Marks and Evidences of Salvation
ON THE COiEMOmirEALTH.
God, and all his household.
Let Tahitha be full of good works, and alms-deeds.
Let Deborah judge long in Israel, prosper, and be victorious.
Let us all pray that the light of Israel may not be quenched.
And this I take to be the sum of all that belongeth to our peace.
MARKS AND EVIDENCES OF SALVATION.
PMl. The sum of all our conferences hitherto, as I remember, may be reduced unto these few heads:— first, man's natural corruption hath been laid open ; secondly, the horrible firuits thereof; thirdly, their eyil effects and workings, both against our souls and bodies, goods, name, and the whole land : lastly, the remedies of all.
Now therefore I would grow to some conclusion of that which you touched by the way, and made some mention of; namely, the signs of salvation and damnation ; and declare unto us plainly, whether the state of a man's soul, before God, may not bv certain signs and tokens, be certainly diseem»i even in this life ?
TTieol. Besides those which before have been mentioned, we may add these nine following:— reverence of God's name—keeping of his Sabbaths—truth—sobriety—industry—compassion
—humility—chastity—contentment.
Phil.
These indeed, I grant, are very good signs: but yet all of them are not certain.
For some of them be in the reprobates.
Theol. What say you then to St. Peter's signs, which are set down in the first chapter of his
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Second Epistle? which axe these eight:—faith— virtue— knowledge — temperance — patience— godliness—brotherly-kindness—love.
St. Peter saith, " If these be in us, and abound, they will make us neither idle nor unfruitful in the knowledge of our Lord Jesus;" which is as much as if he had said. They will make us sound and sincere professors of the gospel.
Phil.
All these, I grant, are exceeding goodsigns and evidences of a man's salvation; but yet some of them may deceive; and an hole may be picked in some of these evidences.
I would, therefore, hear of some such demonstrative and infallible evidences as no lawyer can find fault with; for I hold that good divines can as perfectly judge of the assurances and evidences of men's salvation, as the best lawyer can judge of the assurances and evidences whereby men hold their lands and livings.
Theol. You have spoken truly in that; and would to God all the Lord's people would bring forth the evidences of their salvation, that we might discern of them.
FMl.
Set down, then, which be the most certain and infallible evidences of a man's salvation, against the which no exception can be taken.
Theol.
I judge these to be most sound and infallible:—assured faith in the promises—sincerity of heart—the spirit of adoption—sound regeneration and sanctification— inward peacB— groundedness in the truth—continuance to the end.
Phil. Now you come near the quick, indeed; for, in my judgment, none of these can be found truly in any reprobate.
Therefore, I think no divine can take exception against any of these.
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Theol. No, I assure you; no more than a lawyer can find fault with the tenure of men's lands and fee-simples, when as both the title is good and strong by the law, and the evidences thereof are sealed, subscribed, delivered, conveyed, and sufficient witness upon the same, and all other signs and ceremonies—in the delivering and taking possession thereof—according to strict law observed.
For if a man have these forenamed evidences of his salvation, sure it is, his title and interest to heaven is good, by the law of Moses and the prophets—1 mean the word of God.
God himself subscribeth to them; Jesus Christ dehvereth them as his own deed; the Holy Ghost sealeth unto them; yea, the three great witnesses which bear record in the earth—that is, water, blood, and the Spirit—do all witness the same.
Thil. Now, you have very fully satisfied me touching this point; and one thing more I do gather out of all your speech, to wit, that you do think a man may be assured of his salvation, even in this life.
Theol.
I, do think so, indeed.
For he that knoweth not in this life that he shall be saved, shall never be saved after this life ; for St. John saith. 1 Epis. iii. 2, " Now are we made the sons of God."
Phil. But because many doubt of this, and the papists do altogether deny it, therefore I pray you to confirm it unto us out of the Theol. The apostle saith, 2 Cor. v.
1, " We know that if our earthly house of this tabernacle be destroyed, we have a building given us of God: that is, an house not made with hands, but scriptures.
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eternal in the heavens."
Mark that he saith, both he and the rest of God's people, did certainly know, that heaven was provided for them.
"For the Spirit of adoption beareth witness with our spirits, that we are the children of God."
And again, the same apostle saith, 2 Tim. iv. 8, "From henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day; and not to me only, but to all them that love his appearing."
Here we see that he knew there was a crown prepared for him, and for all the elect.
And the same Spirit which did assure it unto Paul, doth assure it also to all the children of God.
For they all have the same Spirit, though not in the same measure.
St. John saith also, 1 Epis. ii. 2-3, "Hereby we are sure we know him; if we keep his commandments."
In which words, he telleth us thus much ; that if we do unfeignedly endeavour to obey God, there is in us the true knowledge and fear of God; and consequently, we are sure we shall be saved.
St.
Peter saith, "Give all diligence to make your calling and election sure.'
Wherefore should the apostle exhort us to make our election sure, if none could be sure of it?
In the second of the Ephesians, the apostle saith flatly, "that in Christ Jesus we do already sit together in the heavenly places."
His meaning is not, that we are there already in possession; but we are as sure of it, as if we were there already.
The reasons hereof are these:
Christ our head is in possession ; therefore he will draw all his members unto him, as he himself saith.
Secondly, we are as sure of the thing which we hope for, as of that which we have. But we are sure of that which we have, which is the work of grace; therefore we are sure of that we
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U)ok. for, which is the crown of glory.
Manyother places of the holy scriptures might he alleged to this purpose: but I suppose, these may suffice.
Phil. As you have shewed this by the scriptures, so also shew it yet more plainly, by evident reason out of the same.
Theol. How can a man in truth call Grod his Father (when he saith, "Our Father, which art in heaven,") and yet doubt, whether he be his
Father or no ?
For if God iudeed be our Father, and we his children, how can we perish ? how can we be damned ?
Will a father condemn his own children? or shall the children of God be condemned?
No, no; "There is no condemnation to them that are in Christ Jesus.
And, who can lay any thing to the charge of God's elect?
It is God that justifieth, who can condemn?" Eom. viii. 1, 33-34.
It is therefore most certain and sure, that aU such as do in truth call God their Father, and have God for their Father, shall be saved.
