The saints everlasting rest, or, A treatise of the blessed state of the saints in their enjoyment of God in glory wherein is shewed its excellency and certainty, the misery of those that lose it, the way to attain it, and assurance of it, and how to live in the continual delightful forecasts of it and now published by Richard Baxter ...

CHAP. VIII. The People of God described.

* 1.1SECT. I.

HAving thus performed my first task of Describing and explicating the Saints Rest, it remains, that now I proceed unto the second, and shew you what these [People of God] are, and why so called; for whom this Blessed Rest remaineth. And I shall suit my speech unto the quality of the subject. While I was in the Mount, I felt it was good being there, and therefore tarried there the longer; and were there not an extream disproportion between my conceivings, and that Subject, yet much longer had I been. And could my capacity have contained, what was there to be seen,

I could have been contented to have built me a Tabernacle there: Can a prospect of that happy Land, be tedious? or a discourse of eternity be too long? except it should detain us from actual pos∣session, and our absence move us to impatiency. But now I am de∣scended from Heaven to Earth, from God to man; and must dis∣course of a Worm not six foot long, whose life is but a span, and his yeers as a post that hasteth by; my discourse also shall be but a span, and in a brief touch I will post it over. Having read of such a high and unspeakable Glory, a stranger would wonder for what rare Creature this Mighty Preparation should be, and expect some illustrious Sun should now break forth; but behold onely a shell full of Dust, animated with an invisible rational soul, and that rectified with as unseen a restored power of Grace; and this is the Creature that must possess such Glory. You would think, it must needs be some deserving piece, or one that bringeth a valuable price: But behold, One that hath nothing, and can deserve no∣thing, and confesseth this; yet cannot of himself confess it nei∣ther, yea, that deserveth the contrary misery, and would if he might, proceed in that deserving; but being apprehended by Love, he is brought to him that is All, and hath done, and deserved All, and suffered for all that we deserved; and most affectionate∣ly receiving him, and resting on him, he doth, in, and through him, receive All this. But let us see more particularly yet, what these People of God are.

[They are a small part of lost mankinde,* 1.2 whom God hath from Eternity predestinated to this Rest, for the Glory of his Mercy; and given to his Son, to be by him in a special maner Redeemed, and fully recovered from their lost estate, and advanced to this higher Glory; all which, Christ doth in due time accomplish ac∣cordingly by himself for them, and by his Spirit upon them.] To open all the parts of this half-description to the full, will take up more time and room then is allowed me; therefore briefly thus.

1. I meddle onely with [Mankinde] not with Angels; nor will I curiously enquire, whether there were any other World of men created and destroyed before this had Being; nor whether there shall be any other, when this is ended. All this is quite above us, and so nothing to us. Nor say I [the sons of Adam] onely, because Adam himself is one of them.

2. And as its no more excellent a creature then Man that must have this possession; so is it that man who once was lost, and had scarcely left himself so much as man. The heirs of this Kingdom were taken,* 1.3 even from the Tree of execution, and rescued by the strong hand of love from the power of the Prince of Darkness, who having taken them in his snares, did lead them captive at his will: They were once within a step of Hell, who must be now advanced as high as Heaven. And though I mention their lost condition before their predestination, yet I hereby intend not to signifie any precedency it hath, either in it self, or in the divine consideration. Though I cannot see yet, how Dr. Twisses Argu∣ments against the corrupted mass being the object of predestinati∣on, can be well Answered upon the common acknowledged grounds; Yet that Question I dare not touch, as being very sus∣picious that its high Arrogancy in us to dispute of precedency in the Divine Consideration; and that we no more know what we talk of, then this paper knows what I write of: VVhen we con∣fess, that all these Acts in God are truly one, and that there is no difference of time with him; Its folly to dispute of priority or posteriority in nature.

3. That they are but a small part of this lost Generation, is too apparent in Scripture and experience. Its the little flock to whom its the fathers good pleasure to give the Kingdom. If the sancti∣fied are few,* 1.4 the saved must needs be few. Fewer they are then the world imagines; yet not so few as some drooping Spirits deem, who are doubtful that God will cast off them, who would not reject Him for all the world; and are suspitious that God is unwilling to be their God, when yet they know themselves will∣ing to be his people.

4. It is the design of Gods eternal decree to glorifie his Mercy and Grace to the highest in this their salvation; and therfore needs must it be a great salvation. Every step of mercy to it was great, how much more this end of all those mercies; which stands next to Gods ultimate end, his Glory? God cannot make any low or meane worke to be the great business of an eternal purpose.

* 1.55. God hath given all things to his Son, but not as he hath given his chosen to him; The difference is clearly expressed by the Apostle. He hath made him Head over all things, to his Church▪ Ephes. 1.21.22. And though Christ is in some sense, A Ransome

for All, yet not in that special maner, as for his people. He hath brought others under the Conditional Gospel-Covenant; but them under the Absolute. He hath according to the tenor of his Covenant, procured Salvation for All, If they will believe; but he hath procured for his Chosen even this * 1.6 Condition of believing.

6. Nor is the Redeeming of them by death his whole task; but also the effecting of their full Recovery: He may send his Spirit to perswade others, but he intends absolutely his prevailing only with his Chosen. And as truly as he hath accomplished his part on the cross for them, so truly will he accomplish his part in Heaven for them, and his part by his Spirit also upon them. * 1.7 And of all that the Father hath thus given him, he will lose nothing.

SECT. II.* 1.8

BUt this is but a piece of their description,1 1.9 containing Gods work for them, and on them; Lets see what they are also in regard of the working of their own Souls towards God,* 1.10 and their Redeemer again. [These people of God then, are that ² part of the ^• externally called, ³ who being by the ⁴ Spirit of Christ ⁵ throughly, though ⁶ imperfectly regenerate, are hereupon ⁷ convinced and ⁸ sensible of that ⁹ evil in sin, ¹⁰ that misery in themselves, that ¹¹ va∣nity in the creature, and that ¹² necessity, ¹³ sufficiency and ¹⁴ ex∣cellency of Jesus Christ, that they ¹⁵ abhor that evil, ¹⁶ bewail that misery, and ¹⁷ turn their hearts from that vanity, and most ¹⁹ af∣fectionately ¹⁸ accepting of Christ for their ²⁰ Saviour and ²¹ Lord, to bring them unto ²² God the chief Good, and present them ²³ perfectly just before him, do accordingly enter into a ²⁴ Cordi∣al Covenant with him, and so ²⁵ deliver up themselves unto him, and herein ²⁶ persevere to their lives End.]

I shall briefly explain to you the branches of this part of the description also.* 1.11

1. I say they are a part of [the Externally Called,1 1.12] because the

Scripture hath yet shewed us no other way to the Internal call,* 1.13 but by the external.* 1.14 For how shall they believe on him of whom they have not heard? and how shall they hear without a preacher? All divulging of the substance of the Gospel, whether by Solemn Sermons, by writing, printing, reading, conference, or any other meanes that have a rational sufficiency for information and con∣viction; are this preaching: though not all alike clear and excel∣lent. The knowledge of Christ is none of a 1.15 Natures principles: The book of the Creatures is no meanes alone, much less a sufficient means to teach the knowledge of Christ.* 1.16 It may discover mercy, but gives not the least hint of the way of that mercy: It speaks nothing of God incarnate; of two natures in one person; of Jesus the Son of Mary; of Christs Suretiship, and suffering for us, rising, ascending, mediating, returning; of two Covenants and their seve∣ral conditions, and the reward of keeping them, and penalty of breaking them, &c. Its utterly silent in these things. And to affirm that the Spirit calls or teacheth men where the word is not, and where the Creature or nature speaks not, is, I think, a groundless fi∣ction. There is the light of the eye, and the light of the Sun, or some other substitute external light necessary to our seeing any ob∣ject: The Scripture and certain revelations from Heaven (when and where such are) is the sun or external light: the understanding is our eye or internal light: This eye is become blinde, and this internal light in the best is imperfect; but the external light of Scripture is now perfected: Therefore the work of the Spirit now, is, not to perfect Scripture, or to add any thing to its disco∣very, or to be in stead of a Scripture where it is wanting, much less where the Scripture is: But to remove the darkness from our understanding, that we may see clearly what the Scripture speaks clearly: Before the Scripture was perfected, the Spirit did en∣lighten the Prophets and penmen of Scripture both wayes: But now I know no teaching of the Spirit, save only by its illumina∣ting or sanctifying work; teaching men no new lesson, nor the old

