The Way to Sound and Saving Conversion, Part 8

The Way to Sound and Saving Conversion · Part 8

p. 100Certain Objections anſwered, which ſome out of weakneſs, and others out of prejudice, may be apt to make againſt the foregoing Diſcourſe.

Qu. If a people refuſe to imbrace the doctrine, and practice the diſciplin of the true Religion, whether they are not to be forced to receive the one, and practiſe the other, yea or no?

Anſ: Religion is to be taught, not to be forced, and that for theſe reaſons;

1. Becauſe Chriſt and his Apoſtles never uſed any force in propagating of religion; not the ſword, but the Word and Prayer, were the inſtruments uſed to propagate chriſtianity▪

2. If it be not in our own power to believe, till it be given us from above, how can it be in the power of any other to make us believe? how can they forceus to take that which is not given, and to profeſs that which we have not received?

3. Religion is the free gift of God, which as it is freely given, ſo it muſt be freely received, without conſtraint; for the will cannot be forced.

4. As he is not to be eſteemed an heretick, or an Idolater, that is forced thereto, neither is he to be eſteemed religious that is compelled to embrace it.

p. 1015ly. The forcing of Religion hath been the cauſe of much miſchief, viz. murthers▪ diſorders and changes in States; Therfore the wiſe Romans, ſaith Mr. Woll…bius, p. 332 permitted the Iews, after they were ſubdued, to uſe freely their own Religion: But men are to be warned, and exhorted to make uſe of the means. If the acts of hearing, reading, praying, meditation, conference, are means by which Religion is both begot and nouriſhed, to neglect the uſe of theſe and the like means, is to neglect our own ſalvation, &c.

Q. Whether liberty of conſcience be, as ſome ſay, a curſed toleration, or of divine institution, yea, or no?

An. If under a pretence of liberty of conſcience, men ſhall own any other God, or preach any other Chriſt, or Goſpel, than what is written for our learning, or preſs people to walk by any other rule, this undoubtedly is a curſed tole…ation, and to be lamented. But for a people that doth hold the head, and agree in the doctrinal part of Religion holding all to the eſſence of ſubſtantial truths, if they differ ſomwhat in the diſcipline, how, and when, and in what plac…s this God is to be worſhipped; here in the ſtrong muſt bear with the weak, and give the new-born babes leave to feed upon milk, and the child to ſpeak and think as a child, whilſt the young man is grabling with gainſayers, and the old man going on to perfection; and thus, ſeeing the one cannot ſee by the others eyes, Col. 2. 6. As ye have therefore received Chriſt Jeſus the Lord, ſo walk ye in him; Nevertheleſs, whereunto ye p. 102have already attained, let us walk by the ſame rule, let us mind the ſame things, Phil. 3. 15. 16. If in any thing ye be otherwiſe minded, God ſhall reveal even this unto you. Vniformity in diſcipline, as well as in doctrine, is much to be deſired, and the want of it to be lamented, and the accompliſhment of it to be indeavoured, by all that are truly convicted.

Qu. What is, or ought to be the ground of commanion and fellowſhip in the church of Chriſt?

An. Vnion: For without union there is no communion or fellowſhip; a Chriſtian having Chriſt formed in him, comes by degrees to ſee his union with him, and from that union with Chriſt, as the ground and foundation, deſires to joyn himſelf in fellowſhip with the people of Chriſt, that he may inquire in his temple, and behold his glory, and injoy the communion of Saints, which is a great part of ou… comfort on earth: See Pſal. 27. 4. compared with 1 John 1. 3.

Qu. Whether there be any preparatory work required of men and women before converſion: and if ſo, what it is?

An: According to the ordinary diſpenſation of God, the ſoul is made ſenſible of ſin, and the wages thereof death, curſe and hell, but all the preparatory works before converſion, may be reduced to theſe few heads.

1. Revelation of its finful and loſt eſtate, ſo far as to acknowledge himſelf a lawfull captive.

2. Revelation of Chriſt in ſome ſmall meaſure, in and by whom there is a poſſibility of obteining mercy.

3. The ſoul is reſolved to wait on God in the p. 103uſe of means, for the obtaining of mercy.

But let the Reader take notice, that whatſoever preparations and qualifications there is required, they are firſt wrought in us by the finger of God, who worketh in us both to will and to doe of his own good pleaſure: man is merely paſſive in the firſt work of converſion or regeneration, he could not ſo much as really wiſh it; but in all the reſt man is a fellow-worker with God, he is the inſtrument, though not the cauſe of his own ſalvation: viz. the Lord ſpeaks, and he hears, the Lord calls, and he anſwereth the Lord draws, and he comes, the Lord commandeth, and he in ſome meaſure obeyeth; man is not like a ſtock when he is called, for he is the fit ſubject of vocation, ſeeing he is a reaſonable creature, yet his reaſon helps him nothing to his vocation, till it be enlightned, and ſo the minde is changed, and the ſtonie heart ſoftned, Eze. 36.

Q. Whether there be not a free-will remaining in all the posterity of Adam?

An. A mans will remains free, but it is to evil only, the imagination of the heart is only evil, Gen. 6. 5 Mans will is not free, until it be by grace made free: yet poor man would be like the Spider, ſpinning out a thred of his own, and ſo think to climb up to heaven by a thred ſpun out of his own bowels; wheras we are not ſufficient of our ſelves to think that is good as of our ſelves, but all our ſufficiency is of God 2 Cor. 3 5.

Q. Whether Adam by his fall did totally loſe eve…y good thing that there was in him, yea, or no?

An: By original ſin our natural gifts are corrupted, but ſupernatural gifts are utterly loſt; but p. 104he and all his poſterity retain ſome footſteps and impreſſions, though not of grace, yet of gifts, he did not utterly loſe the knowledge of God, nor did his poſterity, for that is learned by the things that are made, Rom. 1. 20. Nor did he utterly loſe the fear of God, for Adam confeſſed, Gen: 3. that when he heard the voice of God, he was afraid: there remains ſome ſcraps of wiſdom, by which he acts prudently, as to worldly affairs, Luke 16. 8. Again, he walks toward his fellow-creatures in the performance of certain acts of duty and charity, as they ſtand related to him, and his light or conſcience, excuſing or accuſing, according to his acting.

