A Treatise of Conversion, Chapter 7 · Section 36 – Section 37

A Treatise of Conversion · Chapter 7 · Section 36 – Section 37

p. 283SECT. XXXVI.

Hinderanc… 18. THE next hinderance of Conversion to be mentioned, is, A misunderstanding of Scripture, and erroneous thoughts of the ways of God. If error possess the mind, it will keep out grace from possessing the heart, so far as the error prevaileth. I shall instance in some few particulars.

1. Some men know not what true grace or conversion is, and therefore think they have it when they have none, and do not set themselves to look after it; They think that it is but to forsake some gross sins, and to use some outward service of God, and do no one any wrong, and then they think they have true conversion; because they have turned from many sins that once they lived in: But these must know that conversion is the withdrawing of the soul from the world, and from carnal self, and the devoting of our selves, and all that we have to God. If you should be never so zealous in Forms, and take up never so strict principles, and stick to the strictest party; this is no proof of true Conversion, if your souls do not cleave to God as your portion, and to Christ as the only way to God.

2. Some there be that do not think there is any such thing as saving grace, or true conversion in the world; because they have none themselves, they do not think that any one else hath: When they hear of a hope and heart in heaven, and of loving God above all Creatures, they do not think that any one doth reach to it, but that men meerly talk of such things, which they never had experience of: But these men must know, that it is an arrogant madness to contradict the scope of the word of God, and the common experience of the best men in the world, and all because they are so bad themselves. Doth God talk so much of sanctifying his people, and putting the Spirit of Jesus into their hearts, and ruling them, and dwelling in them, and crucifying the world to them, and purifying a peculiar people to himself, that are zealous of good works, Tit. 2. 14. and now dare they say there is no such thing? whether is God or they to be believed? what, hath Christ died to procure it? and is it the office of the holy Ghost to work it, & now is there no such thing? Are the word & Ministers & all the ordinances to that end, & now is there no such thing? God wil make them know that such a thing was offered once to them; & p. 284such a thing as grace and a heavenly life was necessary to their salvation. And if they will not believe the experience of the Saints, nor will not see the graces of God as they shine in the conversation of his people, they shall be forced one day to see, and be ashamed.

3. Others there be that think holiness is but needless preciseness; and that to meditate on God, and heaven, and make it our main business, is but more ado then needs; and that this is but to be godly overmuch, and God will accept less, and this is the way, even to drive men beside themselves.

Answ. Though I have formerly answered this objection, yet because it here again falls in my way, I shall distinctly answer it in these particulars.

Quest. 1. Tell me truly, do you think that God or you are fitter to be Judges of what is necessary to the salvation of a sinner? Doth God command it, and dare you say it is more ado then needs? Why what is this, but plainly to say, that God hath set us upon a needless work? yea, what is it but to say, you are wiser then he? There is no Master so foolish and unmercifull, as will set his servant to pick straws, and labour to no purpose; and will you impute such unmercifull folly to God? Dare you say, he makes you more ado then needs?

Quest. 2. And then I ask, Is it more ado then Scripture doth require? Doth not the word of God make it necessary, whi…h you call unnecessary? Read and Judge, Matth. 6. 19, 20, 33. Lay not up for your selves treasures on earth: But lay up for your selves treasures in heaven. Seek first the Kingdom of God and his righteousness, Matth. 11. 12. The kingdom of heaven suffers violence, and the violent take it by force, Luk. 13. 24. Strive to enter in at the strait gate; for many, I say to you, shall seek to enter in, and shall not be able, John 6. 27. Labour not for the food which perisheth▪ but for that which indureth to everlasting life▪ Eph 5. 15. See that ye walk circumspectly, redeeming the time, 2 Pet. 3. 11. What manner of persons ought ye to be in all holy conversation and godliness? and an hundred more such places may be mentioned. So that, if it be an error to require so much ado for our salvation it is God himself that is the cause of it: And who is liker to be in the Right? The Lord that made you, or such silly ignorant worms as you? You scarce know good from bad, and will you take on you to be wiser then God, and to control his Law?

p. 285Quest. 3. Do you think indeed in your consciences, that a man can do too much for heaven (as long as he doth but what God bids him) and that he can be at more cost and labour for it, then it is worth? Is that man worthy or meet to see the face of God in glory that thinks it not worth his utmost diligence? Do you set so much by your labour, or do you set so light by God and glory, as to think the everlasting enjoyment of it to be unworthy of your pains?