without book; but to read with understanding, what Scripture, Nature, Creatures and providences teach. The asserting of any more is proper to the Enthusiasts, if the spirits teachings did with∣out Scripture or tradition reveal Christ, surely some of those milli∣ons of poor blinde Pagans would have before this believed, and the Christian faith have been propagated among them: Or if the Spirit did teach them any step toward Christ, upon the receiving whereof, he would teach them more, and so more and more till they resist this teaching (which is the evading doctrine of some) then sure some of those Kingdoms of Infidels would have harken∣ed to the spirits teaching, and being taught would have taught others; especially if there be a sufficiency in that grace for the ob∣taining of its end. Therefore how to apprehend a verity in their doctrine of universal sufficient grace to believe, I know not: Yet will I not affirm that the faith that is absolutely necessary among poor Indians, is of the same extent in all its acts and dimensions, with that required among us; no more then that required of the world before Christs coming, was. Upon what tearmes then God will deal with those dark parts of the world, I cannot yet reach to know. The scripture speaks of no other way to life but Christ, and of no way to Christ but faith: But we are not their Judges, they stand or fall to their own master: But sure that great difference betwixt them and us, must arise from Gods own plea∣sure: For they have not abused Christ and Gospel, which they never heard of:* 1.17 nor can it be, that they should be judged by that Gospel, which neither before nor since the fall was taught them: Christ himself saith plainly, that if he had not come to them and spoke the words that no man else could speak, and done the works that no man else could do,* 1.18 they had not had sin: He saith not, (as some would pervert the sense) your sin had not been so great; But none at all; not speaking of their other sins, but their unbelief which he had now in hand; teaching us clearly, That where there is not competent meanes to convince men of the truth of the Gospel, there not believing is no sin: For it was to them never forbidden, nor the contrary duty ever required. And the Apostle tells us those that have sinned without Law, shall be judged without Law. That place therefore Rom. 2.16. seemeth a∣bused, while they would make the sense to be, that God will judg the secrets of all men according to the Gospel, as the sentencing

Law, when the Apostle seems to intend but thus much, According to my Gospel, that is, as I have in my preaching the Gospel taught you; respecting the verity of what he speak. Yet I think that they will be Judged according to Gospel-indulgence, as they have been partakers of some mercies from Christ in this life.

2 1.192. That these people of God are but [a Part] of those that are thus externally called, is too evident in Scripture and experi∣ence. Many are called but few chosen: But the internally effectu∣ally called are all chosen: For, whom he called them he justified, and whom he justified them he glorified. The bare invitation of the Gospel, and mens hearing the Word, is so far from giving title to, or being an evidence of Christianity and its priviledges, that where it prevailes not to a through-Conversion, it sinks deeper and casts under a double damnation.

3 1.203. The first differencing work I affirm to be [Regeneration by the Spirit of Christ;] taking it for granted that this Regenera∣tion is the same with effectual Vocation, with Conversion, with Sanctification, (understanding Conversion and Sanctification, of the first infusion of the principle of Spiritual life into the soul, and not for the addition of degrees, or the sanctifying of the conver∣sation,* 1.21 in which last sence its most frequently taken in Scripture.) Its a wonder to me that such a multitude of Learned Divines should so long proceed in that palpable mistake as to divide and mangle so groundlesly, the Spirits work upon the soul; to affirm that 1. precedes the work of vocation, 2. this vocation in∣fuseth faith, (only, say some, but faith and repentance, say others) 3. then must this faith by us be acted. 4. by which act we appre∣hend Christs person, and by that apprehension we are united to him; 5. from which union proceeds the benefits. 1. Of Justifica∣tion. 2. Of Sanctification. 6. this Sanctification infuseth all other gracious Habits, and hath two degrees. 1. Regeneration, 2. Renascentiam, or the new birth. What a multifarious division is here of that one single intire work, which is called in Scripture, the giving of the Spirit; of holiness; of the seed of God in us? Which seed or life doth no more enter by piecemeal into the soul, then the soul into the body: And though to salve the Absurdity, they tell us the difference is in nature and not in time; yet that is impos∣sible;

For there is mans act of believing intervenes, who must have time for all his actions;* 1.22 besides the division in order of na∣ture is groundlesly asserted: It much perplexeth them to resolve that doubt, whether in sanctification faith and Repentance be infused over again, which were before infused in vocation? or whether all other graces are infused without them? Dr. Ames seemes to resolve it in the Affirmative, that they are infused again, but with this difference. 1. That faith in our vocation is not proper∣ly considered as a quality, but in relation to Christ. 2. Nor is Repentance there looked at, as a change of the disposition, but as a change of the purpose and intent of the minde: but in sancti∣fication a reall change of qualities and dispositions is looked at. Answer. Strange doctrine for an Anti-Arminian. However you consider it, sure the habit or disposition is infused, before those Acts are excited: Act. 26.18. Or else what need we assert any habits at all? If the spirit excites those holy acts of faith and repen∣tance in an unholy Soul, without any change of its disposition, at the first, why not ever after as well as then? and so the soul be disposed one way, and act another: and so the Libertines doctrine be true, That it is not we that believe and repent, but the Spirit. Or if these two solitary habits be infused in vocation, why not the rest? And why again in sanctification? Doubtless that internal effectual [Call] of the spirit, metaphorically so called, is pro∣perly a real operation: and that work hath the understanding and will for its object; both being the Subject of faith in which the Habit is planted, and faith now generally acknowledged to be an act of both: And surely an unholy understanding and will cannot believe; nor is faith an act of a dead, but of a living soul: Espe∣cially considering that a true spiritual knowledge, is requisite, either as a precedent act, or essential part of true faith.

All which doth also warrant, my putting of▪ this Renewing work of the spirit in the first place; and placing Sanctification (in the sense before explained) before justification. The Apostle placeth clearly vocation before justification, Rom. 8.30. Which vocation I have shewed, is the same thing in a metaphorical term, with this first Sanctification or Regeneration: Though I know the stream of Interpreters do in explaining that Text, make Sancti∣fication to be included in Glorification; when yet they can shew no real difference between it, and effectual vocation before-named.

Certainly if Sanctification precede faith, and faith precede Justification, then Sanctification must needs precede Justification: But if we may call that work of the spirit which infuseth the prin∣ciple of life, or holiness, into the soul, [Sanctification;] then sanctification must needs go before faith.* 1.23 For faith in the habit is part of that principle, and faith in the act is a fruit of it: Gods order is clearly set down in Acts 26.18. He first opens mens eyes, and turnes them from darkness to light, and from the pow∣er of Satan unto God, (and if they be yet unholy, I know not what holiness is,) that they may receive remission of sins (there's their Justification) and inheritance among the sanctified (that which before was called, opening their eyes, and turning them is here called Sanctifying) by faith that is in me: (the words [by Faith] is related to the Receiving of Remission of Sins and the Inheritance, but not to the word, [Sanctified]) so also 2 Thes. 2.13. God hath before chosen you to salvation, through sanctifica∣tion of the spirit unto obedience (obeying the Gospel is faith) and sprinkling of the blood of Jesus Christ,* 1.24 (there's Justification) so that you see, to make faith precede sanctification, and to bring in the habits of all other graces; and for Justification to go be∣tween faith and them, is quite against the Scripture order. Indeed if Grevinchovius say true that there's no Habits infused, and the spi∣rit work only (as the Arminians affirm) by an internal and external Swasion, and no real physical alteration, or infusing of new powers and habits, then all this must be otherwise or∣dered* 1.25.

* 1.26In ascribing this Regeneration to [the Spirit,] I do not intend to exclude the word; yet I cannot allow it to be properly the In∣strumental cause, as the common opinion is. Were it an instru∣ment, the Energy or Influx of the principal efficient must be first received into it, and by it conveyed to the soul; but that is an im∣possibility in Nature: The voyce of the Preacher, or Letters of the Book,* 1.27 are not subjects capable of receiving Spiritual Life to convey to us; the like also may be said of Sacraments: None of the conditions of an Instrumental efficient cause, are found in them. The Principal and Instrumental, produce one and the same

effect: But the word works not in the same way of causality with the Spirit;* 1.28 yet doth it not follow, that it is therefore useless or doth nothing to the work; for both kindes of causality are necessary: The Spirit works as the principal and onely efficient, and hath no intervening instrument, that can reach the soul; but doth all his work immediately, seeing it self alone can touch its object, and so work by proper efficiency: But the Word and Sacraments work morally, onely by propounding the object in its qualifications, as a man draws a Horse by shewing him his Pro∣vender: And though there be some difficulty in resolving, whe∣ther the propounding the object to the understanding by instructi∣on, and to the will and affections by perswasion, do work under the efficient, or under the final cause; yet according to the com∣mon Judgment, we here take the last for granted. The Word then doth sanctifie by exciting of former principles to action; which is a preparation to the receiving of the principle of Life; and also by present exciting of the newly infused gracious princi∣ple, and so producing our Actual converting and believing: But how it can otherways concur to the infusing of that principle, I yet understand not. Indeed, if no such principle be infused, then the Word doth all, and the Spirit onely * 1.29 enable the speaker; or if any more, its hard to discover what it is. For whether there be any internal swasion of the Spirit immediately, distinct from the external swasion of the Word, and also from the Spirits efficaci∣ous changing Physical operation, is a very great question, and worth the considering: But I have run on too far in this al∣ready.

