hence made, that All those who come to Christ, must come under such sensible afflicting Compunctions?  
But usually, or commonly it is so, when, as I said, persons be adult before God works. That it is so, and usually must be so, experience doth testify, and we need not trouble our heads to find the reason of it. So blind are we in the matters of eternity, such great thoughts have we of Creatures and Creature-enjoyments, such slaves unto our lusts, our hearts so set upon our iniquities, Hos. 4.8 [witness those terrible blows a man will endure before he will part with them] so well conceited of our polluted righteousness, that did not the Spirit of the Almighty set his power to work, open our eyes to see ourselves, sin, and creatures, and filthiness that is in our righteousness, in which we so bless ourselves, and disquiet the soul that lieth so at rest in Dalila's lap; Christ might call and call long enough, before we would come to him: we may hear him indeed, but as the Country Proverb is, Hear as Hogs in harvest; a similitude good enough for us, who are compared to Swine, 2 Pet. 2. ult. though I know in some respects it holds not (which is not required in similitudes.) Hogs in harvest-time, when they are gotten into good Shack, when they at home call them, and knock at the trough, the Hogs will lift up their heads out of the stubble and listen, but fall to their Shack again, home they will not go, they are pleased where they are. This is the frame of our swinish hearts feeding in the Shack of the world and our lusts; let Christ call, it may be if there be some warm man at the work, that shows himself a workman, we can lift up our heads and hear what he saith, but to our shack we go again, home we will not go to him who calleth us, our swinish hearts looking upon the things of the Gospel, that same holiness, but as sour swill; but the things of this world, the lust of the flesh, lust of the eye, and pride of life, these are the sweet grain. Absalon sends for Joab once and again, 
2 Sam. 14.30.  but Joab is busy, hath other matters to mind; but when he sets his Barly-field on fire than he comes: And thus God, when he sends more than once, but we are so taken up about other matters, we will not come; sometimes sets our creature-comforts on fire, or causeth the sparks of Hell fire to be felt in a man's Conscience, than God may hear of us. When the heart is set upon an object, upon which it feeds with delight (as we do upon our lusts and the creature) if you would take it off, give me a reason, saith the will; and a reason must be given, and such a reason as the will accepts. God works rationally upon the rational Creature, suitable to its principles: if then you can make the soul see the object it feeds upon is really evil, and at best but vain, and can show it a better, so as the heart is convinced of it, than you may take it off. This doth the Spirit in the work of effectual Calling, as I shall open hereafter.  
Third Position: The ways of God in converting, or drawing the soul to Christ, are very secret, and in preparatory works very varions.  
What Bildad said to Job, Job 8.8, 10. Inquire I pray thee of the former age, etc. So may I say, call to the Saints of old, ask the children of Abraham in all ages; I do not say, inquire of painted Hypocrites, but real Christians, will they not utter words out of their hearts (as Bildad said) which will confirm this Position? The ways of God are first secret; the union of the soul with Christ is set out by marriage, 
Durandus p. 2.  and it is called a mystery, Ephes. 5.32. Mysterium est sacrum secretum, can you lay open this secret before the Sun. Agur, among the things that were too wonderful for him, Prov. 30.19. reckons this, the way of a man with a maid: the mystical sense which Alapide gives I regard not. Most interpreters I see understand this of a wicked man, 
The next verse seems to confirm this sense.  who is enamoured with love, or inflamed with concupiscence, and so to note his witty solicitations, his artificial plots and cunning devices to win consent, etc. yet I see others do not take it so, but think it may as well be understood of lawful love, and said to be wonderful, both in respect of the rare and wonderful uniting of his heart with the Maid whom he loves, and also in respect of the wonderful means used by him for the getting and enjoying of her: This is as true as the former, as experience witnesses: which is the true sense of the words I determine not: but in allusion to it I can say, the ways of Christ with the soul in effectual Calling; how he works in bringing of the soul from its former lovers, how he woos and draws it to himself, and makes it so gladly to come up to married union with himself, this is too wonderful for me, and I think for any one else to lay open; Knowest thou how the bones do grow in the womb of her who is with child? Eccl. 11.5. we have our English Harvy's famous De generatione Animalium, and we have our English Divines famous De regeneratione Animarum: but did learned Harvy stand by and see how the God of Nature wrought in that dark shop; when he carried on his work so far, he could see his work wrought, but could he see the working? Is it not as true in regeneration, though considering the term from which a man turns, and the term to which he turns, and that this is done in a rational Creature: we may certainly conclude, such and such things must be wrought before regeneration can be effected; but how God works them, is a great secret: God hath his path, which the Vulture's eye hath not seen, Job 28.7. Why then should we trouble ourselves so much about the ways of Gods working, as look to the work wrought?  
As God is secret, so he is various in his working.  
Various, First, For Time. 
God is various in working.  Some who lived in a course of sin, who walked in the ways of their hearts, and in the sight of their eyes, as Solomon Ironically bids the young man, Eccles. 11.9. can tell the time, the day, the Text, the Sermon, the Minister, when God put a stop to their course, opening their eyes, awakening their consciences, made their sweet morsels turn bitter; others can tell the signsl Providence of God, with which he was pleased to work, some sharp affliction it may be he sent, and sealed instruction, Job 33.16 But others cannot tell the time, when God began to work; and this have been to some a long time an objection against the truth of their regeneration, because they cannot tell the time of their new birth; as if all the regenerated persons in the Scripture knew the time when God began to work; as if there were any ground in Scripture for such a Position, All that are new born know the time of their now birth: What Divine, that did deserve the name of a Gospel-Minister, did ever deliver such a Doctrine? Doth not God many times in insancy, in childhood, cast in the immortal Seed, which being watered by the instructions and care of godly Parents at home, who are dropping upon their Children ever and anon, and by the lively Word preached, springeth and groweth up, the poor Christian knoweth not how, Mark 4.27. Some Christians finding at some time more stir, and higher workings, or new convictions of some sin, under the Ordinances, than they did before, will from thence reckon the time of their new birth; when they are much mistaken, God had begun it before. This is a mere vanity and devil's delusion, to trouble thyself about the time; look to the work that it be sound wrought, but I would never trouble myself about the time: Many can tell the time, when God did awaken their Consciences, and set home sin upon them with legal terrors; they can tell the Minister and the Text, but they could not tell of a sound work of conversion, as the event hath proved.  
Secondly, Various, as for the beginning of the time, so for the length of time. It is in the new birth, as in the natural birth; some are a long time in travel, their pains not very strong; some their pains are long and strong; some are but a little while in travel (like the Hebrew Women, Exod. 1.19.) and pains sharp, but short; others, not so sharp neither. If we look at the beginning of the Gospel preaching, how quick were the souls in their new birth? as I may say, they were delivered, and up again, hail and strong in a few hours: I cannot say that the Jailor was above one hour (if so much) in his travel under the work of Compunction: the Text saith, Acts 16.33. The same hour of the night he took them, and washed their stripes: the Earthquake began at midnight, ver. 25. before day, ver. 35. here is one new born and lusty, for he was filled with joy, ver. 34 So those in Acts 2. how long were they in travel? they must be but a very little time under the work of Compunction; for to have three thousand souls added in one day, ver. 41. baptised, and settled with comfort by night; when Peter began his Sermon but about nine of the clock in the morning, ver. 15. we must allow but a very little time for Compunction. In Acts 8. little of pain is mentioned among the Samaritans in their new birth, ver. 5, 8. Now though the Lord, for the honour of his Gospel, the establishing and encouraging of souls, and fitting of them for times of persecution at hand, was quicker with them then with us; yet we see the Lord is very various for the length of time even amongst us; some are not a quarter the time under their pains that others are.  
Thirdly, Various in his method; in some only legal works, terrors, fears, sorrows, no mixture of Gospel with them; in others a mixture of both, Law and Gospel, go together; one while legal works, than a little hope from the Gospel, then legal again: those who have been bred up under clear Gospel preaching, and the Lord gins his work, before they have abused it in that manner others have done, these commonly have a greater mixture of the Gospel in their work; but others, who either live in dark corners, where the Gospel is not lively preached; or if men have lived under such preaching, but have played the Wantoness, and abused the Grace of God, those, when God works, shall know little enough of the abused Gospel at first.  
Fourthly, Various in the degrees: Some drenched in sorrows, legal workings and humblings; some are but sprinkled; men soaked in sin, scandalous, such as have sinned with a high hand, these drink deepest, say you, of this Cup: No, not always so neither: God doth not keep to this Rule always: Sometimes one who hath been more restrained, more civil in conversation, shall have more of legal terrors, than those who have been open sinners. I could give instance in some whom I have known, and may mention them in due place, and therefore I pass over this.  
Fifthly, Various, as to the continuance or carrying on of his work: Some the Lord layeth hold upon, and holds them fast, will not let them go out of his hand, till he hath done his good work in them, brought them home to himself, uniting them to his Christ: others the Lord lays hold on, and lets them go out of his hand again, they slip, as I may say, out of his hand, not against his will, but according to his counsel; this may be once, twice. I was once called by a Christian to go see a rare sight; and what was it, but a man who had been three times in God's hands under workings, and gave hopes of true conversion every time, but the work came to nothing; the fourth time God laid hold upon him, held him fast, and let him go out of his hand no more: this is rare indeed. A Kinsman of mine (as I think) the third time God took him into hand, before the work stood. I do not speak of stir men may have under the preaching of the Word, which cause some resolutions for a day or two, and then vanish as a morning Cloud, but of higher workings, when men give fair hopes of conversion, and yet come no nothing. This I note not only to show the variety of Gods working, but also to help against the secret workings of Satan in some men's hearts. I found in one of my parish (and I doubt not but it may be so in many others) when he came to die, as I was questioning with him about the state of his soul, it seems the Word had often met with him, and several times put him to a stand in his sinful course, but when company came he could not withstand them; thus it had been with him several times (though it did not come up to that height I am speaking of under this head, to give fair hopes of conversion) till at last, when Christ and Mercy were tendered to him in the Word, he turned away all those offers, they could not concern him who had so often played fast and lose with God: but now he might go on, and take this course, and so it seems he did, concealing those thoughts in his own breast, till at this time he revealed them to me. Oh that people would take heed of dallying with God, while his Spirit especially is striving with their spirits under means: Yet again take heed of giving way to those secret despairing suggestionsof Satan, since we see God hath taken men after the third relapse, when hopes were given of true conversion, and made his work to stand.  
Sixthly, Various in the way or means by which he works: Sometimes he comes with a rushing Wind, some terrible threats like a thunderclap, which he sets home; he saves them with fear, pulling them out of the fire, Judas v. 23. The Jailor's heart quakes as much as the Earth. Sometimes he comes in a most soft Wind, as he did to Elijah, 1 Kings 19.12, 13. in a still small voice; he breaks the heart melts the spirit of a man; and as Absalon stole away the hearts of Israel, 2 Sam. 15.6. with his fair and affable carriage; so the Lord hath his way, whereby he secretly draws and wins the heart to himself, and this in a more still way; the work goes on secretly, one drop follows another, till God attains his end: Thus various in his working is the Lord. Search, and you shall find these experiences true; some are much humbled and much comforted; some are much humbled and little comforted; some are little humbled and little comforted; some are little humbled and much comforted.  
Fourth Position. For any man to make the way of Gods working with him, to be the way to which he will tie up all others, is little better than high tyranny.  
God hath not tied up himself to one way; why must yours be the only way? Yet this I have observed in some Ministers (men of great spirits and parts) who in their preaching (may I not say also in printing?) have pressed upon people that particular way they found God came to them in; because God did handle them thus, therefore he must do so with all. One man is not a fair Copy, saith Mr. Shepherd; and this is very true. God takes a man of a high lofty spirit, and batters him, with such or such workings: Must the same be found in all others?  
Fifth Position. Though God is very various in the manner of his working, when he converts or draws the soul to Christ; yet the work wrought is in all the same; there is no variety in the work wrought.  
That is, Conversion, or regeneration, is the same in every one without any difference. God works other ways in converting Manasseh, than he did in converting Samuel; but conversion is the same in Samuel that it is in Manasseb. Run over the several varieties I have mentioned of Gods working, and name you as many more, yet that which makes regeneration or union with Christ, is the same in all; here all are alike. Less will not serve the turn in one then in another, as to the essence of regeneration. Let your condition, as to externals, be what it will, it is all one as to regeneration; be you learned or unlearned, noble or ignoble, rich or poor, 'tis all one, converted you must be, if ever you mean to see Heaven; and that which is regeneration in him who handles the spade, the same, and no less is regeneration in him who sways the Sceptre: Strait is the gate, etc. Matth. 7.14. if it do not like you, let it alone. The gate of Heaven is not like the gate at great men's houses; if Merchants come, they must come in at the little door; if great Men come, open the great gates: no wider gate is opened for the rich Man then for Lazarus: If this do not please you, find a better way if you can; but be assured, the Almighty scorns your greatness, as much as you can his straitness.  
Hence, since the work wrought is the same in all, let not Christians so much perplex and trouble themselves, because God wrought not so in them as he did in others, or because they cannot tell how God wrought in them, they cannot trace out his path, for in his working there is much variety; but look to that in which all must agree; look to regeneration, union with Christ, that the work be done, no matter how God did it.  
Sixth Position. To say of a man under Gods working, that he is but under a preparatory work, and no more, is a difficult thing.  
Who can say there is no more but preparation in such a person? Mr. Shepherd makes his preparatory works to consist, 1. In Conviction; there he saith the light is clear, real, constant, p. 32. 2. In Compunction: fear, sorrows, separation from sin, p. 65. 3. In Humiliation: taken off from self-confidence, etc. p. 125. Is there a preparatory state, in which the soul stands for a time, not as yet in a converted state? May not the Lord at the very first stroke convey an immortal seed of grace into the soul? the light, which is so clear, constant and real, as he saith, may it not be as the Lightning which cometh out of the East and shineth even to the West, Matth. 24.27. so this shines into the whole soul, will, and all affections, be so bright and clear at the first darting in, that the Spirit withal quickens the will? We know grace at first lieth in a narrow compass, a seed, a Mustardseed, is but a small thing.  
Seventh Position. To work a man under preparatory works, to be as good a Christian as he is, when he is actually united to Christ, seems very strange.  
When Mr. Hooker preached those Sermons about the Souls preparation for Christ, and Humiliation, my Father-in-law, Mr. Nath. Ward, told him; Mr. Hooker, you make as good Christians before men are in Christ, as ever they are after; and wished, would I were but as good a Christian now, as you make men while they are but preparing for Christ. But he told him the reason why he thought God let him thus preach, because he saw he had not long to stand, and so should do his work all at once. Let but one observe well Mr. Shepherd's preparatory work, and I think we shall find a Christian with a good measure of Grace: in my Letter to him I said, I thought it strange that such an Act of Grace, or Obedience (supposing it to be so, which yet I do not, till I see a Command for it) should be performed by a person under a preparatory work to Christ, than which, I knew none greater could be performed by one who is in Christ; for a man to be so subject to the Justice and Sovereignty of God, that if he will deny him his love, work no grace, dispose of him to damnation, he is yet quiet, contented; I knew no Act of self-denial in the Gospel like it; yet this is under the preparatory work of humiliation. To this he answers: I do not think this is the highest measure of grace (as you hint) any further, then as any peculiar work of the Spirit is high; for upon a narrow enquiry, it is far different from that readiness of Paul and Moses, out of a principle of love to Christ, to wish themselves anathematised for Israel's sake; which is a high pitch indeed.  
To which I reply. 1. As to the principle it is true, there may be some difference; formally, the principle is not the same; yet this is a principle of humble and gracious submission to the Justice and Sovereignty of God, and that in such a point, as there is not another like it: Can I but get it in all other things, I should think it an Act of Grace from God to give me such a frame, though I be not content to be damned.  
Secondly, Whatever be the principle, I am sure (according to the sense which must be given of Paul and Moses, by this holy man) they, and the prepared soul, or preparing for Christ, must all meet in the same end or place, i. e. in Hell.  
Thirdly, But, with humble respect to Mr. Shepherd, are indeed the Acts of Paul and Moses (supposing the sense of the words to be as he takes them) such Acts of Grace as are required by God, and we bound to imitate? if they were Acts of grace performed in obedience to a Command, than we are all bound to the same: Of necessity then the sense of the words must first be made plain.  
First, If the book written, Exod. 32.32. be understood of the Book of life, i. e. of divine Predestination; and if Anathema in Rom. 9.3. be taken in the proper sense (and these must be so taken to make Mr. Shepherd's answer good) then both these wishes are inconsistent with a man, as man, and with a Christian, as Christian, as I shall prove anon: to talk of limiting Anathema, the sense of it, as some would, because they saw what this included, signifies nothing; if you fall a limiting, I will limit also.  
Secondly, To me it appears further, it cannot be the sense; because God in answer to Moses, ver. 33. tells him, Whosoever hath sinned against me, him will I blot out of my book. What out of the book of Divine Predestination? I am sure Mr. Shepherd, nor those other Divines, will admit blotting out of that book; the 34. ver. tells Moses, he will visit their sin upon them; and ver. 35. he plagued the people. Surely God spoke in that sense which Moses did.  
Cor. a Lapide indeed affirms upon the Text, It is lawful for the salvation of many, for a man to wish his own damnation. As much as they are for the works of Supererogation, I do not believe the Jesuit did ever hearty wish his own damnation upon this account; yet if so, (these Jesuits are so crafty) he makes his bargain so, that he will get by it; for saith he, God will reward such a generous and liberal soul, with heaps, and increase of love, grace, and other gifts. Yes, God doth use to fill those who are blotted out of the book of eternal life, and accursed from Christ, with increase of Love and Grace. Let him fry this.  
Other Divines therefore do not understand the book of eternal life, or Divine Predestination, 
See Mr. Coryl on Job cap. 24. v. 20.  but the Records of the Church, or Records of the people of Israel. The Jews were wont to number their families, and take their names; and God commanded a Record of the people of Israel to be written: Thus we read, David praying, Psal. 69.28. against his enemies, Let them be blotted out of the book of the living, and not be written with the righteous: Would David pray to have any blotted out of the book of Divine Predestination? Therefore by the latter clause, the Church must be meant; they seemed once to be men of that Society, but they have discovered themselves to be of another alliance, blot them out, let not their names live in the Church. The 13. of Ezek. 9 seems to answer this of the Psalmist, They shall not live in the Assembly of my people, neither shall they be written in the writing of the house of Israel.  
To confirm this interpretation I add, first, In the tenth verse of this Chapter, God bid Moses let him alone, that his wrath might wax hot against the people, and I will make of thee a great nation. God is threatening to blot out the name of Israel, cut them off, and promiseth Moses to make of him a great nation: Nay, saith Moses, I am so far from this ambition, to be made a great nation, upon this condition, that I will let thee alone, that thy wrath may cut this people off, that I rather desire thee to blot my name out of the writing of Israel, that my name may not stand in that Record, as an head of thy people, as now I am; but let me not so much as be reckoned for an Israelite, before thy Name shall suffer thus.  
Secondly, That God answers him, ver. 32. as I said before, that he would blot out, etc. and did visit them, and plagued them.  
Thirdly, From the Hebrew Text something may be gathered; the word which our Translators render, I pray thee, is rendered, Now, 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by Arias Montanus and Pagnin: the word signifies both, I pray thee, and now: I conceive our Translators render it. I pray thee, because now was once before, in the beginning of the verse: but the Chaldee Paraphrast renders it also now 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunc . So Jonatham Targum render it now 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Blot me now out of the book of the just, in midst of which thou hast written my name. The Alexand. 
The Chaldee Paraph. hath the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the verse also.  Gr. Manuscr.. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blot me also out: but neither the Septuagint, nor this, have the word, I pray thee, nothing that answers the Hebrew word. The Samaritan Text hath not this word in it, but it hath another word in the Text; the Septuagint and that Text agree. If the word be translated now, which may well be, Moses being now in a great passion, his zeal raised for God, than this sense doth much confirm the interpretation: I am so little desirous to be a great nation, that if thou wilt blot out the name of this thy people, blot me now also out of that book thou hast written, I do not desire to live any longer.  
Munster comments thus upon the words, De libro scilicet vitae: vel, ut Sepharadi exponit, De libro legis dele nomen meum, ne memoria nominis mei habeatur in eo. To this sense also Gomarus 
(d) In explicat. cap. 3. Apocal. de libro vitae.  assents.  
I think there may be something in this; the Text doth not say, Blot me out of the book of life, but out of the book thou hast written; which to me hints a difference between the book of Divine Predestination, and that book of which Moses speaks.  
As to Paul's Anathema, I think Mr. Caryl saith well, That Moses and Paul were moved with the same spirit of zeal for the glory of God in both their wishes: and as Moses so Paul wished himself to be an Anathema from Christ, that is, a person separated or excommunicated from the society or communion of the faithful, and so no more to be remembered amongst the Saints; or to have his name blotted out of the Church Records, though he had been so great a planter and propagater of Churches; thus Mr. Caryl. Certainly Paul, whose heart was so inflamed with love to Christ, Can not wish himself accursed from Christ, and so an enemy to him, as anathematised persons are, 1 Cor. 16.22. besides the impossibility of the wish, in Moses and Paul as men, there were great sin in the wish: First, with that sense which Mr. Caryl gives, agreeth Grotius upon the Text; accursed from Christ, that is, From the Church of Christ, which is called Christ, 1 Cor. 12.12. Gal. 3.27. As it was the manner among the Hebrews, for the Wives to be called by the name of the Husband, Isai. 4.1. This he saith, I would not only want the honour of Apostleship, but also to be the most contemptible amongst the Christians, as those who are excommunicated: thus Grotius. 
In Text.  Nor much different is Gomarus, who distinguisheth between a temporal and eternal Anathema; between Anathema simply so, and for ever: And secundum quid, or after a sort; so shows it is a temporal Anathema, and after a sort, which Paul wished, not the eternal: as Christ was an Anathema for us, but not for ever: He quotes a passage in Nazianzen, 
Oratio 44. in Pentecost.  wishing the same upon himself, in behalf of the Macedonians; who judged right of the Father and Son, but held the Holy Ghost to be a Creature; his love and affection was so great towards them, that upon condition they might join together, and celebrate the Trinity in common; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianzen commends them for many things in that Oration; he quotes this saying of the Apostle, and doubts not to say with him as he did; but yet limits it, he will not take the extent of the word. Learned Rivet saith, Whatever be the sense, we must not think that Moses and Paul did pray for any thing contrary to Gods will, and absolutely and determinately contrary to their own salvation. He inclines to that sense I have given, 
In Exod. 31.32.  thinking it doth sufficiently argue the ardent desire of the good and salvation of this people, to choose death, rather than the Nation of the Jews should be rejected or blotted out. Lipomanus, whom he quotes, looks on it as an Hyperbolical manner of speaking, to express the greatness of his affection towards them, as if (saith Rivet) a Son that is very dear to his Father, should thus intercede for his rebellious Brother; either pardon my Brother, or kill me, and deprive me of my inheritance.  
To conclude, before Mr. Shepherd's answer take me off, it must be proved, that this is the sense of Moses and Paul, which he supposeth to be true, but is denied: Yet again, suppose it were so, I have not met with one Divine, who will maintain that all Christians are bound to come up to Moses and Paul in their wish: but both Mr. Hooker and Mr. Shepherd have made that whereof we now treat, a part of the Souls humiliation and preparation for Christ, and therefore must be found in all.  
Eighth Position. Those works which are called preparatory unto Christ, do most (if not all) of them, abide in the Soul after its union with Christ.  
The hewing of the Stones and Timber which prepared them for the Temple, did remain after the Temple was built; the hewing of Timber, making of Tenants, Mortises, which prepare for the House, abide when the House is set up and perfected; so do these works which prepare and make the Soul fit to close with Christ, to be made his House, Heb. 3.6. Those works which Mr. Shepherd saith make the Soul preparatively happy. That clear, real and constant light, yea, the legal fears (whether they come from the Spirit of bondage, or no, I now dispute not) sorrows; that willingness that Christ should take away sin; that humiliation, emptying the Soul of its confidence in any of its duties and righteousness: and if that be a preparatory work, to make the Soul quiet without God's Love, and to be content to be disposed of by him to hell and damnation; this, with almost all the rest, must abide after Union; only when I say must abide, I do not intent it of legal fears, and legal sorrows; of these I only say, they are found often in many truly regenerated, that are actually in Christ; but for all the rest, they must abide.  
Hence, from the beginning of the work of the Spirit upon an elect Vessel, there seems to be a difference, between his work upon such a one, and that which a Reprobate hath.  
Hence, if you have not what you desire in these works, called preparatory, it is not too late, now to get, or increase them, though they lose that respect; now to one who is actually in Christ, they are not properly preparatory.  
Ninth Position. In order of nature one work must go before another; so Ministers must preach and write (if they will keep to the Rules of Method) but in order of time they may go all together.  
Illumination must in order of nature go before Conviction, and Conviction before Compunction, etc. but in order of time they may go together: the Spirit of God at the same time lets in a clear light, convinceth and strikes the heart with fears, sorrows, etc. it is not thus, that the Soul is one week, or one day under the work of Illumination, another comes under Conviction, the third week or day comes under Compunction: I know there may be light and conviction many weeks and years, when there is no Compunction: but it is not so, when the Spirit of the Covenant is at work: How often have men come home from one Sermon, with these works wrought? As for the work of Humiliation, whether that be always at the first stroke, I do not determine, but shall speak to it in its due place.  
To conclude this Chapter, concerning Preparations in general: Let the Lord begin when he please, let him work how he please, yet he so worketh, that first or last, before God hath done with thee, if thou livest to be one of ripe years, he will make thee see how all his Counsels open themselves; the necessity, the truth, the glory and excellency of them, in saving thy soul. His Counsel was to advance the glory of his rich Grace, free Mercy, the redemption, the Righteousness, satisfaction of his Son, the power of his Spirit in regenerating and applying redemption, and maintaining of his good work in thy heart, with the throwing down of all thy conceited righteousness, abilities whatsoever, that may lift up, and do lift up too many. O saith the Soul, I see all these, I feel it must be thus, my heart answers these Counsels of God. My Reverend Tutor Doctor Hill (whose memorial is precious to me) laying his hand upon his breast, would say, Every true Convert hath something here, that will frame an Argument against an Arminian; and that is very true.   

CHAP. II. Of the first Work of the Spirit, Illumination.  
WHen the Spirit of God, Gen. 1.2. moved (hovered or 
* So Syrus reads it, incubabat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incubuit ovis. Schindler. Rectius sentiunt, qui dicunt Spiritum sanctum jucubasse confusis corporibus caeli & terrae, sicat gollina incubat ovis; ut illa calore suo colefaciet & animet. Munslerus. Clarius. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lux, Lumen. A sto, manifestum, i. Clarum, apertum, quasi ad manus foris stans. Perottus. Col. 119.  brooded) upon the Deep, which was covered with darkness, the first particular work he form out of that rude, great and general heap, was Light, ver. 3. So the first thing the same Spirit worketh in the new Creature is Light; God, who commanded light to shine out of darkness, hath shined in our hearts, etc. 2 Cor. 4.6. Paul was sent to the Gentiles, to open their eyes, and turn them from darkness to light, Acts 26.18. Illumination and Conviction seem to differ as the cause and effect: it is by his Light that we do convince. Light brings in such reason, proof, demonstration, that a man cannot evade the strength, cannot reply, cannot except, than he must sit down convinced. But all things that are reproved are made manifest by the Light [or all things when they are reproved of the Light, as the old translation, and the Geneva translation, so join 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] for whatsoever doth make manifest is Light, Ephes. 5.13. Make this manifest to me, saith the man in dispute, I will yield. Light is brought in, and that maketh manifest. The Notion or Opinion that the Angel of Laodicea had of himself, did differ much from that Opinion Christ had of him: I am rich and want nothing, saith the proud Angel, Rev. 3.17. but I know thou art poor and miserable, naked, etc. But how shall this lukewarm Angel be convinced of it? Let him but go buy eyesalve of Christ (Gospel price) and anoint his eyes, that he may see himself, than he will be convinced who speak truest, Christ or he.  
The necessity of this work appears,  
First, From that darkness which is upon all our understandings naturally. Darkness was upon the face of the deep, Gen. 12. in the first Creation. It is as true in the new Creation; the Spirit findeth much darkness upon our Souls; the Prince of darkness holds us under his power by this darkness that is in our understandings. I do not mean only by this, but in great part: Ephes. 5.8. For ye were sometimes darkness: Ephes. 4. Having their understanding darkened; that is the reason why we walk so in the vanity of our minds, ver. 17. Neither is this the condition only of those, who sit in darkness and shadow of death, Matth. 4.16. Where the medium is dark, as it was in the Egyptian darkness, where no Scripture-light shines, but of those who dwell in Goshen, where Scripture, yea, Gospel-light, shines clear, there is darkness enough in some men's eyes; though the Sun shine never so bright, Bartimeus cannot see. When Paul was converted, the holy Story tells us, Scales fell from his eyes when he was healed of his blindness, Acts 9.18. Paul's understanding had scales of darkness upon it, whatever he thought of himself while a Pharisee: Christ set up a light there, the Commandment came, sin revived, and I died, Rom. 7.9. Elies' sons, brought up under a godly father, and Priests also, so dealt in things appertaining to God, yet sons of Belial, they knew not God, 1 Sam. 2.17. Who then should know him, if the Priests who ministered before him did not know him? though they had the Scripture-light, yet they were dark in their understandings. The natural man receiveth not the things of the Spirit of God, for they are foolishness to him, (no wonder than he doth not receive them, if his dark understanding looks on them as foolishness) neither can he know them, (and why not?) because they are spiritually discerned, 1 Cor. 2.14. The Spirit of God then must have his work upon the understanding, before a man can know the things of the Spirit. The Tempter dealt with our understanding, or intellectual part first: Adam was not deceived, but the woman being deceived was in the transgression, 1 Tim. 2.14. Deceit belongs to the intellectual part. Transgression follows deceit. The sin was completed in the will. Licet error judicii, & electio voluntatis, duo sunt entia in genere naturae, unum tamenens sunt in genere moris. Christ undoes the Devil's work, and gins where he began. Adam was now as Samson with his eyes put out.  
Secondly, God in Conversion or drawing to Christ, works upon a rational Creature, and works upon the soul as such: He calls the will and affections off from the objects to which they are glued, to close with other objects: A reason for that, saith the will, and a sufficient convincing reason too, else you may call long enough before I will stir: the will is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a rational appetite: It is but Potentia caeca, it must have one to lead and guide it; therefore doth the Spirit set up this light in the understanding first. While we are in our natural state, we think we have reasons sufficient for what we do, in following our lusts, so that we wonder at others, think strange if they run not the same excess of riot, 1 Pet. 4.4. they seem to be irrational people, else we would not think it strange; the carnal heart thinks it hath all reason on its side. God preserves the workings of all the faculties of the soul, not the least violence offered to any one in Conversion: the will shall have as good reason given it, to close with Christ, as ever it had to close with its lusts.  
Hence we read so much of Teaching. This deals with the understanding, sets up a light there: They shall be all taught of God, John 6.45. the Father teacheth the Soul certain Lessons before it will come to Christ. Hence Christ is made a Prophet, and that not barely to reveal the Will of God, as other Prophets did, but teacheth effectually also. That was the first office he executed, when he declared himself to the world, began his public Ministry; and that is the first office he executeth, when he declareth himself to the Soul in Conversion, teaching, or enlightening the understanding. This is that David so often prays for, Psal. 119. v. 18. and in v. 102, gives that for the reason, why he had not departed from the judgements of God, for thou hast taught me. It is Divine teaching which bringeth the Soul first unto obedience, and holds it fast in obedience to the Commandment.  
I shall lay down my thoughts concerning this work of Illumination, in several Positions.  
First Position. That illumination which is wrought in a soul converting, or drawing to Christ, is such, as none but the Spirit of God can effect.  
So thick is that Cataract which is grown over the eye of our understanding, that none can couch it but God himself. Christ was sent, Isa. 42.6, 7. to be a light to the Gentiles, so he illightens the medium; and to open the eyes of the blind, so he heals the organ: he is the only Oculist, he hath that eyesalve, Rev. 3.17. which healeth the blindness of our understandings. He must be taught of God, he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, John 6.45. whoever comes to Christ. Cathedram in Caelo habet, etc. as B. Austin several times saith: He hath his Chair in Heaven, who teacheth the converting Soul those Lessons effectually, which it must learn before it can come home to God. Who teach like him? said Elihu, Job 36.22. none teach like him, nor none beside him, as to effectual and saving teaching. Let a man be what he will as to his understanding, hath he a head fit for a Jesuit, he shall never learn the truth as it is in Jesus, unless he be taught by him, Ephes. 4.21. The wise and the prudent man, if but a natural (a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) man, and of wants this Teacher, shall never be able to know things of eternal concernment to his own salvation, Mat. 11.25. 1 Cor. 2.14. It is a terrible Proverb, but I believe too true, Hell is paved with the souls of great Scholars, and paled in with the bones of rich men. The things of God are too low for great heads to exercise themselves about them; and the sovereignty of God is so high, that he will not give them eyes to see, Deut. 29.4. But he blindeth their eyes, and hardeneth their hearts, that they should not see with their eyes, and understand with their hearts, and be converted, John 12.40. Holy Austin 
* Do paccato, meritis, contra Pelag. l. 1. , who was one of God's Scholars, knew so experimentally the necessity of this Teacher, that he could say, Let who will be the Teacher, Man or Angel, unless Christ who is the eternal Light doth irradiate the mind, man will not feel or know the truth of what he hears.  
And if he be the Teacher, no matter what the Scholar be, he will make him learn: He maketh wise the simple, Psal. 19.7. Let simple be such B. Austin calls tardissimi ingenio, this Teacher makes such simple ones wise to salvation; yea, sometimes not only such simple ones, but those whom (saith he) the Greeks call Moriones, (we call them Fools) and gives a notable instance of such a Fool, 
* Aug. Tom. 7. Col. 669. Edi. Prab.  who with great folly would bear, and put up all injuries offered to himself, but if he heard any abuse, or blaspheme the name of Christ, he bore such a reverence to Christ, that he would spare no such man, but would throw stones at him: Thus he reveals to babes; even so Father, so it seemed good in thy sight, Matth. 11.25, 26.  
Second Position. That illumination which the Spirit works in the elect converting, or calling to Christ, differs 
* 
Whether I should say it differs essentially, and so the whole work of grace in the sincere Convert, differs essentially from what the Hypocrite hath, and not only gradually? I do not much contend. I had rather make sure my grace be saving, let it differ how it will; though I cannot satisfy myself in a mere gradual difference.  
First, For take the knowledge of a Geographer, who writes of Countries which he never saw, having never traveled beyond the smoke of his own Chimney, the knowledge he hath of the Countries is true; but is it like the knowledge of him who hath seen the Countries, and travelled in them? If such a one writes of the River that goeth up to Sevil in Spain, and tells me, when you get over the Bar which lieth at the mouth of the River, on the Star-board-side, as you sail up, there stands a Castle, higher stands the Town of Saint Lucar, higher another Castle, and a Monastery by it, higher the Chapel of Bonance, and still on the Starboard-side, this man saith true: But doth he know these as I (though I do not deserve the name of a Traveller) do, who have been in the Town, in the Castle, in the Chapel, and seen them? Thus let the Hypocrites, who by hearing, and reading, or common works, speak, concerning sin, Creatures, God, Christ, Holiness, Gospel-truths; he will speak as sound truths concerning all these, and seem to know them as well as the sound Convert: But doth he see them as the sound Convert, whom the Spirit enlightens and teacheth them as they are? We see by the effect, for one hath his heart and conversation framed according to the truth, and the other walks as if all these truths were falsehoods: Doth the knowledge which I have by my eye seeing those places, walking in them, differ only gradually from the knowledge of him who learned it out of a Book?  
Secondly, The work of Conversion is called a new Creation; Regeneration is Creation, and Generation only a gradual matter.  
Thirdly, Degrees do draw out the positive into a longer thread, but they draw out only that which was in the positive; when the superlative hath drawn it out to the longest thread, it is still but the positive extended; the same essence that was in the positive is here in the superlative: Draw the Hypocrite out as far as you will, some make finer threads than other, yet it is but Hypocrite still.  
Fourthly, If so, than an Hypocrite differs from a Child of God, one Modally; for gradus sunt modi entis, and no more.  
Fifthly, Then the Hypocrite and Child of God, are both of the same kind; for, gradus non variant speciem; yet the word makes but two sorts of men, Dead and Alive, Darkness and Light, which differ more than any Degrees, take them where you will.  
Sixthly, We will suppose a man loves the world four degrees, he loves God but three degrees, this man is naught; his love to God gets another degree, now he loves the world and God equally, yet he is naught; but then his love to God gets to five degrees, [he must rise by degrees, if Grace, as saving, consisteth in such a degree] now the man is a godly man, for he loveth God more than the world: Let this man's love rise to six or seven degrees, as well it may: Yet this we grant, degrees of love may be lost, too much experience proves this: What abatements of love, what coolings, do many Christians meet with? The seventh, the sixth degree may be lost, Rev. 2.4. Thou hast lost thy first love: The first love, that degree of love, not love simply, for doubtless, by what the Lord testified of the Angel, he had yet saving love. Solomon lost degrees of love sadly, and others also. Now if the seventh and sixth degree may be lost, why not the fifth degree? what is there in the fifth degree to preserve itself more than the sixth or seventh? I know not, if degrees be all: So it is a very easy matter to fall to the fourth degree again, and lose all.   exceedingly from that light which any Hypocrite or unsound professor attains unto.  
The first is spiritual, practical, and saving, The other not so, but may and doth stand with perishing. To say there is no difference between the working of the Spirit upon the understanding of an elect Vessel and a Hypocrite, till the elect answers the Call, and so having union with Christ; now the difference is made in the understanding, this I cannot embrace. To have a saving work in the will, in order of nature, before there be any in the understanding, I think is not rational: or, to say there is no difference at all as to the understanding, between a sound and unsound Convert, but the difference is only in the will, in that work which the Spirit putteth forth in the heart, this is atheological, and very absurd. To think that the Hypocrite, as to the light in his understanding, and dictate of his practical judgement, is as good, and the same that a sound Convert is; only this latter having saving grace infused into his will, and the Spirit there dwelling, acteth that grace, and determineth the will of the sound Convert to follow the ultimate dictate of his practical judgement, and not so in the Hypocrite; and hence arise all the differences between them; this I look on as an irrational figment. I oppose not all, but must maintain by what I seel, as well as by what I read in Scripture, that the will must be renewed, the stony heart must be taken away, and the Physical determination of the will sanctified by the Spirit of God: but withal I affirm, that there is saving light, saving knowledge in the understanding of a sound Convert, differing from an Hypocrite: and I call it saving, not only a posteriori, because there are saving effects follow this in the will, but I call it so a priori, as it is the work of the Spirit of the Covenant in the understanding of the elect Vessel drawing into Covenant: it is in its own nature as properly saving, or accompanying of Salvation, as any Grace in the will. Certainly that Teacher, John 6.45. makes his work, as Teacher, in all those whom he draws to Christ, differ from what the Hypocrite hath. Knowledge is a part of the Image of God, according to which we are renewed, Col. 3.10. then surely differs from an Hypocrites knowledge: Is the Image of God renewed in the Hypocrite as to knowledge? I believe it not. The whole work of Conversion is sometimes set out by Conviction, John 14. because Conversion (in adult persons of whom we now speak) is wrought in us, secundum modum judicii; then certainly there is some difference of the Spirits work in the intellectual part. I know the Hypocrite, as to the notional light and knowledge of Divine things, may be equal with, yea, he may far excel a sound Convert; he may be as quicksighted as an Eagle, as to the notional knowledge; but as to the spiritual and saving knowledge as blind as a Beetle. Conversion (saith the Learned and Judicious Doctor Preston) 
* New Covenant, p. 277. ) is wrought not always by making us know new things, which we knew not before (which yet is true in some) but by knowing things otherwise then we did before: This is a certain truth, and therefore a vast difference in the knowledge. To conclude this head, let works of or in an Hypocrite be what they will, yet I doubt not to say, the first flaw in the Hpyocrite is in his illumination; and this lays the foundation for all the rest.  
Third Position. When the Spirit of God doth thus savingly illuminate the understanding, he doth at the same time savingly work upon the will.  
The blessed Spirit doth not work upon one faculty, or especially a leading faculty, as the understanding is, alone; it doth not one week work upon the understanding savingly, the next week, month, or year, work on the will. It was not long since I heard a Minister, and one of the best, handling the new Creature: He shown us first what it was not, and there cut off all those things or works which are found in Hypocrites; then he shown us in what it did consist: This was first in the illumination of the mind to discern the transcendency of spiritual objects. Secondly, In the wills embracing of, and closing with those objects: This is the great work, and long it is, saith he, before those who are enlightened come to this; it must be a day of Christ's power, (Psal. 110.) when the Soul comes to this. Now though there was no danger in this as to the hearers, yet for the Divinity I cannot believe it, that the Spirit regenerateth one faculty so long before another, that a man hath the head of a new Creature so long before he hath the heart of a new Creature. He that hath heard and learned of the Father (the intellectual work) cometh to me, John 6.45. an infallible Connexion between the Father's teaching, our learning, and coming to Christ. I know it is a question moved by the Learned, Whether the will be regenerated mediately or immediately? Some say, God in regeneration doth irradiate the mind with divine Light, and by this Light doth infuse virtues, and new habits into the will; as that celestial and lively heat, by which all things below live and thrive, is transfused by Light: 
New Coven. p. 451.  [No grace that any man hath, but it passeth in through the understanding, saith Doctor Preston.] Others say, God's work in regeneration is as immediate upon the will, as upon the understanding; nor is the will regenerated by the mediate light of the understanding, but the will in itself is equally affected and renewed by God, as the understanding is affected and illuminated by him: this Opinion they think to be the soundest, especially if the understanding and the will be not faculties really distinct; which, saith Mr. Jackson, 
Justific. Faith, p. 33. p. ●0. ●. 4.  he that hath but Philosophy enough to serve from hand to mouth, will never swallow down, that they are: And Durandus makes that his fourth Argument to prove they are not really distinct, because than Deus posset causare velle in voluntate absque hoc quod cognescere praecederet in intellectu; quod est impossibile, quia tune possemus amare incognita. That the will must not only be moved, but renewed, Ezek. 36.26. Who is there that ever felt his stony heart, will not assent unto it? And if that were the meaning of the first Opinion, as if the Spirit did only illuminate the understanding, and then the will did follow, without any other work of the Spirit upon the will, than I should refuse that Opinion as erroneous; 
De Auxil. Disp. 51. n. 15.  but those Divines do not mean so. The will, saith Alvarez (and it is honestly said by a Papist) by our fall is more wounded and corrupted then the understanding. Grace existing in the understanding (but what he means by Grace there you may observe) is  to the will, 
Disp. 76.  and therefore doth not give to the will a sufficient principle to perform works of holiness. This doth prove the necessity of the wills renovation, which is easily assented to. Grace in one faculty doth not give power to another faculty (corrupted as the will is more than the understanding) to work, saith he. But therefore, I say, the Spirit is ever present with the will, to renew that, when it doth so savingly enlighten the understanding, at the same time; though I think it no error to say in order of nature, the work upon the understanding precedeth, which agreeth with a reasonable Creature.  
And this I conceive is not only in the first work of Conversion, but afterwards in the gracious actings of the regenerated Soul, there is a presence of the Spirit of the Covenant with understanding and practical judgement, and with the will at the same time, as a first cause, determining of it now renewed to follow the dictate of a sanctified judgement: That there must be a presence of the Spirit in both, I think our sensible experience will teach us something; of which more hereafter.  
Fourth Position. This work of illumination makes the elect Vessel now coming home to Christ to see things as they ARE.  
The state in which the Spirit finds the elect Vessel, is a state of sin and misery; under the bounds of guilt, power of its lusts, slavery to the Creature, estrangement from, and enmity against God, a child of wrath: Now the Spirits intention being to make the Soul answer his call, and so to come off from this state in which it now lieth, by this light let in to the understanding, he maketh the Soul see all these as they Are: A man may know things, but yet not know them as he ought to know them, 1 Cor. 8.2. It is possible if you asked him before, whether sin were not an evil thing? the Creature a vain thing? the wrath of God a dreadful thing? he will answer yes, he he knows all these to be so; and yet cleaves fast to his lusts, dotes upon the Creature, is careless as to any real endeavours to get deliverance from wrath to come; the reason is, he knows not these as he ought to know them, he seethe them not as they are; if he did, it were impossible he should carry himself as he doth and be quiet. Let then the Spirit of God come in with his saving light, and teach the Soul these things as they are, than you shall see plainly by his carriage, the guilt of sin, the wrath of God are terrible indeed: in is evil indeed, the Creature is but vain indeed; the man knows these things, as Doctor Preston said, otherwise than he did before. 
I think it was Oecolam padius.  I have read somewhere of a great Divine*, who being recovered from a great sickness, said, I have learned under this sickness to know Sin and God. Did he not know these before? Doubtless he could preach good Sermons concerning God and Sin; but the Spirit, it seems in that sickness taught him these otherwise then he knew them before. Sapiens est quires sapit prout sunt; this is a truth: They who are after the flesh do mind the things of the flesh, Rom. 8 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sapiunt; they savour, they relish taste only such things, but they do not taste them as they are; therefore they are but fools: When the Spirit makes the elect Vessels wise, than he makes them taste these as they are. It is a certain truth, never will the Soul turn from that term from which the Lord doth call it in Conversion, until it seethe itself in that term as it is. The will turns from evil only, and the Spirit of God will make it see evil, and feel evil to purpose, by making it see these things as they are really in themselves: Exhort one another daily, etc. lest any of you be hardened through the deceitfulness of sin, Heb. 3.13. He that is deceived in a thing, did not see it as it is in itself, for had he done so, he would not have been deceived with it. If sin doth thus deceive and cheat, than the deceived Soul doth not see it as it is: And this is the case of us all till that good Spirit comes to work, then what strange and different apprehensions hath the converting Soul of these things over it had before.  
Fifth Position. That which makes sin, creature, guilt, etc. to be known as they are is, a clearer discovery of God to the understanding, whence it comes to know God in another manner than he did before.  
Sin and the creature are never known as they are, till God be known in some measure as he is: And proportionable to the knowledge of God, the high and honourable conceptions of God, so is our knowledge, and the conceptions we have of the vanity of the creature, the evil of sin, and that misery into which we have brought ourselves; the Text is plain and full for this purpose, 3 Epist. John ver 11. He that doth evil hath not seen God. See God? Can a man see God? Yes that he must, or else will never be drawn off from sin: Moses endured, as seeing him who is invisible, Heb. 11.27. What cares Moses for all the pleasures and honours in Pharaoh's Court, he slights them; what cares he for the wrath of the King, though it be as the roaring of a Lion, Prov. 19.12. Haman knew the truth of it, Esther 7.7. Moses makes nothing of him; He (as one said of Mr. Thomas Hooker, a man so awed with the Majesty and dread of God) would put a King in his pocket. But how comes Moses to this frame? He saw him who is invisible: This is Contradictio in adjecto, in one sense, but a great truth in a spiritual sense: Moses saw by the eye of faith, or by the spiritual eye of his understanding, to which God drew near and discovered himself (as no doubt the Lord can do to our understandings) such Majesty and Excellency, such Glory and Beauty, Job 40.10. in him, that he slights both the favours and frowns of King Pharaoh: 1 Thes. 4.5. Not in the lust of concupiscence, as the Gentiles which know not God: The Apostle plainly tells us, it is the knowledge of God that keeps men from uncleanness: as for the Gentiles, it is no wonder though they be unclean, they know not God, they see not him: but what knowledge this is we may know, for Ely's sons (whom I mentioned before) who were Priests must needs know God notionally, but yet they were unclean, 1 Sam. 2.22. Whence came this? ver. 12. these sons of Belial-knew not the Lord. There is no act of sin that a godly man commits but we may truly say, that man doth not see God, at that time. 1 Sam. 12 9 David is charged with Despising of the Commandment of the Lord (even that which David, in Psal. 119. tells us so often he esteemed at a high rate, ver. 72. etc.) but in the tenth verse he is charged with despising of God, because thou hast despised me. He that despiseth a Commandment of God, despiseth God himself, that is plain from this. But how came David to despise the Commandment at this time? He did not see God at this time as he did at other times; he had lower thoughts of God despised him, than the Commandment bore no Authority.  
That this sight which God gives of himself, is that makes us see sin and creatures as they are, let but any Christian observe his own heart, under the impetuous motions of imperious lusts, in the day of temptations; let the wind of temptation blow out of what point of the Compass it will, a Christian under these temptations keeps up all the notions he had before of sin, how evil a thing it is, and how vain a thing the creature is, and runs to several Topics, to fetch Arguments against these; he urgeth the same truths against these lusts, and bewitching creatures, that he did when he was out of the temptation; but all these Arguments do nothing, the temptation grows upon him, and gets head, these Arguments at one time could do something, now they can do nothing; he labours to get his heart awed with the greatness and majesty of God, against whom these lust's rebel; he speaks the same truths concerning God that he did before; but though he speaks them, yet he cannot see God, nor these truths concerning God, at this time that he doth at another time; hence the temptation gets upon him still, the Christian discerns a cloud of darkness is got into his understanding; I cannot apprehend of God, I cannot conceive of him, nor see him, as I did before: It is with the Soul now as with us in Winter time, when the Wind hangs Southerly, but doth not blow hard to clear the Air, the Air being hazy, filled with Vapours and Mists; men now will stand and look on the Sun, it shows like a red body, though they know it is a glorious body, and talk of it as such, and see it as such another time, yet now it appears not in the glory: So it is with the understanding, when this eye is dimmed with the vapours which arise from the dunghill of a man's corrupt heart, though it looks on God, and speaks of God as before, yet through these vapours he cannot see him in his glory: Now let but God draw near and scatter these vapours, help the Soul to conceive of him indeed in his majesty and greatness as he is, that God appears like a God to the understanding, than all these truths concerning him are made real to us, and appear in their glory and this sight of him puts life and strength into all the other Arguments against sin and creature, making them really to us what they are in themselves; then the Soul gets above his temptation. This is a sure truth, observe thy own heart, and thou wilt assent to it. If God be great in thy heart, than the Creature is little; and never doth the creature grow great in your heart, but God grows little.  
If any should tell me, the way you speak of here that Christians should take in resisting temptation, is not the right way, that is, To run to our Arguments; we should by Faith go to Christ. I know it full well: This is not a place for me to treat about that: But, I hope, our going to Christ by Faith, and improving spiritual Reasons against lusts and temptations, do not oppose one another: The question is, how doth Christ convey his strength to the Soul, acting upon him by Faith in such a time: The giving of the Answer to that. Question would soon take off the Objection: But this is not a proper place for it.  
To return to our Heads: It is this discovery of God to the Soul, which make sin, guilt, and creature appear like themselves. We read in the new Covenant, this is one branch of it, They shall know the Lord, Jer. 31.34. Hos. 2.20. Jer. 24.7. Why, did not Israel know God now? Ask Israel, What is God? Israel will tell you, as many Children can from their Catechism. Yea, but this same Covenant-knowledge of God is another thing; not as if the meaning were only, they shall know God to be their God; that is another thing different from this: There is many a poor Christian, that knows God with a Covenant knowledge, that cannot say, I know him to be my God: Eternal purpose towards the elect now breaking forth, and his intention being to draw the elect Vessels into Covenant, the Lord beginneth the fulfilling of this Promise, some beams of that Majesty are let in, and now take that wanton heart which played with sin before, what sayest to sin now? dost thou see him against whom this sin rebels? Now take the profane heart, that could jest at, and scorn such Ministers and Sermons which told him of the wrath of God (as that profane Poet, abusing of a reverend Divine, upon this account, calls him, the Geneva Bull-Hell and Damnation a Pulpit full.) But what sayest now to the everlasting burn, and devouring fire? Isa. 33.14. Dost now think this wrath of God is a thing to be dreaded or not? Oh now the Soul hath other manner of apprehensions concerning these things; it is a wonder that Christ himself did escape a jeer, because three times in that ninth of Mark he tells us. Where the worm never dies, and the fire is not quenched. How gallantly these Canary-Poets will carry it, when that day cometh, that Kings of the earth, great men, and rich men, etc. shall hid themselves in dens, and in the rocks of the mountains, and say to the mountains and rocks, fall on us, Rev. 6.15, 16. we shall see. But oh the Atheism of our hearts. I thought it a sad answer a dying woman gave me (though she did not jeer at hell) when I went to visit her and being but a stranger to her, newly come to the Town, I treated with her concerning her spiritual estate, and upon examination I found her a stranger to Christ, had not the least savour or knowledge of any thing that concerned her salvation; nor did she care to hear me speak about any such things, though I saw she could not live many days: I could not but pity her, and with some relenting I asked her, How wilt thou be able to bear the wrath of God? She answered me roundly, I will bear it as well as I can; and this was all. But this sight of God will cure this Atheism.  
Sixth Position. This light or knowledge which God letteth in of himself, maketh the Soul see sin in the evil nature of it, as well as in the evil effects of it.  
It is true, these latter do most affect, trouble, and wound the Soul at first, especially in those upon whom God works when they are adult or grown up in years, and have before lived in darkness, and under the power of lusts. As for others, where God wrought in Infancy, or while young and tender, we shall find in their youth they are more troubled about the power of their lusts, and their fears of hypocrisy unsound bottoming, than they are with fears of Hell: but though in the first working, the effects of sin, the wrath of God, hell, damnation, loss of heaven, etc. do most afflict, yet not these only; there is other evils in sin, besides these, which this sight of God discovers. For look what it is in sin, which makesthe Soul sick, so far it will desire, and accept of Christ the Physician to heal it. If a man looks on his lusts as good things, were it not for Hell, than he cares for a Christ no further than as he delivers him from hell, let Christ but do that and he will thank him, he will trouble him no further; this is enough to serve his turn. The term properly from which the Soul is called, is sin; then sin in the nature of it must be discovered by this light, else the Soul will never turn from it: but if sin be really to the Soul evil, as well as hell, (though at present, in this first work, hell may most affect and trouble) than the heart is prepared to turn from it. But what doth make sin better appear in its nature, than the sight of God, against whom sin is? Now the Soul must have a plaster as broad as the sore, redemption from sin as well as from hell, still remembering, that this last is that which most wounds and sinks the Soul in its first awakening.  
Seventh Position. This illumination for the degrees of it, is very various, both in the elect converting, and converted.  
This light depends not upon the strength of men, natural parts: We shall observe among Christians, that are weak in understanding compared with others, yet the notions of God, of sin, and creature, which they have, are more clear, lively, powerful and practical, then are the notions of other Christians (really such I mean) that have greater parts and natural abilities. Let us observe Children, whom God hath sanctified from their tender age, and we shall find this work of illumination; they have their notions and apprehensions of the evil of sin, of the dread of God's wrath; if we tell them, this is sin, God will be angry, God will not love you, we see they understand these things, and are affected with them; one Child will tell another Child thus, if he seethe him do a thing which he apprehends is evil: Who will say, these are not the workings of the good Spirit in little ones, when as we see these notions grow up with them? this Sun riseth higher, as it doth in all that are truly wrought upon, it is not only an abiding light, but a growing light, though as the Sun and air were darkened with the smoke that arose out of the pit, Rev. 9.2. So this Sun is too often darkened, through the smoke that riseth from our woeful hearts, a bottomless pit of iniquity, yet it clears again.  
Eighth Position. According to the degrees of this light, so are the degrees of all following works in preparation.  
The more clear discoveries of God, and from thence the clearer discoveries of sin, the greater are the fears and terrors, the greater sorrows, the greater hatred against sin; yea, I doubt not to say, according to the degrees of this light, so are the different conversations of Christians; that some are so eminent in holiness above others, so above the world, so awful, reverend in their conversation, or in their worshipping of God, it is because some see God, know God, in a more eminent manner than others do; and thus seeing of him, they see every thing else which would draw them from God.  
I have insisted a little more upon this head of Illumination, because I see most Divines put so little in it, but all in the will, what the Spirit works there: I grant it, great is the work of the Spirit upon the will, and I say, great is the work of the Spirit upon the understanding; it is both scriptural, rational, and experimental to him that observes, and traces his heart in the workings of it.   

CHAP. III. Of Conviction.  
COnviction follows Illumination, as I said before; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est certu & immotis argumentis ita convincere, ut consciontia errorem sentiat. Argumentum demonstrativum objicere quod eludi nequeat.  there cannot be Conviction without Light: The Spirit is a practical Teacher; he doth not teach the elect now converting, notions about sin, and the state of a sinner, but applieth his doctrine to the person, thou art the man, this miserable state is thine; when he heard the Minister before he could turn off the Sermon, as not belonging to him; it may be he will say, the Person met with such a one to day, and adds his Troth or Faith to it, but it did not concern himself; or if it came so close that his Conscience tells him it did concern him, yet he will have some shift to evade the power of the Word: but now the Spirit comes to work, this trade ceases, now all is applied to himself. Nathan to help David to see the greatness of his sin, sets up a light, by a Parable (Ficta arguunt) nothing less than death must be the punishment if David be Judge, 1 Sam. 12.5. but then Nathan applies the Parable, De te narratur Fabula: David is couvinced, and Conviction brings forth Confession, with sound Repentance.  
Concerning Conviction I shall lay down a few Positions, and then shut up both these Chapters together.  
First Position. The work of the Spirit in Conviction is not ingeneral, that the person is a sinner.  
Those who are not Atheists in judgement (whether there be any such is much questioned, and denied, though those whom Voetius mentions, and our times, 
Disp l. 1. p. 218 219.  would make one conclude there are many such) in whom the sparks of natural light are not quite extinct, and live under the preaching of the Word, and hear others say they are sinners, are content to acknowledge themselves sinners; And who is not? This is no matter of shame, being every body's case, they are but as their neighbours; they seem then to be convinced of sin; but if you come to ask these persons, of what particular sin are they guilty? they know not one. If you say this is not possible: Yes, I have found it in my own observation, amongst those who have offered themselves to the Lords Supper, when I have examined them, about the sense of their own sinful condition, fearing lest they had no more than this general notion (conviction I cannot call it) that they (as all else) are sinners; I have asked them, what particular sin they have been guilty of, not that I desired to know their sins, I told them, but only to know, whether there were any more than this general notion they had taken up, that all are sinners. Hence they reported, I brought up Auricular Confession: But this I found, not one particular sin could they give an account of: I went over the ten Commandments, and told them how I was guilty, to see if by this means I could convince them of any particular sin; but when I had done all, I could not hear of any one sin they were guilty of. The same a neighbour Minister, eminent in God's work, found in a woman, who came to him, seeming to be under great horror of Conscience, the woman cried out so loud, that he desired her to restrain herself. But what is the matter: Oh she is a sinner; and this was all for a good space of time he could get from her, she was a sinner: He than asked her what sin she was guilty of? No particular sin he could get from her: He than went over the ten Commandments, and told her how he was guilty; but when he had so done, there was not one she was guilty of, for he asked her in particular. I dount not but there are many thousands more of this stamp, if we did but search into ignorant families, especially among women, whom modesty, or rather the restraining Providence of God, hath kept in from breaking forth into open and gross vices. One woman I knew, who was indeed convinced of one sin, if you will call it Conviction; how she knew it to be a sin, you may easily conceive. One Lords day morning, the woman was spinning; going to her next neighbour to fetch fire, her neighbour asked her, what she meant to spin on this day? She asked her, what day was it? (it seems the woman had forgot the day) when the woman told her what day it was, O, said she, have I lived thus long, and never sinned against God, and must I sin against him now? She was above seventy years, near fourscore, I conceive when she spoke this; but so long, it seems, lived without sin, till this Lord's day morning, than she thought she had sinned.  
Second Position. The Spirit convinceth not all of the same particular sin, though persons be guilty of the same sin.  
I say, he convinceth not all of the same in the first work, he will do afterwards. Sins are various, and so is the Spirits work in Conviction at first; but this is sure, let him set home any sn, it shall be enough, he will do his work by it; he doth not always begin with that sin which is most obvious, which one would think should be, Conviction there being easiest to effect. I have marvelled to hear the sins that some Christians have told me God first convinced them by; it's true, they were fins, but such as those who are Christians, and we hope really so, do not much think upon: It seems God doth not judge of sins as we do; if he will show himself to a Soul, and show it any particular sin it is guilty of, that Soul shall see evil enough in that sin to cast it down: But let the Spirit convince of what particular sin he pleaseth, he convinceth themall of that in which all sin meets, of the punishment I mean, that the wages of sin is death.  
Third Position. Usually the Spirit in the first work, convinceth the Soul by that sin, in which the snner took most pleasure and delight.  
Here Conviction is easiest effected, and this sin will the Spirit embitter to the Soul: the peccatum in deliciis, the sin which he hides under the tongue, Job 20.12. this we hear of commonly in the day of Christ's power. Fleshly lusts lie fairest in view; a man's natural Conscience can more easily work here. How terribly hath the Word spoken against Covetousness? what sin more common? but how rare a thing is it to hear of a person whom the Lord convinceth of that sin, in his first work? yea, it were well if those who go for Christians were convinced of it afterwards; yea, when this sin hath got such a head, that the bones of the lust (as we say) stick out, others may see it, but how hard to convince men of it: it is a common thing for men to bespatter one another with this sin; and some I have observed most deeply guilty of it themselves, yet they not covetous in their own opinion: for God to begin his conviction by spiritual lusts, this is not so common, yet sometimes I have known it. I will not enlarge upon this head, as I intent not upon any.  
Fourth Position. The Spirit in the first stroke doth not usually set home all a man's actual sins, but commonly two or three kinds of sin.  
Enough to do his work. By degrees he gives the Soul a view of all his vile pranks: Sins forgotten, buried long ago, out of mind, he makes these revive, come out of their graves, and appear to men; but to have them all come in at the first, without a great support the Soul could not stand, but must utterly sink; it cannot stand (in one sense) by what he doth set home; but if all came in at once, it would be overwhelmed: My transgression is sealed up in a bag, and thou sowest up mine iniquity, saith Job, ch. 14. v. 17. Did Job find it so? Yea, and so do others, they are sealed up, and sown up; and such things are to be brought forth again: So doth the Spirit bring them forth; sins committed twenty, thirty years since, come now as fresh to mind, with all the circumstances, as if yesterday committed; but not all in the first stroke.  
Fifth Position. That the Spirit in the first stroke. convinceth all the elect of original sin, I dare not affirm it.  
That he doth convince all [I speak of persons adult] first or last, yea, and that early also, I doubt not of it, but to say he doth it in the very first stroke of Conversion, this I dare not defend. Mr. Shepherd moves the question, 
Conversion p. 15.  Whether the Lord convinceth all the elect at first of the sin of their nature, and shows them their original sin in and about this first stroke of Conviction? He answers, I doubt not of it. Paul would have been alive and a proud Pharisee still, if the Lord had not let him by the Law see this sin, Rom. 7.9. To what he saith after, I readily agree, that he doth first or last, in a lesser or greater measure, etc. but this doth not seem to agree with the former, As to his instance of Paul, because he was so convinced, ergo, All are and must be convinced of it in this first stroke, I am not satisfied in the consequence: yet it may be Paul's persecution was a sin more set home at first; this I grant, if the state of a person be as Paul's was, one that rests in himself, hath good thoughts of his own righteousness, duties, and do, and upon these bears up himself, than no doubt, if God works upon such a one, in the first stroke, he sets home original sin. It is hard to prove that those Converts in the second of Acts were convinced of their original sin, at that time when they were pricked at their hearts: the sin that Peter charged them with, was their crucifying of Jesus, who was both Lord and Christ, ver. 36. and upon this they were pricked in their hearts, ver. 37. That the Jailor, Acts 16. was convinced of this sin when he came in trembling to Paul, and put forth that question, What shall I do to be saved? I dare not affirm it, because I know not how to prove it. Convinced he was of sin, and that he was an undone condemned Creature. And I hope it cannot be denied, that the Spirit of God may so set home some particular actual sins, that shall make the Soul see itself in such a lost and damned condition, that the news of a Saviour will be welcome, and glad it may enjoy him upon any terms. This we observe is the ordinary way of the Spirit in persons adult, living in sins against light especially, he doth so set home sins and follow his work so close, that the sinner hath not leisure to turn aside to the by-paths of his own righteousness [which he hath none] and duties, but is pursued so hard, that he is glad to fly for refuge to Christ, though the sense of his original sin as yet hath not seized upon him, as it will afterwards: and therein I do hearty agree with Mr. Shepherd, that first or last God doth convince His of original sin. Hence for any Christian to call into question the truth of his Conversion, because he was not convinced of his original sin, in the first snoke of Conversion, [though adult when God first began to work] this is but a needless troubling of himself; but of this more hereafter.  