Again, how can a man say, in truth and feeling, that he beheveth the forgiveness of sin, and yet doubt whether he shall be saved? For if he be fully persuaded that his sins are foi^ven, what letteth why he should not be saved?
Moreover, as certainly as we know that we are called, justified, and sanctified; so certainly we know we shall be glorified.
But we know the one certainly, and therefore the other.
Jjsun. I wUl never believe, that any man can certainly know in this world, whether he shall be saved, or damned; but all men must hope well, and be of a good belief.
Theol. Nay, we must go fiirther than hope well.
We may not venture our salvation upon uncertain hopes ; as, Ef a man should hope it would be a
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fair day to-morrow : but he cannot certainly tell.
No, no.
We must in this case, being of such infinite importance as it is, grow to some certainty, and full resolution. We see worldly men will be loath to hold their lands and leases uncertainly, having nothing to shew for them.
They will not stand to the courtesy of their landlords, nor rest upon their good wills.
They will not stay upon uncertain hope. No; they are wiser than so. "For the cliildren of this world are wiser in their generation, than the children of light."
They will be sure to have something to shew.
They will have it under seal.
They will not stay upon the words and promises of the most honest men, and best landlords.
They cannot be quiet till they have it in white and black, with sound counsel upon their title ; and every way made as sure unto them, as any law of the land can make it.
Are then the children of this world so wise in these inferior things, and shall not we be as wise in matters of ten thousand times more importance?
Are they so wise for earth, and shall not we as wise for heaven?
Are they so wise for their bodies, and shall not we be as wise for our souls?
Shall we hold the state of our immortal inheritance by hope well; and have no writings, nor evidences, no seal, no witnesses, nor any thing to shew for it?
Alas, this is a weak tenure, a broken title, a simple hold indeed.
Asun. Yet for all that a man cannot be certain.
Theol.
Yes, St. John telleth us, we may be " Hereby we know we certain ; for he saith, dwell in him, and he in us; because he ha.th given us of his Spirit," 1 Epis. iv. 13.
He saith not, we hope; but we know certainly.
For he that hath the Spu-it of God, knoweth certainly he
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hath it; and he that hath faith, knoweth that he hath faith ; and he that shall be saved, knoweth he shall be saved.
For God doth not work so darkly in men's hearts by his Spirit, but that they may easily know whether it be of him or no, if they would make a due trial.
Again, the same apostle saith, v. 10, " He that beSeveth in the Son of God, hath the witness in himself;" that is, he hath certain testimonies in his own conscience that he shall be saved ; for we must fetch the warrant of our salvation from within ourselves, even from the work of God within us.
For look, how much a man feeleth in himself the increase of knowledge, obedience, and godliness, so much the more sure he is that he shall be saved.
A man's own conscience is of great force this way, and wUl not lie or deceive; for so saith the wise man, Prov. xxvii. 19, "As water sheweth face to face, so doth the heart man unto man; that is, the mind and conscience of every man telleth him justly, though not perfectly, what he is.
For the conscience will not lie, but accuse or excuse a man—being instead of a thousand witnesses.
The apostle also saith, 1 Cor. ii.
11, " No man knoweth the things of man, but the spirit of a man that is in him."
And again, the scripture saith, Prov. xx.
27, " Man's soul is, as it were, the candle of the Lord; whereby he searcheth all the bowels of the beUy."
So then, it is a clear case that a man must have recourse to the work of God's grace within him, even in his own soul; for thereby he shall be certainly resolved one way or another ; for even as Rebecca knew certainly, by the striving and stirring of the twins in her womb, that she was conceived and quick of child; so
MAEKS AND ETIDENCES
God's children know certainly, by the motions and stirrings of the Holy Ghost within them, that they have conceived Christ, and shall midoubtedly he saved.
PJiil.
I pray you, let us come to the groundwork of this certainty of salvation, and speak somewhat of that.
Tlieol.
The ground-work of our salvation is laid in God's eternal election, and in respect thereof it standeth fast and unmoveahle; as it is " The foundation of God written, 2 Tim. ii. 19, " He is faithful standeth fast;" and again, ver. 13, that hath promised, though we cannot believe, yet he abideth faithful."
So then, as we know it certainly in ourselves, by the consequents of election ; so it standeth most firm in respect of God, and his eternal and immutable decree. And a thousand infirmities, nay, all the sins in the world, nor all the devils in hell, cannot overthrow
God's election ; for our Lord Jesus saith, John " All that the Father hath given me, shall come unto me;" and again, ver.
39, "This is vi. 37, the Father's will that hath sent me: that of all which he hath given me, I should lose nothing; but should raise it up again at the last day;" and in another place, our Saviour Christ saith, John X.
27, " My sheep hear my voice, and I know them, and they follow me; and I give unto them eternal life, and they shall never perish; neither shall any pluck them out of my hand.
My Father which gave them me, is greater than all ; and none is able to take them out of my Father's hand."
We ought, therefore, to be as sure of our salvation as of any other thing which God hath promised, or which we are bound to believe ; for to doubt thereof, in respect of God's
SALVATI02<r.
truth, is blasphemous against the immutability of his truth.
Phil. But are there not some doubts, at some times, even in the very elect, and in those which are grown to the greatest persuasion ?
Theol. Yes, venly ; for he that never doubted, never believed ; for whosoever believeth in truth, feeleth sometimes doubtings and waverings. Even as the sound body feeleth many grudgings of diseases, which if he hath not health, he could not feel; so the soimd soul feeleth some doubtings, which if it were not sound, it could not so easily feel; for we feel not corruption by corruption, but we feel corruption by grace ; and the more grace we have, the more quick are we in the feeling of corruption.
Some men of tender skins, and quick feeling, will easily feel the slightest feather, in softer manner laid upon the ball of their hands; which others, of more slow feeling and hard flesh, cannot so easily discern.
So then it is certaio, that although the children of God feel some doubtings at sometimes, yet the same do no whit impeach the certainty of their salvation; but rather argue a perfect soundness and health of their souls; for when such little grudgings are felt in the soul, the children of God oppose against thera the certainty of God's truth and promises, and so do easily overcome them.