This Spiritual Regeneration then,* 1.30 is the first and great qualifi∣cation of these People of God, which (though Habits are more for their Acts then themselves, and are onely perceived in their Acts, yet) by its causes and effects we should chiefly enquire after. To be the people of God without Regeneration, is as impossible, as to be the natural children of men without Generation; seeing we are born Gods enemies, we must be new-born his sons, or else remain enemies still. O that the unregenerate world did know or believe this! In whose ears the new birth sounds as a Paradox,

and the great change which God works upon the soul,* 1.31 is a strange thing: Who because they never felt any such supernatural work upon themselves, do therefore believe that there is no such thing; but that it is the conceit and fantasie of idle brains: Who make the terms of Regeneration, Sanctification, Holiness, and Conver∣sion, a matter of common reproach and scorn, though they are the words of the Spirit of God himself; and Christ hath spoke it with his own mouth, That except a man be born again, he cannot enter into the Kingdom of God. Alas how * 1.32 preposterous and vain is it, to perswade these poor people, to change some actions while their hearts are unchanged, and to amend their ways while their natures are the same? The greatest Reformation of Life that can be attained to, without this new Life wrought in the Soul, may procure their further Delusion, but never their Salvation.

That general conceit that they were regenerated in their b 1.33 Bap∣tism, is it which furthers the deceit of many: When there is an utter impossibility that Baptism should either principally or instru∣mentally work any Grace on the Soul of an Infant, without a miracle; for if it do, it is either by a Physical and proper efficien∣cy, or else morally: Not Physically (which is more perhaps, then the Papists say) Because then, first, the water must be capable of receiving the Grace; secondly, And of approaching the soul in the application and conveyance; both which are impossibilities in Nature: Nor can it work morally where there is not the use of Reason, to understand and consider of its signification. The common shift is apparently vain, to say, That it works neither Phy∣sically, nor Morally, but Hyperphysically; for though it may proceed from a supernatural cause, and the work be such as nature cannot produce, yet the kinde of operation is still either by a proper and real efficiency (which is the meaning of the phrase of Physical operation) or else improper and moral; So that their Hy∣perphysical working, is no third member, nor overthrows that long received distinction; if it were, yet is not the water the capable instrument of this Hyperphysical operation. God is a free agent, and by meer concomitancy, may make Baptism the season of Regenerating whom he please; but that he never in∣tended that Regeneration should be the end of Baptism, I think may be easily proved; and those * 1.34 two empty Treatises of Bap∣tismal

Regeneration, as easily answered. For men of age, the matter is out of question, seeing Faith and Repentance is every where required of them, to make them capable of Baptism; and to make it the end of the Ordinance to effect that in Infants, which is a prerequisite condition in all others, is somewhat a strange fiction, and hath nothing that I know considerable to un∣derprop it. Yet will it not follow, that because Baptism cannot be an instrument of Regenerating Infants, that therefore they have no right to it; no more then, because Circumcision could not confer with Grace, therefore they should omit it. They are as capable of the ends of Baptism, as they were then of the ends of Circumcision * 1.35. Christ himself was not capable of all the ends of Baptism: and yet being capable of some; for those was he bap∣tized: So may Infants be as capable of some, though not of all.

This Regeneration I call [Through] to distinguish it from those sleight tinctures▪ and superficial changes, which other men may partake of; and yet [Imperfect] to distinguish our present, from our future condition in Glory; and that the Christian may know, that it is sincerity, not perfection, which he must enquire after in his soul.

SECT. III.* 1.36

THus far the Soul is passive.1 1.37 Let us next see by what acts this new Life doth discover it self, and this Divine Spark doth break forth; and how the soul touched with this Loadstone of the Spirit,1 1.38 doth presently move toward God. The first work I call Conviction,2 1.39 which indeed comprehends several Acts. 1. Know∣ledg. 2. Assent. It comprehends the knowledg of what the Scripture speaks against sin, and sinners; and that this Scripture which so speaks, is the Word of God himself. Whosoever knows not both these, is not yet thus convinced, (though it is a very great

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Question, Whether this last be an act of Knowledg, or of Faith? I think of both.* 1.40) It comprehends a sincere Assent to the verity of this Scripture; as also some knowledg of our selves, and our own guilt, and an acknowledgment of the verity of those Conse∣quences, which from the premises of sin in us, and threats in Scripture,* 1.41 do conclude us miserable. It hath been a great Questi∣on, and disputed in whole Volumns, which Grace is the first in the Soul; where Faith and Repentance are usually the onely com∣petitors. I have shewed you before, that in regard of the prin∣ciple, the power or habit (whichsoever it be that is infused) they are all at once, being indeed all one; and onely called several Graces, from the diversity of their subject, as residing in the seve∣ral faculties of the soul; the life and rectitude of which several faculties and affections, are in the same sense several Graces, as the Germane, French, British Seas, are several Seas. And for the Acts, it is most apparent, that neither Repentance, nor Faith (in the ordinary strict sense) is first, but Knowledg. There is no act of the Rational Soul about any object preceding Knowledg. Their eva∣sion is too gross, who tell us, That Knowledg is no Grace, or but a common act: When a dead Soul is by the Spirit enlivened, its first act is to know: and why should it not exert a sincere act of Knowing, as well as Believing, and the sincerity of Knowledg be requisite as well as of Faith, especially, when Faith in the Gospel-sense, is sometime taken largely, containing many acts, whereof Knowledg is one? in which large sense, indeed Faith is the first Grace. This Conviction implyeth also, the subduing and silencing in some measure of all their carnal Reasonings, which were wont to prevail against the Truth, and a discovery of the fallacies of all their former Argumentations.

2 1.422. As there must be Conviction, so also Sensibility: God works on the Heart, as well as the Head; both were corrupted, and out of order. The principle of new Life doth quicken both. All true Spiritual Knowledg doth pass into Affections. That Religion which is meerly traditional, doth indeed swim loose in the Brain; and the Devotion which is kindled but by Men and Means, is hot in the mouth,* 1.43 and cold in the stomack. The Work that had no higher rise, then Education, Example, Custom, Reading, or Hear∣ing, doth never kindly pass down to the Affections. The Under∣standing

which did receive but meer notions, cannot deliver them to the Affections as Realities. The bare help of Doctrine upon an unrenewed Soul produceth in the Understanding, but a super∣ficial apprehension, and half Assent, and therefore can produce in the Heart but small sensibility. As Hypocrites may know many things (yea, as many as the best Christian) but nothing with the clear apprehensions of an experienced man; so may they with as many things, be slightly affected, but they give deep rooting to none. To read and hear of the worth of Meat and Drink, may raise some esteem of them; but not such as the hungry and thirsty feel, (for by feeling they know the worth thereof.) To view in the Map of the Gospel, the precious things of Christ, and his Kingdom, may slightly affect: But to thirst for, and drink of the living waters; and to travel, to live in, to be heir of that King∣dom, must needs work another kinde of Sensibility. It is Christs own differencing Mark (and I had rather have one from him, then from any) that the good ground gives the good Seed deep root∣ing; but some others entertain it but into the surface of the soyl, and cannot afford it depth of Earth. The great things of Sin, of Grace, and Christ, and Eternity, which are of weight one would think to move a Rock, yet shake not the heart of the carnal Pro∣fessor, nor pierce his soul unto the quick. Though he should have them all ready in his Brain, and be a constant Preacher of them to others, yet do they little affect himself: When he is pressing them upon the hearts of others most earnestly, and crying out on the senslesness of his dull hearers; you would little think how in∣sensible is his own soul, and the great difference between his tongue and his heart: His study and invention, procureth him zealous and moving expressions; but they cannot procure him answerable affections. It is true, some soft and passionate Natures may have tears at command, when one that is truly gracious hath none; yet is this Christian with dry eyes, more solidly apprehensive and deeply affected, then the other is in the midst of his tears; and the weeping Hypocrite will be drawn to his sin again with a trifle, which the groaning Christian would not be hired to commit, with Crowns and Kingdoms.

The things that the Soul is thus convinced and sensible of,* 1.44 are especially these in the Description mentioned.