By this work of Illumination and Conviction, those vain hopes, wherewith so many delude themselves, that their case is not so bad as some of these censorious Ministers would make men believe, but they may do well enough: Their quarrelings with the Word and Ministry; their extenuations of sin; their shift of the Word from themselves to others, as not belonging to them; the slight thoughts they had of a man in his natural state; the fickleness and unconstancy of mind, whence nothing would sasten or hold upon them; these and such like things are removed, and way made for further workings.  
1. Hence. How far are they from Conversion, who have not attained to this first work, no not so much as in the notion; they are not yet come to so much light and conviction to see themselves sinners: that they are sinners they will not deny, because you say you are a sinner, and all men say they are sinners, and it is no shame to be what all men are: but if you come to any particular sn, they know none they are guilty of, as I have given instance before; and others I could mention, who having lived to above sixty years, when they have been asked, How do you hope to be saved? have answered roundly, They have not sinned against God in all their life: Others, They have kept the Commandments of God; but for a state of sin and misery, they neither feel it, know it, nor believe it.  
2. Hence. What necessity is there of preaching the Law, to discover and open sin, with the effects thereof, if this be the way of the Spirits working, to convince first of sin, and Ministers be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 3.9. workers with God, why should not they work as God works? To preach the Law, in order to Christ; to labour to make men that lie in their spiritual Lethargies to know and feel their disease, that they may see the need of, and embrace the blessed Physician; is not this rational? I think all men naturally stand under a Covenant of works, and to make men know what that state is, I think is very requisite, if ever we would make them feel the necessity, and know the worth of a Covenant of Grace; yet I know not how it comes about, of late years this kind of preaching is laid by: When I consider the people, than I can see their reasons why they love it not; but when I think of the Ministry, I know not why Ministers should so gratify the corruptions of people. So the Law were rightly preached, I never knew it offend any godly and judicious Christian. I remember my Father-in-law told me, that Bishop Vher having once an Ague, and being in Essex, when Mr. Thomas Hooker preached, it so fell out, that my Father-in-law went to visit him a little before his fit should come, they both lying on the bed discoursing, I wish, said the Bishop, that Mr. Hooker were here to preach the Law home to my Conscience: that fit they talked away; he miss it. By this we may read the Spirit of that highly learned and pious Bishop. Thousands of Christians have wished they had felt more of it, to Gospel-ends; but to slight it as some, cry out against it as others, such will hardly approve themselves to be persons well skilled in the work of Conversion. That some Ministers may be imprudent in their preaching of the Law, and not carry it with that wisdom that doth become them, I deny not; but for the Principle itself, that the preaching of the Law is necessary to make men know their sins, and their woeful condition by sin, that thereby they may be glad to listen after, and embrace the Gospel, I think this cannot be denied by any judicious Divine. In Physic indeed we find, that those things which have gone for Principles for above a thousand years, none so much as questioning them, within less than thirty years are turned out of doors, very few of the ancient Principles standing; but if men will do so in these great points of Divinity, they may prove themselves Fools, but no spiritual Physicians. Mr. Saltmarsh in a book of his, which I read many years since, but have it not now by me, gives these legal Preachers a notable jeer; he tells his Reader, that these Preachers will preach Christ, Gospel and Freegrace also; but they do by these, as some do by Wine, (at Funerals or Baptizing) they offer it freely, and bid the people drink, but the Wine being burnt, they give it so hot, that the people cannot, nor dare drink it, for scalding their mouths: So do these, offer Christ, Grace, Gospel, very freely, bid people take, and drink, but they have so heat the Gospel with legal preaching, that they are afraid to meddle with it. Had there been as much Piety and Truth, as there is wit in the jeer, I should have liked it well: I do not justify men in their errors, want of wisdom, prudence, in preaching of the Law, I condemn them as much as he, but for the Principle I do contend. To win Souls to Christ, by teaching them the Gospel, and overflowings of Christ's blood, without preaching the Law to convince men of sin, and make them see and feel the necessity of Gospel and Christ's blood; to convince men of sin by the Gospel first, this I look upon as very irrational and immethodical. Take my mind under these heads.  
First, It is not the proper work of the Gospel to convince of Sin, but of the Remedy.  
Paul tells us, he had not known sin but by the Law, Rom. 7.7. By the Law comes the knowledge of sin, Rom. 3.20. For sin is the transgression of the Law, 1 John 3.4. The Law then must be preached, or Sin cannot be known. Paul doth not say he knew Sin by the Gospel, but there he found the remedy against Sin; as in many of his Epistles we observe. Gospel, bringeth glad tidings.  
Secondly, The Gospel convinceth men of sin by consequence, but the Law directly.  
As if I see an Apothecary's Shop full of Physic, and a Physician there, I can gather by consequence then there is sickness; else why is all this Physic prepared? why Physician? though I see no diseased person, nor feel any disease myself. Thus when I read of glorious Promises in the Gospel, and find Christ the Physician there, I may well conclude, than there is Sin, and condemnation for Sin, else what need of Christ, and these promises of pardon, and justification through his righteousness. Yea, I grant also, by the Gospel, we may argue, how great an evil Sin is, that must have such a Medicine as the blood of Christ to heal it; but still this is by consequence. The Law tells you directly, what that Sin is, and that condemnation for Sin.  
Thirdly, Men may be convinced of Sin without the Gospel, but not without the Law.  
God hath convinced many of Sin where the Gospel was not known, or not understood. The Heathen had Convictions, Rom. 2.16. by a Law not written. But to have men convinced of Sin by the Gospel, where no Law was known, I wish Mr. Saltmarsh would tell us where those persons are: Tell men of the Son of God being incarnate, doing, suffering, dying, rising, interceding, and tell them of his righteousness, obedience and blood, what will you convince men of by this discourse alone, unless you first teach them the cause of all this? and than I am sure you must teach them the Law; and this being opened and set home, will soon teach them the meaning of the work of Christ in Redemption.  
Fourthly, As the Gospel convinceth of Sin only by consequence, so only in general; but the Law convinceth of Sin directly and in particular.  
When the Gospel is first preached, what particular Sin doth it convince a man of? how doth that make him appear to be guilty? but the Law will tell him his particular Sins, and this must be done, else men will hardly come to a thorough and saving Conviction that they are Sinners indeed. After men have had the Gospel preached, and refuse to embrace it, than there is a particular Sin against the Gospel, this is true; but I think never was it heard that any man was convinced of this Sin against the Gospel, who was not first convinced of Sin against the Law: what cares he for the Gospel, that seethe not himself in his sin and misery, and condemned under the Law? Grant it, that Repentance to life, and Faith in the Righteousness of Christ imputed to our justification, be not comprehended under the Law but the Gospel, so that impenitency and unbelief, opposite to that Faith, are Sins against the Gospel, not the Law [as a Covenant of works.] Yet before a man is convinced of his necessity of this justifying Faith and Repentance, he must be convinced he is a Sinner, and so need these; but this must be by the Law, which will convince him of his particular Sins.  
Let these Reasons suffice (though more might be added) to prove that the preaching of the Law to these ends I have mentioned, is both Scriptural and rational, and the contrary opinion is both against Scripture and reason. As to Mr. Saltmarsh his jeer, though there seem to be wit, yet there is more sophistry in his Similitude: For those legal Preachers did not make Christ and Gospel so hot by their preaching of the Law, but by that preaching they laboured to make men's lusts so hot, that they might not any longer drink iniquity like water; but their hearts being scorched with the apprehension of the wrath of God due for their Sins, they might now be glad to listen to, and answer that blessed Call of Christ, Let him that is athirst, come; and whosoever will, let him take the water of life freely, Rev. 22.17. By this I hope it will appear, Mr. Shepherd had no just ground to suspect me to be against the preaching of the Law, unto right ends, though I know many serious Christians have gone many years troubled about the want (as they apprehend) of these legal works; to whom, as I have spoken already, which I hope may give some ease; so I have more yet to speak, towards their satisfaction, in due place. I think it not amiss to give the Reader the close of Mr. Shepherd's Letter to me in these words: Dear Brother, let my love end in breathing out this desire. Preach Humiliation; labour to possess men with sense of wrath to come and misery: The Gospel-consolations and grace, which some would have only disht out as the dainties of the times, and set upon the Ministry's table, may passibly tickle and ravish some, and do some good to them that are humbled and converted already: But if Axes and Wedges withal be not used to how and break this rough, unhewn, bold, yet professing Age, I am confident the work and fruit of all these men's ministry will be at best but mere hypocrisy, and they shall find it, and see it, if they live to see a few years more.  
3. Hence. If this be the way of the Spirit in drawing the Soul to Christ, how rational and necessary is it for those who indeed would have Christ, and would have a sound work, to beg this Light and Conviction from God; to pray with Job, (though I know the scope of Job in that place something differs) Job 13.23. How many are mine iniquities and sins? make me to know my transgression and my sin. It was part of that counsel Christ gave to the lukewarm Angel of Laodicea, To anoint his eyes with eyesalve, that he might see, Apocal. 3.18. What should he see? Among other things, he should see himself to be wretched, miserable, poor and naked, ver. 17. which for want of this work of Illumination and Conviction, he did not see, and therefore mistake himself (as do most who are called Christians) thinking he was rich, and had need of nothing: Was this counsel of Christ good? Deny it if thou canst: If it were good, than my Use cannot be bad, for it calls for the same thing; that God would make thee see thyself, Sin, Creatures, all as they are; What I see not teach thou me, Job 34.32. I am sure none of us naturally see Sin and Creatures as they are, nor ever will, unless God be the Teacher.  
I know this counsel will not take with a carnal heart, though it be that which converted Souls daily follow God for, to have themselves, Sins and Creatures opened and discovered unto them as they are: Let Sin be Sin, and Creature be Creature, and let me see the misery of being a slave to Sin and the Creature, as I feel myself enslaved too much unto these daily. But for others, I know they like it not; And what is the matter? Alas this would spoil all the sport; should we once have Sin, guilt, and our misery discovered, we must never see merry day after; and that which we fear, must follow, our Lovers and we must part; and that we find a hard thing, yea, impossible, to bid farewell to those lusts, companions and ways, which have brought us in so much pleasure and profit in our days. These or such like were the thoughts of him, who would not hear Doctor Sibbs, for fear he should convert him, he said.  
We have been before you, and know your Objections very well, having had the same thoughts in our own hearts against the work of God, which you have now uttered, and so can tell the better what answer to give. I know it to be a frequent Objection made against the work of God, That it makes men melancholy, mopish, if not mad. I heard it once myself, being in company amongst some Gentlemen and Scholars; one of whom God had pulled out; and being now under this work, the discovery of his sinful and miserable estate, was dejected, being before cheerful, and too too vain in his mirth, now was as sad; the other Gentlemen, his Companions, threw this in his teeth presently, this is the fruit of your Religion; when once men begin to be Puritans, they must lose all their mirth and cheerfulness; now nothing but mopishness, sadness, and sour faces, and were much offended.  
But are you in earnest? Do you verily think, if God should indeed enlighten you to see yourself, sin, guilt, misery, that it would spoil your sport, and hazard a divorce between you and your Lovers? Then if thou be'st a man, hast the use of thy reason, let us grapple a little, as I have felt your Objection, so I can give you a feeling Answer.  
First, You must and shall see your sin, self and guilt, do what you can, there is no avoiding it; if as you are loath to see sin and guilt now, so you could take a course that you should never see it, nor know the effects of it, than you might have some reason on your side, why you so oppose this work; but this is impossible, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God will set men's sins in order before them, Psal. 50.21. he will set them in order; the word is used variously, sometimes for the ordering of a Table, sometimes for the ordering of an Army: God will set them Rank and File, and a terrible Army will this appear, Before thine eyes; turn thy eyes which way thou wilt, yet there shalt thou see thy sins, you shall not be able to turn your eyes from them; My sin is ever before me, said David, Psal. 51.3. David did not now seek to hid it, nor could hid it. Thus have those found it whom God intends to save, by this discovery of their sin and guilt, bringing them to repentance and embracing of Christ: And blessed is that sight of sin, when God withal gives the sight of a Saviour. Thus also have others found it in a day of evil, often on a deathbed, when their sleepy Consciences come to be awakened; now they can see their sins set in order before them, and hell attending them; and a sad time it is, when the despised Ministers and Christians are sent for, but know not what to say to them: I have found it a great trouble what to say at such a time; one while our bowels move, hearts relent, to hear poor Creatures that now lie under the fears of dropping into hell every moment, what sad complaints they make, and how they cry out for one word of comfort: on the other side, when we have known their lives, how the Word, the Offers of Christ and Promises have been slighted, but now they see their lusts forsake them, they must part, now they would be glad to have Christ and a Promise, and how dare a faithful Minister apply any? upon what grounds can he do it? It is a man's duty always to believe in Christ, that is true, and that we must counsel them to lay hold on Christ: But what said one to me, who had once been a zealous and profitable Preacher, but apostatised sadly; a week before he dread, he put that question to me, What shall I do to be saved? Sir, said I, it is a question you have answered many a time yourself; you know what answer Paul gave to the Jailor when he propounded this question. Yea, said he, but this, believing, I find a hard work: And it is indeed, though most think it the casiest thing in the Bible; though they can do nothing else, yet they can believe, yea, yea, while Conscience lies asleep; but when Conscience is awake, and God sets all thy sins in order before thee, in an evil day, death drawing near, now friend tell me, is it easy to believe in Christ? you will find with that poor Apostate (my heart trembles while I think of him) believing is a hard work indeed. It is nothing but a sleepy Conscience that makes Faith easy. Now friend give me your answer; Is it best to see sin and guilt now, while you may see a Saviour also, or to see sin and a Judge hereafter, but no Saviour? Sin you shall see, as we say, in spite of your teeth, will you, nill you; O then let me see sin and guilt now, O now with a sweet Saviour, that I may have this woeful sight past when I come to die.  
Secondly, Thou fearest if thy lusts and Idol-creatures were discovered to thee as they are in themselves, thou and they should part: there is, I confess, fair probability of it; for certainly were a man throughly enlightened to see what it is to be a slave to its justs, a vassal to the Creature, an enemy unto God, a stranger from Christ, a prisoner under the Law, a drudge to the Devil, and God an enemy to him, (which is the state of us all by Nature) no man living could bear it, but would cry out for a Redeemer presently. But is it not then a most irrational thing, that a man should be loath to see these things as they are? Truth is the object of the understanding; we may say truly, Intellectus vult verum, so it is in all things but in matters of eternity, a man's own salvation; here he is content with falsehood, and afraid of truth: if a man goeth to buy Cloth or any other Commodity, he will endeavour to know the thing as it is, views it well, and gets others to help him, if his own skill be doubted; but for Sin and Creatures, in reference to a spiritual end, he doth not desire to see them as they are: it is just as if a man were bewitched with a painted Hag, he is very loath to have the paint washed off, that he should see her as she is, lest while he seethe her wrinkles and deformity, he should loathe her, and cast her off. This is the case between our Souls, and Sin, and Creature; O the power of Sin! O the witchery of the Creature! How rich is that Mercy, how precious that Redemption, that delivereth us from Sin-slavery and Creature-bondage!  
Thirdly, What is it that thou enjoyest in thy lusts that God doth not allow thee, remove but inordinacy? Art given to the pot? doth not God allow thee good Beer or Wine? Yes, sure you may have it with a good will, only you must not be inordinate in drinking; you are hugely hurt truly, you may drink and enjoy the comfort of the Creature, and bless your God, but not be drunk, or inordinate in drinking. I have often thought of the Rechabites, Jer. 35. and would choose rather to be God's Servant, than Jonadabs' Son: Doth God lace you so straight as Jonadab did his posterity, not allow them to drink wine, build houses, sow fields, & c.? he allows these things, and much good may they do you, let but him be served while you enjoy them, and good reason why it should be so. Art a slave to thy unclean lust, that imperious and God-despising Devil? [Because thou hast despised me, 2 Sam. 12.12.] I pity thee; whose hands are bands, Eccles. 7.26. much stronger than the Philistines seven green Withs or new Ropes, wherewith they bond Samson, Judg. 16.7, 11. Ah, Samson was faster bound with unseen Cords: But hath not God allowed thy own Cistern, the Marriagebed, which being sanctified by prayer, may be sufficient through his Mercy to quench this thirst? What the vileness of the heart is, when it is hedged in by the Commandment of God, here you must keep, is known too well, Rom. 7.8. If the temptation lie there, the wind blow in that quarter, if God steps not in with his power, and interpose not between thy lust and temptation, it is not thy Yokefellow, thine own Cistern, but stolen waters that must quench this thirst, nor will they quench it, but inflame the more. O satisfy us with mercy, prayed Moses, Psal. 90. so I say, thy Wife and Mercy will satisfy, thy Husband and Mercy will satisfy; but if Mercy be not joined, and the Temptation blow strong, thou art gone, let thy Wife or Husband be persons never so likely to give content in the opinion of others.  
One nearly related to me, 
* Almost sixty years since.  was Minister to a Company of English Merchants in Prussia; the chief of the Company, whether he were called the Consul, or Governor of the Company, I know not; but he was married; his Wife a proper and very comely Woman; but it seemed did not satisfy him; he was enslaved to others, not so comely as his Wife, not to be compared with her: his Wife took it sadly; my near friend being Minister dealt with him; one thing he urged was, that of all men he had the least temptation, having a Wife so comely, that few Women like her: He answered, Yea, were she not my Wife I could love her: It seems, had she been his Whore he could love her, he thought none like her; but because she was his Wife, hedged in by God, now he did not care for her. I do not say what a heart had he, but, good Lord, what hearts have we? Let God deal exceeding well with us, better than that our corrupt hearts choose, yet if God hath by his holy Will tied us up to that which is better, and a man's own reason yield it to be better, Sin taketh occasion by the Law, and works all manner of Concupiscence, Rom. 7.8. that is best, which is cross to God. So true is that which that Divine Poet, Herbert, hath sung concerning this very Sin.  
If God had laid all common, certainly  
Man would have been the Encloser; but since now  
God hath impaled us, on the contrary,  
Man breaks the fence, and every ground will plow.  
O what were man, might he himself misplace,  
Sure to be cross he would shift feet and face.  
Still we see, God and we part only upon inordinacy. So we may go on in any other Sin: Profit, Gain, Riches, are great things in men's eyes, and doth God deny these likewise to his people? It may be you will say, few of these Precisians, Puritans, fanatics (as now called) thrive in the world; we must not look for Riches amongst them, in the way they take. And what, I pray, do profit and riches follow all those who are strangers to God, and follow after the world, that make Mammon their God? Do we not see the contrary? How many of those, who have kept close to God, hath the Lord blessed, and given them power to get wealth, Deut. 8.18. when others have sunk and come to nothing? If a mean condition be the common portion of his people, yet a little that a righteous man hath is better than the riches of many wicked, Psal. 37.16. Sure I am, The blessing of the Lord it maketh rich, and be addeth no sorrow with it, Prov. 10.22. This is your Bible, you say, which we little regard; we will believe our senses for all your Bible: and you may believe your senses, if you please, and see, if you do not feel the truth of what our Bible saith. There was one in London, a Broker, who was resolved for Gain, and had it seems a secret and sinful way in his Trade to attain his end: Coming under the ministry of one, with whom I was acquainted, and who told me the story, it seems the Word met with him, and set Conscience upon his back, which made the man so troubled, that he could not tell what to do to let go this secret way of gain, he could not yield to that; to follow it, he could not with quiet, his Conscience did so gall him; he comes to the Minister ofttimes, and talks with him; fain would he have found a way to conjure down his Conscience, that he might have gone on quietly, but could not for a long time; he would follow the Minister sometimes in the street, with these words, Good Sir, let me alone but one half year, and then I will give up this course, Friend, said the Minister, I meddle not with thee, I speak not to thee. But it seems the man found that true, that it was not the blessing of God made him rich, and he found sorrow with his Riches; and so have many hundreds more, while others have found Profit and Riches coming in, with the enjoyment of God with them. So that still God withholdeth no good thing from them that walk uprightly, Psal. 84 11.  
Fourthly, May not a man be as well without these lusts as with them? I appeal to any man's experience, even thyself who makest this Objection, let the corruption be what it will. If a man be intemperate, following his pot and companions one day, the next day he keeps sober, sollows his Calling, is he not as well this day when sober, as yesterday when intemperate? Doth he not see intemperance may be spared, without any damage or hindrance to a man's content? Take any other lust, is not the chaste person as well as he that is unclean? Is not a man when meek, as well as when he is passionate and froward? Doth not experience teach us, there is no need of these lusts? How often have Christians (and those that do not fall into sins to blemish their Profession) been angry with themselves, yea, almost stamped with vexing: must I cross the Will of so great and glorious a Majesty, offend so sweet a Saviour, trouble my peace, hinder my comforts, for that which I can as well spare as the dirt of my shoes, have no more need of it, and yet this body of death how it clogs me.  
Fifthly, We will grant it, that thy lust or idol, which thou so lovest, doth give delight to thy corrupt heart; but is the good so great, that it countervails the evil that attends it? We say, and that truly, a man may buy gold too dear; so may men buy pleasures and profits too dear: How quickly are the pleasures of sin over? pass away in the act, some of the strongest of them. Pleasures of sin for a season, Heb. 11.25. but the evil that attends sin hath the word Never attending it: The Worm never dies. Should a Prince give a Subject leave to fill himself with what pleasures his heart could desire, his mind invent, and enjoy them to the height the longest day in Summer, but at night he must go lie in an Oven fiery hot; would any man choose the pleasures of one day upon this condition? A plain similitude, but illustrates the thing in hand. If thou shouldest live the longest measure of time that any man hath done, and spend all that time in nothing but pleasures (which no man ever did, but met with some crosses, afflictions, or sickness) but at the evening of this life must take up thy lodging in the everlasting burn and devouring fire, Isa. 33.14. were those pleasures answerable to these everlasting burn? An English Merchant that lived at Dantzick, now with God, told us this story, and it was true: A friend of his (a Merchant also) upon what grounds I know not, went to a Covent, and dined with some Friars; his entertainment was very noble; after he had dined and seen all, the Merchant fell to commending their pleasant lives; Yea, said one of the Friars to him, we live gallantly indeed, had we any body to go to hell for us when we die. Were the evils that follow sin no other than what some feel, even in this life; and for many, their lusts have brought them upon them; yet he were a fool, who would give up himself to the pleasures of any lust to lie under such evils at last: What wants, poverty and misery have some come to, who had once good Estates, but spent them in serving their lusts? What torments do many feel in their bodies by the French pox, and some from the Gout? which though many men who are temperate are afflicted with it, yet some by their intemperance bring it upon themselves. One of our great men (whose name I mention not) being much afflicted with the Gout, said, Can I meet God, I would know of him what is the reason he doth so plague me with the Gout. Yet, said he who told me of it (and I think gave him the same answer) he should not need to ask God the reason, he might see it easily himself; for he would (I speak within compass, as he related it to me) drink a gallon of Claret-wine in a night.  
Sixthly, But what if you be taken off from your lusts and idols, and enjoy a better content in the room of them, I hope you are not hurt? If this could be made good, it were but rational indeed, you say; and if it cannot be made good, say I, it were but an irrational thing to call thee off from them to God and Christ. Were there no more than the escaping those woeful evils, temporal and eternal, which do attend them, yet it were rational, because the pleasure, the good bears no proportion with the greatness, exceeding greatness of the evils. But the will I know is a hungry appetite, and will not be satisfied with privative good, it must have pasitive good to feed upon, else it will not be quiet. A man who is very hungry, and hath meat before him to eat which pleases his palate, if one tell him there is poison mixed with his dish, this will make him abstain from it, because of the evil that will attend it; but this doth not satisfy his hunger; give me something to eat, saith he: 'Tis the same with our rational appetite, when set upon a lust, creature, or whatever is opposite to God, tell him this will cost thee Hell, the eternal wrath of an infinite God, it may possibly prevail so with some to abstain (though with most Hell signifies nothing, Hell is but a Bugbear, a thing fit to scare Children withal) but this doth not satisfy, the will still calls out, give me something to assuage my hunger, I feel emptiness, fill up that; yea, and it shall be filled up, when we come to speak of the Term to which thou art called, or else hold to thy lust and idol still; all that I say at present, till I come to it, is this, Redemption from lusts and creatures fill with more solid satisfying content and delight, than the enjoyment of lusts and creatures; unto which Position I am assured, all those who have been slaves to them, but are now redeemed, will set their hands.  
As to the other part of the Objection, the mopishness and sadness which you fear; we know this also, we have had the same Objections cast in, and improved much by Satan and our carnal hearts against the ways of God; a stumbling block it hath proved to many young ones especially, and those of a more cheerful temper; this Objection hath been advanced, by the observation of others, who are either under the work of Conversion newly, or under some desertions, or under some vile temptations, which a Christian cannot master, which many times cloud the faces, and sink the spirits of those, who are otherwise cheerful enough; and partly from the carriages of some Christians, who are of a more austere, morose temper, or rather distemper, which discourageth other that behold them and converse with them: any thing shall serve to help a man to pick quarrels with the ways of God; yet, I think, Christian's duty is to avoid whatever may cause any to stumble at them.  
But to answer this Objection, as we can very well, having been under the same quarrelings with God's ways.  
First, That sadness and fears should seize upon a person when he comes to see himself under that woeful state of sin and misery, is this such a wonder? Is this irrational? Wouldst thou not have rational mirth? Then thou art a fool indeed. What were you never sad in all your life? Were you ever upon the merry pin? To meet with that man who was never in his dumps, as you phrase it, is a strange sight; if ever sad, it was upon some evil apprehended: But, I pray, compare that evil with the evil of sin and misery thou art under by Nature, and see which is worst: Was it rational for you to be sad under an evil, infinitely less, and is it irrational to be sad under this? Why then do you stumble?  
Secondly, There is some mourning under the sense of sin, which if you were acquainted with, you would not be shy of it, but you would think it a mercy of God if you could attain more of it. Christians pray for a broken spirit, and would bless God for such a kindness.  
Thirdly, Choose you which of these two you will, a mourning time must be for sin, either here or hereafter, there is no avoiding it; if your mourning begin hereafter, you will not be in capacity of that Promise, He will wipe away all tears from their eyes, Revel. 21.4. Take heed your weeping doth not begin there, where there is weeping and gnashing of teeth, Matth. 25.30. but no wiping.  
Fourthly, But to ease you a little more; you are mistaken very much in thinking that Religion, in the power of it, only serves to make men mopish and sad, though you do see Christians sometimes dejected. I grant it, when God first deals with the Soul, or if he deserts the Soul, or if he lets it lie under its strong combatings with potent corruptions, and denies to send in answers of prayers, these are sad times with Christians; and is there not cause? The Christian is rational in all this: what Faith may do in such times I deny not; 'tis easy for them to talk of Faith at such times who are not pressed with these loads; but still this is not the fault of Religion. It is not Conversion or the power of Religion that makes them sad, but the want of Religion and fuller Conversion; give them what they desire in Religion, and they shall be cheerful enough; so that, they do not put Religion in sour faces, whatever he said, that it may be hath had as sour a face for a lesser cause, since he spoke it. It were to be wished indeed, that others might not see the dejected countenances of Christians, hid them always they cannot. If any worldling or irreligious person have his countenance dejected for being crossed in something he desires, as it is their lot oftentimes, this is nothing; but if one that is set for God and Religion, do at any time show such a countenance, by and by the fault is laid upon Religion. It is far from my thoughts to plead for levity, frothiness, among Christians, I am afraid some take too much liberty; but yet, I think, a cheerful, affable, courteous behaviour in Christians, avoiding that mopishness, austerity, morosity, which some Christians express, especially towards carnal men, would better become the Gospel, and convince men of the goodness and content that is to be found in the ways of God: None rejoice more hearty than those who rejoice in the Lord, to which Christians are so much exhorted; this joy is spiritual, heavenly. Yet there is another joy lawful, as we are rational Animals, have bodies as well as souls; these bodies call for many things; and whilst we do enjoy things that support and comfort them, we may rejoice in the goodness God conveyeth by them. Some Christians, that think we should rejoice only in the Lord, and are persons of a more sour, melancholy temper, how offended are they if they see others laugh? as if Risibility were an evil quality that befell us after our fall from God; but surely being an essential property, having its emanation from the rational Soul, even in our creation, it belongs to us as rational Animals; and so Christians may laugh upon other causes (provided no sin be mixed) besides that joy they have in God. Grave deportments, especially of Ministers and men in places, I honour; but that a Minister must be always so grave, that he must speak nothing to make others laugh (according to his Monkish Diunity) as if gravity and cheerfulness ordered with prudence were inconsistent, receive this who will. It was a notable answer old Mr. Richard Rogers gave to a Gentleman, in whose company he was; the Gentleman told him, Mr. Rogers, I like you and your company very well, but you are so precise. O Sir, said he, I serve a precise God. It is very true, but cannot Christian cheerfulness stand with holy and due preciseness? Austerity may awe inferior persons, but it will never take with persons of good breeding, nor ever win to the Gospel. I heard that the former 
* A Gentlewoman since told me it was his Son Mr. Daniel Rogers, and indeed it was like him, but I had it from one of his Relations, and question whether he were so inward, with Mr. Knewstubls.  Mr. Rogers, and Mr. Knewstubs (who preached his Funeral Sermon) were once riding abroad, Mr. Rogers riding before the other at some distance, there meets him a person whom he knew, one of a good estate, but a carnal man, Mr. Rogers rides by him, takes no notice of him; Mr. Knewstubs, riding after, meets him also, and salutes him very courteously, and talks with him a little space of time very affably, and so parted; when Mr. Knewstubs overtook Mr. Regers, he asks Mr. Knewstubs, Why do you show so much familiarity to such a wicked man? this is the way to harden him in his sinful course: To whom Mr. Knewstubs answered, Ah my Brother, this kind of (austerity he meant) carriage, is not the way to win wicked men to a liking of the Gospel and the ways of God, but rather to beat them off. This was the sense of his answer, though for the very words, so many years since spoken, there may be some difference. That Gentleman I mentioned before, at whom his Companions took such great offence, when he was under the workings of God in Conversion, being then sad, who before in time of his vanity was as vainly merry, after God had settled him in good hopes of his Love, he proved an excellent Christian, and now returned to his cheerfulness again, but purged from former sin and froth; he grew so merry, that he feared he was too merry: so he and I road to old Mr. John Rogers of Dedham, and after the Lecture, he puts his case to Mr. Rogers, and relating what God had done for him, and now he was afraid he was too merry, to whom Mr. Rogers gave this answer; take heed you mix nothing that is unsavoury with your mirth, do not break in upon the Word of God, or upon his Line, and be as merry as you will; for it is the cheerful Christian that glorifieth God, and commendeth his ways unto men. This I have observed, and it was the fault of this Gentleman's Companions, to make a Jest to provoke laughter, they did not spare the Word of God: Some so foolish, they will lose their friend and God too, but they will not lose their Jest and laughter. The nature of man, as man, cannot but incline to cheerfulness, unless some predominant melancholy humour, or cold distemper of body, or other accidental evils, keeps him under; both as Risibility is proper to man, flowing from the rational Soul, per emanationem, in its purest estate; And as cheerfulness (especially when not defiled with sin) is the Sunshine of a man's life; A merry heart doth good like Medicine, Prov. 17.22. and more good many times than many Medicines, which sometimes do little good, through Heaviness in the heart of man, which maketh it stoop, Prov. 12.25. Men are not always taking of Medicines, nor always upon the merry pin: Yet to conclude my answer to this Devil's delusion, I doubt not to affirm, there have been and are many good Christians, who have been and are more cheerful in their Journey to Heaven, then have been and are many who have stumbled at the ways of God, are offended with them, looking upon them as good for nothing else but to make men mopish and sad.  
Thus much in answer to the Objections which the carnal heart maketh against my Use, which I draw from this Head of Illumination and Conviction; only before I leave this Head, I must leave one Caution: This counsel, which the carnal heart is shy of, many poor Christians are forward enough to take it; they are following this Position hard: O that God would open their eyes to see sin; they never yet saw sin enough; they fear they shall prove rotten Hypocrites for want of this thorough discovery of sin; yet examine them well, and you will find a good work in them, and it may be have their loads also; yea, some I have observed have such loads, that they cannot lift up their heads or hearts in a day of darkness, yet cry out they cannot see sin enough. It is a meditation that I have thought of often, and I judge it to be a truth: God cannot discover sin too much, if he will not discover his grace and Christ too little. Let him please but to discover his grace and Christ, and then discover sin what he please; but without this, the sight of sin is a dreadful sight. Let therefore Christians take heed here, and not teach God what he shall do, lest you meet with the same answer that Mr. Leaver did in the same case, mentioned by that Learned and Eminent Divine Doctor Sibbs, 
p. 375.  in his precious piece of the Souls Conflict: God gave Mr. Leaver his request, he did discover sin to him in the most ugly colours, he had such a fight of sin, that he saw no comfort in his following days; and therefore thought it fit to leave it to God's wisdom to mingle their portion of sorrow, then to be their own choosers.  
More Uses I might make of this Head, but I purposely break off to make haste to the next.   

CHAP. IU. Of Compunction.  
THe Spirit of God having set up this Divine Light in the understanding, and convinced the sinner what his state is, there is a sad report carried to the Will and Affections, which now begin to be moved; the same Spirit accompanying this Light, hath his operation in the heart, as before in the understanding; Acts 2.37. When by the Spirits working with Peter's, Sermon, they were enlightened and convinced of their great sin in crucifying the Lord Christ, presently Compunction follows; it was not some weeks or months after, but presently Compunction follows at the heels of Conviction; why did they not oppose, or dispute against Peter? No, there was one did so dispute within them, that there was no opposing; men may have much illumination to know sin, and can speak much what an evil sin is; they have Conviction that they are sinners, but no Compunction follows that Conviction; but it shall not be so in the day of Christ's power, Psal. 110.3. when the Spirit comes to work on the Vessel of Mercy.  
That the heart must needs be much moved, appears upon these two grounds.  
First, The greatness of the evil which now it is convinced of, and feeleth it lieth under. Let a man see and feel himself under the bonds of guilt, in danger of hell, under the power of his lusts, enmity against God, and God a stranger to him, let but the sense of this condition lie upon his heart, and let him go on in his jollity if he can: What a woeful Creature doth a man see himself now to be? He envies the happiness of the beasts that are filled, and play in their pastures. We have heard of him, who when he saw a Toad, stood weeping, because God had made him a Man, so excellent a Creature, and not a Toad, so abominable; the goodness of God then, it seems, as he apprehended it, made him weep: but this man he meets a Toad, and he weeps also; but why? because he is a man, who thinks his estate infinitely worse than the condition of a Toad, and if it were possible to obtain it, would change states with the Toad, that hath no guilt of sin, fears no wrath of God, is not under power of lusts or creatures; God is no enemy to it, which is his miserable state: We shall need no other man to dispute with Doctor Twisse upon that strange position, of which I know no need in that Controversy, Miserum esse quacunque miseria poenae magis est eligibile, 
Vind. gra. l. 2. dig. 1.  quam omnino non esse. I have thought many times, had Doctor Twisse felt what others have done, he would never have asserted such a Position: whatever a man may say for such an Assertion in Aristotle's School, from some Philosophical notions, yet in the Divinity Schools, those notions will be contemned, by him who lies under the sense of his miserable, undone and damned state by sin, let the Doctor tell him never so often he lies, as he doth a few lines before: Whether nonentity be eligible or not? or what truth there may be in those notions taken in the abstract, I dispute not: what they are in the concrete, I know full well: to dispute against sense is nonsense.  
Secondly, It must needs be so from the scope of God in this work; that which he intendeth, namely, to loosen the Soul from its lusts, to make it willing to part from them, to turn from them, to himself: the strength of sin (as to the point in hand) lieth in that hold or room it hath in the will, with the affections of love and delight, which it gets by the pleasure and profit, which it propounds and brings to the will and affections. Poor Christians in the day of their temptations, when they are in combat with their corruptions, be what they will, they find their wills, love and delight incline very much to those corruptions, and hence conclude themselves to be Hypocrites; why I pray? they suppose the work of Conversion and true mortification, leaves no will, no love, no delight for sin; What not? then I would not care a rush for all the temptations in the world, they would be light, and very easy to conquer, the prevalency in these affections must be observed. But to come to our head; Here is one way to loosen the Soul from loving and delighting in them, [what the Spirit doth Physically, I do not speak of] that these lusts, in themselves and in their effects, appear to be the greatest evil in the world, therefore, not to be chosen, not to be loved or delighted in. The other way, which helps this; that-being apprehended thus evil; instead of love and delight working towards them, there are other Affections acting, contrary to them, and while they are acting, love and delight cannot so move towards them.  
What affections those are is easily apprehended, by the evil tidings brought to the heart, and against the truth of which there is no disputing; here is the wrath of God, the everlasting burn, which though they have not seized actually upon the Soul, but are future, yet certain, intolerable, and very difficult, if not impossible in his own thoughts to avoid; hence fears rise and act strongly; if the thread of his life be cut, which may soon be, he is gone for ever. As to the present state, he feels bonds of guilt, accusations of Conscience, apprehends God is an enemy to him, Christ a stranger from him, he under the power of his lusts, and enmity against God, which causeth all this misery; this causeth sorrow to work strongly. Hatred, that lies at the bottom, but that doth not so appear as the other: Acts 2.37. Men and brethren, what shall we do? the men speak as if they were afraid; so did the stout Jailor: Job 15.21. A dreadful sound is in his ears: What to make of those sounds or voices, that some have heard, I know not: That Gentleman, who was my intimate Friend and Companion, for whom I did verily think God had mercy, when he was in the midst of his swearing and drinking with his Companions, upon one ground which I mention not, he told me, that in the time of his sickness with the Smallpox, when God did grapple with him, none but God and he, no Christian came at him, he thought verily he heard these words spoken to him, No mercy, which made him cry out sadly: How the Fancy works in that Disease I know well; but here seemed to be more than a fancy, not only by the effects it had upon him in his disease, but afterwards; for when he was recovered, and so well that he married, his Companions came and got him out again, but for being drunk any more that he was not; but coming home, riding with his Companions, something dark it was, the words came again, No mercy, and struck him so down, that his Companions got him out no more, and after that the work went on to make a through and excellent Convert. Another I knew, but I cannot say of him as of the former, as Scholar he was, of pretty natural parts, bred and brought up under excellent preaching, and in a place where he had the examples of excellent Christians, so that he must needs have light, but proved a debauched person, no lust came amiss to him; upon a time he sent for me to pray with him: I went willingly; in my discourse with him he told me, that several times (not once) as he hath been going through the fields to see persons, he hath heard one call him by his Surname, and doubled his call, bidding him, Make haste, make haste, time is short: he could see no body, when he looked who it should be that spoke; this did so affect him, as it troubled him: he told me, oftentimes when he was amongst his Companions, that he could not go on so freely in his lewd practices, but I wish I could say it had wrought to Conversion: his time was but short indeed, for he was cut off in the prime of his years, within a very few years after he told me of it.  
Concerning these fears and sorrows, which men of the world, strangers to Conversion, call, melancholy, madness, and I know not what, send them to the Physicians, and Apothecary's shop for cure, I shall not insist upon them; what other Divines have at large written about the clearness, greatness, permanency of these fears and sorrows, is well known; and to some so well known, that it hath caused great fears in them that their Conversion was never sound, because they have not experienced those great and permanent fears and sorrows, they preach and write of. Having spoken to Preparations more largely in my first Chapter, (to which I refer the Reader) I shall add but a few Positions here, and so come to the resolution of one Question about them, which I know those who have been troubled about these preparatory legal works, will be willing to read.  
First Position. Though many times great sins produce, and great sinners meet with great fears, great sorrows and terrors, yet not always so.  
God doth not keep this method or road always with men, as sinners; great sinners great terrors, less sinners less terrors: Sometimes those who have been less sinners than others by far, as to outward acts, and living in a course of sin, have met with greater sorrows, fears, bruisings, then others who have been greater and viler sinners.  
Second Position. Great sinners, and men of great parts, great spirits, whom God intends to make of great use, these are the men, the persons, who usually, if not always, meet with great bruisings, terrors, fears and sorrows.  
Observe the workings of God, and you will find it so; those who read Mr. Bolton's life will see my Position made good, no wonder though the Lord bruised him, and held him under as he did: Other Divines I might mention, but I shall instance in Mr. John Rogers of Dedham; an old man, that used in his young time to frequent the house of Mr. Richard Rogers of Wothersfield, would tell me this story of him oftentimes, which my Grandmother, who was Wife to Mr. Rogers, told him several times; Mr. Richard Rogers did send and help to maintain Mr. John Rogers (being his Kinsman) in Cambridge; it seems, he proved so bad, that he sold his Books and spent the money; my Grandmother moved her Husband to buy him some Books, and send him to Cambridge again; she being a prudent Woman prevailed: Mr. John Rogers spent his Books again; Mr. Richard Rogers then would cast him off utterly; but my Grandmother renews her request once more, and at last prevails, to send him again; then he held: that he was wild enough I conclude from a speech of his own, which I mention not, and by a speech of Mr. Richard Rogers, which he often used, when he saw what God had done for his Kinsman, I will never despair of a man for John Roger's sake; it seems than he was bad enough. God intended this man to make him of great use, and a choice Instrument he was in God's hand for conversion of many Souls, few men like him; but God handled him accordingly, bruised him to purpose; he would get under bushes in fields, pray and cry; became an experimental Preacher of legal workings, making good what Bishop (than Master) Brownrig said of him to my Father Ward, which was this, John Rogers will do more good with his wild Note, than we shall do with our set Music: Those that knew his manner of preaching, and actings in preaching, well knew what the Bishop meant by the wild Note; but it was very true, though such actions and speeches in other men would have been ridiculous, yet in him, being a man so holy, grave, and reverend, they went off with as much awe, upon a very great and reverend Auditory.  
Third Position, Great sinners do not always in their first Conversion meet with great fears and terrors, but with great melt.  
Great showers fall without any thunderclap. I was with a serious Christian, who before his conversion was as wicked a person as any in the Town where he lived; the drunkards would use to call him Father; so bitter an enemy against godliness, and godly men, that the Minister in that Parish was almost afraid to go by his shop; upon a Sermon day, in order to preparation to the Sacraments, the Minister being gone to preach, said this man, I will go hear what Wilson (would not give him his civil title) says: the Minister being in prayer when he came in, he gets into a seat behind the Pulpit, where rarely any sat, and his heart began to give in prayer time; but when Mr. Wilson named his Text, which was, John 5.14. Sin no more lest a worse thing come unto thee, this bitter enemy to godliness, that did before so power in drink, did now power out tears abundantly, could not lift up head, but sat weeping all Sermon time, home he went a new man, his Companions came to him, but they found a strange change, he was no more for their turn; on he went two years praying by a Book, but that at last did not please him, he could not open what he felt and wanted by his Book, he lays it by, and resolves, if he can speak but three words to God, yet he would power out his Soul as well as he could, and open his heart with his own words; then he told me, Satan set upon him with the most horrid temptations, that he was in a sad condition; but as for those legal terrors, though a woeful sinner, I could never learn by his words, that God made him acquainted with them at first; he lived and died a precious Christian.  
Fourth Position. Many Christians, after they have had some acquaintance with Christ, and have given good grounds for their effectual calling have met with far more terrors and fears, than ever they did at first coming home.  
This is not the case only of those who have sinned after the example of David, who, I believe, never knew what it was to have his bones broken at his first coming home; I can learn nothing to the contrary, but that God began early with him, it may be in his childhood, most probable, as most of the Saints recorded in Scripture; but it hath been the case of others, in whom God began as early as in him. I doubt not to say, but most what, though not always, those who are born of godly Parents, and brought up under their wing, especially if Parents be prudent in government as well as godly, and the Ministry clear and quick, to join with the Parents, that God casts in his seed of Grace betimes; and so he doth in some others, though not so commonly if Parents be wicked and negligent; now though these may have fears, yet to have them so afflictive and terrifying, at first, they have them not; but divers of these have met afterwards with their loads; what reasons the Lord may have in his Sovereign wisdom, who knows; as for some, the reasons we find. If fallen into a sleepy, lazy, slight frame, or begin to dote upon, and follow after the world, to rouse them up he will heat them; or to make them drive on the work of Assurance with more vigour; or for other reasons which I might mention, but forbear; but let the reasons be what they will, experience hath proved it true: many again, of a more tender spirit, watchful in their lives, and that keep up to a Gospel-conversation, they go off the stage of this world, knowing little or nothing of these afflicting terrors from first to last.  
Question. How may a Christian come to be satisfied as to these preparatory legal works, which our Divines have so much preached and printed, and the holy Scriptures with reasons do seem to justify.  
Answer. I hope what I have said may, if the Spirit of God speak the Word, give satisfaction; yet I shall give you further the experiences of others, how they came to be satisfied, who for many years could not get over this block, but frequently were arguing against themselves, that they were but Hypocrites, and their work unsound, for want of these legal preparations.  
If you say, experiences of others are not a safe rule to go by, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippoc. Aph. 1.  they may be deceitful, and the men deceitful.  
I grant what you say, therefore I shall not give you bare experiences, but their grounds; weigh those, and if they be not sound, I shall be thankful to those who will undeceive me.  
First, They had this testimony in themselves, Conscience bearing them witness, that they were willing to give up themselves to the working of God's good Spirit; let him do what he would with them, only make them sound; they did not bawk any legal workings, because bitter, sad, uncomfortable, would spoil their sport, hinder their mirth; yea, so far from this, that they did follow God many years, seeking of him to open sin unto them, and make them taste the gall and wormwood; so that sin might be made bitter to them, Christ excellent and precious, and their hearts thereby separated from those sins by which they had offended: this frame for several years proved to be true.  
Secondly, They found and observed by experience, that it was not in the power of these legal workings and terrors, to take the Soul off kindly and sound from sin. If the Spirit indeed be pleased to hold and carry on the work, than they are an excellent and rational means towards it; else though while the Soul is actually under them, a man may be so scared, that he dare not follow his lusts for this time. The dog may be afraid to meddle with his carrion, and stands at a distance while he seethe the oudgel, but will return to it again, and so will these to their lusts, when these fears draw off. It is the work of Redemption, the Cross of Christ, the Spirit of the new Covenant, not the terrors of the old Covenant, which taketh the Soul off sound from sin. I was once in shipwreck, about one of the clock in the night, in December, the Ship was breaking upon the Rocks, there was a dreadful shout amongst some of the Seamen, I shall be in Hell before the morning; but yet could be drunk within three days after God spared them. I was told by a Reverend Divine, whose Sister a Professor married, I knew the man's Relations; this Professor, it seems, secretly followed his lust of uncleanness; after he had yielded to his lust, it seems, he had such dreadful horrors, his Conscience did so tear him, that he said, had he been thrown at the back of the fire, he thought he could as easily have born that burning, as endure those torments he felt in his Conscience: yet when these horrors went off, he followed his lust again; and this was his course for some time; at last (as I have heard) after great humblings, God redeemed him from his lust. How many times have Ministers lost their hopes, when they thought God had made them spiritual Fathers of Children, when they saw their hearers under these workings, yea, some under such great terrors, that Town and Country rung of them, and at last came to nothing. I have been told concerning Doctor Sibbs, that when he heard of persons under such great legal terrors, he began to fear them, that they would not prove sound. Terrors may suspend the actings of lusts for the present, but it is the work of Christ to save from the love, and destroy the power of lusts: Therefore they sought the more to Christ to have this separation from sin to be made kindly and sound.  
Thirdly, They observed many Christians, who had not found these legal workings as others had done, and therefore were doubting of the soundness of their Conversion, yet in their Conversations were as, yea more, tender and afraid of sin, humble, awful, spiritual, savoury in their Conversation, prising and following Christ in all means, than many of those who had found these legal terrors in a high degree, and were esteemed for sound Christians also: whence it is plain, legal terrors are not the things: if indeed it were an infallible Rule, where there are great legal terrors, there is most soundness, and the best Gospel-conversation, than there were great reason why Christians should be so troubled, who want these: but experience hath proved the Rule to be false and fallible.  
Fourthly, They considered what were the ends of God in these legal workings: the ends of God why he brings any under these terrors, are not for themselves, but something else; that is, to make sin so evil, so bitter to the Soul, that it may be willing to be separated from it, and so remove from this term, from which it is called. Secondly, To make Christ highly precious, and make them willing to come to him, and close with him upon his own terms: God's end is not to commend us to Christ, because so humbled, so terrified, but to commend Christ to us: Had a man as many terrors as Judas had, if those ends were not attained, he were not truly prepared for Christ: he that hath the least of those that any man had, yet if the ends be attained, he hath that which the Lord aimeth at, and as to preparatory work is sound: There are many Christians, who have not found the tenth part of those legal, hellish terrors, which others have done, yet have proved sound, and got to Heaven, when others, notwithstanding their great hellish terrors, have at last gone to Hell: Thus therefore they examined their hearts, and found,  
That first, God had made them willing to part from their lusts and idols; and if he would redeem them from them, make an eternal divorce between their Souls and them, they would for ever bless his Name.  
Secondly, They found, that Christ was made so precious to them, that they did most gladly accept of God's offer, and think it the best bargain that ever they made, might they but enjoy him upon his own terms.  
Fifthly, They considered that great Command of the Gospel, To believe in Jesus Christ, to receive him, which (as I have said before) makes it my duty to believe in him, prepared or not prepared; they could not answer their neglect of that Command, by saying, Alas, I am not prepared, therefore I must not, or I cannot believe in Christ: This will not do; and therefore they must say, as that good Woman on her deathbed to her Minister, examining her about her Faith, the grounds of it (which at that time was understood to lie in Assurance, and so she answered) O Sir, said she, I did believe, because I dare do no other.  
Sixthly, Some (for I do not say all have found it) have found, that though God did spare them in the first coming home, as to legal terrors and sorrows, from the guilt of fin, yet for sorrows and troubles arising from sin another way, they have met with their hearts full, yea, full indeed, so full, that might they have been their own choosers, they would rather have chosen a year lying under that legal bondage, which hath made them so often call into question the soundness of their Conversion, then to lie so many years under those pressing loads, which have made them weary of their lives. Whence let me give this advice to Christians; Is thy heart light, too vain, frothy? beg of God to make it serious, and study how to walk awfully and humbly before him; but do not you, as some have been apt, almost to quarrel with God, for want of legal sorrows and fears, if you have them not one way, you may have enough another way: God may let out some lust upon thee, it may be that lust in which thou tookest delight before, and with which thy heart was most defiled; which lust, though God keeps thee so that it shall not prevail or get mastery over thee, yet it may follow thee so impetuously and incessantly with the motions in all thou goest about, and hence cause such horrid vexations and afflictions to thy spirit, that thou wilt cry out a hundred times with Job, chap. 7.15. My soul chooseth strangling, and death, rather than life: How pleasing have the thoughts of the halter been under these loads? but take heed and dread these temptations, as patiently as thou canst, choose rather to submit to the sovereign and righteous pleasure of God, under these sad and soul-vexing buffet, rather then to give the least ear to those devilish temptations of self-destruction. But still, which is the advise I give, labouring for a plain heart with God, do not you teach God what dose of legal workings and sorrows he shall give you. It is with Souls that are sick of sin, as it is with those who are bodily sick; most of these, when they send to the Physician, send him word, they can take no Physic, that is, no Vomit, no purging Physic (they mean) but desire him to send them some comfortable things, or nothing; this is the frame of most of our Country people, when as they have ten times more need of Vomits and Purges, then of Cordials. Some have sent to me (Physic being that, which before I entered upon the Ministry I studied and practised, and now, being deprived of my Ministry, I am forced to practise again) for a rowzing vomit (so they termed it) that might cleanse them thoroughly; but I have not made their desires the rule for my administering Physic; had I done so, I had in an ordinary way killed them, but I gave as I judged they were able to bear. Some send no directions what the Physician should do, but leave themselves to his judgement; let him send his Physic, they submit themselves to it, these are the right Patients. Thus do sin-sick-souls: most, if they find troubles arise, Conscience being a little awakened, presently, must have comfortable promises applied, listen for such words from Ministers and Christians, when they have need of other kind of Physic. Some they call for higher discoveries of sin and guilt, that sin may appear like itself, and they feel more sorrows; and if God should give them what they would have (unless his mighty hand did support them) little do they know what may be the horrid effects. Others give up themselves to God, do not teach him how much to give, but only heal them sound, do his work in them thoroughly, and let him take what course his merciful wisdom pleaseth; and this is the right frame of a gracious heart.  
What I have said may serve to answer the other case about sorrows for fin, of which Divines have written, being another part of Compunction: The want of sorrows have caused many sorrows in the hearts of many Christians: Let not the Reader expect that I should enlarge upon this, for as I enlarge upon nothing, much less shall I enlarge upon that, to which so many have spoken: Only a few words.  
First, I grant legal sorrows are of good use to prepare the heart, and make it willing to part with its sins, and remove from that term from which it is called in Conversion, but yet give me one ounce (as I may say) of Evangelical sorrow for sin, rising from a Gospel-work and principle, before pounds of legal sorrows, rising from slavish and hellish fears: How much of these sorrows, with bitter exclamations against men's lusts, have been known, and yet not long after, men could hug their lusts again? but sorrows which arise from the sense of the enmity of sin against the greatness and goodness of God, against the love and tenderness of Christ in that great work of Redemption, of which the Soul hath had some good hope and taste, and that it should deal so disingeniously with this God, and this Christ, these sorrows being accompanied with reverend filial fear and entire love, do not let the Soul ever close with its lusts again.  
Secondly, But art thou a sound Christian, and hast not known what sorrow for sin means? Surely thou art mistaken, thou wrongest thyself in saying so; call over thy life, examine thyself, and thou wilt find it otherwise.  
Object. It may be you will say, I have known sorrow for sin, but my sorrow hath not been like sorrow for other things; loss of Relations or Estate, outward afflictions have caused greater afflicting sorrows than sin hath done: Others I see more tender hearted than I, they can mourn, pour out tears, when my heart is like the nether Millstone?  
Answ. This Objection hath had its Answer many times given, therefore I will not stay upon it; the person to whom we speak is to be considered, a serious Christian, who aims at, and drives on for sincerity.  
First, The Schoolmen 
* Aquin. Suppl. q. 3.2.1. Estius Sent. l. 4. p. 1. pag. 236. Valentia. l 4. d. 7. q. 8. p 5.  have distinguished about sorrows, and that distinction is approved by our Orthodox, Learned and Godly Divines 
† Ames de Conscience. l. 2. c. 8. ● 3. Dyke. Repent. p. 46. Burges Rofin. fol p. 4●6. .  
Sorrow is intellectual, spiritual, or sensitive: Or thus, Sorrow is considered, either as it is in the will, and so it is nothing else but the displeasure and dislike of that which the understanding apprehendeth as evil: Or as it is in the sensitive faculty of the Soul, common with us to the beasts.  
As for intellectual, spiritual sorrow, or sorrow as considered in the will, there is no true Child of God but doth sorrow more because of sin, then for outward things; their wills being sanctified abhor sin more than any outward evil; but all do not feel such sensible smarting grief for sin in their sensitive faculty, as they do for divers outward afflictions; the more corporal a thing is, the nearer is it, and more familiar to the sensitive faculty, and so pincheth more there: He that hath the tooth ache in a great degree, hath ten times more sensible grief than he that is in a deep Hectic Fever; but the will dislikes the Hectic Fever, much more than it doth the toothache.  
Secondly, Sorrow for sin we labour to increase it, we pray for it, we choose it, we grieve that we cannot grieve; but for other sorrow, when we act like rational men, we labour to suppress it, shake it off if we can, take shame to ourselves, that we cannot more quietly and patiently bear the hand of God, but should so sink and faint under his correcting pleasure.  
Thirdly, In sorrow for outward things, we are merely Passives, that is, sorrow comes in whether we will or no, it breaks in upon us, we cannot withstand it; but in sorrow for Sin, we are Actives, that is, we desire it, choose it, call for it, pray for it (as I said before) Whence we see, there is much more of the will in sorrow for Sin, then is in sorrow for outward things; and certainly the will is the great thing in Divinity; this implieth it hath the understanding and judgement with it.  
Fourthly, The Land-floods of sorrow for outward things, fall again, and sometimes very quickly, unless we have set our hearts too much upon a Creature, which is our Sin; these sorrows wear out; we can speak of such an affliction that now torments us, the loss of such a Relation, three or four years hence, and then sorrow doth not so oppress us; but the little spring of sorrow for Sin, is kept running during a man's life. If a Christian recalls a sin twenty years since committed, and which troubled him then, he doth find his sorrow renew; though God hath pardoned him, he cannot pardon himself.  
The same may I say for Tears.  
First, There may be loads of Sorrow upon the heart, when there is not one Tear in the eye; this is well known; so that Tears are not the Index of great Sorrows always.  
Secondly, Tears that rise from a tender broken heart, are precious, but Tears that flow from constitution of the body (as in most they do) signify little; some have Tears at command. I have known persons of very unbroken hearts, stout wills, who could pour out Tears at their pleasure. I speak of Christians.  
Thirdly, Are Tears common with thee for other things? if so, and they be strangers only when you come to sin, this deserves good attendance.  
Fourthly, A man may have a more soft, tender, broken heart, who cannot shed tears (at least not in that measure) he may be a better Christian then he that can shed many tears; observation hath made this good. I remember Mr. Thomas Hooker, at a Meeting of about forty Ministers, put that question, What Rules they would go by in admission of Members into Churches? Will you go by the narration of the work of God upon them in Conversion? Or will you look at the frame wherewith they make their narration? One, saith he, comes and makes his narration with many tears; another he tells you plainly what God hath done, but he cannot shed tears as the other, but yet proves the better Christian, said he. To say no more, Tears are common to Hypocrites, and no infallible sign of soundness of Grace: Many are kept humble and poor in their own eyes for want of tears, when some (I fear) are proud of their tears. Mr. Shepherd saith, More are driven to Christ by the sense of the burden of an hard, dead, blind, filthy heart, then by the sense of sorrows; because a man rests in sorrows most commonly, but trembles and flies out of himself when he feels the other. Sincere Convert p. 239.  
So much in answer to that Question. The Reader now may see upon what reasons those experiences are grounded.  
For the effects of this work of Compunction, I shall but touch them briefly.  
The first effect: A stop is put to the course of Sin; the man cannot run on so freely in that way as before: Let this work be but common, and never carried on to sound Conversion, but fall off again, yet so long as this work lasts, the actings of Sin are forborn; there is something got into the cup, that doth so embitter it, that whereas before he drunk iniquity like water, Job 15.16. now it will not go down so pleasantly as it was wont to do; he cries out, as the Sons of the Prophet, O man of God, there is death in the pot, 2 Kings 4.40. there is indeed, Thou shalt die; he tastes there: Now if his Companions come to call him out, no, he tasteth something he never did before.  
Secondly, He gins to fall sick of his sin past, and of his present sinful state he now feeleth himself to lie under, being bound in the chains of guilt, and captivated under the power of lusts: now he gins to vomit up his sweet morsels in confession of his sins: God sets his sins in order before him, in Conviction; he sets his sins in order before God, in Confession; his shifts and extenuations are no more heard; he loads himself with just aggravations.  
Thirdly, Now he seethe the force of those reasons which have been used by the Ministry of the Word to persuade men to Conversion, to turn from sin to God; there is weight in those Arguments which were little regarded before, and now he gins to think seriously, there must be a Divorce between him and his Dalilah.  
Fourthly, His heart gins to be loosened from his Idols; and if God will now separate between him and his fins, he doth not now resist the work of the Spirit, as before.  
Mr. Shepherd makes Compunction to consist in three things. 
p. 65.  1. Fear. 2. Sorrow. 3. Separation from sin. [I conceive Separation from Sin is more properly an effect of Compunction, than a part of it. Fear and Sorrow produce this effect, make the Soul not to resist the Spirit, or not unwilling to have his Sin and Soul parted.] 
p. 85.  So much loosening from sin as makes the Soul willing, or at least not unwilling, that the Lord Jesus should take it away. This severing from Sin he conceives to be a further stroke found in the Elect then in the Reprobate: 
p 98.  Fears and Sorrows were common to both; but this severing from Sin the Spirit works in the Elect under Compunction. 
p. 86.  He bids us remember for ever that no more sorrow for sin, no more separation from sin is necessary to thy closing with Christ, then so much as makes thee willing, or rather not unwilling, that the Lord should take it away. And know it, if thou seekest for a greater measure of Humiliation, antecedent to thy closing with Christ, than this, thou showest the more pride therein, etc. Yes, blessed Saint, we shall remember well what you bid us remember; for if such a measure of fears and sorrows under the work of Compunction, as works a willingness to be separated from Sin, and so much separation from Sin, as makes us willing, or at least not unwilling, to close with Christ to take it away, if this, I say, be such a true measure of Humiliation, antecedent to our closing with Christ, that it is pride to look for a greater, [and blessed be Grace, we can experience this very well] then I hope our Conversion and Faith in Christ may be sound, though we have not arrived at that pitch to be content to be damned; which is a great part of the next Chapter, treating of Humiliation. Moreover, if this willingness to be separated from Sin, and to take Christ to separate Sin and the Soul, be a distinguishing note between the Elect and Reprobate under Compunction, and this is wrought by the Actual grace of the Spirit of God, and therefore must be a fruit of God's Love [for certainly all sound Christians look upon their redemption from their lusts, creature, idols, and enmity against God, to be the effects of God's love, as well as redemption from Hell, though this may more affect; for the whole Soul, and the whole of the Soul, fly from Hell, and dreads that, but Sin yet remains in us] then how the Soul must come to be content without the love of God, though he will never give grace, never work grace, and this must be wrought by the Spirit too, as in his next Chapter, I cannot understand it.  
This willingness to be separated from Sin under the work of Compunction (and so proper to the Elect in the work of preparation) Mr. Shepherd observes, is not received by many worthy Divines, who think this belongs to Sanctification, and is wrought in the Soul after union with Christ by Faith. I do indeed find divers able Divines to be of a contrary opinion to Mr. Shepherd, who though they maintain preparatory works before Conversion, yet they think they are common to the Reprobate with the Elect; and that no preparatory works have any certain or necessary connexion with the Form that is to be introduced; but they are only material dispositions, which render the subject more susceptive, or fit for the form to be introduced: as dryness in the Wood makes the Wood more fit to receive the fire, but no more fire in the dry, then in the green Wood; so nothing that hath any saving distinction between the Elect and Reprobate prepared; but Faith, answering the Call of God, and uniting to Christ, who is our life, is the first saving distinguishing note.  
This Question, fall it which way it will, makes no trouble to a sound Christian in examining of its work; Separation from Sin must be, Christ only can separate from Sin: The will must take Christ as King, and so must be separated from Sin: So then, the thing be done, whether it were begun under Compunction, before union with Christ, or after union, it matters not; the truth of our Conversion depends not upon the priority in the Question: yet (with submission to other learned Divines) I cannot see that Mr. Shepherd in this point is mistaken, there seems to be clear Reasons on his side. For,  
First, I cannot see how it is possible the Soul can hold married affections to two, and those contrary. The Crown and the Bed admit but one. Can the Soul be married to Christ while it is married to its lusts, at the very same time? Will Christ admit this? Or will he not first have a Divorce to be consented to, at least not resisted? How Christ should engraft or implant the Soul into himself, who grows upon the old Stock, and will not be cut off from it, I cannot tell.  
Secondly, If a man be called from one Term to another, surely in order of nature he must first turn from the Term in which he was when he was called, before he can come to the Term to which he was called. In effectual calling, the Term from which the Soul is called is not primarily and properly Hell; all are willing enough to turn from that, [though some, Monsters of men, have it often in their mouths, God damn me] but Sin, Creature-idolizing, Inordinate-self, which Hell attends, this is the proper Term from which we are called, and Hell is a strong Argument to make us attend to the Call, if that be the wages of Sin; Must not then a man in order of nature first turn from Sin, before he can turn to God? Can he come to this Term, and not move first from the other?  