For the Lord's people need no more to fear them, than he that rideth through the streets upon a lusty gelding, with his sword by his side, needs to fear the barking and bawling of a few little curs and whappets.* Phil. Show yet more plainly how, or in what
* little dogs. o
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respects, the child of God may both have doubtings, and yet be fully assured.
Theol. Even as a man set in the top of the highest steeple in the world, and so fast bound unto it that he cannot fall though he would— yet, when he looketh downward, he feareth, because man's nature is not acquainted nor accustomed to mount so high in the air, and to behold the earth so far beneath—but when he looketh upward and perceiveth himself fast bound and out of all danger, then he casteth away all fear: even so, when we look downward to ourselves, we have doubts and fears ; but when we look upward to Christ, and the truth of his promises, we feel ourselves quite sure, and cease to doubt any more.
Phil. Declare unto us what is the original of these doubts and fears, and from whence they spring in the children of God.
Theol. They spring from the imperfection of our sanctification, and from that strife which is in the very mind of the elect between faith and infidelity; for these two do mightily fight together in the regenerate, and strive to over-master and over-shadow one another ; by reason whereof sometimes it eometh to pass, through the prevailing of unbelief, that the most excellent servants of God may fall into fits and pangs of despair, as Job and David, in their temptations, did.
And even in these days, also, some of God's children at sometimes are shrewdly handled this way, and brought very low, even unto death's door; but yet the Lord in great mercy doth recover them, both from total and final despair.
Only they are humbled and tried by these sharp fits for a time, and that for their
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great good.
For as we use to say, that an ague in a young man is a sign of health ; so these burning fits of temptations in the elect, for the most part, are signs of God's grace and favour ; for, if they were not of God, the devil would never be so busy with them.
Phil.
Is it not mere presumption, and an overmuch trusting to ourselves, to be persuaded of our salvation?
Theol. Nothing less.
For the g^und of this persuasion is not laid in ourselves, or any thing within us, or without us; but only in the righteousness of Christ, and the merciful promises of God.
For is it any presumption for us to beHeve that which God hath promised, Christ hath purchased, and the Holy Ghost hath sealed?
No eiily, it is not any presumption; but a thing which we all stand bound unto, as we will answer it at the dreadful day of judgment.
As for ourselves we do freely confess that in God's sight we are but lumps of sin and masses of all misery ; and cannot of ourselves move hand or foot to the furtherance of our salvation; "But being justified by faith, we are at peace with God," and fully persuaded of his love and favour toward us, in '
Christ.
Phil. Caimot the reprobates and ungodly be assured of their salvation?
Theol. No; for the prophet saith, ''There is no peace to the wicked,"
Isa.
Ivii. 21.
Then I reason thus: they which have not the inward peace cannot be assvu-ed; but the wicked have not the inward peace ; therefore they cannot be assured.
Stedfast faith in the promises doth assure; but the wicked have not stedfast faith in the promises; therefore they cannot be assured.
MAEKS AND EYIDENCES
The Spirit of adoption doth assure; but the wicked have not the spirit of adoption ; therefore they cannot be assured.
To conclude, when a man feeleth in himself an evil conscience, blindness, profaneness, and disobedience, he shall, in despite of his heart,— sing this doleful song, I know not whether I shall be saved or damned.
Fhil.
Is not the doctrine of the assurance of salvation a most comfortable doctrine?
Theol. Yes, doubtless.
For except a man be persuaded of the favour of God, and the forgiveness of sins, and consequently of his salvation, what comfort can he have in any thing?
Besides this, the persuasion of God's love towards us, is the root of all our love and cheerful obedience towards him; for, therefore, we love him and obey him, because we know he hath loved us first, and written our names in the book of life.
But, on the contrary, the doctrine of the papists, which would have men always doubt and fear in a servile sort, is most hellish and uncomfortable.
For so long as a man holds that, what encouragement can he have to serve God? what love to his Majesty? what hope in the promises? what comfort in trouble? what patience in adversity?
Antil. Touching this point, I am flat of your mind.
For I think verily a man ought to be persuaded of his salvation.
And for mine own part, I make no question of it.
I hope to be saved, as well as the best of them all.
I am out of fear for that; for I have such a stedfast faith in God, that if there should be but two in the world saved, I hope I should be one of them.
Theol.
You are very, confident, indeed.
You are persuaded before you know, I would your
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ground were as good as your vain confidence.
But who so bold as blind Bayard r Your hope is but a fancy, and as a sick man's dream.
You hope you cannot tell what.
You have no ground for what you say; for, what hope can you have to be saved, when you walk in no path of salvation?
What hope can a man have to come to London speedily, that travelleth nothing that way, but quite contrary ?
What hope can a man have to reap a good crop of com, that useth no means—neither ploweth, soweth, nor harroweth ?
WTiat hope can a man have to be fat and wellliking of his body, that seldom or never eateth any meat?
What hope can a man have to escape drowning, which leapeth into the sea?
Even so, what hope can yon have to be saved, when you walk nothing that way, when you use no means, when you do all things contrary unto the same?
For, alas! there is nothing in you of those things which the scriptures do affirm must be in all those that shall be saved.
There be none of the forenamed signs and tokens in you.
You are ignorant, profane, and careless.
Grod is not worshipped under your roof.
There is no true fear of God in yourself nor in your household.
You seldom hear the word preached.
You content yourself with an ignorant minister.
You have no prayers in your family, no reading, no singing of psalms, no instructions, exhortations, admonitions, or any other Christian exercises.
You make no conscience of the observation of the Sabbaths; you use not the name of God with any reverence; you break out sometimes into horrible oaths and cursings; you make an ordinary matter of swearing by your faith, and your troth.
Your wife is irreligious ; your children dissolute and ungracious ;
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A2fD EYIDEJTCES
your servants profane and careless.
You are an example in your own house of all atheism and conscienceless behaviour.
You are a great gamester, a rioter, a spendthrift, a drinker, a common ale-house hunter, an vphore hunter; and, to conclude, given to all vice and naughtiness.
Now then, I pray you tell me, or rather let your conscience tell me, vrhat hope you can have to be saved, so long as you walk and continue in this course ?
Doth not St. John say, 1 Epis. i. 6, " If we say we have fellowship with him, and walk in darkness, we are liars?"