1 1.451. The evil of sin. The sinner is made to know and feel, that the sin which was his delight, his sport, the support of his credit, and estate, is indeed a more loathsom thing then Toads or Ser∣pents; and a greater evil then Plague or Famine, or any other calamity: It being a breach of the righteous Law of the most high God, dishonorable to him, and destructive to the sinner. Now the sinner reads and hears no more the reproofs of sin, as words of course, as if the Minister wanted something to say, to fill up his Sermon; but when you mention his sin, you stir in his wounds; he feels you speak at his very heart, and yet is contented you should shew him the worst, and set it home, though he bear the smart. He was wont to marvel what made men keep such a stir against sin; what harm it was for a man to take a little for∣bidden pleasure: he saw no such hainousness in it, that Christ must needs die for it, and most of the world be eternally tormented in Hell: He thought this was somewhat hard measure, and greater punishment then could possibly be deserved, by a little fleshly liberty, or worldly delight, neglect of Christ, his Word, or Wor∣ship, yea, by a wanton thought, a vain word, a dull duty, or cold affection. But now the case is altered; God hath opened his eyes to see that unexpressable vileness in sin, which satisfies him of the reason of all this.

2 1.462. The Soul in this great work is convinced and sensible, as of the evil of sin, so of its own misery by reason of sin. They who before read the threats of Gods Law, as men do the old stories of forraign wars, or as they behold the wounds and blood in a picture or piece of Arras, which never makes them smart or fear; Why now they finde its their own story, and they perceive they read their own doom, as if they found their names written in the curse, or heard the Law say as Nathan, Thou are the man. The wrath of God seemed to him before, but as a storm to a man in the dry house; or as the pains of the sick to the healthful stander∣by; or as the Torments of Hell to a childe, that sees the story of Dives and Lazarus upon the wall: But now he findes the disease is his own, and feels the pain in his own bowels, and the smart of

the wounds in his own soul. In a word, he findes himself a con∣demned man, and that he is dead and damned in point of Law, and that nothing was wanting but meer execution to make him most absolutely and irrecoverably miserable.* 1.47 Whether you will call this a work of the Law or Gospel (as in several senses it is of both, the Law expressing, and the Gospel intimating and implying our for∣mer condemnation.* 1.48) Sure I am it is a work of the Spirit, wrought in some measure in all the regenerate: And though some do judg it an unnecessary bondage, yet it is beyond my conceiving, how he should come to Christ for pardon that first found not himself guilty and condemned; or for life, that never found himself dead. The whole need not the Physitian,* 1.49 but they that are sick. Yet I deny not, but the discovery of the Remedy as soon as the misery, must needs prevent a great part of the trouble, and make the distinct effects on the soul, to be with much more difficulty discerned: Nay, the actings of the soul are so quick, and oft so confused, that the distinct order of these workings, may not be apprehended or re∣membred at all: And perhaps the joyful apprehensions of mercy may make the sense of misery the sooner forgotten.

3. So doth the spirit also convince the soul,3 1.50 of the creatures vanity and insufficiency. Every man naturally is a flat Idolater: our hearts turned from God, in our first fall; and ever since the Creature hath been our God: This is the grand sin of Nature: when we set up to our selves a wrong end, we must needs erre in all the means.* 1.51 The Creature is to every unregenerate man his God and his Christ. He ascribeth to it the Divine prerogatives, and alloweth it the highest room in his soul; Or if ever he come to be convinced of misery, he flyeth to it as his Saviour and sup∣ply. Indeed God and his Christ have usually the name; and shall be still called both Lord and Saviour: But the reall expecta∣tion is from the Creature, and the work of God is laid upon it; (how well it will perform that work, the sinner must know hereafter.* 1.52) It is His Pleasure, his profit, and his Honour, that is the natural mans Trinity; and his Carnal self, that is these in unity. Indeed it is that Flesh that is the Principal Idol; the other three are deified in their relation to our selves. It was our first sin, to as∣pire to be as Gods; and its the greatest sin that runs in our blood, and is propagated in our nature from Generation to Generation.

When God should guide us,* 1.53 we guide our selves; when he should be our Soveraign, we rule our selves. The Laws which he gives us, we would correct and finde fault with; and if we had the making of them, we would have made them otherwise: When he should take care of us, (and must, or we perish) we will care for our selves; when we should depend on him in daily receivings, we had rather keep our stock our selves, and have our portion in our own hands; when we should stand to his disposal, we would be at our own; and when we should submit to his provi∣dence, we usually quarrel at it; as if we knew better what is good, or fit for us, then he; or how to dispose of all things more wisely: If we had the disposal of the events of Wars, and the ordering of the affairs of Churches and States, or the choice of our own outward condition, it would be far otherwise then now it is; and we think we could make a better disposal, order and choice, then God hath made. This is the Language of a carnal heart, though it do not always speak it out. When we should study God▪ we study our selves; when we should minde God, we minde our selves; when we should love God, we love our carnal selves; when we should trust God, we trust our selves; when we should honor God, we honor our selves; and when we should ascribe to God, and admire him, we ascribe to, and admire our selves: And instead of God, we would have all mens eyes and dependance on us, and all mens thanks returned to us, and would gladly be the onely men on Earth, extolled, and admired by all. And thus we are naturally our own Idols:* 1.54 But down falls this Dagon, when God doth once renew the soul: It is the great busi∣ness of that great work, to bring the heart back to God himself. He convinceth the sinner. 1. That the Creature or himself, can neither be his God, to make him happy. 2. Nor yet his Christ, to recover him from his misery, and restore him to God, who is his happiness. This God doth, not onely by Preaching, but by Providence also: Because words seem but winde, and will hardly take off the raging senses; therefore doth God make his Rod to speak, and continue speaking, till the sinner hear and hath learned by it this great lesson. This is the reason, why affliction doth so ordinarily concur in the work of Conversion: These real Argu∣ments which speak to the quick, will force a hearing, when the most convincing and powerful words are slighted. When a sinner

made his credit his God, and God shall cast him into lowest dis∣grace; or bring him that idolized his riches, into a condition, wherein they cannot help him; or cause them to take wing and flie away, or the rust to corrupt, and the thief to steal his a∣dored god in a night, or an hour; what a help is here to this work of Conviction? When a man that made his pleasure his god, whether ease, or sports, or mirth, or company, or gluttony, or drunkenness, or cloathing, or buildings, or whatsoever a raging eye, a curious ear, a raging appetite, or a lustful heart could desire; and God shall take these from him, or give him their sting and curse with them, and turn them all into Gall and Wormwood; what a help is here to this Conviction? When God shall cast a man into languishing sickness, and inflict wounds and anguish on his heart, and stir up against him, his own Conscience, and then, as it were, take the sinner by the hand, and lead him to credit, to riches, to pleasure, to company, to sports, or whatsoever was dearest to him, and say, Now try if these can help you; can these heal thy wounded conscience? can they now support thy tottering cot∣age? can they keep thy departing soul in thy body? or save thee from mine everlasting wrath? will they prove to thee eternal pleasures? or redeem thy Soul from the eternal flames? cry aloud to them, and see now, whether these will be instead of God, and his Christ unto thee. O how this works now with the sinner! When sense it self acknowledgeth the truth? and even the flesh is convinced of the Creatures vanity? and our very deceiver is un∣deceived? Now he despiseth his former Idols, and calleth them all but silly Comforters, Wooden, Earthen, Dirty gods, of a few days old, and quickly perishing: He speaketh as contemptu∣ously of them, as Baruck of the Pagan Idols, or our Martyrs of the Papists god of Bread, which was yesterday in the Oven, and is to morrow on the Dunghil: He chideth himself for his former folly, and pitieth those that have no higher happiness. O poor Craesus, Caesar, Alexander, (thinks he) how small? how short was your happiness? Ah poor riches! base honors! woful pleasures! sad mirth! ignorant learning! defiled, dunghil, counterfeit righ∣teousness! poor stuff to make a god of! simple things to save souls! Wo to them that have no better a portion, no surer savi∣ours, nor greater comforts then these can yield, in their last and great distress and need! In their own place they are sweet and

lovely; but in the place of God, how contemptible and abomi∣nable? They that are accounted excellent and admirable, within the bounds of their own calling; should they step into the throne, and usurp Soveraignty, would soon in the eyes of all, be vile and insufferable.

4 1.554. The fourth thing that the Soul is convinced and sensible of, is, The Absolute Necessity, the Full Sufficiency, and Perfect Ex∣cellency of Jesus Christ. It is a great Question, Whether all the forementioned works are not common, and onely preparations unto this?* 1.56 They are preparatives, and yet not common: Every lesser work is a preparative to the greater; and all the first works of Grace, to those that follow: so Faith is a preparative to our continual living in Christ, to our Justification, and Glory. There are indeed common Convictions, and so there is also a common Believing: But this as in the former terms explained, is both a sanctifying and saving work; I mean a saving act of a sanctified Soul, excited by the Spirits special Grace. That it precedes Justi∣fication, contradicts not this; for so doth Faith it ••elf too: Nor that it precedes Faith is any thing against it; for I have shewed before, that it is a part of Faith in the large sense; and in the strict sense taken Faith is not the first gracious act, much less that act of fiducial recumbency, which is commonly taken for the justifying act: Though indeed it is no one single act, but many that are the condition of Justification.