Quest. 4. Do you think there ever was man that got well to heaven, that repented of coming either at so dear a rate, or that was there of your mind, that this godliness is more ado then needs? If we could but speak with one of the glorified Saints that see the face of God, and put the case to him, whether is the wiser man, he that doth all that he can to be saved, or he that saith what needs all this ado? which side do you think he would be on? Cannot you easily conjecture?

Quest. 5. Is Christ, or the Apostles, or any of the servants of God of your minde? Judge by their conversations whether they thought it more ado then needs: The best of his Saints never had so much grace, but they longed for more; they never were so holy, but they longed to be better, and do you think that you are wiser then all they, and that neither▪ Prophets, Apostles, nor any Saints of God did know what they d…d?

Quest▪ 6. What is it that you think is so painfull a life as to be too much for God and heaven? Do you know what you talk of? Why it is the only joyfull life on earth: It is more a receiving from God, then a giving to him. It is an imployment that is suited both to the new nature of the Saints, and to the…r necessity and good. What is holiness but a living in the Love of God, and joy of the Holy Ghost, and hope of the life to come, and a daily communion with God in the Spirit, in the use of his holy Ordinances? to hear of his love and the promise of his glory, and the pardon of our sins, and to beg of him what we want, and thank and praise him for what we have received? And do you think this is so tedious a life? Is it a toil to you to eat and drink of the best when your bodies do require it? or to rest when you are weary? or to love your dearest Friend, and to be in his company? If not, why should we think it a toyl to live in the Love of God, and in holy communion with him in his service?

Quest. 7. And is it not a certain mark of a gra…eless heart to p. 286think that this is such a grievous work? sure that soul is void of the love of God, that thinks it a grievous thing to love him. A man that hates his wife, and loveth harlots, will say [I cannot love her, nor abide to dwell with her;] but if he loved her he would think otherwise. If you did not hate God you would not think it so grievous to live in the love of him, and to be much in his holy Worship.

Quest. 8. Do you desire to come to heaven, or not? If not, then remember, if you are shut out, it is by your own consent. If you would come thither, then do you not know that all your imployment there, must be such as this, and much more holy and perfect then this? Will you account heaven it self grievous? and the praises of God there, to be more ado then needs? If not, how dare you say so of a far lower degree which we have in this life? If you are weary of this little, how weary would you be of heaven?

Quest. 9. I pray you tell me, do you think indeed that any man on earth is so good as he should be? Do you not know, that he that is best, is too bad; and he that doth most, comes unspeakably too short of what he should do? And dare you say then, that this is more ado then needs? Why if you had spoken to Peter or Paul, or the holiest man that ever lived, he would have rather complained that he could be no better, and cryed out, Oh that I were more holy, and could be more taken up in the love of God▪ alas, I fall exceeding short of what is my duty! And shall such sinners as we are? yea, some of the vilest sinners say, that this is more ado then needs? Why thou proud insensible wretch, dost thou no better know thy own needs then so? Doth not thy soul need this, and more then this? What, darest thou justifie thy self in thy ungodliness, and judge of godliness as a needless thing?

Quest. 10. Canst thou tell me how long thou wilt be of that minde? when thou lyest a dying wilt thou then think that holiness was more ado then needs? when thou seest that the world hath left thee, and that thou art presently to appear before the Lord, speak as thou thinkest man, hadst thou not rather then be found in the case of the holiest and diligentest Saints on earth, then in the case of the careless, proud or carnal? will holy duty, or the neglect and deriding of it, be then more comfortable? Wouldst thou not then change states with one of those that did p. 287the most for God, and for their souls, and wouldst thou not say with Balaam, Numb. 23. 10. Let me die the death of the Righteous, and let my last end be as his?

Quest. 11. What is it, do you think thats worth a mans pains and care, if God and everlasting glory be not? Is there any thing of greater worth? Man was not made for nothing, and idleness is no delight to him: something he would be doing and looking after, and something he expects to make him happy, and that which he takes for his happiness, he cannot choose but think it worth all his pains: And have you found out any thing that is better then heaven? will this world last longer? or stand you in greater stead at last? Alas, that we should be put to ask or answer such Questions as these! Why Sirs, either heaven or earth must have your love, and care, and labour, and which do you think doth more deserve it? You can talk of the world from day to day, and you can work and toyl for the world all the year long, and yet you never say it is more ado then needs? If your servant labour harder for you in a day then Gods servants do for him in a week, you will not tell him that he doth more then needs. Foolish worldlings, let me deal plainly with you, and tell you to your faces, it is you that make more ado then needs: Is the world worth all this care and stir that you make about it? Is it worth your thoughts and unwearied diligences, and is it worth the venturing your salvation to obtain it? I tell you it is not, and you partly know your selves it is not. Why, where are your wits, to toyl your selves all your lives, for these trifles, and to tell them that labour for salvation, that they make more ado then needs? Well, hearken of the end, and then you shall see whether it be labour for heaven or for earth, that will be repented of. If you know not now, you shall shortly know it.