Thirdly, Is that man rightly prepared for Christ, whose will doth actually resist him in the terms upon which he is offered? Is not Christ clothed with all his Offices, with complete Redemption, the person to whom we are called, and must he not thus be received? But if the will of man refuse to be separated from its lusts, doth it not resist Christ in his Kingly Office, and great part of his Redemption? If the Soul be not made willing, or at least not unwilling, (to use Mr. Shepherd's notion) that Christ should come and separate Sin from it, than I think it doth resist him in his work.  
Fourthly, 
Dr. Ames de praepa. peccat. ad Conversionem. Thes. 6.  Take up the similitude of dry wood, which that learned Author useth: Doth not the waterish moisture in the green wood resist the fire, and hinder it, that it cannot act upon the sulphurous part in the wood? and must not the waterish moisture be first removed, exhaled, and then the fire acts upon, and kindles the sulphurous part? If you say, But there is na fire as yet in the dry wood, I answer, The question was as to priority, which Mr. Shepherd is speaking of. And though you say there is no fire in the wood, though dry, so no Grace as yet in the prepared: To this Mr. Shepherd will answer: There are not indeed any habits of Grace infused into the Soul as yet; but there is such an Act of Grace put forth by the Spirit, to work the will up to this frame in the Elect preparing, which he puts not forth in a Reproabte; this severing from Sin in this time, or under Compunction, being made, not by habitual grace, but actual grace; that is, saith he, the Spirit doth it immediately, by an omnipotent Act, by that which is called actual actuating, 
p. 98, 99  or moving Grace.  
Pious and learned Rutherford, giving the sense of the Orthodox, concerning the efficacy of Grace, 
Exercita. Apologet. pro Divina gratia, p. 436.  and actual predetermination, thus speaketh: Quando nos docemus gratiam praedeterminantem ex vi sua intrinseca inclinare voluntatem ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consentire potius quam ad dissentire, id tripliciter intelligitur. 1. Quod gratia efficax impediat impetum & motum obliquitatis & irrectitudinis vitiosae, quae libertati extrinseci adhaereat, & hunc sensum lubens admitto. Nisi enim Deus actualem duritiem in actibus gratiae praepediat & praeoccupat, non video qumoodo Deus auferat cor lapideum, Ezech. 36.26. 2. Sensus hic est, quod gratia praedeterminans vi sua intrinseca penetret quasi ad profunditatem vitalis inclinationis & impetuositatis electivae, atque ita primam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & impetum naturae in libertate cohibeat, & voluntatem inclinantem ad angulum (ut sic loquar) Borealem talis volitionis, & Dei praedeterminatio torqueat ad angulum australem: hunc sensum falsissimè nobis affingunt adversarii. 3. Quod Dei gratia praedeterminans, non vi ita penetrans, sed insidens impetuositati naturae, ita indeclinabiliter flectat voluntatem, ut modo admirando gratia fortiter, & voluntas vitaliter & electiuè conspirent in idem objectum numero, codem tempore, loco, & intensione; & voluntas sub illa Dei motione non in aliud tenderet objectum quam in illud idem in quod libere se inclinasset, ho dato quod per impossibile, nulla fuisset in Deo praedeterminatio: ita tamen ut gratia prime & principaliten, id objectum non aliud praedeterminet, & voluntas subordinate & dependenter, ex vi interna, vitali, & imperiali, & electiva libertatis in illud idem objectum tenderet. Hic etiam est verus sensus.  
The first branch I conceive speaks much, and the third also, of what Mr. Shepherd intends by his Actual grace; and opens, so far as we can conceive, how the Spirit doth it; it seems to be the binding of the strong man, Luke 11.22. But when all is said pro and con, what if we say the work is very secret and hidden; and what Zophar said to Job, chap. 11.7. Canst thou by searching find out God? Canst thou find out the Almighty unto perfection? may we not say the same in this case? if we cannot find him out in other works, can we find his works upon the spirits of men? Let us make good, that separation from sin is wrought, that we willingly embrace Christ to that end; then whether he doth it by actual or habitual grace under Compunction, shall not need to trouble us.  
I shall not make any use of this Head; for I see Mr. Shepherd, who hath done it before, and that very ably, his Works are in many people's hands, so that I shall spare the Reader that trouble: This only I hint, here is the second flaw in the Hypocrites work, his will was never divorced from his beloved lusts; while he was sick indeed, than he might cry out of it, as some have done, calling Alehouses, Hell-houses; but it was only while he was sick: he that hath eat fat meat, which hath corrupted in his Stomach, and now causeth very sick vomiting, bring him the fat meat while he is sick and vomiting, he loathes the sight of it; but when once he hath emptied himself, and the humour carried off, he falls to his meat hearty again: So do many with their sweet lusts, when Conscience hath made them sick, setting home hell, and the wrath of God for them, which cause horrid fears and terrors within; now if you offer him lust, no, he cannot at this time entertain it; but when he hath vomited well, emptied himself by his confessions, and supposed repentance, abstinence, engagements, promises to do better, and hath now got over his sickness, it is not long but he falls to his sweet morsels again. Something like him of whom I heard in Spain, and I think it was while I was there, on Good Friday (as they call it) he having whipped himself that day, (as their manner is) when they had done all, comes into a house to put on his clothes; now, said he, I have made quit for the old score, he had done penance, and all the former sins were wiped off; now he would begin to whore again. Hypocrites unsound hearts have their Good Friday, their whipping times, and then they are free for their former trade. Look to this than Christian, whether the Divorce between thy Soul and Sin be truly made, for here lies great danger: but no more of this Head.   

CHAP. V Of the Spirits work, in taking off the Soul from Self righteousness and Self confidence.  
THe Sinner by this time seethe himself in a very ill case: And what is next? A Principle within him tells him, I have sinned, and I must mend; a new leaf I must turn; repent I must; and spares not for Vows, Promises, Engagements, Resolutions, he is full of these: if he can but repent, mourn, pray, cast off his former practices, and do better, than he hopes God will be pleased, and Conscience quiet: That he can do something this way at this time he doth not much doubt it; so that though he be bad, he is not all bad, he hath some good in him; though he hath no money, yet he hath hands, and can work: and as some that once had good means and lived well, if they be fallen into decay, yet if they can by working or other means get a living, though a poor one, they will not be beholding to others: So it is with the Soul, having had once a good stock in Adam, though now fallen into decay, yet if it can by working and labour find any living, that peace and quietness come in, it will not go out to another to find rest: Thou hast found the life of thine hand, Isai. 57.10. which some interpret of the comfort they had by their going to the Assyrians, who promise to strengthen thine hand with help and assistance, and so there was no coming home to God: So it is with this Soul, if it can find life by his hand, his working, reforming, and duties, he will not come to Christ for life.  
I shall give the Reader my mind briefly.  
First, Though man be now lost, miserable, undone, and hath Convictions that his case is naught, yet he hath no such Principle in him naturally, that carries him directly to Christ for healing.  
This is obvious to any man, who hath laboured to be acquainted with the state of the Souls of his people under his Ministry: Ask them, are they sinners? Yes, they deny it not, who is not? But how then? How do you hope to be saved, and get out of this condition? Let them alone, and let them tell their own story, and open their minds freely to you; they will tell you many things they do, how they live, how they carry themselves towards God and men; but I have observed not one word of Christ all this while, no mention of him, nor of any thing he hath done; at last I have asked, What is Christ no body with you? O yes, yes, Christ is somebody: when I had put the question to them, they have heard of Christ, and they are called Christians, so they must say they have need of him, else it were a shame; but had not I mentioned him, they had not done it: very like to those Women, Isai. 4.1. Seven women shall take hold of one man, saying, we will take our own bread, and wear our own apparel, only let us be called by thy name, etc. So do most of those who are Christians (so called) they take hold of him, that is, they make an outward profession of him, called by his Name, they cannot tell what to profess else, it would be a reproach to them else, (as those Women pleaded) in such a Nation as this: they do not like to be called Jews or Heathen: but they eat their own bread, and wear their own apparel; they live not at all upon Christ, they will not trouble him for that; they have righteousness to  themselves, a web of their own home-made cloth; they are beholding to him only for a name. This hath not been my own observation alone, but of other Ministers also, who have told me they have observed the same in their people.  
Yea, I have observed others, who in their sickness have had their Consciences awakened, and now they were convinced, Hell and damnation were no fancies; at this time we might talk with them: if ever Christ be in men's mouths, one would think it should be now: but this I have observed hath been the common language; If God spare my life, I will not live as I have done, I shall not frequent such company, I will take a new course, and many such words. But here are two Questions. First, Grant it be so, that you do as you say, yet who shall answer for the old score of guilt, who shall pay for that? Nay, for that God may well set off, and quit scores, if they turn new men. Secondly, But for this new leaf which you will turn, may one believe you? Will you promise it? Yes. Will you vow it? Yes. Will you swear it? Yes, Any thing now they can do. When it hath been told them, your heart is deceitful, you promise a great thing, you have need of a great power from Christ to help you do this; if you get into Christ, then there will be ground to hope what you say and promise will be performed, else not; alas, they can do all this without Christ. So far as I could judge by their countenance and speech, they have seemed to be displeased with me, for doubting of the truth of what they say, and telling them they will be as bad, if not worse, if God should raise them up again, unless being got into Christ, he undertakes the performance of what they promise. Men are very confident of their own strength at this time, while sickness debilitates nature, and fears of hell together keep down lusts so, that they do not now act as before; they measure themselves by what they feel now, and by this state and temper they are now under, engage for the future: One of our great Men being very sick, sent for a very godly Minister, a man of prayer indeed: Who but this man now? Must hardly stir from him: What promises and engagements did he make to this Minister of reforming: the Minister told him, as I said before, what he would prove: with great earnestness he would multiply his promises, yea, and you shall see it, said he: Moreover, he wished the Minister, if he did recover, and did not answer what now he had promised, that he should tell him of it: Not long after they met together at dinner, and this sick man, who had made his engagements for a new life, fell into his old unsavoury discourse; offended much the Minister; he soberly told him, My Lord, you have forgotten your promise: he bade him hold his peace, for though it was true he had made God such a promise, yet he did never intent to perform it. The Gentleman whom I made mention of before (now with God) upon whom God wrought when I was many miles distant from him, and knew not of it; so soon as I came home and saw him, he led me into his Orchard, and told me what God had been doing; I observed a great change in the man, zealous in his duties, left off swearing, and his drunken Companions: I told him, Sir, God hath done much for you; now the business is, a right bottoming; take heed you do not bottom upon yourself, your changes, your duties, but be sure it be upon Christ; let your foundation be laid upon him, than this will hold: What was the matter I know not, but upon this he was much cast down, in so much (as he told me afterwards) his Wife wished he had never seen me: but I hope my counsel was not hurtful or needless, and so he found afterwards in the progress of his Christian course.  
Further, to make good my Position, how opposite the heart of man is to Christ; how men choose to live upon themselves, rather than to go out to him. I forbear the names of persons; but one that had lived many years, I think almost all his life time, in a Town, where Christ had been as clearly preached as in any Town in England, and I think as long; when he was about threescore and sixteen years of age, he came in to visit a sick Neighbour, a Christian friend of mine came to see him also, and observing this old man there, whom he judged to be one who lived upon his own stock, civility, good works, etc. he purposely fell into that discourse, to show how many persons lived upon their duties, etc. but never came to Christ; the old man sitting by the bedside heard him, and God was pleased to convince that man, that he was such a person, who had lived upon himself without Christ to that day; and would say afterwards, had I died before score and sixteen, I had perished, for I knew not Christ. Another man, lived a civil life, kept his Church on the Lords days, went often to hear Mr. John Rogers of Dedham on Tuesdays, and so attended other Lectures; thus he lived in a fine civil course, till he was about fourscore and seventeen years of age; then the Lord opened his eyes, and shown him that he was not acquainted with Christ at this time, and then revealed Christ unto him: he lived after this I think four years; when any asked him, how old are you? he would answer, two or three, and according to the number of years were from the time that he knew Christ, for than began his life in his own esteem; all his years before he did not live.  
1. This agrees with Adam's principle; once it was so, we had life in ourselves, and needed not to go out to another for righteousness; we are all born under a Covenant of works, till the Lord brings us under a Covenant of Grace; and we would live by a principle that agrees with a Covenant of works.  
2. This agrees with the pride of man's heart; We have heard the pride of Moah, he is exceeding proud, Jer. 48.29. It may be truly applied to us all as to this point; proud, yea, exceeding proud; poor as beggars, not one rag of righteousness to cover us, but proud; no man cares to be beholden to another; every man would be an Independent: Rom. 10.3. The Jews went about to establish their own righteousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they sought to make it stand; they have not submitted themselves to the righteousness of God; would not submit, their hearts too proud: Was this proper to the Jews only? No verily, it is common to all the Sons and Daughters of Adam: Whence rise these disputes against imputed righteousness, exalting of merits, works, etc. the bringing of men to walk according to the light within them, i.e. which light within them, is all the Christ that many know in these days. Yea, let a man that keeps a narrow watch over his heart, and observes what rises there, tell me, doth he not feel sometimes in his life, what rise there are against this self-emptying principle? Verily, man's nature loves it not, he hates it.  
3. Satan helps here; he seldom or never troubles that person, whom he findeth living upon himself, with temptations; he labours to settle them in the way they are in, keeps off all disquieting thoughts; if he cannot draw them into that profaneness he would, than he seeks to undo them this way; if he can but keep them from closing with Christ, well enough; he is sure of these; other men may possibly meet with an Alarm from their Consciences, which these men seldom do.  
4. The life of Faith in Christ, is the most cross duty to flesh and blood of any that God requires; let men think of it what they will, to be sure here is the same holiness required, that the Law requires, and that is as cross to men's lusts, as the Law can be; this is opposite to man's badness. Then it empties a man of himself, all his conceited righteousness, duties, abilities, and this is opposite to man's goodness: So that Faith is cross every way, hence the vile heart frets against it.  
5. As to the poor humbled sinner, of whom we are now treating, he is ashamed to go to Christ, he seethe himself in such a forlorn condition, he knows not how to look Christ in the face, nor can tell how Christ should look on him; as if the Prodigal, seeing himself in his rags, should be ashamed to see his Father till he had gotten better clothes on his back: So doth this, if he had repent, mourned, changed his life, and he thinks, at least, he might come better to Christ then now he can in this ragged condition.  
Secondly, Though the convinced sinner hath not a principle in him naturally that leads him directly to Christ, but to self, yet all that are convinced of sin by the Spirit, do not turn aside to settle upon themselves, their own do, duties, righteousness, instead of Christ.  
All would do so, if the Spirit let them alone, but all do not so: this I add to remove that stumbling block, which temptation may lay before some: who when they hear or read of the Spirits work in taking off the Soul from sinful self, in former Heads, and now of taking of it off from good self, under this Head, and this must be done, else the Soul will never truly close with Christ; they examine themselves when was this done in me; when was that distinct time after my conviction of sin, that I settled upon my own duties, do, repentance, changes, etc. then the Spirit took me off? now, I say, this is not the case of all in the work of Conversion: Commonly as is the light persons live under, and as is the manner of the Spirits working. If persons live where Christ is clearly and powerfully preached, the Spirits work also very quick, follows the Soul close, that it stays not long in the birth, many times such persons turn not aside into this by path, but are carried to Christ more directly; search, and many experiences will tell you this truth.  
Thirdly, Let the works of God in the former Heads be various, yet in this work of self-unbottoming, taking off the Soul from its own goodness, righteousness, abilities, all converted Souls meet.  
The reason is this; unless this be done, the end of God's call will never be attained; his call will not be effectual: for no man will come to Christ for life, John 5.40. Who can find life in one hand by his own duties and workings. All the sin against the Law, as a Covenant of works, all a man's badness by reason of this sin, is not so opposite and cross to Christ, as is this self-righteousness, self-considence, a man's own goodness. Consider God and Christ as being holy, so indeed sin directly opposeth him; but consider Christ as Redeemer, Mediator, High Priest, Righteousness, Jesus; so it is not sin, but self-righteousness that is most directly cross to him; for not sin, but our self-righteousness, nulls and makes void his Righteousness, and whole work of Redemption: Man's nature had rather turn to God [if he must turn] directly by himself, then turn to God by Christ: So that all believers meet in this work.  
Quest. How doth the Spirit take off a man from his self-confidence, and own-righteousness?  
Answ. I shall give my answer very briefly under several Heads, premising this first.  
He who will stand upon his own legs, or seek to make his righteousness stand, as Rom. 10.3. the Jews would do, he must  
First, Be able to make satisfaction for the wrong that sin hath done; the broken Law and he must agree.  
Secondly, He must be able to subdue all the enmity of his heart against God; all his lusts and corruptions he must mortify, and walk before God in a holy frame continually: he that undertakes this, undertakes a hard task; if he understand it, he will soon find either of them impossible, one as easy as the other; choose which you think is the easiest. Thus than the Spirit takes him off,  
First, By convincing him of the nature of sin, of guilt, what it is to have a holy and just Law broken: What are all thy duties thou performest? What is thy righteousness, though it were pure, which it is not, to satisfy the holy Law of a Just God, which thou hast broken so many thousand times, and hast a heart opposite and enemy to it? If thy nature were now holy, and all thy life from this time holy, this is but thy duty, and so it was always. Can thy doing that which is now thy duty to answer this day, make satisfaction for not doing thy duty all thy life before? If a man be taken clipping the King's Coin, or hath committed some one capital Crime, if he comes before the Judge and pleads, he lived all his life time before clear from such Crime, and will do from henceforth, it was but once that he did so; will this answer the Law? Will the Judge acquit him? He did and doth but his duty if he lived before, and will do after as he pleads, he should have done so when he committed that Crime; the Law calls him a Son of death, and die he must for that one Crime. Shall then a man, having a nature that hates the righteous Law of God, and tramples upon it daily, think with a few pitiful duties, repentings, etc. to answer a thousand and ten thousand breaches of the holy Law of his Sovereign? The wages of sin is death, and die thou must, unless a ransom can be found.  
Secondly, By convincing him of the sin of his nature; he opens to him that fountain of iniquity, that sinning sin; and if this be once opened by the Spirit, it will take down the pride of any self-Justiciary; let him that fecleth this, talk of his righteousness, duties, works, if he can; if he doth, I know what his language must be. When I read men denying original sin, I do not wonder at all their proud Opinions, and self-advancing Doctrines: Whence did these men descend? Not from our father Adam surely: there is talk now of another World in the Moon; the inhabitants there came not from the stock we did; certainly these men dropped out of that world, and therefore deny this sin of our nature, they find it not in their nature: This I am sure of, say these men what they please, I know nothing that doth so abuse a man, beats him out of himself, and all conceits of his own righteousness, that makes a man see himself loathsome, undone, damned for ever in himself, as the discoveries and sense of this sin of sins. Take a man who hath committed the vileir actual sins, could I suppose that man to be guilty only of them, and without this original sin, I should not judge that man so sinful as he that is defiled with this original sin, though by the restraining Providence of God he be kept from breaking out into actual gross evils: I do more adore the riches of God's grace in pardoning this sin, then in pardoning any actual sin, except Adam's first sin; yet his grace deserves to be adored for pardoning actual sins. Though Christ did beat Paul down to the earth with that miraculous light and voice which he heard, yet I conceive he had not beat him out of his Pharisaical righteousness, had not another light discovered this woeful sin of his nature, which makes the unspotted blameless Pharisee cry out and confess, In me, that is, in my flesh, dwells no good thing, Rom. 7.18. Before there was no evil, now there is no good: Thus I agree (as I said before) with Mr. Shepherd; if a man (like Paul whom he mentions) have trusted to his own goodness, duties, honest conversation, righteousness, and here have found his rest; if ever God show mercy to such a one, then in the first stroke of Conviction, he rips up this Monster; he shall need no more, I warrant him, to make him change his thoughts, and make him see the need of another righteousness, and a strong Redeemer.  
Thirdly, God may let the same corruptions of which he was convinced at first, and which caused those fears and sorrows, to be working again, putting forth themselves in strong motions, the feeling of which doth almost sink his heart, he thinks to Hell now he must go, for he finds his lusts are too strong for him; though he hath smarted for them, and thought he should never have any thing more to do with them, yet now he finds his heart is naught, vile, wicked as ever, and gins to despair; it may be in his struggling with his lusts, he flabs, is foiled, if not carried away as before, and this kills him.  
Fourthly, God may let more corruptions lose, that is, to be inwardly working, that the man can see nothing but corruption, and cries out, he was never so bad: Sin taking occasion by the Law, wrought in me all manner of coneupiscence, Rom. 7.8. Luther found temptations to all sins but Covetousness: Paul felt all manner of Concupiscence: a common thing for Christians under the work to cry out, they were never worse, never so bad.  
Fifthly, God shows no acceptance of his duties, let's him find no peace or quietness by them; but Conscience is still roaring at him, drawing up bills of indictment against him still, charging him with fresh sins, which it may be he had forgotten, or doth still commit, so that the Soul finds no rest.  
Sixthly, The Lord may and doth many times withdraw his assistance unto duties, that the man cannot pray nor mourn as before; is not so lively, but grows more dead and blockish, hard hearted, as he conceives and feels himself. God is free in his assistance and influences, he is not bound to give them; while the man could pray and relent in prayer, his heart tender and mourning, he had some hopes; but now his eyes are dry, his heart hard, cannot relent, now all is naught; this cuts off all his hopes, and now must perish.  
Seventhly, The Spirit sets home this Doctrine with authority, so that there is no opposing, Without Christ there is no salvation: He that believeth not is condemned already, John 3.18. He that hath the Son hath life; he that hath not the Son, hath not life, 1 John 5.12. Thou thinkest thou hast this and that, which will speak well for thee: Hast thou Christ? If a Christless Soul, have you what you will else, the wrath of God abideth on thee, John 3. ult. Such words are set home with that life, that there is no gainsaying: the Soul must look out for a Saviour, else all will be naught.  
More possibly may be added, but I think these are the Heads, be they more or less, by which the Spirit doth usually drive the Soul out of itself. Some Christians experience some of these, some more of them, some fewer: no matter how many of them, or how few, if the Spirit useth any of them, they shall do the work he intends.  
For the effects of this work of the Spirit, what follows upon it, I shall briefly touch them, but make no use of it, for the reason I gave in my former Head.  
First, The good opinions man had of himself are now confuted; the high thoughts of himself are taken down; he seethe now his money is but brass, not so good: How highly did Paul value his privileges, his Pharisaical righteousness, before Christ came to this work? What a low esteem had he of them all, after this work that now we are upon? Phil. 3.7, 8, 9 thus it is with all true Converts: had the man any opinions in doctrien proud and high, they were never so confuted as now: did he cry up the great Diana of Liberum arbitrium, as most do, [and we grant it to be Liberum, when the Son hath made it free] now he calls it Servum arbitrium, as Luther did, 
Jansen. Augustin. tom. 2. l. 3. c. 5. p. 182.  and blessed Austin long before him, as Jansenius in his excellent Work doth manifest in several places, and saith, he knows not what that new Writer means (he doth not name him) who saith, Nomen servi arbitrii was never heard of in the Catholic Church for fifteen hundred years; when as he makes it clear by his quotations out of Austin, that he had called it so several times. 
Conses. l. 8. c. 5.  Blessed Austin was not the man alone who complained of his Ferrea Voluntas; here are others with him who feel it as well as that blessed Saint did. Had the man slight thoughts of imputed righteousness, did he jeer at it as some have done, and do still? his thoughts are changed, he is now convinced of such a necessity of a perfect righteousness, that now imputed righteousness is the most precious Doctrine of the Gospel, the very life blood of a Christian: the Spirit hath so disputed with him in this work of self-emptying, that now all the Arguments in the Jesuits College he scorns them; he hath sound it, felt it, Lord, if thy free Grace do not save me, my free will I am sure will damn me: Surely in the Lord (not in myself) have I righteousness and strength; in him only must I glory, Isai. 45.24, 25.  
Secondly, The second effect is this: by this work of the Spirit there is made a further and fuller conviction of a man's misery. God drives the nail home to the head: he was convinced of a miserable state before, but now it is confirmed with a witness: for though by the former conviction he saw himself to be bad, yet not so bad, it may be, but he might have some good: he thought he could do something to help himself, set some good works against his bad ones; but now he seethe he was mistaken; he is convinced with Paul, In me (that is, in my flesh) dwells no good thing, Rom. 7. He doth not say, there dwells but a little good, but no good; he did not think he had been so wicked, so vile, void of any thing that good is, though he had read, The heart is deceitful above all things, and desperately wicked, Jer. 17.9. yet he did not believe the Text to be true, till his own heart became a Comment upon God's Text, and proved it.  
Thirdly, Now those Qualifications mentioned in the Gospel, Luke 19.10. weary and heavy laden, Mat. 11.28. are known experimentally: others can prate of them, but this Soul feels them: Laden he is with the burden of his guilt, and woeful wicked heart, a burden too heavy for him, Psal. 38.4. The man labours also under this, would fain get rid of his load, but he finds all is labour in vain, no ease, no rest comes, but undone he is; not withstanding all the duties he hath done, or can do, now he is lost: though in his first conviction he saw he had gone astray from God, and was going to hell, yet he thought he could find the way home to God again by the compass of his own good duties, repentance, and reformation; the new and living way he knew not, nor thought there was any need of it: but now he seethe he is bewildered, quite lost: when he hath walked a great while, he seethe the Lake of hell fire before him still; a way to hell he can find, but no way to God: Satan that Lion roars, Conscience that affrights him in this Wilderness where he is wand'ring; and what an afflicted condition that is, lost Souls experience.  
Fourthly, Now is the Soul ready to listen to any one who shall direct him to get out of this misery in which he feels he is involved: now the news of a Saviour is welcome, the voice of the Gospel is pleasant; now propound the terms, say what you will, only save me from my sin and misery, and I shall willingly accept of a Christ; the Soul now is rightly prepared for Christ. It is a practice in some Towns, so long as the poor in the Parish have any thing of their own in their houses which is money-worth, (except a bed or some such thing) they will not take them into their Collection; but let them make money of what they have, and maintain themselves with that, or make it over to them, they must be poor indeed, before they come into their Collection. It is a truth I am sure here, so long as the Soul hath any thing money-worth, that it thinks is worth, as Paul did, Phil. 3: as it will not come to Christ (so in this differs from many who are willing enough to burden Towns, though they have something of their own) so neither will Christ take them into his Collection, or rather relief, for he collects nothing, he hath fullness enough to relieve all the poor of his Flock; but poor they shall be before he will take them. So long as the Prodigal could common with the Hogs, fill his belly with husks, he would not go home; he was first brought to the starving point: So it is with Souls, if they can fill themselves, or find any sustenance from their husky duty, they will not go home, through pride, or shame; but when brought to starving, stay now Christ, born in Bethlehem, or house of bread: And is that living bread becomes precious? Thus John hath done his work, that is, To make ready a people prepared for the Lord, Luke 1.17. Here we find this Soul, thus far it is come, it is prepared for the Lord.  
No, saith holy Hooker and Shepherd, there is something else required to a true preparation. For Mr. Hooker, though I had heard of his Doctrine, yet I had not read his Book before I had read Mr. Shepherd, and had seriously considered him: I see both the Father-in-law Mr. Hooker, with his Son-in-law Mr. Shepherd, go both the same way, yet Mr. Shepherd writing last hath done it more fully, Mr. Hooker not putting forth his Book himself as I conceive: therefore I shall attend Mr. Shepherd, especially being I wrote to him about it, and have his Letter in answer by me.  
Let us see then whither we have brought the Soul: the Spirit of God hath convinced it of its sinful, undone, miserable condition, hath made it acquainted with fears and sorrows rising from that Conviction, hath beaten it out of its self-confidence and self-righteousness, it is very poor in its own eyes, he hath made it willing, or not unwilling to be divorced from its sins and lusts, glad to take Christ upon any terms, so it may have him: What is next? Faith in Christ; close with him, poor Soul, say I, take him upon those terms the Gospel tenders him, which thou sayest, and that truly, thou dost hearty submit to, and thinkest it is the best bargain that ever thou madest. This Doctrine I dare preach to thee.  
No saith Mr. Shepherd, between those preparations and Faith in Christ, there comes in one more, to make up sound preparation. What is that I pray? The Soul in that condition must lie under God, to be disposed of as he please; quietly contented to lie still at his feet, p. 125, 143, 150. But I pray what mean you by this? That is, It must have no sinking discouragements, no secret quarrelling, but content, quiet, though God will never work grace, never manifest grace, never pity it, never help it, never secure it, never give it his Love, p. 140, 154. In one word, saith Mr. Thomas Hooker, if the Soul be rightly humbled, it is content to bear the state of Damnation: Souls Humiliation, p. 112. This then is another requisite to right preparation for Christ, 
So Mr: Hooker Souls Humil. p. 145. expresseth it plainly. p. 112.  that the Soul so prepared, as I have mentioned, be content to be without Christ, and bear the state of damnation, if God will have it so. These holy men tell us of damned Saints, what else to call them I know not: The Soul before it comes to Christ hath no goodness at all, nothing that we can call Sanctification or Grace in them, by way of habit, these men acknowledge: yet here I think is an Act, and a high one too, of Grace (if it must be by the Word requiring it) before the Soul hath Faith in Christ; such a subjection to the holy Will and Sovereignty of God, that if he will deny it the greatest good the rational Creature is capable of, and inflict upon it his dreadful wrath to eternity, the Soul is quiet, contented, well satisfied with his pleasure. Can any man call this any other but Grace, and it must be performed also from a habit of Grace? Mr. Shepherd doth not tell us this is wrought by actual grace, without a sanctified habit. When Aaron heldhis peace, Levit. 10.3. David was dumb, Psal. 38.9. I think they did manifest Grace in their quiet subjection to God's Justice and Sovereignty: But what petty nothings were their trials, unto this which the convinced Soul is now called to, and yet must have no Grace. Either Nature or Grace must do this: not Nature I am sure, than it must be Grace; and yet no Faith, no Christ, no sanctified habit of Grace in it.  
Content, quiet, well apayed, satisfied, words which both these Worthies express their minds by, are words that carry much in them, they imply not only a non-murmuring, and devil-like fierceness flying out against God, as Mr. Shepherd phraseth is, but they carry in them abundance more, something that is positive; as will appear by both these Worthies.  
Mr. Shepherd, p. 147. makes this his second Argument to prove his Position, Why art thou quiet and still when God denies thee any common mercy? Is it not because the Lord will have it so? Now look, as we say of him that hates sin as sin, that he hates all sin: so he that is meekned with God's good pleasure in any one thing, because of his good pleasure in it, upon the same ground will at least desire to stoop in every thing, etc. So if God will deny thee mercy, etc. [By the way note, this must not be any grace, though the Soul hath this frame of heart, for he speaks of one as yet not come to Faith.] Now in this Argument of his we shall find there is something positive, and more than a non-murmuring. There are many outward common mercies which God hath given to others, and those of his own people, but denied them to me, which I could be glad of, and think I should bless him if I had them; yet I do not only not murmur against God, and quarrel with him, because I am denied them, but I am very well pleased, quiet, and content with his Will in denying them; a positive, quiet, well-pleased frame I feel: upon what grounds I am so content, whether only upon the account of his Sovereignty, that I do not now express, but may speak to it when I come to answer his Argument.  
Mr. Hooker, p. 139, 140. showing us how the humbled Soul answers the Devils Objections: I shall only give the sum of one or two; not willing to transcribe all. 1. Satan objects, Dost thou think to get mercy from the Lord, when thine own Conscience dogs thee? Go to the place where thou hast lived, to the chambers where thou liest, see thy abominations: God hears not the prayers of such vile sinners. The Soul answers, I have denied God, and he may well deny me; and if the Lord will cast me away, and reject my prayers, I am content. But, saith Satan, this is not all, for God will give thee over, and leave thee to thyself, thy lusts and corruptions, thy end will be worse than thy beginning: thou shalt call, and cry, and be overthrown; God will leave thee to thy corruptions and lusts, they shall prevail against thee, thou shalt fall fearfully to the wounding of thy Conscience, scandal of the Gospel, and the reproach of thine own person. To this the Soul answers, If the Lord will give me up to my base lusts, leave me to my sins, and I fall one day, yet let the Lord be honoured, let not God lose the praise of his power and justice, and I am contented if God leave me. [Blessed God, what Divinity is this?] But, Satan replies, when God hath thus left thee to thy sins, he will break out in vengeance against thee, and get praise from that proud heart of thine. The Soul answers, If the Lord do come in judgement against me, I am contented. Hath the blessed God left no other way to answer the Devil but this? Did the the Saints of God, of whom we read in Scripture, answer the Devil only thus? We read of some that have been under their temptations, but I remember not these answers. But by what we read in Mr. Hooker, we may observe, this is not a bare non-murmuring, a mere negative, but here is a positive habitual frame of contentation to be left under the power and dominion of lusts, and at last to be damned. One comfort is, I never read this Divinity in God's Book, nor in any other Divine but these: their holiness and abilities I do much reverence, but their Doctrine is dreadful: we will go to the Scales of the Sanctuary and weigh it. To follow therefore Mr. Shepherd, who p. 140. tells us of a double resistance.  
First, A resistance of the Lord by a secret (yea, and open he might have said) unwillingness that the Lord should work grace. This resistance I acknowledge, men openly manifest; and grace is that which God hath commanded, it is his revealed Will, and our duty: to resist grace, is to resist his will indeed.  
Secondly, A resistance of the Lord by sinking discouragements, and a secret quarrelling with him, in case the Soul imagines he will not come to work grace, or manifest grace; they are not quitely content to lie at his feet, though he will never give them his love, p. 150, 154.  
Under favour, I conceive here is a fallacy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in stating of the question. For  
1. Sinking discouragements, if God will never give Grace, but damn me.  
2. Murmuring, and devil-like to grow fierce against God (as he phrases it.)  
3. Contentedness, quietness, to be well apayed, satisfied, though God never give me his love, but give me up to my lusts and damn me: these things, I say, differ: so that it is a plain fallacy, for Plures conclusiones proponuntur, pro unâ. But I will goon: For methods sake I will consider.  
1. The Scriptures Mr. Shepherd quotes to prove it, and they will most shake us, if his Scriptures carry his sense.  
Secondly, His Reasons to prove it.  
Thirdly, The experiences of Christians which he produceth.  
The Scriptures which he maketh use of to prove his Position are these, Levit. 26. 41. (this he quotes more than once, being his chief) Lament. 3.22, 29, 30. Micah 7.9. 1 Pet. 5.6. For the Parable of the Prodigal, upon which Mr. Hooker grounds his Doctrine, before I had read his Book, and knew that to be his Text, I had framed one Argument against Mr. Shepherd out of it, nor do I at all shrink from it by what I read in him: For that I must desire the Reader to stay till I come to my Anascevastick part. For Mr. Shepherd's Texts, I hope the case of Israel at that time, was the case of the Soul in question, viz. Israel was now under the work of Conversion, turning home to God, who had called so often; and now being under this work, and being made willing to come home to God, Israel was or must be content, quiet, well apayed and satisfied, though God will not receive him, never give him his Love nor Grace, but leave him under the dominion of his lusts, and damn him eternally: those Texts must prove this, else there is a fallacy near to Ignoratio elenchi: for the Texts do not conclude, the question if they conclude not this.  
But how shall we interpret Texts? must we not consider the coherence, observe what the Spirit is treating about, and interpret it accordingly, pro materia subjecta.  
Now let us consider all the Scriptures quoted out of the old Testament, we find Levit. 26. God having given his Statutes to Israel, makes the Sanction of his Law, by Arguments suitable to a rational Creature. 1. He promiseth good things if they will be obedient. 2. He threatneth them with heavy judgements if they will be rebellious; one whereof is most insisted upon in this latter part of the Chapter, and the verse 41. quoted refers to this judgement, the scattering of them among the Heathen their enemies: yet verse 44. When they were among their enemies, I will not cast them away, neither will I abhor them, etc. In the other Texts quoted they were under these judgements threatened.  
Whence we observe:  
First, All these evils threatened, and under which they lay, were external, bodily, temporary: read the Chapter in Leviticus, read the Lamentations from the first Chapter to the Texts quoted, and observe other verses in the same Chapter, the next verse to the 29. which carrieth the fairest proofs, if the question were the same, 30, 31, 32, 33, etc. so the verses after 39 which is his other proof, read from the 29. verse to the 55. verse, where the matter they complain of was not the question in hand, but external judgements, under which they were humbled: yet we find in the 24. verse, this Soul saying, The Lord is my portion, saith my Soul, therefore will I hope in him, and raiseth up itself by sweet promises afterwards: And is this the frame of them who are under the state of our question? So Micah 7. speaks of outward judgements, as the eighth verse shows, which goeth immediately before the verse Mr. Shepherd quotes; and in the seventh verse the Soul could say, My God will hear me: quite contrary to what Mr. Hooker and Mr. Shepherd have said: To that in 1 Peter 5 6. the Apostle in verse 5. had been exhorting Believers unto humility, be clothed with it: this respects the humble carriage of Christians one to another: he gives a reason to force his exhortation, For God resisteth the proud, but giveth grace to the humble: upon this follows an Illation, Therefore humble yourselves, etc. What was the question in the fifth verse upon which this Therefore depends? Not the question in hand, I am sure: then how doth it prove the question? Learned Gerhard gives the Connexion thus: The Apostle repeats his exhortation to humility, and confirms the argument, which he brought to force his exhortation, from the power of him that requires humility, and promiseth he will exalt the humble. God hath power enough to resist the proud, and exalt the humble; therefore, be clothed with humility: This Connexion the illative Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, therefore, proves, which shows this sencence is deduced from the former: Thus he, Mr. Dicson makes the words the fourth and fifth reasons to humility and mutual submission. The fourth, This humility and mutual submission required, doth not so much respect men as God, who hath commanded this submission. The fifth, The power of God ought to move you: So that I can see nothing in this proof: suppose the illative particle, therefore, were left out; take the exhortation absolutely, what is it to humble ourselves under the mighty hand of God? This, when the Lord hath awakened you, made you willing that Christ should take away your sin, (and so give you grace) must needs follow: yet now you must be content, well apayed, satisfied, though he will give you no grace, but give you up to your lusts and damn you: This is the humbling of ourselves according to Mr. Shepheard: I believe the Apostle Peter never thought of such an interpretation when he wrote it: and blessed be God, we have as a mighty God, so a gracious God, in Christ, to deal with.  
Secondly, We observe, as these were external, bodily and temporary judgements, so the people were actually under them; they were not under the threats of the judgements, but the judgements themselves. So Levit. 26.41. expresseth it plainly, when they were in the Land of their enemies, If then their uncircumcised hearts were humbled, and they accept of the punishment: What punishment? This their scattering amongst their enemies. So in the Lamentations and Micah: Make this agree with our question, the Soul must be actually given up to its lusts, and actually damned.  
Thirdly, They were such evils, that though they were actually under them, yet they might have union with God, and live in communion with him; though strangers in an enemy's Land, yet not strangers to God. Thus we read of precious Saints in captivity, Daniel, etc. So, The Lord is my portion, saith my soul, Lam. 3.24. My God will hear me, Micah 7.7. God would be a Sanctuary to them, Ezek. 11.16. though scattered among Heathen: promise, He will not cast them away, nor abhor them, Levit. 26.44.  
Fourthly, These evils were means in the hand of God to bring them home to God; when they tasted the fruit of their rebellion, it helped to bring them to repentance: in a strange Land they learned acquaintance with God, when they were strangers to him in their own Land: thus Ephraim found it, or shall find it, Jer. 31.18, 19, 20. Thus God promiseth, Isai. 27.9.  
Fifthly, They were such evils as they had gracious promises of deliverance from them; and they have been in part (when the two Tribes, and a few of the ten Tribes with them, returned) and shall be to the life fulfilled, when the time of their engrafting comes: Rom. 11.15, 24, 26. When the Lord shall set his hand. Again the second time, To recover the remnant of his people, Isai. 11.11. When Judah and Israel shall be joined one to another in one stock, Ezek. 37.16, 17.  
Sixthly, It is very true, many of those Saints did humble themselves, and accept of that punishment, Daniel 9 Ezra 9.13 Nehem. 9.33. And as they, so have many of the people of God, either attained or laboured to attain a humble, submissive, quiet spirit under such evils as these Texts speak of; not quarrelling or murmuring, (if they do, they repent of it, are ashamed) they can sometimes kiss the rod, put their mouths in the dust, profess it is mercy they are living men, that God may deal worse with them; yet not in Hell, causeth blessing of God in all conditions.  
But, I pray, apply these Texts and these things to our question in hand, where the judgements are internal, eternal; where can be no union nor communion with God; no means to bring home the Soul to God; from which no deliverance, when actually under them, as they were, of whom those Texts speak, whence I see not how these Texts prove the thing in hand.  
Now I come to his Reasons, though one clear Scripture had been more than all his Reasons.  
First, Else the Lord should not advance the riches of his Grace: the advancement of Grace cannot be without the humiliation of the Creature.  
Answ. Cannot the Lord advance his Grace, unless the Soul now enlightened, convinced, broken with fears and sorrows, emptied of itself, apprehending nothing but hell and damnation in itself, having neither money to give, nor hands to work, and finding nothing to fly to, but the riches of Mercy, and freeness of Grace, with the Redemption of Jesus Christ, which now the Soul prizes at a high rate; cannot the Lord (I say) advance his Grace now, unless this Soul be contented to have no Grace, no Love of God, but be damned for ever? Hath the Lord said so? then I shall believe it: To what end was all that work of the Spirit? was it not to make the Soul quite undone in itself, that it might see, nothing but Grace and Christ can save it? Let us call to thousands and ten thousands of Saints, who never heard of this Doctrine till these two Worthies preached it: Let us call to those, who reading it are much troubled, and cannot yield to it as true, that God requires it, what do you feel within you? Is it not Grace, the free, rich Grace of God glorious in your thoughts? Do you not cry out, Grace, Grace, as those Zech. 4.7? Are not the riches of his Grace, and Redemption of his Christ, the Jachin and Boaz of thy Soul, the pillars that bear it up, as they did Solomon's Porch? 1 Kings 7.21. which if taken away, all thy hopes and comforts come tumbling down, as the house upon the Philistines heads, when Samson took away the pillars of it: Speak, O you troubled, wounded Christians, whose hearts have sunk at the reading of this Doctrine, do you not advance, and labour every day to advance, and think you can never advance enough this freeness of his Grace, with the Righteousness and Redemption of his dear Christ? Are not these wonderful in your eyes? Blessed be God we have our senses, our feeling, our experience of these things; yet we cannot tell how to be content without God's Love, to be given to our lusts, and damned eternally. Doth not God advance his Grace, when we feel we cannot live, but are miserable, undone, damned, worse than Toads without it? We can never advance the riches of his Grace enough we do acknowledge; therefore we desire to see our own vileness more and more daily, that we may more speak the praises of this rich Grace. If God doth not advance the riches of his Grace in this way I have mentioned, I wish he had told us how God doth it: though we are poor weaklings, and fall short of that measure of Grace he had, yet we shall set our sense and feeling against his lines, unless he had brought us a word from God, that he cannot advance his Grace, unless his Creature, after all his preparations of it, be content, quiet, well apayed, satisfied (words Mr. Hooker several times uses) without his Love, Grace, given up to lusts, and damned, we shall not believe it.  
His second Reason. Else the Lord should not be Lord, and dispose of his own Grace, but a sinful Creature will have the disposal of it.  
Answ. I deny the Consequence. Unless I be content, quiet, well satisfied without the Lords Grace, he is not Lord of his own Grace: Doth God's being Sovereign of his Grace depend upon my being content without it?  
But I answer secondly, That there is such a Truth, that the Lord is Sovereign of his own Grace, that he will have mercy ou whom he will have mercy; we must acknowledge and tremble at it, though we know many men cannot digest it: but to teach that Sovereignty in this place, to a Soul under this work, brought now up to the great sense of the want and high prising of it, I think it immethodical.  
To preach it, I say, in the calling of the Soul home to Christ, under the work of Conversion (which is our question) is no Apostolical preaching; Mr. Shepherd, nor any other, ever found that in Christ or his Apostles preaching. I put that question to old Mr. Daniel Rogers, Whether it were the duty of Ministers to preach the Sovereignty of God's Grace, to give it where he will, when we are upon the work of Conversion, or effectual Calling, and the Soul under that work? He answered, To preach the Sovereignty of his Grace, in triumphing over all the guilt and vileness of the broken hearted sinner, that lies under the sense of his sin, is proper preaching of it: This is very true, but this is not Mr. Shepherd's sense.  
How sparing is holy Writ in this great point? but how abundant is it in setting out his Goodness, Grace, Mercy towards poor sinners, who feel the want of it, and would gladly embrace it upon his terms?  
Let us observe the Apostle in his practical Catechism, the Epistle to the Romans, when he had opened the state of every man by nature, in his first, second, and part of the third Chapter, quite outed him, and shown where our remedy lay, how we came to be justified by the righteousness of Christ imputed, and reconciliation through his blood, in the end of the third, fourth and fifth Chapters; and touched the Doctrine of Sanctification in the sixth Chapter; the spiritual Combat in the seventh Chapter; excellent privileges of Believers in the eighth Chapter; then indeed upon the occasion of an Objection that might be made about the Jews, in the ninth Chapter, he openeth this Sovereignty: but the Apostle doth not use to preach this to awakened Souls, as Mr. Shepherd doth, and Mr. Hooker, while under the work of Conviction, Compunction, etc.  
For Mr. Shepherd's Similitude, which he brings to illustrate his Reason (but illustration and probation are different things) from a Beggar coming to our doors, ask alms, and will have what he desires, else he falls a quarrelling with the Master of the house, draws his knife: What saith the Master? Away proud Beggar, shall I not do with my own what I will? etc.  
Laying by this quarrelling, drawing the knife, and so that devil-like fierceness against God, which Mr. Shepherd mentions, (and which is another question, this must not be I acknowledge) I shall, with this holy man's leave, give him a Similitude, which answers the case and Scriptures more aptly than his doth.  
For the beggar, if one man doth not relieve him, another may, and save his life. But let us suppose, first, There is but one man that can relieve a poor man in a miserable, painful, starving condition. Secondly, This rich man calls this poor man to his door. Thirdly, Promiseth him, if he will submit to such a condition, he will relieve him, and save him from perishing. Fourthly, He commands him to come. Fifthly, Threatens him if he will not come: Now for this poor man to go and beg at his door, and declare that he doth and will submit to his condition, and to have a servant of the house come and tell this poor beggar my Master is Lord of his own goods, may do what he please with them, you must be content to starve and die: if the beggar quarrels with the servant, yea, and Master too, I cannot blame him. For the Reddition or Application of the Similitude, the case is the same; Man hath dealt vilely with God, brought himself into a miserable, undone and damned condition; God hath made the man sensible of this his state, and lies under the burden of it. God, who is rich in grace, and only able to help this man, calls him to his Son, whom he hath sent to redeem such miserable Creatures, and by Christ he calls him to himself. Secondly, In calling him, he offers to him, if he will come and submit to his condition, he will save him from his woeful misery perfectly, give him his Love, Grace, Pardon, Image, etc. Thirdly, He commands him to come to his Son. Fourthly, He threatens him with damnation if he will not come Fifthly, He promiseth, covenants, and sets seals to his Covenant, that he will do all for him in the second Head, upon that condition. This man now finds the Lord hath wrought in him a willingness to submit to the condition; oh with all my heart do I yield, if thou wilt give me what thou hast said. To have a servant now come and tell me, the Lord is sovereign over his Grace; true, he can pardon, sanctify, etc. but he will dispose of his Grace where he pleaseth; you must be content to have no Grace, but be damned for ever: though it's true, I would not fly like a Devil against God, nor draw my knife, yet I will quarrel with this servant, and tell him his Master is of a sweeter nature, and told me otherwise, bade me come, and promised he would save me, if I did come to his condition, which I hearty submit to.  
Whatever thoughts people have of God while they are filling themselves with their lusts, and dead in sins; yet when once people come to be awakened, Conscience roars, people then are apt to have ill surmises and hatd thoughts of God; the Devil will throw them in fast enough, we had need keep up as good thoughts of God as we can in the hearts of awakened sinners.  
This answer may serve to another kind of argument like this, p. 148. when he saith, It is the greatest pride, when the Soul will be discontent and grow sullen, because God denies it not small things, but treasures of Grace, Mercy, Christ, and all that he is worth: This he illustrates from a Beggar that must have a thousand pounds, etc.  
To which I answer: I grant they are wonderful things indeed; but considering the infinite fullness of himself, and the fullness of Christ's purchase, it is no more for God to give me them, then to give me the bread I eat every day: God may give his Grace, Mercy, Love, Pardon, to millions of men more than are in the world, hath been, or shall be; and when he hath so done, not one farthing the poorer. I am the poorer by a penny if I give a penny; less than these will not serve the turn, our misery is so great. Be they never so great, his sweet heart intended them; his Christ hath purchased them: He hath pleased to promise them, Covenants and Seals to give them upon condition submitted to: He calls me, commands me to come and take them: He threatens me if I do not: No pride then at all to be discontent, disquieted without them. Doth God call me thus, command me to seek the lesser things of this world, and threaten me with damnation if I do not pursue them? The case than is not the same.  
In page 147. I find another Argument, I think he intends it for one, and I would leave nothing untouched, which I see may carry a show of an Argument in it; it is that which at first I noted: Why art thou quiet and still when the Lord denies thee any common mercy? is it not because the Lord will have it so? Now look, as we say, him that bats sin as sin, he hates all sin; so he that is meekened with God's good pleasure in any one thing because of his good pleasure, upon the same ground will endeavour at least to stoop in every thing: So then, if God's pleasure be to deny thee mercy, etc.  
I answer: If this Argument be well looked into, I think there is a fallacy appears in it. If you lay it thus, If the Sovereignty of God, in denying me any one common mercy, be the ground which makes me quiet and still in want of it; then if God's pleasure be to deny me another common mercy, upon the same ground I will still be quiet: So there may be some use of what is added, be that hates sin as sin, hates all sin; for all sin is of the same nature, transgression of the Law, enmity against God: So all common mercies, as common, are of the same nature; none argue special love: But this Argument speaks not ad idem for your Argument runs from common mercies to saving special mercies; these are not as sins quâ, sins of the same nature, enmity to God; but these differ infinitely quite of another nature: So that to argue, because I am quiet with the will of God in denying me common mercies, ergo, I must be quiet, contented with the will of God, though he denies me special mercies, will never give me his Love, Grace, but damn me: This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fallacy.  
Secondly, It seems by this Argument, that all the reasons, or the only reason, why we are content, and aught to be content when God denies us any common mercy, is the sovereignty and pleasure of God; for this is the reason expressed, and none but this. That the pleasure of God doth much, and aught to do much among Christians, I deny not; but that this must be the sole reason, as if no other reason should quiet us, I understand not this Divinity: With his leave, I shall give him other reasons why I am content and quiet, though God denieth me some common mercies, since it is his pleasore freely to give me himself, his Christ, his Love, his Grace, his Pardon and Peace, which are sure mercies; therefore I desire to be quiet and content, though he hath denied me many common mercies; and let me say this (with honour yet) to that holy man, that the will being a most hungry appetite, and good, being the meat that must satisfy it; and this is God's own work to make the faculty: then if the will be hungry, and sharp set after any common mercy, that it tastes as good, and very good for it, then if the temptation blows hard, it will be impossible to make that man quiet, contented, but either he must enjoy that particular good, or he must find some other good counterpoizing, nay, overcoming and conquering that good, and what is that but God himself in Christ. Sovereignty doth not satisfy the appetite, in itself simply, it is no good for the will to possess; but the love of the Sovereign God, which gives the will union with God, this is heavenly food for this appetite; and this will do, when this good God will give out himself to the Soul, and make the Soul know it.  
What the Sovereign God might have done with his Creature I deny not; but it hath pleased him graciously to deal with man as a rational Creature, giving him commands, and doth many times give this reason for obedience, I am Jehovah; but yet withal, he gives Argumeuts suitable to the will; there is good for it. How often is that Argument used to israel, That it may go well with you and your Children? How many promises of good? How many threats of evil, from which the will flies? Then fly from disobedience. Let us observe the twelfth of the Hebrews; what Arguments the Spirit of God doth give to quiet Christians under afflictions, want of common mercies: Is Sovereignty the only Argument there insisted upon? Search and we shall find others, and but little of that, if any thing at all: Verse 3. an example from Christ our Lord and Head what he suffered: ver. 6. the love of God, Whom he loveth: ver. 7. children's fare, He deals with you as Sons: ver. 8. Else Bastards: ver. 9, 10. Our own fathers after their own pleasure; here was a fit place to have added, so God for his pleasure, his sovereignty: but the Spirit opposeth, God chastiseth us for our profit, to make us partakers of his holiness. These are all quieting Arguments; so that for my part I do not find the Scripture speaking after Mr. Shepherd's manner, who hath infisted upon nothing but only Sovereignty, except his first Argument.  
I find no more Reasons in Mr. Shepherd; there is one which I have in my mind, which may carry some strength in it; I will set it down, though I see it not in these holy men's Books, and make their case as good as I can.  
Either you must murmur and quarrel against God, if he will not give you his Love, and Grace, but damn you: or else you must be content, though God will never give you his Love and Grace, but damn you.  
But you must not murmur and quarrel; ergo, you must be content.  
To this Argument I answer: I deny the disjunction: there is no necessity that one of the parts must be true: or I deny both the parts of the Proposition; for I would neither murmur, quarrel, or fly out against God; nor will I study to be content, to be given up to my lusts, denied Grace, and be damned.  
Quest. If you ask me, what will you do then?  
Answ. I answer: The Lord hath made me see what a finful and miserable Creature I am in myself, and hath made me feel how unable I am to help myself, being nothing in myself but sin, misery, rebellion, emptiness, wants: the Toad more happy; yet in the Gospel I see he hath revealed his Chaste: he offers Christ to me, calls me to receive Jesus, who delivereth me from wrath to come, 1 Thes. 1.10. Who gave himself for us to redeem us from all iniquity, 2 Tit. 14. From this present world, Gal. 1.4. Christ himself calls me to come, Isai. 55.1. Revel. 22.17. tells me, he will not shut the door against me, nor cast me out if I do come, John 6.37. He promiseth if I do come I shall not perish, John 3.16. God's will and command is, that I do believe in him, John 3.16. 1 John 3.23. It is obedience to believe in him, Rom. 1.5. and 16.26. Obedience of Faith. He threatens me, if I believe not, with his wrath, John 3. last. When I was in my infancy he took me into Covenant with my godly Parents, and poured clean water upon me in my baptism, Ezek. 36.25. signifying and sealing up to me the blood of Christ with his benefits, if I answer the condition of his Covenant.  
Now his offer I most thankfully accept, his call I willingly answer, his promise and covenant I adore, his command I desire to obey, and do obey, his threat I dread and tremble at, his institution of baptism I look not on as an empty thing, a vain fancy; but sticking to my Father's Covenant, and hearty willing to answer the condition; I with humble reverence plead that Covenant and my baptism with God, what he then engaged. I know God is Sovereign of his Grace, but how that comes under, offers, calls, commands, threats, promises, seals, I cannot learn; therefore I take up my thoughts about what is revealed, and what is my duty, neither quarrelling with the Sovereignty of God, nor studying at all how to be content to be damned.  
Let not the Reader be troubled, though I mention my godly Parents with my baptism; thinking thus, alas, my parents were not godly, I cannot make use of my baptism: Yes, yes, Christian, thou hast room to plead it, make use of it, though they were not so; the force of it deponds upon God's institution. I marvel what use Mr. Hooker and Mr. Shepherd would have us make of baptism, (they being so strong for Infant-baptisme) if we must study to be content to be damned.  
His third Head is drawn from his observations of Christians, the experiences he hath seen, when Christians have been brought to his point, to be content and quiet without Grace, without God's Love, and so be damned: He saith, p. 140. I have seen it constantly, that many a chosen vessel never hath been comforted till now, and ever comforted when now. So p. 154. The Lord hath kept you (and it may be a long time) from sight and sense of his peculiar love: one would wonder why the Lord should hid his love so much from those to whom he doth intent it; the great reason is, because there is in many a heart desirous of his love, and this would quiet them if they were sure of it: but they never came to be quieted with God's will, in case they think they shall never partake of it.  
So than it seems, if they did come to be quieted without his Love, they should have the sense of his Love, because the great reason that hindered was removed.  
I wonder that Mr. Shepherd, being not only a very holy man, but so able a Divine, should let such a Logical fault slip, and not take notice of it; if you ask what? Ignoratio Elenchi: I pray, what is our question? What is the Head that now he is upon? It is the Souls humiliation and preparation for Christ: he is not come at Faith yet in Christ till the Soul comes to this. Hence Mr. Hooker tells us, p. 145. Before this no Faith can be infused into the Soul: so far as the heart is from this contentedness, to be at God's dispose [what that is, read p. 112, 140.] so far it is from true preparation for Christ. Here Mr. Shepherd gives us the experiences of Christians who were ever comforted now, and never comforted till now: So again; now they come to have the sense of his Love: this he hath seen constantly, he saith. But, I pray are comforts and the sense of Gods love the same? the next things to preparation for Christ? I thought (and I am sure so thought Mr Shepherd) that between preparation and comfort, union with Christ (the ground of comfort) should have come in: Is it because you are weary and laden, therefore, Rest? 
Mat. 11.23.  Coming to Christ comes in between weariness and rest. But Mr. Shepherd, if he will prove his question by experiences which he hath constantly seen, must prove, that he ever saw Christians were rightly prepared for Christ, and never rightly prepared for Christ till they came to this contentedness, to be damned if God will have it so: But his experiences tell us of comforts, and sense of God's love: So true it is that, — Quandoque bonus dormitat Homerus. We know it is a long time indeed before many Christians attain to comforts and sense of God's love, after they have union with Christ, and that is more than preparation for Christ. Reverend Mr. Hooker, and Mr. Shepherd, would have done well to have satisfied the Church of Christ, whether in their own experiences upon their own hearts, they found this work they preach to others, and were assured of it, upon infallible grounds, they had no Grace till then. I knew a woman of Mr. Shepherd's Church, who told me, as Mr. Shepherd writes, that she could never come to settled comfort, till she came thus to be content without God's love, (no doubt but a man may trust his heart when it tells him so:) I knew the woman several years before as good a Christian as when she told me this: but at that time there was no talk of being contented to be damned, if God will have it so, as now she had told me: believe their hearts who will, I shall never believe mine if it tell me so. Moreover, if Mr. Hooker, and Mr. Shepherd, had found this in themselves, in their very first Conversion, they must prove, that God must go the same way in all whom he converts, from Divine Authority; else, as said Chap. 1. It is tyranny, to tie up every Christian to the way God wrought in me, that so he must work in them. Once more: Mr. Hooker telleth us, without this work there can be no Faith, in more than one place; yet in that Piece, put out in defence of the right of Believers Children to Baptism, he undertakes to prove, that God works Faith in Infants: But are Infants also contented to be denied Grace, and be damned, if God will have it so, before God works Faith in them?  
As to quarrelling, discontent, and impatience, if God denies his Love and Grace; because it shall not trouble us when I come to give my Arguments against Mr. Shepherd, this being another question, I shall speak a few words here: I said before, as I will not study how to be content without Grace, and be damned, so I would not quarrel; impatience with God I will not justify: O no, I will and do beg pardon of my God; I do admire and adore his Patience and long-suffering towards me, that he can bear so with my frowardness, it shall be his eternal praise: But O how hard a thing is it, when Souls are pressed and oppressed with temptations long and strong, whether from apprehensions of guilt, wrath, and lie looking and listening for a little favour from God, but none come; or are pestered and plagued with the perpetual motions of some imperious lust, that dogs them every day, year after year, long time together; and though the Soul prays, begs, useth all means, yet can get no relief from God, who could with as much ease remove it as I can move a finger, and will not; but here lies the lust striking at the root of Grace, and makes the Soul question whether there be one spark in it or no: I say, how hard is it now for the Soul to keep from impatience and quarrelling? Jonah and Jeremiah could quarrel, Jer. 15.18. and 20.14, 15. for things of less concernment than damnation, denial of Grace, and Love of God; these were not their questions: If they so impatient, no wonder though these be, though none should be.  
2. Though impatience and quarrelling for want of Christ, the Love of God, and Grace, be not good, yet if we examine such a person well, we may find a work of Faith even by this impatience; for doth not this impatience arise, because the will hath chosen, and love hath set itself upon a desirable object, which because the Soul cannot obtain as it desires, it grows impatient, being crossed in that which it chooseth and loveth? Thus Christ, complete Christ, the Love of God, Grace, Holiness, are the desirable Objects of this Soul; and because this Soul cannot enjoy them as it would, therefore it quarrels, and grows impatient, because it is crossed in its choice and love: But is not there a work of Faith, where the will hath thus chosen Christ, & c? Yea, it seems, the choice of the will and love are acted to a good degree, for we do not grow impatient for being crossed in our object, but when the will and affections run out much after the object: So that though here be an infirmity, yet it is such an one, as we may gather Grace from it. 
Treatise of Affections, p. 151.  I remember Mr. Fenner, speaking of Zeal, saith, it is the impatient part of the Affections; and speaking against lukewarmness under that Head, saith he, Thou mayest pray to God for Grace, to heal thee of thy deadness, but though he do not heal thee thou canst bear it; but if thy affections were so far hereto, as to be zealous, they would be impatient, thou couldst never endure it. There is a difference between this and what Mr. Shepherd hath taught us. Thus sure it will be for any part of redemption, which the Soul is set upon with zeal to experience; impatience will beapt to move, if the will be long crossed. How often have we Parents born with our Children in sickness and pain, though they have been impatient and froward? Alas, the Child is sick, full of pain; And what is our sweet God? What is our patience to his? but especially when this impatience is, because the Soul cannot enjoy his Christ, Love, Image and Holiness, to walk with him?  
3. Grant it, that this quarrelling and impatience against God, in denying of Christ, his Love and Grace, be sinful, and ought not to be; as the poor Soul will not justify quarrelling, yet if it doth overtake the Soul, will Mr. Shepherd conclude, as it seems he doth, with Mr. Hooker, that the Soul is not rightly prepared for Christ, that sound Faith cannot be infused, till it be content to be disposed of to Hell, if Gods will be so, though all the forementioned preparatory works be found, and the will brought to accept the terms of Christ? For persons that God works upon, when adult, where these are not found, viz. Conviction of sin, and sense of the evil of sin, self-emptiness, a lost condition, willingness that Christ should separate between its soul and sin, allowing the rules I have given before, I will say, that person is not rightly prepared for Christ; for where there is no conviction of sin, no fears and sorrows under the sense of the evil of sin, where no willingness that Christ should separate between the Soul and sin, where men have righteousness and abilities of their own, I am sure that man will never take Christ upon Christ's terms; but will they say, though all these be, and the heart be willing to take him upon his terms (as, blessed be God, many thousands have felt it, and do find it, though they have found impatiencies and quarrelings (being denied) too often break out) yet they are not rightly prepared, but their work is false, erroneous, unsound, because they find quarrelings and impatience? I would not be the man that should preach such doctrine; I would throw away my Pen before I would write it, before I would condemn so many thousands of the generation of sound Believers. To expunge Job, Jonah, Jeremiah, out of the number of Saints, for their quarrelling and impatience against God, I dare not, nor other Saints for these, or other infirmities, supposing they be but infirmities: yet I see Mr. Hooker hath cut off all from Faith and true preparation for Christ, because men have not attained to a higher pitch then non-quarrelling.  
Before I come to the Anascevastick part, let me set down how the Soul under this sense of this misery and sin (the sight of the hell he seethe in himself) carries itself.  
First, It looks on itself without a Christ and love of God through him, as the most miserable Creature on the earth; O that I could out change with a Toad, that I were but in a state so good as that is; real groans, no Rhetorical strains.  