1 1.57This Conviction is not by meer Argumentation, as a man is con∣vinced of the verity of some inconcerning consequence by dispute; but also by the sense of our desperate misery, as a man in famine of the necessity of food, or a man that hath read or heard his sentence of condemnation, is convinced of the absolute necessity of par∣don; or as a man that lies in prison for debt, is convinced of the necessity of a surety to discharge it. Now the sinner findes himself in another case, then ever he was before aware of; he feels an in∣supportable burden upon him, and sees there is none but Christ can take it off; he perceives that he is under the wrath of God, and that the Law proclaims him a Rebel and Out-law, and none but Christ can make his peace; he is as a man pursued by a Lyon, that must perish if he finde not present sanctuary; he feels the curse doth lie upon him, and upon all he hath for his sake, and

Christ alone can make him blessed; he is now brought to this Dilemma; either he must have Christ to justifie him, or be eter∣nally condemned; he must have Christ to save him, or burn in Hell for ever; he must have Christ to bring him again to God, or be shut out of his presence everlastingly. And now no wonder, if he cry as the Martyr Lambert, None but Christ, none but Christ. It is not Gold but Bread, that will satisfie the hungry; nor any thing but pardon that will comfort the condemned.* 1.58 All things are now but dross and dung; and what we accounted gain, is now but loss, in comparison of Christ. For as the sinner seeth his utter misery, and the disability of himself, and all things to relieve him; so he doth perceive, that there is no saving mercy out of Christ: The truth of the threatning, and tenor of both Covenants, do put him out of all such hopes.* 1.59 There is none found in Heaven or Earth, that can open the sealed Book, save the Lamb; without his blood there is no Remission; and without Remission there is no Salvation. Could the sinner now make any shift without Christ, or could any thing else supply his wants, and save his soul;* 1.60 then might Christ be disregarded: But now he is con∣vinced, that there is no other name, and the necessity is ab∣solute.

2. And as the Soul is thus convinced of the necessity of Christ,2 1.61 so also of his full sufficiency. He sees though the Creature cannot, and himself cannot, yet Christ can. Though the fig-leaves of our own unrighteous righteousness, are too short to cover our naked∣ness, yet the Righteousness of Christ is large enough: Ours is dis∣proportionable to the justice of the Law; but Christs doth extend to every title. If he intercede, there is no denial; such is the dignity of his person, and the value of his merits, that the Father granteth all he desireth:* 1.62 He tells us himself, that the Father heareth him always. His sufferings being a perfect satisfaction to the Law,* 1.63 and all power in Heaven and Earth being given to him, he is now able to supply every of our wants, and to save to the uttermost all that come to him.

Quest. How can I know his death is sufficient for me, if not for all? And how is it sufficient for all, if not suffered for all?

Answ. Because I will not interrupt my present discourse with controversie, I will say something to this Question by it self in another Tract, if God enable me.

3 1.643. The Soul is also here convinced of the perfect excellency of Jesus Christ; both as he is considered in himself, and as considered in relation to us, both as he is the onely way to the Father, and as he is the end being one with the Father: Before he knew Christs excellency, as a blinde man knows the light of the Sun; but now as one that beholdeth its glory.

And thus doth the Spirit convince the Soul.

* 1.65SECT. IIII.

* 1.663. AFter this sensible conviction, the Will discovereth also its change; and that in regard of all the four foremention∣ed objects.

1 1.671. The sin which the understanding pronounceth evil, the will doth accordingly turn from with abhorrency. Not that the sensi∣tive appetite is changed, or any way made to abhor its object; but when it would prevail against the conclusions of Reason, and carry us to sin against God, when Scripture should be the rule, and Reason the Master, and Sense the Servant: This disorder and evil, the will abhorreth.

2 1.682. The misery also which sin hath procured, as he discerneth, so he bewaileth: It is impossible that the soul now living, should look either on its trespass against God, or yet on its own self-pro∣cured calamity, without some compunction and contrition. He that truly discerneth that he hath killed Christ, and killed himself, will surely in some measure be pricked to the heart. If he cannot weep,3 1.69 he can heartily groan; and his heart feels what his under∣standing sees.

3. The Creature he now renounceth as vain, and turneth it out of his heart with disdain. Not that he undervalueth it, or disclaim∣eth its use; but his idolatrous abuse, and its unjust usurpation.

There is a twofold sin; One against God himself, as well as his Laws; when he is cast out of the heart, and something else doth take his place: This is it that I intend in this place. The other is, when a man doth take the Lord for his God, but yet swerveth in some things from his commands; of this before. It is a vain distinction that some make, That the soul must be turned, first from sin; secondly, from the Creature to God: For the sin that

is thus set up against God, is the choice of something below in his stead; and no Creature in it self is evil but the abuse of it is the sin.* 1.70 Therefore to turn from the Creature, is onely to turn from that sinful abuse.

Yet hath the Creature here a twofold consideration. First, As it is vain and insufficient to perform what the Idolater expecteth; and so I handle it here. Secondly, As it is the object of such sinful abuse, and the occasion of sin; and so it falls under the former branch, of our [turning from sin,] and in this sense their division may be granted: but this is onely a various respect; for indeed it is still onely our sinful abuse of the Creature, in our vain admirati∣ons, undue estimations, too strong affections, and false expecta∣tions, which we turn from.

There is a twofold Error very common in the descriptions of the work of Conversion.* 1.71 The one, of those who onely mention the sinners turning from sin to God, without mentioning any receiving of Christ by Faith. The other of those, who on the contrary, onely mention a sinners believing, and then think they have said all. Nay, they blame them as Legalists who make any thing but the bare believing of the love of God in Christ to us, to be part of this work;* 1.72 and would perswade poor souls to question all their former comforts, and conclude the work to have been onely legal and unsound, because they have made their changes of heart, and turning from sin and Creatures, part of it; and have taken up part of their comfort from the reviewing of these, as evidences of a right work. Indeed, should they take up here without Christ, or take such change in stead of Christ, in whole or in part; the reprehension were just, and the danger great. But can Christ be the way, where the Creature is the end? Is he not onely the way to the Father? And must not a right end be intended, before right means? Can we seek to Christ for to re¦concile us to God, while in our hearts we prefer the Creature be∣fore him?* 1.73 Or, doth God dispossess the Creature, and sincerely turn the heart therefrom, when he will not bring the soul to Christ? Is it a work that is ever wrought in an unrenewed soul? You will say, That without Faith it is impossible to * 1.74 please God. True; but what Faith doth the Apostle there speak of? He that

cometh to God, must believe that God is, and that he is a reward∣er of them that diligently seek him. The belief of the Godhead must needs precede the belief of the Mediatorship; and the taking of the Lord for our God, must in order precede the taking of Christ for our Saviour; though our peace with God do follow this: Therefore Paul when he was to deal with the Athenian Idolaters, teacheth them the knowledg of the Godhead first, and the Mediator afterwards. But you will say, May not an unrege∣nerate man believe that there is a God? True; and so may he also believe there is a Christ: But he can no more cordially accept of the Lord for his God, then he can accept of Christ for his Saviour. In the soul of every unregenerate man, the Creature possesseth both places, and is both God and Christ. Can Christ be believed in, where our own Righteousness, or any other thing is trusted as our Saviour?* 1.75 Or doth God ever throughly discover sin, and misery, and clearly take the heart from all Creatures, and Self-righteousness, and yet leave the soul unrenewed? The truth is, where the work is sincere, there it is intire; and all these parts are truly wrought: And as turning from the Creature to God, and not by Christ, is no true turning; so believing in Christ, while the Creature hath our hearts, is no true believing. And therefore in the work of Self-examination, whoever would finde in himself a through-sincere work, must finde an entire work; even the one of these as well as the other. In the review of which intire work, there is no doubt but his soul may take com∣fort. And it is not to be made so light of, as most do, nor put by with a wet finger, That Scripture doth so ordinarily put Repent∣ance before Faith, and make them joyntly conditions of the Gospel: Which Repentance contains those acts of the Wills aversion, from sin and Creatures, before exprest. It is true, if we take Faith in the largest sense of all * 1.76, then it contains Repentance in it; but if we take it strictly, no doubt there is some acts of it go before Repentance, and some follow after.

Yet is it not of much moment, which of the acts before men∣tioned, we shall judg to precede; Whether our aversion from sin, and renouncing our Idols, or our right receiving Christ; seeing it all composeth but one work, which God doth ever perfect where he beginneth but one step, and layeth but one stone in sincerity. And the moments of time can be but few, that interpose

between the several acts. Yet though the disposition to all gracious acts,* 1.77 be given at once, I conceive in our Actual turning, the term from which, in order of nature, is considerable before the term to which we turn.

If any object, That every Grace is received from Christ, and therefore must follow our receiving him by Faith.