Qu…st. 12. One Question more I shall yet put to you. Do you think the pains of duty to be greater then the pains of hell? If you do not: should not we choose the lesser to escape the greater? If you had not the love of God to make you delight in his service, me thinks you should have that love of your selves to make you fear his everlasting wrath: Never flatter your selves with other thoughts. Believe it, if you will needs take it for a pain which should be your pleasure, you must undergo the pain of an unfeignedly holy life, or the pain of Hell, choose you whether.

p. 2884. Another of their errors that hindereth Conversion is, that their own good meanings and praying, and good works will make God amends for their sins, and after all will procure their acceptance with God. And if these will not do, they think the case is sad, for there is nothing else for us to do: and so, they see not the evil of their own meanings and good works, and how much sin is in them to be bewailed; nor do they see the need of a Christ in all, nor the need of a through change of their condition, that they may be made the justified Sons of God▪ and have new hearts and new conversations. But they think while they live to the world and the flesh, to make up all and procure acceptance by good meaning, and good praying, and good works. I would not be misunderstood, as if I were speaking against that which is truly good in any; but I would desire these people well to consider, 1. That the meanings and works of unconverted men are not truly and properly good; but it is the end that denominateth the work, and seeing no unconverted man doth make God his ultimate end; therefore he hath properly no good meaning, nor work; for he meaneth all ultimately for his carnal self, for the flesh, and for the world, and for these are his works: As the true Christian doth make his worldly labour to be ultimately for God: so doth the ungodly make his seeming service of God, to be ultimately for his flesh. 2. You should consider that all your good works must have a pardon th…mselves, and therefore cannot satisfie for your sins. 3. That if your works were perfectly good without any blemish, yet could they not satisfie for that sin which is past, but that must be expected only from the blood of Christ. It is therefore a lamentable case to hear many of the grosly ignorant people to talk all of their good meanings and praying, as if their confidence were all in these, while they make no mention of the blood of a Redeemer; or feel not the need of it; nor what it is that Christ hath done for them, nor how much they are beholden to him. 4. It is no patching up of your old unregenerate state, that will serve turn for your salvation, but you must be wholly made new: he that is in Christ is a new creature: old things are past away, behold all things are become new, 2 Cor. 5. 17. It is not forsaking this or that sin, or falling to your prayers that will serve turn: but you must have new hearts, and new ends, and a new conversation, and the main busines… and drift of your lives must be new. Those hearts that were set on the world p. 289before must be set on God; and those desires that run to the pleasures of the flesh, must run out after the pleasing of God. I say, it is not patching up the old condition, but all must be new.

5. Another error that hindereth Conversion, is, the misunderstanding of those Scriptures that promise salvation to some particular graces or duties. As because the Scripture saith, whosoever believeth in him shall not perish; therefore they say that they truly Believe, and therefore, though they have not such holiness of life, yet God hath promised them salvation: So also, where it is said, that whosoever shall call on the name of the Lord, shall be saved, therefore say they, we call on the name of the Lord, and so shall be saved, though we be not converted, nor so holy as you require.

To these men I have these several things to say for the cure of this dangerous errour.

1. Poor ignorant souls, they talk of they know not what; and suffer themselves to be deceived by words which they understand not. If they did but know well what faith is, and what calling upon God is, they would never be troubled with this objection. To believe in Christ, is to believe him to be the Saviour of his Church, to save them from their sins, and heartily to consent that he shall be so to us, to save us from our sins; and can you believe in him as a Saviour, and yet be unwilling to be saved by him? Sin is the mischief from which he saveth you, and conversion is one half of his saving work; and can you then say you believe, and therefore need not be converted? Why you may as well say; I take such a man for my Physitian, and I trust in him for a cure, and therefore I need not be cured: Is not this nonsence or a contradiction? And what is it better to say, I believe in Christ as my Saviour, that is, to save me from my sins, and therefore I may be saved though I be not saved from my sins. These are the wise reasonings that many of our self-conceited hearers make use of to delude themselves and other men. And the very nature of faith is to take Christ as Christ, and as he is offered in the Gospel: as our Teacher to guide us in the way of holiness, and as our King to rule us, as well as a sacrifice for our sins: And how can he do this for us if we will not be converted?

