The Real Christian, Tract · Chapter 6 (2 of 4)

The Real Christian · Tract · Chapter 6 (2 of 4)

p. 194The concluſion muſt follow the weaker part; and I think my experience is weaker than Gods 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 perſwaſion 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 Mediatour, his ſins are forgiven, therefore there is a Debilitas, a weakneſs in this propoſition: whence if the Syllogiſme be formed.

He that believeth in Chriſt Mediatour, his ſins are forgiven.

But I believe in Chriſt Mediatour, (which I know by experience.)

Therefore my ſins are pardoned.

p. 195Here the concluſion muſt follow the more ineyident, and ſo the weaker part, which is the Major.

Pace tanti viri, here we muſt diſſent: 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 ſatisfie 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. foreign, &c. 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 Mediatour his ſins are forgiven.

What obſcurity is there in this propoſition more than in the next?

But I believe in Chriſt the Mediatour.

p. 196Is the obſcurity as to the propoſition, whether this be an Article divinely revealed? Then the minor is but in vain. I would never trouble my ſelf to know whether I believe in this Chriſt Mediatour 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 Mediatour? 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 lye.

Again, whereas the learned Author ſaith, Propoſitions de fide are more certain than Scientifical propoſitions. If they be more certain, then 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 Mediatour, his ſins are pardoned.

I believe in Chriſt the Mediatour.

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?

p. 197Reverend Mr. Bolton mentions ſeveral caſes and times, Gener. Direct. p. 326.in which the Spirit doth ſuggeſt and iuſtifie 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 alwayes, 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 perſwade the heart of Gods love, and that it doth exceedingly raviſh it for that time, I doubt not of it.

But firſt, They are but rare Chriſtians who meet with theſe dainties.

Secondly, This voice of Mr. Bolton's, and ſo this way of aſſurance, is without any Syllogiſmes. The queſtion is not, which part the concluſion muſt follow,

Thirdly, Satan ſometimes is transformed into an Angel of light, and as he can play his game in filling precious Souls with fears and darkneſs, ſo he can, no doubt, help an unſound heart to raviſhing comforts, perſwading them they are the Children of God. One I knew, who was under terrible laſhes of Conſcience, upon a ſin of theft; Miniſters and Chriſtians came to viſit him; the Soar being opened by Confeſſion, the man was filled with ſuch divine comforts, expreſſed himſelf at that rate, that they were amazed: the Miniſter, an able man and holy, not being acquainted with ſuch dainties, though it were the laſt day of the week, when he ſaw the man under theſe raviſhments, altered his courſe, choſe another Text, to ſhew how the Spirit of God was able to raiſe a Soul, as low as Hell, even as high as Heaven in a ſhort time; they had there the Inſtance of it: Yet the good Chriſtians, who lived in the family, (it was a Gentlemans family) told me, they could diſcern no work of Grace in this man afterwards. So that here we have cauſe to look how to clear our ſelves from Enthuſiaſme. And if the queſtion be ſeriouſly put, How ſhall I know this voice to be the voice of the Spirit of Chriſt? If you ſay the Spirit cleared that when he ſpake it: Will not the other ſay ſo of his p. 198Spirit? Muſt we not come to examining of the work of Grace, Faith, Converſion? for be ſure the Spirit of God ſpeaks only to ſuch; our Spirits muſt bear witneſs alſo; and that Mr. Bolton addeth as a note to diſtinguiſh this voice of the Spirit from a deluſion, Ibid. p. 328.that this witneſs of the Spirit ever goeth along with the teſtimony of a renewed Conſcience, Rom. 8.16. and ſo followeth this under ſeveral heads, to help reſolve the Chriſtian who is truly troubled about it, and would not be miſtaken about that teſtimony of the Spirit, though he anſwered before with Ambroſe, The Holy Ghoſt doth never ſpeak unto us, but doth make us know that it is be which ſpeaketh. I doubt not of it, but as the Sun clears it ſelf, ſo doth the Spirit when he ſpeaks.