I answer, There be receivings from Christ before believing, and before our receiving of Christ himself.* 1.78 Such is all that work of the Spirit,* 1.79 that brings the soul to Christ: There is a passive recei∣ving before the active. Both power and act of Faith are in order of Nature before Christ, actually received; and the power of all other gracious acts, is as soon as that of Faith. Though Christ give pardon and Salvation, upon condition of believing; yet he gives not a new heart, a soft heart, Faith it self, nor the first true Repentance on that condition: No more then he gives the Preaching of the Gospel, the Spirits motions to believe, &c. up∣on a pre-requisite condition of believing.

SECT. V.* 1.80

4. ANd as the Will is thus averted from the fore-mentioned objects;* 1.81 so at the same time doth it cleave to God the Father, and to Christ. Its first acting in order of Nature, is to∣ward the whole Divine Essence; and it consists especially in [e∣lecting and desiring God for his portion and chief Good:] Having before been convinced,1 1.82 That nothing else can be his happi∣ness, he now findes it is in God; and there looks toward it. But it is yet rather with desire, then hope; For alas, the sinner hath al∣ready found himself to be a stranger and enemy to God, under the guilt of sin, and curse of his Law; and knows there is no coming to him in peace, till his case be altered: And therefore having before been convinced also, That onely Christ is able, and willing to do this; and having heard this mercy in the Gospel freely offer∣ed, his next act is,2 1.83 Secondly, [to accept most affectionately of Christ, for Saviour and Lord.] I put the former before this; be∣cause the ultimate end is necessarily the first intended; and the Divine Essence is principally that ultimate end; yet not excluding the humane nature in the second person: But Christ as Mediator

is the way to that end;* 1.84 and throughout the Gospel is offered to us in such terms, as import his Being the means of making us hap∣py in God. And though that former act of the soul toward the Godhead, do not justifie, as this last doth; yet is it (I think) as proper to the people of God as this: nor can any man unregene∣rate, truly chuse God for his Lord, his portion, and chief good. Therefore do they both mistake: They who onely mention our turning to Christ, and they who onely mention our turning to God, in this work of Conversion, as is touched before. Pauls preaching was, Repentance toward God, and Faith towards our Lord Jesus Christ.* 1.85 And life eternal, consists first in knowing the onely true God, and then, Jesus Christ whom he hath sent, John 17.3.

* 1.86Though Repentance, Assent, Good works, &c. are required to our full Justification, as subservient to, or concurrent with Faith;* 1.87 yet is the true nature of this justifying Faith it self con∣tained in this [most affectionate accepting of Christ, for Saviour and Lord.] And I think it necessarily contains all this in it: Some plead it is the Assenting act; some a Fiducial adherence, or re∣cumbency. I call it [* 1.88 Accepting,] it being principally an act of the Will; but yet also of the whole soul. This [Accepting] be∣ing that which the Gospel presseth to, and calleth the [receiving of Christ:] I call it [an Affectionate accepting,] though Love seem another act, quite distinct from Faith, (and if you take Faith for any one single act, so it is;) yet I take it as essential to that Faith which justifies: To accept Christ without Love, is not justi∣fying Faith. Nor doth Love follow as a Fruit, but immediately concur; nor concur as a meer concomitant, but essential to a true accepting. For this Faith is the receiving of Christ, either with the whole soul, or with part; ••••t with part onely, for that is but a partial receiving: And 〈◊〉〈◊〉 clear Divines of late conclude, That justifying Faith resides, ••••rn in the Understanding and the Will; therefore in the whole soul, and so cannot be one single act. All those Affections that are for the receiving and entertain∣ment of Good, called the concupiscible, must receive and enter∣tain Christ. I adde, it is the [most] affectionate accepting of

Christ; because he that loves Father, Mother, or any thing more then him,* 1.89 is not worthy of him, nor can be his Disciple; and consequently not justified by him. And the truth of this Affection is not to be judged so much by feeling the pulse of it,* 1.90 as by comparing it with our affection to other things. He that loveth nothing so much as Christ, doth love him truly; though he finde cause still to bewail the coldness of his Affections. I make Christ himself the Object of this Accepting, it being not any Theological Axiom concerning himself, but himself in person. I call it [an Accepting him for Saviour and Lord.* 1.91] For in both re∣lations, will he be received, or not at all. It is not onely to ac∣knowledg his sufferings, and accept of pardon and glory; but to acknowledg his soveraignty, and submit to his Government, and way of saving; and I take all this to be contained in justifying Faith.

The work which Christ thus accepted of,* 1.92 is to perform, is, to bring the sinners to God, that they may be happy in him; and this both really by his Spirit, and relatively in reconciling them, and making them sons; and to present them perfect before him at last, and to possess them of the Kingdom. This will Christ perform; and the obtaining of these, are the sinners lawful ends, in receiving Christ: And to these uses doth he offer himself un∣to us.

5. To this end,* 1.93 doth the sinner now enter into a cordial Cove∣nant with Christ. As the preceptive part is called the Covenant, ••o he might be under the Covenant before; as also under the offers of a Covenant on Gods part. But he was never strictly, nor comfortably in Covenant with Christ till now. He is sure by the free offers that Christ doth consent; and now doth he cordially consent himself; and so the Agreement is fully made; and it was never a match indeed till now.

6. With this Covenant concurs [a mutual delivery:] Christ delivereth himself in all comfortable Relations to the sinner; and the sinner delivereth up himself to be saved and ruled by

Christ. This which I call, the delivering of Christ, is His act in and by the Gospel; without any change in himself: The change is onely in the sinner, to whom the conditional promises become equivalent to Absolute, when they perform the conditions. Now doth the soul resolvedly conclude, I have been blindly led by flesh and lust, and the world, and devil, too long already, almost to my utter destruction: I will now be wholly at the dispose of my Lord, who hath bought me with his blood, and will bring me to his glory.

* 1.947. And lastly, I adde, [That the believer doth herein persevere to the end.] Though he may commit sins, yet he never disclaimeth his Lord, renounceth his Allegiance, nor recalleth, nor repenteth of his Covenant; nor can he properly be said to break that Covenant, while that Faith continues▪ which is the condition of it. Indeed, those that have verbally Covenanted, and not cordially, may yet tread under foot the blood of the Covenant, as an un∣holy thing, wherewith they were sanctified by separation from those without the Church: But the elect cannot be so deceived. Though this perseverance be certain to true believers; yet is it made a condition of their Salvation, yea, of their continued life and fruitfulness, and of the continuance of their Justification, though not of their first Justification it self. But eternally blessed be that hand of Love, which hath drawn the free promise, and subscribed and sealed to that which ascertains us, both of the Grace which is the condition, and the Kingdom on that condition offered.

* 1.95SECT. VI.

* 1.96ANd thus you have a naked enumeration of the Essentials of this People of God: Not a full pourtraiture of them in all their excellencies, nor all the notes whereby they may be discern∣ed; which were both beyond my present purpose. And though it will be part of the following Application, to put you upon tryal; yet because the Description is now before your eyes, and these e∣videncing works are fresh in your memory, it will not be unsea∣sonable, nor unprofitable for you, to take an account of your own

estates, and to view your selves exactly in this glass, before you pass on any further. And I beseech thee, Reader, as thou hast the hope of a Christian, yea, or the reason of a man, to deal throughly, and search carefully, and judg thy self as one that must shortly be judged by the righteous God; and faithfully answer to these few Questions which I shall here propound.

I will not enquire whether thou remember the time or the or∣der of these workings of the spirit; There may be much uncer∣tainly and mistake in that; But I desire thee to look into thy Soul, and see whether thou finde such works wrought within thee; and then if thou be sure they are there, the matter is not so great, though thou know not when or how thou camest by them.