2. Moreover, faith in Jesus Christ is always annexed to a belief in God the Father. Joh. 14. 1. You believe in God, believe p. 290also in me. Joh. 17. 3. This is life eternal to know thee the only true God, and Jesus Christ which thou hast sent. Now to believe in God, is to take him for our Maker, that hath absolute right in us, and absolute power over us, whom we must obey before all, and our happiness and chief God, whom we must love and desire above all. And can this be done without conversion?

3. To believe in Christ is ever accompanied with believing in the Holy Ghost, which is the receiving him to be our Sanctifier; and can you do this and yet be unconverted?

4. By this much that hath been said, you may perceive that Conversion and Faith is in a sort one and the same thing; to be a true Believer, and to be converted is all one: for Conversion is to make you true Believers: And is it not then a wise kinde of cavil to say, that if you believe, you may be saved without Conversion? As much as to say, If I have the Sun-shine, I may see without Light; or if I have a soul, I need not life or understanding: I tell you there is no such thing as true Faith without Conversion.

5. Moreover, where true Faith is, all other saving graces do accompany it; there is ever Repentance, Hope, Love, Humility and a heavenly minde. So that, it is no true Faith which is separated from these, and which the ungodly deceive themselves with, but an opinion and a meer ungrounded presumption.

6. Another errour which hindereth mens Conversion, is▪ some false apprehensions of the Doctrine of Gods eternal decree of Election or Predestination: from which▪ many desperate consequences are raised by them, to the deceiving of their own souls: And this I finde abundance among us in this Country deluded by; how the Devil hath brought it to pass, I know not. They have many of them learned this foolish pretence; If God hath chosen us we shall be saved, and if he have not, we shall not▪ whatsoever we do▪ No diligence will save a man that is not elected, and it is not in him that willeth, nor in him that runneth, but in God that sheweth mercy. Those that God will save, shall be saved, whatsoever they be; and those that he will damn, shall be damned; and no man can have grace except God give it him; for we can do nothing of our selves: and upon these grounds they think they may be secure, and cast all upon God, as a matter that they have little to do with; and think that their endeavors are to little purpose; if they should make never so much ado.

p. 291Answ. One would think common reason should teach men to answer such silly cavils as these; but because I finde so many ignorant souls do stick at them, I shall give you a full answer in these particulars.

1. God electeth no man to the end without the means, but to the end and means together: all that he electeth to salvation, he electeth to conversion and sanctification, and all that he denyeth conversion to, he denyeth salvation to also.

2. If therefore you care whether you are saved or damned, it concerneth you to make both your calling and election sure, 2 Pet. 1 10. make but your calling sure, and you need not make any question of your election. Make sure that you are converted, and hold fast what you have, & then you may be certain you shall be saved. You begin at the wrong end, if you would first ask whether you are elected, that you may know whether you shall be saved: But you must first try whether you are converted and saved from the power of sin, and then you may certainly gather that you are elected and shall be saved from hell. Will you begin at the top of the Ladder, and not at the bottom? Did God ever damn any man that was truly converted and sanctified, because he was not elected? No such matter; prove any such thing if you can: nay, we can fully prove the contrary: for he hath promised salvation to all that are truly converted and sanctified, Matth. 5. 8. Blessed are the pure in heart, for they shall see God: with abundance the like which have been named frequently to you. And can you prove that ever God saved any man that was not converted, because he was elected? No such matter; for he electeth all that are converted. And he hath resolved to save none but the converted, as is plain, Joh. 3. 3. Heb. 12. 14. and many other places formerly quoted.

3. These reasonings therefore of yours, if they keep you from conversion and a heavenly life, are a certain mark that you are without the evidence of your election; and if you so live and die, that you are none of the elect. And therefore by such reasonings you do but shew your own misery, like a man that hath the Plague, that will glory in his botch: It should make your hearts to tremble to finde so sad a mark as this upon your souls, that you have a heart that dares hold off from conversion, and fetch vain pretences from the decree of God.

4. Consider also, that Gods decrees are not the cause of your p. 292impenitency, or any sin; though his grace be the cause of mens Conversion, he is the beginner of our good, but we are the causes of our own evil: all our grace is from him, but all our sin is from our selves: he giveth us grace before we so much as willed it, & accordingly he decreed to give it before the fore-sight of our own willing it: but he causeth not our sins, but onelyonly permitteth us to cause it, and accordingly he decreed not the event of sin before he did foresee that we would be sinners, and our wills of themselves would turn from God, and so proceed till Grace recover us. You have no more ground therefore of excusing your selves, because of the decree of God, then if he had made no such decree at all. What if I could foretell, from the obstinate wickedness of such a thief, or such a drunkard, that he will never be cured: Is it long of me because I foreknew it? what if the Prophet foretell Hazael what cruelty he shall commit on the children of Israel, is the Prophet therefore the cause of it?