But yet a few words: Our Spirits bear witneſs: that our ſpirits may do ſo, there muſt be a concourſe of the Spirit of God with our ſpirits to help them do ſo: … courſe of God as the firſt cauſe in all Acts, qua Act, … a ſpecial gracious concourſe in this Act: for what … the darkneſs, corruption, deceit, confuſion, jealouſie, fears ariſing from hence, our ſpirits, though renewed, will never be able to bear witneſs, that we are the children of God, as experience ſufficiently declares: but when the Spirit doth by his concourſe help our ſpirits to bear witneſs, this witneſs is formally the act of our ſpirits, and ſo far, we cannot call it ſpecial faith. But the queſtion is, Whether beſides this firſt witneſs (which I believe is the higheſt that moſt Chriſtians attain to) is there another teſtimony of the Spirit, diſtinct from this concourſe of his with our ſpirits, by which he enabled our ſpirits to witneſs, which is the teſtimony of him purely as the firſt cauſe, not making up the effect with the ſecond cauſe, as he did in the witneſſing of our ſpirits? This I perceive Mr. Bolton affirms; for he calls that ſecret voice the teſtimony of the Spirit. And, faith he, when our renewed Conſciences have upon ſuch and ſuch grounds born witneſs, &c. then the Spirit of God, as another witneſs, ſecondeth and confirmeth this aſſurance by Divine Inſpiration.

p. 199Though theſe dainties I could never taſte, yet I have met with ſome (but very rarely) that have: Some have told more ſtories, what comforts and aſſurances they have had by abſolute promiſes, brought to them, and ſet home by the Spirit of God, whom I regard not: But one I have met with, whom I much honoured, one of the lower rank in the world, no great head-piece, though of good competent knowledge, in practical things, he lived up to his knowledge, you might ſee Mr. Rogers ſeven Treatiſes practiſed to the life in him, which as it made me much to value him, ſo I did the more attend to this ſtory he told me.

As to the teſtimony of his own ſpirit, he had ſeveral times, examining himſelf by the Word preached and read, found that witneſs: but one time being under affliction, and could not ſleep in the night, he fell to examining of himſelf, what ſhould provoke the Lord to follow him with affliction, as it ſeems he had done, being but low in the world at beſt: after examination, he lights his candle, goes to reading in his Bible; having done, puts out his Candle, layed by his Bible, and compoſed himſelf to reſt, if God would give him any ſleep: but, faid he, while I was thus trying to ſleep, there came from God a Text which he had not thought of, Mal. 4.2. Ʋnto you that fear my Name, ſhall the Sun of Righteouſneſs ariſe with healing in his wings, which was ſet home, with that life and power, with ſuch expreſſions as theſe, all is healed, thy ſins all pardoned, God and thou reconciled, no enmity now between God and thee, &c. that he was filled with ſuch joy and comfort, that he was not able to have born it, if God had not drawn back. He did not tell me of any voice he heard, (nor doth God need our ear) but theſe expreſſions were as real and clear to him as if any man had ſpoken to him. This was that which all his life after he lived chiefly upon; though every morning at his firſt awakening, this was his work to look to his evidence, examine himſelf, and ſo kept the teſtimony of his own ſpirit: Thus lived and died a precious Saint.

p. 200Two things were obſervable in this man; one was as to the witneſs: that in it there was no attendance to the condition expreſſed in that Text, for it is there, To you who fear my Name: That he did fear his Name, that was certain: but I asked him, Did not the Spirit clear the Condition? He told me, there was no attendance to the Condition at that time, but only here was aſſurance of healing by the Sun of Righteouſneſs, pardon, love, &c. had not this man both before and after this proved the Condition, and been a cloſe walker with God to his laſt, I ſhould not ſo much have regarded his comforts from this Text.

But a ſecond thing I wonder at more, and there he and I differed. That which made him to regard this ſo much was, that it was a Scripture he had not in his thoughts, or 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 mans 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 alwayes 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 ſyllogiſme.

p. 201Firſt, 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 perſwaſion, which holy Perkins, and holy Rogers 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 foreign, 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 Syllogiſme, 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, p. 202I 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 Belieuer ſinking under the ſenſe of his ſin and miſery without ſupport.