And first; hast thou been throughly convinced of an universal depravation, through thy whole soul? and an universal wickedness through thy whole life? and how vile a thing this sin is? and that by the tenor of that Covenant which thou hast transgressed, the least sin deserves eternal death? dost thou consent to this Law, that it is true, and righteous? Hast thou perceived thy self sentenced to this death by it? and been convinced of thy natural undone con∣dition? Hast thou further seen the utter insufficiency of every Creature, either to be it self thy happiness, or the means of curing this thy misery, and thee happy again in God? Hast thou been convinced, that thy happiness is only in God as the end? And only in Christ as the way to him? (and the end also as he is one with the Father;) and perceived that thou must be brought to God by Christ, or perish eternally? Hast thou seen hereupon an absolute necessity of thy enjoying Christ? And the full sufficiency that is in him, to do for thee whatsoever thy case requireth, by reason of the fulness of his satisfaction, the greatness of his power, and dig∣nity of his person, and the freeness and indefiniteness of his pro∣mises? Hast thou discovered the excellency of this pearl, to be worth thy selling all to buy it? Hath all this been joyned with some sensibility? As the convictions of a man that thirsteth, of the worth of drink? and not been only a change in opinion, produced by reading or education, as a bare notion in the understanding? Hath it proceeded to an abhorring that sin? I mean in the bent and pre∣vailing inclination of thy will, though the flesh do attempt to re∣concile thee to it? Have both thy sin and misery been a burden to thy soul? and if thou couldest not weep, yet couldest thou hearti∣ly

groan under the insupportable weight of both? Hast thou re∣nounced all thine own Righteousness? Hast thou turned thy Idols out of thy heart? So that the Creature hath no more the sove∣raignty? but is now a servant to God and to Christ? Dost thou accept of Christ as thy only Saviour? and expect thy Justification, Recovery, and glory from him alone? Dost thou take him also for Lord and King? and are his Laws the most powerful com∣manders of thy life and soul? Do they ordinarily prevail against the commands of the flesh, of Satan, of the greatest on earth that shall countermand? and against the greatest interest of thy credit, profit, pleasure or life? So that thy conscience is directly subject to Christ alone? Hath he the highest room in thy heart and af∣fections? So that though thou canst not love him as thou wouldest, yet nothing else is loved so much? Hast thou made a hearty * 1.97 Co∣venant to this end with him? And delivered up thy self accor∣dingly to him? and takest thy self for His and not thine own? Is it thy utmost care and watchful endeavor, that thou maist be found faithful in this Covenant? and though thou fall into sin, yet wouldst not renounce thy bargain, nor change thy Lord, nor give up thy self to any other government, for all the world? If this be truly thy case, thou art one of these People of God which my Text speaks of: And as sure as the Promise of God is true, this Blessed Rest remaines for thee. Only see thou abide in Christ, and con∣tinue to the end; For if any draw back, his soul will have no plea∣sure in them.

But if all this be contrary with thee; or if no such work be found within thee; but thy soul be a stranger to all this; and thy con∣science tell thee, it is none of thy case; The Lord have mercy on thy soul, and open thine eyes, and do this great work upon thee, and by his mighty power overcome thy resistance: For * 1.98 in the case thou art in, there is no hope. What ever thy deceived heart may think, or how strong soever thy false hopes be, or though now a little while thou flatter thy soul in confidence and security; Yet wilt thou shortly finde to thy cost (except thy through con∣version do prevent it) that thou art none of these people of God, and the Rest of the Saints belongs not to thee. Thy dying hour draws neer apace and so doth that great day of separation, when God will make an everlasting difference between his peo∣ple and his enemies: Then wo, and for ever wo to thee, if thou

be found in the state that thou art now in: Thy own tongue will then proclaim thy wo, with a thousand times more dolor and ve∣hemence, then mine can possibly do it now.* 1.99 O that thou wert wise to consider this, and that thou wouldst remember thy latter end! That yet while thy soul is in thy body, and a price in thy hand, and day light, and opportunity, and hope before thee, thine ears might be open to instruction, and thy heart might yield to the perswasi∣ons of God; and thou mightest bend all the powers of thy soul about this great work; that so thou mightest Rest among his People, and enjoy the inheritance of the Saints in Light! And thus I have shewed you, who these People of God are.

SECT. VII.* 1.100

ANd why they are called the People of God;* 1.101 you may easily from what is said, discern the Reasons.

1. They are the People whom he hath chosen to himself from eternity.1 1.102

2. And whom Christ hath redeemed with an absolute intent of saving them;2 1.103 which cannot be said of any other.

3. Whom he hath also renewed by the power of his grace,3 1.104 and made them in some sort like to himself, stamping his own Image on them,* 1.105 and making them holy as he is holy.

4. They are those whom he embraceth with a peculiar Love,4 1.106 and do again love him above all.

5. They are entered into a strict and mutual Covenant,5 1.107 where∣in it is agreed, for the Lord to be their God, and they to be his People.

6. They are brought into neer relation to him,6 1.108 even to be his Servants, his Sons, and the Members, and Spouse of his Son.

7. And lastly,7 1.109 They must live with him for ever, and be per∣fectly blessed in enjoying his Love, and beholding his Glory. And I think these are Reasons sufficient, why they particularly should be called his People.

Notes

• * 1.1

  § 1.
• * 1.2

  Description.
• * 1.3

  2 Tim. 2.26.
• * 1.4

  Luke. 12.32.
• * 1.5

  See John 17.2. a clear place.
• * 1.6

  That faith is properly called the Condition of the Covenant, and Justifieth as a Conditi∣on, Besides what I have said in my Aphorisms of Justification▪ I refer you to Mr. Wotton de Reconcil. part. 1. l. 2. c. 19. where you have the attestation of our chief Divines▪ John 6.39.
• * 1.7

  That faith is properly called the Condition of the Covenant, and Justifieth as a Conditi∣on, Besides what I have said in my Aphorisms of Justification▪ I refer you to Mr. Wotton de Reconcil. part. 1. l. 2. c. 19. where you have the attestation of our chief Divines▪ John 6.39.
• * 1.8

  § 2.
• 1 1.9

  Description.
• * 1.10

  They that would see this work of God on the soul handled most exactly, Judi∣ciously, scho∣lastically, and briefly, let them read Mr. Thomas Parkers excel∣lent Theses de Traductione peccaetoris ad vitam, If you cannot get the book, it is in the end of Ames. against Grevincho. but maimed of 15 Theses left out.
• * 1.11

  The 1. de∣scription ex∣plained.
• 1 1.12

  They are ex∣ternally called.
• * 1.13

  Rom. 10.14.
• * 1.14

  What the ex∣ternal call is.
• a 1.15

  Quicquid il∣lud est quod extrinsecùs o∣culis & men∣tibus hominum objicitur, de∣stitutum est icta vi Spiri∣tus quae sola potest homines abducere a peccato & ad vitae spem efficaciter re∣vocare. Amy∣rald. Defens. Calvin. p. 154. Whether the Spirit without means do call. In what sense the Spirit en∣lighteneth? Quomodo causa illa supernaturalis intellectum liberet a nativis quibus occupatur tenebris, mens humana non comprehendit. Effectum summo Dei beneficio persentiscimus; rationem operationis non tenemus. Amyrald. defens. Doctr. Calvin▪ pag. 200. Some confidently do with Grotius appeal to Antiquity in the points of universal sufficient Grace, and Free-will and natures integrity: Concerning which see Chamier: Bogermans▪ Annotations on Grotij Piet. and Vshers Eccles. Brittan. Primord. What the ancient Church thought and did against Pelagius. So Johan. Latius. de Pelag. Comment. Nichol. Bodicher. in Socin. Remonstr. Videlius, &c.
• * 1.16

  What is the meanes of this call. Whether nature and Creatures be sufficient.
• * 1.17

  Object. from Rom. 2 16. Answered.
• * 1.18

  John 15.22.24. expound∣ed.
• 2 1.19

  They are but part of the externally called. Rom. 8.30.
• 3 1.20

  They are Regenerate by the spirit of Christ,
• * 1.21

  This Regene∣ration, ef∣fectual Vo∣cation, the first Conver∣sion, and first Sanctifi∣cation, are all one thing proved.

  See Bishop Downams ap∣pendix to the Covenant of Grace, in Confutation of Mr. Pemble, where this di∣vision is asser∣ted.
• * 1.22

  See Ames. medul. cap. 26. § 8. Doctor Ames. against Gre∣vincho. hath fully confuted himself. pag. 260.261, &c. The whole tenth Chap. is exceeding well worth the reading to prove the vitall seed or habit to go before the Act of Faith. See Pemble vind. Grat. pag. 10, 11, 12, 13, 14. &c. The first Sanctification is before Justification and threfore mentioned first in the Description. See Mr. Rich. Hooker in his Discourse of Justification asserting this same order. And Pet. Mar∣tyr on Rom. c. 3. p. 157. shew∣eth fully how the spirit go∣eth before faith, and yet in the increase followeth af∣ter it.
• * 1.23

  Act. 26.18. explained,
• * 1.24

  2 Thes. 2 13. opened
• * 1.25

  Which con∣troversie I pretend not here to determine, acknowledging its difficulty requires a better judgment for its explication then mine; yet I hitherto judge it an error.
• * 1.26

  In ascribing Regeneration to the spirit, I include the word.
• * 1.27

  But not as the proper instru∣mental cause of Regenera∣tion.
• * 1.28

  Different way of work∣ing of the Spirit and Word.

  (If any had rather say, that the Word is Causa efficiens minus princi∣palis procatar∣ctica, I contend not.)

  See Dr. Twisse Vind. Grat. p. 231. l. 1. part. 2. & l. 2. part. 1. p. 160. Whether Word and Sacraments work in genere causae efficien∣tis, vel finalis? The Word, how it sancti∣fieth?