5. Consider also, that if you knew not how to answer any objection of this Nature, yet you have the very principles of Reason and all Religion to assure you that God is most wise, and good, and just, and holy; and therefore that he cannot be the Author of your sin, nor shall you ever be able to fetch▪ any just excuse from him: you might better have looked about you any where in the world for one to bear the blame of your miscarriages, then the most wise and holy God. For nothing is more certain, then that the Infinite Good cannot be the Author of Evil; and whosoever it comes from, it cannot come from him. Oh how easily will God stop these mouths that excuse themselve… by accusing him in so foul a case!

6. And why do you not consider what madness it would be to argue about your bodies as you do about your souls. It is as true that God hath decreed how many years and days you shall live, as that he hath decreed whether you shall be saved; and I will refer it to your own reason, what you would think of the wit of that man that would give over eating and drinking▪ and say, [God hath decreed how long I shall live, and if he have decreed that I shall live any longer, I shall, whether I eat and drink, or not; and if he have not decreed that I shall live, it is not eating or drinking that will keep me alive?] What would you say to such a man but this, that God decreeth no man to live, but by the ordinary means of living; and therefore ordinarily if you will give over p. 293eating and drinking, it is certain that you will give over living; and that God hath made no decree to save you alive whether you eat and drink, or not? So if a man should have a journey to go on life or death, what would you think of that man that will say? if God have decreed that I shall come to my Journeys end, I shall do it, whether I go or not; and if he have not decreed it, I shall never come thither, though I travel never so hard? this is true, but if you hence infer, that therefore it is as good sit still as go, you will shew your own folly, and not procure▪ an excuse for your neglect. Why even so it is in our present Case. If you will say▪ If God have elected me, I shall be saved, and if he have not, I shall not, whatsoever I do, & therefore I may spare my pains▪ it is no wiser then to give over eating & drinking▪ because God hath decreed how long you shall live; or to give over travelling because God hath decreed whether you shall come to your Journeys end: Will you be thus mad about the matters of your Trades and Callings in the world? Why do not all the Weavers in this Town then give over their Trades, and say [If God have decreed that I shall live well and be rich, I shall be so whether I labour or not; and if he have not, my labour will not serve?] Why do you not give over Ploughing and Sowing▪ and say, if God have decreed that I shall have a crop, I shall have one, whether I Plough and Sow, or not; and if he have not, I shall not whatsoever I do? If you will needs be fools, let it be about these worldly things, which you may better spare: Try your own opinion a while, and give over eating, and drinking, and working; but do not befool your selves about the one thing necessary: and play not the mad men about the flames of hell; and do not in such jest throw away your salvation. It were an hundred times a wiser course for a man to set his house on fire, and say, [If God have decreed the saving of it, the fire shall not burn it, if he have not, it will perish whatsoever I do. I tell you again, God hath not ordinarily decreed the end without the means; and if you will neglect the means of salvation, it is a certain mark that God hath not decreed you to salvation. But you shall finde that he hath left you no excuse, because he hath not thus predestinated you.

7. But you say, We cannot convert our selves; what can man do without the grace of God? and therefore if God give us not grace we are excusable.

Answ. Do your consciences justifie you, that you have done all p. 294that you can? Can you not go to Church when you stay at home? Can you not go among the Servants of God when you go to your worldly businesses, or to an Ale-house? Cannot you keep out of evil company? or cannot you so much as consider of your ways, or bethink you of the things of the life to come? I say, cannot you do these things if you will? And have you done these, or have you not? Have you avoided temptations and occasions of evil▪ and used the means of Grace? and attended God in the use of his Ordinances? and marked diligently what is said to you, and considered it when you came home? Have you not sinned and neglected the means of grace, both knowingly and wilfully? Conscience may tell you that you have, and God shall make you know that you have: and shortly you shall be convinced past denial, that you did not all that you could, nor forbore the evil that you might have forborn: And if you will refuse and abuse the help of God, can you expect that he should follow you still with his assistance? God will make you know one day, that no body carried you into an Alehouse, nor opened your mouth, nor poured down the drink; and no body forced you to swear, or to rail, or hate Religion, or quarrel with the word that should have saved you, but it was the malicious wickedness of your naughty hearts.