But this particular perſwaſion and aſſurance Chriſt is mine, &c. (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 no? Do you know what faith is? A particular perſwaſion and aſſurance that Chriſt is mine, and that my ſins are pardoned, &c. Ah, ſaith the Soul, if this be faith, I am damn'd indeed, Without are unbelievers, Revel. 21.8. I muſt be without indeed, for I am ſure I am an unbeliever now: A perſwaſion Chriſt is mine? that my ſins are forgiven? I cannot reach ſuch perſwaſion 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 p. 203uniteth 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 Phyſitians will they prove, that go about to heal their wounds with this plaiſter,

More Arguments might be added, but theſe I hope are ſufficient to prove, that the definitions of our fore-fathers, 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 perſwaſion 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, &c. 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 p. 202duplicate page p. 203duplicate page p. 204out by truſting, reſting, ſtaying, rolling ones ſelf or burden upon God or Chriſt.

Secondly, According to this definition, Chriſt hath poſſeſſion of the whole Soul, Ʋnderſtanding 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 lye.

Fourthly, This faith is directly croſs to fleſh and blood; God hath his ends directly, not implicitely, 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 it ſelf, 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 implicitely 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, p. 205and 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 perſwaded 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 compleat Redemption. What is that Perſon of Chriſt? God man. Doeſt 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, &c. 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, then he muſt have good far beyond them all to ſatisfie my will, elſe it is an unreaſonable Command, and the will can never come off rationally, but may juſtifie 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 denyed, 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 denyed; 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 p. 206ſhew your ſelf 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 quickning 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, then 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 lye 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, then 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 p. 207give you a fair account of this work: for as union with Chriſt alwayes hold, ſo this faith alwayes hold, though not diſcernable to themſelves alwayes; 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 thy ſelf, to ſave thy ſelf, but with the hand of faith and love to him to honour him. His ninth and laſt way that he numbers among the nine eaſie wayes 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 Conv. 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 mans 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 withall, 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?

p. 208According then to theſe two Worthies, in the work of faith, and the Souls cloſing with Chriſt, it is not a mans 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 Gods 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 its 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 Gods Grace, the honour of Chriſt, be not things above our ſalvation? that is eaſily yielded, I know none ſo ſimple to deny it: for Gods 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 then 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 p. 209Chriſt 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 cut-throat, 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, my ſelf, 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 lyed: God never gave him a Text to preach ſuch Doctrine: I know he hath given me Commands to deny my ſelf, but in thoſe Commands obeyed, my ſelf (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 dayes 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, then 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 compleat 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, p. 210having 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 mans 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 my ſelf, which Chriſt doth?

Fourthly, Is not thy ſalvation the end of thy faith? 1 Pet. 1.8. And (that I may joyn ſeveral heads together) that which thou art commanded, To work out with p. 211fear 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 ſignifie? 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 quarrellings, 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 compleat 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.

p. 212Object. 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 joyned 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 joynture 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 non-ſenſe. 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, &c. it is not the comelineſs of the mans perſon that will feed her, or cloath 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 rayment, theſe are goods: It is righteouſneſs, peace, pardon, juſtification, holineſs, &c. which are fit to anſwer the condition p. 213of this poor Soul now called to Chriſt, theſe are his goods. Why then are theſe blocks thrown in the wayes 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 lyes 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 Gods 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 dayes while he lives, and ſhall do ſo for ever when dayes end.

p. 214But 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 it ſelf, 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 thy ſelf, to ſave thy ſelf, 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, then 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. Rogers 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 foreign 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 then 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, p. 215quick, 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 my ſelf with them, and wiſh no Chriſtian, that is tender and ſincere, to trouble himfelf 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 my ſelf 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.