Doth not the same apostle avouch, that such as say "They know God, and keep not his commandments, are liars?" ii. 4.
Again, doth he not say, iii.
8, 10, " He that committeth sin is of the devil;" and " Whosoever doeth not righteousness, is not of God?"
Doth not our Lord Jesus flatly tell the Jews, which bragged that Abraham was their father, that they were of their father the devil, because they did his works?
Doth not the apostle Paul " His servants we are to whom we obey; whether it be of sin unto death, or of obedience unto righteousness?" Eom. vi.
16.
Doth not the scriptures say, say, " He that doeth righteousness, is righteous?" 1 John iii. 7.
Doth not oru* Lord Jesus affirm, that " Not everyone that saith, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven ?" Matt. vii. 21.
Therefore, I conclude, that forasmuch as 3'our whole course is carnal, careless, and dissolute, you can have no warrantable hope to be saved.
Phil.
I do verily think that this man's case, which now you have laid open, is the case of thousands.
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Theol. Yea, doubtless of thousand thousands— the more is the pity.
Asun. Soft and fair, sir; you are very round indeed: soft fire maketh sweet malt.
I hope you know we must be saved by mercy, and not by merit.
If I should do all myself, wherefore serveth Christ?
I hope that which I cannot do, he will do for me ; and I hope to be saved by Jesus Christ as well as the best of you all.
Theol. Oh, now I see which way the game goeth.
You would fain make Christ a cloak for your sins.
You will sin that grace may abound.
You will sin frankly, and set all upon Christ's score.
Truly there be many thousands of your mind, which, hearing of God's abundant mercy in Christ, are thereby made more bold to sin; but they shall know one day, to their cost, what it is so to abuse the mercy of God.
The apostle saith, "The mercy and loving-kindness of God should lead us to repentance," Rom. ii. 4; but we see it leadeth man to further hardness of heart.
The prophet saith, "With him is mercy, that he may be feared;" but many thereby are made more secure and careless.
But to come nearer the mark: you say you hope to be saved by Jesus Christ; and I answer, that if those things be foimd in you, which the scriptures do avouch to be in aU that shall be saved by him, then you may have good confidence and assured hope; otherwise not.
Now the scriptures do thus determine it, and set it down, that if a man be in Christ, and look to be saved by him, he must be endued with these quaUties following:—first, he must be
"a new creature,"
2 Cor. V. 17; secondly, he must live, "not after
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the lusts of men, but after the will of God,"
1 Peter iv.
2; thirdly, he must be "zealous of good works," Tit. ii. 14; fourthly, he must "die to sin, and live to righteousness," Eom. vi. 11; fifthly, he must be "holy and unblameable," Col. i. 12; sixthly, he must "so walk as Christ hath walked," John ii. 6; seventhly, he must "crucify the flesh with the affections and lusts," Gal. v.
24; eighthly, he must "walk not after the flesh, but after the Spirit," Rom. viii.
1; last of all, he must "serve God in righteousness and true holiness all the days of his life," Luke i.
75.
Lo, then, what things are required of all that shall be saved by Christ.
Now, therefore, if these things be in you in some measure of truth, then your hope is current, sound, and good; otherwise, it is nothing worth: for in vain do men say they hope to be saved by Christ, when as they walk dissolutely.
The reason hereof is, because the members must be suitable to the head; but Christ our head is holy; therefore, we his members, must be holy also; as it is written, " Be ye holy, for I am holy."
Otherwise, if we will join profane and unholy members to our holy head Christ, then we make Christ a monster.
As if a man should join unto the head of a lion, the neck of a bear, the body of a wolf, and the legs of a fox; were it not a monstrous thing? would it not be a monstrous creature?
Even such a thing do they go about, which would have swearers, drunkards, whoremongers, and such like, to be the members of Christ, and to have life and salvation by him.
But since you do so much presume of Christ, I J)ray you, let me ask you a question.
Aniil. What is that ?
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Theol. How do you know that Christ died for you particularly, and by name ?
JMU. Christ died for all men, and therefore for me.
Theol. But aU men shall not be saved by Christ: how, therefore, do you know that you are one of them that have special interest in Christ, and shall be saved by his death?
A^itil. This I know, that we are all sinners, and cannot be saved by any other than by Christ.
Theol. Answer directly to my question.
How do you know in yourself, and for yourself, that you are one of the elect, and one of those for whom Christ died?
Antil. I know it by my good faith in God; because I put my whole trust in him, and in none other.
Theol. But how know you that you have faith? or how shall a man know his faith?
Antil.
I know it by this, that I have always had as good a meaning, and as good a faith to Godward as any man of my calling, and that is not book learned.
I have always feared God with all my heart, and served him with my prayws.
Theol. Tush! now you go about the bush, and hover in the air.
Answer me to the point: how do you know, certainly and assuredly, that Christ died for yon particularly, and by name?
Antil. You would make a man mad.
You put me out of my faith; you drive me from Christ.
But if you go about to drive me from Christ, I will never believe you; for I know we must be saved only by him.
Theol.
I go not about to drive you from
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Christ, but to drive you to Christ: for how can I drive you from Christ, seeing you never came near him? how can I drive you out of Christ, seeing you were never in him ?
But this is it that deceiveth you and many others, that you think you believe in Christ, because you say you believe in Christ; as though faith consisted in words, or as though a man had faith because he saith so.
If every one that saith he hath faith, therefore hath faith ; and every one that saith he believeth in Christ, doth therefore believe; then who will not have faith? who will not believe?
But, in very deed, your faith, and the faith of many others, is nothing else but a mere imagination.
But all this while you have not answered my question touching your particular knowledge of Christ.
Antil. I can answer you no otherwise than I have answered you; and I think I have answered you sufficiently.
Theol. No, no; you faulter in your speech: your answer is not worth a button; you speak you know not what; you are altogether befogged and benighted in this question.
But if there were in your heart the true knowledge and lively feeling of God, then I am sure you would have yielded another and a better answer—then you would have spoken something from the sense and feeling of your own heart, and from the work of Grod's grace within you; but, because you can yield no sound reason that Christ died for you particularly, and by name, therefore I suspect you are none of them which have proper interest in him, and in whom his death taketh effect indeed.