Q. How came the ſin of Adam, being but one man, to be made the ſin of ſo many men, yea of all, ſeeing they eat not the apple?

An: The ſin of Adam in eating the forbidden fruit, is made ours by participation and imputation.

1. By participation: Adam being a publick perſon, all his poſterity was conteined in his loins, and ſo ſinned in his ſinning, Rom. 5 12.

2. By imputation: the Lord doth impute the legal guilt therof unto his whole poſterity deſcending from him by way of ordinary generation, Rom. 5. 18 19. compared with-1 Cor. 15. 22.

Q. How could Chriſt, being but one, make ſatisfaction for the ſins of ſo many?

An: How could Adam being but one inf…ct ſo many with original ſin? the ſecond Adam was as publike a perſon as the firſt, and as well able to ſanctifie, as the firſt to putrifie: and farther, though Chriſt was but one, yet he was ſuch a p. 105one as was greater and better than all, and ſo able and ſufficient to ſatisfie for all, and to redeem all, for the blood of ſuch an one as Chriſt the ſon of God, was of ſuch an infinite value and price, that it did …urmount and ſurpaſs in dignity and worth all the ſouls of the world, and his ſufferings and merits were a ſufficient ſatisfaction, if intended and to that end, for to ſave ſo many worlds of men as there is men in the world; for all things beſides God came from nothing, and are in themſelves nothing: It is true, God calleth himſelf I am, Exod. 3. 14. We are but created reſults of God, bits of dependancies upon him, we are of yeſterday, little branches budding from our mother nothing, by the alone will and pleaſure of God, Iſa. 40. 15. 17. Behold all nations are before him as a drop of a bucket, as the ſmall duſt of the ballance, as a very little thing, as nothing, as leſs than nothing, even as vanity, &c.

Q. What are we to underſtand by Election and Reprobation which are mentioned in the Scriptures, and ſo many people contending about?

An. Gods eternal purpoſe according to the counſel of his will, for his own glory he hath fore-ordeined whatſoever comes to paſs, voluntarily to ſave ſome through Chriſt: but others being left to themſelves in their own fin and miſery to periſh eternally; and albeit God worketh moſt freely, and according to his good pleaſure, yet neither have the Elect any juſt cauſe to boaſt, nor the Reprobate to complain: for to the one undeſerved grace was beſtowed, and on the other deſerved puniſhment is inflicted. Again, conſider, that as predeſtination is a part of Gods providence: ſo is Reprobation; for as God by his providence hath ordeined ſome to life eternal, ſo by that ſame providence, he was pleaſed to ſuffer ſome to fall away from that happineſs: they are altogether fooliſh, p. 106who acknowledge election, and deny reprobation, becauſe the Scripture …eacheth, that there is a reprobation as well as election, Iſa. 41. 9. I have choſen thee, and not caſt thee away, Mal. 1. 3. Jacob have I loved, and I have hated Eſau, Rom. 9. 18. He will have merciemercy on whom he will, and whom he will be hardneth, Rom. 11. 7. The election hath obtained it, and the rest have been hardned, 1 Theſ. 5. 9. God hath not appointed us to wrath, but to ſalvation, 2 Tim. 2. 20. Veſſels to honour, and to diſhonour, Jude verſ. 4. For there are certain men crept in which were before of old ordained to condemnation. So that we may learn from theſe Scriptures, that if Chriſt ſheweth a people mercy, it is fr…e and meer mercy, if he doth not ſhew them mercy he doth them no wrong, Rom. 9. 15, 16.

Q. Then Election ſeemeth to be the cauſe of ſalvation, and Reprobation the cauſe of damnation?

An. Election and Reprobation are not in any ſenſe the cauſes of ſalvation and damnation, but Chriſt is the proper and meritorious cauſe of ſalvation, and Sin the proper and meritorious cauſe of damnation; election and reprobation, they are but precedent acts or decrees, and the cauſes of ſalvation and damnation; they come in between the decrees and the execution thereof. If it be demanded, Why the Potter out of the ſame lump makes veſſels of ſuch different condition? It is anſwered, becauſe there be different uſes of thoſe veſſels in the houſe. If again it be demanded, Why out of one piece of the ſame lump a veſſel of honour is made, and a veſſel to diſhonour? It is anſwered becauſe itſo pleaſed the Potter. O the unlimited Soveraignty of the being of beings. how unſearchable are his judgements and his wayes paſt finding out, Rom. 11. 33.

Q. Whether Chriſt hath dyed for all men, and taſted death for every man, 2 Cor. 5. 15. 1 Tim. 2. 6. as theſe Scriptures ſeem to affirm?

p. 107An: The word all hath many reſtrictions in Scripture, and ſo hath the word every man; as to inſtance, the word all is ſometimes reſtrained in Scripture to the Lords peculiar people, John 12. 32. Chriſt (ſaith he) will drsw all men to him, that is, all men that the father gave him: Jo. 6. 45. Again, we read They ſhall be all taught of God, not all the world ſure, but all Gods people. Again, Acts 2. 7. I will powr out my Spirit upon all fleſh, this place cannot be meant of all the wicked. Again we read, 1 Theſſ. 2. 15. They pleaſe not God, and are contrary to all men, that is, all good men. Again we read, Ye ſhall be hated of all men for my names ſake, that is, of all wicked men: So we ſee the word all is taken variouſly: and when as it is ſaid he tasted death for every man, it is to be taken for ſome of all kinreds, tongues and people. As to inſtance, Cant. 3. 8. Every man had his ſw…rd on his thigh: So Micah 4. 4. Every man ſhall ſit under his vine: So … Cor. 4. 5. Every man ſhall have praiſe of God. Now let us conſider, every mon in the world had not a ſword to wear, nor a vine to ſit under, neither ſhall every man have praiſe of God: much more might be ſaid to this, but this point is fully deba…ed, and anſwered by many precious Chriſtians, whoſe books are extant.