And for the power of conversion and believing it self, you must know, that there is a twofold power, one Natural, the other Moral: The Natural faculty of understanding and willing every man hath; and if they have the use of Reason, they have no Physical Impediment but they may use them; and if they hear the word they have no such absence of the necessary object, as may make the work impossible to them: The Moral power is nothing but a disposition or habit of the soul to believe or repent, &c. or a freedom from contrary habits: and this it is acknowledged that none have, but those that have proportionably received tha… grace that doth effect it: Or to speak as plain as I can to you; there is a power which lieth in being able to Believe and Repent if we will, or to do whatsoever we will, that concerneth us to do; and there is a willingness it self to execute this power, and that both actual and habitual: the former every one hath, the latter none but the godly have in sincerity. And those that make so great a stir about this in the Church, do seem to be agreed in it for the main, and do not know it; for every man on both parties p. 295confesseth that all men have the natural faculty of Understanding and Will, and that they have so much power that they can believe and love God above all if they will and on the other side▪ I hope we are all agreed that wicked unregenerate men are not truly willing to Repent and Believe, and that they have not the habit and disposition thereto, but have the contrary habits. Experience telleth us this without any more ado: the latter sort of power then, about which all the controversie lyeth, is nothing but the very Willing or Grace it self, actual or habitual, or the absence of the contrary: And therefore it is all one to ask whether a wicked man have power to believe; and to ask whether he be a Believer actually or habitually; or not an unbeliever; so that, when we are all agreed that the natural power or faculty is present, and the Moral, which is but the willingness, is absent, you can ground none of your excuses on the differences of the Church in this point: And as I have formerly said to you, if you will but reduce this last kinde of power and impotency to its most proper expression, you will open the shame of your own excuses: For morally to be unable to believe, is no more then to be unwilling to believe: And if you should say, [I will not believe or repent, and therefore I am excusable:] what would your own conscience say to such an excuse? Natural impotency excuseth faults; but never a one of you all shall ever be able to say this; but moral impotency aggravateth faults; the more will, the more sin. All the Gov…rnment and Justice in the world is grounded upon this principle, and therefore all rewards and punishments are founded in the will of man, and all moral vertue and vice is resolved into that: And if you can but prove that a man offended willingly, you have proved him culpable; for nature hath taught all the world to bring the fault to the will, and there to leave it, and look no further for the cause: unless as Seducers may be made accessory by their perswasions, which yet is no excuse to the offender.

8. And whereas you alledge that of the Apostle▪ It is not in him that willeth, or in him that runneth, but in God that sheweth mercy.

I answer, that the meaning is not, that our salvation is not in him that willeth, or in him that runneth; the Apostle talketh of no such thing: but it is about the giving of the Gospel to them p. 296that had it not, and taking it from them that had forfeited it by their sin; or the giving of the first special grace to them that had it not, and the denying it them that had forfeited it by their neglects; and the meaning is no more then this, that the reason why God giveth one man or Nation the preaching of the Gospel, when others for their sins are left in darkness, is not from any merit or precedent willing or running of their own, but from his meer mercy. And the reason why he blesseth the Gospel to the conversion of some, when he leaveth others to despise it by their wilfull obstinacy, is not from the merits of any of those unregenerate men, or from any willing or running of theirs, but from God that sheweth mercy. So that, you must note, that it is, 1. One thing to ask the cause of mans damnation in himself considered, and this is not said to be because God will damn him, but because he hath deserved it by his sin; and so the cause of his preterition in the matter of special grace, is not barely because God will pass him by, but because he hath deserved it; for God denyeth the Gospel, and faith by the Gospel, or his grace to effect it, to no man that hath not first deserved that denial. 2. It is another thing to ask the reason of mens salvation, which is not given in Scripture barely from the will of God, but from the faith and obedience of men, for it is an act of rewarding-Justice as well as of paternal Love and Mercy. 3. And it is yet another thing to ask the reason why God giveth any man the first special Grace to Repent and Believe, considering him simply in himself, and this is because that God is gracious, and no reason can be given but his own mercy; and thus far most of us are agreed. 4. And it is yet another thing to ask the reason why God giveth special grace to this man, rather then that, comparatively considered, when he might justly have denied it to them both, and neither of them could plead their desert of it? And to this it is that the Apostles answer doth most square, or at least is fitly applied; It is not in him that willeth or runneth, but of God that sheweth mercy. So that, though no man can give any turning reason besides the meer will of God, why God should give this grace to Peter rather then to Judas, yet we well know that he denyeth it not to Judas without his own desert; though he gives it to Peter contrary to his desert.