Phil.
I think this question would gravel a
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great namber; and few there be that can answer it aright.
Theol.
It is most certain.
I do know it by lamentable experience that not one of an hundred can soundlv and sufficiently answer this question; none, indeed, but onlj those in whom the new work is wrought, and do, by the inward work of the Spirit, feel Christ to be theirs.
I have talked with some which are both witty, sensible, and learned, who, notwithstanding, when they have been brought to this very point and issue, have stuck sore at it, and staggered very much: and howsoever they might by wit and learning shuffle it over, and, in a plxmdered sort speak reason; yet had they no feeling of that which they said, and therefore no assurance : and oofnsequently as good never a whit, as never the better.
It is the sanctifying Spirit that giveth feeling in this point; and therefore, without the feeling of the operation of the same Spirit, it can never be soundly answered.
Thus then, I do close up this whole matter: as the vinebranch cannot hve and bring forth fruit, except it abide in the vine: no more can we, except we abide in Christ, and be truly grafted into him bj a lively faith.
None can have any benefit by him, but they only which dwell in him.
None can live by Christ, but they which are changed into Christ.
None are partakers of his body, but they which are in Im body.
None can be saved by Christ crucified, but they which are crucified with Christ.
None can live with him being dead, but those which die with him being alive.
Therefore, let us root downward in mortification, that we may shoot upward in sanctification.
Let us die to sin, that we may live to
MAKES AND ETIDENCE8
righteousness.
Let us die while we are alive, that we may live when we are dead.
Asun.
If none can he saved by Christ, but only those which are so qualified as you speak of, then Lord have mercy upon us; then the way to heaven is very strait indeed, and few at all shall be saved; for there be few such in the world.
TJieol. You are no whit therein deceived; for, when all comes to all, it is most certain that few shall be saved; which thing I will shew unto you, both by scripture, reason, and examples.
Asun.
First, then, let us hear it proved by the scriptures.
TJieol. Our Lord Jesus saith, "Enter in at the : for, it is the wide gate and broad way that leadeth to destruction; and many there be which go in thereat; because the gate is strait, and the way narrow, that leadeth unto life, and few there be that find it," Matt. vii. 13.
Again he saith, "Many are called, but few are chosen,"
XX. 16.
In another place, we read of a certain man which came to our Saviour Christ, and asked him of purpose whether few should be saved.
To whom our Lord Jesus answered thus, "Strive strait gate to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able," Luke xiii.
24.
In which answer, albeit, our Saviour doth not answer directly to his question, either negatively or affirmatively ; yet doth he plainly insinuate by his speeches that few shall be saved.
For, first, he bids us to strive earnestly; noting thereby, that it is a matter of great strife against the world, the flesh, and the devil.
Secondly, he affirmeth, that the gate is very strait; noting, that, none can enter in, vdthout vehement
OF SALVATION.
crowding, and almost breaking their shoulderbones.
Lastly, he saith, that many which seek to enter in, shall not be able; noting thereby, that even of them that seek, many shall step short; because they seek him not aright.
Isaiah also saith, "Except the Lord of Hosts had left us a seed, we had been as Sodom, and had been like to Gomorrah."
The apostle also allegeth, out of the prophet, "That the Lord will make a short account in the earth, and gather it into a short sum, with righteousness."
These scriptures, I think, are sufficient to prove that few shall be saved.
Asun. Now let us hear your reasons.
Theol. If we come to reason, we may rather wonder that any should be saved, than so few shall be saved.
For we have all the lets and hindrances that may be, both within us and without us.
We have, as they say, the sxm, moon, and seven stars against us.
We have all the devils in hell against us,with all their horns, heads, marvellous strength, infinite wiles, cunning devices, deep sleights, and methodical temptations.
Here runs a sore stream against us.
Then have we this present evil world against us, with her innumerable baits, snares, nets, gins, and grins to catch us, fetter us, and entangle us.
Here have we profits and pleasures, riches and honour, wealth and preferment, ambition and covetousness. Here comes in a camp royal of spiritual and invisible enemies.
Lastly, we have our flesh, that is, our corrupted nature against us; we have ourselves against ourselves.
For we ourselves are as great enemies to our salvation, as either the world or the devil.
For, our understanding, reason, will, and afiections, are altogether against us.
Our
MAEES AKD EVIDENCES
natural wisdom is an enemy unto us.
Our concupiscences and lusts do minister strength to Satan's temptations.
They are all in league with Satan against us.
They take part with him in every thing against us and our salvation.
They fight all under his standard, and receive their pay of him.
This then goeth hard on our side, that the devil hath an inward party against us ; and we carry always within us our greatest enemy, which is ever ready, night and day, to betray us into the hands of Satan; yea, to unbolt the door, and let him in to cut our throats.
Here then we see an huge army of dreadful enemies, and a very legion of devils, lying in ambush against our souls.
Are not we therefore poor wretches in a most pitiful case, which are thus betrayed and besieged on on every side ?
All things then considered, may we not justly marvel that any shall be saved?
For who seeth not, who knoweth not, that thousand thousands are carried headlong to destruction, either with the temptations of the world, the flesh, or the devil?
But yet, further, I will shew, by another very manifest and apparent reason, that the number of God's elect upon the face of the earth are very few in comparison; which may thus be considered; first, let there be taken away from amongst us all papists, atheists, and heretics ; secondly, let there be shoaled out all vicious and notorious evil livers, as swearers, drunkards, whoremongers, worldings, deceivers, cozeners, proud men, rioters, gamesters, and all the profane multitude; thirdly, let there be refused and sorted out, all hypocrites, carnal protestants, vain professors, backsliders, decUners, and cold Christians; let all these I say, be separated, and then tell me how many sound, sincere,
OF SALVATION.
faithful and zealous worshippers of God wiH be found among us.
I suppose we should not need the art of arithmetic to number them: for I think there would be very few in every village, town, and city: I doubt they would walk very thinly in the streets, so as a man might easily teU them as they go.
Our Lord Jesus asketh a question in the gospel of St.Xuke xviii. 8, " Do you think, when the Son of man Cometh, that he shall find faith on the earth?" to the which we may answer, surelv very little.