Q. How can they have hope to believe, whom God hath decreed ſhall not believe?

An. We are according to ordinary diſpenſation to look at all living under the goſpel, to be capable of believing, and in the judgement of charity, for ought we know, elected; and it is the duty of every one, to whom the object of faith is propounded, to believe: and it is the duty of every believer, to believe, that he is elected. Again, God together with the object of faith, tenders us means, ſo farr ſufficient to the begetting of faith, as leaveth us without excuſe; we love our unbelief, and reſiſt this p. 108means of believing, John 1. 11. He came to his own and they received him not. John 5. 40. And you will not come to me that ye might have life. If we look on God with a legal eye, ſo the leaſt ſinner is uncapable; but if wee look at him with an evangelical eye, ſo the greateſt ſinner is capable of mercy. Abraham becometh a father, and Sarah a mother, by overcoming ſuch temptations as aroſe from his dead body, and the deadneſs of her womb. Again, let us conſider, though the decree be abſolute, yet the diſpenſation of the decree in the goſpel is conditional, Whoſoever believeth ſhall be ſaved, John 3. 16. compared with Rev. 3. 20. Again, who dare ſay that God hath decreed that he ſhould not believe? This decree is a ſecret thing, and ſecret things belong to God, and revealed things to us: a man may know he is elected, when he hath made his calling and election ſure; but no man can ſay he is reprobated, till he is given up to a reprobate ſenſe. We read in many places of Scripture, that it is the duty of every one to believe, and we finde in many other places of Scripture, that God is the author of faith, which is wrought in our hearts by his mighty power, ſo that without him we cannot believe.

Q. Now, why doth the moſt juſt and righteous God command all to believe, and promiſe ſalvation to them that doe believe, and threaten damnation to all that doe not believe▪ ſeeing it is not in mans power to believe?

Anſ For theſe Five Reaſons:

1. That he might by means of thoſe promiſes and threats, work us unto that which by nature we are averſe unto, 2 Cor. 5. 11. 20. Knowing therefore the terror of the Lord, we perſwade men, we are ambaſſadors for Christ as though God did beſeech you by us, &c.

2. That the ſons and daughters of men might appear m…re inexcuſab…e, when neither promiſes nor threatmings p. 109will move them to imbrace free mercy, Acts 13 46. 51. and Acts 18. 6.

3. That the grace of God might as well appear in giving us power to believe, as in giving Chriſt, and in him forgiveneſs of ſins to be believed, Rom. 9. 16. Rom. 11. 5. 6.

4. That we might apply ourſelves unto God, in the uſe of means appointed by him for the working of faith in us, Iſa. 55. 3. John 6. 27.

5. That we might ſearch, and by ſearching find in the covenant of grace, matter of free conveyance of power to believe whatſoever is required to be believed, Rom. 10. 17. John. 5. 39▪ Rom. 4. 16.

Qu. Whether there: be not a light in every man, which if improved and walkt up to, would lead us to the gate of heaven, if not into heaven, yea or no?

An▪ God doth give to every man ſome talent or talents, which if people did improve, ſhould be increaſed, and the party much advantaged, &c. the ſame Lord doth give to ſome natural talents, as wiſdom, wealth, a…t, &c. and to others ſpiritual talents or gifts, as to pray, propheſie, in erpret, &c. and God may juſtly condemn men for not improving what he gives them, we read that the heathen that had but the very light of nature, Rom 1. and 2. chapters, their walking not up to that, left them without excuſe: but withall conſider, that not to minde the light within him, ſo as to improve that and all other talents given him, is enough to damn him, yet the improvement thereof is not ſufficient to ſave him: the Law that every man hath broken, muſt have a perfect, perſonal, perpetual, univerſal obedience, or elſe it leaves us under the curſe, and all our improvements cannot purchaſe the pardon of one ſin; If the ſtung Iſraelites had made a medicin of the beſt herbs in the wilderneſs, and a plaiſter of all the ſoverein ingredients in the p. 110whole world, and applied it with mountains of prayers, and ſeas of tears, yet this would not have helped them, if withall they did not look upon the brazen ſerpent, and all becauſe that was Gods way of healing, &c. So now Gods way of ſaving, is not by or for the improvement of light, but by the obedience of Chriſt for us, and his righteouſneſs imputed to us: and therefore in Scripture we read, that our ſalvation is attributed all to grace, Titus 3. 7 Rom. 3. 24. Rom. 4. 5. Iſa. 43. 23, 24, 25. All our beſt and choiceſt performances are but gilded ſins, we can doe nothing which is truly, really and ſubſtantially good, no not ſo much as think a good thought, 2 Cor. 3. 5. Neither are we able to underſtand as we ought, 1. Cor. 2. 14. Neither able to will any thing that is good, Philip. 2. 13. Neither able to begin a good work, Philip. 1. 6. Neither able to perfect it when it is begun, Iſa. 26. 12. Rom. 7. 18. So that in all our improvements there is ſtill imperfection, ſomething polluted, ſo that our moſt Spiritual duties are not wound up to command they are all tainted with diſproportion to rule, and be-leopard with ſpots, ſo that it is in vain to expect a bed, or reſt in the bar…en wilderneſs of our own performances, Iſa. 28. 20. This bed is ſhorter than that a man can stretch himſelf on it, and the covering is narrower than that a man can wrap himſelf in it. Iſa. 50. 11. Behold all ye that kindle a fire, walk in the light of your fire, and in the spark… that ye have kindled, this ſhall ye have of my hand, ye ſhall lie down in ſorrow; Our own righteouſnes is called a monſtrous rag; a rag, & therfore cannot cover us▪ monſtrous, and therefore if it ſhould cover us, it would but cover filth with filth: Iſa. 30. 1. They cover, but not with the covering of my spirit, that they might add ſin to ſin: that is, the ſin of their own righteouſneſs, to the ſin of their unrighteouſneſs, they cover p. 111a blot with a blot, add ſin to ſin, dung to dung.