Secondly, It pleads for nothing with God from itself; it can tell God of nothing but sin and misery; a sink of abomination, that it finds in itself. Mr. Shepherd, both in his Book, and Letter to me, is oft up with this, the Soul seethe itself worthy of no mercy: if that had been all Mr. Shepherd and Mr. Hooker meant, their Books would never have troubled me nor others, as to the point of preparation. Merit is a Monster in the Arms of Mercy: how much more will this Soul say, who seethe nothing but a hell in itself? Worthiness of Mercy is a contradiction; worthiness in us destroys the being of mercy.  
Thirdly, Though it cannot bear the least spark of wrath, yet it cannot but judge and condemn itself, and justify God, what he might do with it, if he will deal with it according to justice, under a Covenant of works: while it is about thus to do, sometimes his joints tremble, and coldness, a quivering comes over the heart, afraid to speak out his words in self-condemning, for fear God should take his words out of his mouth, and condemn him accordingly out of his own mouth.  
Fourthly, He magnifies God for his patience, that he did not take him long since in his way of sinning, cut him off, and send him to that place where no mercy is known; but God had been just. This patience of God affects his heart.  
Fifthly, He stands and wonders at that mercy, how God can possibly love such a one, blot out all his guilt, justify him, that is the strangest word, and translate him from being the Devils nasty sty, to make him a habitation for his holy Spirit.  
These things are found; but to come to such a positive habitual frame of Contentation, to have no love of God, no Grace, but to be given up to lusts and damned, if God will have it so, I dare not own it.  
Only here, that I may leave nothing to trouble any tender Christian, when I say these things are found, my meaning is not, that they are found in all before grace or union with Christ; for, as I said, some the Lord sanctifies in their infancy, others he drops into insensibly under the means; the seed of Grace is cast in, they cannot tell when nor how, but the Lord got into them by degrees: There may be clearer discoveries of a man's sin, vileness, loathsomeness, after a man is in Christ; as Ezek. 36.31. Then shall you remember your ways, etc. and loath yourselves. Then, when? Read the 25, 26, 27. verses before, and so on. Then you shall loathe yourselves; grows sick of himself; his stomach turns when he views himself. This is truth.  
Secondly, In all these there are degrees; some have had stronger lusts than others, acting, rebelling, and there is reason they should feel more; though that which makes the truth in all to be known, is the sense and sight of original sin, the workings of that in the heart, the woeful defilement it makes in all a man doth, the steam, the vapours that rise from that nasty dunghill; hence a Christian abominates himself, ashamed to come into the company of Christians, though none know any thing of these inward motions but God and himself.  
Now than I come to my Argument for the negative part; and before I frame any Argument, I should move one Question, and desire humbly an answer from these holy men, had they been living, or from any other Divine, who will maintain what they have written, it is this: I see Mr. Shepherd is often up with these words, If the Soul imagines God will never give or manifest Grace: If it thinks God will never give it his love: My Question is this.  
Quest. Ought this Soul prepared thus far, as Mr. Shepherd hath laid down, to entertain such thoughts, admit such imagination, suppositions, If Gods will be so and so, that will give no Grace but damn? So Mr. Hooker puts these Ifs in often?  
This Question I would gladly be refolved in: I know such thoughts will be apt enough to rise from our own hearts, and the Devil is not wanting to help us to them; but aught this poor Soul, now under this work, to admit them, or cast them out? The man doth well or ill in listening to such thoughts, imaginations, suppositions; to be sure here is no indifferency, in an individual Act also: If he doth well, than it is because the admittance of these thoughts (I imagine, I suppose, I think God will never give me his Grace, Love, but will give me up to my lusts, and damn me) is agreeable to a Word, to the Will of God revealed; I pray name the Text.  
Secondly, If the Soul do well to admit them, how then can the Soul believe the reality of God in his offering of Christ, a Jesus, calling of the Soul to him to embrace him, commanding him to believe in him, and threatening him if he doth not accept him? Can I believe God is in earnest, real, in what he offers, etc. when at the same time I am bound to think, suppose, imagine, he will never give me Christ, Grace, Love, but give me up to my lusts and damn me? Let them untie this knot.  
If the Soul doth ill in admitting them, and aught to cast them out, than we need no Argument to oppose this Doctrine, it will fall of itself; and these two Worthies might have helped poor Souls in chiding them for admitting such thoughts, and put a better way to answer the Devil into their mouths, then by that dreadful Divinity (if it be Divinity) Mr. Hooker hath taught us, which I mentioned before. Yet for a few Arguments.  
Here I must take the Question into pieces; for I said there was a fallacy in stating it; to put three different Conclusions for one. As to quarrelling, I have spoken to that before, so that two remain.  
Quest. 1. Whether sinking discouragements under these imaginations and thoughts, that God will never give me his Love, never manifest or give me any Grace, be a resistance of Gods Will?  
Mr. Shepherd hath affirmed it, and therefore preacheth Contentation, etc. as before. This I conceive is a truth, That sinking discouragements under such thoughts, since God hath sent a Saviour, and manifests what his will is, by calling, offering, commanding, promising, threatening, sealing, as before I have instanced, in this respect they may be said to be a resistance of his Will: but this will not help Mr. Shepherd, this overthrows his affirmation.  
The question than is, What Will doth Mr. Shepherd here mean? The Learned have distinguished of the Will of God (not as if God had more wills than one, as some would fasten upon us) that is, either the voluntas, signi vel beneplaciti, which Strangius, following Channier, had rather call voluntas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; this distinction only hath place here for his Antecedent and Consequent; Absolute and Conditionate will, be they true or false, have no room here.  
The will of his pleasure then Mr. Shepherd must mean, yea, and doth so express himself in terms, in several places: but the question again is, How shall we come to know this Will of his? where is it made known? Learned Rutherford tells us, Voluntas signi, 
Exercite. Apolog. p. 202.  respectu sui objecti est propriissimè voluntas; nam quod Deus praecipit, vult & approbat ut rem bonam & sanctam: quod vetat improbat ut malum: & ab aeterno decrevit, ut illa res sit bona, etiam voluntate beneplaciti & decernente: ideóque objectum omne voluntatis signi est voti tum voluntate beneplaciti, etc. What shall we say to Gods Command to Abraham to sacrifice his Son? If Mr. Shepherd will have us look here for this Will of God, in his command, promise or threat, than we know where to find it: If these sinking discouragements under these thoughts be such an object, as the will of his good pleasure hath manifested his dislike by forbidding them, than Mr. Shepherd hath said right; but that Text we never read as yet; so that he must mean only his secret Will, that we may suppose, imagine, to be his Will, though it be not known or revealed.  
First, But then we desire Mr. Shepherd would direct us to the Text, where any persons were branded for resisters of Gods Will, when that Will of God was not known or revealed, or could be known. I think the Word brands them for Resisters only, who opposed his Will when he had declared it.  
Secondly, God hath given his Son, sent a Saviour, and declared his Will to the life; all may know it, it is sounded with a loud Trumpet, that I must believe in him; he declares it by call, offer, command, promise, threat, seal, if I do not embrace his Son, my Saviour and Lord, now I am sure I resist his Will most wickedly; but if I ought to entertain thoughts, surmises, suppositions, that he will never give me Christ, and must be content with this will of his, because (say you) it's possible it may be his will, none know: here is obedience to two contrary wills: we must set the Will of God at variance with itself. If he will say, I ought not to surmise so, nor entertain such thoughts or imaginations, but reject them, and embrace Christ, whom I am called to receive; I thank him for saying so, for than I shall not have any cause for such sinking discouragements, and so shall not resist the Will of God by them: these sinking discouragements, upon such imaginations, are properly a resisting of the Will of God revealed in the Gospel, as they hinder the Soul from closing with Christ offered, etc. as before.  
Thirdly, If sinking discouragements under these thoughts be a resistance of God's Will, then supporting encouragements under those thoughts that God will never give me his Love, Grace, but damn me, are obedience to his Will: the Rule of Contraries will help here. Then I request these two Worthies to give us some of these supporters.  
That they do: And what, I pray, are they; Be content and quiet though God will never manifest Grace, never give you his Love, never pity you, never secure you, though he will give you up to your lusts, and damn you; yet since he shall have the glory of his power and justice, you must be content, well apayed, satisfied. These are the bladders put under our arms, to keep us from sinking under these discouragements: I fear these bladders are filled with gunpowder, as Bishop Ridley's friends gave him to him to help him; whether these will help poor Souls. I much doubt: these Supporters, while we lean on them, prove Spears rather to run into our very hearts; as he said of the Egyptian Reed, If one lean on it, it will go into his hand and pierce it, Isai. 36.6. But blessed be the Lord we know better encouragements. In Isai. 33.14. we read of sinners in Zion crying out, Who among us shall dwell with devouring fire? Who amongst us shall dwell with everlasting burn? It seems they were terrified with these thoughts: but Mr Shepherd would almost make us believe it were a habitable place; for sinking discouragements under the thoughts of it, when the awakened sinner imagines God will thither send him, he calls a resistance of Gods will. But O thou blessed Saint, who art now got to thy rest in Heaven, is it possible for a Soul to entertain these thoughts as his portion, and must he set down contented, and not sink? Sink? yea, sink, and sink, and sink again; Who can stand under them? What is the wrath of the Almighty become a burden supportable, that you cry out against sinking discouragements? Because Samson could carry a way the gates of Gaza, can every Philistin do it? they would break any man's back else. Because Christ hath carried the gates of Hell for poor believers, can we bear them, the thoughts of them, and not sink? What didst thou mean, O gracious Saint, to write such words? These thoughts once, a little while upon occasion of this passage, began to take hold of me; the little time they lasted, made me a little to understand those words concerning Christ, Mark 14 33. He began to be sore amazed: And what shall I say, John 12.27. O what did our blessed sweet Saviour meet with at that time? by the very little taste I had a short time, I perceived what was in his Cup: amazed indeed, and not know what to say; it is impossible any Soul should live under these thoughts if they seize on him to purpose; unless God will make a Monument of him, as Spira: but to be without sinking distracting discouragements, let him that can clear himself from them.  
Quest. 2. Whether quiet Contentation under these imaginations or suppositions, that God will never give or manifest Grace, his Love, but leave the Soul under its sin, and damn it, be a condition requisite to the right preparing of the awakened sinner for Christ?  
I put both Mr. Hooker and Mr. Shepherd into the same Question; for though Mr. Shepherd hath not put in the word damn, yet he hath done that which amounts to as much; for if God will never manifest or give Grace, never give his Love, never pity or succour, leave men under sin (all which he hath expressed p. 140, 147, 154.) what is next but damning? And Mr. Hooker hath expressed it plainly, with these words, Content, quiet, well apayed, satisfied.  
I might have stated the Question, Whether it were a condition requisite to sound Grace, for a sound Christian at any time? I think as much at one time as at another: but since both of them have put it under preparation, and Mr. Hooker hath said, there can be no right preparation for Christ, nor Faith, infused without it, therefore I limit it to the work of preparation.  
What I have said to such suppositions and imaginations, the Reader may observe before. For the Negative I offer these Arguments.  
First Argument. That condition which neither Christ himself, nor any of his Apostles, in their preaching and calling home of Souls to Christ, did ever require, that condition is not requisite to true preparation for Christ.  
But quiet Contentation under these thoughts, that God will never give me his Love, Grace, etc. but damn me, is a condition that neither Christ, nor any of his Apostles, required in their preaching and calling home of Souls to Christ: Ergo, this condition is not requisite; and by consequence ought not to be preached by any Gospel-Minister.  
The Major neither of these holy Men will deny; who will acknowledge easily, that Christ was faithful in his house as a Son, Heb. 3.6. and so were his Apostles as his Ministers; they would not omit any thing in their preaching which was requisite and necessary for sound Conversion: To imagine the contrary were monstrous impiety.  
For the Minor: Let those who will affirm it name the Texts where Christ or any of his Apostles did ever require this condition; I will put in the Prophets also; name the Texts I pray: That there are conditions required by Christ, I grant; not as putting any worthiness in the person, for the conditions make them see their own vileness and unworthiness, they all tend to this, to make the Soul willing to embrace him; that is their end, men else will not care for Christ. Thus we read of weary, laden, Matth. 11.28. Sick, Matth. 9.12. Lost, i. e. sensible of it, they see it, feel it, and know what the state is, for all are lost in respect of Adam's fall, so were the Pharisees as well as Publicans, but they were not sensible of it, they could find a way to Heaven, to God, by their own righteousness and works; Luke 19.10. Thirsty, John 7.37. Revel. 22.17. yea, he comes to Whosoever will, the same verse: if but willing, these conditions we find; and these conditions may be very well, yea, have been found in thousands, who never heard of such a condition as we are upon. Where is this condition expressed, as these I have mentioned, You that are quietly content, and subject to the Sovereignty or Justice of God, if you think he will never give you Grace and his Love, never pity you, but leave you to your lusts and damn you; you who can be content to be at God's disposal thus, come you to me. If it be so necessary, that without it no true preparation, no faith (as these holy men say) then there is as great necessity that Christ and his Apostles had as clearly expressed it, as those conditions which I have quoted: but I know nothing in the Gospel like it. Indeed Mr. Hooker thinks yes, and found his Text in the Gospel, which therefore in the next Argument we will consider.  
Second Argument. That condition which is not to be found in Gospel-Converts, or in the patterns of Gospel-Conversion, that condition cannot be requisite to true preparation.  
But this condition in the Question, is not to be found in any Gospel-Converts, or patterns of Gospel-Conversion: Ergo, it is not requisite.  
The major is true: for a condition so necessary, as without it no faith, surely we should find it in some Converts; yea, it must be in all. Will these Worthies say, this condition was found in the Converts in Acts 2. in Acts 8. in the Jailor, Acts 16.? I think they will not affirm it; when they cried out, What shall we do to be saved? Did Paul or Peter tell them, Are you quiet, content subject to the will of God, in case you think he will not save you, but damn you for ever, never give you his love? If you be so prepared, than I will tell you what you shall do to be saved. Here was a fair opportunity for Paul, and so for Peter, to declare what was requisite to true preparation: but here we have not the least syllable like it. Whence if what these two Worthies have preached and printed be right, then though Paul saith, Acts 20.20, 27. He had not shunned to declare all the counsel of God, I shall be bold to say, Paul was not faithful; for here is a condition so requisite, in their esteem, that without it there can be no right preparation for Christ, no Faith: and Paul did not teach the Jailor, nor Peter his Converts, one syllable of it.  
Object. But it is to be found in patterns of Gospel-Conversion, as in Luke 15.19. Where the Prodigal professeth he was not worthy to be called a son, make me a hired servant.  
Answ. Very good; this is the Text Mr. Hooker grounds all his discourse and doctrine upon; let us therefore examine it: Who is meant here by the Prodigal, I shall not insist upon; whether one that is a Child of God, but hath apostatised from God, and is now returning home to his Father again, as some Divines, and I think Mr. An. Burges somewhere so expounds it: or whether those Publicans and Sinners in the first verse, at whom the Pharisees quarrelled: I am sure it cannot be meant, as one of the Ministers in London of late times (whose name I spare) but if he be living he hath cause to be humbled for his blasphemous interpretation, to make Christ this Prodigal, and so tortured the whole Parable most abominably, as one of his own Parish, who heard him, and laboured to justify him, told me. But I will not labour in this; only if the first be meant, than Mr. Hooker's notion fails; for if a Child of God, than he had faith, and was before prepared, though now he apostatised wretchedly: but I will yield it, to be meant of a sinners first coming home to God; and for the preparatory works they are very plain; only for coming to Christ, or to God by a Mediator, there is nothing of that; what our nature is while under the power of sin, how delirant, mad, (when he came to himself.) the shifts the Soul will make before it will come home to God, feed on husks with the Hogs, till ready to starve, before it will come home: meditation, or consideration of his Father's house, resolutions to return, confessions, humblings, self-judging, these things are clear; in his self-judging let us observe what he saith, and how Mr. Hooker paraphraseth upon it. I am not worthy to be called thy son, make me as one of thy hired servants: upon which Mr. Hooker thus, p. 79. He is content to be at his Father's disposing; he doth not seek to be his own carver, and say, if I may be my Father's Steward, etc. then I will go home: no, if I can but get into my Father's house, though it were to be a drudge in the kitchen, I will die rather than go away any more. So again, p. 98. He doth not say, if I may have half the rule in the family, I am content to live with you; no now he is content to be any thing, if he can but get into his Father's house, etc. This is the sum, and upon this he grounds his Doctrine. Very good: But I pray let the Reader observe, though the Prodigal were content to be any thing, scour kettles in the kitchen, as Mr Hooker saith, yet still the Prodigal would be in his Father's house, where was plenty of bread, for his starving condition; this Mr. Hooker acknowledgeth: Now this is no news, we bless God we can experience this, how the Soul, in the sense of its vileness, dare not call God Father; to think of being a Son, it dares not, oh this is too high a condition; will but the Lord list me among his Servants, take me into his family, that I can but get within the door, that he will but own me for one of his family-upright Servants, O what rich mercy will this be, I shall adore it for ever: We know the meaning of this, but do we read the Prodigal saying thus? Nevertheless, Father, if thou wilt not take me into thy house, own me for a hired servant, though I scour kettles, but wilt shut the door for ever against me, never pity, never secure me, give me not one bit of bread, but let me lie without doors in bitter frosty nights, there eat my own flesh, starve and die; yet since I have so offended thee, played the Prodigal, I am content, well apayed, satisfied in bearing thy wrath: This we must read in the Parable, else Mr. Hooker's dreadful doctrine hath no text or foundation to stand upon: and we bless God it hath not; for still it's the Father's house, and bread the Prodigal desires, Mr. Hooker acknowledges, and the Text is clear enough; but a Contentation, to be left in sin, given up to lusts, shut out of doors [Heaven] and dwell in the everlasting burn; never to be pitied; no Grace no Love of God; as these have taught us: not a syllable of this in the Parable.  
Third Argument. If the end of God in preparatory works may be, and have been attained without this condition, than this condition is not requisite. But God's end in preparatory works may be and hath been attained, without this condition: Ergo, It is not requisite.  
For the Antecedent: What is the end of God in those works? Is it not to make the Soul to see its need of Christ, and now come up to his terms, and accept him? Is not this owned by all Divines? Let Mr. Shepherd speak, p. 138. The next end of humiliation is faith, or coming to Christ: So then in his Answer to the Question, What measure of humiliation is here necessary? Thus he answers: Look as so much Conviction is necessary which begets Compunction, and so much Compunction as breeds humiliation: so, so much humiliation is necessary, as drives the Soul out of itself to Christ. Very good, than Christ is the business in all this work.  
For the Minor: That this end may be attained, and hath been attained without this condition, I appeal to thousands, and ten thousands of precious Believers, who never so much as heard of this dreadful condition, till these holy men printed it. Yea, if men can attain to such high pitches, to be content, satisfied without the Love of God (I do not mean a careless content, I do not call that a high pitch) Grace, though given up to lusts and damned, so long as God hath the glory of his power and justice; I think these may be more like, not to be driven to Christ, than those who cannot endure to hear of content and quietness without the Love of God, without Christ, without Grace and Holiness: examine it well, and this condition speaks not one whit of better preparation for Christ, but a subjection to the Sovereignty and justice of God, if it be attainable. In order to which I add the next Argument.  
Fourth Argument. That condition which is cross to the nature of man as man, to a Christian as a Christian, cannot possibly be a requisite to Faith, and right preparation for Christ.  
But such is that condition in the question. Ergo.  
This is a certain truth which I will justify, that, in all God's Bible there is not one duty that God requires of his Creatures, which is contrary or cross to his Creatures bappiness. Name one. I know the duty of self-denial, relations goods, liberty, life, honours, name, etc. must all be parted with, when the truths of the Gospel call for them for Christ: very true; but still I am happy, for I have God and Christ for my portion. But this condition cuts off all happiness.  
First, It is contrary to man as man. I know God requires many duties contrary to the corrupt nature of man, so all holiness, all duty is cross; but to require such a duty as destroys the very nature of man, as he is a rational creature, it is most absurd to fancy such a duty. Voluntas de necessitate appetit finem ultimum, 
Aquin. quest. disput. p. 302, 303.  ut non possit ipsum non appetere. It is determined by a natural inclination to its ultimate end, that is, blessedness; it cannot but necessarily (not with the necessity of coaction) desire and court after blessedness: So that it is impossible for any man to will not to be happy; he must cease to be a rational Creature in so doing. The Soul then under this work stands convinced without any contradiction, the will is fully carried after the dictate of the practical judgement, that in union with God, lieth my blessedness; attain but this once, I have the thing I am so necessarily inclined to; here is my summum bonum, in union with him who is summum bonum; to enjoy him, love him, delight in him, and bless him for ever.  
But to be content without the Love of God, to be cast out from him and damned for ever, (which content cannot possibly be without an elicit Act of the will) is for a man to be willing to be separated from his chief good; make a man will not to be happy; make a man will the summum malum, the greatest evil that can befall a rational Creature; things impossible; there is no suspension of the Acts of the will about its ultimate end Blessedness; will or nill it must: nill is impossible, then will it must; the will is carried out with the greatest vehemency that a Creature can be carried out here: while then the will doth necessarily (yet libere saith Aquin.) and vehemently court blessedness, at the same time, it must be contented, satisfied, and what is that but willing? to be without it: where the will doth noll. with the highest vehemency, and that from a natural necessity also, can there be content, satisfaction, & c?  
Object. If you say, though Nature cannot do this, yet Grace can do this.  
I answer: First, But there is no Grace yet, for this must be before there can be any Faith, saith Mr. Hooker; it is but a preparation to it, saith both he and Mr. Shepherd.  
Secondly, What can Grace do? destroy that which is essential to Man as a rational Creature, and yet leave him a man, how absurd are these things?  
Secondly, This condition is not consistent with a Christian as a Christian: What is a Christian, but one that being united to Christ, doth now live by the Faith of the Son of God, Gal. 2.20. both his life of Justification and Sanctification? but to be content to be without Christ, without Juflification, without Sanctification, and remain under his guilt and power of lusts, if God's pleasure be to have it so (a strange If, a strange supposition) this is contrary to the being of a Christian.  
Object. But, say you, we affirm, the Soul must desire and choose Christ, endeavour and labour after him and holiness.  
Answ. Very true: but at the same time he must will also to be without him and holiness, unless you can tell me, how a man can be content, well apayed, satisfied, without any act of the will; if any act then volition or nolition; if nolition makes a man content, well apayed, satisfied, than my reason is gone, and all men's also; if volition, it is the thing I aim at. It is the will of God, as respecting, or related to such an object, wherewith I am content.  
Fifth Argument. That condition, by preaching of which a Minister cannot draw a Soul awakened under sense of sin to Christ, that condition is not requisite in that preparation to Christ.  
But by preaching of the condition in the question, Ministers cannot draw Souls to Christ. Ergo, it is not requisite in preparation.  
The Major is plain: Gospel-Ministers must endeavour to win Souls and draw them to Christ; they are Ambassadors for him; they woe for him: the Father draws, and the Soul comes, John 6.44. the Soul comes as surely as if it were drawn with many Horses and Ropes; yet it comes, there is the freedom: to draw by coaction of the will, God doth not, cannot; so Ministers they must endeavour to draw Souls: with what Cords is the question? I believe the condition in the question will not be found to be one; all the former works in preparation did but tend to this end, to take off that renitency, resistance of the Soul, whence the Soul would not come, Christ will not force a Match: take the Soul come to that degree of preparation I have mentioned, and now with all its Soul it would get a Christ if it could, come to him, ay with all my heart, draw and I come. I will help draw you, Thou knowest how thou hast played the rebel against God, now you feel the smart of it: 'tis true, now you would have Christ, the Love of God, Grace, these things would cure and ease you; but I must tell you, God is Sovereign of his own Grace, gives it where he pleaseth, and if he will have the glory of his Power and Justice upon you, and deny you Christ, Grace, Love, and damn you, you must be content, quiet, satisfied, and willing to be at his disposal as to this point. O how sweetly doth this Cord draw to Christ? it may prove a Cord indeed, but not to draw the Soul to Christ, (for there is not the least spiritual Logic in it to draw the Souls to Christ) but to help to hang it: however reverend Mr. Hooker thinks it is the only way to save from the halter: let those that will try it; blessed be God for the Cords of the Gospel, of which, I am sure, this is none. Is this the way to beget good thoughts in the Soul, of God and Christ? that must be one way, if ever we intent to draw to Christ. This is wooing with a witness, to tell the Soul this story.  
Sixth Argument. That condition which clasheth with the Duties God requires of his Creature, that condition is not requisite in preparation.  
But that condition in the question clasheth with the Duties God requires, (being actually put, it keeps them from performing their duty.) Ergo, That condition is not requisite.  
The Major is plain enough: People must not be kept from doing that which is their duty at all times. God calls me to Christ: it is my duty to go to him. God offers Christ to me: it is my duty to receive him. God commands me to believe in him: the highest disobedience that can be not to obey. He threatens me with his wrath if I do not believe: I must be damned then if I do not believe in him. God promiseth me, if I believe in him, I shall have his Love, his Grace, be saved: My duty is to believe his Truth and faithfulness: in my Baptism God sealed his Promise and his Covenant: it is my duty to make use of it, to look to my condition under that Covenant, and believe God's truth, goodness, faithfulness in it: In all these my duty is to believe, God was real, that he did not offer, call, command, promise, seal one thing and mean another; God did not mock me, nor dare I mock him. On the other side, Mr. Shepherd and Mr. Hooker tell me, it is my duty to be content, satisfied without Christ (for if I must be content to be without God's Love, Grace, and be damned, than I must be content without Christ) if God will have it so: But, say I, Gods will appears contrary, he tells me my duty plainly in all those Heads. There is an imagination, a supposition, set against as plain duties as any in the Bible.  
Some thing of this Argument I wrote to Mr. Shepherd; his answer to it is this; I do not think that any man in humiliation for sin is to be carelessly content and quiet (nor did I so understand Mr. Shepherd) that God should dispose of him how he will, as caring for nothing, but humbly and meekly, quiet and content he should, as unworthy of any thing (had worthiness been the thing we should soon agree) which latter may well stand with earnest seeking after God's Love, and Gods threatening the Soul if he do not: as Christ that was content to drink the Cup, yet earnestly prayed against it: and this answers another scruple, viz. that if a Christian must be so far humbled, as not to resist God when he comes to do him good, nor yet to quarrel in case it thinks the Lord may cast it off, then how can this stand (say you) with God's Command, who bids us seek his favour, or with his threatening if we do not?  
This is all the answer of this reverend man, I omit not one syllable.  
In which I desire the Reader to observe; that for the word quarrel, it was his putting in, not mine; for I did never intent to justify, that a Creature should quarrel with his Creator; though we read of those in the Scripture that did so, in the day of their temptations: but this was their infirmity: This, as I have shown, was another question, and I have spoken to this before.  
Also he may observe, that I have not mistaken the sense of the question, disputing against careless content: For than I would not have called such a Soul a damned Saint, if such a thing be attainable: Yet a strange Riddle, if the thing be attainable in this Soul, under that preparation we have mentioned, and the question speaks of, that the highest Act of quiet subjection to the Justice of God, which no rational Creature can imagine the like, can be performed by one where there is no Grace as yet.  
So that there is nothing added in Mr. Shepherd's answer to my Argument but only this, A man may earnestly seek for the favour of God, and yet at that time be quietly content to be denied if his pleasure be to deny it: this he proves from Christ's earnest prayer against the Cup, yet content, etc. This is all I have to reply to.  
Now to this Answer I reply: It is very true, that a man may pray earnestly for favour from God, or favour of God (taken in a large sense) and yet at the same time may, and I will add aught, at the same time labour for a quiet, meek, contented frame if God will deny it: but this hits not my Argument:  
I argued thus: Here is a Command of God lies upon me, my duty is to answer it: Here is a threatening of damnation, if I do not perform my duty: yet at the same time here is a duty lies upon me, to be quietly content without the duty, which I am commanded, and threatened if I obey not: one duty clasheth against the other. As Grace is my duty, I must have it, or damned. It is your duty, saith Mr. Shepherd, to be quietly content, though God will never give you Grace, at the same time. It is my duty to seek my union with God and his Love, he is my summum bonum; if I have him not I am damned. It is your duty to be quietly content without your summum bonum, without God, without his Love, if he will have it so. So it is my duty to believe in Christ, else I am damned if I obey not. It is your duty to be quietly content without Faith and Christ, if God will not give him to you, saith Mr. Shepherd: So that I cannot see where the strength of my Argument is touched at all.  
For his proof from Christ: Let us see if the case be parallel.  
First, To drink that dreadful bitter Cup, was the design and intent of God in sending of his Son, and the intent of Christ in coming: Thus John 12.27. when his Soul was so troubled that he could not tell what to say but this, Father save me from this hour; he adds, 
John 18.11.  But for this cause came I unto this hour: he should lose the end of his coming. And is this the intent, the design of God, to send all men into the world to damn them if he please?  
Secondly, Christ undertook this work freely; he was at his own choice whether he would or not. He gave himself, Gal. 1.4. 'tis 2.14. For this cause I came John 12.27, Is the case so with us?  
Thirdly, He was able to undertake it, he did go through with it, drunk up his Cup, the dregs of it, blessed be his Name, left nothing in it for his poor people to drink of it; Hence Luke 22.15. With desire have I desired this Passover, his last, when he should be made our Passover, that was next. Is it so with us?  
Fourthly, True, Christ did pray to be delivered from it; when he came to smell the Cup, it was so horrid, that the human nature flew back, as if he had repent of his undertaking: but Christ was not bound to pray that prayer, there was no duty in it, obedience to a Command (which is my Argument) but only the human nature, amazed, astonished at the dread of what he was now going upon, would have saved itself: it did discover the reality of his humane nature, but no sin in it: whence I leave it to any judicious Reader, whether there be any thing in this Answer to take off my Argument.  
Seventh Arg. Lastly, I will not draw my Argument into form, but this I would say, blessed Lord, what mean these worthy men? do we find the sons of men to be so eagerly set after thy Love, after thy Grace? are men so disquieted without thy Love, and thy Grace, that we must now go teach them, that they must be quietly contented and satisfied, if they suppose thou wilt never give them thy Grace? How long may thy poor Ministers preach, and mourn at last that they cannot get one, persuade not one in a year to care for thy Love, to regard thy Grace? Instead of quarrelling with thee, because thou wilt not give them thy Love and Grace, they quarrel with us, because we stir them up to seek it, and threaten them from thee, because they neglect it: So that certainly of all doctrines this doctrine might have been spared. Mr. Shepherd, p. 97. speaking against some, saith, Are we troubled with too many wounded Consciences in these times, that we are so solicitous of coining new principles of peace? The same say I, are we troubled with too many disquieted Souls for the Love of God, and the manifestation of his Grace, that we must invent a new way how to quiet them, not new principles of peace, but new principles of trouble; heart-stabbing principles; to be content without God's Love, Grace, to be content to abide the state of damnation; to tell the Devil, that if God will give me up to my lusts, and damn me, yet so he hath the honour of his Power and Justice, I am content.  
Blessed be God, for revealing his gracious name, his Christ, his Gospel, Covenant, Promises, Seals, we can find better principles for disquieted Souls out of these, than this new one, which I never read in any other Author but these.  
So much for these worthy men (as to this point) whose persons as I knew, so their eminent graces and Ministerial abilities I do most highly honour; it being my greatest trouble in this, that I must oppose those whom I do so much honour. But Truth and the Lambs of Christ must be regarded. Amicus Socrates, Amicus Plato, etc.   

CHAP. VI Of Faith in Christ. How the Spirit draws the Soul to him.  
THe awakened Sinner by this time is loosened and made willing to turn from that term from which he is called. The next thing is to consider the term to which he is called, to which he must turn: Repentance towards God, and Faith towards our Lord Jesus Christ, Acts 20.21. was the sum of Paul's preaching to the Ephesians. God the proper Object of Repentance, Christ of Faith; Christ then is the mediate Object of Faith in effectual Calling, God the ultimate. Christ, I mean, as Mediator, as Christ, God in our flesh; for as God he is the ultimate: Who by him do believe in God, 1 Pet. 1.21.  
The heart of the Sinner thus prepared (as I have opened) he is now enquiring if there be any way to get out of that state of sin and misery, emptiness of all good, and wants, which he feels himself in: the news of a Redeemer is welcome: Is there such a one? Yes. What is he? Is he able to do the work? May one rest and confide in him? Yes, he is a Saviour and a great one, Isai. 19.20. Mighty to save, Isai. 63.1. May he be had? Yes, for he calls you. What are the terms upon which he may be had? They are but equal, good, such as when you come to understand them, you would not have them changed.  
A Redeemer must be, that the Soul is convinced of: there is no coming to God, a consuming Fire, a just Judge, a holy God, whose Law I have trampled under foot, and that Law curseth me to Hell; but I must have one to undertake for me; besides, I feel such a hell of filthiness within me, such rebellion in my heart, that if I be left alone I am undone: Price and Power must be, or I must perish. As then in that term from which the Soul was called, the Spirit let in Light, which discovered the evil of that state, Conviction accompanied that light, and fears and sorrows followed that Conviction; thus the affections with will did avert, fly from, and turn from that evil; but how to help itself it could not tell, feeling nothing but sin, weakness, and emptiness, no righteousness, no ability in itself: So now in this term Christ and God, to whom the Soul is called; the Spirit enlightens the Soul to see the Son, (Every one that seethe the Son, John 6.40.) to understand him in his Person, Offices, work of Redemption; it shows him the adequate fullness in God in Christ, to answer its desires and will, the loss of whatever the Soul stuck at, which hindered it from turning from that term from which it was called: the Spirit convinceth the Soul of the truth of all this goodness discovered; it convinceth the man also, that there is a fair probability of his enjoying this Christ; yea, convinceth him it is his duty to come to him; and now he will add a worse sin to all the former, if he obey not the Command and Call of God. This suitable and adequate goodness being thus discovered, and the will renewed, now the will and affections move strongly towards this Christ, that by him the Soul may come to this God; there remaining nothing, but propounding of the terms and agreement to them; which the man being thus far prepared, and enlightened to see the Gospel, will renewed, and Spirit still acting, drawing in order of the first cause, he doth most willingly and freely come up to the terms, and takes Christ for my Saviour and my Lord. Do not mistake, Christians, when I say my Saviour, I do not say the Soul is assured that Christ is my Saviour. It is one thing for a Soul to receive Christ for my Saviour and my Lord, (which all sound Believers do) another thing to be assured Christ is my Saviour and my Lord, which many Believers cannot attain unto, at least not till a long time. But of this more fully hereafter.  
I shall but briefly touch these Heads, because they are commonly taught and found in many Books: Only to remove move a block here; if any should think, you have been a long time upon the work, what, have you more still before we come at Christ? Alas, when was this enlightening and conviction now you speak of wrought in me?  
First, I pray remember what I said in my first Chapter about Preparations in general; how the Lord sanctifies many in their infancy, and are trained up by Parents, that have any Religion in them, in the knowledge of Christ, so far as their catechising can help; and many from their childhood are savingly acquainted with the knowledge of Christ their Saviour, as they are with their sinful and lost condition in Adam.  
Secondly, If the Lord wrought upon you, when you were adult; yet living under the clear preaching of the Gospel, you had the knowledge of Christ in the notion; you thought you knew a Saviour so well, that you had him pinned on your sleeve, you might have him when you list: but as it was in the former work, you knew the notions of sin and misery, before the Lords work on you, and it may be there were no new notions let in, but a Divine light, which made you see those notions you had before after another manner than ever you saw them before, that now your sin, misery and creatures appeared like themselves: so you may have the notions of Christ, his Person, Offices, Redemption, before you could tell these truths before: but you never saw their truth, necessity and glory, as now you do, under the Spirits working. How quickly had the Jailor the knowledge of sin, and of Christ, and received him? A very few hours, if it were two, is more than I can prove.  
Thirdly, Though you have not observed, nor can observe, the distinct times of these distinct workings, yet the work is done, and so done, as we writ. You must have light first to know Christ, his person, what he is, and his work, and God in fullness and goodness; you must be convinced of the sufficiency in Christ and in God to answer all your wants, necessities, desires; your understanding must be brought to assent to all this as true, else you will never receive nor trust Christ, nor will your will and affections ever go out after God and Christ: So that whatever you can observe for distinctness of the Spirits working, which is very secret; yet thus it is, and we must preach and write, as things are in nature, methodically, or else we shall be wild Preachers.  
So that here is no matter of trouble, if the Lord hath enlightened you, and convinced you in the knowledge of Christ, no matter when it was, nor how it was: the work is done.  
Concerning the nature of saving Faith in Christ, wherein the essence of it lies, great hath been the controversy between Protestants and Papists; great the difference between Protestants themselves: Divines of late years have cleared up the nature of Faith more than ever: yet I shall make bold to to cast in my Mite, it being a thing wherein I was exercised for many years myself, as to my own state, not being able to find by the Books which then were extant what it was; but if that were Faith, and saving Faith, which Mr. Perkins, Mr. John Rogers, and others had described, and what my godly Father had taught me in my Catechism, viz. that Faith was a sure persuasion of my heart, that whatever Christ hath done belongeth to me as if I had done it, (he had learned it from some of those ancient Divines) then be sure I had no Faith: When I heard Ministers preach against unbelief in Christ, or faith in him, I could not tell what they meant by faith or unbelief; nor do I know to this day, when I hear some men, what they mean by unbelief. Doctor Ames in his Medulla Theolog. l. 1. c. 2. Thes. 14.17. cap. 27. Thes. 17.19. was the Book that first gave me some hopes I might have Faith. A reverend Divine (whom I have mentioned in my Epistle to the Reader) assured me, that what I found, and related to him, was saving Faith, It is an ill thing, that in a thing of this moment the Trumpet should give an uncertain sound; Ministers should be clear in their preaching.  
As ye have received Jesus Christ the Lord, Colos. 2.6. Gospel-faith, I conceive, is here described by the object of it. The person clothed with his offices, Jesus Christ the Lord, By the Act received. As ye have received his Doctrine, say some, there is a truth in that, they do receive his Doctrine who do believe in Christ: though Grotius would have the word in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be Vox propria discentibus, whence he interprets, Jesus Christ the Lord, the Doctrine of Christ: Yet in Matth. 1.20, 24. it is twice used of Joseph's taking Mary to wife, where Joseph took the person of Mary, and so doth the Soul in its married union with Christ, Faith unites the Believers with the person of Christ: Union respects the person, Communion the benefits; Union is ever first. Hence Doctor Davenant well, Here is a great emphasis in this manner of speaking; for it is to be observed, that he doth not say, as ye have received the Doctrine of Christ, or concerning Christ, but as ye have received Christ himself: for by Faith we do not only perceive the Doctrine of Christ, but also receive our quickening Saviour, and lay him up in our hearts for our salvation: Thus he.  
Christ clothed with his Offices; so I understand the words: thus the Angel, Luke 2.11. there is indeed the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not this Hebrew word Jesus; but yet this Saviour is by the Angel called Christ the Lord: The quarrel the Jews had with him was not about his name Jesus but that this Jesus should be Christ the Lord: Let his name be Jesus, they had others of that name before; but the name Jesus, with that Notation which the Angel gave of it and which they saw believing Jews and Gentiles did embrace, this they abhorred afterwards, in so much that they would not pronounce it; but if they did unawares happen to pronounce it, than they would punish themselves with a blow on their faces, and use another word like it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which by an Apocope they framed out of two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deleatur nomen ejus, Let his name be blotted out; to see the hatred of this poor people against the Lord Jesus, the Lord hasten the removal of the vail. But in the time of his being in the flesh amongst them, that which they opposed was, that he should be the Christ, the Messiah; this was such a crime, that whoever did say he was the Christ, it was matter of excommunication, they put him out of the Synagogue, John 9.22. Others of the false Apostles would not stand much at that, but might yield it he was Christ, but not Lord; they would not set up him only Lord of their faith and lives, but they set up the Servant Moses with him, he must be joined to him, 
Non praedicabant Christum Dominum, sed Mosis conservum. Davenant ibid.  this the Son, nor his holy Apostles would endure.: hence we have it so often that these three are put together, Acts 2.36. God hath made that Jesus, whom ye crucified, both Lord and Christ, saith Peter: the last words were the Controversy, We preach not ourselves, but Christ Jesus the Lord, saith Paul: so 1 Cor. 8.6. thus Paul in his Benedictions useth the words, The Grace of our Lord Jesus Christ, eight times.  
The essence of Faith lies in receiving this Person in his Offices, Jesus Christ the Lord: John 1.11. we have the word receiving, the same Verb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in our Text, but in the twelfth verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the simple Verb: Whence Grotius, Hinc idem est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
To this receiving four things are required, it's made up of Acts 4.  
First, Knowledge of the Person and his Offices, his whole work: what I am to receive I will know; the Soul and Christ, by receiving him, enter into a married union; it is mystical, but real: Will a Woman receive that Man to be her Husband whom she knows not? John 17.3. This is life eternal, to know thee, and Jesus Christ whom thou hast sent. Men cannot believe in him of whom not heard, Rom. 10.14. Every one that seethe the Son, and believeth on him, John 6.40, There is a seeing the Son, understanding, knowing him well, before there will be any believing on him to salvation. First see, then believe. Thus he began in the term from which he called you; thus he doth also in the term to which he calls you: the work is rational: no more, only touch it.  
This knowledge is of his Person, Offices, and work of Redemption; for he must be received with all: the Soul shall not be mistaken, let it know what it must receive. The Person: such as is the Person, such is the valour of his Offices, and of all the work he hath done. He who hath his state of sin and misery laid open to him to purpose, Conscience awakened, guilt lying heavy upon his Soul, and feels the rebellion of his heart, a hell of corruption within him, will never venture his Soul with one who is but a mere Creature: no power merely created can do that for him, which he feels must be done, or he must perish. God in our flesh, 1 Tim. 3.16. it must be that must make a Redeemer for him, or else he must lie in his bonds for ever. Here the Socinians Jesus and our Jesus differ infinitely: what the Apostle saith concerning his Resurrection, 1 Cor. 15.14. If Christ be not risen, our preaching is vain, and your faith is also vain; the same I say concerning his Person, if he be but man, a mere Creature, let him die, and rise, and ascend, both preaching and faith are but vain; a mere man is not a Rock, a precious Cornerstone for Faith to build upon: Flesh is too soft, too sandy, to lay such a weight, the weight of a guilty captivated Soul, under laid lusts, creatures and devils, upon. The Egyptians use men, and not God, and their horse's flesh, and not spirit, Isai 31.3. What then? They will fail when you come to trial; Woe to them that go down to Egypt, v. 1. They were reproved much, and accounted fools, who went down to Egypt, to put their trust in men, in flesh, for outward, temporal safety, and shall we trust upon one who is man, and no God, flesh, and not an eternal spirit, for the eternal safety of precious Souls?  
It were improper for me, considering the scope of my Book, to enter upon this discourse, though this is the main pillar of our Christian Religion; if this go, all goes: it is a mercy to weak Christians, that God keeps off Satan from troubling of them here: thousands go out of this world to Heaven, and never meet with one troubled thought about it: yet I fear this Doctrine spreads much, but it must be amongst those who never had the load of guilt and sin lie upon them, it will not easily down with those persons who have felt them: I shall say no more about it, only suggest to the Reader a notion or two which I have had; when I read that Text, John 3.16. God so loved the world that he gave his only begotten Son, etc. when God will set forth any of his Excellencies, his Attributes, they appear so glorious, that they swallow up, they confound the understanding of the Creature, it cannot reach them, they set him into amazement, and there leave him. If God will show forth his Power, his Wisdom, his Goodness, that God is so powerful, so wise, so good, he makes a world, and how are our understandings confounded, amazed, when we comtemplate these Attributes, appearing in the Creature, they are indeed Godlike: Would any man demand a demonstration of the patience and long-suffering of God? Let him but consider the horrid wickedness, Atheism, blasphemy, uncleanness, with all the abominations in England, and then tell me, if his patience and long-suffering be not Godlike. So if God will set forth the Attribute of his Love in a gift, and put his so to it, that he so loved, that gift must be such a thing, that his Love therein demonstrated may be like his other Attributes, Godlike, such as confound, amaze, swallow up the understanding, as do the other Attributes; for if the understanding can grasp it, it is but a mean pitiful business, not at all becoming a God, especially when he puts his so to it, so loved. Then let us view his gift, and see whether this gift demonstrates Love, to be God like, comparable to his other Attributes. The gift is an Only bigotten Son: But what is that Son, God or man, or God-man in one Person? Why? He is but a man, flesh as we are, only his miraculous Conception of a Virgin, had not our sinful nature, he lived a holy life, and died to confirm his Doctrine, and to show, that all who live as he did shall be happy as he is; being now risen, but raised by God, not by himself, and ascended into glory. A goodly business, an excellent gift to set out the love of God by; had his Power, Wisdom, and Goodness in the Creation been no more than this, the invisible things of him, the eternal power and Godhead, Rom 1.20. had never been seen to convince a Heathen by the light of Nature. His miraculous Conception, what is in this? Adam's forming out of the earth was infinitely more miraculous: But this Son had no sin; no more had Adam when God made him; and though he did live without sin, that is little, the Angels do as much. That he died: so have many Martyrs more, as bad deaths and worse, to bear testimony to the Doctrine of God, and God will raise them also. So that if the gift of God be no more than the Socinians Jesus, we will never wonder at this love of God: the Text may well leave out the so loved, for this is not love, to set out a God by; our understandings can easily grasp this, being a pitiful small gift: this is not as he said, a gift like a thing: I must give like a King. But now for God to send his only begotten Son (therefore of the same essence with the Father, as Children are of the Father, else no Son) the wonderful, the mighty God, Isai. 9.6. 1 Tim. 3.16. to take on him (than he must have a praeexistence, for non ens cannot take) the seed of Abraham. Heb. 2.16. to redeem the seed of Abraham; that he must be made of a Woman, made under the Law, that he might redeem them that are under the Law, being made himself a curse, Gal. 4.4, 5. Gal. 3.13. This is a gift indeed; this argues love like a God indeed. The Creation doth not more demonstrate his power and wisdom to be infinite, than this gift demonstrates his love to be infinite; he may well put so to this love: this confounds, swallows up the understanding, sets it in amazement, and there leaves it, as do the other Attributes of God; this love bears a full proportion with his other Attributes. The Socinians Jesus debase God, and make his Attributes of love unbecoming God. The Socinians make great use of Matth. 28.18. All power, etc. But that was God's love to his Son, as he had been a Servant, and done his Father's work, this is part of his wages; but his love to us is in the gift of his Son, and his dying for us: Rom. 5.8. there look for the so loved.  
Again in 1 Pet. 1.12. we read, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriae usitatur de iis, qui studio intuendi, & penitius introspiciendi se inclinant: quique summ● study omnia explorant, ac diligenter fixis oculis intuentur.  Which things the Angels desire to look into: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to look into, is used of John, John 20.5. and of Peter, Luke 24.12. when they stooped down and looked wishly, to see whether Christ were not in the Sepulchre; and in James 1.25. Who so looketh into the perfect Law, which the Dutch translate thus, he that narrowly looketh; for such looking the Law requireth; it notes a curious prying into that which hath some veiled or secret rarity in it. Grotius saith the Apostle hath a respect to Exod. 25.20. where the Cherubims, the representative Angels, were made with their eyes looking down to the Mercy seat. What our Lord said to the Multitude, Matth. 11.7. concerning John, What went ye out into the wilderness to see? so may I have leave, with honour to those blessed Creatures, to say, What is it ye bow yourselves to see? What is it you are curious to pry into, a Socinian Jesus? You see but a man; yea, but he is a man, whose conception is wonderful in the womb of a Virgin. But the forming of the woman of the rib of the man, and Adam out of the earth, is a thousand times more wonderful, than the forming of a man of the seed of the woman, which concurs to all generations of men. But he is without sin: So are ye, and so was Adam once, and though now we are fallen, yet considering that body of death within, and the temptations that arise from thence, and without, from Satan and World, it is a wonder that so many Saints walk so holily as they do. But he preached the way to Heaven: And this was preached before by Moses and Prophets, as well as by the Socinians Jesus: Enoch, Abraham, the Patriarches, knew the way to Heaven, and were Pilgrims here, Heb. 11.13, 14, 15, 16. But he died to confirm his Doctrine: So have thousands of Martyrs. But he was raised again the third day: The Socinians Jesus could not raise himself; but if God raised him, so shall all the Saints be raised as well as he; the time, on the third day, makes nothing; to raise the bodies of Saints, dead so many hundred of years since, is a wonder infinitely beyond the raising of a Socinians Jesus, the third day.  
And this wonder is to be performed by our Jesus, John 6.39, 40, 44, 54. This work is too hard for the Socinians Jesus, therefore are the Socinians as faulty and erroneous in the Doctrine of the Resurrection: Corpora haec quae nunc circum ferimus resurrectura non credimus, saith Smalcius. Now where is that Mystery? where is that manifold wisdom of God, Ephes. 3.9, 10. O ye blessed Angels, that ye are so desirous to look into, and find out? Here is no such rare Invention in this Socinians Jesus, to take up the thoughts of a man with admiration, much less of Angels. But to see God manifest in the flesh, 1 Tim. 3.16. to see the second person in the Trinity united to that holy thing conceived in the womb of the Virgin, to see him made under the Law, yea, made a Curse, to see him made sin who knew no sin, that we might be made the righteousness of God in him, 2 Cor. 5. last. For God to find a way how to justify a sinful condemned wretch, and yet he be just, true and holy, none of these Attributes suffer, and yet Mercy triumph in saving a sinner; yea, that he should find out a way to give his offended Justice greater satisfaction, while he showeth mercy in saving sinners, than he could ever have received, either by the confusion or annihilation of them: to see him reconciling a world of obstinate and rebellious enemies unto himself; and all this by the blood and righteousness of our Jesus, God in our flesh: to see him incorporating Christ and his Church, things in their own distinct natures as unapt for mixture as fire and water: here is a mystery indeed, here is manifold wisdom of God indeed, worthy to set the blessed Angels on work to find out, worthy to set heaven and earth admiring: And now we can see good reason, why it is said, Worship him all ye Angels, Heb, 1.6. But the Socinian Jesus hath no such matter of wonder, nor any reason why Man or Angel should worship him.  
To conclude, Our Jesus is he, whom his Father hath exalted to give repentance to Israel and forgiveness of sins, Acts 5.31. Doth he forgive sins on earth, Matth. 9.2, 3. and in heaven too? Doth he give repentance also? Then he must give a new heart, a new spirit; then he must take away the heart of stone, and give a heart of flesh, Ezek. 36.26. else he cannot give repentance: If he can create a World, Col. 1.16. and uphold a world by the word of his power, Heb. 1.3. If he can create new hearts too in giving repentance, and preserve them; Judas ver. 1. Preserved in Christ, so as none shall pluck them out of his hand, John 10.28. then without controversy our Jesus must be God man; for a Socinian Jesus, that is but mere man, can never do these things.  
Let the Reader excuse me though I have gone beyond my intentions, 
When I wrote this I did not know the Socinian heresy did spread so as since I have; that it did spread secretly I knew, but that it should be openly maintained, and books printed, I heard not till I had done.  for I had no thoughts to have written one line upon this subject; but that hearing how the Socinian doctrine spreads, which stubs up our Christian Religion by the roots, I thought it not amiss to add a few meditations which I have had besides those I saw in Books, and it's possible this book may fall into the hands of some who are troubled with these temptations, and have not other books to help themselves.  
And now I proceed: The Spirit, I say, enlightens the understanding to know him in his Person, Offices, and work of Redemption, whom the Soul is to receive; Phil. 4.9. Those things which ye have learned and received: there must be learning before there can be receiving. The high-way-hearer did never receive the Word, which it seems the stony ground did, Matth. 13.20. Why did not the high-way-hearer go so far as the stony ground? The Text saith, ver. 19 he did not understand the word of the Kingdom, which it seems the other did, but did not set down and consider what it would cost, Luke 14.28. Hence John 6.45. who hath heard and learned of the Father cometh to me. He that cometh to Christ receives Christ: Now what goeth before this coming? The Father teacheth it seems several Lessons concerning Christ, the Soul hears, and because he hath such a Master he learns; then follows infallibly that Souls coming: Isa. 53.11. By his knowledge shall my righteous Servant justify many: by our knowledge of him. Divine knowledge taught by the Spirit, is the first thing to make up justifying Faith. Verba notititae apud Hebraeos, etc.  
But alas how ignorant are the greatest of those who are called Christians (and must be called so, else they take it in great scorn) of the Truths of Christ? how little do they know of his Person, Offices, or his work of Redeniption? put questions to them, what sad answers would they give? 
Sermon upon Ignoramus.  The story which blessed Pemble gives us of that fine civil man, who had heard three thousand Sermons, yet when on his death bed came to be examined about his knowledge, is very famous; how he understood Christ you may read by his answer. Essex hath been a famous County for preaching, yet one that I know in my Parish, being asked, what is Christ? he could not tell; Is he God or man? I cannot tell, but I think a Spirit. Another on his deathbed, about sixty years of age, when told him what Christ was, what he had done, suffered, fell a wondering, as if they were things he never heard before; yet catechising besides preaching was set up in the Parish. Little do we know what ignorance is in people.  
Secondly, The second thing required to the receiving of Christ, is the Assent, which the understanding gives to all the propositions concerning Christ, his Person, Offices, and works of Redemption, as being trùe: though propositions be known, yet if not assented to as true, they are not received: I may know abundance of propositions or opinions of other men in Divinity, Philosophy, Physic, but if I do not do, not assent to them as true, I never receive them: Thus when the Soul gives its assent to all those things as true, Christ is received into the understanding, the intellectual part; and the ground of this assent, being because he who is the Prima veritas saith it, because of the authority of God's Testimony, who reveals it, 
Fides Historice differt a Fide Historiarum.  this makes that which we call Historical Faith, or Dogmatical Faith. Though this assent alone is not enough to make a saving reception of Christ, yet it is in saving Faith, and that without which it is impossible there should be any saving Faith: The Spirit convinceth of righteousness, John 16.10. Thus he carrieth on his work by Conviction under the Gospel; so clear and strong in his arguing, that the understanding cannot but assent to what he teacheth: it is more for the Spirit to convince of righteousness, than to convince of sin (unless of that particular sin of not believing in Christ) for in his conviction of sin, our own natural Consciences quickly strike in, and help do the work; but for this Righteousness of Christ, natural Conscience can do nothing in it.  
Concerning Dogmatical or Historical Faith a few words; Divines in their Disputations against the Papists have spoken not so highly of it, as it may be it deserves, because saving Faith differs from it: commonly amongst us it is very much slighted; what a tush do many make of it, to my knowledge. Hence some, and those not of the lower form of Christians for knowledge, when they heard what books our Divines, Doctor Stillingfleet, and Mr. Baxter, have written in defence of the truth of our Christian Religion, have said, they wonder they should busy their heads about such needless subjects: When I read over Alvarez de Auxil. some years since, and met with his 49. Disputat. upon that question, Vtrum homo per solas vires naturae possit omnibus mysteriis supernaturalibus sibi propositiis & explicatis assentiri tanquam revelatis a Dee, assensu certo & firm, ex parte credentis? When I had read his four Conclusions upon the Question, how he denied it, that man could not do it, my opinion then about Dogmatical Faith not being so high though never so low as I see some men's , I a little wondered at this Popish Author; but since I have met with that, which doth sufficiently confirm me of the truth of what he saith, and I shall ever honour him the more for what I then read in him: while men take all upon trust, are carried in the crowd, set quiet, no temptations trouble them, how light do they make of that, which if ever they come to be sifted, winnowed in the fan of temptations, they will find to be matter of worth: Dogmatical Faith is with them but of little worth, because the Dogmatical Faith of most is nothing worth: Let their principles be searched into, how little of that Faith will be found to be divine Faith. Lay by these principles, that we have been in possession of these Truths, concerning Christ, his Person, his Offices, his Redemption, for sixteen hundred years; this was our Grandfathers and Father's Religion; it is the Religion of our Nation, all men are of this Faith, our King, Rulers, our Ministers who teach us are all of this Faith: I say, lay by these principles, which are too short to make a Divine Dogmatical Faith: What other reasons of their Faith can the greatest part of those who are called Christians, and do assent to these Truths, give you? How do men generally condemn the Jews, I wish these men would read Mr. Jackson's third Chapter of Sect. 2. of Justifying Faith, cry out upon them as the basest people under the Sun, because they did not believe in Christ, and receive his Testimony, which in their esteem was the easiest thing, and had they been living then, they would have believed in him? I do not excuse the Jews, what they might have learned by observing the Prophets (which few of them read) and the works which he did, John 22.24. he gave them sufficient ground for their faith. But though I do not excuse the Jews, (who yet had a pretty hard work to believe, in my opinion, and I tremble at God's Judgements) yet thou that canst thus easily condemn the Jews, showest thyself to be a proud, a foolish, an ignorant Gentile: If thou hast not learned this, That Faith is the gift of God, Ephes. 2.8. Every Act of Faith, if it be Divine Faith, even this of assent to these Divine Truths concerning Christ: It is given you to believe, Philip. 1.29. even this very Act is given. Temptations will learn men to interpret Texts. Though the Jews had the Prophets, and Christ his preaching and Miracles, yet Christ tells us, John 6.65. No man can come unto me, except it were given him of my Father: And in ver. 44. he saith, None come unless the Father draw him.  
Object. You will say this is meant of saving Faith.  
Answ. I deny it not; but observe the next words, They must be all taught of God; men must hear and learn of the Father before they come, ver. 45. That teaching, hearing, learning, which are before coming, belong to the understanding; and this I am sure is one effect of that teaching and learning, that he causeth the understanding to give this assent: Hence then Dogmatical Faith in those who come to Christ, if Divine Faith, is the Father's gift.  
That this Faith is not such a slight thing as men make of it, let me show it a little further.  
First, What was the way the Tempter took to overthrow our first Parents, and us in them? Observe it well, you will find he struck at this Faith of Assent, this Historical Faith, Gen. 3.1, 4. Yea hath God said, ye shall not eat of every tree of the Garden? He puts the question, and tries their Faith, whether they did believe that which God had said to be true: he tells the woman, ver. 4. Ye shall not surely die: Just cross to God, this which was the hedge to keep them from the Tree, he labours to pull down, and he doth that by weakening their faith, in giving assent to the Threat of God as being true: having once done that, he quickly attained his design: The woman could assent to him, though not to God,  
Secondly, What Faith was that in Peter (for faith it was the Devil aimed at, appears by Christ's speech to him, Luke 22.32.) that Satan struck at? Observe it, and it was this Historical Faith: Peter, Matth. 16.16. had made a good confession of Christ, Thou art Christ, the Son of the living God. So again, John 6 69. Thinks Satan, this Peter is a brisk fellow, very forward in his conressions, it I can but get leave of God, to get him unto my sand, I will try what he is, whether he will hold to this confession, it may be he will not be of the same mind, though he thus now confess, and profess he will die for him and with him: When Peter followed his Master, and stood amongst the Servants, Matth 26.69. to the end; now was the time of winnowing Peter, Luke 22.31. and now is that faith of his to be tried; for so saith Christ, I have prayed thy faith fail not: when the Servant told him, thou wast with Jesus, Mat. 26.72. he denied with an oath, I do not know the man: What not know him? This is strange. When Christ put the question to his Disciples, Whom do men say that I the Son of man am? Matth. 16.13. and when, ver. 15. he put it to his Disciples to answer the question, were not you the forward man, that answered for all, who he was? And at another time, John 6.69. did you not say, We believe and are sure that thou art that Christ the Son, etc. it seems you did know and were sure who he was, and what not so much as know the man now? If your faith were not so strong to maintain your confession of him before these, but it flabs, must you lie so abominably, to say you do not know him? and bind it with an Oath and Curse: So that Peter is far from assenting to that truth, which before he confessed.  
Thirdly, What Faith was it the Author of the Epistle to the Hebrews did so fear, lest the Hebrews should fall from it? Observe it well, and you will find it to be this Historical Faith, concerning Christ, his Person, his Offices, his Sacrifice, that he was the body, the substance of all the ceremonial legal shadows, which doctrine they had assentted to, but under temptations were in danger to fall from it; and so all persecutions in the Church did arise from their Dogmatical faith; persecutions did all endeavour to evercome that Faith, in all ages and persecutions of the Church. If Dogmatical saith once fall, saving Faith cannot shand: therefore Satan struck so at this Faith in the Hebrews, and all the Churches. Hence again those whisper of temptations, not in times of persecutions, but at other times, 
Titubabit sides si vacillat Scripturarum Divinarum Authoritas. Aug. de Christ. doct. l. 1. c. 37.  Are those Scriptures you read the Word of God? Are you sure of it? Is there a God? Are you sure of it? Christians at first startle to meet with such motions, these are horrid things indeed; at the first onset it may be Satan draws of, not follows too hard, afterward comes again, and follows his motions a little more; at last, not only from Satan, but from the unbelief and atheisine of our own hearts, the Soul comes to be so pestered with them, that they make him almost distracted; and now he that before made a tush at Dogmatical faith, is fain to pray hard that God would hold his faith to the Scriptures, and strengthen his poor battered Historical faith, and can now tell by experience, O I see all Divine faith is the gift of God.  
These thoughts have made me move this question with myself.  
Quest. Whether there be not a great difference between the Historical faith of a true Child of God and other men? The Child of God gives his assent, and the man, who is not a Child of God gives his assent to the same Propositions which the other doth?  
Answ. I have determined in myself, certainly there is a great difference, though both give the assent to the same Truths.  
First, Because the Child of God was taught by God his Father, John 6.45. It is another kind of teaching he hath than others have; the Spirit, as the Spirit of the Covenant, instructs him: Now as by this teaching he seethe those divine Truths after another manner than others do, so he assents to them after another manner; he hath stronger Convictions than others have: Where there is a different efficient in this point, there will be a different effect.  
Secondly, The Child of God doth experience, and presseth still daily more and more for his experiencing of those Truths to which he doth assent: So his experience returns this, an addition of strength to his assent.  
To conclude this Head: Christians do not make light of Historical faith, O pray that God would give you more of this faith, and strengthen it mightily; by that time you have paid as dear for it as some others have done, you will value it at a great rate: Pray, I say, read good books that may help you; but above all, let me commend this as the surest and most approved way to help you, labour to experience Christ in all his work of Redemption; the more you grow here, the stronger grows your faith of assent; you will be more able to ward and bear off Satan's blows, and answer the Objections which arise from thy unbelieving Atheistical heart: you may find Arguments, and help yourself to deal with an Atheist, by reading of books, and in that you will do well: but you will never be armed sufficiently against Satan, the unbelief and Atheism of thine own heart without this. When I was a Boy, I never cared to play at Cudgels with him who was lefthanded, and looked a squint with his eyes, I could not tell where to have him, I might receive a blow where I was not ware of him; for others I did not much care, unless too big for me to beat my Cudgels to my head. For Atheistical men, you may make a shift to hold up the Cudgels against them, by what Arguments you can invent, and read in Authors, though sometimes they are so impudent, bold and subtle in arguing, that they would seem to beat your Cudgels to your head; but from my own woeful heart, and squint-eyed, left handed Satan, I have felt such blows come, that no Atheist without me could strike; I may read books long enough before I should find an answer to these Arguments: when a man hath experienced the Redemption of Christ, the Promises, the new Covenant (for there are the blows given, not about the Commandments, for there is a light within, our Reason, which helps to confirm the equity and reason of the Command) this man hath a Weapon both for defence and offence: of this experimental feeling of the power of Christ's Redemption, I can say as David to Ahimelech, 1 Sam. 21.9. when he had asked Ahimelech for a Sword, he told him, he had none but the Sword of Goliath; David said, There is none like that, give it me. So say I, there is no Sword like this to enter into the field against Atheism, Lord, give it me: our Highpriest Jesus must give it us. I shut up this Head with this Rule. That man who hath the Gospel written upon the fleshy-tables of his heart by the finger of God's Almighty Spirit, that man hath the best Argument to prove to himself, that the Gospel written in paper withink, is the Word of God.  