9. And whereas it is further objected, that whom he will he p. 297hardeneth, and if God will harden us, how can we repent?

Answ. 1. That he hardeneth no man without his own desert; it is not till you have forfeited his softening Grace by your resisting and abuse of it. 2. That his hardening is but his leaving you to your selves, and taking away or denying you that Spirit which you have quenched; or his carrying the just course of his Providence so, as he knoweth your corrupt Natures will be hardened thereby: but he doth not put any hardness into your hearts, and therefore these afford you no excuse.

7. Another errour that hindereth Conversion, is: the placing of holiness in holding of certain opinions, and so turning from the life of faith and love, to speculation and vain janglings. If once men place their Religion in their opinions, they may as well be hypocrites and self▪ deceivers in a true Opinion, as in a false. This is a bait by which the Devil hath caught multitudes of souls in all ages of the Church, and especially of late: when he cannot keep men in open prophaneness, then he will tempt them to think that such a party and such a sect are the onelyonly right and holy people; and therefore if thou get but among them, and be one of that opinion and party, then thou shalt be saved. And hence it is that we see that men who are so zealous for their parties, and glory so much in several opinions, do yet many, and very many of them live so unacquaintedly with God and Heaven, and are such strangers to Christian-charity, and can freely reproach both common Christians and Ministers, and speak evil of the things they understand not, and take their railing Accusations for their Piety, and walk in discord, and hatred, and disunion from the Church of God, and be glad when they can bear down the reputation of their brethren whose labours are necessary for the good of souls. And it is a common mark of an opinionative hypocrite, that he preferreth the interest of his opinion and party, before the interest of those common Truths which Salvation is clearly laid upon, and all Christians are agreed in: and he careth not to hinder Ministers from propagating these common Truths for the conversion of souls, so he might withall but hinder them from propagating that opinion which is contrary to his: and withall he layeth out more of his zeal and diligence for these opinions then for the mortification of his lusts, and p. 298the maintaining of the union and communion of the Saints, and walking holily with God, and uprightly with men.

I shall now say no more to these, but that the Kingdom of God consisteth not in meats and in drink▪ but in Righteousness, & Peace, and Joy in the holy Ghost, Rom. 14▪ 17. And that Circumcision ava…leth nothing, nor Ʋncircumcision, but Faith that worketh by Love, Gal. 5. 6. And the New creature, Gal. 6. 15. For in Christ Jesus there is neither Jew nor Gentile, bond nor free, male nor female; And why may I not say on the same ground, young nor old, but Christ is all, and in all, Col. 2. 11. Gal. 3. 28. And that we have many promises of Life and Salvation to as many as Repent and Believe, and love God, and hope for the coming of Christ, but we have none to those that are of this or that party or opinion without these graces. And withall we know how tender God is of the Unity of his Church and people, and how much he hath spoken against division; and they that know not this, when they pretend to know things that are not half so clearly Revealed, may be ashamed of their ignorance. I do not know where God hath commanded men to avoid them that hold this or that tolerable different opinion, or that follow this or that tolerable different Practice: But I know where he hath commanded us to mark them that cause division, and avoid them, Rom. 16. 17.

8. Another errour that hindereth Conversion, is: when men have gotten false conceits against the lawfulness or Necessity of those holy Ordinances that are used by the people of God: for the life of Religion lieth so much in the use of holy Ordinances, that if people be brought out of conceit with these, they will not know what it is to be Religious, nor what Necessity there is of it. To give you an instance in some particulars.

1. Some grow into doubt of the Necessity of family duty, and ask, where hath God commanded us to pray in our families? and that so oft, and so oft? To which I answer, that it is sufficient that he hath bid us pray alwayes, and in all things make our requests known to God with prayers, supplication, and thanksgiving, Phil. 4. 6. 1 Thess. 5. 17. All things are sanctified by the Word and Prayer, 1 Tim. 4. 4, 5. And therefore our families and callings are so. What have we common reason for, but to circumstantiate these Duties, that God hath commanded p. 299to us for the substance: and common reason telleth us, that as we daily need God, we must daily seek supply of our needs, and so not onelyonly our persons but our families, as families, do need this Mercy, and Receive his mercy, and are Related to him as the Head, so our families as families must call on him, and praise him, and love his Headship. Besides, the example of Daniel that prayed three times a day in his house so openly that his enemies had matter of Accusation from the matter of his prayer. But I have had occasion to write more largely of this, and therefore will not now stand on it.