Ajsun. Now, according to your promise, shew this thing also by examples! saying, Theol. In the first age of the world, all flesh had so corrupted their ways that God could no longer bear them, but even vowed their destruction by the overflowing of waters.
When the flood came, bow few were found faithful ?
Eight persons only were saved by the ark.
How few righteous were found in Sodom, and the cities adjoining; but one poor Lot and his family ? How few believers were found in Jericho, but one Rahab?
How few of the old Israelites entered into the land of promise, but two, Caleb and Joshua?
The rest could not enter in, because of unbelief.
The true and invisible church was small, during the government of the Judges; as appeareth plentifully in that book.
In Elms's time, the church was so small that it did not appear.
In the reign of the kings of Israel and Judah, the sincere worshippers were very few; as appeareth by all the prophets.
During the captivity, the church was as the moon under a cloud, she was driven into the wUdemess where she hid herself.
During the persecutions of the Greek empire, by Gog, Magog, and Egypt, they
MABK8 ABTD ETIDENCES
were fewest of all.
In Christ's time, what a silly company did he begin withal!
How were all things corrupted by the priests, scribes, and pharisees!
In the beginning of the apostle's preaching there were few believers.
After the first six hundred years, what an eclipse was in the church during the height of antichrist's reign!
How few true worshippers of Grod were in the world, for the space of almost seven hundred years!
Since the gospel was broached and spread abroad, how few do believe! and as the prophet saith, "Lord, who hath believed our report?"
Thus then you see it is apparent, both by scripture, reason, and examples of all ages, that the number of the elect is very small ; and, when all comes to all, few shall be saved.
Phil.
I pray you tell us how few, and to what scantling they may be reduced: whether one of a hundred, or one of a thousand, shall be saved ?
Theol. No man knoweth that, neither can I give you any direct and certain answer unto it; but I say that, in comparison of the reprobate, there shall be but a few saved; for all that profess the gospel are not the true church before God: there be many in the church which are not of the church.
Phil. How do you prove that?
Theol. Out of the ninth to the Romans, where the apostle saith, ver. 6, " All are not Israel, that are of Israel;" and again, Isaiah crieth concern- " Though the number of the children ing Israel, of Israel were as the sand of the sea, yet but a remnant shall be saved," v. 27.
Phil. How do you balance it in the visible church? or in what comparison do you take it?
Let us hear some estimate of it.
Some think one
OF SALTATIOK.
of a hundred; some but one of a thousand shall be saved.
Theol. Indeed, I have heard some learned and godly divines give such conjectures; but for that matter 1 can say nothing to it; but only let us observe the comparison of the Holy Ghost betwixt a remnant and the sand of the sea, and it will give some light into the matter.
Phil. Doth not the knowledge of this doctrine discourage men from seeking after God?
Theol. Xothing less.
But rather it ought to awake us, and stir up in us a greater care of our salvation, that we may be of the number of Christ's httle flock, which make an end of their salvation in fear and trembling.
Phil. Some make light of all these matters; others say, as for the life to come, that is the least matter of an hundred to be cared for.
As for that matter, they will leave it xmto God, even as pleaseth him, they wiU not meddle with it ; for they say, Gt)d that made them must save them.
They hope they will do as well as others, and make as good shift as their neighbours, Theol. It is lamentable that men should be so careless, and make so light of that which, of all other things, is most weighty and important; for it shall not profit a man to win the whole world, and lose his own soul, as the author of all wisdom testifieth.
Asun. I pray you, sir, under correction, give me leave to speak my mind in this point:
I am an ignorant man; pardon me if I speak amiss, for a fool's bolt is soon shot.
Theol. Say on.
Asun. I do verily think that God is stronger than the devil; therefore I cannot believe that p
MAEKS AND EVIDENCES
he will suffer the devil to have more than himself; he will not take it at his hands; he loveth mankind better than so.
Theol. You do carnally imagine that God will wrestle and strive with the devil about the matter.
As for God's power it doth never cross his will; for God can do nothing against his will and decree, because he will not.
" God vrill have all men saved."
Asun. Yea, but the scripture saith, Theol. That is not meant of every particular man, but of all sorts some.
Some Jews, some Gentiles, some rich, some poor, some high, some low, &c.
Asun.
Christ died for all; therefore, all shall be saved.
Theol.
Christ died for all, in the sufficiency of his death, but not in efficacy unto life; for only the elect shall be saved by his death; as it is " This is my blood in the new testament, which is given for you," meaning his disciples and chosen children.
And, again, Christ, being consecrated, is made " the author of salvation to written, all that obey him."
Asun. God is merciful; and, therefore, I hope he will save the greatest part, for his mercy's sake.
Theol. The greatest part shall perish; but all that shall be saved shall be saved by his mercy; as it is written, " He will have mercy on whom he will have mercy, and whom he will he hardeneth."
And, again, "It is not in him that "willeth, or in him that runneth, but in God that sheweth mercy," Rom. ix. 16.
Therefore, though God be infinite in mercy, and Christ infinite in merit, yet none shall have mercy but only the vessels of mercy.
OF SAXTATIOX.
Antil. Can you tell who shall he saved, and who shall be damned?
Do you know Goti's secrets?
When were you in heaven?
When spake you with God?
I am of the mind that all men shall be saved; for God's mercy is above all his works.
Say you what you will, and what you can, God did not make us to condemn us.
Theol. You are very peremptory indeed: you are more bold than wise; for Christ saith few shall be saved; you say all shall be saved.
Whether, then, shall we believe Christ or you ?
Antil. If there should come two souk, one from heaven and another from hell, and bring us certain news how the case stood, then 1 would beheve it indeed.
Theol. Put case: two souls of the dead should come—the one from heaven, the other fix>m hell
—I can teU you aforehand, certainly, what they would say, and what news they would bring.
Antil. What, I pray you?
Theol. They wordd say there be few in heaven and many in hell—heaven is empty and hell is full.
Antil. How know you that? how know vou they would say so?
Theol. I am sure, if they speak the truth, they must needs say so.
Antil. Must they needs?
Why, I pray you, must they needs r Theol. Because the word of God saith so; because Moses and the prophet-s saith so: "If you win not believe Moses and the prophets, neither will you believe though one, though two, though an hundred should rise from the dead."