p. 216But the eying 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 eying of Gods 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, then it is needleſs, then no ſuch danger for a man to looſe 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 implicitely 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 lyes 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 Gods 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 p. 217this ſtumbling notion: when they in Acts 2. were under the work, did Peter teach this doctrine to thoſe Converts? When the Jaylour came in trembling with that queſtion, What ſhall I do to be ſaved? Acts 16. Doth Paul's and Mr. Rogers anſwer agree? Let Mr. Rogers anſwer him: Ay Jaylour, 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 Gods Grace above your ſalvation, that it be made but ſubordinate to his end, elſe that ſame ſelf will ruine you, for all that ſhaking now upon you: but Paul ſpeaks no ſuch thing: ſo that either Mr. Rogers hath troubled poor Chriſtians needleſly, or Paul was a very unskilful Pilate, that did not give warning to poor ſinners, enquiring after their ſalvation of this Souldamning 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 Fathers 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 Fathers 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 Fathers 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 Gods Grace above it. O ſaith the Soul, I do admire his Grace, and ſhall adore it, but p. 218whether 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 Sea-men fear Rocks, or Shoals, they go to their Plats, 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 Plats 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 Plats 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 ſhipwrack riſe from other Rocks, though we do not make new ones.

Arg. 2. That which no 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 Gods 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 meer vanity; in vain are all our examinings whether we be in the Faith or no, if there be a condition required to ſaving Faith, which never was nor p. 219can 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, then not only, the exalting of his glory above our ſalvation, but ſalvation it ſelf alſo muſt go; the Soul muſt not eye its own ſalſation, but chuſe damnation, a thing impoſſible.

The Minor I muſt prove.

If it can be known, then my ſalvation and glory of Gods 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 it ſelf; 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 mans ſalvation, and the glory of Gods Grace, are ſo inſeparably linked together, that one cannot be without the other. Grace is in God, Mercy is in God eſſentially, without mans ſalvation; but the glory of Grace and Mercy is not without mans 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 joyned 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.

p. 220Whereas 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 Gods 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 deſtroyes the Soul, croſſing of the preceptive Will of God, when ſelf ſets up ſomething againſt God; that good which I chuſe and ſeek for my ſelf, and God ſtand Oppoſites. Thus ſelf-love ſetting up ſomething againſt God, placeth it ſelf Above God in his Command.

The Minor: But mans ſalvation, and the glory of Gods Grace, cannot be made Oppoſites; this is plain, for no man can poſſibly ſeek the exalting of Gods Grace, but he muſt ſeek his own ſalvation: So that there lies an abſolute neceſſity that I muſt thus love my ſelf, as to ſeek my own ſalvation, elſe there is an impoſſibilitie 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 my ſelf, 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 Gods Grace above its ſalvation, and ſo ſelf-love, not obeying, but croſſing this Command, ruines 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 p. 221to draw men to repentance, to believing in Chriſt, with theſe Arguments of ſalvation, and good things to us: but as for the glory of Gods 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 crouds 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 dayes 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 intend 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 lyeth 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 p. 222him, leaves him to his own will, permits the fall (I purpoſely avoid diſputes about the fall, but permiſſion I think will not be quarrell'd 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 lye 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 my ſelf, 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 takes care for his end. There are ſeveral perſons have conſpired to take away the Kings life, their treaſon is diſcovered; the King is willing and reſolves to make manifeſtation of his clemency and mercy; upon the Traytors 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 p. 223the glory of it; the pardoning of the Traytors 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 Gods 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 Traytour, 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.Acts 20:21be conditions ſufficient to put a man into a ſtate of ſalvation, then the exalting of the Grace of God above my ſalvation is a condition needleſly 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.

p. 224For 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, &c. it is not contained in this.

For Repentance to life; the eſſence of it lyes 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 Catechiſme 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 Gods 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 it ſelf, 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 ſeeth it is Grace only through Chriſt which can ſave it, and thinks it ſhall magnifie 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 p. 225for ever knowing danger any more, ſalvation is perfected, and the means to Gods end compleated: 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 compleated, 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 mens 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 Margent 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 Gods 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 Gods 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.

p. 226Thus I have endeavoured to remove thoſe blocks, which were layed in the way by theſe eminent men, whom I do ſo much honour; they have been a trouble to my ſelf, as to my own ſtate, which hath made me to examine them, and weigh them in the ballance 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 Authors name I forgot) who gave ſuch ſigns of hypocriſie, 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 judgment 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 ſhewn 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 intend 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 judgment 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.