Thirdly, The third thing required to the reception of Christ is, the approbation of him as good, the best good, such a good as exceeds all that good which the Soul found in that term from which it was called, Christ is not proposed as an object of bare and naked truth to be assented to, but as a sovereign and saving truth, to do good to men: The desire of all flesh, Hag. 2.7. When the Soul was called from the term in which God finds it, it was called from good; so it apprehended it, and approved it; were it the pleasure of his lusts, this was bonum jucundum, this held him fast: was it profit, this was bonum utile: good there was, be it true, be it false in itself, it was so to him, and this held him fast, made the work so difficult, so strange to him why he should be called away, he is well where he is; now the Soul must have such good in Christ (to whom he is called) laid open to it, as do counterpoise, nay, outbid and excel all that good which he found in the term from which he was called, and the Judgement, the practical Judgement (not only Absolutum, but Comparatum) must approve of it to be so too, else the Soul will never be sound taken off from that term from which he is called, nor ever close truly with Christ, never receive him to whom he is called. Christ must come into the will, he must be received there, else he is never savingly received; but if he comes there, the will must be certainly informed that he is good, and so good, to answer whatever he calls for there, or else he shall never be admitted there: Who will show us any good? Psal. 4.6. It is not only the question of wicked men in the good they seek after, but it is the question of every man as man, every man's will is enquiring after good, 
Medul. Theol. l. 2. c. 5. Thes. 13.14.  one good or other. Doctor Ames saith true, Objectum materiale Fidei est immediate aliquod Axioma sub ratione veri: sed illud in que principaliter terminatur Fides, de quo & propter quod assensus praebetur illi axiomati per fidem, est ens incomp exum sub ratione boni. Principalis igitur terminus in quem tendit actus credentis, est res ipsa quae in axiomate praecipue spectatur. Let the understanding assent never so much to all these things concerning Christ as true, if the Judgement doth not approve of them as good, and best good, Christ will never be truly received. God in his working maintains the faculties of the Soul in their actings, as he made them. Approbation belongs properly to the intellectual part; for before any man can will a thing, it is presupposed that he esteems it to be good, in the judgement of his understanding, and this is to be approved. That the will must be renewed, I do not at all question, whether the Lord doth it immediately or mediately by the understanding; I had rather feel the renewing, than dispute which of these two ways God doth it: but sure I am, if he renews the will, than he renews a rational Creature; If his people be willing in the day of his power, Psal. 110.3. Yet the day of his power is not a day of forcing the will, which cannot be done by God himself; it must cease to be a will then. Possum, volo, malo, have no Imperative Mood; then to be sure the understanding and judgement must go before. To fancy, that by the Spirits renewing of the will immediately, Christ shall come to have the chief room in the heart, though the practical Judgement did not (with all circumstances and things considered) approve of him as the chiefest good, is but irrational. When then the Spirit doth show to the understanding, in a Covenant and saving way, the excellencies of Christ, the fitness of him to answer the state in which the Soul now seethe itself under sin, misery, emptiness and guilt, which most affects the Soul, to see one so fitted for him to help him, and enough to satisfy him; when he showeth him the Table spread in the Gospel, and set with those dishes, which suits his hungry Soul, as ever did Feast suit his sensitive appetite, (Isai. 25.6. Prov. 9.1.2, 3, 45.) the Judgement immediately approves, and the Spirit in that very instant in the will inclines it as the first cause, and the will determines as the second cause, as freely, as if there were no presence of God there, for it acts according to its nature. To think that God works only upon the Understanding and Judgement, and lets the will alone; or that he works upon the will alone, and not at the same time upon the Understanding, are notions which no rational man will receive.  
The fourth and last Act that completes this receiving of Christ, and makes it saving, is, the will consenting, choosing, or embracing of Christ, as God propounds and offers him, that is, Christ his Person clothed with all his Offices, and complete work of Redemption. Thus and no other ways is Christ propounded and offered; thus and no other ways must and doth the will embrace him, in consenting, choosing, I embrace him.  
God doth not offer Offices and Redemption without a Person, nor a Person without Offices and Redemption, nor a Person with one or two Offices, and part of Redemption, but complete, as he hath appointed him a fit Saviour, as fit as can be: less will not serve, more is needless: who receives Christ his Person with Offices right, receives him with complete Redemption; or to receive Christ with his complete Redemption, is to receive him with his Offices; so that here is no cause of stumbling. Thus than you have it:  
First, The Spirit enlightened the lost sinner, to understand and see Christ, in his Offices and work of Redemption, how fit he is, how suitable for such a Soul in this condition.  
Secondly, The Understanding being convinced, assented to all this as true.  
Thirdly, The Judgement approved of Christ thus offered, as not only good, but the best good for me, all circumstances considered.  
Fourthly, Then saith the will, I choose him, give me him, thus and no other ways, for in Christ thus offered I am satisfied.  
This Soul hath rightly received Jesus Christ the Lord. What deceits there may be in this, I shall touch in its proper place.  
I put in consenting or choosing, if any should quarrel with me about consent, as if it did properly pertain to the understanding and not to the will, as some of late had rather call this act complacentia than consensus. I would nor trouble myself about it, only because consent hath commonly by the Schoolmen, and other Learned men, been appropriated to the will, therefore I put it in; as appears by Aquin. 
(a) Sam. 12. q. 15. a. 1.  Vasquez 
(b) Ineandem quaest.  Valentia and 
(c) De cauta Dei, p. 741.  Bradwardina, that the will doth come in to make up a saving reception of Christ, this I aim at; and sure I am, that choice, election, belongs to the will, if consent doth not; but it was wont to be said, assent to the understanding, consent to the will.  
That Christ can be received savingly, and not into the will I think will hardly go for sound and saving doctrine: And if so, then sure I am he cannot come there but by chaice or consent. I know Vasquez, though he be peremptory that consent Substantialiter belongs to the will, yet makes a difference between consent and election, ibid.  

* Exercit. Eth. 16.  Herebord, in answering to an Argument which supposeth Faith to be only in the mind or understanding, tells his Adversary, that Amesius, with other famous Divines, especially the English 
† Aims Medul. Theol. l. 1. c. 2. Thes. 2, 3.  Divines, do place Faith in the will, and make knowledge and assent but conditions of Faith that went before it: but the common opinion of most, place (saith he) Faith both in the understanding and the will. Mr. Jackson, who will not own any real distinction between the understanding and will, and so doth not appropriate Faith to the understanding or will, yet saith he, Such as do acknowledge a real distinction between them, 
Justific. p 35.  or in their acts, should rather place it in the will, because the objects of it are rather moral than merely speculative; nor can we ever understand them aright, but we must understand them as good to us. With this agrees that which I quoted before out of Amesius: Objectum Fidei est immediate semper aliquod axioma sub ratione veri: sed illud de quo & propter quod assensus praebetur illi axiomati per fidem est ens incomplexum subratione boni. In the next Thesis he gives the reason: Actus enim credentis non terminatur ad axioma sed ad rem, fatentibus Scholasticorum clarissimis. Ratio est, quia non formamus axiomata, nist ut per eade rebus cognitionem babeamus. Principalis igitur terminus in quem tendit actus credentis est res ipsa, quae in axiomate praecipue spectatur. See him also in Medul. Theol. l. 1. cap. 2. Thos. 2.3.  
First, Let us consider the state the Soul is now in, it is under the sense of the greatest evil that a Creature can be; it is not the assenting to truths which doth heal him and remove his evil: Let him receive a thousand truths, be they never so spiritual, they leave him under his evil still; but it must be an object that is good, conquering and removing all that evil which he feels that heals him; then Faith doth not heal him, but as it brings in this good object, and it must then be brought into the will if good, and as good.  
Secondly; Faith is set out by coming frequently, John 6.44, 45, 65. etc. men do not use to go on their heads; but surely the will must come, else there will be no coming to Christ: Let him that is a thirst come, and whosoever will, let him drink of the water of life freely, Revel. 22.17. You will not come to me that you may have life, John 5.40.  
Thirdly, Faith is set out, by trusting, costing, leaning, staying to and upon another; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all these we shall find belong to the will, to the vital part, and not the intellectual properly; all of these implying it is some good, they trust, rest, stay, lean upon another for. I do not quote the Texts, they are known to him who observes and understands the Scriptures.  
Fourthly, Faith is the great condition of the new Covenant of the Gospel, we are justified by Faith, saved by Faith. Shall a man be interested in the Gospel, shall he be justified, saved, by an Act which concerns the intellectual parts only, and leave out the Will, the vital part? That Christ may dwell in your hearts by faith, Ephes. 3 17. With the heart man believeth unto righteousness, Rom. 10.10. I know the heart doth often express the whole soul; and so it doth here, but not the understanding, without the will. Faith hath a great room in man's Soul, which produce such great effects.  
Fifthly, By believing the Soul is married to Christ: Married union is made up by Faith: this marriage is often mentioned in the Gospel, Rom. 7 4. Revel. 19.7. Ephes. 5.32. 2 Cor. 11.2. But can Marriages be made without the wills of both parties consenting? Is not that question first put, Wilt thou have this man for thy wedded Husband? Doth she not answer, I will, or else no Marriage? This is as true in the spiritual Marriage. There can be no union without the will receives him.  
Sixthly, God offers Christ, a Person with Redemption: Do we receive a thing offered with our understandings or wills? With the will sure.  
As to that Objection, One Grace cannot be seated in two distinct faculties; I intent not to trouble myself about it, since it must first be proved, that these faculties are so really distinct, which Scaliger 
* Exerc. 307. sect. 3, 4, 15. Vind. Gra p. 201. 205. , Durandus, with many others, deny: Hence blessed Pemble, being of the same opinion, against the distinction of these faculties (as was Mr. Jackson) saith, We do not appropriate Faith either to the understanding or the will, nor yet refer it to both as unto two distinct faculties; but we place it immediately in the whole intellectual nature, whether of man's Soul, or of Angels. If these faculties be found and proved by Philosophy to be distinct, whence is the impossibility of one grace being in two faculties proved? Not from Scripture I am sure, for that gives faith to the whole Soul. And why must it be thought absurd in Philosophy to say, the same thing may in divers respects be referred to divers subjects, as these subjects are not altogether separated, but conjoined among themselves? What saith Bonaventure, quoted by Vasquez, of consent? Bonavent. existimat consensum esse, concordiam quandam actus intellectus judicantis, & voluntatis praeoptantis, & adutramque facultatem intellectus & voluntatis pertinere. If consent may belong to two faculties, why may not faith as well? 
12. q. 15. a. 1.  Vasquez concludes well of consent: Consensus denotare videtur, concursum voluntatis cum intellectu, ad sentiendum idem, quod intellectus sentit. Nor doth Aquinas deny, but that one virtue may be in two faculties, or powers, accordingly he tells us how it may be 
* 12. q. 56. a. 1. Quaest. Disput. pag. 314. . B. Austin saith of Liberum arbi●ium, that it is, Facultas voluntatis & rationis: So it belongs to both faculties. 
* 12. q. 56. a. 1. Quaest. Disput. pag. 314.  Aquinas answers, that Austin saith so because, Ad Actum liberiarbitrii homo ordinatur per utramque potentiam, licet non immediate: Agreeable to what others say, Libertatis ex●r●itium & usus est radicaliter, vel directive in intellectu, formaliter in voluntate. But however this Objection hath nothing in it, of divine strength, to weaken what we have affirmed.  
Fides qua creditur est habitus 

Intellectuus.  
Voluntatis.   Doctor Ward, Detem. p. 180. See Leyden Profession, Synopsis Disp. 31. Thes. 15.16.  
To leave these knots, and come to our plain work; we have left Faith seated in the will: this is the thing which is contended about, who shall have the will, Lusts and the Creature, or God and Christ? I have seen a practice at many dinners made at Marriages, after the Offerings are made, the Bride's Gloves are thrown upon the Table, and then two of the young men, who will show their gallant spirits, offer for the Gloves; one offers so much, the other offers more; the other offers again, and out-bids him; so they go on till one lays down so much that the other will not outbid him, than he that offers most carries away the Gloves in triumph, the standers by applauding him; the Gloves not worth a quarter of the money that he hath laid down, only he hath shown his gallantry, got some credit, a friend to the Bride, this contents him. This something resembles the way of God and Christ with the will, in opposition to Lusts and the Creature: Flesh and Christ offer for the will, who shall carry it: the Soul being prepared, as before we have shown, there is a great advantage which Christ hath in his offering for it why he should carry it. Pleasures, profits, riches, honours, are the great things with liberty and ease from troubles, which Flesh doth offer for the will: Yea, saith Christ, but who shall save thee from that wrath which is coming upon thee, and which now thou art sensible of will befall thee, for being a slave to thy flesh, thy lusts, the creature so long? that wrath being infinitely more evil, than is that good which Flesh offers: I offer them deliverance from wrath to come, 1 Thes. 1. last ver. this is fair bidding for the will, that lieth under the fears of this wrath, if God doth but cut asunder the thread of life: But if this be but only prirative, and you must have positive good to satisfy your hungry appetite, let Flesh offer: Flesh offers fair promises, and what it doth is more by promises than performances. Christ, who is the Yea and Amen of all promises, 2 Cor. 1.20. he offers, exceeding great and precious promises, 2 Pet. 1.4. and will perform all to a word, as he did to Israel, Joshua 23.14. 1 Kings 8.56. Flesh offers pleasure, Christ offers Redemption from fleshly pleasures, thy Soul shall not any more be a slave to it, I will make thee free indeed. John 8.36. Thou shalt feel what a pleasure it will be to have these chains taken off, and to be above thy lusts. Thou shalt drink of the rivers of my pleasures, Psal. 36.8. even the pleasures of my Love and Grace: stay but a while with patience, and pleasures for evermore, Psal. 16.11. Flesh bids ease and liberty from trouble, Christ bids Peace in Conscience, peace in Heaven, pardon in bosom, John 14.27. and 16, 33. Flesh bids riches, Christ bids unsearchable riches, Ephes. 3.8. Flesh bids the love and favour of great Persons, Christ bids the love of his Father, and his love, John 14.21. To conclude, to beat Flesh quite out, saith God, I give thee myself, I give thee my Christ, whatever Flesh bids, make the best, it is but temporary, what I bid is eternal, 2 Cor. 4 last. The Soul being under the work of the Spirit, is enlightened to see all these things in their reality, and enabled to understand the glory and good of them, and thus the Lord carries away the will in triumph; he hath out-bidden the Flesh; the blessed Angels, they rejoice at this work, Luke 15.10. There is joy in the presence of the Angels of God over one sinner that repenteth. But what hast thou gotten, sweet Saviour, that thou art so pleased in thy victory? Psal. 110.3. What? I have got thy will: A huge booty, Lord, not worth the taking up, nor worth the ten thousand part of what thou hast offered to win it; thou hast but pulled trouble upon thyself in getting it; now thou hast a sinful, wretched, guilty, peevish, froward, polluted wretch to pardon, to cleanse, to take care of, one that will try thy patience; small reason why thou shouldst triumph in thy win: Be it so, yet my Father hath the glory of his Grace and Mercy, I have the glory of my Love and Redemption, I see of the travel of my soul, and I am satisfied, Isai. 53.11. To eternity then, let thy Father's Grace and Mercy be adored, thy Love and Redemption admired.  
Thus it is Christ's out bidding of Flesh and the Creature which strikes the main stroke in the answering of the Call. And now the will being renewed, and the Spirit present in this work, to make clear to the will, the will comes off most sweetly, freely, never acted more freely, with more sweetness than now, though still there lie a corrupt old Adam, that is cross to this, but at this time it is so overpowred with Grace, that it appeareth not in the actings of it; and the dominion of it is for ever broken.  
Jansenius moves this Question, 
Jansen. Aug. tom. 3. l. 4. c. 1. Caelestis quaedam & ineffabilu servitus, etc.  Quid fit medicinale Christi Adjutorium secundum Substantiam? Or thus: Wherein lieth the efficacy of that which the Schools call gratia efficax? What is it that makes it so? He answers in blessed Austin's words, Victrix delectatio, an overcoming, a conquering delight: or thus in his own words, It is nothing else but a certain heavenly and unspeakable sweetness, or spiritual delight, by which the will is prevented and bowed to will and do whatever the Lord commands it to will and do. He spends eleven Chapters in proving, that this conquering delight, and heavenly sweetness, which the Lord lets in to the Soul, is that which makes Grace to be efficacious in Conversion, and in overcoming any temptation: he that reads his Chapters will find how experimentally he writes: Now if by this conquering delight, and heavenly sweetness, he understands the joy, the rest, the sweetness the Soul finds in possessing the Object which it loves and desires, as when God shines upon the Soul, and gives it to know his Love; this is rarely found in the first Conversion now, though in the Gospel-Converts it was known, to commend the Gospel, in the first preaching of it, to fit them for sufferings for it. The Apostles being to travel up and down, could not abide fixed with them to help them; but yet a conquering, an out-bidding Good, having a pleasing sweetness attends it, the Lord doth present to the will, which draws the will sweetly after it, and makes Calling to be effectual, and without it there can be no sound Conversion; by this the Soul seethe a reason to move to this term, unto which it is called; for all that pretended good, which held the Soul fast in the term from which it was called, is all answered, out bid, and conquered.  
This Victrix delectatio, B. Austin makes so much mention of, because he had found it in his own experience, how the Lord took him off by it, when he was under that great Conflict how he should part with his lusts; Christ threw them out, 
Confess. l 90.12  and camest in thyself, more sweet than all pleasure, then, saith he, of a sudden how sweet was it for me to want the sweetness of those trifles; and those which before I feared to lose, it was now my joy to let them go.  
Thus Stella interpreting those words, Luke 14.23. Compel them to come in, speaks most excellently: How doth the Lord compel men to come in? Two ways, saith he.  
First, By showing to the will such good, that the will cannot but desire it.  
Secondly, By removing and hiding all evil; and whereas the object of the will is good, God can represent to the will so much good, that the will cannot but love that good which it seethe; and this is no compulsion of the will: Quia voluntas naturaliter fertur in bonum.  
Thus we have the two last things which I opened, as required to a true receiving of Christ, proved: and here let me only leave this word to many Christians, who when they read of such a mighty power that God puts forth in the day of Conversion, or of Faith closing with Christ, Psal. 110.3. Ephes. 1.19, etc. they apprehend God puts forth some strong Act, whereby he bends or bows their wills, and makes them by mighty power of his, as it were by force, to come up to his terms in offering of Christ, and they have not felt such a force or powe, but have found their hearts so willing to accept him upon those terms, and blessing God for ever, may they but have him for their Jesus, and God for their God, it is the best bargainn that ever they made: hence not feeling such a power as they imagined, their faith is not found. Now this is a gross mistake, yea, though God wrought upon thee when thou wert adult, and hadst played the Rebel against him before in thy life, following thy vile lusts, when God hath been preparing of thee before, and thy will renewed (whether mediately, by working on the understanding first in order of nature, though in order of time together, or whether immediately, I dispute not, though I incline to the first) thy heart comes up most freely and sweetly to thy closing with Christ, as if there were no power at all put forth upon the will by God, because by out-bidding of all thy lusts, and setting before thy hungry will, such a Gospel-Feast (as I mentioned before) and helping of thy understanding clearly to see it and taste it, though he doth still concur with the will, it comes off as freely as ever it did in making of a bargain in which thou wert sure to gain a thousand pound, without any such sensible reluctancy and resistance at that time: That thou wilt find rebellion and reluctancy enough afterwards, against the ways of Christ and holiness, I deny not, and too much, enough to make thee groan; yet still thy will holds the same towards Christ, who destroys the dominion of that rebellion, though he doth not remove the trouble of that rebellion.  
As for that mighty power which the Gospel speaks of in those who did believe, let others judge as they please, yet for my part I do not think it is meant only of that power which God puts forth upon the will, but upon the understanding also, in causing that Faith of assent, which so many Christians make light of; for to have the Jews, who had been trained up above a thousand years (that Church) under Moses Discipline: all those things commanded by God, and they bound to observe them; to have so many Scriptures speak as if that Administration should be for ever; and to see Christ in the flesh so low in his state of Humiliation, crucified, etc. for these to lay by all the ceremonial worship, to entertain this low despised person, to look on him in whom they could see no beauty why they should desire him, Isai. 53.2. not only as man, but God in our flesh, (the Jews understood him right, John 10.33. and Matth. 9.3. and had not Christ been God, he would have rejected it with abhorrency, as being a horrible sin, as bad as the Jews made it, for one to make himself God, who was not so) to renouce their own righteousness, and venture their souls only upon him For the Gentiles, Ephesians, etc. who had always been nursed up under dumb Idols, but their forefather's Religion, upon the preaching of a plain fellow, Paul, and other Apostles, to believe on the true God, renouncing their false gods; and not only so, but which is much more, to believe on one Jesus Christ, a despised crucified person, one whom they never saw, to believe him to be God-man, to fly to his righteousness and blood, venture their immortal souls and salvation upon him: So to believe these Truths, to assent to them, which were the ground, why they left Idols, Lusts, and embraced Christ and holiness, in spite of persecutions: though the Jews and Gentiles did see miracles, which did help to confirm the Doctrine of Christ, yet I must say, it was a mighty power of God, to make them assent to and believe these Truths, being so supernatural, some so much above, though not contrary to reason, and also cross to flesh and blood. Though I will not contend about the question, whether the power of God were more in making their understandings to assent (I speak of those who were sound believers, not others) to those Truths, or their wills to consent and embrace the goodness held out in those true Propositions? Yet I will affirm, it was a mighty power of God; and well might it be said, It is given you not only to believe, but to suffer, for those Truths, which you do believe and assent unto, Phil. 1, 29. Neither was this the mighty power of God only then, but it is now also; and some have felt it under temptations, though most make nothing it, because it hath been a Religion owned above sixteen hundred years, our Father's Religion, and all the Nations hereabouts of the same profession; all which are poor grounds to make up Divine faith. The first news I had of this temptation was, when above twenty years since, being about the Mediterranean, and lay in danger of Turks, who then were exceeding strong and busy: In case I should be taken by the Turks, what have you for your Religion to make you give assent to your Gospel? The Turks, and those who profess the Mahometan doctrine, are far more numerous than Christians are; have been in possession of it a thousand years, and much of this stuff was suggested; whence I saw presently, and have since many times learned by experience, that those grounds upon which most Christians go, will signify little to bear up a man in day of temptations: and still I must and will say, to work up a Soul to such an assent, as is Divine faith, in a day of temptation especially, there is required a great power of God. It is true, God doth not let many of his weak (as to Intellectuals I mean) people be tried here, yet the Truth is real, although God spares you, and do not slight it.  
If then after this discourse you ask me, What is saving Faith in Christ?  
I shall answer: It is that Grace whereby we receive Christ as he is offered to us in the Gospel, and so resting upon him Salvation.  
By receiving I intent that Act of the Will, which I mentioned in the fourth Head, yet including the other in the understanding, I shall open it by a plain Similitude presently. As he is offered, etc. he that receives him not as he is offered, doth not receive the Christ that God in the Gospel offers, but a Christ of his own making. I said, it was the Person of Christ clothed with all his Offices, or complete Redemption. This reception makes the union. Having thus received him, now rest upon him for salvation: by salvation is understood all the benefits of Christ, which are salvation begun, prepare and make fit for salvation to be completed in glory: thus we rest upon him, for pardon, justification, peace, holiness, mortifying of corruptions, support against all temptations, grace to perform duties, and perseverance in all these: There are abundance rest upon Christ, or trust to him for salvation, therefore I said, so resting: How is that? As you received him: How did you receive him? As God offered him: This must be looked to, else your resting upon Christ is but in vain. But this so resting takes in communion.  
To open this by a plain Similitude of marriage. Such a person first offers himself to a Virgin, seeks her good will and consent to take him for her Husband; the person being not well known to her, she tells him, Sir, you are but a stranger to me, though I have heard of your name, yet I have no such knowledge of you as to give answer to so weighty a question; give me time to inquire after you, that I may know whom I marry, if I should give consent: This is but reasonable, saith he, and bids her do so, She sets her wisest and most faithful friends on work to inquire after him, for his estate, temper, conversation, etc. The business is, what good she is like to have in taking him: if those whom she entrusted, being wise and faithful, bring in full and clear testimony, that the man is, for person, temper, education, estate and conversation, such a one as she may be happy in; now she hath knowledge of him, now she assents to the truth of what her friends report to her, being wise and faithful, and assured that he is true and real in his offer, he doth not mock her; her judgement approves of him, as one fit to make a good Husband: Then her will consents and takes him. When the public Minister (as it ought to be and was in Commonwealths well governed, and Churches) comes to marry them, his question is, Wilt thou have this man, etc. She answers, I will: Then he ties the marriage knot. Here is union, they twain now are become one flesh; he hath taken her, and she hath taken him into marriage covenant and union. She now being united to him, rests upon him, trusts to him, goes to his purse for whatever she wants, she lives upon him, this is communion in his goods.  
Thus it is in the spiritual Marriage; the poor awakened sinner hears that Christ offers himself unto it: if it be one who never heard of Christ, as Jailor, and those Christians converted from Heathenism, than Paul must speak to him the Word of the Lord, Acts 16.32. If others have heard the Name of Christ, have general notions of him, while they read the Gospel, or hear it preached, the Spirit joins with it, as it did with Paul, and teacheth the Soul the knowledge of Christ; that the Soul seethe Christ and knows him so as it never knew him before, though it knew some of the same notions. The Spirit teacheth the goodness of Christ, this the Soul needs; the same Spirit assureth the Soul of the truth of what he teacheth, and draws the understanding to assent to all this Doctrine as true. But if the question be, Is Christ real and true in his offer to such a vile wretch as I am? He assureth the Soul, from the Offer, Call, Command and Promise of Christ, that he is true, and doth not mock it. Assent is given here also. The Judgement approves of Christ exceedingly, no good to him, I am happy for ever in having him; now the Soul having thus heard and learned of the Father, John 6.45. both the excellency, goodness, and truth in all: now the Will comes off freely, take him? ay with all my heat. The door is opened to Christ, who stood knocking, Rev. 3.20. He hath opened the heart of Lydia, Acts 16.14. The will thus taking him, and giving up itself to him as thus offered, union is made; Christ and the Believer are become one mystically; upon this follows communion; the married believing Soul rests upon him, trusts to him for all its wants, till Christ hath brought the Soul to his Father's house, and to himself in glory.  
This is Faith, Christian and saving Faith, that which will carry thee through if thou hast it, and improvest it, daily spending upon Christ his Stock, who hath never the less, do you and all Believers spend what you can. Whether thou hast attained as yet to that assurance, that this Christ and all his benefits are thine; If thou hast a stormy and dark Voyage, and canst not see the Sun, many sad fears I know thou mayest have, and sorrows enough, yet this faith will carry thee safe to Heaven at last. It is by grounded assurance that thou art comforted, but it is by this faith thou art saved. Which that I may make good, let me prove, that this saith, which I have described, is Gospel or saving faith. And before I come to that, let me speak to one Question, which will help to the clearer proof of what I have affirmed, if that be removed.  
Quest. Whether the essence of saving Faith doth lie in a particular persuasion and assurance, that Christ with all his redemption is mine, that I shall have life and salvation by his means?  
Or assurance of God's favour to me in particular, and forgiveness of my sins?  
Thus we have been catechised, thus we read in eminent, holy men, master-builders, against whom though we may argue, for Truth's sake, and for the support of thousands of true believers, yet for their abilities, holiness, Gospel simplicity, spiritualness, I fear few of us shall ever reach them: their memory is precious. Definitions give the essence, or else they tell you nothing. The question lies in that particular persuasion, assurance that Christ is mine, that my sins are forgiven, as our ancient Divines have affirmed: our later Divines have spoken exceeding well to it: yet give me leave, upon the Reasons I before mentioned, to cast in my Mite.  
That the essence of saving Faith doth not lie in that particular persuasion, or assurance, that Christ is mine, and my sins forgiven, I thus prove.  
First Argument. That is not the essence of saving Faith which Gospel-Ministers cannot press all men to, but they must press most to believe a Lye.  
But to press all men to particular persuasion, or assurance, that Christ is theirs, forgiveness theirs, is to press most men to believe a lie.  
Ergo, Particular persuasion or assurance that Christ is mine, forgiveness mine, is not the essence of saving Faith.  
The Major is plain: Gospel-Ministers, who preach the Gospel of Truth, and him who is the Way and Truth, and cannot lie, Tit. 1. must not preach that, or press people to believe that, which if they do believe, as they are pressed, they must most of them believe a lie; this were horrible. Now Gospel-Ministers are to press all men who hear the Gospel to believe in Jesus Christ: This is the Commandment of God: For this they are threatened, if they do not believe in him, with the wrath of God. Christ is offered to all, whosoever believe in him. The Texts I have given before.  
Object. Ministers are to press all men prepared to belive in Christ.  
Answ. First, But what if not prepared? Is it not therefore their duty? If it be not their duty, than I confess all men must not be pressed to believe in him; but then I hope unbelies in them is no sin, because faith is not their duty, because not prepared: So unbelief in Christ shall condemn only those who were prepared for Christ, but did not believe in him.  
Mr. Shepherd gives this as the fourth general Reason of man's ruin, 
Sincere Convert, p. 266.  false Faith. Of this I doubt not, false faith in Christ is the cause of the destruction of many Christians: but for those words of this reverend Author, We cannot rap off men's fingers from catching hold on Christ before they are fit for him, need a little examining; for some poor Christians will soon apply this to themselves: Catching hold of Christ, is meant faith; this is plain from the thing itself, and the Head he is upon. Some men should have their fingers rapped off from catching hold on Christ, but Ministers cannot do it: What is the reason their fingers should be rapped off? Not the error in their catching hold, but because they are not fit for Christ: than it seems they ought not to catch hold on Christ, it is not their duty; for if it be, than their fingers must not be rapped off, but guided and helped in laying hold. Secondly, Till they be fit: But what is that fitness? Is it not preparedness? And when prepared? Is it not when made willing to lay hold upon him, and take him as he is offered? because they will not else come to Christ for life, John 5.40. By this expression he plainly shows, that it is not men's duty to believe in Christ till they are fitted: which upon the former Reasons I deny. I see not one Scripture or Reason given to prove what he insinuates: what men will do is one thing, what men ought to do another. Besides, the end of preparing is to make men come to Christ, and lay hold of him; if now the Soul will venture upon Christ, catch hold of him, take him as God tenders him, (than they are fit I think) why must their fingers be rappped off, if their error be in catching hold? that they do not take Christ right, let the falseness of their faith in catching hold be discovered; but not say it is not their duty, because not fit: For fit, or not fit, is every man's duty to whom the Gospel is preached, to believe in Christ, as much as it is his duty to repent.  
Secondly, I answer to the Objection: if a man be prepared for Christ, yet if there be no necessary connexion between preparation and saving faith, as Doctor Ames, Mr, Pemble, and many of our able Divines affirm, than it will not follow, that because men are prepared, therefore they ought to believe Christ is theirs, forgiveness of sin theirs.  
It is one thing for a man to be prepared, to lay hold on Christ, another to be so prepared, to say truly, Christ is mine: between preparation for Christ, and the Souls saying Christ is mine, there must come in another Act, as the ground of this, such an Act, as Christ will own this Soul to be his, and that is, the reception of him upon his terms; if Christ will say, this Soul is mine, then may that Soul say, Christ is mine; but not else to any true comfort.  
The Minor needs no proof: for Ministers in pressing all men to believe Christ is theirs, forgiveness theirs, is to press most men to believe a lie, is so evident to them that look on their Congregations, that it doth not deserve Arguments so much to prove it, as tears to lament it.  
Second Argument. That which makes the essence of saving Faith to lie or subsist only in an Act of the understanding, that is not the essence of saving Faith.  
But to make the essence of saving Faith to lie in a particular persuasion, or assurance that Christ is mine, forgiveness mine, is to make the essence of saving Faith to lie, or subsist only in an act of the understanding.  
Ergo, The particular persuasion or assurance Christ is mine, etc. is not the essence of saving Faith.  
The Major I proved before, in proving that saving Faith takes in the will: the heart, that is, the will is the subject of it, according to some Divines. If the whole Soul, as Mr. Pemble and others, to be sure the will is included, that cannot be shut out; for the reception of Christ into the will, is that which chief denominates Faith saving.  
The Minor. But this particular persuasion or assurance, that Christ is mine, and forgiveness mine, is but an Act of the understanding giving an assent to this Conclusion or Proposition as true, upon such Premises laid; but here is no act of the will, such I mean, as we have opened in the reception of Christ; there may be an act of the will indeed, as the will may move the understanding to assent; as we say, You may believe me if you will; but that act of the will terminates there, and is not such an act as we have mentioned: Our ancient Divines use to oppose doubts to faith commonly; but to what faculty doth doubting pertain, I pray, but to the understanding?  
Third Argument. That which is not cross to the corrupt heart of man, nor doth directly empty a man of himself, that cannot be the essence of saving Faith.  
But the particular persuasion that Christ is mine, the assurance my sins are forgiven, is not cross to the corcupt heart of man, nor doth directly empty a man of himself.  
Ergo, The particular persuasion and assurance that Christ is mine, is not the essence of saving Faith.  
The Major is plain. The works of Faith, or the grace of Faith, is as cross to the corrupt heart of man, as any Grace required; the second branch proves it; for it doth so empty a man of himself, it empties him of his evil-self, and empties him of his good-self, which other Graces do not so directly, (I mean as to good-self) and what hath a man more to be emptied of? Were not Faith so cross, it should not be called so much the gift of God; nor the faith of the operation of God, Col. 2.12.  
The Minor. But this particular persuasion and assurance Christ is mine, etc. Is,  
First, Not cross to corrupt nature. For it is that which any carnal wretch, that owns there is such a one as Christ, and that he is a Saviour, would have: Christ is mine, forgiveness mine, who will refuse it? Nay, we find men are aforehand here with the Ministry: Doth the Minister preach of Faith? People have it: How hard a matter is it for Ministers to unbottom men from their false grounds? When you have preached one Glass out, turn it again, preach another, yea, and twenty hours more if you will, you shall never move them from this good hope and persuasion that Christ is theirs: it were well if men could be taken off from these groundless persuasions and assurances: so that to be persuaded and assured that Christ is theirs, this is not cross to their nature. And if Mr. Shepherd had meant this, in men's catching hold of Christ before they be fit, that is, their persuasions and assurances Christ is theirs, than would I hearty have joined with him, that men's fingers had need be rapped off from catching hold of Christ, in this sense, till they be fit.  
Secondly, Not doth it directly empty a man of himself. By consequence a man may gather such a Truth, or Proposition; If Christ be yours, than you are emptied of self, i. e. of that self which stands in opposition to Christ, because faith in Christ doth thus empty a man of this self; but the particular persuasion and assurance that Christ is mine, doth not empty a man directly of this self; for observe many of these who have this assurance (as they conceive) and whom you cannot beat off from their deluded and deluding persuasions, they do not know what it is to be emptied of self, but are under the dominion of it.  
Fourth Argument. That is not the essence of Faith which is not found in all sound Believers.  
But the particular persuasion or assurance that Christ is mine, is not found in all Believers.  
Ergo, It is not the essence of saving Faith.  
The Major is plain. What it is that makes Faith saving must be found in all those who are sound believers, else they are not sound believers, it is impossible they should be sound. Definition tells you, quidres sit, what is the essence of a thing; where the Definition is not found, the Definitum cannot be found. Man is Animal rationale (if you will have it, as 
* De origine errat. c. 3. the salfa Sap. l. 3. c. 10. de ●ra Dei c. 7.  Lactantius, he is Animal Religiosum; he seemed to doubt, whether the common definition would serve turn, that he is a Rational creature, because he saw so many sparks of Reason in other Creatures: And truly if that definition he true, abundance of men, and those who seem to have in their own esteem most reason, are no men, for they are no Religious Creatures, but plain Atheists) but to keep to the common definition, than a reasonable Soul must be found in all that are men, else it is impossible there should be a man. This definition agrees to the Child in the Cradle, as well as to the Judge on the Bench, to Solomon in his Nurse's arms, as well as to Solomon on the Throne, though then his Acts of Reason were high. So must this assurance or particular persuasion that Christ is mine, be found in all believers, though Infant-believers, if sound, else they are no believers.  
The Minor is too clear; this assurance is not found in all sound believers. He that will cut off all from being sound believers, that have not this particular persuasion and assurance that Christ is theirs, must, as David said in another case, Psal. 73.15. If I say, I will speak thus, behold I should offend against the generation of thy children; so must these cut off the greatest part of the generation of sound believers; they are but few in comparison of the unsound, take them all in; but if you exclude them who have not the assurance, you will leave a pitiful remnant indeed. This our holy ancient Divines saw in their experience and trading with Souls; hence they were forced to make distinct sizes of Christians, and degrees of Faith: as Mr. Richard Rogers makes several degrees of Faith: 1. The weakest and least measure, 
The seven Treat. p. 71.  when there is no assurance in the believer, and yet inseparable fruits and tokens of Faith. 2. When there is some assurance wrought in the believer at some time, but in a weak degree. 3. Hath assurance for most part accompanying it, though not all alike. Yet in page 23. he had set out Faith by assurance, and said, that is the Faith which uniteth to Christ. Now how can these things possibly hang together? when as he, and so holy Perkins, will own many for sound believers, in whom there was no assurance, and yet it is that assurance, as he saith, by which men do apply Christ to themselves, and which uniteth men to Christ: where there is no assurance, there can be no application of Christ and his benefits, no union with Christ; it is as possible, as there can be a man, and yet no reasonable soul. Hence no assurance, and yet a believer is near a contradiction; for assurance makes a believer; yet here is a believer and no assurance.  
Fifth Argument. That cannot be the essence of Faith, which must have another Act of saving Faith to antecede it, before it can exist.  
But this particular persuasion or assurance, that Christ is mine, must have another act of saving Faith antecede it, before it can exist.  
Ergo, It is not the essence of saving Faith.  
The Major is plain. For that is but the consequent of another act, which must have another act antecede to its existence; or it is but an effect of it: then we must have our eye upon that act which gives the existence.  
The Minor is plain. Before this particular persuasion or assurance can exist in any man, that Christ is mine, there must antecede this act, That I have received and embraced Christ, as God doth offer him in the Gospel. If this act doth not antecede, and be true, all my particular persuasions, that Christ is mine, are but so many delusions. So that this particular persuasion is but a consequent, or an effect of saving Faith, which was in the heart before.  
Sixth Argument. That cannot be the essence of saving Faith, which is not always constant and abiding, so long as man is a Believer.  
But the particular persuasion and assurance that Christ is mine, is not always constant and abiding so long as I am a Believer.  
Ergo, It is not the essence of saving Faith.  
The Major is plain, For the essence of a thing cannot possibly be missing, and yet the thing be, the essence must be constant, though there may be many changes in the thing. Let a man be never so sick, or let him have such sore eyes, that his sight is so impaired that he cannot read, yet he is a man still, his essence is constant: So though a believer may fall very sick spiritually, as God knows we have sickly times, let his eye be so dim that he cannot read his evidence, Christ is mine, but concludes the contrary, thinks verily he reads other lines, God hath written bitter things against him: Doth he therefore cease to be a believer? No verily, that which is the essence of faith will be found in him at that time; essences are not fluctuating, come and gone, but abiding so long as the things essentiated by them are.  
The Minor is too plain: Acknowledged by our ancient holy Divines; sense hath proved it, and doth prove it, to Christians sad experience, they cannot always say, Christ is mine, my sins are forgiven, some scarce all their lives; they tremble, they dread to speak it; yet such as have truly received Jesus Christ the Lord, if they can say it to day, ask them to morrow, they cannot say it then, yet as sound a believer now when cannot say it, (though not so comfortable a believer) as when he could say it.  
Seventh Argument. That cannot be the essence of saving Faith, which is not pure Faith, but at best a mixed act of faith and sense.  
But the particular persuasion and assurance that Christ is mine, is not pure Faith, but a mixed act of faith and sense.  
Ergo, It is not the essence of saving Faith.  
The Major is plain. Faith and sense differ much, Blessed are they who have not seen and yet believed, saith Christ, John 20 29. Faith leans upon a Divine testimony, a Revelation of God, merely, it bottoms upon that; but sense looks into a man's self what it finds there; therefore these being so different, cannot make up the essence of faith: The essence of Faith is not extracted out of a Syllogism, made up of a divine testimony and my sense.  
The Minor is plain: For whence riseth this particular persuasion and assurance that Christ is mine, forgiveness mine? Is it not the conclusion arising from two premises that went before, of which one must be made up of sense, spiritual sense: He that believeth in Christ is justified, or is united to Christ, Christ is his. This indeed is de fide, we know it by revelation, we have God's testimony for it.  
But I believe this minor proposition; how do you know that? It must be by a man's retiring into himself, and there taking a view of his own heart, examining what God hath done there, how he hath drawn the Soul to Christ; which I know, the mind of man, illuminated, sanctified this Spirit of man, the candle of the Lord, searching all the inward parts of the belly, Prov. 20.27; with the Spirit of God helping of it against all those darkening Objections which Satan and his own timorous heart raiseth, may experience find out, and that certainly, and so draw up this conclusion, therefore Christ is mine, my sins are forgiven; the conclusion is certain, that Soul is not deceived; there may be a firm assent given to this conclusion. If so, then saith learned Ward, 
De fide justific. cap. 33.  Rectissime dicitur assensus-fidei specialis, cui nec subest aliquando, nec subesse potest falsum, non minus quam fidei Catholicae. Here I shrink, certainty I acknowledge, not a wavering conjecture; but to have it, special Divine faith, and to be as certain, as this proposition, That he that believeth in Christ is justified or pardoned, of which I am sure it is true, non potest subesse falsum, this is hard to yield to. The minor is certain, with the certainty of experience, or experimental knowledge, he saith, experience and faith are different things: How then is the conclusion certain, with the certainty of Divine Faith.  
The conclusion must follow the weaker part; and I think my experience is weaker than God's testimony; then let the conclusion follow my experience, and so be certain with the certainty of experience; and if so, then be sure, the particular persuasion and assurance Christ is mine, cannot be the essence of saving faith. For there is no faith at all in that conclusion. However make the best of it, it is but mixed.  
I find that learned Author twice asserting, that divine propositions, 
p. 33. & 205.  de fi de; being more obscure and less evident, they are therefore the weaker (eo nomine deteriores) because of the Inevidentia in this Divine proposition, He that believeth in Christ the Mediator, his sins are forgiven, therefore there is a Debilitas, a weakness in this proposition: whence if the Syllogism be form.  

He that believeth in Christ Mediator, his sins are forgiven.  
But I believe in Christ Mediator, (which I know by experience.)  
Therefore my sins are pardoned.   
Here the conclusion must follow the more ineyident, and so the weaker part, which is the Major.  
Pace tanti viri, here we must descent: I would not have it said, that ullo nomine, a Divine proposition, should be deterior, than other Scientifical propositions. That stout Champion Bradwardin arguing against some Philosophers, who presumed they could know God fully, and deriding of Christians, because they believed something concerning God, which they knew not how to demonstrate by way of humane reason; after he had proved that God was infinitely more not known than known, he bids the Philosophers cease deriding Christians for believing some things divinely revealed concerning God, and his works, which they knew not how to demonstrate, 
De causa Dei, p. 29.  but knew how to defend them from their contradictory demonstrations; then, saith he ought not this to satisfy any Christian, yea, or profane man, for a Demonstration, Deus dicit? Jehovah saith, it is a Demonstration sufficient in Bradwardin's esteem and certainly if it be as impossible for God, or the Prima V●●●●●●, to be untrue, or false, as for fire to be cold, or Sun 〈…〉 dark; then if he saith it, there is as much strength in that proposition to command assent from our understandings, as in any proposition of which you can make demonstration by any humane reason. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Dialog. can. Triph. p. 224.  Justin Martyr saith, the Prophets did not compose their Writings by demonstration, but were Witnesses worthy to be believed of truth, far above all demonstration; then certainly a Divine proposition cannot be the weaker part of a Syllogism, which the conclusion must follow.  
Again, why doth this learned man say, that Divine propositions, de fide, are more obscure. I mean, ex hypothesi, that it be yielded that it is a Divine Proposition, as this proposition which he propounds.  
He that believes in Christ the Mediator his sins are forgiven.  
What obscurity is there in this proposition more than in the next?  
But I believe in Christ the Mediator.  
Is the obscurity as to the proposition, whether this be an Article divinely revealed? Then the minor is but in vain. I would never trouble myself to know whether I believe in this Christ Mediator or not: But is that yielded it is an Article of Divine faith?  
Is the obscurity in the word believe? Then the minor must be as obscure: Is it in the object of this faith, Christ the Mediator? That is a Mystery indeed, his person, and his work; but still the minor will be as obscure; for the minor Proposition assumes the Tertium argumentum out of major Proposition, and disposeth it with the subject of the question; and if it be obscure there, it must be so here. In the next words cannot be the obscurity. But this I am sure of, in the minor that I believe, there may be obscurity, rising from a person, where though there be light, yet there is also much darkness: but in God there is light and no darkness, not so much as the shadow of a lie.  
Again, whereas the learned Author saith, Propositions de fide are more certain than Scientifical propositions. If they be more certain, than my assent unto such Propositions must needs be more certain. If the question then be, to which of these Propositions  
He that believes in Christ the Mediator, his sins are pardoned.  
I believe in Christ the Mediator.  
Can I give the most certain assent? To the first surely, being a Proposition de fide: then that must be the stronger of the premises, and the minor is the weaker, which the conclusion must follow.  
The learned Author saith, that the minor, I believe in Christ, must be de fide, because it cannot be known (quoad modum) without the irradiation of the holy Spirit, which irradiation (for so I think he puts infallibiliter certa & vera in the ablative case to agree with irradiatione) is infallibly certain and true.  
Here we have something that is obscure: What is this irradiation of the Spirit?  
Reverend Mr. Bolton mentions several cases and times, 
Gener. Direct. p. 326.  in which the Spirit doth suggest and justify to a sanctified conscience, with a secret, still, heart-ravishing voice thus, or in like manner, thou art a Child of God, thy sins are pardoned, thou art one of them that shall be saved. That it is with a voice always, he doth not say, but that the Spirit doth so break in upon a Soul in a secret, strange, but clear manner to that Soul, doth so persuade the heart of God's love, and that it doth exceedingly ravish it for that time, I doubt not of it.  
But first, They are but rare Christians who meet with these dainties.  
Secondly, This voice of Mr. Bolton's, and so this way of assurance, is without any Syllogisms. The question is not, which part the conclusion must follow,  
Thirdly, Satan sometimes is transformed into an Angel of light, and as he can play his game in filling precious Souls with fears and darkness, so he can, no doubt, help an unsound heart to ravishing comforts, persuading them they are the Children of God. One I knew, who was under terrible lashes of Conscience, upon a sin of theft; Ministers and Christians came to visit him; the Soar being opened by Confession, the man was filled with such divine comforts, expressed himself at that rate, that they were amazed: the Minister, an able man and holy, not being acquainted with such dainties, though it were the last day of the week, when he saw the man under these ravishments, altered his course, chose another Text, to show how the Spirit of God was able to raise a Soul, as low as Hell, even as high as Heaven in a short time; they had there the Instance of it: Yet the good Christians, who lived in the family, (it was a Gentleman's family) told me, they could discern no work of Grace in this man afterwards. So that here we have cause to look how to clear ourselves from Enthusiasm. And if the question be seriously put, How shall I know this voice to be the voice of the Spirit of Christ? If you say the Spirit cleared that when he spoke it: Will not the other say so of his Spirit? Must we not come to examining of the work of Grace, Faith, Conversion? for be sure the Spirit of God speaks only to such; our Spirits must bear witness also; and that Mr. Bolton addeth as a note to distinguish this voice of the Spirit from a delusion, 
Ibid. p. 328.  that this witness of the Spirit ever goeth along with the testimony of a renewed Conscience, Rom. 8.16. and so followeth this under several heads, to help resolve the Christian who is truly troubled about it, and would not be mistaken about that testimony of the Spirit, though he answered before with Ambrose, The Holy Ghost doth never speak unto us, but doth make us know that it is be which speaketh. I doubt not of it, but as the Sun clears itself, so doth the Spirit when he speaks.  
But yet a few words: Our Spirits bear witness: that our spirits may do so, there must be a concourse of the Spirit of God with our spirits to help them do so: 〈…〉 course of God as the first cause in all Acts, qua Act, 〈◊〉 a special gracious concourse in this Act: for what 〈◊〉 the darkness, corruption, deceit, confusion, jealousy, fears arising from hence, our spirits, though renewed, will never be able to bear witness, that we are the children of God, as experience sufficiently declares: but when the Spirit doth by his concourse help our spirits to bear witness, this witness is formally the act of our spirits, and so far, we cannot call it special faith. But the question is, Whether besides this first witness (which I believe is the highest that most Christians attain to) is there another testimony of the Spirit, distinct from this concourse of his with our spirits, by which he enabled our spirits to witness, which is the testimony of him purely as the first cause, not making up the effect with the second cause, as he did in the witnessing of our spirits? This I perceive Mr. Bolton affirms; for he calls that secret voice the testimony of the Spirit. And, faith he, when our renewed Consciences have upon such and such grounds born witness, etc. then the Spirit of God, as another witness, secondeth and confirmeth this assurance by Divine Inspiration.  
Though these dainties I could never taste, yet I have met with some (but very rarely) that have: Some have told more stories, what comforts and assurances they have had by absolute promises, brought to them, and set home by the Spirit of God, whom I regard not: But one I have met with, whom I much honoured, one of the lower rank in the world, no great head-piece, though of good competent knowledge, in practical things, he lived up to his knowledge, you might see Mr. Rogers seven Treatises practised to the life in him, which as it made me much to value him, so I did the more attend to this story he told me.  
As to the testimony of his own spirit, he had several times, examining himself by the Word preached and read, found that witness: but one time being under affliction, and could not sleep in the night, he fell to examining of himself, what should provoke the Lord to follow him with affliction, as it seems he had done, being but low in the world at best: after examination, he lights his candle, goes to reading in his Bible; having done, puts out his Candle, laid by his Bible, and composed himself to rest, if God would give him any sleep: but, said he, while I was thus trying to sleep, there came from God a Text which he had not thought of, Mal. 4.2. Unto you that fear my Name, shall the Sun of Righteousness arise with healing in his wings, which was set home, with that life and power, with such expressions as these, all is healed, thy sins all pardoned, God and thou reconciled, no enmity now between God and thee, etc. that he was filled with such joy and comfort, that he was not able to have born it, if God had not drawn back. He did not tell me of any voice he heard, (nor doth God need our ear) but these expressions were as real and clear to him as if any man had spoken to him. This was that which all his life after he lived chief upon; though every morning at his first awakening, this was his work to look to his evidence, examine himself, and so kept the testimony of his own spirit: Thus lived and died a precious Saint.  
Two things were observable in this man; one was as to the witness: that in it there was no attendance to the condition expressed in that Text, for it is there, To you who fear my Name: That he did fear his Name, that was certain: but I asked him, Did not the Spirit clear the Condition? He told me, there was no attendance to the Condition at that time, but only here was assurance of healing by the Sun of Righteousness, pardon, love, etc. had not this man both before and after this proved the Condition, and been a close walker with God to his last, I should not so much have regarded his comforts from this Text.  
But a second thing I wonder at more, and there he and I differed. That which made him to regard this so much was, that it was a Scripture he had not in his thoughts, or had read at that time; for, said he, had I been meditating upon it before, and so had comfort from the Text, I should not have regarded it so much; that was the emphasis, that it was a Scripture he had not thought of. Whence, according to him, the greatest assurance is when the Spirit sets home a Promise to a man, which Promise was not in a man's mind, he was not meditating upon it; for if he had been in meditation upon it, he should not so regard it. This Divinity, I told him, I dare not preach; for I doubt not, but if the Spirit will please to witness, healing, pardon, love, peace, by a Promise, that I was meditating upon, it is as sound, sure and good, as if he doth it by a Promise, I did not think of. Hence we see experiences of eminent Christians must not be in every point our rule, for in my discourse with him he always set the Accent there, and so that if it had not been a Text not thought of, he should not have so much minded it, at least not so much, But sure his great comforts he would have minded.  
Well then, that this was the testimony of the Spirit, I doubt not; it was clear to him, by the Sun that then did shine into his heart. Here was no syllogism.  
First, May we not say, his assent to this testimony was special faith? I conceive we may grant it. The testimony came with such light, and self-conviction, that he could not deny but it was the testimony of the Spirit immediately. Now if I be convinced clearly it is his immediate testimony, I am bound to assent to his testimony, which is here, Divine special faith.  
Secondly, But this I hope is not the assurance and particular persuasion, which holy Perkins, and holy Roger's mean? If so, the number of true believers will be but few indeed; I have known many, and do now know many, whom I question not but they are sound believers, but never knew what this kind of testimony meant; yet have and do know what the testimony of their own renewed spirits mean. Hence quaere, whether that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 8.16. be not ordinarily to be meant of that concourse of the Spirit with the Spirits of believers, which while they are clouded and darkened in their self-examining, and know not what to make of themselves, the good Spirit scattereth those mists, and helps the believer to see the work of faith, and the frame of grace, which he hath wrought in it; and thus helps the Soul to witness, and is a witness with it. For if it be meant only of the Spirits witness, as Mr. Bolton describeth it, and this good Christian found it, that witness I find very rare amongst those with whom I have conversed: To have comforts by promises applied now and then, I deny not; but this was in an eminent way.  
Thirdly, Nor do I think this was the irradiation which learned Ward intended; because, as I said, here was no Syllogism, which he is upon. Nor, I think, is this that our Divines mean by their special faith, in opposition to the Papists; for they will yield that a man may have the assurance of his pardoned estate, and being in grace, by a certainty of faith, if God will please to give him that assurance by a special revelation. 
De Justific. l. 3. c. 3.  As Bellarmin yields, and quotes abundance of his Authors, agreeing to the same Opinion. What to call this, but a special revelation, I cannot tell: for here was no ratiocination on his part, but now composing to rest and laying by those thoughts, in came the Spirit of God after this manner, immediately bearing down all doubts before him, and assuring him he was pardoned, and in favour with God. But as to assurance, if all the Papists will yield what Gregory de Valentin. tom. 2. disp. 8. q. 4. p. 1. doth, I would never quarrel with them about it.  
Eighth Argument. That cannot be the essence of saving Faith, which leaveth a true Believer sinking under the sense of his sin and misery without support.  
But this particular persuasion and assurance Christ is mine, etc. (affirmed to be saving faith) leaves a true Believer under the sense of sin and misery without support.  
Ergo, It is not the essence of saving faith.  
For the minor first. Here is a Christian, and one, whom if you examine as we have opened the work of faith, can give some good answer to it: this Christian is under the sense of his own vileness, guilt, and wretchedness, ready to sink: I pray how will you support him? Thus, though thou art guilty, vile, abominable, yet there is enough in Christ to heal thee, pardon thee, redeem thee, and reconcile thee to God: yea, saith the Soul, I doubt not of it; but how shall I get him? How? by faith, that is the way the Gospel tells us. Ay but, saith this Soul, I cannot believe: What not? Do you know what faith is? A particular persuasion and assurance that Christ is mine, and that my sins are pardoned, etc. Ah, saith the Soul, if this be faith, I am damned indeed, Without are unbelievers, Revel. 21.8. I must be without indeed, for I am sure I am an unbeliever now: A persuasion Christ is mine? that my sins are forgiven? I cannot reach such persuasion or assurance, had I this faith, there were an end of my troubles: but now you tell him what faith is, and if no faith, no Christ, and to be sure he hath no faith, if this be the faith which uniteth to Christ; so you do but plunge him deeper into despair, while you go about to support him: yet that he is a true believer, the notes which these worthy men give of one, are found in him.  
The major is clear. True believers have right to comfort and support; they ought to be supported: Strengthen the weak hands, confirm the feeble knees, Isai. 35.3. but miserable Physicians will they prove, that go about to heal their wounds with this plaster,  
More Arguments might be added, but these I hope are sufficient to prove, that the definitions of our forefathers, which they gave of faith, was not clear. And so Christians may be eased as to that point, not cutting off themselves from true faith, because they have not attained to that particular persuasion and assurance, that Christ is theirs.  
Having removed this, now I shall prove that to be saving faith which I have opened. As for the other contest between the Papists and us, about the general assent to Divine truths, etc. though, as I said, to have that assent to be Divine faith, is another manner of thing, than many Christians take it to be; yet as that was never my own doubt, nor of others with whom I converse, whether that alone would make up saving faith, (being easily convinced of the contrary) therefore I leave it.  
Faith in Christ then, is the receiving of Christ as he is offered in the Gospel, and so resting upon him alone for life and salvation.  
How Christ is offered in the Gospel, what this receiving is, I have opened before, and must not now repeat again; but shall briefly prove this is saving faith. I shall run over the heads of Arguments.  
First, This is that which the Scripture tell us is faith, Col. 2.6. John 1.11, 12. where we have receiving of him expressed, Matth. 12.21. In his Name shall the Gentiles trust: thus nothing is more frequent, than to have faith set out by trusting, resting, staying, rolling one's self or burden upon God or Christ.  
Secondly, According to this definition, Christ hath possession of the whole Soul, Understanding and Will.  
Thirdly, This is that faith which all men are commanded to have: This faith Ministers may and must preach to all men, and charge them with it, and that without a lie.  
Fourthly, This faith is directly cross to flesh and blood; God hath his ends directly, not implicitly, in giving his Christ; His Servant is exalted, extolled very high, Isai. 52.13. Man being emptied of himself, Christ is received by this faith: the Soul goeth out of itself, and fetcheth wisdom, righteousness, sanctification, redemption from him, 1 Cor. 1.30. This Soul glorieth in Christ, in rich Grace, now God hath his ends; man is debased, Christ and free Grace are exalted. By saying, Christ is mine, my comfort is exalted, but not the ends of God directly, though implicitly they are, if it be true what the Soul saith, because this act of faith, which directly exalts him, went before it.  
Fifthly, No other definition hath been yet given, wherein the saving nature of faith in Christ hath been truly opened; 
De Natur. & Gra. l. 2. c. 7.  not the general assent to Gospel-truths. Soto thus states the Question: Fides Catholica, Christianae familiae necessaria, utpote qua Christiani censemur, non est specialis illa quam indubitato credit quisque, ac constituit sibi remitti peccata propter Christum, & esse in gratia Dei; sed illa potius persuasio Divina atque assensus, quem debemus, praestamusque Deo; omnium in genere, quae ab ipso sunt Ecclesiae revelata, per Christum, per-quae ejus Prophetas, Evangelistas & Apostolos: inter quae & promissiones ipsae divinae connumarantur. Neither of these are true; the latter is deficient: and, as I said, because it troubles not our Christians, and they are easily resolved in that point, I let it alone: nor is the first true, that I have opposed in my former discourse: He that hath no other faith but this, I am persuaded and assured Christ is mine, and that my sins are forgiven, shall never see Christ with comfort. That assurance (though true) may comfort me, but cannot save me; for it doth not the saving work of faith.  
Lastly, This faith is found in all true believers, and at all times.  
First, It is found in all true believers, not one that is found but hath it; take it into pieces, and leave out one piece of it, and see if you can make sound faith, First, take the object, What do you receive? The Person of Christ, with his Offices and complete Redemption. What is that Person of Christ? God man. Dost thou receive a man only? Take thou such a Jesus, he is no Saviour for me; he is too poor to pay my ransom, too weak to do my work. I find our Jesus calls for denying of Father, Mother, Wife, Children, Lands, Life, etc. Luke 14.26. Mark 10.29. all must go, else can be none of his Disciple: The Father calls for no more but All: Jesus calls for as much, for my Names sake: then I hope he giveth as much as the Father doth: if he deprives my will of all these goods, than he must have good far beyond them all to satisfy my will, else it is an unreasonable Command, and the will can never come off rationally, but may justify its refusal to come to him, because being by nature, from a principle God hath put into it, inclined to good, to blessedness; here is good denied, and not better good come in the room: but if the Divinity of Christ; his Satisfaction, his imputed Righteousness, his Grace whereby we live, and are enabled to persevere in Grace, be denied; I do not see that good in Christ which is able to fill up my will. But you take Christ God-man you say; but do you take one Office, or some part of his Redemption, leave out some Offices, leave some Redemption? tell us what it is, and you will soon show yourself to be unsound. Do you receive him, and not trust, rest, rely upon him for all redemption? or can you find redemption in any other besides him? It is a sign you feel no great need of him.  
Whence in answer to that Question, What is the lowest degree of Faith? For my part I know no lower degree than this definition I have given; for that Soul which cometh not to this, I know not how to call him a true believer: Let any man give me a lower definition of Faith which is saving, and I will yield him to be a believer according to that definition. I know very well there are greater degrees of strength in the acts of receiving and trusting, resting. According to the greater degrees of discovery of our sinful, miserable, guilty state, the greater discoveries of Christ, in the necessity we have of him, glory, excellency, and worth in him; according to the degrees of quickening grace infused and the degrees of the influence and concourse of God with the will: but still as the least Child is a reasonable Creature, so the least believer truly so, is united to Christ, married to Christ: If union and marriage can be without that faith as I have opened, than I will yield there is a lower degree than that definition, and I shall renounce mine as false.  
Secondly, It is in believers at all times. Take those who have lost their assurances, and lie bemoaning themselves in their dark desertions, examine them softly, prudently, you shall find them at last yielding to this; though when you come to gather up your discourse, and so would conclude their faith for them, than they may shuffle, thwart, and call back something they have yielded, when they come to see what you drive at. Sometimes they will give no answer at all, or deny all; frowardness doth too often attend these dark fits. Take other Christians, unless it be in the very heat of their Combat, when corruptions are raging, when they know not what to say of themselves, but they are plain Hypocrites; let but the storm cease, they will give you a fair account of this work: for as union with Christ always hold, so this faith always hold, though not discernible to themselves always; yet others may help them to spell their lesson, and find it out, when they cannot.  
But it seems we have not as yet got a sound definition of faith; the reverend Mr. Daniel Rogers hath put in one thing which creates much trouble to Christians, as you may see in the Epistle to the Reader. Mr. Shepherd, though he speaks not the same words, yet speaks the same sense, in his Sincere Convert, p. 123. where inviting the Soul to take hold of Christ, he thus speaketh, Go to him, and take hold on him, not with the hand of presumption, and love to thyself, to save thyself, but with the hand of faith and love to him to honour him. His ninth and last way that he numbers among the nine easy ways to Heaven (as men think) all which lead to Hell, seems fully to speak the same thing with Mr. Rogers, which you may compare with him in the beginning of this book. Ninthly, 
Sincere Conu. p. 160.  The way of self-love, whereby a man fearing terribly he shall be damned, useth diligently all means whereby he shall be saved: here is the strongest difficulty of all, to row against the stream, and to hate a man's self, and then to follow Christ fully. Here he hath left the Reader in the dark sadly, not telling him, what he meant by rowing against the stream, hating self, following Christ fully; but withal, here is enough to sink a poor Christian, that if a man feareth terribly he shall be damned, and useth diligently all means whereby he may be saved, this is but a way of self-love, and a way to Hell; self must be hated. These two places fully agree with Mr. Rogers. One head more he hath, which needs an Interpreter: The pining and devout Hypocrite, 
Ibid. p. 37.  that being pursued with the fear of hell, labours for just so much holiness, as will save him only, and carry him to heaven at last. If he labours for it, and attains so much holiness as carries him to heaven at last, I am confident he shall not be condemned for an Hypocrite. What, or how much is that just so much holiness as will carry a man to heaven?  
According then to these two Worthies, in the work of faith, and the Souls closing with Christ, it is not a man's salvation (which is love to himself, and self-love is but a way to hell) which the Soul must aim at so much, but the honour of Christ, and glory of God's Grace above its own salvation.  
To carry on our work the more clearly, I will handle two Questions briefly.  
Quest. 1. Whether the Soul, in closing with Christ in effectual Calling, may not lawfully and safely aim at, and eye it's own salvation?  
Quest. 2. Whether the Lord requires, to the truth of saving Faith, and closing with Christ in the work of effectual Calling, that we eye and aim at the honour of Christ, and exalting of the glory of his Grace above our own salvation?  
These two Questions will take in fully what Mr. Rogers and Mr. Shepherd have delivered as to this point, where I pray take the state of the Question aright.  
The question is not, whether the glory of God's Grace, the honour of Christ, be not things above our salvation? that is easily yielded, I know none so simple to deny it: for God's glory is his ultimate end, and our salvation is but a means to this end: yea, though salvation be sometimes called, or put for the end, yet it is but finis medius, which in respect of the ultimate end is but a means: So than that is not the question. But the question lieth here, whether in faith answering the call of God, in its first union with Christ, doth God require, that now we look that we receive Christ, to exalt that glory of his above our own salvation? For thus Mr. Rogers and Mr. Shepherd have both carried it.  