Q But how doth it more particularly appear that our acceptation, ſalvation, and glorification, &c. is purely, clearly and only of grace, and nothing but grace?

Anſ. Election is the election of grace, and according to the good pleaſure of his will, Eph. 1. 5.

Vocation is alſo of grace, 2 Tim. 1. 9. Who hath ſaved us and called us with an holy calling, not according to our works, but according to his own purpoſe and grace given us in Chriſt▪ &c.

Regeneration is of Gods own will, James 1. 18. Of his own will begat he us by the word of truth.

Faith is alſo the free gift of God, Philip. 1. 29.

Juſtification is freely by grace, Rom. 3. 24.

Forgiveneſs of ſinnes is according to the riches of his grace, Eph: 1. 7. In whom we have redemption through his bloud, the forgiveneſs of our ſins, according to the riches of his grace.

Eternal life alſo is the gift of God, Rom. 6. 23.

Qu If theſe and the like precious things be only of grace, without works, then in what respect are good works neceſſary?

An. Good works are neceſſary,

1. in reſpect of God.

2. in reſpect of our ſelves.

3. in reſpect of others.

1. Works are good in reſpect of God.

1. to ſhew our obedience.

2. to glorifie his name.

3. to teſtifie our thankfulneſs.

4. to beautifie his goſpel.

1. To ſhew our obedience: Rom. 6. 16. To whom ye yield your ſelves ſervants to obey, his ſervants ye are to whom ye obey, whether of ſin unto death, or of obedience p. 112unto righteouſneſs. See John 8. 34. compared with 2 Pet. 2. 19.

2. To glorifie his name, Mat. 5. 16. Let your light ſo ſhine before men, that they may ſee your good works, and glorifie your Father which is in heaven, 1 Pet. 2. 12. Having your converſation honeſt among the gentils, that when as they speak againſt you as evil doers, they may by your good works, which they ſhall behold, glorifie God in the day of viſitation. See Theſſ. 1. 12.

3. To teſtifie our thankfulneſs, when we conſider, that we our ſelves, together with the reſidue of mankind, lay equally in the guilt and pollution of Adams ſin: he freely gave unto us ſo excellent a being after his own Image, leaving our fellow ſinners unto miſery, from all eternity he appointed his ſon to deſcend as low as hell to fetch us from thence, and to aſcend up as high as heaven to carry us up thither: this is the great and glorious cauſe of thankſgiving, ſaying in theſe or the like words, Pſal. 116. 12. What ſhall I render unto the Lord for all his benefits towards me? Whatſoever we are, we are by him, whatſoever we have, we have received from him, whatſoever we are or have, we owe to him, Rom. 11. 36. Of him and through him are all things, to whom be glory for ever, Amen.

4. Good works are neceſſary to beautifie the Goſpel, Philip. 1. 27. Let your converſation be as it becometh the Gospel of Chriſt. And in the 2 Col. 9. 13. there were a people commended fortheir profeſſed ſibjection to the gospel: ſurely unleſs we maintain and keep up good works in our converſation, we walk unworthy of God, Col. 1 10. That ye might walk worthy of the Lord, unto all pleaſing, being fruit failin every good work, &c. Nay farther, if we are negligent in obeying, we walk unworthy of our calling, Eph. 4. 1. I beſeech you, that ye walk worthy p. 113of the vocation wherewith ye are called, Tit. 2. 10. that we might adorn the doctrin of God out Saviour in all things; for indeed an holy converſation is the end of our election, Eph. 1, 4. compared with John 15. 16. Again, it is the end of our redemption, 1 Pet. 1. 18, 19. compared with 2 Cor. 5. 15. Nay farther, it is the end of our vocation, 1 Pet. 1. 15. compared with 1 Theſſ 4. 7. Laſtly, a holy converſation is the end of our new creation, Eph. 2. 10. We are created in christ Jeſus unto good works, which God hath ordained before that we ſhould walk in them. So much for the firſt of theſe. Good works are neceſſary in reſpect of God, to ſhew our obedience, to glorifie his name, to teſtifie our thankfulneſs, and to beautifie his goſpel, &c.

2. Good works are neceſſary in reſpect of our ſelves,

1. As it is the way of conveyance of mercy to us.

2. To declare and manifeſt our ſincerity.

3. This is the way to have a being, and a wellbeing.

4. This is the way to make our calling and election ſure.

1. They are neceſſary in reſpect of our ſelves, as they are the pipes of conveyance of both the apprehenſion and application of mercy to us: See theſe Scriptures, Pſal. 50. 23. To him that ordereth his converſation aright, will I ſhew the ſalvation of God. Pſal. 107. 43. Who ſo is wiſe and will obſerve theſe things, even they ſhall understand the loving kindneſs of the Lord. John 14, 21. He that hath my commandements, and keepeth them, p. 114he it is that loveth me, and he that loveth me ſhall be loved of my father, and I will love him, and will manifeſt my ſelf to him. 2 Cor. 1. 12. For this is our rejoycing, that in ſimplicity and godly ſincerity, we have had our converſation among you.

2. They are neceſſary to clear and manifeſt our ſincerity, both to ourſelves and others; to our ſelves, as they ſpring from a right principle, and are regulated by a pure rule, and done to a good end, 1 Tim. 1. 5. compared with 1 Cor. 10. 31, to others, they know a t…ee by its fruits, they know where faith is by its works, and where love is by its effects, 1 John. 1. 6. If we ſay that we have fellowſhip with him and walk in darkneſs, we lye and do not the truth, ſo 2 Cor. 8. 7. 8.

3. They are neceſſary as to our being and well being, Pſal. 37. 3. Truſt in the Lord and do good, ſo ſhalt thou dwell in the land, and verily thou ſhalt be fed. Mat. 16. 27. He will reward every man according to his works.