Antil. Yes, but I would.
Theol.
I pray you, let me ask you a question:
MAKES AND ETIDENCES
whether do you think that God and his word, or the souls of dead men, are more to he credited?
Antil.
If I were sure that God said so then I would believe it.
Theol.
If his word say so, doth not he say so ?
Is not he and his word all one?
Antil.
Yet, for all that, if I might hear God himself speak it, it would move me much.
Theol. You shew yourself to be a notable infidel.
You will not believe God's word without signs and miracles, and wonders from the dead.
Antil.
Y'^ou speak as though you knew certainly that hell is full.
You do but speak at random; you cannot tell: you were never there to see.
But for mine own part, I believe there is no hell at all, but only the hell of a man's conscience.
Theol. Now you shew yourself in kind what you are.
You say you believe no hell at all; and I think, if you were well examined, you believe no heaven at all, neither God nor devil.
Antil. Yes; I believe there is an heaven, because I see it with mine eyes.
Theol. You will believe no more belike than you see; "but blessed is he that believeth and seeth not," John xx.
29.
You are one of the rankest atheists that ever I talked withal.
Antil. You ought not to judge; you know not men's hearts.
Theol. Out of the abundance of the heart the mouth speaketh.
You have sufficiently bewrayed your heart by your words; for the tongue is the key of the mind.
As forejudging I judge you only by your fruits, which is lawful; for we may justly say it is a bad tree which bringeth forth bad fruit, and he that doth wickedly is a
OF S.\XTATIOy.
wicked man ; but it is rou, and such as you are, that will take upon you to judge men's hearts ; for though a man's outward actions be religious :md honest, yet you ^vill condemn him; and, if a man g^ve himself to the word and prayer, reformeth his femUy, and abstaineth from the gross sins of the world, you wiU by and by say he is an hypocrite.
And thus you take upon you to judge men's hearts, as though you knew with what affection these things are done.
Antil. 1 confess I am a sinner; and so are all others for aught I know.
There is no man but he may be amended.
I pray Grod send us aU of his grace, that we may please him, and get to heaven at last.
Theol. Xow you would shuffle up altogether, as though you were as good as the best, and as though there were no difference of sinners; but you must learn to know that there is great difference of sinners; for there is the penitent, and the unpenitent sinner; the careful, and the careless sinner; the sinner whose sins are not imputed, and the sinner whose sins are imputed; the sinner that shall be saved, and the sinner that shall be damned.
For it is one thing to sin of frailty, another thing to live in it, dwell in it, and trade in it, (as the Holy Ghost speaketh) to suck it in, as the fish sucketh water, and to draw it unto us with cart ropes and and cords of vanity, Isa. v. 18.
To conclude, therefore, there is as great difference betwixt a sinner and a sinner, as betwixt light and darkness; for, though God's children be sinners, in respect of the remnants of sin within them, yet the scriptures call them just and righteous, because they are justified by Christ, and sanctified by his grace and Holy Spirit.
And for this cause
MAEKS AXD EVIDENCES
it is, that St. John saith, "He that is bom ofGod sinneth not," iii. 6-9.
Antil. What, I pray you, did you never sin ?
Theol. Yes, and what then? what are you the better?
Antil. You preachers cannot agree amongst yourselves; one saith one thing, and another saith another thing; so that you bring the ignorant people into a mammering;* and they know not on which hand to take.
Theol. The preachers, God be thanked, agree very well together in all the main grounds of religion, and principal points of salvation; but if they dissent in some other matters, you are to try the spirits whether they be of God or no ; you must try all things, and keep that which is good.
Antil. How can plain and simple men try the spirits and doctrines of the preachers ?
Theol. Yes; for the apostle saith,
Cor. ii.
15, "The spiritual man discerneth all things;" and St. John saith to the holy Christians, ii, 27, "You have received an ointment from that Holy
One, and know all things," that is, all things necessary to salvation ; those, therefore, which have the Spirit of God, can judge and discern of doctrines, whether tliey be of God or no.
Antil. I am not book-learned, and therefore I cannot judge of such matters; as for hearing of sermons, I have no leisure to go to them; I have somewhat else to do; let them that are bookish, and hear so many sermons, judge of such matters; for I will not meddle with them, they belong not unto me.
Theol. Yet for all that, you ought to read the Perplexity.
OF SAXTATIOIT.
scriptures, and hear the word of God preached, that you may he able to discern betwixt truth and falsehood in matters of rehgion.
Antil. Belike you think none can be saved without preaching; and that all men stand bound to frequent sermons ; but I am not of your mind in that.
Theol. Our Lord Jesus saith, " My sheep hear my voice;" and again, he saith, "He that is of God, heareth God's words; ye therefore hear it not, because you are not of God;" you see therefore how Christ Jesus maketh it a special note of God's child, to hear his word preached.
Anfil. But I think we may serve God well enough without a preacher; for preachers are but men, and what can they do? A preacher is a good man, so long as he is in the pulpit; but if he is out of the pulpit, he is but as another man.
Theol.
You speak contemptuously of Gt>d's messengers, and of God's sacred ordinance; but the apostle doth fully answer your objection, saying, Eom.
X. "Faith cometh by hearing, and tearing by the word of God; and how can they hear without a preacher."
In which words, the apostle telleth us flatly, that you can neither have faith, nor serve God aright, without preaching.
Antil. When you have preached all that you can, you can make the word of God no better than it is; and some put in and put out what they list; the scriptures are but men's inventions, and they made the scriptures.
Theol. We preach not to make the word better, but to make you better; as for putting in and putting out, it is a mere untruth; and whereas you say the scriptures were made by men, it is
MASKS
kSJ) ETIDENCES
blasphemy once to think it; and you are worthy to receive your answer at Tyburn.
Antil. Now I see you are hot:
1 perceive, for all yoiu' godliness, you will be angry.
Theol. I take it to be no sin to be angry against sin; for your sin is very great, and who can bear it?
Antil. All this while you speak much for preaching, but you say nothing for prayer.
I think there is as much need of prayer as preaching; for I find in the scriptures, "Pray continually," but I find not preach continually.