For the first Question, I shall not need stand upon that, it is so plain, to any man who hath read the Gospel, that he is stark blind that cannot see this, that believers in Christ may aim at their own salvation in receiving of him: Only this same word, self love, is a suspicious word, and Mr. Rogers (especially) with Mr. Shepherd, have spoken so much against it, that they make poor Christians afraid: Now it is true, self-love is the great cutthroat, it damns thousands, if not all. I touched this before, and will repeat it yet once more, for the support of poor Christians, and I will lay down this Rule concerning self (and will by the wisdom of God defend it against any man that hath a mind to oppose me.)  A Rule. Never did God declare against self, or call a man to deny himself, in that which did hinder his own salvation and happiness, lying in union and communion with God by Christ. 
Did I hear any man preach a duty to Christians, in answering of which duty I saw clearly, myself, my happiness, my salvation were cut off and hindered, [placing my happiness (as I said) in my union and communion with God by Christ] I would be bold to tell that Preacher he lied: God never gave him a Text to preach such Doctrine: I know he hath given me Commands to deny myself, but in those Commands obeyed, myself (that is, my happiness and salvation) is preserved safe and sound. If the Reader thinks by my writing, that I am warm, in this business, I am so indeed, for it hath been a vexation to me to hear precious Christians, in the days of their despondencies, when I have been endeavouring to help clear out to them their work of faith in Christ, and they could not deny, but such a faith as I have mentioned, they had found, than they would turn me off with this, It was their own salvation they aimed at, and this was nothing but self: So that to receive Jesus Christ, God in our flesh, in all his Offices, in his complete work of Redemption, resting, trusting, relying upon him only, for all redemption and blessings of the new Covenant; and this declared to be true by a Gospel-conversation, this hath been esteemed as little, having nothing in it to bear up a heart; but why I pray, because I aimed at my salvation, which is no more but self-love: I wish I could have preached all my people into such self-lovers, I would have ventured my Soul for theirs if they had miscarried.  
Very briefly then to the Question.  
First, Do not all the Promises in the Bible regard a man's self. Do they not contain in them, and speak good to us? Doth not the whole new Covenant speak good for our selves? Doth not the Lord every where call us, and draw us to obedience by promises of good to self? Did you ever read your Bible, and not read this?  
Secondly, Did not the Lord in those blessed thoughts of his heart in eternity, when he decreed to give his only begotten Son, make, thy self, thy salvation to be the design of that gift? John 3.16. Didst ever read the Evangelists, and the Apostles, and not read this? I know he hath another design, his own glory; but yet salvation of poor man was such a thing, as without him Christ had not been. I know very well there is a question, whether the second Person in the Trinity had not been incarnate though man had not fallen? And I read Barwardin, with other learned men, inclining to the affirmative, giving their Reasons, which I think may easily be answered; this is but an airy speculation: 
Sum. 3. p. q. 1. a 3.  Aquinas speaks more rationally and according to Scripture, in which we ought to rest.  
Thirdly, Was not this the end of Christ his Offices, and all the work he did on earth, and doth still in heaven, To bring many sons to glory? Heb. 2.10. Did he not come to seek and save those who were lost, Matth. 18.11. Was this the very business of Christ, and yet thou standest doubting of thy saith, because thou aimest at thy salvation? May not I aim at that for myself, which Christ doth?  
Fourthly, Is not thy salvation the end of thy faith? 1 Pet. 1.8. And (that I may join several heads together) that which thou art commanded, To work out with fear and trembling? Phil. 2.12. Hast not read the price? Nay, it is the unvaluable worth of a Soul, Christ himself being the Judge, and how he sets thee to look after the salvation of it, Matth. 16.26.  
Fifthly, Was not that the work of the Spirit in the work of preparation, to make thee feel thy misery, through sin and guilt, that fearing the wrath to come, thou mightest flee to Jesus to deliver thee? 1 Thes. 1. last.  
To conclude, Art thou afraid thy faith is not sound, because thou didst aim at thy salvation? I will be bold to tell thee, thy faith is unsound, and thou didst never close with Christ truly, if thou didst not close with him for thy salvation: Thou poor abused Christian, didst not receive Jesus? Did not the Father call thee to Jesus? If you never received Jesus, you never received Christ as lyet: I pray what is Jesus? What doth this signify? Is it not a Saviour? Good Lord, that ever Christians should be so abused, blinded, by a Devil, that they should not see, that it is impossible for them to receive a Christ, but they must receive Jesus Christ, they must receive a Saviour, and yet make their faith worth nothing, because they aimed at their own salvation: Will you be for ever fooled thus? Come, come, friend, leave your cavilling, your simple, silly, foolish quarrelings, I tell thee, Christ is a glorious Saviour, and will have abundance of glory in thy salvation: And where is Christ like to have it most, but in those, who being most sensible of their horrid, vile, undone and miserable condition through the guilt of their sin, and slavery of their hearts to their lusts and creatures, and being enlightened to behold the glorious and great salvation, Heb. 2.3. which Christ hath wrought, do with admiration of this Jesus and his salvation, receive him, embrace him, upon his own terms, that they may obtain complete redemption and salvation by him: the more throughly sensible they are of this great salvation they have by him, and aim at in him, the more will they admire him.  
Object. This is to love Christ for his goods: we should love Christ for himself, not for his goods; thus we have heard Ministers preach, and Hypocrites may love the goods of Christ.  
Answ. Must we love Christ for himself, not for his goods? I pray what wise man was it taught you this? Who taught you to divide the object of your love, when as God hath joined Christ and his goods together? I mean by his goods, all the benefits of communion, all the good things that believers united to Christ are to partake of: Did God offer you a Christ without goods? Is not the whole Covenant of Grace, are not all the Promises, of which Christ is the Yea and Amen, 2 Cor. 1.20. the things in which the Lord offers to jointure the Soul, upon the Marriage of his Son? Whence then came this Divinity? Not from Heaven. Yet sometimes I have heard such passages like to this, when men will seem to let people know they have more skill than others in the mysteries of Conversion, they must strain themselves to speak something new, though it be nonsense. I know full well Christ is to be loved for himself, and believers are taken with the Person of Christ, he is and shall be very glorious in their eyes; but to say, and not for his goods: this is just as if a woman were taken with the person of a man, but this person hath no goods, nor the woman any, and so when they are married, they must either work hard, beg, or starve: Christ is no such person, if he were, whatever these men say, I suppose he would have but few to believe in him; you may preach long enough before you will draw Souls to him. It is not the Person of Christ which doth immediately answer the Soul, and help it under the misery it now lieth. If a woman be ready to starve, or pinched with cold, ragged, etc. it is not the comeliness of the man's person that will feed her, or  her, but his goods. When Christ called the Angel of Laodicea, Revel. 3.18. to come to him, he tells him of gold and white raiment, these are goods: It is righteousness, peace, pardon, justification, holiness, etc. which are fit to answer the condition of this poor Soul now called to Christ, these are his goods. Why then are these blocks thrown in the ways of poor Christians, to trouble them in their self-examinations?  
Object. But Hypocrites love the goods of Christ, and would be glad to partake of them?  
Answ. Speak at length, I pray, make what you object clear, that we may know how to understand you: Hppocrites love all the goods of Christ, and would willingly have them: Say you so? Doth an Hypocrite love all the goods of Christ? all the benefits of communion? all the new Covenant? Doth he love them all? Is his love real and entire to these? would he have them all? Speak out plain, that we may know your Divinity, and is not that Hypocrite willing to embrace and receive the Person of Christ, that he may have all the goods of Christ which he loves? I pray show me that Hypocrite: Why do we speak so darkly, when we have to deal with Souls so often in the dark? Who are more apt to take up such sentences, than poor upright Christians, who are afraid of Cheats? I know Hypocrites will be glad of some of the goods of Christ, some part of his redemption, what is this to the work we are upon? The difficulty lies in the next question, to which now I come: What the state of the question is, see before.  
These things we grant.  
First, That the glory of God's Grace, the honour of Christ, are above our salvation.  
Secondly, God hath his Grace glorified in the Souls first closing with Christ, and shall have the glory of it to eternity. Christ hath his honour, and shall eternally be exalted by the believer. In the very first receiving of Christ, he doth wonder at the Grace of God, he admires the Love and Redemption of Christ, and doth so all his days while he lives, and shall do so for ever when days end.  
But the pinch lieth in this word Above, in such a time, or such an act; that is, that in the first act of faith, in the answer of the call, in the uniting of the Soul to Christ. Now the Soul must see and examine itself, whether it sets up this Grace above its own salsation? As for Mr. Shepherd's words, Take hold on him, not with the hand of presumption [what he means by this, he opposeth the hand of faith, I think, to it] and love to thyself, to save thyself, but with the hand of faith, and love to him, to honour him: This passage is so strange, and so his ninth way to hell, that I could not believe that ever Mr. Shepherd did deliver such Doctrine; 
Sound Believ. p. 193.  but if the Printer saith true in his Title page, that this fourth Edition is corrected and much amended by the Author, than I should believe it: but I have some cause to doubt it, upon these two grounds. First, I compared this with his Sound Believer, where he tells us what is the end of faith; in which there is not any such words as these, nothing like them; nothing of Mr. Roger's notion; nothing different from what I have delivered, but he and I fully agree. Christ himself and all his benefits, is the end of faith coming to Christ; and I hope salvation is one of those benefits. Secondly, I do not believe it, upon Mr. Shepherd's own words in his Letter to me, which are these, without omitting or adding a syllable, That which is called the Sincere Convert, I have not the book, I once saw it; it was a Collection of such Notes in a dark Town in England, which one procuring of me, published them without my will or privity; I scarce know what it contains, nor do I like to see it, considering the many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Typographica, most absurd, and the confession of him that published it, that comes out gelded and altered from what was first written. Thus you have his own words faithfully transcribed; this Letter was dated October 27. 1647. the year, wherein the Printer saith the book is corrected and much amended by the Author, is, 1646. Let any man than judge, how this book was corrected and amended much by him. In short therefore as to that book, for the general part of it, the book is very solid, quick, and searching, cuts very sharply, it is not a book for an unsound heart to delight in, I mean, in those places where he agrees both with Scriptures, and other able Divines, and of these make use: but for the other passages, which do not agree with either, (as there are some in it) I will let them go, as being none of Mr. Shepherd's, and not trouble myself with them, and wish no Christian, that is tender and sincere, to trouble himself with them. This I put in, because I hear that book hath caused much trouble to gracious Christians; had it been to Christians in name only, unsound believers, hypocrites, I should not have troubled myself about it; for I know it is not for their tooth: therefore though I had thought to have spoken to more things in it, which are just cause of stumbling, yet henceforth I will meddle no more with it; his notions there do cross what he hath himself published in the Sound Believer. I remember my Father Ward made this observation upon him to me, When Mr. Shepherd comes to deal with Hypoerites, he cuts so desperately, that we know not how to bear him, made them all afraid, that they were all Hypocrites: when he came to deal with a tender humble Soul, he gives comfort so largely, that we are afraid to take it. I let that reverend Author then alone, he is one on our side, in his Sound Believer, which he himself put forth. I have then only Mr. Rogers to consider; who hath given no Scriptures, or Reasons, that I can find, to prove his Assertion; some Texts he may name to prove what I readily yield, but they-prove not the question in hand, therefore I have no Arguments of his to answer, butto produce a few Arguments against his Doctrine, I shall take up one of my former Arguments, and improve it against this notion.  
Arg. 1. That which neither Christ nor his Apostles did require of Gospel-Converts, as requisite to their saving Conversion or Faith, that is not to be required of Gospel-Converts now.  
But the eyeing of the glory of God Above our own salvation, was that which neither Christ nor his Apostles did ever require of any Gospel-Convert; as requisite to their saving Conversion or Faith.  
Ergo, The eyeing of God's glory Above our own salvation, is not to be required of Gospel-Converts now, in order to saving Conversion or Faith.  
If it be not to be required, than it is needless, than no such danger for a man to lose his Soul for want of it, as he tells us.  
The Major is plain: He that will require more to a faving work of Faith and Conversion than Christ did and his Apostles, doth implicitly charge them with want of skill in conversion of Souls, and had best become a Teacher of them. This is little less than blasphemy, you say, and I may leave out little less.  
The Minor: This lies upon Mr. Rogers to prove: Name the Texts, where ever Christ preached thus, or any of his Apostles; he may name Texts where God declares, that the end of all his good things bestowed on Vessels of Mercy, is the glory of his Grace: we yield the Texts as fast as he can name them, and we will give him a Reason also, He that is the first Efficient, must be the last End. It is to set up another God, to set up another ultimate end. We will be as free as he can be for Texts and Reasons to prove this: but this is not the question, Let him name the Texts, where Christ or the Apostles teach Converts, that in their conversion, or believing in him, they must look to this, that they set this glory of his Grace Above their own salsation: we read of Christ complaining, that the Jews would not come to him that they might have life, John 5.40. but never read, that he required of them, or blamed them, that they did not aim at, and set up the glory of God's Grace Above their life: in that Text life comprehends salvation, and all benefits of communion: Those who are thirsty, calls them to him, and promises them living waters; many such Texts, but not one word of this stumbling notion: when they in Acts 2. were under the work, did Peter teach this doctrine to those Converts? When the Jailor came in trembling with that question, What shall I do to be saved? Acts 16. Doth Paul's and Mr. Roger's answer agree? Let Mr. Rogers answer him: Ay Jailor, you are now come down, as jolly as you were a few hours since, and now you would be saved; the way to salvation is faith; but look to this in your faith, that you set up the glory of God's Grace above your salvation, that it be made but subordinate to his end, else that same self will ruin you, for all that shaking now upon you: but Paul speaks no such thing: so that either Mr. Rogers hath troubled poor Christians needlessly, or Paul was a very unskilful Pilate, that did not give warning to poor sinners, enquiring after their salvation of this Soul-damning selvish rock,  
Take the Prodigal, who is set out for a pattern of a Soul converting or coming home to God: What was the turning Argument? There is bread enough in my Father's house: Bread then is the business for a starving Prodigal; Salvation for a Soul under sense and sentence of damnation. Ay but Prodigal, you must set up the praise of your Father's kindness, love and mercy, in taking you into his house, and giving you bread, Above your bread, and life thereby preserved. Ah, saith the poor Prodigal, I shall praise my Father's love and mercy, if he doth; but whether above my life or bread, at this time, I cannot stand to decide that now, whether I do or not; pinched I am, almost starved I am, ready to famish, O, I pray, give me bread. Is not this the case of this poor Soul now, in a miserable, starving, dying, damning condition there is living bread, Jesus Christ to be had, with thee there is forgiveness, Psal. 130. Oh give me this bread, this Christ, and with him peace, pardon, redemption, grace, salvation from that misery now I feel: Yea, saith Mr. Rogers, [but not Christ nor his Apostles, blessed be God] salvation you may have, if you set up the glory of God's Grace above it. O saith the Soul, I do admire his Grace, and shall adore it, but whether I do above it now or no I cannot tell, I am pinched for a Christ, and for all the benefits he brings to lost undone Souls, such as I am, give me him.  
When Seamen fear Rocks, or Shoals, they go to their Plaits, and look there whether they give notice of any Rocks or Shoals, if they do not in places well known, where Ships go frequently, on they go: Once it was our case, falling into a Current, where the water foaming, some suspected Rocks; to the Plaits they went, and found no mention of any Rocks there, on we went boldly, and no danger. Conversion of Souls is a work wherein Ministers trade every day, Mr. Rogers, Mr. Thomas Hooker, Mr. Shepherd, have given us warning of Rocks, here is a selvish Rock will split the Soul, saith Mr. Rogers: We reverence the graces and abilities of these worthy men; but are there Rocks? Let us go to our Plaits the holy Scriptures; Christ and his Apostles have gone this way oftentimes before us, and knew where dangers lay sufficiently; Do they give notice of these Rocks, which these worthy men do? Not the least mention of any such things: then let Souls go on boldly, O do not trouble them, and scare them with more fears than need; they will have fears enough of a shipwreck rise from other Rocks, though we do not make new ones.  
Arg. 2. That which not Christian can possibly make out whether it be so or no, that cannot be (a condition) required to saving Conversion or Faith.  
But this condition, that I set up the glory of God's Grace above my own salvation, is such a condition as no Christian can possibly make out whether it be so or no.  
Ergo, This condition is not requisite unto saving Conversion or Faith.  
The Major is plain. To put such a condition which cannot be known, is a mere vanity; in vain are all our examining whether we be in the Faith or no, if there be a condition required to saving Faith, which never was nor can be proved; the Word of God puts no such conditions; if Mr. Rogers will make use of Moses and Paul, as Mr. Shepherd hath done, and take them in that sense he doth, than not only, the exalting of his glory above our salvation, but salvation itself also must go; the Soul must not eye its own salsation, but choose damnation, a thing impossible.  
The Minor I must prove.  
If it can be known, than my salvation and glory of God's Grace must and may come in competition; so that both cannot stand together, but one I must part with. As the glory of God must be above Father, Mother, Wife, Houses, Lands, Liberties, Life itself; the Scripture saith, these must be hated, i. e. not so loved, but must be let go, and parted with, when Christ and his Gospel calls for them; when Christ and these, the glory of God and these, have come in competition, they could not stand together, one must be above the other. This may be known, and hath been known thousands of times. Christians prepare for this if they be wise, and desire strength from Christ to help them to it: But doth Christ say, he that forsaketh not Father, Mother, Life, and his own eternal salvation? This was never put in, nor can be put in, because man's salvation, and the glory of God's Grace, are so inseparably linked together, that one cannot be without the other. Grace is in God, Mercy is in God essentially, without man's salvation; but the glory of Grace and Mercy is not without man's salvation; because unto glory, among other things, manifestation is required: Salvation is such a necessary means unto this end, the glory of Grace, that take away this means, salvation, you take away this end, glory of Grace: so that it cannot be known: I may think this and that, but I can prove nothing: and for ever blessed be God, and blessed that Grace of his, which hath so joined them, that they cannot be parted, and so this notion not being to be proved, it shall not need to trouble us, though Mr. Rogers hath caused trouble enough by this block of stumbling.  
Whereas he tells us, this self-love is so dangerous, that it will deprive the Soul both of her labour and hope. I add.  
Arg. 3. Self-love doth never prove destructive to a Soul till it cross a Command of God.  
But this self-love, in closing with Christ, according to the Gospel, for my salvation, though I cannot tell whether I aim at the glory of God's Grace Above it, is not cross to a Command of God.  
Ergo, This self-love is not destructive to my Soul.  
The Major is plain. It is Disobedience to a Command which only destroys the Soul, crossing of the preceptive Will of God, when self sets up something against God; that good which I choose and seek for my self, and God stand Opposites. Thus self-love setting up something against God, placeth itself Above God in his Command.  
The Minor: But man's salvation, and the glory of God's Grace, cannot be made Opposites; this is plain, for no man can possibly seek the exalting of God's Grace, but he must seek his own salvation: So that there lies an absolute necessity that I must thus love myself, as to seek my own salvation, else there is an impossibility of my serving this end, the exalting the glory of Grace. Hence this word, Above, the setting up or loving any thing above God, hath place only there in Scripture, where the thing set up, or loved by myself, may stand in opposition to God; then self-love proves destructive indeed. But where doth Mr. Rogers find this Command in Scripture, that though the Soul doth so seek its own salvation, as it willingly embraceth Christ upon his own terms, yet that in believing and closing with him, it sets up the glory of God's Grace above its salvation, and so self-love, not obeying, but crossing this Command, ruins the Soul eternally? Let any man observe the Prophets, Christ and his Apostles, how they preached, and see through the whole Scripture, if this were not their way to draw men to repentance, to believing in Christ, with these Arguments of salvation, and good things to us: but as for the glory of God's Grace, that honour which he hath in our repentance, in our believing, that is mentioned nothing so much as the others; though he hath glory it is true in it, and will have it more, yet that Argument is little inculcated; but to command or move with this, the setting up this glory above salvation, I find it not: nay, we see how vile we are, that though the Lord doth follow us, and press us to repentance, to faith, to walking with him, from Arguments that concern self, our own salvation and happiness, yet how little did these Arguments, and do they at this day prevail? O gracious condescension of God O vile heart of man! Did Mr. Rogers, and do Ministers now find that people are so eagerly set to seek their own salvation according to the Gospel? Do crowds of people come in so thick, that he had need stave them off, and keep them out, with this puzzling notion? I am sure I could observe no such thing when I lived by him, though there were some, blessed be God, in the place, yet more would have been welcome, I am sure very few in his latter days came in, if any. From this observation of the way of preaching, which the Prophets, Christ, and all his Apostles took, I have wondered what our Ministers of late did mean, that they could not be content to preach as the Prophets, Christ, and his Apostles did, but must thus puzzle, perplex and grieve the spirits of Christians, who truly close with, and love Christ, with their strains and notions, which neither Prophets, Christ, nor his Apostles, ever delivered. God from eternity did intent the manifestation of the glory of his Mercy (mixed with Justice in our for ever blessed Surety) in some persons: This is the end he propounds, and this end this efficient, who propounds it will take care that it be brought about; it lieth upon the Efficient who propounds it to himself, to effect it; in order to this end, he creates man (though creation serves for a means as well for the manifestation of Justice as Mercy) in a pure estate, makes a Covenant with him, leaves him to his own will, permits the fall (I purposely avoid disputes about the fall, but permission I think will not be quarrelled with, though I know what disputes there are here also) being fallen, 
See Bradward. de causa Dei l. 1. cap. 33.  he sends a Redeemer, gives faith in him, justification, pardon, holiness, renewing of nature, rewarding faith and obedience (continued in to the last) with salvation and glory. All these being means to bring about this end, the manifestation of the glory of his Grace, mixed with Justice. All these means lie in the Efficients hand, one way or other (for he did not concur to the fall, as he doth in other means) so to order them, that be sure he fails not of the end he propounded: God cannot send a Redeemer, give faith in him, justification, peace, pardon, holiness, perseverance in all, with salvation to crown all, but his end must of necessity appear; so that he cannot fail of his end. The believer, pardoned, redeemed, sanctified, saved, doth give him the glory of this Grace, and serves his end; the Efficient hath his end: In the work of faith, and obedience, walking with God, there I set God above myself, above my own will and lusts; so in parting with any thing that is lawful to enjoy, any creature comfort, when it comes to be opposite to God, here the glory of God is above me; here lieth my duty: this serves as means to that end; this is his gift, he is the principal Efficient as the first cause, though formally: Faith, Repentance Obedience be my Acts. But to bring in this as a duty in my first closing with Christ, that I set up this end, (manifestation of his Grace) above my salvation, I cannot find this in Scripture. The first Agent looks to, and taketh care for his end. There are several persons have conspired to take away the King's life, their treason is discovered; the King is willing and resolves to make manifestation of his clemency and mercy; upon the Traitors petitioning to him, promising loyalty to him for the future, he freely pardons them; in pardoning of them, he doth clearly manifest his clemency and mercy: all men know (as they could say of the Kings of Israel) and say, the King is a merciful King; he bears the glory of it; the pardoning of the Traitors is a means to his end: it was the King ordered the means, though he did not put in this clause, See that you exalt my mercy above your life: His end did not depend upon this, whether they did exalt his mercy above their lives? (Alas poor men, their lives are dear to them, and they do exalt his clemency) No he hath his end, all the Kingdom bears him witness, and other Nations by him, that he is an exceeding merciful King, and deserves praise. So it is here, the attaining of God's end doth not depend upon this, that I ser up the glory of his Grace above my salvation; for he hath his end in saving; heaven, earth, and hell must all confess, as doth the saved Soul, the pardoned Traitor, cry out, O the depth of the riches of the Grace and Mercy of this God: but for the word, Above, I let that alone and not mind it.  
Arg. 4. If Repentance towasds God, and Faith in the Lord Jesus Christ, 
Acts 20.21.  be conditions sufficient to put a man into a state of salvation, than the exalting of the Grace of God above my salvation is a condition needlessly added.  
But Repentance and Faith are sufficient. Ergo.  
For the Consequent: To add more than the Gospel requires, to put a man into a state of salvation, is needless, yea, it is boldness for any man to do it, it is in effect an adding to the word; as if God did not know what were sufficient, but we must teach him; and if needless, then there is no danger of this self-love destroying the Soul, as is asserted by him.  
The Antecedent is true: Repentance and Faith are conditions sufficient; so saith that Gospel which reveals our salvation:  
To say the Consequence is fallacious, because this condition, of setting up of the glory of Grace above our salvation, is contained in them: Say in which? Define them both, and see if we can find it.  
For Faith in Christ. That we said, is that saving Grace whereby we receive him as he is offered in the Gospel, and so rest upon him alone for salvation. This definition agreeth with the Scriptures, and is not at all deficient; we have proved it before: having opened how Christ is offered, and how Christ is received, etc. it is not contained in this.  
For Repentance to life; the essence of it lies in the Souls turning from all sin with grief and hatred of it unto God. I will not set down a large description of it: Our Catechism gives it. Now how can that condition be contained here, being, I am not to turn from my own salvation, this is no term from which I am called: I must turn only from sin. God requires no more as to the term from which I turn.  
Arg. 5. Lastly, This Condition of setting up the glory of God's Grace above our salvation, must be had in Heaven: Therefore to require it here, and that upon this penalty, the loss of our Souls for want of it, agrees not with solid reason.  
Quest. Why do you tie it up to Heaven?  
I answer: So long as the means to an end is incomplete, imperfect, so long the end, to which that means tends, is but imperfectly attained: Now so long as believers are in this world, with a body of death within, temptations from World and Satan without, lying in so many dangers and fears every day, that many times the Soul knoweth not what to say of itself, but thinks it shall one day perish, this heart of mine will undo me; temptations without drive so hard against the Soul, the means as yet is very imperfect, though the Soul seethe it is Grace only through Christ which can save it, and thinks it shall magnify his Grace if he will save it, yet it fears often, it will not be its portion; hence as yet God hath not his end, or but very little; but when the Believer is got into Heaven, out of the Gun-shot of all temptations, when it is secure and safe for ever knowing danger any more, salvation is perfected, and the means to Gods end completed: now begin the Songs, to the praise of the riches of Grace and the Lamb, to be sung, and shall be sung to eternity: now God hath his end completed, Grace in our salvation, and above our salvation for ever triumphing.  
If the authority of Mr. Rogers, being a man so eminent in abilities and grace, do make you think it must needs be true; for such men's Opinions as these do prevail exceedingly upon Christians that are not able to examine Doctrines: then take his Opinion which I had from his own mouth; for as I preached against this Doctrine, when I lived by him, so I conferred with him about it, and wrote down what he said to me in the Margin of his Book when I came from him, his words were these.  
The Soul in its first coming home to Christ, doth seek its own salvation; after union with Christ it seeks the honour of God, and its own salvation subordinate to it. It must first have a good savour of God; it must first have tasted of his love before it can come to this: That is, to exalt his glory above its own salvation. But this saying and his Books do not agree.  
For if so be the Soul must have union with Christ first, and in its union doth and may seek its own salvation, and must have a taste of God's love (he must mean by this favour and taste a secret intimation of his reconciled love, some good evidence of it) before it comes to this setting up the glory of his Grace above its own salvation; how is it, that this self-love (in not subordaining its own salvation to God's glory) which will deprive the Soul of all its labour and pains, as he saith, so dangerous, that it will undo it? how is it, I say, that this is found in a person united to Christ? yea, and there lieth till the Soul gets a taste of the love of God? This I cannot understand: How long is it before many poor Souls can get a taste, and how little of it when it comes, how short a time doth it stay? Bara-hora, brevis mora.  
Thus I have endeavoured to remove those blocks, which were laid in the way by these eminent men, whom I do so much honour; they have been a trouble to myself, as to my own state, which hath made me to examine them, and weigh them in the balance of the Sanctuary, which must determine all questions, and sit Judge upon all our writings: the men being holy, able, and experienced men, made me more to fear; had they been young men, in the heat of their affections, I should not have regarded them: as I saw one book (the Author's name I forgot) who gave such signs of hypocrisy, that will cut off many a gracious heart, but I saw by his picture at the beginning, he was but young, and so did not regard him: How far that I have written may tend to the satisfaction of those Souls, who have been or are troubled with these doubts which have been raised by these worthy men, to the troubling of the peace, and evidence of many gracious Christians, I leave to the judgement of judicious and experienced Divines. I bless God, for my own part I am at rest as to these doubts, (though I have been disquieted by them) unless I meet with better Scriptures and Arguments then yet I have done.  
Having then opened the work of Effectual Calling, and shown how the Spirit of God prepares the Soul for Christ, and unites it to Christ; I will now make some improvement of the whole by way of Application, though in this I intent to be but short, by reason there are so many excellent books printed, and men of such eminent gifts so excellently skilled in Gospel work, that had it not been for these doubts, which I know have troubled divers, and for some of them, no Divines that I knew had spoken to them; though I found by discourse with them, they were not of the same judgement with these reverend men; I say, had it not been for this, I would never have set pen to paper; for I know not, for substance what I can write, that hath not been written by more able pens; yet variety of gifts may please the Reader, and help on his spiritual edification.  
From the whole work than I will conclude, if this be effectual Calling, and that which makes real Christians, Than  
First, The number of Real Christians is but small, whatever those, who are called Christians, think.  
Secondly, The number of Real Christians is greater, than those who are Real Christians, giving judgement upon themselves in particular, will believe. I shall handle both these Conclusions.  
The Schools have divided their Doctors into Nominales, and Reales. The great Doctor of the Church, hath divided his Scholars, into Nominal and Real Christians. In the Schools, the Real Doctors (Thomistae and Scotistae) do exceed the Nominal Doctors (Occamistae) in number: but in the School of Christ, the Nominal Christians exceed the Real Christians abundantly: Many are called, but few are chosen, Matth. 20.16. Many are called, but not according to his purpose, Rom. 8.28. therefore their calling is not to purpose, they answer not the call of God. Let but the discourse we have been upon be seriously and truly applied to men's hearts, how few answer it? Though we leave out what Mr. Hooker, Mr. Shepherd, Mr. Rogers, have cast in, to make the work much harder, and have endeavoured to make the way so plain and straight, that the lame or weak Christian may not stumble in it, Jer. 31.8, 9 This differencing of men into nominal and real Christians, makes real differences: Why should we not judge charitably of all men? Would Ministers only preach divine Truths to inform men's understandings, but never meddle with application of them to men's hearts? would they, if they must reprove sin, reprove it in general, deal with no man's particular lust? would they not meddle with Uses of examination, but let men alone there? would they not sort out men thus, to make some ignorant, some profane, some civil, some hypocrites, and some sincere Converts, but jumble altogether, judging charitably of all, they should be very good Churchmen, able Scholars, and never fear trouble from men, whatever they may fear from God, to whom they must give their account? But if Jeremiah will go about to take away the precious from the vile, Jer. 15.19. as his Master commands him, then let Jeremiah expect nothing but vile treatment, even from those who must be called the Children of a precious Abraham. That which heightens the enmity more is, that upon this applying, distinguishing, examining, and searching into men, the number of true Believers, such as shall be saved by Faith, is made, by the Opinion of these peevish and censorious Puritans, to be but small. How much more praise worthy were those charitable Latudinarians, Huberus and Caelius Curio, mentioned by Doctor Twisse, Vindic. Gra. de criminat. l. 2. p. 1. the first wrote a Book concerning the Promiscuous election and predestination of all men, yea, of the final impenitent unto eternal life: the latter (sometime Professor in Basil) wrote a little Book, concerning the largeness of the Kingdom of Heaven, therein endeavouring to prove, that the number of the elect, and those who are saved, is much greater than the number of reprobates. How come we to want these pieces in England? But I suppose we may spare them, having such Latitudinarians at home. I was told by an understanding Christian, and he told me it so for truth, that I might believe it, the Minister was labouring to comfort his hearers against the fears of damnation; Many men, said he, keep a stir about hell and damnation, but do not fear, do we not read, John 3.16. God so loved the world? Art not thou a man in the world? Why do you fear then? The Text saith, God so loved the world. A notable Clerk to make a full point at world: though this man did but bungle, yet, I doubt not, many there are who would make good, if they could, what these men aimed at. That few should be saved, is a hard saying, Who can bear it?  
But to make good my Inference, or Conclusion: The number of Real Christians is but small.  
Let us but consider how those who are called Christians answer the two Heads we have been upon; Preparations for Christ, and receiving of Christ, or union with Christ: What preparations have we observed in men for Christ? Some preparations there are, and they are know very well; when a man hath a Child born, he prepares a barrel of strong beer, if he be but a poor man; others prepare some bottles of wine; withal they prepare good meat, and good junkets; the Child than is Christened, made a Member of Christ in its baptism; then home they go, and eat up their good meat, and drink up their liquor, before prepared, it is well if none be drunk; and this is the preparation and union with Christ, which many thousands of those, who are called Christians, know, and they know no other preparation for Christ, or receiving of Christ, but this: when they grow up to years, they go to Church as Neighbours do, they must be Christians, because they know not what to be else, they must go whether the crowd carries them; if you will call them Christians you may, but know no more of Christ, saving the Name which they hear a Minister talk of, than a Heathen: As their Parents made them Christians, so because it is the fashion of the Country, they will do as their Fathers did by them, and their Neighbours do by theirs, if they have Children. I have given instance of one in Essex, a County famous for the Gospel, who of late years coming to my Father Ward to baptise his Child, my Father asked him, Why will you have your Child baptised? He answered, because others had their Children baptised. Then asked him, how many Gods there were? He answered, Ten. Then asked him, how many Commandments there were? (supposing his mistake) He answered, Two. Which is the First? He answered, Salvation: The Second I know not, but he gave him a Second. My Father asked him, if he gave him these answers to cross him? The man answered, No truly Mr. Ward, if I knew how to answer you better I would. The civil man, whom Mr. Pemble mentions, was but little better. If Ministers did but inquire into the knowledge of all their Parishioners in England, they would soon find I have spoken but the truth. Thus for want of Catechising, and Gospel-Discipline, abundance of Christians, so called, differ but little from Heathens. Others, though not so grossly ignorant, but can tell many truths concerning Christ, They profess they know God (they are then Professors) but in works deny him, Tit. 1.16. Nomine Grammatic us, re Barbarus,  
But as to the preparatory works which we have gone through, how few are acquainted with them. Some it may be will deny any such preparation for Christ as necessary, and think it was only the Opinion of Mr. Hocker, Mr. Shepherd, or it may be two or three more such rigid men; but surely that man is little acquainted with the Scriptures, or with the Writings of the ablest practical Divines, besides our Divines at the Synod of Dort, who deny it: 
De Causs Dei, l. 1. cap. 35, 36, 37 38, 39  the Popish party will not deny it, when especially they can talk so high of men's preparing and disposing themselves for Grace, with whom their own Bradwardin hath dealt sufficiently and solidly in confutation of them: [Surely God hath his people in this mystical Babylon; he must be very censoreous who reads Bradwardin, and Jansenius his August, besides others, who will not yield it.] But to return to those who deny preparatory works: I pray what is the work of a Minister? Is not it to labour to bring home Souls to Christ, and being brought home, to labour to build them up in Christ? This is the sum of a Ministers work. If you deny preparatory works, you will deny half the work of a Minister. For doth any Minister think he shall ever persuade people to come to Christ, and receive him, upon his own terms, who were never throughly enlightened to see their miserable state they are in by sin, and convinced that this is their state? Will they ever come off from this term from which he calls them, unless they feel the evil and burden of sin so, as to cause fears and sorrows? Will a man thus far wrought on, if he can set up a trade of duties, and felf-righteousness, and find his life in these, eyer come home to Christ? He that thinks he can do his work sound without these, understands little of his work, and less of any saving work upon his own heart. But how little of this working do we find amongst Christians? How few enlightened to see, and convinced of their own finful and miserable state, as it is? How few under this sense and conviction through the fears and sorrows accompanying this conviction, cry out, what shall we do to be saved? Such cries, such questions, how rarely do Ministers hear from those who are called Christians? As for self-righteousness, and duties, if men can but set up a form of worship, keep from the gross sins of the times, their conversation but moral, nay now, you must not question these men's Christianity, none are sound or real Christians if these be not: yet these are but course sieves, the Hypocrite it may be can tell you he hath experienced these preparations, we must sift him in a finer sieve; so that by the unacquaintance of the greatest part of Christians with these works, we shall find few are real Christians.  
Object. But did you not tell us before, that God gins his work, and lays his foundation, in the Infancy of many? How can they experience these preparatory works, as yourself before have argued?  
Answ. I recall nothing of what I said; but in answer to your Objection I say,  
First, Such do show this work of Grace in their childhood as they do grow up; observe them, and you shall see such actings, that will give good grounds to hope God hath begun the work of Grace.  
Secondly, Few, if any of these, living to years of understanding, and hearing of these things, but it hath been a trouble to them, and made them question themselves, whether they had Grace, because they have not found them.  
Thirdly, None of them all, who live to riper years, but do experience all the preparatory works, though in them, I conceive, the work doth lose that relation, as preparatory, because they had Grace infused into them in their infancy or childhood: So that I will not contend about the word preparatory, so the works be found. Tell me that Real Christian (let God have begun his work when he pleased) that is not enlightened to see, and convinced of his sinful and miserable state, that hath not known fears and troubles because of it; hath not been made willing, that Christ should separate him and his sin; that is not taken off from resting in his own duties, reformations and do: They do all experience these, let the Lord work them when and how he pleaseth. But for others, where the work gins in riper years, there they are known more distinctly, and properly preparatory, though God hath his variety of working even amongst such also. Hence preparatory works I did not at all oppose, nay, I maintained them, only my scope was to help Christians who were in the dark as to their own work, searing they were not sound and real Christians, because they had not experienced those workings as others had.  
Try those who are called Christians by the next thing we were upon, their receiving of Christ, when prepared for him, see if the number of them be greater than we mention. Receiving of Christ, what is that? Do you mean Faith? Yes, I do mean Gospel-faith in Christ: nay, than your Conclusion which you drew, that the number of Real Christians was but small, is very false. For your preparations, we cannot say much for them, but for faith in Christ, we can speak enough for it; all the Ministers in England shall not make us believe but we have faith, ay and it may be will swear by their faith they shall not. Define faith which way you will, they are for you. If you will call it an Assent to what Truths soever God reveals, etc. in a lax way: they do assent to their Bible, that it is the Word of God; that all which is contained in it is the Mind and Will of God; they did never doubt of it in all their lives; and it may be will say, it were no matter though he were hanged that doth doubt of it: but if you come more close to tell them, what the ablest of the Popish party tell us is required to make that assent to the divine and supernatural Mysteries revealed, to be Divine faith, not only they, but many others, who make light of Dogmatical faith, had need examine again whether their faith be divine. De essentia Fidei Christianae est, ut innitatur primae veritati revelanti tanquam rationi formali credendi: 
De Auxiliis Disp. 49.  And adds presently, Ad eliciendum talem acium necessario requiritur speciale auxilium praevenientis gratiae: Gods general concourse will not serve the turn, saith Alvarez; both of these parts he proves partly from Aquinas and Austin. In this point Alvarez to me appears very Orthodox, and according to him, I doubt not to affirm, there is but little Dogmatical divine faith in Christendom, though many Professors make a tush at it. But if we grant they have this faith, such as it is, yet this is not enough to make saving faith; then we are to seek still; and that is proved by our Protestant Divines against the Papists,  
If you say, as our Fathers, That faith is a particular persuasion that Christ with all his benefits are mine; they have this faith also, and so assured of it, that let the Minister preach himself hoarse, he shall never persuade them of the contrary; but if we examine them upon what grounds our Fathers taught this persuasion was built, there but few will answer.  
If you say, Faith is a receiving of Christ as he is offered in the Gospel, and so resting upon him alone for salvation; the latter part of this they understand, and that is the faith which men of more knowledge than the common rout have taken up. I remember a young Gentleman, who had been catechised by his Mother, a right Gallant he was, went to visit an old Usurer that lay on his deathbed, the rich Usurer seeing that now he must die, began to be a little troubled, and having heard of saith, could not tell what to make of it; the young Gentleman could tell him, It was to trust upon Christ for salvation; this helped the Usurer, he could not well tell whom to trust else, and now trusts Christ. It is very well, Christ it seems shall be worth the regarding at last: but as we read, John 2.23. Many believed in the Name of Christ when they saw his miracles: but in the next verse the Text saith, Christ would not commit himself to them: What not to believers? No, though they will believe him, he will not believe them: so though these can trust Christ, he will not trust them: This is a fine Religion, that men shall set up Mammon, and serve that Idol while they live, follow after the ways of their own hearts, slight the offers of grace, despise holiness, and yet trust Christ for salvation; if such can find him their Saviour, they understand faith better than all the Divines in England.  
But this we find, that faith is easy to come by. Whatever men want, yet there is no man wants faith: you may convince men that they are swearers, drunkards, etc. but you shall not convince them that they are unbelievers: though they know nothing of the preparations for faith, yet they have it; but where they got is not the question: though they cannot pray, or walk so precisely as some Puritans do, yet they can believe as well as the best of them: they need not, nor do thank God for this Gift, they were never beholding to him for it: Faith is the easiest duty in all the Bible. Take faith to be, as these men understand it, nothing but trusting Christ for salvation, how little do they understand this act of trusting of Christ? while Conscience lies asleep, sin and guilt do not stare a man in the face, now it is an easy matter to trust Christ for pardon and salvation; but when God awakes that sleepy Lion, sets a man's sins in order before him, as be sure he will do, here or hereafter, than men shall find it is not so easy a matter to lay their hands upon the head of the Scape-goat, Levit. 16.21. to unburden their guilty laden Souls upon Jesus Christ, whom now they can so easily trust: No, no, friend, thou wilt rather sink under thy burden than take one step towards Christ, and commit thy guilty Soul to him, how hard will that act of faith be, which now is the easiest, as I said, of all duties in the Bible. Thus have they found it, who yet have received him upon his own terms, as he is is offered in the Gospel, and thus receiving him, trust him for pardon and salvation; but in the days of their fears arising from their guilt, there lay pressed under their loads, but could not roll their burdens upon Christ, without Grace from Heaven assisting them to put forth this act of faith, for which they magnify God, when enabled to do it.  
By this than that I have spoken, my first Conclusion stands firm, that the number of Real Christians, such as shall be saved, is very small, whatever those who are called Christians imagine: yet because you shall see it is not only the judgement of a few peevish censoreous Puritans, let me give you the judgement of three Popish Authors: Alvarez 
(a) Do Auxil. disp. 43.  hath stated this question, Whether at least of believers more be elect or reprobate? He draws up his answer under three conclusions, the last is this, That even of believers, there are more reprobate than elect. The Jesuit Cornel, a Lapide 
(b) In Matth. 7.14.  undertakes to prove the same thing by several Arguments, and quotes a terrible passage of Chrysostom in his Sermon to the people of Antioch, where he was Bishop and well beloved, and he speaks of Believers, saith the Jesuit; Chrysostom's speech was this, How many do you think of those who are in our City (of Antioch) are saved? It will be grievous, or harsh, what I am about to say, but yet I will speak it: Among so many thousands [and the Jesuit conceives there might easily be a hundred thousand or more in Antioch] one hundred will hardly be found which shall be saved, and I doubt of them too; He gives his reason, from that wickedness he saw in the young sort, the sloth, want of zeal in old men, etc. it was a wonder they could bear this, and did not stop the mouth of that golden Mouth. Cardinal Cajetan comments so upon the ten Virgins, Matth. 25. that it would make one tremble to read him: This Parable (saith he) doth not treat of all Christians, but of those who by their works do profess, they study after a continued progress to the Kingdom of Heaven; for these had Lamps shining, that is, their good works did appear, (therefore those Christians, whose evil works are manifest, are not here meant) they went out not to meet a Judge, but friendly and honourably to meet with, entertain and receive a Bridegroom. But of these, five were foolish. Terribilis Sententia, a terrible sentence (saith he) that but a half part of those, whose good works and studies to meet the Bridegroom do shine forth, is saved. This is a terrible sentence indeed, the Cardinal writes as if he were affected with it; and who is not, that is not shut up under unbelief? I have then a Popish Archbishop, a Romish Jesuit, a Cardinal, confirming my Conclusion, beside our English Puritans; those who will quarrel, let them answer what they have written.  
For my second Conclusion. Real Christians believe the first Conclusion, without any dispute; and they so believe it, that the number should be much less, if all which they say of themselves be true: They know Christ will shut out half those (as Cajetan observes) who appear to be real Christians by their Lamps, and they shut out themselves. Many things there are which make poor tender Christians determine hardly upon the question concerning their own state; and many times, when other Arguments are answered, this now mentioned, namely, that but five Virgins were wise, the number of the saved one's so small, this sticks so close, that they know not what to say; that they should be enroled in this little number, their hearts tremble, they dare not entertain it, the mercy is so unspeakable. But it is not my intent to meddle with all the things that trouble Christians: I shall confine myself to the discourse I have been upon. Out of these two Topics, Preparations for Christ, and Faith in Christ, have Satan, joining with the darkness and fears of their own hearts, helped them to dispute against themselves, the truth of their conversion, for many years: Yea, what other Objections are made from the workings of their corruptions which they feel rebelling in them against the Will of Christ: they reduce all to these heads: I never was right prepared for Christ: I never yet saw sin in its right colours: lours: I never felt that spirit of bondage, those legal terrors and sorrows, as I ought to have done; hence fin is no more bitter, Christ and holiness are no more precious to me: sin and I were never so separated in that work as aught to have been, hence it cleaves so close unto me, and hath such power over me at this day,: here also they lay the blain, when they cannot find their hearts running out in love after Christ, as they should have them, and would have them; yea, all their errors and miscarriages in their after works, they reduce to their errors in this first work: it being a sure Rule, An error in the first concoction is not mended in the second.  
I shall not repeat what I have before written, but desire the Christian Reader to look back upon what I have said about Preparations, and especially my Answer to that Question, How a Christian may satisfy himself concerning those preparatory legal works:  
Here I shall only add these few Heads very briefly.  
First, It is very true, legal fears, terrors and sorrows are very good to help loosen the Soul from sin, to embitter sin, to make the Soul see the necessity and excellency of Christ, prise him, and love him accordingly.  
Secondly, It had been well for many Christians had they experienced them more than they have done; light hearts, apt to be frothy, vain, and running out to the utmost line of lawful liberties.  
Thirdly, Legal terrors and sorrows will not of themselves kindly nor sound take off a Soul from sin: such persons who have been plunged in them, have returned to their vomit again after them.  
Fourthly, Soms Christians, who have experienced them in a small measure, have walked more awfully, tenderly, with a more mortified Gospel-conversation, than other Christians, who have had them in far greater degrees, and yet have true Grace.  
Fifthly, Christians who have had great legal workings, and attained sound Grace after them, have found and complained of the rebellion of strong corruptions, and the same things which other Christians complain of, who have not found the legal workings after their manner; but they cannot say, that these things they complain of, and which make them fear the soundness of their work, arise from want of legal preparations; they have had enough of them: Why then should the workings of those corruptions, etc. be resolved into the want of legal preparations, fears and sorrows, and you for want of these legal workings, question the soundness of your faith and conversion? For you might have had those legal workings as others have had in a great degree, and yet make as great complaints of these inbred corruptions, and other evil frames, as now you do.  
Sixthly, Great legal workings, with great Gospel-grace following: the remembrance of the legal works passed kept up fresh, the glory of Gospel-grace at present seen and felt, make Christians set a higher price upon Christ, morefearful of sin, and so legal workings become very helpful and subservient to a Gospel-conversation all the days of a man's life.  
Seventhly, A frame of holiness wrought in the heart; the Spirit of Christ there dwelling, keeping and acting it: the glorious Majesty of God discovered; the love and sweetness of Christ really tasted, and out-tasting all the sweetness of sin and creature; do most kindly and sound take off the Soul from sin and creature: Let us labour then to experience these things more, and not run to legal terrors, which can never sound and surely do the work, though they may prepare for the work.  
The next thing that makes many real Christians exclude themselves from the number of Believers is, their want of faith, they have no faith: And why no faith? Because they have not that particular persuasion that Christ with all his benefits are theirs: they cannot say, they dare not say, Christ is mine, or that my sins are forgiven: when they hear of unbelief, they know of no unbelief but this, when persons do not believe, or cannot believe, that Christ is theirs, and their sins are pardoned: when they hear how great a sin unbelief is, and what terrible threats the Word of God hath made against unbelievers, they apply all to themselves: What pangs have some Christians, yea, men of great parts, and Ministers, been under, when they read that, Revel. 21.8. But the fearful and unbelieving, etc. shall have their parts in the lake which burneth with fire and brimstone? applying the Text to their fears, doubts, unbelief, because they could not believe that Christ and his benefits were theirs. And no wonder if Christians did thus conclude against themselves, if faith in Christ be no other than that particular persuasion and assurance, that Christ Jesus is mine; that I shall have life and salvation by his means; that whatever Christ did for the redemption of mankind, he did it for me, etc. Those that had not this definition, had not the thing defined, that is, saving faith: Hence they might exclude themselves from the number of Believers. Now though this be in great part taken off, since Ministers of late have cleared the nature of faith in Christ, better than it was before, yet still it is that which keepeth many Christians under the old doctrine, being not yet forgot of many, and the latter not so clearly understood by most, of which many Ministers may be in fault, for if they be not clear in it themselves, how can they preach it clearly to others? But if that be saving faith in Christ which we have opened, and are assured it is saving, how many thousands will be found to be real Christians, sound believers, who according to the old definition of faith were cut off from that number? Ask Christians, Have you this particular persuasion, that Christ is yours, that whatever he did for the redemption of mankind he did it for you? and that your sins are pardoned? They will shake their heads, answer you with a sigh, O no, I wish I had it, I cannot come to that grounded assurance and persuasion. Ask them again, Hath not the Lord made you sensible of your sin, guilt, misery, wretchedness in yourself? Hath he not revealed such excellency and fullness in Christ, that now you feel your Heart willing to receive and embrace him for your Saviour and Lord, Prophet, Highpriest and King, and so commit yourself to him, to have all his work of Redemption applied to your Soul, trusting and resting upon him alone for life and salvation? They will answer you sometimes with an awful jealousy of their hearts, I would have it so, if my heart deceive me not: sometimes more roundly, ay with all my heart and soul: Yea, this work is found in them; and unless it be in a day of great darkness, desertion, or vile sinful temptations and lusts working, penned them up close in examination, and they have been forced to yield it, though sometimes they would eat their words again, if they could tell how to do it. And I pray what do you call these, in whom this faith is found? are they not real Christians? are they not not sound believers? I am sure these are the Believers, the Christians, that must be saved, and shall be saved, and none but such who have this work. If it were possible to conceive a man to have a particular persuasion and assurance that Christ is his, that his sins are forgiven, and yet want this work, his particular persuasion and assurance shall never same him.  
Quest. But are there not deceits? May not men be mistaken, thinking they receive Christ aright, and trust in Christ for salvation, and yet never received him aright, nor rest upon him for salvation, so as ever to find salvation by him?  
Answ. Yes, no doubt there are deceits, and many are mistaken. How many have been deceived in their particular persuasions and assurances that Christ was theirs, and pardon theirs, but 'tis to be feared, not only lived, but died Christless? It was a sad word, what Christ said to the foolish Virgins, Matth. 25.12. Verily, I say to you, I know you not. O Lord, what a dreadful saying is this? What, not know them? They made account they knew him, what did their Lamps else signify, and their going forth to meet the Bridegroom? Israel shall cry unto me, my God, we know thee, Hosea 8.2. But if God answer Israel, I know not you, Israel will be in a sad case.  
Quest. But hue shall we discover these deceits? this is of moment?  
Answ. It is of moment indeed, if a man be deceived here, he is undone to eternity, unless by the discovery of it in this life 〈…〉 be awakened to look out for faith 〈…〉 and 2 Tim. 1.5. But sad it is to 〈…〉 where so common and dangerous as 〈…〉 and eternal concernment; and 〈…〉 careless of deceits. If a man be to 〈…〉 forty shillings per annum, let but a man give him 〈◊〉 of some deceit that may be in the Title, lot but one intelligent man but once hint such a thing, he hath said enough, the man now looks about him; tell the same man, there are great deceits in men's faith, repentance, and that he hath a deceitful heart as well as any, therefore look to your faith, make sure work, the salvation of your Soul lies upon it; he answers you with a tush, look you to yourself, let me alone with my faith, I shall do well enough I warrant you. Oh the power of Atheism.  
But in answer to the question: I shall premise two things first, and then endeavour to give the Rules how we may find out the deceits of our hearts in receiving of Christ. The first thing I premise is this.  
First, It is a very dissicult thing to find out the truth of our receiving of Christ, or of our faith, that it is right and saving, especially when the Soul is but newly under the work of conversion. I know God can discover it at first if he please, as, no doubt, he did to the Jailor, and the Primitive Converts, in the dawning of the Gospel, and lying open to persecutions; but it is not now so common. An Hypocrite in his green estate is hardly discerned by others, or by himself. If you ask me how long that green estate may last? Truly I can set you no time, but some longer, some shorter: yet with some it hath lasted so long, that I scarce know what to say or write, I am so amazed at the Apostasy of some, that I have heard of, not very many miles from us, after many years (thirty years) green and flourishing profession, with a conversation so exact, so close, that other precious Christians have wished, O that my condition were but as this man's; yet in old age to decline to sensuality, lose their savour, go out like a stinking snuff, Trees twice dead, Judas ver. 12. These Apostates would do us a kindness, if they would but faithfully unfold unto us their secret ways of hypocrisy, how they began to Apostatise, that we might learn and tremble; indeed we do tremble, because we see their falls; did these but return again home to God, they would then tell us all; but here is the misery, the Apostasy is final, they fall back with a perpetual backsliding, both from God and his people, return no more, and hence we lose this benefit. Time it will cost, I say not how much, and strict observation of the ways of a man's heart; he must not be a stranger at home, that will get an answer to this question: we say of a man, I will winter him and summer him, eat a bushel of salt with him, before I will trust him for a bosom friend: there are those who have spent many Summers and Winters with their own hearts, and it hath cost them some salt tears, but can hardly tell whether they may trust their hearts at last: we say of some men, they are such subtle deceivers, that they will cheat a man though he stand and looks on them: And what more deceitful than a man's heart, though a man looks on it 'twill deceive him, unless he be very circumspect, but without diligent observation it will be impossible to find it out whether it be sound or not in its closing with Christ.  
Secondly, No man need be deceived in this great point unless he will. This to some at first may seem to sound strangely, but I doubt not of the truth of what I say: though the heart may deceive the best Christian, as to some particular acts which he is to put forth upon occasion; as he thinks he will be thus patiented if such a provocation comes, and will quietly suffer if trials come, etc. but yet as to a man's state, whether converted or not, closed with Christ truly or not, I say, there is no man deceived here unless he will: were men willing indeed to search and find out hypocrisy, were they in earnest to find out that Faux which would blow up their Souls, and ruin them to eternity; were they willing to find out undeceiving Rules, and apply such Rules to heir hearts without deceit, without conniving or favour to any particular Idol that there would be set up, I doubt not but they might find the deceit, if there be any lodged, that would cheat them as to their state, and undo them for ever: but this is our misery, though we will not say we are willing to be cheated, yet we are not willing to take the pains that we may not be cheated; loath, with David, to put ourselves into God's hands to be searched, Psal. 139.23. Search me, O God, and know my heart, etc. for doubtless God would then make us know our hearts, so that we should not be eternally cheated by them.  
In your enquiry therefore keep your eye intent upon two things.  

First, Upon the Act, Receiving, how you did re-receive.  
Secondly, Upon the Octject, what you did receive.   
In one of these two Heads we shall find out the deceit, if there be any, in your closing with Christ.  
For the first: I shall show how the real Christian receives Christ; and opening this, I shall show what makes the heart unsound; for Rectum est Index sui, & obliqui.  
First, The Real Christian closeth with, embraceth, or receiveth Christ advisedly, he deliberates, ponders, observes well what he doth. It is a spiritual Marriage; she is but a fool who will give her consent, to take such a person for her Husband, before she hath advisedly considered the person she is to take, and the match she is to make: Rashness, inconsiderateness, do very ill in these cases: An error of the person nullifies the match; this is not the person whom I intended: Non consentit qui non sentit: They were wise Virgins who went in with the Bridegroom, Matth. 25. And in this, among other things, they show their wisdom, that they did advisedly consent to the Marriage; they knew what they did, they had weighed Reasons pro and con. In that glorious Marriage-covenant which God promiseth he will make with Israel, (such a Promise as never as yet was fulfilled, no not begun as yet, but shall be gloriously solemnised here upon the earth, as the verses that go before and follow show) in his description how he will betrothe Israel unto him, he mentions this amongst the rest, I will betrothe thee in judgement, Hosea 2.19. Several Interpreters give their judgements upon this Judgement, whom I leave: Mr. Burroughs (a man of a Gospel-spirit, and so the fit to deal with a Gospel-text) seems to me to hit the joint: Thus he; In Judgement, i. e. there shall be good reason for what I do (saith God) that which I now do, in betrothing thee unto myself, shall not be out of rashness, it shall not be done unadvisedly, but with understanding, with good deliberation, I know what I do in it, and what glory I shall have by it: This is on God's part: Then there must be Judgement also on our parts: I will put into you a judicious heart, to choose me out of Judgement: Thus he, quoting the Text which I made so much use of, John 6.45. Taught of God. This is very rational, since Judgement is of so great concernment in Marriages, and God doth carry on all his work by Conviction. The stony ground received the Word, Matth. 13.20. But how, not advisedly, there were flashes of affection, Anon with Joy receiveth it. Here is joy, but where is the deliberate, advised Judgement, that is not mentioned. Anon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, statim, by and by, or as some, presently, with joy receive it: We always suspect such Matches as are made up of a sudden, before there could be sufficient time to advise and consider. It is true, Christ is such a Match, as there needs no advising, or deliberation, to know whether the Soul shall do well if it doth consent to his offer; but as he marrieth a Rational creature, that aught to do all things with judgement, and in regard of our treacherous hearts, there is need of this deliberation: hence the stony ground, or hearer, when he came to hear of persecution, flies off presently: the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he received the Word presently with joy, so when he hears of persecution, ver. 21. presently he is offended; he did not know it was such a Gospel as had persecution attended it; Where is his joy now? Nay, joy and Gospel both are gone: What he did, it seems it was presently, both coming on, and flying off: what he did then was not done advisedly.  
Secondly, The real Christian closeth with, and embraceth Christ freely: forced Matches are like never to do well, nor will Christ force any; the sound Believer gives his consent freely and willingly: A Contract, or Match, made up by fears and scares, is no true one: There are indeed many times fears and scares in the preparatory legal work, which do more properly tend to loosen the Soul from its lusts and idols, from which he is called: but to choose Christ merely out of fear, and because I am scared with hellish horrors, as if Christ were not worthy the choosing or regarding, were it not for these which I dread and lie in danger of, this choice or embracing of Christ will not hold. It is true, the Jailor came to the Apostle in a scare; but surely he did not take Christ in a scare; no he saw reason for what he did, and did it freely, willingly, there was much joy in the family, in consideration of what they had done, Acts 16.34. in embracing of that Christ whom Paul taught. It is an ill thing when the woman shall say, or the man, I had him or her against my will; but my Father would have it so, and if I would not have him, he would give me nothing; a wise Parent the whilst, to force his Child against her will; though she did say I will, when she came to the Marriage, but had her Father let her alone, left her to her freedom, I would never have had him, saith she. I have heard of such Marriages, where the Child, only in obedience to Parents, cross to her own judgement and freedom, have taken such a man to her Husband, to please Parents, but never had good day after; Christ abhors this: Thy people shall be voluntaries, (as some translate it, or voluntarinesses) in the day of thy power, Psal. 110.3. Castellio * saith true when he tells us, God doth not compel men, Ad animi justitiam; but in this he saith false, when he makes Justification to be, animi justitia, or justificare is justos facere: God, saith he, will have true and voluntary Jews, whom he may commend; but he should not do so, if he did compel them against their wills. And this, saith he, was signified in the Structure of the Tabernacle, which was the figure of the heart of a man, the Sanctuary or Temple of the Holy Ghost: Now that was made of gifts freely offered by the people, no man was forced or compelled to offer what he did, though in other points the Law did compel men.  
[* Dialog. 3. de lib. arb. p. 151. Ad hanc (i. e. justitiam) haminem divinitus allici, & impelli fatemur, sed cogi pernegamus, saith Castellio, ibid. Allici is not sufficient: What means he by impelli? So p. 153. Existimo Dei Spiritum esse quendam quasi ventum animos impellentem, & ad obedientiam flectentem.]  
If Castellio would only oppose compulsion, we say the same, only the question is, How comes the will to be made thus free? That it is free in its closing with Christ, it is not forced, nor can be forced, as to its elicit act, nor will Christ ever accept of a sorced Match, this we acknowledge. If God commends the voluntary Jews, and so voluntary Christians, than the voluntary and free Christians will commend his free Grace, Nos volumus, sed ille facit (non cogit) ut velimus; many people do receive Christ, embrace him (at least as they think) but in scares; any thing while under fears and horrors. I was once sent for to a Gentleman, who lay at an Inn, who was under some trouble of mind, as I was told; I knew no reason why I should be sent for, there being other Ministers in the Town more able, and myself but a stranger at the Inn: when I came into the Chamber, I found the man in dreadful horror, his carriage towards me was such as I abhor myself ever since at the remembrance of it; the man was under the terrible apprehensions of a damned estate: what sin was then set home upon him I know not: to inquire into his particular sin, was not I thought convenient: I never saw his face before, nor never after but once in a Church three days after; seeing the man in this Agony, just like the Jailor, I could not but speak to him as Paul did, opening the work of faith in Christ, what it was: I could say nothing to him by way of question, if he were willing to embrace him, etc. but he yielded in all things to me, nothing came amiss now: but I feared then it was but in a horrible scare: I could not learn what was his name, nor how to inquire after him, what became of this work. The Merchant's goods shall over board in a storm (not because he hates them) to save Ship from sinking, himself from drowning, though when the storm is over he wisheth he had them again with all his heart. A man that is drowning will catch hold of a sharp Sword, though it cuts his hands, to save himself, if that will save him. If you will say, men by these scares and fears may be made very willing to embrace Christ for their Saviour from these evils which they so fear. I grant it, this is one thing that moves the will in the real Christian to embrace Christ, the privative good, it shall enjoy by him, delivering of the Soul from wrath to come, and none ever did close with him, but had an eye to this, and this most affected also when it comes first to him; yet in this is a free and willing choice, for here is good to be enjoyed; but if this be all, and the Soul seethe nothing else in him, I doubt this will not hold; when these fears grow off, the heart will back again, and be weary of its Match.  
Thirdly, As it is an advised and free, so it is a full choice, understand me rightly; by the word full I do not mean such a perfection, as if the whole of the Soul did so close with Christ, and embrace him, that there were nothing in the will cross to this reception of Christ; for we are but in part renewed, though we are quickened, Ephes. 2.1. yet so quickened, as there remains a body of death behind, Rom. 7.24. and the unrenewed, dead part will never make this choice: but what Philip said to the Eunuch, Acts 8.37. If thou believest with all thine heart. So here the Believer chooseth with all his heart: Such is the prevalency of the will in its choice, that there is not many times so much as any actual resistance of the unrenewed part felt, to oppose this choice; but as if there were no such thing as a corrupt unrenewed part to oppose, the whole Soul comes off fully in the choice of Christ; the heart is not divided, there is not a heart and a heart; as in those hypocritical penitents, Jer. 3.10. Her treacherous sister Judah hath not turned to me with her whole heart, but feignedly. Here was no full turning, the whole heart went not after God, but was divided, and to be sure God had the least part. As in repenting, so in believing, the whole heart comes to Christ. If a rich person, and every way an object of love, should ask a poor woman, wilt thou have me for thy Husband? and is in earnest; as if Boaz should have put that question to Ruth, what would have been her answer? Yea, with all my heart; there is a full choice: So doth the Soul answer to this question, wilt thou have Christ; Yea, with all my heart, the best bargain that ever I made. The fullness of the choice is felt in this, that this choice is made with complacency, the heart is exceedingly well pleased, delighted, satisfied in its choice, and finds itself at rest in Christ. What David said, Return to thy rest, O my soul, Psal. 116.7. This Soul saith to itself, can I but get this Christ, that I have real union with him, and he once undertakes for me, I shall then be at rest, I am satisfied fully with him. What the Father said, This is my beloved Son, in whom I am well pleased, Matth. 3.17. The believing Soul saith, This is my beloved Saviour, with whom I am well pleased. The Father is pleased, and the Believer is pleased with Christ.  