4. This is the way to make our calling and election ſure, 2 Pet. 1. 5. 6, 7, 8, 9, 10, 11. For if ye do theſe things, ye ſhall never fall, for ſo an entrance ſhall be administred unto you abundantly into the everlaſting kingdom of our Lord and Saviour Jeſus Chriſt.

3. Good works are neceſſary in reſpect of others, Titus 3. 8. they that have believed in Chriſt, muſt be carefull to doe good works, for theſe things are good and profitable to men, in theſe four-ſold reſpects,

1. To ſtop the mouths of wicked men.

2. To increaſe the joy of the Lords people.

p. 1153. To win others to the embracing of the Goſpel.

4. For an example of vertue.

1. To ſtop the mouthes of wicked men, who will condemn ſin in a Profeſſor, although they will approve of it in themſelves, 1 Pet. 217. For ſo is the will of God, that with well-doing we may put to ſilence the ignorance of fooliſh men: this made wicked Saul ſay to David, 1 Sam. 24. 17. Thou art more righteous than I, for thou haſt rewarded me good for evil.

2. To increaſe the joy of the Lords people, Col. 2. 5. for though I am abſent in the fleſh, yet am I with you in the ſpirit, joying and beholding your order, and the ſtedfaſtneſs of your faith in Chriſt. So again the ſecond Epiſtle of John, verſ. 4. I rejoyced greatly, ſaith John, that I found of thy children walking in truth. Surely it is a great incouragement to one Chriſtian to ſee the forwardneſs of another in the waies of well doing.

3. To win others to the imbracing of the goſpol, 1 Pet. 3. 1, 2. that they may be won by the converſation, whilst they behold your chaſte converſation coupled with fear, &c. A man doth teach by his converſation, as well as by his doctrine.

4. Good works and an holy converſation are good in reſpect of others, for an example of Vertue, Joh. 13. 15. I have done this good work to give you an example, ſaid our Lord Chriſt; Again we read, Theſ. 1. 7. So that ye were examples to all that believe: And indeed each Officer in the Church ſhould walk ſo, as to be a good example to the Flock; there is ateaching by p. 116Example as well as by Doctrine. See Phil. 3. 17. By all which we may ſee that good works are neceſſary, in reſpect of the Lord which doth command them, and of our ſelves that doth them, and of others that behold them: although there is no man ſaved for his good works, yet there is none ſaved without them. Many other Arguments might begiven to engage us to be rich in good works: to inſtance in few, and ſo to cloſe this Anſwer to this Queſtion, conſider then, (1.) That all the commands of God to walk holy, are but as ſo many perſwaſions to perſwade us to be happy, Deut. 5. 29. That it might go well with us and our Children. (2.) Becauſe Chriſtians are the ſalt of the Earth, the light of the world, a City ſet upon a Hill that cannot be hid, Mat. 5. 13, 14. (3.) Seeing that death and judgement, and the end of this life and world is at hand, 2 Pet. 3. 11, &c. (4.) There is no condemnation to thoſe that walk not after the fleſh but after the spirit, Rom. 8. 1. (5.) This is the way to have Gods bleſsing upon all we ſet our hand unto, Pſal. 1. 3.

Qu. You have here preſented us with our Duty and the benefits and privileges that will redound to us if we obey, but how ſhall we be enabled to do theſe things? Jer. 10. 23. the way of man is not in himſelf, it is not in man that walketh to direct his steps; and Saint Paul tells us from the Lord, that we are not ſufficient as of our ſelves to think ſo much as one good thought, and that it is God that worketh both to will and to do, &c.

p. 117Anſw. Strength to perform any duty to exerciſe any Grace, to ſubdue any Lust, or reſiſt any Temptation, to bear any Affliction, &c. is derived only from the Lord, one of theſe three wayes to the Soul.

1. Conſider, That either he hath already before hand, as it were, enabled us to do the thing commanded, by giving us a Talent, or Talents, 1 Cor. 12. 8, 9, 10. Rom. 12. 6, Mat. 25. 15. to 28.

2. Let us conſider, That many times the Lord conveys a power together with the command, to enable us to do the thing commanded: So when he bid Lazarus come forth of the Grave: ſo when he commanded the man that was ſick of the palſi… to take up his Bed and walk, Lu. 5. 24, 25. So again, Ezek. 2. 1, 2. And he ſaid unto me, Son of Man ſtand upon thy feet, and I will speak unto thee, and the spirit entred into me when he spake, and ſet me upon my feet, and I heard him speak unto me.

3. If we find no power already given us before the command, neither any power conveyed to us, together with the command; then in the next place, we are to bring the command to the Promiſe, and ſo to ſeek (for) by Prayer, the bleſsing of the Promiſe, that we may be enabled to do the Duty of the Precept. To inſtance in a few caſes for all the reſt,

It is mans duty to believe, Mar. 1. 15.Precept. Promiſe. Prayer.

Believing is Gods free gift, Epheſ. 2. 8.

This puts the Soul upon praying for it, I believe, help my unbelief, Mar. 9. 24.

It is mans duty to waſh and be clean, Iſ. 1.Precept.

p. 118It is Gods promiſe to ſanctifie and cleanſePromiſe. us, Ezek. 36. 25.

The Soul ſeeing its duty, and Gods promiſe,Prayer. prayes, Waſh me, and I ſhall be clean, Pſal. 51. 2.

It is mans duty to repent, Acts 17. 30.Precept. Promiſe.

The promiſe holds forth repentance, as the gift of God, Acts 5. 31. 2 Tim. 2. 25.

Prayer ſues it out, Turn thou me and I ſhallPrayer. be turned, Jer. 31. 18.

It is required of man as his duty to make himPrecept. anew heart, Ezek. 18. 31.

It is Gods promiſe to give a new heart. Ezec. Promiſe.36 26.