p. 227From the whole work then I will conclude, if this be effectual Calling, and that which makes real Chriſtians, Then

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 judgment 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 applyed to mens 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 ſtreight, 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 mens underſtandings, but never meddle with application of them to mens hearts? would they, if they muſt reprove ſin, reprove it in general, deal with no mans 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 p. 228Converts, but jumble altogether, judging charitably of all, they ſhould be very good Church-men, 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 Profeſſour 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.

p. 229Let 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; withall they prepare good meat, and good junkets; the Child then is Chriſtned, made a Member of Chriſt in its baptiſme; 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 croud 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 baptize his Child, my Father asked him, Why will you have your Child baptized? He anſwered, becauſe others had their Children baptized. 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 enquire into the p. 230knowledge of all their Pariſhioners in England, they would ſoon find I have ſpoken but the truth. Thus for want of Catechizing, and Goſpel-Diſcipline, abundance of Chriſtians, ſo called, differ but little from Heathens. Others, though not ſo groſly 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 mens 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 perſwade 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 felfrighteouſneſs, and find his life in theſe, eyer come home p. 231to Chriſt? He that thinks he can do his work ſoundly 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 cryes, 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 mens 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.

Obiect. But did you not tell us before, that God begins his work, and layes his foundation, in the Infancy of many? How can they experience theſe preparatory works, as your ſelf before have argued?

Anſw. I recall nothing of what I ſaid; but in anſwer to your Objection I ſay,

Firſt, Such do ſhew 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 looſe that relation, as preparatory, p. 232becauſe 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 doings: They do all experience theſe, let the Lord work them when and how he pleaſeth. But for others, where the work begins 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, then 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, &c. in a laxe 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 hang'd that doth doubt of it: but if you come more cloſe to tell them, what the ableſt of the Popiſh p. 233party 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 perſwaſion 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 perſwade them of the contrary; but if we examine them upon what grounds our Fathers taught this perſwaſion 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 catechized by his Mother, a right Gallant he was, went to viſit an old Uſurer that lay on his death-bed, the rich Uſurer ſeeing that now he muſt dye, 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 p. 234worth 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 wayes 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 eaſie to come by. Whatever men want, yet there is no man wants faith: you may convince men that they are ſwearers, drunkards, &c. 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 eaſie matter to truſt Chriſt for pardon and ſalvation; but when God awakes that ſleepy Lyon, ſets a mans ſins in order before him, as be ſure he will do, here or hereafter, then men ſhall find it is not ſo eaſie 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 p. 235upon his own terms, as he is is offered in the Goſpel, and thus receiving him, truſt him for pardon and ſalvation; but in the dayes of their fears ariſing from their guilt, there lay preſſed under their loads, but could not roul their burdens upon Chriſt, without Grace from Heaven aſſiſting them to put forth this act of faith, for which they magnifie God, when enabled to do it.

By this then 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 judgment of a few peeviſh cenſoreous Puritans, let me give you the judgment of three Popiſh Authors: Alvarez (a)(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)(b)In Matth. 7.14.Matt 7:14undertakes 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, &c. 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 p. 236works 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 Arch-biſhop, 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 ones ſo ſmall, this ſticks ſo cloſe, that they know not what to ſay; that they ſhould be enrolled 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 my ſelf to the diſcourſe I have been upon. Out of theſe two Topicks, Preparations for Chriſt, and Faith in Chriſt, have Satan, joyning 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: p. 237lours: 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 ought to have been, hence it cleaves ſo cloſe unto me, and hath ſuch power over me at this day,: here alſo they lay the blaine, 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 ſatisfie 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 imbitter ſin, to make the Soul ſee the neceſſity and excellency of Chriſt, prize 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 ſoundly 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.

p. 238Fifthly, 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, &c. 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 Goſpelgrace following: the remembrance of the legal works paſt 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 dayes of a mans 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 ſoundly 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 ſoundly and ſurely do the work, though they may prepare for the work.