Fourthly, It is a firm, constant, abiding choice, or reception of Christ: Take the Real Christian when you will, yet you shall find he holds to his choice; when he is worried with his base temptations, that labour to draw away the will, yet here he holds; no, I do not repent me of my choice. Take him under his dark temptations, when he apprehends Christ will not receive him nor choose him, yet he doth receive and embrace Christ. It was an advised, free, and full choice, therefore it proves a constant, firm choice: It was not in a scare, when I was forced, and that scare being removed, now the will goeth off again to its former lovers: It is so indeed in the unsound Christian, but not in the real Christian. When persons have lived together in a married estate thirty years, have seen the infirmities of each other, if the question were then put, suppose you were now to make your choice, where would you choose? If the answer be hearty made, I would choose where I did before, the same choice I made than I make now, that Match, that choice was well made. Let Christians live in married covenant with Christ thirty and thirty years, when they have experienced not the infirmities of Christ, in whom there is none, (though he experience ours sufficiently) but the troubles they meet with from within, from without, the infirmities which Paul mentions, 2 Cor. 12.9, 10. upon the account of keeping close with Christ, and walking with him; if then you put the question, if you were put to your choice now, Where would you choose? Who should be the beloved of your Soul? You should soon hear the answer, they would not stand long, as if they were in doubt what to say, what Christ said of Mary, Luke 10. last. Mary hath chosen the good part which shall never be taken from her: As that which Mary had chosen shall never be taken away, so Mary's choice, and every sound Believers choice with her, of that part, is not taken away, nor shall be changed: That was one reason why God saith in the forementioned Text, Hosea 2.19. I will betrothe thee unto me for ever; there is no more parting, no Divorce, because he did betrothe her in Judgement: It was a judicious choice, the judgement is constant, and the choice is constant.  
Fifthly, Lastly, It is such a receiving, embracing, or choosing of Christ, as groweth stronger; if so, than it must needs be firm and constant.  
The reason of this lieth here, when a Christian once cometh to be acquainted with the Christian Race and Conversation what it is, and observes the workings of his wretched, vile, treacherous heart, he is driven to such plunges ever and anon, that he knows not what to do or think, his temptations, perplexities, are so multiplied, that his necessities of Christ do more appear; there was a necessity of Christ, and excellency in him, which the Soul saw at first; but now necessities are branched forth into many particulars, which were not all in view at first; that the Soul feeleth its necessity of Christ more and more; and as it feeleth its necessities, so finding in Christ, that fullness and fitness in him to answer all these necessities, troubles, perplexities, and that Christ in his Marriage-Covenant is engaged for them all, it lieth upon him to secure the Believer against whatever comes, this openeth further the excellencies of Christ to the Soul, and causeth the will to embrace and choose him yet more, that thus the choice grows stronger: I did not know this, I did not think of this at the first, saith the Soul, but now I see I am the most pitiful Creature without Christ, none so bad: These new various particular exigencies and straits, which the Believer meets with, clear up, and discover Christ more unto him; for the real Christian knows none but Christ to run to when he almost ready to run out of his wits; temptations blow in so hard from every quarter of the Compass, that the man is ready to sink, give up all, and conclude desperately upon himself; but when he comes to understand, and meditates upon it, how Jesus Christ hath undertaken for all, even for that which I feel now, and knows not which way to get over, this maketh him to cleave to Christ the more, and embrace him yet the more strongly.  
The second thing is the Object, or what you do receive, Jesus Christ the Lord, Christ clothed with all Offices, not one too much, nor one too little; the real Christian cannot spare one, and desires no more: Christ is so fitted for my turn, saith the Believer, by being made Prophet, Priest and King for me, Wisdom, Righteousness, Sanctification and Redemption for me, that I know not what I could desire more, nor could I be healed, recovered, redeemed, if he were made less; so that God and the real Christian are agreed upon terms: Were I to make my terms, saith the Believer, I could not tell how to mend, or how to have other propounded than God hath made and propounded to me already. But let me take this into pieces, for here also shall we find deceits lie: See how the real Christian receiveth his Object, and by it we shall discover the Christian only in name.  
First, The sound Christian receiveth the Person of Christ: Union is with the Person of Christ; though this must be first, yet I would not put that block in the way of poor Christians: Did you embrace the Person of Christ first? Had you union with him first before you did meddle with his goods? Alas, many poor Christians are not so distinct, they cannot tell what they did first nor second; but it was Jesus Christ with all his goods which they felt the want of; they were lost, undone, had need of a Saviour, and willing also to receive him, Christ and Lord; this they can tell; but yet if you ask them, What is Christ to you? If you put the question, as they did to the Spouse, Cant. 5. v. 9 What is thy Beloved more than another Beloved? the Believer will answer, though he cannot tell what the Spouse meant in that description of Christ by particular parts to set out the beauty of his Person, yet she can say with the close of the description, ver. 16. He is altogether lovely.  
In Marriages, union is with the person, not with the goods; hence if the person please not, (as some will say, if I had her money, take her person who will) such Marriages will meet with miserable miscarriages, because that with which the person is united pleaseth not, and there being the greatest tye, there proves the greater affliction. Christ hath riches unsearchable, Ephes. 3.8. might but an unsound heart have some of the riches of Christ, as to his Person it matters not, take him who will; but the real Christian is taken with the love of his Person; nay, no found Christian can rest without God himself, Christ himself, the goods will not satisfy, no not all the good things God or Christ gives distinct from himself, because God is better than his goods, Christ is better than his goods; therefore the understanding being savingly enlightened, to know God and Christ, and the will renewed, as good is its Object, so the best good is its Object; if there be any better good than other discovered, the sanctified hungry will must have it: but God and Christ are discovered as better goods than the benefits of communion, therefore the will cannot rest, but in the union with, and enjoyment of himself; all the blessings of communion, being either such as make a relative or real change in the Believer, gracious habits, which make the real change, are but Accidents or Adjuncts; these do not satisfy. If holiness, the Image of God, be good, than God, whose Image holiness is, is better: If reconciliation with God be good, than God himself is better: If Christ be the Peacemaker, than he is better than the Peace itself; if his Righteousness be good, than he himself is better, else his Righteousness could not be so good. So that in this substantial good, God himself, Christ himself, doth the will of a real Christian take up its rest.  
Secondly, From union with the Person, we come to communion with his Benefits, or to his Offices: Consider first his Priesthood, or those benefits which make our Relative change.  
First, What sayest thou to imputed Righteousness, to the blood of Atonement, to Christ our Highpriest and Sacrifice, to him who knew no sin, yet was made sin, that we might be made the righteousness of God in him? As for the real Christian these are glorious things in his eye, these the Gospel truths and tidings, which cause such amazement in the thoughts of a sound Believer, while he meditates upon them, how such a one as he should stand at the Bar of God, and be acquitted, yea, pronounced just and righteous, by a Holy and Just God; that such a one as knew no righteousness, but was all in sin, should be made the righteousness of God in him, that he who knows what enmity lieth naturally in his heart against God, and knows how infinitely God hates sin, and how terrible his wrath is, and will be against sin, should now have God his Friend and Father, and Christ a Highpriest to be always pleading his cause, than thoughts fill the heart with admiration and astonishment, a pardoned, justified, reconciled estate; What tongue of man or Angel can speak the blessedness of it? If Castellio can flout at imputed righteousness, yet he might have learned to write truth: Where did he ever read any of our Divines, who maintain, yea, must and will exalt imputed (not putative, as he scoffingly calls it) righteousness? Interpret that Text, 1 Cor. 6.9, 11. as he glosseth, and imputes to us, thus, Neither fornicators, nor adulterers, 
De obedien. praestand a p. 232.  nor effeminate, etc. but ye are washed, but ye are sanctified, etc. that is, saith he, God doth not impute these sins though they abide in you still; you are fornicators as before, you are adulterers as before, but these sins are not imputed to you; We abhor his putative Comment. Where did he ever read a Divine of ours [I presume he aims at Calvin, who takes washing for justification in that Text; but he might have read Calvin there saying, Sanctificat vitiosam naturam spiritu suo, reformando, ita sanctificatio ad regenerationem pertinet: Calvin's Comment is quite cross to what he puts upon him] that took sanctified for non-imputing of sins? Why did not he there tell us the difference between sanctified and justified in the Text, if justification be only to make just, as he contends? They were such, but they are justified, so the Lord doth not impute the guilt of their sins. And they were sanctified, and if made holy, than they were no more fornicators, or adulterers, as he fancies the doctrine of imputation leaves men, as to inherent righteousness, and it found them before effectual Calling, men of sedate, quiet tempers and constitutions, rational heads, bookish men, given only to study, never acquainted with self-emptying workings, loads of guilt pressing, dark desertions, violent and strong temptations, are fit men to take up Arms, against the most precious Gospel truths, riches of free Grace, imputed Righteousness, the blood of Atonement, cut off Christ in his Priestly work, and set up a Dagon of self-righteousness, a Castellian perfection, (imperfectly proved) Diana of man's free will (which we grant is free in part, when made free by Grace) and if this be the fruit men make of their learning and tempers, etc. we thank God for our temptations. If we had nothing else but self-righteousness and persection to boast of, woe to our Souls; but blessed be God for our Highpriest, for imputed Righteousness, for the revealing of a Covenant of Grace. What David said of the Covenant struck with him, This is all my salvation, and all my desire, 2 Sam. 23 5. the same say we; for take away imputed righteousness, the righteousness of God-man; take away the blood of Atonement, even the blood of that Saerifice, God in our flesh; take away the Covenant of Grace, in which the free Grace of God is resolved to triumph over all the guilt, enmity, sins, lusts, hypocrisies, slavery, of the vessels of mercy, by pardoning, justifying, cleansing, healing, and yet be just; take away these, I say, then far well blessedness, peace and comfort; and though I cannot say welcome, yet misery, wrath and sorrows will come, and they who can find another way to escape them, must be wiser than men or Angels are, yea, wiser than God himself. Pardon is a good word in the opinion of all men that think there is any sin, and no man will refuse it: Justification by imputed righteousness may be very well liked, by a lax, careless and vain Christian, who either in opinion will deny (as some) any inherent created righteousness or grace in us; or be their opinion what it will, do not much regard it, to find the work of Grace in them; as I have known some crying up the righteousness of Christ to our justification, their tongues could speak of nothing but this, how pure we were, so that God could see no sin in his people, [not to see it, that is, not to impute it to a justified person in Christ, we owned, but that was too low, not enough, God could see none] but inherent righteousness, was never made mention of: and if the question were put, But how shall I know I am in this justified state? Their answer was, For that you must look to it; and that was all the answer that ever I heard them give. Thus I say, for a lax gospeler, the notion may please him; but for a man from the sense of the imperfection of his inherent righteousness, the sin, the mixtures that cleave to his own duties and performances, from the high estimation he hath of God's righteousness, Rom. 10.3. The righteousness which is through the faith of Christ, Phil. 3.9. in earnest, to say, Surely in the Lord have I righteousness, Isai. 45.24. In him, who is Jehovah our righteousness, Jer. 23.6. In him do I glory, Isai. 45.25. Making mention of thy righteousness, even thine only, as David, Psal 71.16. saith: Though in another sense [yet Calvin saith, 
Calvin in Text.  that B. Austin doth a hundred times make use of this Text to overthrow the merits of works, and did plausibly oppose this righteousness which is freely given of God, against the meritorious righteousness of men] this frame is not found in all Gospelers; this the proud heart of man will not set up; and upon this for a guilty, self condemned Soul to rest and roll itself, it cannot, in a day of sin appearing, unless as faith is the gift of God, so this act of saith be given from above. But still upon this imputed Righteousness, blood of Atonement, Christ his Highpriest, doth the real Christian venture and lay the stress of his Soul, if these crack I am gone. Examine Christian, dost thou experience this in thy heart feelingly?  
Secondly, This Jesus Christ is the Lord; as he was received before for our Highpriest, so he is received for our Lord and King, if we receive him right as all real Christians do: Zech. 6.12. Behold the man [God directing it, saith Grotius, Pilate fitted these words, or applied them to Christ, John 19.5. Pilate saith to them, Behold the man] whose name is the Branch, [Messiah is his name, saith the Chaldee] ver. 3. even he shall build the Temple of the Lord, (both the material Temple, which Joshua and Zerubbabel could not without him, and the spiritual Temple, the universal Church especially) and he shall bear the glory, (all the glory and excellency of the Church is in Christ, the Head of it, the glory of rearing up and building a Church to God in the world, is a burden too heavy for any but Christ to bear; he builds it, and wears the glory: Munster and Clarius interpret this glory by Revel. 19.16. On his Vesture was written, King of Kings, Lord of Lords) and shall sit and rule upon his Throne: (Christ is King, Psal. 2.6.) and he shall be a Priest upon his Throne, (Christ a Priest, Psal. 110.4.) and the Counsel of peace shall be between them both. Here is the glorious Conjunction of the two Supreme Dignities, the Kingdom and the Priesthood in Christ's most excellent Person: The Prophetical Office, saith learned Pemble, is not mentioned, which it may be is but an Appendix of his Priesthood. What is meant by these words, Between them both, some between the Jews and Gentiles? this I like not; some between Zerubbabel the Prince, and Joshua the Priest: But 1. Here is no mention of Zerubbabel. 2. Both the Crowns were set upon Joshuah's head, ver. 11. 3. The Branch, ver. 12. was to sit on the Throne and rule: De Dieu I see differs from all; he shall sit and rule upon his Throne; he will not have it translated, super thronum suum, but super thronum ejus; by ejus, meaning Jehovah: So by them both, or those two, he understands the Branch and Jehovah: But what then is meant by the Counsel of peace, he doth not interpret. Cor. a Lapide thus, Either, saith he, between both the Thrones, the Kingly power and Priesthood, or the Prince and the Priest, q. d. In Christ shall be the greatest consent and concord, between the Prince sitting upon his Kingly Throne, and the Priest sitting upon his Pontifical Throne, because he shall be both, and shall conjoin both the Dignity of the Pristhood and Kingdom in himself: This is something, but not enough: Mr. Pemble better, Counsel of Peace, an allusion to the former government of the Jews State, wherein the King and Priest, several Officers, did take counsel one with and of another, for the maintenance of peace and prosperity in the Church and State: Now likewise the Church's peace should be wrought, though not by two several persons, yet by virtue of two several offices meeting in one: Christ purchasing all peace to his Church by his Priesthood, and maintaining and defending it by his Kingdom: the effect which the conjunction of both Thrones and Offices in Christ doth produce is peace and reconciliation with God, with safety and deliverance from our spiritual enemies; thus Mr. Pemble agreeing with Junius. To these I shall only add Diodati and no more: These two offices in Christ, shall perfectly agree one with another, though they seem to be very different; the one having the administration of Justice to command and punish, the other of mercy to expiate and pardon: but Christ shall expiate and pardon, that he may be obeyed when he commands, Psal 130.4. having brought men again into God's favour, to make them receive his Spirit, which inclineth them to a voluntary obedience, and shall command in pardoning, viz. he shall enact the Law of the Spirit, as much or more binding then the literal Law; thus he. This comes up to what I aimed at in the quotation; thus I conceive, Peace or reconciliation between persons at distance is not properly made up till both parties be agreed. Christ on his Priestly Throne, as he offers himself a Sacrifice expiatory to his Father, satisfying of his Justice, makes up the breach on God's part. Christ on his Kingly Throne, delivering us from our spiritual enemies, as Mr. Pemble, and let me add, our enmity against God, by giving his Spirit to incline us to voluntary obedience; by enacting the Law of the Spirit, as Diodati, doth heal or make up the breach on our part: thus the blessed Counsel of peace is made up of both these Offices in Christ, and now it prospers; God reconciled to us, our wills to his. The sum than is; Christ sitting on both the Thrones must be received, and so trusted to, rested upon, if peace (comprehending all spiritual prosperity, as peace among the Hebrews was used to signify prosperity) be ours. What Christ upon the Throne ruling doth towards the outward peace of his Church, I do not now speak, though I am sure the Church shall enjoy outward peace from hence also, and that in a glorious manner as yet on the earth; but I let that alone: this is the peace we most need which I am now upon: spirittual inward peace with God and our Consciences.  
Christ sitting upon the Priestly Throne, the former Head spoke to; now I am to speak of Christ sitting and ruling on his Kingly Throne, and see whether he be so received.  
Quest. But here one Question: What is it to receive Christ as Lord?  
Answ. B. Davenant on the Text, Colos. 2.6. thus comments; The Colossians, and so all true Christians have received Christ the Lord, both of their faith, and of their life, neither will they suffer any rules of Faith or Christian life to be imposed upon them by any other. This is a great truth, and spoken like a Christian who owned Christ for his Lord only; but this doth not take in all: whether Christ did make any new Laws, added new Commandments, is a great question between us and the Socinians: I will not at all meddle with it; yet I will venture one Argument against Socinus here.  

If Christ be a Lawgiver, than he is God, Jehovah.  
But he is a Lawgiver;  
Ergo.   
That he is a Lawgiver, Socinus yields. The consequence I prove, James 4.12. There is One Lawgiver, etc. not two Lawgivers: One God, and Man the other, James 2.8. He speaks of the Royal Law; given under the old Testament: Jehovah gave the Law; Christ then as God, Jehovah gives the Law binding the Conscience, able to save and to destroy, as in the Text, and so is the Object of Divine worship. One only Law giver, the Dutch read. This I am certain of, the receiving of Christ, as King, as Lord, is not meant only of receiving him as a Lawgiver, as giving Commands to be obeyed: and thus it may be many Christians understand it, when they hear they must receive Christ as Lord and King, that is, I must obey his Commands, be subject to him; which though it be a truth; yet if this be all, we are but in a sad case, we have received Commands enough to sink us: considering the vile enmity of our hearts unto them, how opposite they are to the holy Commandments, we need no more Lawgivers, or Laws to damn us for breach of them. The Question is, How shall my vile heart be brought about to obey these holy Commands? this blessed King, how shall my will ever be made subject to him?  
2. Therefore Secondly: To receive Christ King and Lord under a Covenant of Grace, is to receive him not only as a King, to give me Laws morally, but I receive Jesus my King efficiently, to incline my will, bow my heart, and to enable me to be subject to him, and obey his Commandments; this is the King under a Covenant of Grace which we chief look at, and thus I conceive he is chief to be looked upon; for thus (not by giving Laws) doth he heal us: all his Offices tend to healing, to redemption; but giving Laws is no healing, no redemption; they may make our sore worse, our bondage: but what the Apostle saith of him as a Priest, Heb. 7.26. Such an Highpriest became us, etc. so I say of him as a King, Such a King became us, not only one who hath authority to give us Statutes, but power to cause us (not force us) to walk in his Statutes, Ezek. 36.27. and to this doth Mr. Pemble, Diodati and Junius agree, upon that, Zech. 6.23. Christ sitting and ruling upon his Throne: He delivers us from our spiritual enemies, gives his Spirit to incline us to voluntary obedience, enacts a Law of the Spirit, as they said before: were it not thus, poor Christians must go look for their comfort where they can find it, when obedience to Commands is pressed, and holy walking with God required. To this of Zechariah doth the speech of Peter, Acts 5.31. agree, Him hath God exalted with his right hand (Christ then is upon his Throne) to be a Prince and a Saviour (both his Offices, as in Zechariah) to give repentance to Israel, and forgiveness of sins. This exalted Saviour on his Throne gives forgiveness of sins: this exalted Prince on his Throne gives repentance to Israel. If Christ as a Prince only gives Laws, he gives no repentance: for to gives Laws, is not to give repentance. Christians then in the work of faith, or union, receive Christ, such a Prince, and Lord, as giveth repentance to the Soul who receives him; he gives what Ethraim and true Converts pray for, Jer. 31.18. Turn thou me, and I shall be turned. Such a King than we receive as hath power over our wills and affections, to incline them to obedience, rules them, and yet saves their liberty, makes us freely and sweetly to obey what is commanded by him: 
Do causa Dei, l. 3. c. 29. p. 738.  We say with profound and pious Bradwardin, Illum nolo pro Deo nostro habere, qui non sit omnipotens in agendo: qui non habet omnipotentissimum Dominatum super meam debilem voluntatem: qui non posset omnipotentissime facere me velle & facere quicquid velet, etc. quinimo constanter & libera voce dico: Illum nole pro Deo meo habere, cujus beatissimam voluntatem, ego miser peccater possum facillime, a summa arce suae dignissimae libertatis detrudere, etc.  
This receiving of Christ our Lord and King, giveth ease to a poor Christian, that lies under the sense of his perverse will, his crooked nature, that cursed fountain of sin within him, when he hears duty required, and the holiness of the Command urged: it is the office of this King whom I receive, To work in me both to will and to do, Phil. 2.13. To make 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to go in the path of his Commandments, Psal. 119.35. He is made of God to us, Sanctification and Redemption, 1 Cor. 1.30.  
The real Christian willingly, freely, receives this King: the Office likes him, he is well pleased with it; yea, so well pleased is he with it, that a great part of his comfort dependeth upon it. Christ were but half a Redeemer to him, not so glorious, so beautiful to him, were he not such a King, To destroy the works of the devil in him, 1 John 3.8. and redeem him from all his iniquities, Tit. 2.14. The believer answers his temptations from guilt of sin with the Priesthood of Christ; he answers all his temptations from the power of sin, with this Kingly power of Christ; were I left alone to grapple with my corrupt heart, strong lusts, and the world's temptations, I must give up all hopes and comfort, and resolve to meddle no more with Religion, saith the Believer.  
See then, Christian, how thy heart answers here, and let me advise thee to look to two things in the receiving of Christ as Lord and King.  
First, When the heart is not so well pleased with this; but yet rather than I will not have Christ for my Priest, I will have him for my King: rather than I will not have him for my Saviour, to deliver me from hell, I will have him for my Lord: You had best look to this, keep your eye upon your heart, for here may be a deceit that will undo all: I do not say absolutely there is the deceit as yet, for I know at the first, fears of hell, wrath, guilt, work strong, and a Christian under the sense of these will yield too much, rather than to fall under that misery which he fears: Now if this be the sense of thy heart, that it looks on the receiving of Christ as King, to be a hard term; but as we say, of two evils choose the least, so the Soul will choose this evil, rather than hell, which is the worse: so that Christ as King is not looked on as good, the work that he doth, in turning out of lusts and idols in thy heart, and subduing thy will to his will, working up thy Soul to an obedient, holy conversation before him, and walking with him, this is not pleasing, it would not be chosen if I knew how to help it, but I submit to it, rather than to go to hell, though it be a hard condition: now look to yourself, for if the fears of hell once draw off, if Conscience come to be quieted again, that no trouble be felt: the next news we may fear will be, thy heart will go back to its old lovers again. I know this is the great Argument to make the Soul at first coming home (in those whom God works upon when adult) to accept of Christ as Lord and King, that it may have him for a Saviour, and God may carry on the work more afterwards, and so make the Soul see an excellency in Christ as King, as well as Saviour; so make Christ appear yet more lovely and higher prized; this Christians know experimentally: therefore at first I do not condemn it; but yet, I say, look to thyself, for if all that God hath made Christ to be, for lost man, do not please thee, if less than complete Redemption will ferve thy turn, Redemption from the curse of the Law, Gal. 3.13. Redemption from all thy iniquities, Tit. 2.14. Redemption from thy vain conversation, 1 Pet. 1.18. Redemption from the earth, Revel. 14.3. If less than this Redemption were better in thy esteem, look to thyself, for thy faith will prove but feigned.  
Secondly, Thou receivest Christ Lord and King, thou sayest, as well as Saviour or Priest. Take heed of generals; we have a saying, Dolus latet in universalibus, if true any where, it is true here; for this is such a deceit as ruins thousands in their supposed faith, and closing with Christ: Ask them, do you receive Jesus Christ for your Saviour and your Lord? Yes, they do so: but this only in general.  
Quest. But how shall we find out this deceit?  
Answ. Bring down this general into particulars, and then we shall find rottenness enough. I will but name a few Heads, not all, you may enlarge.  
First, Carry this Lord to thy particular bosom lust, to thy special creature-idol, see, is Christ Lord there? hast received him King, to subdue and cast out that special lust of thine? be it the sin of thy constitution, or the sin that attends thy calling, be the lust what it will, the Peccatum in deliciis, the Benjamin of thy Soul, in which the life of the old man is bound up, I could part with all but this: Is it an ambitious, a vainglorious lust? Is it an unclean lust? Is it a covetous worldly lust? Is it a bibbing, a potting lust, or any other? Try here, Christian, for here have many Professors been woefully deceived, they have received Jesus Christ the Lord, yea, in general; but, as in Grammar, when a general Rule hath been laid, presently comes in the Excipes, so in these Professors, Christ is received King and Lord, Excipe, except in this particular lust, this particular idol-creature, upon which the heart is set. As in London, though such a one was Lord Mayor of London, yet there were some particular privileged places in London (if I be not mistaken) exempted from his jurisdiction as to Arrests, that his Sergeants could not execute his Authority for arresting men in such a place: Thus it is with some, yea, too many Christians, they will call him Jesus Christ our Lord, thus they receive him, but yet have their particular places, they have their special lusts and idols, which must not come under his arrests, nor subject to his Authority; but Christ will never own it, that he was received as Lord, though Men may say to him, Lord, Lord, Matth. 7.21. where such limitations are put to his government, there are no such privileged places granted by him; though such a faith as receive him in general, and yield to his Lordship in many things, may ferve for an outward profession, yet it will not serve for salvation: here then, Christian, fearch, the Apostle hath told us, what is that Trinity which our carnal heart's worship, 1 John 2.16. Lust of the flesh, (sensual pleasures) lust of the eyes, (covetousness, riches) pride of life, (ambition, honours;) here may we find the special lust and idol, which every unsound believer exempts from the Lordship of Christ: for pride in apparel, this seems to be too low for one to make an idol of, but any thing the vile heart will set up. One woman, and Wife to a Minister, whom I knew well, in the day when her Conscience was awakened, went to her Press, or Trunk, where her clothes lay, and took them up, These were my gods, said she, which I set up: the woman's vanity ran out that way; I fear she is not alone as to the sin, it were well if she had more with her, that are sensible of, and humbled under that sin.  
Quest. How shall I find out my particular, special lusts andidol, how may I come to know it?  
Answ. This is none of my Text, nor will I be guilty of that for which I so much blame others: were I to handle that subject, I would fet down ways how you may find it out, if you do not know it already, which is something strange for that person, that keeps a narrow watch over his heart, not to observe and know which way his corrupt heart runs out; yet I have learned, that such a thing is possible, if the corruption be a spiritual lust, and if there be something else that much takes up the heart. I knew one, an eminent Christian, a man, as in years so in grace, learning and abilities, much my superior, a man yet of a clung, penurious, having, close spirit, Cousin german to a worldly covetous lust, the bones of it stuck out so, that people did generally observe it; I spoke of it to an eminent Minister, and asked him if he did not observe it? Observe it, said he, yes, 'tis plain enough to observe: yet this man for secret duties with God, for spiritual, heavenly converse in company, such a one, as few like him; his spirit battered and kept under strangely: One time walking with a very serious Christian, much his inferior, a mean man in the world, he asked him, and desired him to deal faithfully with him, what corruption he did discern in him, which might cause the Lord thus to hid the light of his Countenance from him, and tell him plainly of it: (this argues the uprightness of the man:) the man being much his inferior, but wise and very godly, giving him his due respect, asked him, Sir, do you not take notice of such a corruption, and instanced in that which I mentioned, and handsomely informed him of it: He made this reply, Truly I never took notice of it, nor observed it by myself. If you would then know it, and do not, do as this good man did, get some inward, judicious Friend, to deal plainly with thee; a Christian Friend may observe that by thee; of which thou dost not take notice thyself: This is all I will say to it in this place; I will not meddle with more than the subject I am upon leads me to.  
Quest. Is it not possible there may be a corruption in my heart, which at this time I do not think of, nor feel working, which may afterwards appear and prove my strong, masterly, special corruption? And if so, I know not when my faith is sound, nor whether I have received Christ for my King?  
Answ. It is possible, and hath been found so by woeful experience, especially where the work began betimes; when Christians come to such years, to such employments, to such states and conditions in public places, to such conditions of life, in all which changes are made, there rises up new corruptions, which had not the opportunity to show themselves before, and make heavy work in the hearts of poor Christians: When a man hath been worried with one corruption which hath cost him much sorrow and pains, thinks he, if I can but get over this, I hope, my journey will be pretty comfortable; I do not observe any other lust that hath so much power, but I think I can more easily grapple with. Well, that corruption is taken down, he is in a great measure quiet from that which cost him so much trouble; but in the room of that there rises another: O Lord, saith the Soul, this is worse, this is stronger than that; and now the Soul knows not what to think, but concludes its state is his, which Christ mentions, Luke 11.25, etc. Where the unclean spirit being cast out, the house swept and garnished, he taketh to him seven other spirits more wicked than himself: thus it is with me, thinks the man: A sad Text, and too true of some, who are swept and garnished with idols of self-righteousness, and formality of worship set up in them, who prove more desperate enemies to Gospel-faith, sound Believers, and real power of godliness, than are many drunkards and unclean persons: but as to the sound Beleiver, who apprehends this to be his condition, from a new upstart lust, that crawls out now the warm Sun of occasion and temptation shines upon that side of the dunghill of his corrupt heart, this is his comfort, that Jesus Christ, whom I received for my King and Lord, he will be my Redeemer from this lust also: I choose him, and apply his Lordship to this; he hath engaged against whatever it be that should come in between me and him, to make my heart unsound and rotten: If then they do rise, as they will, unexpected, yet if thine eye be upon them, and canst carry them to Christ, and dost not say, O spare me in this, but let this lust feel the power of thy iron Mace, Psal. 2.9. deliver me from this enemy too strong for me: Canst please thyself in thinking, Christ is engaged for me against it, he will undertake it for me, and help me through his strength and redemption to be above it? Thou mayest yet conclude, thou hast truly received Christ for thy Lord, though new corruptions (which had the seeds in thy heart before) do rise up and trouble thee.  
Secondly, Carry this general to thy particular relation, see what doth this King there, what authority bears he there: Thou hast received Christ, thy Lord, thou sayest; thou art a Husband, or a Wife, a Father, Mother, or a Child, a Master, or Servant, hath this Lord any thing to do there? hath he any Rules for these Relations to observe? (or any other Relations more public than I have mentioned) If I be a Father, where is my honour? If I be a Master, where is my fear? Mal. 1.6. Show then thou hast received this Lord, by endeavouring to yield obedience to the Rules of thy Lord, in thy particular relation: But what sad work will this Rule make among many Professors? The man can talk of faith, hath very good knowledge, can pray at a meeting of Christians, a man of excellent parts, but a churlish Nabal, a Tyrant, rather than a Husband, and his heart it may be not truly closed with the wife of his youth, let her be studious to please him, tender over him, all her care, respect, obsequiousness towards him, cannot obtain a loving tender conversation from him, but carries himself like a surly, imperious blockhead. Take such a woman, she is a Believer, she hath taken Christ for her Lord, goes to Sermons frequently, and private Fasts, you must look upon her for a Christian, she can talk very well of good things; see her in her relation of a Wife, is Christ her Lord there? doth she manifest that submission, that reverence to her Husband which her Lord calls for? This Doctrine, I have observed, by some will hardly be born; it is strange to see what Wives some are, how clamorous, froward, how far from being Sarahs' Daughters, how usurping authority over their Husbands, they must not dare to do any thing but as they will have them, for fear the house be too hot, or the dumb devil possess them; yet these must be accounted Christians, they have received Christ their Lord. It was a worthy speech I once heard from a Lady, a very comely person, well bred, of a good Family, her Husband a man of no sweet temper, but too blockish; in our discourse some words falling, which tended a little towards her duty, intimating some difficulty that she must needs meet with in the discharge of her place; she quickly perceived my meaning, and answered me, it was no difficulty to her, I have the easiest part, said she, to perform; my duty is to obey, his duty is to love; not but that the Wife's duty also is to love, Titus 2.4. and so was she, as loving, as dutiful, answering the Apostles charge there given, proving by the discharge of her Lords command in her particular Relation, as well as in other points, that she had truly received Jesus Christ her Saviour & Lord. As for Children, it were a comely sight, to see profession of faith in Christ adorned with dutifulness, obedience and honour towards the Father, and especially towards the Mother: It was a custom not long since, but now it is almost worn out, for Children going to bed, and in morning, to ask their Parent's blessing upon the knee; that Ceremony did much tend to keep up Parents superiority, and keep Children in mind of their duty: since that hath been left off, most Children have left off that reverend respect they own to Parents. For Servants, those who do answer the Lords Rules, let them have their commendation, but never I think was there such a complaint of Servants, since the Gospel was known, as is in these days: To shut up this Head, I do not say, but some have a hundred times more difficulty to quit their places than others have; with some it is nothing, but others have temptations enough, especially in the relations of Husband and Wife; some I do hearty pity, when I see what strange kind of Creatures they have to love, scarce one good quality in a Wife; He that can err always in her love, Prov. 5.19. I count him an Orthodox man for such an error; I know no Orthodox error but that: I think they have obtained great mercy from the Lord, who can thus love unlovely objects: So on the other side, what imperious Tyrants have some Wives to obey? what pitiful Idols have some to reverence? I do not look on a Christians grappling with, and getting above his special lust, to be an easy matter; I do not think it so easy to discharge the duties of particular relations, especially for some; but this I say, he that is not so loosed from his special lust, that he receiveth Christ as King, to make an eternal separation of that lust from his Soul; he, or she, that makes not conscience of the discharge of the duty of their particular relation, be it Husband, Wife, Child, or Servant, etc. it is the thing they are labouring after, humbled under their miscarriages, and improving Christ to this end; if these things be light with any person, not worthy the regarding, let your profession be what it will, you did never yet truly receive Jesus Christ the Lord, and your faith is but vain.  
Thirdly, Carry this general to thy particular Calling; see how Christ is Lord there: What diligence dost thou show there? What care and conscience dost thou express there? Your Lord hath Rules for men's particular Callings: Do you know what they are, and doth your heart stand in awe of them? Do you lay his Rule to your buying and selling, to your commerce and dealing with men? There are other Rules, but I only instance in these: Alas, these are low things, say you: Then, say I, they are easily observed by you, I hope, if they be so low in your esteem: but I have found some as high as they have been in their Gospel notions, and very frequent at private Fasts, yet very tardy in these low things. Diligence in our Callings is a thing that light of Nature, as well as light of Scripture, doth teach: Some think it a high attainment in Religion, that they can go up and down to duties, to meetings, though through their laziness and idleness in their particular Callings, their families at home do suffer; Trencher-Christians, that serve their bellies by good discourses: Those who have Estates, and can spare the time, it is well done: Those who work the harder, rise the earlier, as the old Essex Christians would do, that they might enjoy an opportunity for their Souls, without detriment to their Families, have acted like Christians indeed: but some I have enquired after, and find a habit of laziness and idleness hath taken them, but they must go for very good Christians, because frequent at Fasts: I like not this Christianity. An honourable and virtuous Lady was once commending of her Gardener to Mr. Dod (that holy man) what a good man he was, how much good discourse he had, how helpful to others in the family, to teach them to read, etc. But Madam, said Mr. Dod, what is this man in his particular Calling? for God looks on us as we are in our particular Callings. Here the good Lady could not then give any answer being new come, but forced soon after to turn him away, being an idle Jack. I do not speak of a Christian at his first coming home, when his Conscience being newly awakened, and his danger felt, that now he bestows more time in holy duties than afterwards: Nor do I speak of any poor Christian, that may be abused by their own darkness, and Satan's subtlety: As one good woman, because the Text saith, Pray continually, 1 Thes. 5. she could never be satisfied, but must be in secret at prayer and reading, and the family neglected, her children not dressed, but went forlorn; Christians could not take her off, till at last Mr. Richardson (that holy and learned man, who wrote the Comment upon Ramus) hearing of it, and having occasion to go that way, went into the house, and seeing the children how they went, spoke with a loud voice, and very terribly, Is there no fear of God in this house? and other words to this purpose, which concluded there could be no true grace, where there was such negligence in the particular place where the woman was set: The poor woman hearing this language, comes out of her private Room, from her duties, with trembling, and now was taught another lesson, if she would prove her grace, to show her diligence and care in her particular place, where God had set her, and carry on that, with her duties in secret: but this is not the case I am speaking to. As for the other part, the care and conscience, the equity, righteousness, which men show in all their deal, these things are often spoken to; I forbear to enlarge upon them; but wish that persons, whose heads are taken up with high Gospel notions, would credit their profession with righteous hands, according to that Rule the Lord left us, Matth. 7.12. Therefore all things whatsoever ye would that men should do to you, do ye even so (just so) to them: A Rule little applied to the actions of them, who will yet say, they have received Christ for their Lord: What your high Gospel notions are I cannot tell, and do as little care; but I can tell this from our Lord's mouth, This is the Law and the Prophets; such a Law as binds you, and according to that Authority must you act, deal, trade, live with men, if your faith in our Lord Christ be sound.  
Fourthly, Bring this general to some particular Actions and Cases in your life, when your gain, profit, ease, liberty, begin to be hazarded; let us suppose the action to be questionable, whether it may be done, or not: Dost thou now let Conscience have fair play? dost not labour to hoodwink it, that it may not see? dost with a naked breast before the Lord, willing to understand the mind and will of thy Lord, whom thou hast received (as thou sayest) search, pray, inquire, that thou mayest know what is his will, and what he will have thee do? Art willing to see light, the true light, or art afraid the window should be open, lest if the light should come in, it should determine thy actions so, that profit, ease, liberty must go? Dost shrink at this, art shy of this? Dost read only one part with much seriousness, which speaks what you would have to be true, and not as seriously search and examine the contrary, for fear light should dart in, and then Conscience and you could not be quiet? I know I speak of a close thing, a hard business, to have a heart so sincere, so awed with the Authority of our Lord, that the heart is very willing to see light; open all the windows, let light come in, fall back, fall edge, as we say, this is the will of my Lord, to him I resign up my will, let come of it what will. I know Christians meet with hard tugging here; yet how can a man carry this evidence, that he hath received Jesus for his Lord, who is not willing with a plain heart (without seeking evasions, and distinctions, which he may justly question whether his Lord will own or no) to search and find out what the will of his Lord is? I am sensible of difficulties here; I do not write with a magisterial spirit; but yet the Rule I must own, and I do not know one sincere Christian that will deny it: He that doth truth cometh to the light, that his deeds may be made manifest that they are wrought in God, John 3.21.  
Fifthly, Carry this general to particular frames of heart, slightness, formality, hardness of heart, deadness, coldness: I know who will rise up here presently, and tell me, now you hit me, now you have found out me: No, it may be not, thou art not the person whom I mean, who art so sensible of these, and to whom these frames are not only sins, but plagues. I know too well how commonly these things, slightness, formality, etc. get in upon Christians; yet I cannot call them frames of slightness, etc. because the real Christian will not endure such frames upon his spirit; he is not right with himself, when he feels these distempers upon him, if through some temptations they have gotten head upon him: How hard a thing it is to keep up a warm serious frame in the things and ways of God, unless a Christian be warmed with influences from Heaven, conveyed through Ordinances, I know too well: but when a man lieth in these frames, can content himself in them, let him look to himself, for he is serious and real somewhere else, which will shake his closing with Christ, and right receiving of him for his Lord.  
6. Lastly, I shall conclude with this, though I thought such a thing might have been spared, for it will not reach all, but some. What opinion hast thou of thy Lords Institutions? I am sure this Lord hath set up Ordinances in his House, Divine institutions. There is his Ministry, and the work which he hath called and ordained his Ministers to do. Is he your Lord, have you received him so? and can you find your Lords Institutions, and trample upon them? Men are now grown so spiritual, that they can live above Ordinances, yea, and above your Lord too, if he be your Lord, which I much doubt. Tell not me of your spirituality; I tell thee, if thou hast truly received Christ thy Lord, than all thy Lords Institutions in his House are reverently received by thee, thou hast a high esteem of them for his sake who did appoint them, else you make yourself to be the Lord, and not him: Whose Image and Superscription is this? said Christ, Matth. 22.20. to them who sought to entangle him, if Caesar's, then give to Cesar the things that are Caesar's, &c. So say I, whose Superscription is there upon the Gospel-ministry, upon Baptism, the Lords Supper, Church Discipline? Is it not the Lord Christ's? I look not on him as a sober Christian, that dare deny it. Let then the Lord Christ have what is his. It was a very unsavoury speech (if true) of one, whose name I spare, and very unbecoming a Minister, let his notions be as high as they will, calling Baptism and the Lords Supper Low Ordinances: Was it fit for a Servant to call the Institutions of his Lord low Ordinances? We do bless him for his Institutions, he appointed nothing in vain in his Church: But this is our misery, since the Orthodox have rectified the doctrine of good works and Sacraments, Charity, good works, and Sacraments, come to be slighted by a Gospel-glutted generation: I do not intent Infant-baptisme alone, when I mention Baptism, for the Anabaptists do set up Baptism, if they do not put too much upon it; the Ordinance they keep up, though as to the subject of it, there they differ; I intent not to meddle with the Opinion. Only this I may say, the Christians, who were baptised in their Infancy, upon the account of God's Covenant with his People and their Seed, have generally (I speak of good Christians) made so little improvement of the Covenant and their baptism, that it is no wonder, though some men rise up against the baptising of Infants, God thereby giving a check to their negligence therein: But Christian, if thou hast not been so good a husband as thou shouldst have been, wilt thou therefore cut off all the seed of believers for thy sake, and deny them that privilege and advantage the Lord hath given them? If you say, what advantage is this to them? If you do not know, I will tell you what some have found, when in the time of their temptations, and darkness, they have been beaten out of all, and could not tell what promise to apply or fasten upon as theirs, than they remembered, God was my Father's God, my Mother's God, in Covenant with them, and with their seed, Lord, I hold to my Father's Covenant, or my Mother's Covenant; I choose thee for my God, as thou wert my Father's God, or my Mother's God (if one be a believer, 1 Cor. 7.14.) thou hast given me the Seal in my baptism: I hold to the Seal: the things thou didst there signify and seal, I prise, I embrace, I plead for, that blood of Christ that may purge my Conscience from dead works, that I may serve the living God, Heb. 9.14. that thou wouldst pour that clean water upon me that I may be clean from all my filthiness, and from all my idols, that thou wouldst cleanse me, Ezek. 36.25. If thy Institutions have any thing in them, (as it were vile profaneness, to imagine thou shouldst set up any vain thing in thy Church) than I bless thee, that thou hast prevented me thus in my infancy, and hast given me an advantage so lay hold upon thee, which now I desire to improve and plead; here have some found footing, this it is hath brought in stay and support, with resolution to cleave to the Lord in this Covenant and Ordinance, when they could not tell where else to fasten: So that I conceive, as they do very ill, that mind not this their privilege, nor improve it, so they do ill, that cut off their Children from this privilege, that they cannot improve it; whatever thy Child is now (I suppose you cannot say of those few who are rebaptised when adult, that they are all godly, no, we see the contrary) what dost thou know, but God may awaken him, and then it may be an advantage to remember the Covenant of God with his Father and his Seed, and that God hath entered into Covenant with him in his baptism; but I must insist no more upon this Head, but conclude, if Christ indeed be received thy Lord, than thou wilt have an honourable esteem of all thy Lords Institutions, and thou wilt as reverently observe them, else thou art not right.  
Thus I have done with that which I intended: If you say, these are old things, we have heard and read them before: I intended not to give you new notions, or high strains; but though they be old notions, yet they will serve to discover new Hypocrites, let their new notions be as high as they will; there is never an unsound believer, but by what I have said he shall be discovered: Thou that canst slight them because they are old, canst thou answer them all? bring them close home to thy heart, let Conscience speak: How many of our high flown Gospelers, whose ears are itching after new things, are found basely to fall short of old Truths in their practices? How abominable is this to a sincere Christian? It was a saying of that eminent Servant of Christ, Mr. Daniel Rogers, to me, O Cousin, I find so much in the old Truths, they are so spiritual, so hard, that till I have reached and learned them, I will never listen after new. But I leave these, and turn to the humble and sincere Christian, to whom after I have spoken a few words, in answering two or three Questions, I shall put an end to my work.  
Now Christian, what saith thy heart to what thou hast read? can you experience what hath been said? I do not ask you if you find no difficulties, but come off with ease in all points; if you find your heart come off with ease, I am afraid you do not understand what I have written, and I should the more suspect you: for if your heart be indeed set upon the work to clear out, and prove the sound work of faith in closing with Christ your Saviour and Lord, you will find you have an old man, a dead body, a corrupt principle yet within you, and a Devil without you, that will cause the work shall not come off with so much ease: I will allow you fears, jealousies, surmizes, doubts, whether there be, or ever will be, a sound work of faith, from what thou meetest with, in thy heart, and yet shall like you never the worse for that: the question is, where art Christian, how far art come? I have endeavoured to take away what may trouble a sincere heart, and yet have laid the work sound to cut off an Hypocrite: Hast thou applied these things to thyself which thou hast read? If thou dost not apply, to what end dost thou read this, or any other book? But if thou hast applied, what answer doth thy heart give thee? If the day be stormy, cloudy and dark, give in thy answer another time; when being more quiet and still, thou canst weigh the things that have been written, and thy heart, in a just balance, then say how thou findest: Having then considered what hath been written concerning preparatory works to faith, concerning the nature of saving faith, how it receives Christ, and what it receives: Hast viewed him in his Person, in his Offices, Priestly and Princely? Hast taken the general Head down into particulars, and considered them? Dost say, yes, I have? and all things being thus considered (supposing difficulties, temptations, and hard work, which you have told me I must look for from my own heart, and be sure I find it true) I can humbly say before the Lord, my Soul hath thus received and embraced Jesus Christ my Lord: And if you ask me what I am doing? I answer, I am endeavouring to live by the Faith of the Son of God, Gal. 2.20. whom I have thus received, that my Soul may experience him in the execution of all his Offices, in the application of the complete work of Redemption; that as my union with him is my life; the consideration of what God hath made him, and how he stands engaged in the new Covenant, is the support and stay of my life; so the experiencing of all this, may be the joy of my life, thus far I am come; the Lord than carry on his work; yea, Faithful is he who hath called you, who also will do it, 1 Thes. 5.23.  
And now Soul, what hinders but thou mayst say, My Beloved is mine, and I am his? Why dost not draw up the conclusion, than Christ is mine, forgiveness of sin is mine; having laid such premises, which will of necessity enforce this conclusion? Here Christians many times fly back; that which is the most ridiculous thing in the art of reasoning, that is, to yield the premises and deny the conclusion, or not yield it, every boy laughs at it, being so absurd; this absurdity is found no where but among Christians, in their concluding upon their spiritual state and interest in Christ, as those who have to deal with troubled and dark Christians do commonly experience.  
Quest. Whence riseth this, what should be the reason, that when Christians have yielded to that, which will certainly conclude them to be in Christ, and that Christ is theirs, that forgiveness of sin is theirs, (according to our Father's definition of Faith) that yet they cannot come to assent to the Conclusion, Christ is mine, Pardon is mine?  
As in what is said before, He that believeth in Christ, that receiveth him as he is offered, and so resteth upon him for life and salvation, for all the benefits of communion, Christ is his (for he is united to him by this faith) Forgiveness is his; this they yield. But I do believe in Christ, I do receive Christ as God offers him, his Person, clothed with all his Offices, and I so receiving, do trust to him, rest upon him, for life, salvation, all the benefits of communion: when you have well examined them, take them in cool blood, they will say, I dare not deny it, but I must yield it: the first they yield, for the Scripture saith it, that is, faith, no denial there: the second they must yield, their own Confciences force them, they must speak against their Consciences, their experience and sense testify this, yet dare not draw up the Conclusion, Therefore Christ is mine, forgiveness is mine.  
Answ. In answer to it: may be you will say, because they are simple Mechanics, they have no skill in Logic, if they had, they would soon see the gross absurdity they commit, such for which the boys would hiss them out of the Schools: but friend, you are mistaken, that is not all the reason, those who know what belongs to syllogizing as well as you, and know that it is a gross absurdity, to yield the premises and deny the Conclusion, yet they cannot do it, or are afraid to do it: There are other grounds whence this rises, as experiences have proved.  
First, From the greatness of the things a man concludes. If once I conclude, Christ is mine, what will this imply? Then God is my God, his Love is mine, Peace, Pardon, Justification, Adoption, all the benefits of the new Covenant, yea, Heaven, Glory, all are mine, for in Christ all the Promises are Yea and Amen, 2 Cor. 1.20. I must conclude all these, which are so infinitely great in themselves and my esteem, and which is yet more, how few are they that ever shall partake of these things, and must I be one of these few, to whom these great things do belong? I dare not apply them, I tremble at the Conclusion: The greatness, the glorious splendour of the Sun; dazzles the eye, the eye cannot look on it, so do the greatness, the glory of these things, the eye of a man's reason, puts by the actings of Reason, that it cannot conclude here as in other things: When Jacob's Sons told him, Joseph is yet alive, and is Governor over all the Land of Egypt, Jacob's heart fainted, for he believed them not, Gen. 45.26. the old man had not heard of him above two or three and twenty years together, but supposed he was dead long since, he could not believe them, the news was too good, and too great for Jacob; they told him a lie before, when they made him believe he was dead; so that this conflict between hope and doubt, joy and fear, but fear prevailing (partly from the greatness of the thing they spoke of, and partly because of what they told him long before of his death, whence he could not believe them) put old Jacob into a swooning fit. It is the same with this Believer, tell him Christ is yours, pardon is yours, God and all that he hath purposed and promised for his elect-believers all yours, you make the heart of the believer to faint with the report of these great things, he cannot believe you, nor dare conclude himself, whatever the premises infer.  
Secondly, The fears and jealousies that are upon the heart, though it doth yield to, and cannot deny the minor Proposition: Regeneration, union with Christ, are great works: to be a wise Builder, a wise Virgin, is hard, few attain to this; I have a naughty, treacherous, deceitful heart within me; and though it is true, while you thus urge me, and follow me up and down, in your trials and examining of me, yea, whilst I try and examine myself, I cannot, but as I find my heart at this present, by all the searches I can make into it, I must yield to what you ask me, I dare not deny this work; yet I fear there may be something lurking that I do not yet see, some secret hppocrisie lieth yet undiscovered: he that is known to be a liar, who will trust him, or believe him, though at this time he doth speak truth? My heart is known to be a liar, God hath said so, Jer. 17.9. and I have found his Word true; how then can I choose but fear, there may be something at bottom, that as yet I know not? Thus you shall have Christians stand, when you have so penned them up, that they cannot but yield to you; yet, say they, I fear, I fear, and that is all you shall get from them; but to draw up the Conclusion, no, by no means, they cannot do that.  
Thirdly, Though the Soul doth assent to the minor Proposition, yet his assent unto it is not so strong and firm to force the Conclusion, that Christ is his; or that he is a believer: as his Assent to the minor Proposition in the state of unregeneracy, was to force this Conclusion, that he was miserable, and in that state must perish, or that Christ was none of his.  
Frame the Argument thus.  
He that is an enemy to God, and God to him, under sin, under unbelief, a child of wrath, he is in a miserable perishing state.  
But I am an enemy to God, and God to me, I am under sin, under unbelief, a child of wrath.  
Therefore I am in a miserable and perishing condition.  
Here the Premises, and the Assent to these Premises, is so strong, that the Conclusion is forced so as no resisting.  
The Major is so plain, that there is no opposing it.  
The Minor, where the pinch lies, in concluding our good estate, here in our proving our miserable state, is as strong as the Major; for the same word of God tells us, it is the condition of us all by nature, Col. 1.21. Ephes. 2.16. 2 Cor. 5.19, 20. Rom. 8.7. and 11.32. Gal. 3.22. Ephes. 2.3. Rom. 3.23. Whence the Assent I give to the Minor, is not only from the sense of sin and enmity which I feel in myself, which Assent is yet stronger, for I am sure here cannot subesse falsum: but besides this, I Assent to it by a Divine faith, because by necessary consequence from these Scriptures it follows, That if all men are so by nature, then though my name be not in the text, yet I am sure I am included in the text.  
But in drawing up my Conclusion for my saved state, the Minor Proposition, upon which the stress lies, I cannot assent to it by a Divine faith, as I did to the other, because it is not contained in any Text, that I do believe, and may be forced out of the Text by necessary consequence. Again, to say I am as sensible of sincerity, of saving grace, as I am sensible of sin, therefore I can as truly assent to the Minor from what I feel, that I have sound faith, as I did assent from my feeling, that I had and have sin; this the heart will shrink at, and is afraid to speak so boldly, though it may be truth, that he is sensible of Grace.  
Thirdly, When a Christian by close examination is penned up to give answer, yea, or nay, whether he have not so received Christ, or such a work of faith is wrought in him, as you by opening it, and questioning of him, would persuade him; Arguments pro and con being weighed, the Arguments for the Affirmative, that such a work is wrought, prove the heavier, and cast the scale in the judgement of his own Reason, and Conscience, which he must not belly, which doth witness, and his own feeling testifies this in him. But then here are two things: 1. Though the Soul doth assent to the Affirmative, yet he seethe much lie in the other Scale for the Negative, which makes his assent that it is not so strong. 2. He doth answer to what is in him, according to his feeling, or spiritual sense, what work is actually there, and if he denies his own feeling, than Conscience will tell him he lies; and it is a vile thing to deny the work of God which he feels. But this Proposition, Christ is mine, pardon is mine, is not a work in him, it is not felt by spiritual sense and experience, as the other is, and therefore he less minds that, as being in no such great danger of denying a work of God in him, or having Conscience tell him he lies, in denying what he feels, and cannot but experience is wrought in him.  
Fourthly, The Christian upon trial and examination answers to the question, as he considers the work of faith in its causes, or essence, a priori, and so commonly when you examine, is it not thus? you open the nature and essence of faith to him, and he viewing of his own heart, tells you, if I know any thing of my own heart, I have thus received, I do thus cleave to Christ, rest and roll my Soul upon him, for all benefits of communion, and execution of all his Offices; but for the experiencing of these in my heart I cannot: I have looked and longed to find Christ ruling like a King in me, and acting like a Prophet in me, and so as a Priest for me: Now the want of these experiences shake his assent which he gave before, while he considers faith in the causes. Certainly, saith the Soul, if I had rightly received him, did I truly cleave and trust to him, I should experience the virtues of his Offices, as well as the woman found virtue flowing from him when she touched the hem of his garment, Matth. 9.20. Now if the want of these make him almost to eat his words, the assent he gave before, though still the Soul would hold that, for saith the man, were I to begin the work now again, that a new I were to believe in Christ, I could not tell how I should receive him, adhere to him, roll upon him otherwise than I do, and have done already [note this Christian and hold it] so that it will not wholly let it go, but hold it; yet if the want can so shatter his assent to the minor Proposition, to be sure the want of these experiences will trouble him so, that he dare not assent to the Conclusion: A man must have experience of Christ before he can say, Christ is mine.  
Fifthly, Suppose, saith the poor Christian, I should draw up the Conclusion, and say, Christ is mine, my sins are pardoned, and if this should not be true, where am I then? hath not this been the case of many a hypocrite and unsound believer? have not they thus said, and thus believed, and after all prove rotten? and may it not be my case as well as theirs? for they appeared to have more than I have: these examples make the real Christian to tremble, he dare not speak or think such high things, for fear his fall should be more dreadful. How Satan can work in all these, I do not mention, I will not multiply Heads.  
Sixthly, To draw up this Conclusion, Christ is mine, forgiveness is mine, will require the assistance and testimony too of that good Spirit; when he helps the Soul to make his Syllogism indeed, the Soul shall be able to draw up his Conclusion, according to his Premises. He is called the Comforter, and this his Office none can perform but himself; if others help, it is a he conveys himself by them. Such is the work of Conversion, from the first work of Illumination to the last; all the things that come within the compass of a real Christian, they do all depend upon the Spirit of God: Men shall know, it is not their great learning, high parts, etc. that can do any thing belonging to a real Christian, without the Spirit of God: His work doth not depend upon the greatness of men's abilities, God hath no need of them; yea, we find, that as great parts hinder men from sound conversion, (that is a low thing, fit for Mechanics) so where men have by the work of God's Spirit attained to saving Grace, their great parts have been great hindrances to their settling and comfort: Many a poor sincere Christian, whose natural abilities are but low, shall be able to draw up the Conclusion and walk in the comfort of it, that Christ is mine, when other great heads, though they have Grace, shall not be able to reach it; their excellent parts do but help them to be the more acute Disputants against themselves, snarl, and baffle themselves: No flesh shall glory in his presence, 1 Cor. 1.29. Hence we have known great Scholars, able Divines, have been glad to confer with, and listen to the experiences of plain Christians in these cases: Thus the eye hath need of the hand, 1 Cor. 12.21. yea, of the foot.  
Seventhly, Many Christians must have their settling, and assurance come in their way, which they have set down; they chalk out God's path for him; they must have their comfort and evidence, as such a Christian had it; may be in an absolute promise, without any condition expressed, (this was the only way of evidencing which some cried up, and all assurances that came not this way were not valued) this would take up some paper to handle that question, which did so unbottom many serious Christians; it would be too long to treat of it here: but thus divers have lain looking for, and listening after such a word, set home by an impulse of the Spirit, and all other ways of evidencing are neglected: to draw up a man's evidence by syllogizing, taking first the word, then applying that word to my heart, and if my heart answers the word, then conclude, thus or so of my condition; this was cried down, as being no sure or sound way of evidencing: Hence many poor, but sincere Christians, were afraid, and dare not go this way to work: This hath made sad work I know where.  
Lastly, Some Ministers have preached it, and their works published have declared it, that Assurance is no saving Grace; it is comfort, but not grace: and now there is no great danger though they do want assurance; for they want not grace, but want the comfort only of their grace, in wanting assurance: So they may do well in the conclusion, though they want comfort at present: it is want of saving grace, not comfort, which will ruin them. This will occasion another Question.  
Quest. Whether a Christian upon self-examination, or examination by others judicious and godly, being convinced, so much at least that he dares not deny, but God hath wrought the good work of Faith in him, ought not now to conclude, Christ is mine, and my sins are forgiven?  
I speak of such a Christian, who hath been examining himself by what hath gone before, or by any other Book, or Rules, which are sound and unerring: Some their Rules are false, and most men judge by false Rules; but I am speaking of a real Christian, who is careful of his Rule, and as careful in the applying of his heart to the Rule. Amongst these in discourse, we meet with some, who manifest too much frowardness, pettishness, whom I much mislike and suspect: others of a more humble, meekened, reverend frame of spirit, willing to subject to any way of God, and would conclude if they dare, but they fear they should be too bold, and thus out of fear are kept from their conclusion: these are the Christians I aim at: and observe the stress of the question lies in the word ought; it is not what they may do, but what they ought to do, making it a duty incumbent upon them: and if that can be made good, though that be yielded, assurance is not grace; yet they are not at liberty to turn off the conclusion as they please.  
Answ. Our Fathers, who defined Faith by a particular persuasion and assurance, etc. had here a mighty advantage; for their assurance is grace, and those who had it not must want saving grace, for they wanted faith, without which no salvation; and this, I believe, did put on many Christians, that they dared not to deny the conclusion, that Christ is mine, forgiveness is mine, because therein lay their work of saving faith, and the contrary to it was unbelief, the great Gospel damning sin. Few Christians then, and many now, I believe, knowing no other faith but this, or unbelief, but what is contrary to this.  
Hence risen that Position, which hath been so stiffly maintained, If a Christian should fall into a scandalous foul sin, yet he must not let go his assurance of his interest in Christ, of the love of God, but that he ought to hold firm. Very true, if faith be the particular persuasion and assurance, that Christ is mine, than it ought to be so; for every man's duty, and so his duty, is to believe; he must not be an unbeliever, though he hath fallen: But what danger lies in this? Some rotten bold Hypocrite may be will say, he holds his assurance at such a time; but show me that real sound Christian that ever did so, till by sound repentance, and laying hold upon the blood of Atonement with true faith, he had recovered himself, and made up his peace with God. When thou art converted strengthen thy brethren, said Christ to Peter Luke 22.32. rising from scandalous great falls, is as it were another conversion, or a now conversion, a man shall meet with works now more terrible, it may be, than in his first conversion: Neither David, nor Peter, knew such at the first conversion, that they did in their rising from their scandalous falls. But no more of this now.  
Before I come to try whether we may determine affirmatively upon the Question, I would take off an Objection, and premise two or three things.  
The Objection runs thus, If assurance be no grace, than I ought not to conclude, according to the Question, I am not bound to any thing but what is grace.  
The Consequence and the Reason of it, here given, I deny.  
Though assurance be not saving grace, yet I may be bound, and it may be my duty, to conclude according to the Question: there are many things which are my duty to do, yet the doing of them is not saving grace: to pray, to partake of the Sacraments, to hear the Word, etc. they are my duty; but praying, receiving, hearing, are not saving grace: the principles that move me to these duties may argue grace; the manner of my performance of them may be gracious; but the doing of the things do not argue grace; yet I am bound to the duty, as well as to the principles and manner of doing: not to do these duties argue no grace, say the bastard-spiritualists of our times what they please: Let them tell God one day they were so spiritual, that they had no need of, but were above his Ordinances and Appointments, see if this will satisfy their Judge, for such contempt of his Institutions. Thus to apply this, my drawing up this Conclusion, that Christ is mine, and that my sins are pardoned, may be my duty, which I may be bound to assent unto, though it be no saving grace; a man may from a gracious principle draw up the Conclusion, and graciously possess it, and that he must do, if possels it at all.  
The Things which I would premise are these.  
First, Though it is true, the Spirit of God must put to his assistance, and must be the chief Actor in the drawing up the Conclusion, and setting the Soul in the comfortable assurance of it; yet this doth not take it off, but it may be my duty as well to draw up this Conclusion: This I put in to take off that Objection, which some may have, and many no doubt have it, lie secretly within them, this is the Spirits work and so look no further to any act of theirs, but only to listen for some kind of revelation, whisper, or some such secret word, as Mr. Bolton mentions, which I quoted before out of him, without making use of their examination, and spiritual reason upon that self-examination. If the Spirit of God doth not put to his hand in all the works we do, and duties we perform, we make bungling, untoward work: but this doth not take off my obligation, nor my endeavour to perform those duties. My duty is one thing, what that free Agent will help me to do is another thing: I am to attend my duty, and look to him for his assistance. It is the same case here. Do our duty (if it prove a duty) and wait for the Spirit in doing it; He witnesseth with our spirits, Rom. 8.16. While we are doing our duty, and our spirits witness, the Spirit of God doth co-witness: What do you know but he may do it now.  
Secondly, The drawing up this Conclusion, as to the degree of the strength and clearness of it, is very various among Christians, some do it more strongly and clearly by far than others: but what then, if you cannot come to their degree, will you endeavour nothing at all? or is your little, though weaker, nothing, because it is not so strong, so clear as his? I do not doubt, but in many Christians, where this work of examination, heart-inspection, is kept up, but the Conclusion is in some small degree, a supporting degree, drawn up, and might be more, did they apprehend, or could be convinced, that there lay any duty upon them as to this work,  
Thirdly, Though Christians when they have laboured and ventured to draw up the Conclusion, and found sweetness in that Honey comb, cannot hold it long, but lose it again, to morrow it may be they are at a loss; this doth not argue that thou didst err in drawing up the Conclusion, nor take thee off at all from they duty, to labour to conclude again; yea, if thou losest it a hundred times, yet endeavour to conclude again. Alas, saith the Soul, I had it once, I could humbly say, Christ is mine, it was so sweet unto me, but now I have lost it: What news you tell us, as if no body knew it but yourself; find out if thou canst, Christian, how thou camest to lose it, if you be sure it be lost; may be it is only in a degree, the Spirit (the free Agent) withdrawing for a time: but if this be thy frame to search out causes, if any such be , and labouring to come up again to conclude again, if it be a hundred times (as I said) I shall like your condition better than I have liked some, who have attained to a high pitch of assurance, from an absolute promise set home by the Spirit (as they think) or any other way; and hence they say, Once the Lords and ever the Lords; whom God once loves he always loves; and thus have rested upon such a revelation, or call it what you will, that gave them their full assurance, at such a time, but their future conversation hath not been so answerable to such high assurances, not so tender, awful, holy, as those who could never speak of such high assurances, in such ways as these Christians do.  