2. Others are brought to question the lawfulness of joyning with our solemn Assemblies, in hearing, or praying, or other publike worship of God: the reasons are such as I am ashamed to stand to mention and confute them, and shall be weary to go over them, they are so vain and superficial, and answered at large by many. Some of their Reasons are, because we are so bad, when many of the Accusers are such themselves, that they deserved to be severely censured by the Church, and because the Church will not deal with them, they will judge the Church, and take themselves too good to have communion with it; and the Church unworthy to have communion with them. In a word, they would have not one but many cast out whom they never dealt with in Christs way, by Admonition; and because it is not done out of Christs way, to save a labour, they will turn Schismaticks.

And others of them withdraw on the pretence that we have no Ministry: and how prove they that? You may wait long enough till you can have a word of Scripture or reason for the proof, or before they can answer that sufficient proof that is brought of the contrary. And if you do but put them to tell you which is the true Church and Ministers? and where it hath been? You shall see what work they will make in the end.

Others withdraw on pretence that we are unbaptized, to which end they must coin a new Baptism, or else they are at a loss: And their Arguing with us will be much like the Papists, in the point of Transubstantiation, which requireth that men renounce their sense, and say, that they see not that which they see, and feel not, or taste not that which indeed p. 300they feel and taste, and then they may come to be in the Right: and so we must believe that we see none Baptized in our Churches, nor hear it, nor know of any such thing, and then we may come to be a Church. If these Brethren had half so much humility or Christian love, and sense of the Unity of the Church of Christ as they should have, they would think on it, and think again, before they would either say of the Universal Church of Christ for one age; much more for so many ages, that it was no Church, or not to be joyned with. For he that dares renounce communion with the whole, doth make it hard to be discerned that he is a part: and he that is not a member of the body, will not find another body of Christ whose communion is desirable. For my part, I believe the Church hath had many Errours in many ages, but I know no age since the Creation, in which if I had lived, I durst have disclaimed communion with her. Much less dare I think of running out of the way to Heaven, which almost all they went in that are there; or of separating from all the Church of Christ, from Adam till within this two hundred years, or there about: For if there were no Church till then, there was no Head, no Christ, and so no Christianity. Yea, if there were none but for any one time. Oh, if it were the will of God that we could have as clear Light in some other weighty points, as we have in Scripture for the Baptism of the children of Believers; how much would it do to quiet the understandings of many that are willing to know!

3. Others there be that despise the solemn Praises of the Congregations, because some Psalms are such as all cannot truly, they think, Recite.

1. As if no Recital were lawfull but that which personally owneth the words! which can never be proved.

2. And do they not know that God himself hath prevented their objection? and that it flyeth in his own face▪ Who knoweth not that these Psalms▪ or at least very many of them, were appointed for the solemn Praise of God in the Temple and Congregations of the Jews in those times? And if those could lawfully use them whose hearts were generally no more fitted to them then ours, may not we do so too?

3. And do they not know that their scruple doth make, not p. 301onelyonly against Psalms, but all publike Prayer also to be unlawfull? For you cannot so speak in any such publike Prayers, or Praises, but there will be somewhat which will not sute with the particular dispositions of many in the Congregation personally to own, or else your Duty will be very Defective. If you express Rejoycing, must all drooping spirits separate from the Assembly that cannot Rejoyce? But I will trouble you no more with this. If any are unsatisfied, let them read but Mr. Cottens Book on this Question, and Mr. Hords, and they may receive satisfaction. And if they will in this and the aforesaid Cases of Baptism, separation, and the rest, divide from the Church, and venture on damnation to save themselves the labour of reading that which is written to give them Information, they must take what they get by it. Who can help it?

SECT. XXXVII.

Hinderance 19. ANother Hinderance of Conversion, is: A proud unteachable frame of spirit: When people are so wise in their own eyes, that they think they know enough already; and they scorn to be taught. If the wisest Minister in England should live with such, they would but despise his counsel in every thing almost that crosseth their conceits. As long as he will humour them, and say as they say, he shall be a good man, and well spoken of by all; but if he will trouble them, and cross them, and tell them that which is against their present Opinion, they think themselves wiser in this, then he, and if they do not bid him look to himself and let them alone, at least, they will give him little thanks, and shew it by their small regard. Some of them will not come near us, nor give us the hearing when we would teach them; and others, though they hear, do think themselves too wise to believe or obey. And thus they are fixed in a state of misery.