  Vide Pa••keri Theses de Tra∣ductione pec∣cat. de hoc du∣bio.
• * 1.29

  And that onely by a way of swasion, which is properly by the Word, or by the first work of Nature giving him Reason.
• * 1.30

  Necessity of this Regene∣ration.
• * 1.31

  John 3.3.
• * 1.32

  I mean that this is not a sufficient way to their salva¦tion; but yet it may con∣duce to the good of o∣thers, to re∣strain their vicious acti∣ons, and some∣what more.
• b 1.33

  Mens con∣ceit, that they are all Regenerate by their Baptism confuted. Baptism can be no means of an Infants Regeneration. Nam signa cor∣porea in ani∣mas incorpore∣as agere, & signum impri∣mere, ex vul∣gatissima regula Physicà non possunt▪ Lamb. Danaeus Cont. Bellar. ad Tom. 2. Cont. 4. p. 238.

  Regeneration not the end, why Christ would have men baptized.
• * 1.34

  Dr. Burg••s, and Mr. Tho. Bedford. of Baptismal Re∣generation.
• * 1.35

  The Insti∣tution being supposed. Though some Question, whether Christs Bap∣tism was a le∣gal Ceremony or a Gospel Ordinance. Aaron and his sons were to be washed at the entering upon the Priesthood▪ And Christ saith, I•• becomes us to fulfil all Righteousness; and it was the Righteousness of the Law, that he came to fulfil, and not the Righteousness or Condition of the Gospel. And we finde not, that he himself received the Sacrament of his Supper. But these are doubtful. Vid. Grotti votum ad Artic. 9.
• * 1.36

  § 3.
• 1 1.37

  The Soul is convinced •• e.
• 1 1.38

  Knoweth.
• 2 1.39

  Assenteth to the Truth of Scripture-threats.
• * 1.40

  And knows its own sin and guilt, and misery.
• * 1.41

  Therefore not any other, but this Knowledg is the first Grace, in re∣gard of the order of their acting; though in the vi••al Seed they are together.
• 2 1.42

  The Soul is sensible of what it is con∣vinced.
• * 1.43

  Necessity of sensibility.
• * 1.44

  What the Soul is convinced and sensible of.
• 1 1.45

  Of the evil of sin. Nall•• offensa D••i est venialis de se, nisi 〈◊〉〈◊〉 per resp••ctum ad divinam mise∣recordiam, quae non vult de facto quamlibet offensam impu∣tare ad mor∣tem; cum illud posset justissi∣me. Et ita concluditur quod peccatum mortale & ve∣niale in esse tasi non distinguun∣tur intrinsecè & essentiali∣ter, sed solum per respectum ad divinam gratiam, &c. Gerson. de vita Spirit. Corol. 1. So Papists then confess the damning merit of every sin.
• 2 1.46

  Of its own misery, by reason of sin. Quisquis de∣solationem non novit, nec con∣solationem ag∣noscere potest. Et quisquis consolationem ignorat esse necessariam, superes•• ut non habeat gratiam Dei. Inde est quod homines seculi negotiis & flagitiis implicati, dum miseriam non sentiunt, non attendunt misericordiam. Bernard. Serm. XXXI. de temp.
• * 1.47

  Whether this be the work of the Law or Gospel.
• * 1.48

  Necessity of this sense of sin and misery.
• * 1.49

  ☜ Why some gracious souls can scarce perceive, and others scarce remember this work of Hu∣miliation.
• 3 1.50

  Of the Creatures va∣nity and in∣sufficiency.
• * 1.51

  Every natural man is an Ido∣later, and doth not indeed take the Lord for his God.
• * 1.52

  ☜ Pride is the great sin against the first and great Command∣ment.
• * 1.53

  Man natural∣ly is his own Idol.
• * 1.54

  Regeneration works back the heart to God again▪

  It convinceth, fi••st, That the Creature can∣not be our God; se∣condly, Nor our Jesus. Providences, and especially Affliction, do ••sually much further this Conviction.
• 4 1.55

  Of the need of Christ, and his sufficiency, and worth.
• * 1.56

  Quest. Are not all the foremention∣ed works com∣mon, till this last? Answ. No.
• 1 1.57

  Of the necessity of Christ.
• * 1.58

  Phil. 3▪ 7, 8, 9.
• * 1.59

  Revel 5.3, 4, 5, 6. Heb. 9.22. & 13.12.
• * 1.60

  Acts 4.1••.
• 2 1.61

  Of Christs sufficiency.
• * 1.62

  John 11.42.
• * 1.63

  Heb. 7.25.
• 3 1.64

  And of his excellency.
• * 1.65

  § 4.
• * 1.66

  Now of the change of the Wi••••, and Af∣fection.
• 1 1.67

  It turneth from sin with abhorrency.
• 2 1.68

  Abhorreth and lamenteth its miserable state.
• 3 1.69

  Renounceth all his former Idols and Va∣nities.

  Sin is, first, Directly a∣gainst God as God

  Secondly, Di∣rectly onely against his Laws.

  Of the first sort, is onely gross idolatry.
• * 1.70

  In what sense we turn from the Creature.
• * 1.71

  A twofold Error in the descriptions of Conversion.
• * 1.72

  Our turning from sin, is as essential to true Conversi∣on as our be∣lieving in Christ.
• * 1.73

  Heb. 11.6.
• * 1.74

  Besides, though the person please not God, nor his actions so as for God to justifie them, or to take delight in them as gracious; yet some actions of wicked men, tending to Reformation, may please God in some respect secundum quid; as Ahabs Humiliation.
• * 1.75

  A flat necessi∣ty, both of coming to God, as the End, or our chief Good; and to Christ as the way to the Father.
• * 1.76

  Viz. As it is put for all o∣bedience to the Com∣mands proper to the Gospel. Which part of this turning goes first.
• * 1.77

  The terminus a quo con∣siderable, be∣fore the ter∣minus ad qu••m in order of nature.
• * 1.78

  Object.
• * 1.79

  Answ.
• * 1.80

  § 5.
• * 1.81

  As the Will turns from evil, so at the same time to God, and the Mediator.
• 1 1.82

  To the Godhead in order of Na∣ture.
• 2 1.83

  To the Mediator as the way; which is by Faith.
• * 1.84

  John 14.6.
• * 1.85

  Acts 20.21. & 5.31. & 11.18. & 26.20.
• * 1.86

  What justify∣ing Faith is.
• * 1.87

  Its proper Act is the Ac∣ceptation of Christ offer∣ed.
• * 1.88

  So Doctor Prestons judg∣ment is, and Master Woollis against the Lord Brook, p. 94. It is an Accepting of Christ offer∣ed, rather then the belief of a Proposition affirmed So that excellent Philosopher and Divine.

  Love to Christ, whe∣ther it be not Essential to justifying Faith. See more of this in the Positions of Justification. Love to Christ, must be the strongest Love.
• * 1.89

  Luke 14.26.
• * 1.90

  Doctor Sibbs, Souls Conflict.
• * 1.91

  Justifying Faith is the Accepting Christ both for Saviour and Lord. So that our Sub∣jection to Christ, as our Lord, is part of that Faith which justifieth. How this differs from the abhorred doctrine of the Socinians, you may see in the Aphorisms of Justification.
• * 1.92

  What Christ doth for us upon our Ac∣ceptance.
• * 1.93

  Covenanting with Christ, is an essential part of our actual Con∣version, and of our Christi∣anity.

  Next, Christ delivereth himself to the sinner, and he delivereth himself up to Christ.
• * 1.94

  Lastly, The believer perse∣vereth in this Covenant, and all the foremention∣ed grounds of it, to the death.

  Heb. 10.29. Matth. 24.13. Revel. 2.26, 27. & 3.11, 12. John 15.4, 5, 6. & 8.31. & 15.9. Col. ••.23. Rom. 11.22.
• * 1.95

  § 6.
• * 1.96

  The Applica∣tion of this Description, by way of Examination.
• * 1.97

  Whether thy Infant Bap∣tism will serve or no, I am sure thy Infant Covenant will not now serve thy turne: But thou must Actually en∣ter Covenant in thy own person.

  John 15.4, 5, 6. Matth 24.13. Heb. 10.38, 39.
• * 1.98

  I speak not this to the dark and clouded Chri∣stian, who cannot discern ••hat which is indeed within him.
• * 1.99

  Deut. 32.29.
• * 1.100

  § 7.
• * 1.101

  Why called People of God.
• 1 1.102

  By Electi∣on.
• 2 1.103

  Special Re∣demption.
• 3 1.104

  Likeness to him.
• * 1.105

  1 Pet. 1.16.
• 4 1.106

  Mutual Love.
• 5 1.107

  Mutual Covenanting.
• 6 1.108

  Neer Re∣lations.
• 7 1.109

  Future Co∣habitation.