Create in me a new heart O God, and renewPrayer. a right Spirit within me, Pſ. 51. 10.

It is mans duty to love God, Mat. 22. 37.Precept. Promiſe.

It is Gods promiſe to circumciſe the heart to love him, Deut. 30. 6.

The Lord direct your hearts into the lovePrayer. of God, 2 Theſ. 3. 5.

It is mans duty to fear God, Deut. 10. 12.Precept. Promiſe.

It is Gods promiſe to put his fear into ourPrecept. Promiſe. hearts, Ier. 32. 40.

Prayer ſeeks for it, Pſal. 86. 11. Unite myPrayer. heart to fear thy name.

It is mans duty to draw near to God, Iawes Precept.4. 8.

It is Chriſts promiſe to draw men unto him,Promiſe. Iohn 12. 32.

Prayer falls in ſutable herunto, Can. 1. 4. DrawPrayer. me, we will run after thee.

It is mans dutie to walk in Gods Statutes,Precept. Pſal. 119. 4,

p. 119It is Gods promiſe to inable men ſo to do,Promiſe. Ezek. 36. 27.

O that my ways were directed to keep thyPrayer. ſtatutes, Pſa…. 119. 5.

It is mans duty to be ſtrong in the Lord,Precept. Epheſ. 6. 10.

It is Gods promiſe to make him ſtrong, Pſal. Promiſe.29. 11.

Prayer falls in, O give thy ſtrength to thyPrayer. Servant, Pſal. 86. 16.

It is mans duty to draw near to, but not toPrecept. depart from God, Heb. 3▪ 12.

It is Gods promiſe to his people that theyPromiſe. ſhall not depart from him, Jer. 32 40.

O let me not wander from thy commandements,Prayer. Pſ. 119. 10.

Let the Reader conſider, that to each precept there is a promiſe, and to ſome precepts there are two or three promiſes: the one to enable us the other to reward us, and all to encourage us to do our duty: the commands in Scripture doth not ſo much ſhew what the Creature can do, but what he ſhould do, yet not by his own natural power, but by his aſſiſting and enabling grace. In a word, Duty is the matter of Gods Promiſe, as well as Gods Mercy, as doth moſt clearly appear by theſe Scriptures, Epheſ. 2. 8. Phil. 1. 29. Acts 5. 31. John 8. 32.

Queſt. What is the best way to mortifie ſin that is ſo prevailing in us?

Anſw. The beſt way to mortifie our fleſh, with the Affections and Luſts, is, to meditate on the mercies of God, which is one of the moſt powerfull Arguments to perſwade and p. 120prevail with a Soul to leave ſin, Pſal. 26. 3, 4. For thy loving kindneſſe is before mine eyes, and I have walked in thy truth, 1 John 3. 3. he that hath this hope in him purifieth himſelf, as he is pure▪ I have read of five men that were ſtudying, what was the beſt way to mortifie ſin; The firſt ſaid, to meditate of death: the ſecond ſaid, to meditate of judgement to come: the third ſaid, to meditate on the joys of Heaven: the fourth ſaid, to meditate on the torments of Hell, which is the wages of ſin: the fifth ſaid, to meditate on the blood and ſufferings of Ieſus Chriſt. And certainly the laſt is the ſtrongeſt motive of all to mortifie ſin: ſurely it is the appearance of Gods grace to us, which works a hope of glory in us, and this hope of glory doth purifie, 1 Ioh. 3. 3. both in kind and degree, 2 Cor. 7. 1. Let us cleanſe our ſelves from all filthineſſe, both of fleſh and ſpirit, Rom. 8. 13. And ſo by the Spirit we come to mortifie the deeds of the fleſh; he that hath the ſtrongeſt Faith hath the holyeſt life, Sanctification ariſeth from Juſtification; let us then make war againſt our Luſts in the ſtrength of Chriſt, ſtill ſeeking unto him for aſſiſting grace; for as we have ſaid before in this Treatiſe, ſtrength to perform any duty, to exerciſe any grace, to ſubdue any Luſt, to reſiſt any temptation, to bear any affliction, is derived only from Chriſt.

Queſt What is, or who is the object of Faith?

A. God the Father Son, & holy Ghoſt, is the object of ſaving Faith, no man was ever ſaved without this, for no man ever called upon God, but by the help of the holy Ghoſt, 1 Cor. 12. 3. As no man can ſay, that Jeſus is the Chriſt, ſo neither p. 121can any man ſay that God is God, but by the holy Ghoſt: neither did God ever hear any man that prayed unto him for ſalvation, but for his Sons ſake: we are in order, not in time, to believe, firſt in Chriſt, & by Chriſt in God, 1 pet. 1. 21. Who by him do believe in God. We are commanded to believe in Chriſt, 1 Joh, 3. 23. and this is his commandement, that we ſhould believe in the name of his Son Jeſus Christ; for Chriſt as Redeemer is the mediate, not the ultimate object of Faith, for we believe by Chriſt in God, as before;

As Chriſt is the object of divine worſhip, Asts 7. 59.

And of ſaving hope, Collo. 1. 27.

And of our greateſt love, 1 Cor. 16. 22.

And of our abſolute ſervice, Rom. 14. 9. 18.

So he is the object of our divine Faith, together with the Father and the Holy Ghoſt; ſo John 14. 1. compared with Acts 20▪ 21. as God in Trinity is the object of Faith, ſo the Scripture ſeems to be the ground of Faith; Firſt, the Lord preſents us with a command to believe, 1 Ioh. 3. 23. and a promiſe of Salvation to them that believe, Mar. 16. 16. and it is the duty of all that do hear the Goſpel to believe, Mar. 1. 15. Iohn 3. 18. Iohn 15. 22. & 16. 7.