Now for a few words to prove, that a Christian, who upon self-examination, or examination by others judicious and godly, being convinced, so much at least that he dares not deny, but God hath wrought the good work of faith in him, aught to conclude, Christ is mine, and pardon is mine.  
First, Something he must conclude, else to what end is his self-examination? Either then he must conclude, Christ is mine, and pardon is mine, or the contrary, Christ is not mine, etc. For him to conclude, Christ is not mine, pardon is not mine, is to give the lie to the Word of God, and conclude that to be none of God's Word. I pray, Christian, go along with me, and wind out if you can: I say, thou givest the lie to thy Bible; for though it is true, I cannot prove from the Bible by necessary consequence, that I am a Believer, as I can prove I am an undone Sinner, and unbeliever naturally, from the Scripture, though my name be not in it: but this being cleared, I stand convinced, and dare not deny the work of faith in me; now for me to deny that Christ is mine, or pardon mine, is to give the lie to the Word of God; for you say and suppose a man may be a believer in Christ, and yet not justified, nor united to Christ, and so Christ his, which is directly against the Word, Rom. 3.26. That he might be just, and the justifier of him that believeth in Jesus. Acts 14.39. By him all that believe are justified from all things, etc.  
Yet once more: If the Bible tell us this is saving faith, you upon examination, or others skilful in the work, help you to examine, and there you find that which agrees with that work mentioned in your Bible for saving faith, if you will yet deny that you have saving faith, or that you are a believer, I cannot see but that implicitly at least you give the lie to your Bible; for that which your Bible says is saving faith, you cannot deny but you have it, yet deny you have saving faith, or are a believer. Christian's should be more careful in their denials.  
Secondly, That which all Christians are exhorted to, that is a duty belonging to all Christians. Exhortation implies a duty: I ought to do what I am exhorted to: But all Christians are exhorted, to be assured of their state in Faith, Union with Christ, 2 Cor. 13.5, Effectual Calling and elation, 2 Pet. 1.10. Therefore such Christians, as the Question speaks of, are bound to conclude, and not left to their liberty, whether they will conclude or not, that Christ and pardon are theirs. This also to me is clear, that the Apostles giving such charge and exhortations to all the Corinthians, and all the believing Jews, by their examination, self-probation, diligence, to make sure their calling, election, that Christ was in them, and they in the faith; the Apostles did not intent, that men's assurances could not be had but by absolute promises, and such as a Christian did not think of before set home, or applied by the Spirit in that way which some have found, or by revelations, secret whispers, or what some have mentioned; for self-examinations, and proving of ourselves, and our diligence, have no efficacy, or tendency, to produce such an effect that comes that way: And it should seem by them as if these evidences, or assurances (though much differing in their strength and clearness) should be more familiar with Christians, though not always alike, but depending upon our humble and reverend walking with God, and meet it is that it should be so, that those who would enjoy that comfort should walk suitably to it.  
Object. But my duty is terminated in my examination, proving of myself, whether I conclude or not.  
Answ. That is not true; you have not proved yourself, till you have concluded: What are you? Are you a believer or not? Are you in Christ or not? or is he in you, which is all one? This you must know and prove, this you are bound to, which must be by concluding upon your examination: for than hath a man performed his duty in examination, when he comes to the end of his examination: you are to examine and prove yourselves to this end, to see whether you are not in the Faith, Christ in you, that you are called and chosen; now you have performed your duty, and not till now: We will suppose (as no doubt but there were such amongst them) there were some unbelievers and Christless persons amongst the Corinthians, they were bound also to examine and prove themselves: now if these did not upon examination and proving themselves, conclude themselves to be unbelievers, and out of Christ, and now look out for sound faith, and interest in Christ, these persons did not answer their duty, nor perform what the exhortation called for, though they did examine: so on the other side, nor did the true believer answer his duty, till he concluded he was in the Faith, and Christ in him, that he was called and chosen.  
Thirdly, If Christians ought not to conclude their state, accoridng to the Question, than examination were a vain thing, and Christians called, and bound to that which is but a vain duty, for there is nothing comes of it. God hath given man a rational Soul, set up his candle and light within him, made able to reflect upon itself, try and know what is in himself, it is able to draw Conclusions from Premises: hence when the Lord sets him upon examination, he sets him about a rational work, to which he hath fitted and enabled him. If by it he be able to see the Minor proposition, convinced so as he dare not deny, but such a work of faith (if this be true faith which you have opened, as I am sure it is) I do feel in me, why then is he not as able, and ought he not to infer the Conclusion, and so perform the duty of examination, which is very profitable, and not vain as those Christians make it, who can come to the Minor proposition, and cannot deny it, yet wave the Conclusion; when as examination respects the Conclusion, and hath not its scope and aim till it determines there.  
Fourthly, Rejoicing in the Lord, thankfulness, and praise, are duties to which all Christians are bound; the Scripture calls upon them in several places, to perform these duties. The drawing up this Conclusion upon the formentioned Premises, is that which is the ground of all these duties; when the Christian can say, Christ is mine, my sins are forgiven, God and I are reconciled, this Soul, and only this Soul, is fitted indeed to perform these duties Let once a Christian have his eyes opened to see, and Conscience awakened to make him understand his misery, let that man rejoice in the Lord, let his mouth be filled with thanks and praise if he can, so long as he cannot tell but God is his enemy, and Christ a stranger to him; no singing of Zions Songs in Babylon, the Harps than hang upon the Willows. Not yet in Hell, this I acknowledge is matter of thanksgiving to a Christian in this condition: but if you name all other things outward in this world, take other things, in Church, as Ordinances, Church-priviledges, these signify nothing to him; Reprobates and Hypocrites have enough of these, such whom God will never love; tell him of the Gospel, a Redeemer manifested, precious Promises, the more is my torment; saith he, that there are such things, and I have no part in them: Let him have what he will, he looks on all, unless God be my God, and Christ be my Christ, and I am his, but as husks of mercies, and God hath but husks of praises. If then Christians be bound to these duties, than they are bound to this duty, which only qualifies them, makes them fit to perform them: now the man rejoiceth in God, now his high praises are in his mouth, now for any mercy outward, inward, he can give thanks, I have it in love, I have God and Christ in it; yea, now for the Rod, he can yet rejoice in the Lord when under it, while he seethe it is in his Father's hand, and knows he means him only good, Conscience bearing him witness, that he hath not broken with God, to provoke his anger. What advantage this is to all the course of a Christian, whether in doing or suffering, I do not instance; I name only such as depend, if not wholly, yet chief, upon this.  
To conclude then, since Christians are not left to their liberty, to determine or not determine of their states; certainly those Christians that upon serious examination of themselves do endeavour: 1. Chedientially, to draw up the sonclusion, I say obedientially, in conscience of the duty they own to God; (as that person I mentioned before, who told her Minister on her deathbed, I did believe, because I dare do no other.) 2. Humbly, in sense of their own vileness, baseness and unworthiness; let the things be as great as they will, if God will be like himself in freely giving, and the Son in purchasing great things, what is that to you. 3. Thankfully, wondering at, and admiring, as I am sure you will wonder and admire at this Grace of his: those Christians, I say, that thus endeavour to draw up the Conclusion, they do quit themselves more like Christians, answer their duty, and show a more humble Spirit, and reverend awe of God, than those, who out of a pettish, froward and quarrelling kind of humour, set themselves to oppose whatever the most judicious, experienced and godly Christians can say for their establishing and comfort.  
Object. The thing I am as willing to endeavour to do as you would have me: But what if I do conclude Christ is mine, and pardon is mine, and I should be mistaken, how then? How woeful were my condition?  
Answ. First, All the Christians in the world, that ever were or shall be, may make this Objection; so no Christian should ever have drawn up this Conclusion, that Christ is mine, etc.  
Secondly, How did our Christians in our Father's times, when they taught them, that Faith was the particular persuasion and assurance that Christ is mine, that my sins are forgiven? This Objection was as full against them as me: and as they apprehended Faith to be, no body should have believed, if this Objection be sufficient to keep them off.  
Thirdly, Is it a duty or not? You are bidden to examine and prove yourself, To what end? Do but say that, and we shall know what to say to you: if a duty, than you perform an Act of obedience, and say, were it not for obedience, Lord, I dare not do it; but since it is disobedience if I do not endeavour, I will then beg of thee, help me to draw up the Conclusion, that now I may be able to say, Christ is mine, and pardon is mine.  
Fourthly, The consequences will prove whether a mistake or not: see how this works, if the heart by it be drawn forth in more love to God, joy in God, awful reverence of God, humble and holy walking with God, uprightness for God, stronger life of faith upon God, more quiet submission under God; I say, if these be the consequences, that the Conclusion drawn up works this way, fear no mistakes, all will do well in the conclusion.  
Object. Since it is thus, Tell me when may I truly conclude and say, Christ is mine, and pardon is mine? When may I apply the precious Promises that carry these rich benefits in them to myself, without deceiving myself?  
Answ. The Question is answered already, in what hath been said to that experience which we often find in Christians, scarce any thing more common; when as upon serious examination of themselves, or when others have helped them to clear out their work of faith, so as they dare not deny it, but stand convinced that God hath done it; whereas now they should conclude, than they are in a state of faith, that Christ is theirs, and pardon is theirs, because the Word of God saith so, which is the ground of the conclusion, yet they fly off and dare not conclude. But yet to give you another answer, and it shall be the same which Mr. Shepherd gives to a Question like it.  
Quest. 
Sound Believer p. 211, 212.  When may a Christian take a Promise without presumption, as spoken to him, and given to him in particular?  
To this he answers: The Rule is very sweet but certain; when he takes all the Scripture, and embraceth it as spoken to him, he may then take any particular promise boldly; my meaning is, when a Christian takes hold and wrestles with God, for the accomplishment of all the promises of the New Testament; when he sets all the Commandments before him, as his Rule, and Compass, and Guide to walk after; when he applies all the threaten to drive him nearer unto Christ, the end of them; this not Hypocrite can do; this the Saints shoul do, and by this may know when the Lord speaks in any particular unto them; Thus he.  
This Rule is sure, and will deceive no man, if he do not deceive himself in the application of the Rule; look you to that Christian, and you have a full answer to your question.  
Object. Is that part of his answer right, which teacheth Christians to apply all the threaten to drive them to Christ? Doth this agree with a true Christian to be acted with threaten? Is not this slavish, and unworthy of him who hath ever tasted of the love of God, that he must be driven to Christ, to duty, and taken off from sin, by threaten, fears of hell, etc.  
Answ. His Answer stands right, no error in it: as for the Objection, it is that indeed which many Christians suspect themselves by, they fear they are not right, and question whether they may make use of such Arguments: some Christians cry it down very much, I have heard, as if it were not a principle or practise consistent with Christianity: therefore I will speak a few words to it, and but briefly. And thus I pass to some of those things which cause trouble in the conversation of a Christian constituted.  
Here let us distinguish between a man, 1: Who is actually under these terrors and fears of Hell, or other judgements, from an awakened Conscience that lasheth him sorely, under which fears the man is a mere Passive, they arise in him against his will, and are upon him against his will, shake them off as yet he cannot; and while he is under these, he dares not but perform duties, he dare not follow his lusts, or vain companious, being acted and moved from these fears he now lieth under, will he, nill he.  
And Secondly, A man who is not actually under them, not a mere Passive, his conscience doth not terrify him as the other; but he as an Active or Agent, makes use of this Argument, Hell, judgements, and wrath of God to keep under that vile corrupt part which would be rebelling against God, and carrying on his Soul to sin; also to touse up his lazy heart to duty, and to press after Christ more, to get evidence of his interest in him: thus to be moved, and a man to endeavour to move and stir up himself to duty, to follow Christ, to keep down the rebellious rise of a corrupt principle within him, is well consistent with true Christianity, and not unbecoming him who hath tasted of the love of God. This is,  
First, Rational: It agrees with found reason.  
Secondly, Seriptural: It agrees with the holy Scriptures; and I hope this is enough.  
I say it is Rational, and that upon these Grounds.  
First, Christianity doth not at all destroy Reason, the faculties of man, as to their essence, are the same after Christ, union with him; which they were before he knew Christ: Now it is essential to the will, to be moved with good or evil; to choose good, to fly from evil: To have the will taken off from any thing because there is great evil attends it, this is but rational, agreeing with man as man, especially if the evil be infinitely greater than the good in that which it would choose; this is common in our practices every day, and we think him void of reason that doth not act thus: Sin moves a Christian by some good it proffers. My Soul, take heed, saith the Christian, what thou dost, how thou consentest to this motion, for the wrath of God, hell and damnation attend this sin, I charge thee meddle not with it, as thou dreadest and wouldst avoid the wrath of this terrible God. Is not this rational and becoming a Christian? Is not hell, is not the wrath of God an evil for the will to fly from? I know there is another evil in the nature of sin, and a Christian can and doth make use of that also; there are likewise more Arguments, but a Christian may make use of this also. Only (which I might have premised) I would not be understood, as if this were the only Argument of a Christian, that kept him from sin, or that moved him to duty. Nor 2. that this is always an Argument actually made use of, for so do not Christians, it may be, a good while together; but I speak of what a Christian may make use of amongst other Arguments, and sometimes is forced to do, when no other Argument will prevail, against the imperious violent workings of some strong corruptions, and glad if by any Arguments he can prevail; yea, what a tush soever you make at this, the Spirit of God must quicken this Argument, and set it home, else it will not do. It is well if all Arguments can prevail, well had it been for David and Solomon, if by Arguments from Hell they had been preserved from their horrible falls, let these Christians contemn it never so much.  
Secondly, Self love is a principle implanted by God in nature: Self-love I know sounds ill, but self love regulated-may be, yea, must be; Thou shalt love thy neighbour as thyself, is the rule for, or sum of the second Table. I must love my Neighbour, I am bound to that, you say: But how must I love him? As thyself; as thou lovest and should love thyself, so love thy Neighbour: Then surely I am bound to love myself, as well as I am bound to love my Neighbour, for my self-love is the example, or rule, to inform me how I must love my Neighbour; when I see my Neighbour about to commit sin, or that lives in sin, I may lawfully dehort him from sin, from this Argument of hell, the wrath of God; as he loves his own Soul, take heed of this course, for it will bring the wrath of God upon him, and lay him in hell; this is but rational, who can say the contrary, to move him from self-love: Surely the same may I apply to myself, from that love which I own myself: I sin if I do not love myself.  
Thirdly, Though this Argument from Hell be servile, looks something like a slavish temper, yet the principle which makes a Christian to use it may be, and most what is, Love: Thus the love I own to God, to Christ, and to an obedient conversation before him, that I may not displease him, makes me improve all Arguments, whertby I may keep my heart in the ways of God, and keep out all sin, that it may not come in to displease him: As than I use other Arguments, so I use this also, any rational Argument, that may have a prevalency upon my heart, that I may walk in those ways, and please that God whom I love.  
Fourthly, It is consistent with a childlike temper, to fear his Father's rod, and tremble at his Father's wrath, yea, and to take heed of doing that which may displease his Father, and provoke his anger so as to use the rod; he may be a loving Child to his Father notwithstanding this; and doubtless it may as well stand with a Christian spirit and temper, thus to be afraid of the wrath of God, and by it to be deterred from sin: that base nature that as yet is not sanctified (as we are but in part here (whatever Castellio saith) had need have this dreadful rod held over it, to keep it under. If then it be rational, than it may well consist with Christianity, for all God's ways are rational; what is irrational, or contrary to sound reason, cannot be imputed to his ways, which we are called to walk in.  
Fifthly, Adam in his pure estate was moved to obedience from a threat; of which more by and by.  
Secondly, It is Seriptural: and if it agrees with Scripture, we little weigh what men, yea what Christians, say to the contrary.  
First, Christ himself (we need no better warrant) moveth with this Argument; but whom doth he move? Luke 12.4. I say unto you, my friends, Christ is moving of his friends, (I call you not servants, etc. but I have called you friends, John 15.15.) be sure Christ will not move such with any Argument but what is consistent with, and worthy of his friends; I will forewarn you whom you shall fear; Fear him, which after he hath killed hath power to cast into hell: But will this Argument become a friend? He repeats it, Yea I say unto you, (not only to others that are but servants, but you, my friends) fear him, ver. 5. So Matth. 10.28. I know the distinction of punishment into paena damni, and poena sensus, is very true and Scriptural; and though some apply it here, that the punishment of loss, in hell, the loss of God's face and favour, vision of him, which is the chiefest part of hell, may well be feared, and is consistent with the highest degree of love, and that is principally here meant; be it so, yet it is not only meant; for Christ maketh no such distinction here, but hell is it which he mentions, and shows it consistent with his Disciples, his friends (not Judas only) and if with them, then with any Christians to fear him, who casts into hell, and by this to be preserved from the slavish fear of men in doing their duty.  
Again, that Argument wherewith Christ moveth his Disciples (for to them he speaks, Matth. 16.24. after he had given that sharp rebuke to Peter) to self-denial, and taking up the cross, is in a manner the same; for it is the loss of their Souls, ver. 25, 26.  
Secondly, The Apostles moved with the same Argument, Heb. 12.28, 29. To whom doth the Apostle speak? To those that receive a Kingdom. What duty doth he call them to? Let us have grace, whereby we may serve God acceptably with reverence and godly fear. But with what Argument will the Apostle move these Christians to this duty (which is a large duty comprehending all)? For, our God is a consuming fire. Our God from whom we receive this Kingdom he is thus, therefore look to your God as a consuming fire, is an Argument for those who receive a Kingdom to make use of, to hold their hearts in a reverend frame of obedience towards God all their days.  
Thus the Apostle Paul, Ephes. 5.6. and Col. 3.6. he is dehorting of dear children, ver. 1. and those who are risen with Christ, from several lusts, sensual and spiritual: and this Motive he useth to urge his dehortation, That for these things the wrath of God cometh upon the children of disobedience. Upon which words Bodius saith thus, Although Arguments, à dextris, such as have an attractive power, sweet and alluring, should be sufficient to make believers and regenerate persons to avoid any sin; yet such is that corruption that lieth in us, like fire raked up in ashes, ready upon the blowing of temptations to break out. Such are the allurements and provocations which we meet with in the world amongst those with whom we live. Such are the subtle reasonings of our carnal hearts, and wiles of Satan, etc. that we have need not only of those sweet Arguments by which we are alured, said & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac terrificis illis, but also those violent and terrifying Arguments by which we may in a manner be compelled to our duty.  
To the same purpose speaketh the Apostle Peter, 1 Peter 1.17. And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear. Believers, regenerate persons, as he calls those, ver. 3. are exhorted to pass the time of their sojourning here, even all their life time in fear: But what causeth this fear? The consideration that he whom they call on, and call Father, is a Judge, and will judge persons, yea every one, respecting not man's person according to his work. What is the Sentence this Judge gives? We know well. I could name more Texts, but these are clear and sufficient.  
Thirdly, Holy men in Scripture have been moved with this Argument, they dare not meddle with sin: Job 31.23. giving an account of this carriage towards the poor, the fatherless, etc. he dared not to injure them, or deny them what was necessary, and what was his duty to perform: What moved this upright, God-fearing-man? For destruction from God was a terror to me, and by reason of his highness I could not endure: Yet Job was one who knew his state to be sound and safe, that his Redeemer lived, and that he should see him, etc. Though that of David, Psal. 119.120. be spoken in reference to the judgements of God, how he deals with the wicked, yet it may very well be brought to prove what I am upon; My flesh trembleth for fear of thee, and I am afraid of thy judgements. Before David before spoke of love, in this verse of fear. Though these affections differ much, saith Calvin on the words, yet if we consider well, by what rudiments God brings us to the reverence of his Law, we shall see they do well agree: Neither is the mortification of the flesh a thing so easy that a man will consent unto it, unless he be compelled by violent means, etc.  
If the judgements we see here executed have such an effect, than what we know are coming, the eternal judgements, should much more cause this trembling, and be a means to keep us from those sins which cause these judgements. Habakkuk chap. 3.16. trembles, lips quiver, rottenness enters into his bones, etc. The threats which he heard, ver. 2. caused this, and made him lay in aforehand, though a man of such faith as few of these have, I doubt, who do slight this Argument: ver. 17, 18. Noah is moved with fear, Heb. 11.7. and prepares an Ark. If holy men were so struck, so awed with these judgements, did they make light, do we think, of those eternal judgements? Bodius conceives, that though Paul was a man acted with love as much as any man, For the love of Christ constrained him, 2 Cor. 5.15. yet in the same Chapter, ver. 10. having spoken of our appearing before the Judgment-seat of Christ, etc. Knowing the terror of the Lord, ver. 11. That terror of the Lord did move him, not only to labour to persuade men, to help save others from the dreadful judgement coming, But it did move him also to run the race set before him constantly. Surely he that thought it an Argument to move other Christians, did make use of it himself. I shall add no more to this Question, but say, it were well if some, who talk altogether of love, had not lost (if ever they had it) Gods fear.  
By the Answer to this Question we may a little call into question, that high Divinity which many have published, yea, and given it for a note of a true and sound Christian, of one who is a Son, 
p 532. Theilog. notur & revelat. p. 568.  and not a Slave, viz. for a man to worship and serve God for the love of himself, though there were neither Hell to punish, nor Heaven to reward. I meet with this Divinity in several persons, I shall name but three. Clemens Alex. Strom. l. 4. hath many lines to this purpose: of our late Divines, Calonius, an angry Lutheran, but for whose labours against the Socinians, and that particular piece of Crellius de Deo uno patre, I bless God. He answered Schmalrius (that gross Heretic) well enough, and might have answered him full enough, though he had not added this note of distinction between Servants and Sons. Servants, or Mercenaries, worship God for reward, or fear of punishment: (if these be all the motives, they are Servants and Mercenaries indeed) Sons from the mere study of the glory of God, so that if there were neither reward nor punishment, neither heaven nor hell, nevertheless for the praise of God alone, they would consecrate and give themselves up to the worship of God. This I hope agrees with the Scripture, but not one that he names. I care the less than for these two, for no Scripture quoted by either of them to prove it: but there is a third person who moves me more than these: As for Calonius, I only say to him, what I find him frequently alleging against us, and some who are truly Heretics, and it stands in the front of his Answers, This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and we must not be wise above that which is written. 
1 Cor. 4.6. So he reads the words.  I am sure though this Divinity be written in Calonius, Clem. Alex. and others, yet it is not written by the Prophets or the Apostles, we shall fear the less: but the other person is our learned and holy Perkins, whom I much value; and that he hath put it down for a Catechetical head, supposing this to be a fundamental truth; this is more than the other: about the end of his fourth principle the question is moved.  
Quest. What followeth if in any temptation he be overcome, and through infirmity fall?  
Answ. After a while there will arise a godly sorrow, 
2 Cor. 7.8, 9 Matth. 26.75.  which is, when a man is grieved for no other cause in the world, but for this only, that by his sin be hath displeased God, who hath been to him a most merciful and loving Father.  
Quest. What sign is there of this sorrow?  
Answ. The true sign of it is this, when a man can be grieved for the very disobedience of God in his evil word or deed, though he should never be punished, 
1 Pet. 2.19.  and though there were neither Heaven nor Hell.  
By these men Christians are put to try their Sonship, whether Sons, or Slaves; also to try their repentance and godly sorrow; here is the only cause and the true sign set down, whereby they must try themselves; you repent, you are sorrowful for offending of God; you worship him, you serve him, though there were neither Heaven nor Hell: give in your answers Christians, you are sure thus it is with you, and you can trust your hearts, that they say true, if they do say as these Divines have said before. Calonius to prove his Assertion brings in Antigonus his judgement, who taught his Scholars this kind of Divinity; and tells us out of Menasse Ben Israel, that Zadok and Baytos, two of Antigonus Scholars, did misinterpret their Master's Doctrine, as if their Master denied any other life after this, and from thence took occasion to deny the immortality of the Soul, and from this Zadok risen the Heresy and Sect of the Sadduces; thus he: Of these Sadduces we read often in the Gospels, and in Acts 23.8. The Sadduces say there is no Resurrection, neither Angel, nor Spirit. Were there neither reward nor punishment, Hell nor Heaven, I believe the number of Sons, and such Penitents, would be but very few. Sadduces would not be esteemed Heretics. Such Doctrine would produce, if not vile Heresies, yet vile practices.  
This Doctrine turns out all the Promises, and all the Threaten out of the Bible, as to Believers, and sets up such Divinity as came not into the thoughts of God to declare to the Sons of men. Strange, that when man was in his pure estate, no sin yet had crept into his Soul, yet then when God gives him a Commandment to obey, he, to keep man to obedience, adds this threat, Thou shalt die. And that now when sin hath got in, and hath still such a hold even in those who are regenerate, Sons, and do truly repent, and besides sin dwelling in them, live amongst such varieties of temptations to draw forth sin which Adam never had, that now persons must be put to try their Sonship and godly sorrow by this, that though there were neither Hell nor Heaven, yet they would serve God and repent, is very strange. Yet farther to answer these worthy men.  
First, I grant that the true Children of God do walk with God, they do serve him, worship him, they do repent when they fall, without being moved with Arguments from Hell or Heaven being actually in their thoughts; the excellency of God and Christ, the love they bear to him, the content they have and find in pleasing of him, the beauty they see in a conformity to his holy Will and blessed Image, carries them on, without having Heaven or Hell, reward or punishment, actually in their eye, but what my vile heart would do if there were neither Heaven nor Hell, reward nor punishment (as these men say) I cannot tell that: what Calonius and holy Perkins found in their hearts I know not; but I am sure many find their hearts so vile, so out of frame many times, that let them use all Arguments, from the right hand and left, unless the Spirit of God comes in and quickens them, and puts to his power, they will not all do to keep the vile heart in the path of God's Commandments.  
Secondly, I grant that is a true sign, as Mr. Perkins saith, if persons do as he says in their godly sorrow; but if there be no other sign but this, and as he saith, for no other cause but this only, than I know not how we shall be sure of our repentance, or Sonship, until I saw and were sure there were neither Heaven nor Hell, and then saw what my heart would do; whatever it may say now it would do, I dare not trust it.  
Thirdly, The only cause, saith Mr. Perkins, is this, Because by his sin he hath displeased God, who hath been to him a most merciful and loving Father. Very good: Wherein did God show himself to be so merciful and loving? Was it not in delivering him from the misery (for mercy always suppose misery) he had brought himself into? And is not guilt, hell, and damnation, a part of that misery? It seems then the man being delivered from hell, calls God his loving and merciful Father, for redeeming his Soul from death; and from this love and mercy of God to him, if he offends, he mourns and grieves, and would do though there were no hell; and by this judge his state: But had God been looked upon so merciful and loving if he had not delivered him from Hell, and given him a Title to Heaven? I doubt not: So that when a man is sure of deliverance from the one, and Title to the other, now he reputes and serves God, though there were neither one nor the other: This is the Divinity I cannot understand.  
As to the Texts Mr. Perkins quotes to prove his Doctrine: that of 2 Cor. 7.8, 9 it proves not at all his point, it mentions godly sorrow indeed, but what was the only cause of it, it treats not of; it doth not say the Corinthians were so sorrowful though there were neither Hell nor Heaven: Nay, in the fear which it wrought, ver. 11. I do not know how Mr. Perkins will prove, that the thoughts of the wrath of God, of Hell, might not be some inducement to that fear.  
As to Peter's bitter weeping, Matth. 26.75. which is his next, it proves no more than what I yielded at first: the look of a gracious Saviour upon unkind Peter, who had boasted so before that he would die with him, and not deny him, but now deals with him after this manner, this breaks Peter's heart; this argues that unkind dealing against love manifested, breaks a heart, and nothing like it: But still in what is this love manifested? John 6.68. Peter knew, Thou hast the words of eternal life; the Christ, the Saviour: had there been neither Heaven nor Hell, I question whether Peter would have left all, and followed him.  
As to 1 Peter 2.19. the only Text he quotes for his second Answer; the Apostle exhorts Servants to be subject to their Masters though froward; his reason, For this is thank worthy, if a man for Conscience towards God endure grief suffering wrongfully. By Conscience here is meant no other but that good Conscience before God, which makes Christian Servants solicitously careful, lest by their disobedient and rebellious carriages against their Masters, they should offend God, who had given command to Servants, to be obedient and subject to their Masters: but as the Lord had given command to Servants, so he promises them upon obedience, That of the Lord ye shall receive the reward of the inheritance: but on the contrary threatens them, But he that doth wrong, shall receive for the wrong which he hath done, Col. 3.24, 25. So Ephes. 6.8. another promise is made to them: Doth this Text prove, that Servants, because of the duty they own to God, should and do give obedience to Masters, though there be neither reward nor punishment, Hell nor Heaven? I see nothing in the Text like it. And these are all the Scriptures brought for this high Doctrine.  
On the contrary, how easy it were to give examples out of the Scripture of those, whom neither Antigonus, Clem. Alex. Calonius, nor any other shall deny, were Sons, and eminent ones also, who were moved with the reward, with heaven, and glory coming; but these are known to any who are acquainted with the Scriptures. I never dared to preach such Doctrine, or put persons upon these trials, lest in so doing I should reflect upon the infinite Wisdom of God, as if he were not wise enough to know how to govern his Rational Creature. It is true, from that absolute Right he hath over us in our Creation, he may give us a Law, and require obedience without making any promise of reward to encourage to obedience, and his Majesty deserves it: but his design was to exalt his Love, Grace, Mercy, Faithfulness, Truth and Goodness, which are excellent perfections in God, as well as Sovereignty and Holiness: therefore he is pleased to invite us, allure us to obedience, by promises of great reward, reward like a God; he deters us from disobedience by terrible threats (thereby making way for the clearing of his Justice.) This is the method his Wisdom thinks meet to take in governing men. Now we must teach men, that those who are moved with such rewards, promises, punishments, threats, as the Sovereign wisdom thinks meet to govern his Creatures by, these are Mercenaries, Slaves, but they who serve him, though there were none of all these, neither Heaven nor Hell, these are Sons: Should I have taught people thus, if any one had told me, I dealt boldly with God's government of his Creature, I could not have told how to have defended myself against it. Though I do say, and blessed be God we know it, that God's people are not driven on always with actual thoughts of Hell and threats; nor are they drawn on always with actual thoughts of that glory God hath promised and prepared; but the reverence they bear to his Majesty, the pleasure that lieth in obedience and communion with him: the love they bear to him and to the Lamb, these are the principles which move and act, yet not without the other, employed, and lying at the bottom, though they be not distinctly minded at all times: neither can I tell how to free it altogether from some kind of absurdity, to say, that God having been a most merciful and loving Father to me, should be the only cause of my repentance and godly sorrow, though there were neither Heaven nor Hell; and yet if we search into it, therefore is God a most merciful loving Father, because he hath delivered me from guilt and hell, and hath brought me into a state of Sonship (he being my Father) and so hath given me a title to an inheritance in heaven.  
Thus Christian I have done with that which I intended, in giving you a description of a real Christian, without any high strains, or new notions, and endeavouring to take off what hath caused trouble to myself, and others, which I found in those whom I do highly reverence: soundness in the work I have ever desired, since I grew acquainted with the vileness of my own heart; but curstness, sharpness, stumbling work, to cause troubles, fears, sinkings, in poor Christians that were sincere, and did press after sincerity, I could never endure. How these real Christians should walk, I need say nothing, they have their Rule before them, and so many excellent practical books are written for the ordering of Christians conversations, that I think no more can be said, or need to be said, if what is already said were well applied and improved: would but these worthy men be pleased well to weigh all they writ, what men of eminent parts and grace write, it passeth for currant with poor Christians, that it is all the Command of God, if it doth concern duty to be done, which right Christians oftentimes more mind than any thing that concerns their comfort, and if they cannot come up to answer that duty, presently they are but hypocrites, and never knew a sound work of conversion. It is an easy matter for men of vastabilities, large affections, who have received a Benjamins' mess from Christ, influenced from him daily, and possibly never knew what it was to lie groaning ten or twenty years under the burden of strong corruptions, and combating with their discontented spirits, rising from debts, long sickness and pains, poverty, cold, hunger, unequal yokes, debasements from a higher condition of life, I say, it may be easy for such men to write systems of practical Divinity, how Christians should walk in their conversations, and because they can reach them, think others must too.  
But two things I should request of these worthy men, whose persons I cannot but honour, and their works I must highly commend, for the scope they aim at is very high and honourable, they endeavouring to wind up Christians to a high strain of godliness (I mean some yet living.)  
First, That though there are in these days in England a company of as proud, high flown, self conceited Professors, blown up with the apprehensions of their own abilities, as ever England bore, nay, never the like, and so these have need of a rowzing and sharp Pen; yet remember there are also a company of poor, trembling, laden Christians, sitting in darkness; others with the conflicts they have with long and strong temptations from within, from without, are almost quite discouraged, and beaten out of all hopes; what the Word commands us to preach and write we must do so, let sin, corruptions, discontents, &c: have no better language than the Word gives them; lay on duty, press to duty, we crave no favour here; only let us preach and write as those that feel the burdens of tempted Souls, [The Ladies hand doth well with the Lion's heart in a Chirurgeon] it is an ease to a laden Christian, worried with his temptations, (let them rise whence they will) when he hears a man preach, or reads an Author, that speaks with some compassion, as one that felt in his own experience what it is to be under temptations; reprove the sin as much as you will, but pity the Christian who is conflicting against it, and cannot get victory. Some Ministers (I know it, for they have said it) never had so much as a temptation to that corruption, which others for twenty, yea, thirty years, have continually been assaulted with, hath made them spend their days with grief, and years with sighing, as David saith, Psal. 31.10. It is true, I can conceive what a terrible pain he must suffer, who hath a great ragged stone crowding from the Kidney, through the Ureter into the Bladder, but yet I cannot tell what it is like him who feels it. Ministers, and other Christians, may think that such or such corruptions and temptations are strong (yet I observe some have not so much judgement) but no man knows what they are, as those who lie under them, those who feel them, and are combating with them. Of all Christians, give me the tempted Christian; those who have experienced all kind of temptations. Some men, their infirm bodies, their constitutions and employments, take them off from some violent corruptions and temptations, that other men's bodies, constitutions and employments expose them to: let me hear and read these latter sort preach and write of such corruptions and temptations. Some men have their comfortable yoak-fellows, their Creature-comforts about them, health, and if sickly, yet they have attendances, and all things that may help to support them; they are in the same station that ever they were, they own nothing. Other persons have their unequal yoak-fellows cross and wretched, it may be much pain, and sickness, and poverty added to it, were aloft, now are low, were full, now empty, the Creditor calls, writes for debts to be paid, the man would fain pay, would not dishonour his Profession, but hath not enough to pay, by many pounds worse than naught: let me hear and read these latter sort of men preach and write of Christian cheerfulness, heavenly mindedness, and contentation in all conditions: yet here also may be a great difference, for God may give in that to one, that he doth not to another; and besides, the condition of one Christian may be very different; some it may be always poor, and to him it is nothing so hard to walk comfortably under it. I knew one good old Christian, one going to see him, found him roasting two Crabs, a piece of brown bread, and a pot of water, this was his Supper, and he cheerful; this was very good, but he was always low. A Minister I knew, who having kept a Fast with another Minister, at night for his Supper had only a Pudding of meal and water, a mess of plain grewel, his drink a little changed from water, this was his Supper; the good man found it a hard matter to be contented, the other Minister had his good things to refresh him. Another Minister inviting me to dinner, we had a dry Pudding, as the other Minister, and salt fish, (not like your London fish) only we had mustard, and here (said the good man) we are better on it than Christ was, for though we read he eat fish, yet we read not of any sauce he had, and we have mustard to our dry fish; our drink was good Adam's Ale, spring water, this was our dinner, and well content. God can give in if he please: Now though Ministers must preach of contentation in all conditions, yet I had rather hear these Ministers preach, and read their books about contentation, than those who know nothing of these temptations. It was a good speech of a gracious woman to an eminent Christian, who told me of it; she was under a hedge picking up sticks in a cold morning (as I remember) the man passing by, and speaking to her, calling him by his name, said she, O pray, that God would save you out of straits. You Christians, who set by your warm fires, think of these Christians, let not Ministers or others reprove or rebuke too sharply poor Christians under these temptations, though they do not quit themselves as they should do.  
The second thing I should request of these Worthies is this, that what duties they urge upon Christians, and in such a manner, that you do as it were make them no Christians, if they answer them not: if you will make what you say a true distinguishing note between sound and unsound Christians, than put such Texts of Scripture to prove the duty you urge to, and that for the performance of it in such a manner as you urge, that you are sure will carry it: make it clear from the Scriptures you quote, that this as you preach and write is the Command of God. I deny not but the things are very good, that I read in the excellent works of some men, if Christians can reach them, but are they absolutely necessary, that if a Christian reach them not, he is not a good Christian? I wish I had seen clear Scriptures for some things I read, and pressed with vehemency of Spirit. If I meet with a particular practice of one Saint in the Scripture, shall I presently take that Scripture, and make it a ground, to preach that all Christians are bound to that practice? David saith, Psal. 119.148. Mine eyes prevent the night watches, that I might meditate in thy Word: That is, saith Piscator, Expergiscor ante excubias. The Comment that goeth under the name of Jerom thus glosseth, Non eum lux soporatum reperit, sed vigilantem strenuè: & circa divina eloquia oculorum spiritualium intentione meditantem. Diodati thus, I have awaked of myself in the night, before I have been called upon by the watchmen, etc. Shall we hence gather, that all Christians are bound to awake before daylight, to break their rest, that they may meditate in God's Word? Some Christians indeed have had such Meditations upon it, that they were bound to it, because David did it, and it hath caused trouble to their spirits: What work would this make amongst christians, some through their cold and moist brains, others through hard labour, others who find such want of sleep, esteem it for such a common mercy if they can get it, their heads fit for nothing if they want it. Being once in company with an eminent Divine, and the best Casuist that ever I met with, he put a question to us (there being several present) about the performance of a Christian duty; as I remember, he told us the Question was sent from some foreign Divines to be resolved from the Scripture: the duty is practised by most (at least true) Christians (I believe) in England, which might occasion the sending of the Question hither, supposing that Ministers did preach it as the duty to which Christians are bound, and I think they do so: What the Question was I will not set down, lest any should take advantage by it: I meet with a reverend Author, who hath pressed Christians with much vehemency unto meditation in such a manner as he sets down, who hath censured such men for ridiculous persons who move such a Question; his Book was published before the Question was sent: if they be ridiculous persons, let them answer for themselves: but as to the question, said this Divine, my practice hath been, is, and I am resolved ever shall be according to the Question: but if you urge this for a duty to which all Christians are bound, that they must thus perform it, give your Texts of Scripture: We that were present thought, that Scriptures might be easily produced, and did so; but upon serious examining of them, we were convinced, they were not clear enough to bind the practice as a duty incumbent upon Christians, as the question was propounded: yet for my part, as he said, it hath been, is, and shall be still my practice; withal I called to mind, that my own Father, during the time I lived with him (unless it were on the Lord's day) did not perform the duty, what he did after I cannot well tell; but yet he was a man who kept his secret communion with God, had a heart for God, and tongue for God (as sometimes being a Gown-man in a Corporation, he had occasion to appear for God) while he lived in the world, was above the world; when he came to leave the world, he would several times send up short prayers to his Father, When wilt thou send thy Servant to fetch me home? With a smiling countenance he entertained Death, having some fore-tastes of what he was going to possess, by that expression of his, I shall have as much glory as ever I can bear. When he was dead, his Minister, who wrote to us the news of his death, said this of him, He lived much desired, he died much mourned for: Yet this my godly Father would scarcely be esteemed for a serious Christian by some, for not performing that duty according to the question, though, I suppose, a year or two before his death he did take it up, but then I was far distant from him. This is that which I aim at in this example, that when we urge duties upon Christians, so to be performed, and upon the performance of them after the manner we set down, or non performance, we will conclude them sound or unsound, serious or slight Christians, let us be sure to give clear Texts that prove, God commanding the duty in that manner as we lay it down, and urge Christians to the performance of it.  
I grant Meditation is a duty that all Christians (adult) are bound unto; yea, so much a duty, that I know not how a person adult can be a Christian without it. I know not how a Christian can order his conversation without meditation, how he can examine himself without meditation, how he can improve the Sermons he hears, and Books he reads without some meditation; but the question is for such meditation, set down after such a mode, viz. That every day as duly as we pray, so we set apart an hour or half hour for the duty of meditation, and more especially in meditating of the Joys of Heaven, and making it for that time our whole work, and intermix other matters with it no more than we would do with prayer. This I see is the meditation strongly urged upon Christians, a duty very hard I am sure, and if our salvation lie upon this being performed after this manner as this learned and reverend Author hath set down, than most Christians that I meet with, forty to one, and those whom I esteem good Christians, must never come at Heaven, but must to that dark place. If I should humbly desire a Text or two from holy Writ, to prove, that is the meditation that God requires of Christians; if the reverend Author will answer me, it is a ridiculous question, as he hath said in another case, I must be silent.  
For the object of this meditation, the Joys of Heaven; it must be supposed as they must have a Title to Heaven, so they must know, and be assured of their Title to Heaven; there must be no dark Cloud between them and Heaven, but all clear, who thus can daily have their meditations fixed upon Heavens joys, for one hour or half an hour together, without any other thoughts intermixing themselves: of this number I believe there are not half the Christians in England. Heaven's Joys? Good Lord, say many poor Christians! we meditate more upon Hell's sorrows than Heavens joys, while we lie under the sense of our guilt and damned estate, and though we pray and follow after God (we think) yet we can hear no good word from God, we can apprehend nothing but anger, no peace, this sinks our hearts. Others, they have so much to do with the Hell of corruption they feel in their hearts, and the daily conflicts they have with their lusts rising from thence, which doth so press them down with sinking discouragements, the seventh year, and seventh again, have not been a year of release to them, that the Joys of Heaven little affect them: What tell you me of Heaven, saith this person? tell me of redemption applied, let me know Christ and him crucified experimentally, let me feel and find a hard heart softened, a proud heart humbled, a filthy heart cleansed, a froward heart meekened, a slight heart awed with the reverence of God, an hypocritical heart made upright, a dead heart quickened, a heart enslaved to, and bewitched with the Creature, set above the Creature; let me feel my Bible, the things we talk of, written upon the fleshy tables of my heart, this would be joy, a heaven to me.  
This would secure me in two things.  
First, That there is a Heaven, which the Atheistical thoughts of my heart sometimes would question.  
Secondly, That I have a title to it.  
Ministers may teach Christians what objects they should meditate upon, but the thoughts of Christians will run there where they are most pinched. Other Christians if they be not held down with the former, yet they may be so oppressed with sad thoughts arising from debts, debasements, unequal yokefellow, long sickness and pains, with poverty attending, it may be several Children about them, and a grumbling Husband, because the Wife doth not work to maintain them; some from cold and hunger; that these are like the Israelites, when Moses told them comfortable things from God, Exod. 6. from the 6. to the 9 ver. but in ver. 9 They harkened not to him through anguish of spirit.  
But oh say some, this is their want of Grace, want of Faith, meditation of the joys of Heaven. Very well said, and I hope you are one that have been in the same condition, owed more than you were worth, had a Family to maintain, the Creditors called, and you were one very careful that the Gospel should receive no dishonour by you; you are one that have been aloft, and now are low; you are one who have been under long pains and sickness, with poor Children about you, a grumbling Husband, and when you risen out of your sick bed, had two or three small sticks to make a fire to warm you, had nothing but a little oatmeal and water, or some such mean thing to nourish you; it may be your sick stomach did desire such a thing, but had nothing to get it: you have known what it is to have an unequal yokefellow, that daily follows you with unhandsome carriages, and you under all these have born up bravely by your faith, above sinking and afflicting thoughts, and solaced your Soul with the joys of Heaven; if it be so, magnify mercy, and yet pity those who would walk with God uprightly, and do for the main, but have not yet attained to that measure you have; but if you have not been under these conditions, and experienced what the temptations are, if you will teach them their duty how they should walk, do it, but yet let it be with compassion; the poor body will complain, we live an Animal, as well as a rational and spiritual life; and though I know God can send in that which shall lift up a Soul above all discouragements under these conditions, yet that all Christians under these conditions, have such influences of grace and comfort from God, always abiding by them to do it, (though sometimes a glimpse they meet with) I do not find it.  
Secondly, As to the fixing of the thoughts upon such an object, so as no other thoughts intermix themselves, more than they should in prayer: I have nothing to say against it, if this be the duty, that we must separate so much time for these thoughts or meditations only. What others find of intermixing of thoughts in prayer I know not, but this I know, who hath cause to be ashamed and humbled for such intermixings: had we not a Highpriest to bear the iniquities of our holy things, I know it would go ill with some body. When the mind of a man is like a Spannel that runs before his Master, one while he keeps before him in the path, presently he is hunting on the other side the hedge, then into the path he comes again and runs a while, by and by gone again; thus the mind one while attends the business it is about, presently it slips aside to other matters, then in again; but to hold it firm, fixed in the work, always in the path, this some body finds hard: But when we come only to thinking, meditating, who will fix this Quicksilver? The Bird hops off one bough to another, stays long on none; this vanity and inconstancy is a wretched distemper, and this makes the duty of meditation so hard. If the heart be laden with sorrows, or filled with fears, it can fix the mind upon the Objects which cause these fears or sorrows; if it be enlarged with joy, delight, it will fix on the Object that causeth it: so if love and desire be greatly drawn forth after an Object, it will fix the mind upon the Object: Voluntas imperat intellectui quoad exercitium actus. Impellit intellectum ad considerationem. But the affections must be much enlarged, else they will not fix the mind. Hence many Christians, I do not mean such as bear the name only, but real and serious Christians, if I have any skill to judge, by the inward acquaintance I have with them, and observation of their conversation, have complained much, and said, they find this to be such a hard duty, when they set themselves apart only to think and meditate, that they cannot perform it, after that manner which Divines write; not out of a corrupt spirit and enmity to the duty, for they are very willing with it, and try to do it, but cannot fix their minds, and make them hold to the thing they propound: but for secret prayer, there they make up what they cannot in meditation. And in truth the prayers of many Christians, what are they but their spiritual meditations expressed in words to God? But if other thoughts should come in, are they as sinful, as in prayer, wherein we deal with God immediately in Divine worship?  
Thirdly, For the time allotted for this duty, one hour, or half an hour. To hold the mind fixed one hour, or half an hour together, without any other thoughts intermixed, about Heaven's Joys, or indeed about any other Grace, what say poor Christians to this? Hath the blessed God revealed this to be his will? hath he set down the time how long Christians must meditate? What if a Christian cannot hold his mind fixed a quarter of an hour, what if not half a quarter, doth he break any Command, or Rule of God form editation? I know very well the Scripture speaks of meditating in the Word day and night, but the meaning of that Text, I hope, is not according to this duty of meditation which is urged in this manner: Many poor Christians, who cannot meditate of Heavens Joys, or other Graces, half an hour, nor quarter, without thoughts intermixing, do yet labour to meditate in the Word both day an night, Psal. 1.2. that is, endeavour to have their conversation framed according to the Word, both day and night. I honour much that holy man, whose name I have forgot, but he was Minister either in Wales, or near Wales; the same man it was, as I remember, whose conversion was so observable; two Live he had before his conversion, but discharged not his duty to one; being at a Fair, and buying something at a Pedlar's Stall, he rends off a leaf of Mr. Perkins Catechism to put the thing into which he bought, and reading a line or two in it, God set home something out of it, which did the work; presently he parts with his best Living, kept the least, and proves a faithful Labourer in God's Vineyard. This holy man was observed, by those who lived in the house with him, to keep Fasts alone; and they observed this was his manner, sometimes to walk, then fall down upon his knees to prayer, and was not at prayer but a very short time, may be five or six minutes, then walk again, and pray again a few minutes, and thus spent his day in meditation and prayer. This man I much honour that could do thus, and so I do those who can meditate, if two hours or ten hours, but to set down times how long men should meditate, I know no ground for that.  
First, I conceive (under favour) meditation is then rightly performed when the affections are wrought up unto a sutableness with the object I am meditating upon: Would I meditate upon the vanity of the Creature, to which I see myself enslaved too much; if I can by meditation come to see the vanity of it, by the Spirit of God assisting me, that I find my affections are more loosened from is, get more above it, and take up more in God, I conceive meditation hath in its measure attained its end. If it be any lust or sin that I would see the evil of it, if the Spirit helps me in meditation to see the evil of it, so that I fear it, I tremble at it, my will turns away from it, and begs grace and strength against it, a heart to hate it, meditation hath its end. If my Object be God, Christ, Grace, Holiness, and I would see the good of these, if the Spirit assisting me, I come so to see the good of these, that my will chooseth, love, desire, run out after these with an unsatisfied spirit till I enjoy these, or if I cannot come to the enjoyment, yet my affections and will pursue those, I think meditation hath its end. In meditation I see the object as it is, I affect as I see, and follow as I see and affect in my endeavours (allowing here various degrees both in the sight and affections, yet so as the prevalency is on God's side) I conceive this person hath in his measure performed this duty. Now let this meditation be performed how it will, let it be in what length or shortness of time, what is that to the essence of the duty? If a man can thus meditate as he sits in his house amongst others; if as he walks in the streets about his other occaons; if as he is at his work in his calling; if as he walks in the fields, or rides, or in bed; so the end of meditation be attained, though he doth not separate himself only for meditation, as for prayer: if this meditation for the time be not a quarter of an hour, or half quarter, but often in a day (as those who are plagued with their hearts, followed with temptations all the day long, are put upon these meditations frequently) will not this meditation answer the Scripture-meditation, unless we separate ourselves one hour, or half an hour to meditate, and that upon the Joys of Heaven? If not, let us hear a Scripture-reason to prove it. For those who are able to contemplate and solace themselves with the Joys of Heaven, if it be ten hours together, I only say, they are the happier men, and have great cause to bless. God for such a mercy given to them. But when I come to impose duties, as meditation, etc. upon Christians, to be performed by them in such a manner, and for such a time; and their soundness or unsoundness, seriousness or slightness, is determined according to their performance, or non-performance, according to that manner which I set down, surely I had need bring clear Scripture proof to warrant what I impose, and not speak or write that which shall perplex many sincere Christians, and make them call all their work into question, because they come not up to what I deliver.  
Of the same opinion concerning meditation, was that judicious and able Divine, Mr. Nathaniel Rogers, of whom I made mention in my Epistle to the Reader, a man of solid judgement, a close walker with God, and awed with the reverend fear of God, who could not be persuaded to publish any thing, being troubled with an Haemoptysis, or spitting of blood, he thought it would kill him if he should go about such a work; this excellency he had in his work, that as he was very sound, clear, and searching, so he was ever very tender and careful that he spoke nothing which should perplex or trouble a poor sincere Christian: Having handled a Christians daily walk with God, which he did to the life, and which deserved the Press, as well as any practical piece of Divinity that is printed: I observed he omitted that Head of meditation which I waited for. I asked him in private why he did not preach upon it, as others had done, and that in such a manner as now we are speaking of, as if meditation were not rightly performed, unless men did separate themselves unto this duty daily, as they do to prayer, besides that meditation which they had, as I instanced before? To which he answered: It is true, men had printed so, but he could not prove it out of the Word, and he did not love to impose that upon the people of God, which he could not find God himself to impose. That meditation was a duty was not the question, and so instanced how and when Christians might meditate: but the question was as to such a way and manner of performing the duty, which some Divines had set down, putting the stress in the performance of it after such a way and manner, binding all Christians to that, as if the duty were not performed, unless so performed, this he could not prove, therefore would not preach it, but omitted it.  
Secondly, I conceive the fixedness of the thoughts in meditation, to hold long upon such or such a Subject which we would meditate upon, depend.  
First, Upon the tempers and constitutions of men. Some are of a temper inclining to Melancholy, which temper renders men more fixed in what they fasten upon in meditation, be it what it will. If the humour be predominant it fixeth men too much: Others are of a more volatile, hot constitution, which temper cannot fix as the other can.  
Secondly, It depends upon the strength of the Invention: For a man to dilate upon a Subject in meditation, as he must, if he holds long and fixed, it cannot be if his Invention be weak. Hence that worthy Divine, who makes the Abridgement of Mr. Roger's seven Treatises, upon that Chapter of Meditation (as I remember, for I have not the Book, though once I saw it) teacheth men how to help themselves in meditation, by carrying the Subject they meditate upon through Ramus Topics. Hence for men of vast parts, large inventions, and of a more fixed melancholy temper, to be longer in meditation than others, is no wonder. Hence also many Christians who cannot separate themselves to meditate an hour, or half hour, yet can tell how to improve the Sermons they hear, because in preaching the Minister's invention hath helped their inventions, giving them Light, Arguments, Motives, etc. which move upon their wills and affections, and help them to pray and follow God to teach them to profit. I say, many Christians can do thus. But what shall we say to many plain hearted Christians, who go with a sincere frame to hear God's Word, and profit by it, set themselves to observe, and lay up for themselves, but sometimes through the imprudence of the Ministers lading the hearer's heads with many heads, what with darkness, being not clear in what they deliver, what through want of method, or tediousness in preaching, many poor Christians can bring away nothing; they hear something which they think they will lay up, than they hear more, and that they would lay up, and thus while they are greedy to catch and lay up the Word, while they lay up one thing, they lose another, and in conclusion lose all; their weak memories being not able to retain what they hear and would lay up, but while they catch at much, and would lay up much, they lose all, than they complain of their unprofitableness, and dulness, none so bad as they: How can they meditate upon that which they do not remember? Yet divers of these good Christians, it was not their giving way to sleepiness so much, or want of attention, but weakness of understanding and memory that hindered.  
Thirdly, It depends upon the strength of habitual Grace received, and the influences which that habitual Grace hath from the Spirit of Grace. Men who have received great Grace, and whom the Lord doth influence daily with second Grace, those who are exempted from those woeful sinking troubles and temptations which others labour under; those who have benign kind Aspects from God, these may hold longer, and delight more in meditation, than those whose Grace received is but little, and influence of second Grace but little, every day lie groaning and oppressed under vile temptations or corruptions, can see but little, if any thing, of God's favour towards them.  
For some men God kills the fatted Calf, (Luke 15.) puts on the Robe, the Ring, they have their Music, when other Christians may say (as once a good Christian did, though not in a murmuring way as the elder Brother) the Lord was never pleased to give them one Kid to rejoice. How hearty have we seen poor people at the door feeding upon the Scraps, which these within at the Feast have left upon their Trenchers? How thankful would some poor Christians be, might they but enjoy the scraps of other Christians, that is, such things as they neither ask God, nor thank God for; yet though they have begged them ten years, and ten twice told, could not prevail with God for such favours. These may meditate indeed, but what do they meditate? Thy heart shall meditate terror, Isai. 33.18. They do so, they meditate terrors, sorrows, despondencies: Alas, little do we know what others go through, and it is impossible we should know, unless we were in their conditions, and felt what they do: So that the question is not, whether a man be poor or rich, a servant or free, as if they who are rich and free, might as well hold their minds fixed long in the meditation of the Joys of Heaven, as they can spare time better than the poor, or the servant, to hear a Sermon.  
What God enjoins, what he commands, that must be pressed, there is no speaking of that; but what we enjoin, what Rules we give Christians, and urge them to the observance of them, as being-much conducing to the leading of a holy life and conversation, if Christians can reach them, I humbly conceive much prudence had need be used here, lest we deal like some imprudent Schoolmaster, that hath a Boy who is willing to be a Scholar, his Master sets him a long and hard Lesson, which if the Boy can learn, it will prove the Boy's part to be good, that is true, but if the Boy be not able to learn, it sets him down with discouragement, if not take off his mind from being a Scholar.  
It is but a profane spirit, which thinks the holiness, the conversation which God requires in his Word, is only fit for Ministers, that have nothing else to do but sit in their Studies, mind their Books, and contemplate. Yet again, if all sincere hearted Christians, most of which for their natural parts and grace are but ordinary, and in comparison of some but weak, involved also in family cares, perplexed with other cares, which unavoidably attend some men's employments, tired with the troubles and labours of their particular Callings, tormented with the thoughts of debts, and how to keep clear with all men, which things those who sit only at their studies, and can choose their company where they please, when they have a mind to go abroad, cannot understand, nor any others but those who are actually in such conditions; If all these Christians (I say) can put in practise all those Rules, which some men of eminent parts and grace have charged upon Christians, as helps to attain that which God hath commanded and enjoined, then, I say, there are better Christians in England than I was ware of, or do ordinarily meet with; yet I meet with many, whom I cannot but judge that they are sincere hearted Christians, and will to Heaven. To argue thus, I can observe all these Rules, therefore other Christians may observe them all, will not follow in practical Divinity. I had much rather be tied to God's Book, than to some good men's Books, whether ancient or modern, especially in some particular cases of practice; in which I doubt not to say, that some while they go about to take men off from sin, they do but lay a snare for the Devil to make use of, to bring men into sin. When Esau bade Jacob put on, that Jacob, his Wives, Children and Flocks must go Esau's pace, Gen. 33.12, 13, 14. Jacob answers him, My Lord knoweth the Children are tender, and the Flocks and Herds with young are with me, and if men should over-drive them one day all the Flock would die, etc. Certainly in driving the Lords Flock there is wisdom to be used; there are Children, and those who are with young in his Flock, and to over-drive these, if it doth not produce their death, yet it will cause great discouragement. He that leadeth Joseph like a Flock, Psal. 80.1. leadeth his people, as Jacob led his Flock: Isai. 40.11. He shall gather the Lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. The sum is this, saith Calvin on the Text: God in governing his people will be mild, gentle, placid, merciful, that those who are weak he will not urge them beyond the measure of their strength. With whom Forerius agreeth, Gently lead them that are with young, as Jacob did his Flock, saith he, he will not drive them too fast, nor make them take great journeys: The words commend to us the care, the prudence, and love in Christ our Lord; and I shall ever wish (saith Forerius) that the Ministers of Christ would manifest the same. When they would have the Disciples of Christ put upon hard duties, Matth. 9.14. Christ auswers them, ver. 17. Men do not put new wine into old bottles: The meaning is, saith that solid and learned Mr. An. Burges, No Minister that is wise will suddenly press high and more sublime duties to those that are yet weak, 
Spirit Refin. 2. part, 187.  and through custom and education are not fit to receive such strong meat, but they must be prepared by degrees. With whom agree, Doctor Sibbs, Mr. Burroughs, Cornelius a Lapide, and others. There are many new Creatures, who are old bottles, not able, I fear, to hold that new Wine which some pour into them; they are but children, weak, yet crying after Christ, and are so all their days; they are with young, travelling and bringing forth, as those under terrors are, 
* Dr. Goodwin Child. Light, p. 224.  in the pangs of a loaded Conscience, as it were in Fits of breeding, or in the travail under some affliction 
† Dr. Reynolds Ps 110. p. 226. , they are loaded, pressed and oppressed, unfit to walk or go, through sinking temptations and bitter afflictions: In the little Flock of Christ, many will be found of this number, who will sit down discouraged, if they cannot go that pace their Shepherds drive them.  
I had some other things in my thoughts which concerned this sort of Christians, supposing while I did read the works of men eminent for grace and parts, with which God hath blessed our English Nation abundantly, Satan might deal with them, as he hath dealt with others before, take occasion from some things written, to fill some with perplexing thoughts, and put others upon some practices, in which they shall worry and tyre themselves, and when they have done so, be never the nearer. But I have exceeded already, and gone beyond what at first I intended. Leaving this work for more able men, and well acquainted with varieties of temptations.  
I shall add no more, but, Blessed be the Lord for the discoveries of the riches of his Grace in a Covenant of Grace: Blessed be the Lamb, upon whose blood this Covenant is founded, and of which he hath undertaken to be the Mediator and Surety: Blessed be that good Spirit that brings our Souls under this Covenant, and keeps us in it. This is all our salvation, this is all our desire: Those who can find salvation any where else, let them take it. But by the faith of this we live; in the strength of this will die.   
FINIS.   

These Books, with several others, are printed for, and to be sold by Dorman Newman at the Chirurgions-Arms in Little Britain, near the Hospital-gate.  

Folio.  
THe Exact Politician, or Complete Statesman: By Leonard Willan Esquire.  
Il Cardinalismo di Santa Chiesa; Or the History of the Cardinals of the Roman Church, from the time of their first Creation, to the Election of the present Pope Clement the Ninth, with a full account of his Conclave. Written in Italian by the Auth. of the Nipotismo di Roma, Eng. by G. H.  
A Relation of the Voyage and Residence of Charles II. K. of Great Britain, etc. in Holland. By Sir W. Lower, Knight.  
Memoires, of the Lives, Actions, Sufferings, and Deaths of those Noble, Reverend Personages that suffered for the Protestant Religion, and the great Principle thereof. By David Lloyd A. M. sometime of Oriel College in Oxon.  
Mr. Knox his History of the Reformation of the Church of Scotland.  
A Treatise of Justification. By George Downam, D. D.  
Spencer's History of Ireland.  
Brathwaites English Gentleman and Gentlewoman.  
Augustine's Meditations.  
Review of the Council of Trent.  
Babingtons' Works.  
Jermin on the Proverbs and Ecclesiastes.   

Quarto.  
THat excellent Piece of Mr. George Swynnocks Christian man's Calling, in three Volumes.  
Faith's Universal Usefulness, with the excellency of a Spiritual life. By Mr. Matthew Laurence of Ipswich.  
Mr. Elborough's Sermon on the Fire.  
Gospel Remission. By Mr. Jer. Burroughs, lately extant.  
The Virtue and Value of Baptism. By Mr. Zach. Crofton.  
Mr. Durham's Exposition upon the Canticles.  
Doctor Hamptons' Sermon before King James.  
Lesley's Sermon tending to Unity.  
Hampton's  State of man.  
A Serm before K. James. Hist. of Gentle Craft.  
Dod and Clever on the Commandments.  
Soul's Sentinels. Spider's Elegy on Sir Arth. Chester.   

Octavo.  
THe Life of Cardinal Woolsey, L. Chanc. of England, etc.  
A guide to Ladies, Gentlewomen, and Maids, how to behave themselves in all Estates, Relations and Conditions. By Hannah Wolley.  
A guide to the true Religion. By J. Clapham, M. A.  
The Christians great Interest. By W. Guthry, late Minister of the Gospel in Scotland. The fifth impression.  
Justification only upon a satisfaction; or the necessity and verity of the satisfaction of Christ, as the alone ground of remission of sin, asserted and opened against the Socinians. By Rob. Firgirson, Minister of the Gospel in London.  
The Pastor's Love to a loving People. By M. William Thomson, Minister of the Gospel in London.  
A Synopsis of Quakarisme, or a Collection of the Fundamental Errors of the Quakers. With a brief Refutation of them. By Thomas Danson, sometime Minister of the Gospel in Sandwich in Kent.  
The Laws and Canons drawn up, and agreed upon by the General Assembly or Meeting of the Head of the Quakers from all parts of the Kingdom.  
Fanatic Primer for the instruction of little ones, in order to perfect reading. By H. Adis.  
Rebukes for sin by God's burning Anger. By T. Doolittle.  
The Life of Doctor James Usher, late Archbishop of Armagh, and Primate of all Ireland.  
A most comfortable and Christ. Dialogue. By W. Cooper.  
Spare Minutes, or resolved Meditations, and premeditated Resolutions. By Arthur Warwick.  
Clarissimi Viri Adriani Heereboordi Philosophiae professoris Ordinarii Disputationum de Concursu Examen à Jo: Stern M.D. Institutum ad Amicum suum Jo. Rawlineum.  
An excellent Oration of that Learned J. Raynolds, DD.  
Archers Jests.  
Sejanus.  
Heaths Transubstantiation.  
Owen's Epigrams.