Theol. No man denieth but that prayer is most needful, always to be joined unto preaching and all other holy exercises, for it is the handmaid to all; but yet we prefer preaching above it, because preaching is both the director and whetstone of prayer; yea, it stirreth us aright in all spiritual actions and services whatsoever, without the which we can keep no certain course, but are ever ready to err on this hand, or that.
Now, whereas you say you find "Pray continually," but not preach continually, you might, if you were not wilfully blind, find also preach continually; for the apostle saith, 2 Tim. iv. 2, "Be instant: preach the word in season, and out of season :" that is always, as time and occasion shall serve.
Antil.
You extol preaching, but you say nothing for reading.
I beheve you condemn reading.
Theol. Doth he that highly commendeth gold condemn silver?
1 do ingenuously confess that both public and private reading of the scriptures are very necessary and profitable, and would to God it were more used than it is; for it is of
OF SALVATION.
singvilar use, both to increase knowledge and judgment, and also to make us more fit to hear the word preached.
For such men as are altogether ignorant of the history of the bible can hear the word with small profit or comfort.
Phil. It seemeth that this man neither regardeth the one nor the other; because, for ought that I can see, he careth not greatly if the scriptures were burnt.
Antil. Oh sirrah, you speak very malapartly; you may speak when you are bidden.
Who made you a judge?
You are one of his disciples, and that makes you to speak on his side.
JPhil. No sir, I hope I am Christ's disciple, and no man's; but assuredly, I cannot hold my peace at your vile cavilling, and most blasphemous speeches.
Antil. I cry your mercy, sir; you seem to be one of these scripture-men ; you are all of the Spirit: you are so full of it, that it nmneth out at your nostrils.
PMl. You do plainly shew yourself to be a scoffing Ishmaelite.
Antil. And you do plainly shew yourself to be one of these folk of Crod which know their seats in heaven.
Phil. I pray God be merciful unto you, and give you a better heart.
For I see you are in the gall of bitterness, and in the bond of iniquity.
Antil. You think there is none good but such as yourself, and such as can please your humour.
You will, forsooth, be aU p\ire; but, by God, there be a company of pure knaves of you,
Theol. Nay, now you do manifestly shew of what spirit you are ; for you both swear and rail with one breath.
MAEKS AND EVIDENCES
Antil. God forgive me! why did he anger me, then?
There be a company of such controllers as he in the world, that nobody can be quiet for them.
Theol. I perceive a little thing will anger you, since you will be angry with him for speaking the truth.
Antil. What hath he to do with me?
He is more busy than needs. Why doth he say I am in a bad case ?
I will not come to him to learn my duty.
If I have faults he shall not answer for them; I shall answer for mine own faults, and every tub shall stand on his ow^n bottom: let him meddle with that he hath to do withal.
Theol. You are too impatient; you take matters at the worst. We ought friendly, and in loye, to admonish one another; for we must have a care one of another's salvation.
I dare say for him that he speaketh both of love and compassion towards you.
Antil.
I care not for such love; let him keep it to himself What doth he think of me ? doth he suppose that I have not a soul to save as well as he, or that I have no care of my salvation ?
I would he should know that I have as great care for my salvation as he, though I make no such outward shew; for all is not gold that glistereth.
I have as good a meaning as he, though I cannot utter it.
Theol. These words might well be spared.
I hope you will be pacified, and amend your life, and draw nearer to God hereafter.
Antil.
Truly, sir, you may think of me what you please; but, I assure you, I have more care that way than all the world wonders at, I thank
God for it.
I say my prayers every night when
SALTATIOJf.
I am in my bed; and if good prayers will do us no good, God help us.
I have always served Grod duly and truly, and had him in my mind.
I do as I would be done to; I keep my church, and tend my prayers while I am there; and, I hope, I am not so bad as this fellow would make me.
I am sure, if 1 be bad, I am not the worst in the world: there be as bad as I.
If I go to hell, I shall have fellows, and make as good shift as others, Theol. You think you have spoken wisely, but I like not your answer; for your words smell strongly both of ignorance, pride, and unbelief.
For, first, you justify yourself in your faithless and ignorant worshipping of God; and. secondly, you justify yourself by comparison with others, because others are as bad as you, and you are not the worst in the world.
Antil. Now I know you speak of ill-will; for you never had any good opinion of me.
Theol. 1 would I could have as good an opinion of you as I desire, and that I might see that wrought in Tou which might draw my love and liking towards you; and as for ill-will, the Lord knoweth I bear you none.
I desire your conversion and salvation with my whole heart; and I would think myself happy if I might save your soul with the loss of my right arm.
Antil.
I hope I may repent; for the scriptTire saith, at what time soever a sinner doth repent, God will have mercy on him; therefore, if I may have space and grace, and time to repent before death, and to ask God foi^veness, and say my prayers, and cry Grod mercy, I hope I shall do well enough.
Theol. You speak as though repentance were
220 MAKES AND EVIDENCES OF SALTATION.
in your power, and at your commandment, and that you can put it into your own heart when you list ; and that makes you, and many others, presume of it three hours before death.
But you must know that repentance is the rare gift of God; and it is given but to a few.
For God will know him well that he bestoweth repentance upon, since it is proper only to the elect.
It is no word matter.
It is not attained without many and fervent prayers, and much hearing, reading, and meditating in the word of God.
It is not so easy a matter to come by, as the world judgeth.
It is not found but of them that seek it diligently, and beg it earnestly.
It is no ordinary three hours' matter.
Cry God mercy a little, for fashion, will not do it.
Cursory saying of a few prayers a little before death availeth not; for, though true repentance be never too late, yet late repentance is seldom true.
Herein delays are dangerous; for the longer we defer it the worse is our case.
The further a nail is driven in with a hammer, the harder it is to get out again.
The longer a disease is let run, the harder it is to cure.
The deeper a tree is rooted, the harder it is to pluck up again.
The longer we defer the time of our repentance, the harder it will be to repent ; and therefore it is dangerous driving it off to the last cast.
For an ancient father saith, (Augustine) "we read but of one that repented at the last, that no man should presume : and yet of one, that none might despair."
Well then, to conclude this point, I would have you to know, that the present time is always the time of repentance ; for, time past cannot be recovered, and time to come is uncertain.