In the begetting or breeding of Faith in the heart, is manifeſted both the inability of Man and the ability of God: here appears the evil of the Spirit of corrupt nature, and the good of the Spirit of Grace; Sarah her conceiving of Iſaac, whoſe birth was a figure of Regeneration, was a great work, a miracle; ſo Mary her conception of Chriſt, by the power, command, and bleſsing of the holy Ghoſt, was alſo a great work, a miracle, but for, Chriſt to be formed in the Soul by p. 122believing, is as great, if not a greater work, ſee Epheſ. 1. 19, 20.

Queſt. What incouragement and grounds are there to provoke or perſwade us to believe?

Anſw. There are many, I will inſtance only in a few▪ which may be reduced to theſe two heads, viz.

1. The benefits in doing it.

2. The hurt or danger in neglecting it.

1. The benefits that doe attend thoſe that doe believe, and they are theſe;

1. By believing, we honour God our Creator, Chriſt our Redeemer, and the holy Ghoſt our Sanctifier, Iohn 3. 33▪ compared with Rom. 3. 34.

2. By believing we come to be eſtabliſhed, Iſay 7. 9.

3. By▪ believing we ſhall be kept in perfect peace, Iſay 26. 34. compared with Rom. 5. 1.

4. Whoſoever believeth in him ſhall not be aſhamed, Rom: 9. 33.

5. Our naked believing in God, and cleaving to him in his free promiſes, will carry down all our diſtempers at once, and fill our Souls with joy and peace in believing.

6. This is the way to have God take pleaſure in us, Pſalm 147. 11. the Lord taketh pleaſure in thoſe that hope in his mercy, Pſalm 33. 18. the eyes of the Lord is upon them that fear him, upon them that hope in his mercy.

7. Our believing doth inſtate the Soul in the poſſeſſion of Heaven, whiles the body remains on …arth. Iohn 3. 36.

8. For our incouragement to believe, conſider, Chriſt outbids all Merchants for thy Soul, he outbids the World, Sin and Sathan; they do not preſent pardon, remiſſion, redemption, ſalvation, p. 123but Chriſt doth preſent theſe, and many more ſuch like choyſe things.

2. Let us conſider the evil of Unbelief, and the miſery that doth attend it, it is a diſhonouring of God, a denying of Chriſt, it (as much as in it lyeth) makes void the great Counſel of God, and purpoſes of his mercy, viz.

1. We do what lyes in us make void Gods end in ſending Chriſt: his end was, that we might believe, and live for ever in bleſſedneſſe.

2. We, as much as in us lyes, make void the death of Chriſt, all his ſufferings and bloodſhed to be to no purpoſe.

3. We make void, what lyes in us, the great counſel of God, and all the thoughts of his wiſedom, in contriving ſuch a way to advance his glory in the ſalvation of man.

4. By continuing in a ſtate of Unbelief, we rob Chriſt of the reward and fruit of all his ſufferings and death.

5. We wrong God by our Unbelief, we obſcure his glory, we limit his power, we contemn his wiſedom, we give a lye to his truth, we abuſe his love, we ſlight and reject all the Precious thoughts of his mercy and grace, we proclaim the Devil a Conquerour, and lift him up above Chriſt himſelf; Iu…as did ſin more by Unbelief and deſpairing, than by his betraying of Chriſt, as might be gathered from Scripture.

6. We haſten damnation to our ſelves, Iohn 3. 18, 36▪ Were we in Adams created innocency, then we need not to look after a Saviour, but we are all fallen, but we are broken, but we are ſold under ſin, but we are tranſgreſſors from the wombe, but we are by nature the children of diſobedience and p. 124wrath. What ſhall I ſay more? Unbelief is the greateſt ſin in the world, becauſe it is a ſin againſt the greateſt love, Iohn 3. 16. compared with Rom. 5. 8. it is a ſin againſt the only remedy; the ſentence of the Law may be repealed by the Goſpel, but the ſin againſt Goſpel remedy, there is no repeal of; it is a ſin that makes void and vain all the covenant of grace, turning all the ſweetneſſe thereof into bitterneſſe, and all the truth of it into a lye, 1 John 5. 10. Therefore God is more ſevere againſt Unbelief than any ſinne, becauſe Unbelief is moſt ſevereto God, God hath no greater Enemi…s in the world than Unbelievers.

7. Let us conſider, that a man without Faith is like a naked man in a ſtorm, or like an una…med man in a Battel, like a ſhip unanchored, and unballanced in a ſtorm, he is like a Sea without Banks, a world without a Sun, or a ſhip without a Pilot, he is under the command of all his paſſions and enemies, &c.

Qu. In what way are we to conceive of God when we pray to him?

Anſw. We are not to conceive of him under any ſhape or reſemblance, Deut. 4. 12, 15. we are not to think that the Godhead can be reſembled to any thing, Acts 17. 27, 29. compared together; for unleſs we ſhould equal God to any thing, how can he be likened to it? Iſay 40. 18. 25.

Who can by ſearching find out the Almighty to perfection, Iob 11. 7, 8, 12. We are to conceive of him, as one not to be fully conceived by us, and ſo pray to him▪ with ſuch apprehenſions of him; yet we are to believe that he is, and that he is a rewa…der of thoſe that ſeek him, Heb. 11. 6. namely, p. 125that he to whom we pray, is ſuch a God, which ſeeth and knoweth all the ſecrets of our hearts, and all our thoughts, that he is preſent with us whereever we are, & comprehendeth us, though we cannot comprehend him, he is moſt holy, moſt wiſe, moſt mighty, who is ready to do for us above what we are able to ask or think, Ephe. 3 18, 19, 20. This is to conceive of him in the glorious and precious dimenſions of his love, ſo ſhall we comprehend with all Saints the heighth and breadth, length and depth, and know the love of Chriſt, which paſſeth knowledge: in this ſence may we ſee him that is inviſible, Heb. 11. 27. For the true God is inviſible, as appears by theſe Scriptures, Coll. 1. 15. 1 Tim. 1. 17. & Tim. 6 16. The divine eſſence is not viſible to bodily eyes in this life, the eſſence ſimply conſidered cannot be ſeen by the Soul in this Life, Exod. 33. 20. In the life to come though it be ſeen apprehenſively ſo far as the ſpirits of juſt men made perfect are capable, yet not comprehenſively and fully, Job 1. 1. 7▪ 8, 9, 10.

Q. How or in what order are we to direct our prayers to the Trinity in Unity, and Unity in Trinity, namely, to Father, Son, and Holy Ghost?

A. In our Prayers we ought not to fix our ey… or minds ſo upon one in the Trinity, as not thereby to be led to the other, the Father being in the Son, and the Son in the Father, and the holy Ghoſt in them both, Iohn 14. 10. we cannot look at one▪ but we muſt eye the other; they that look on Chriſt as their Mediator, muſt ſee and eye the Father, as giving of him ſo to be; yea and at the holy Ghoſt, as one with the Father, ſent and conſented to his deſignment to that office, as the Lord Chriſt himſelf ſayeth, Iſay 48. 16. and now the p. 126Lord God and his ſpirit hath ſent me, &c. we cannot look aright to the Father, but we muſt look to him through the Son, neither can we look upon the Son but by the Spirit. It is true, that in order we are firſt to direct our Prayers to God the Father, yet not as firſt or chief in honour above the other two; for even the Son, who albeit as man and as Mediator he be inferiour to the Father, Iohn 14. 28. yet as God, as the Son of God, he is equal with him, Iohn 5. 18. Phill. 2. 6. and the Son is to be honored as equal with the ſame honor as the father, Iohn 5 23. Albeit, as was ſaid, the holy Ghoſt be not excluded but included; ſo are we to pray unto God, through Chriſt, by the help of the holy Ghoſt, Iohn 16. 23. we are to ask the Father in the name of the Son, by the help and aſſiſtance of the holy Ghoſt, Rom. 8. 26. Again, we are baptized in the name of the Father, Son, and holy Ghoſt, and therefore we are to pray unto and worſhip Father, Son, and holy Ghoſt: we are to believe in the Father, Son, and holy Ghoſt; and therefore we are to pray to the Father, Son and holy Ghoſt; ſo that in all external worſhip of God, one in the Trinity being named, the other are underſtood, and are not to be excluded.

Q. How can there be three, and yet but one God?

Anſw. God is one in eſſence, one Jehovah, one God, and no more, and therefore God calleth himſelf, I am, Exod. 3. 14. all beſides himſelf are but created reſults of God, bits of dependances upon him; all Nations are before him as a drop of a Bucket, as the ſmall duſt of the Ballance, as a very little thing, as nothing, as leſſe than nothing, as vanity, Iſay 40. 15 17. This one God in eſſence, ſaith Mr. Thomas Cobbert in his Treatiſe of Prayer, pag. p. 127542 (to which I aſſent, viz.) is in perſonal properties three, ſubſiſtences really diſtinct, yet we are not ſo to let our thoughts feed themſelves in muſing upon the bleſſed perſons, as diſtinct in perſonal properties, but with an apprehenſion of thē as one in eſſence, one Jehovah, one God and no more; the property of begetting is applyed to God the Father, and not to the Son, or the holy Ghoſt: he to whom the Scripture giveth the property of the only begotten Son of God, he is Jehovah, God the Son, and no other: and ſo he to whom the Scripture applyeth the property of proceeding, he and only he is God the holy Ghoſt, the Scripture applying to none other that property of proceeding, or being as it were breathed forth from the Father, & therfore is called his Spirit, Nū. 8. 11. & from the Son; & therfore is called the Sons Spirit, Gal. 49. yet the holy Scriptures never mention but one Jehovah, even when it mentions him in perſonal diſtinction three, yet eſſentially but one, 1 John 5. 7. There be three that bear record in Heaven, the Father, the Word, and the holy Ghoſt, and theſe three are one; the Dvine eſſence ſubſiſting in three relative properties, Father, Son, and holy Ghoſt.

The perſonal property of the Father is to beget, Pſ. 2. 7. The perſonal property of the Son is to be begotten, John 1. 14, 18. The perſonal property of the holy Ghoſt is to proceed from the Father and the Son, John 14. 26. & 15. 26.

What ſhall Iſay more? As God for the helping of us to underſtand his eſſence, is pleaſed to take unto himſelf certain names and attributes, by the help of which we may the better underſtand his eſſence, ſo alſo is he pleaſed to take unto himſelf p. 128certain names & appellations to help us to the better underſtanding of his ſubſiſtance, &c. yet there is but only (one) living & true God, who is infinite in being & perfection▪ a moſt pure Spirit, inviſibly without body, parts or paſſions, immutable, eternal, incomprehenſible, working all things according to the counſel of his own will, he is the alone Fountain of all beings, of whom, through whom, and to whom are all things, in his ſight all things are made manifeſt, his knowledge is infinite, infallible, and independent, he is moſt holy in all his Counſels, in all his Works, in all his Commands, &c. But if any demand farther, How can there be three, and yet but one God? I anſwer, great is the myſtery, the Son in the Father, and the Father in the Son, and the Spirit of truth, which is by the Father and the Son, John 14. 11. John 15. 26. & 14. 26.

So that in this myſtery a Chriſtian is to believe, what reaſon cannot comprehend; the Father ſent forth his Son, the Son ſent forth the holy Ghoſt, yet Father, Son, and holy Ghoſt, was never ſeparated one from another; Take a candle burning and there is ſubſtance, light and heat, and yet not three candles, but one candle; Look upon the good man of a Houſe, and you ſhall find that he is a Husband to his Wife, a Father to his Children, a Maſter to his Servants, and yet not three men, but one man; ſo in the unity of the God▪ head, there be three of one ſubſtance, power, and eternity, God the Father, God the Son, and God the holy Ghoſt; the Father is of none, neither begotten nor proceeding, the Son is eternally begotten of the Father, the holy Ghoſt eternally proceeding from the Father and the Son, &c.

FINIS.

End of the text · Robert Purnell, The Way to Sound and Saving Conversion (1659)