sins wittingly and from the slighting of the admonitions of the conscience arising up to the contempt of all accusations which the conscience can lay in against him and at last boldly rising up against the conscience as it were to be avenged of it for rebukeing him by committing these same sins most frequently for which he hath been oftnest reproved by his conscience The second cause may we reckon the devil who thinketh it too little to allure men to sin and harden their heart in it and spoil them of all sense of their sin except he also draw them to renounce God and bark against him and become like the devil himself so far as he can drive them The third cause we make the holy justice of God giving over the man who contemneth the light and checks of his conscience unto a reprobat sense that being deprived of common use of reason and judgment he may run mad in his sin like the devil for if God did punish the heathen so for this sort of sinning Rom. 1. 28. what wonder he punish seven times more them who thus rebell against the light of holy Scripture yea these that do not come to this hight are punished by giving them over to strong delusions 2 Thess. 2. 11. The last but sinless cause is the deep wisdom of God who suffering such wretches to fill up such a measure of sin doth make manifest to all beholders the power and poyson of in-born sin in man and draweth forth to light the natural enimity of man against God the seeds whereof is in all men and could hardly be believed to be incident to men except it were by experience seen and found in some men For remedy of this evil it is too little that such a monster should be driven from all Church-society and given over to Sathan it is the part of the Magistrate to bind beasts and mad devils and punish them as it becometh the bearer of the sword to do for avenging of evil-doers But if the Magistrate do not his part yet let the Pastor do what in him lyeth for albeit the Scripture giveth small hope of the recovery of such vile monsters because of the stupidity of their conscience that cannot be wrought upon by man yet seing such evils have been found even in some elect as Manasseh and some of the Corinthians before their conversion 1 Cor. 6. 9 10 11. and because experience hath often found that some of this sort going to publick execution by the Magistrate have been converted and saved by faith in Jesus Christ a Pastor should not altogether despair of such vile men but essay what may be done by conference especially when God sends calamity on them or the Magistrate executs justice on them for any crime if possibly such miscreants being convinced of their perverseness may repent and flye to Christ the Redeemer of such as flye unto him For removing the fifth impediment 1. THe fifth impediment of self-examination is a false fear of no small danger to their souls if they should ripe up their conscience for by-gones for seing they feel themselves quiet they think it were unprofitable and dangerous to trouble their own peace Such persons will tell you that their faith is surely set on God and that they never had any doubt or suspicion of Gods love to them and therefore dare not trouble themselves with self-examination first because all Sermons bid them firmly trust in God Secondly because they know if they should trouble themselves with self-examination they might soon weaken their faith as they conceive Thirdly because they know the subtilty of Sathan as they say to whom if a door were opâ—ned by search of their old wayes they fear he should over-charge them with accusations and drive them to desperation as say they it hath befallen sundry who after wakening their consciences never rested till they put hand in themselves not being able to bear the torment of their conscience There are other some who nill they will they are drawn before the tribunal of Gods Judgment and their conscience beginneth to stir against them which so soon as they do perceive incontinent they interrupt the process Such a one was the heathen Governour Felix Act. 24 25. who after hearing for a little Pauls discourse of righteousness temperance and judgment to come did tremble and therefore desired Paul to forbear for the time Of this sort also are they who do with-draw themselves from Church-meetings and hearing of publick Sermons lest they should be troubled with the serious speeches of a faithfull Pastor Some are also of this sort who take the course that King Saul did take and call for a minstrel or for merry company to suppress the voice of their barking conscience or do by some such way divert their conscience from entering in judgment with them 2. The causes of this evil in the un-regenerat man may be found these four besides others more particular First ignorance of the duty of self-examination prescribed of God Ps. 4. 4. or a voluntar mis-kenning that such a duty is required of all The second cause is a fixed purpose to go on securely in their old wayes The third cause is the sense of the sweetness they imagine they do find and have found of a long time in the carnal rest and sleep of their conscience The fourth cause is a perswasion that they could not rid themselves out of the grips of their conscience nor endure the blind blowes which conscience set down on the tribunal should inflict on them which sorrow and vexation they conceive they cannot otherwayes eshew but by throwing down their conscience from the bench that he enter in no processe against them 3. When the Pastor hath to do with such a man his first care must be that this blind fear may be drawn forth to the light by shewing him that this his flying from the light and hiding himself in darkness is to no purpose and that there is no place for him to flye unto and hide himself from God Secondly let him presse the decree of God that all men must once die and then come to judgment wherein he cannot misse perpetual condemnation and endless torment from an angry Judge except he now judge and condemn himself and flye to Christ the Mediator while it is to day while Christ is exercising his Mediatory-office and is inviting all sinners to repent and calling all weary and heavy loaden to come unto him Thirdly let the Pastor shew to those fearfull persons that this their tear is groundlesse for if they minde to draw in to God they need not fear to confesse all their sins and flye to his grace which if they do not the sleep which they love to lye into is deadly because God hath said There is no peace to the wicked Isa. 48. 21. Fourthly let him presse the precepts for self-examination and judging our selves Ps. 4. 4. and trying whether we be in the faith or not
2 Cor. 13. 5. except they would chuse to be judged of God without mercy But seing here we speak to Pastors or to such as aim at the holy Ministry we need not insist but with the Apostle 2 Tim. 2. 17. pray the Lord to give his servants wisdom and prudence in all things For removing the sixth impediment THe sixth impediment is a lazy and sluggish putting off of the duty of self-examination from time to time And many are guilty of this sinfull solly who will grant that it is a duty lying on them to set their conscience on work for tryal of their state or condition but like ill debtors who promising to pay as oft as they meet with their creditors do notwithstanding put off time and delay the work from day to day Such mens disposition in spiritual things is well resembled in the description of the sluggard Prov. 6. 10. How long wilt thou sleep O sluggard when wilt thou arise out of thy sleep Yet a little sleep a little slumber a little folding of the hands to sleep So shall thy poverty come as one that travaileth and thy want as an armed man And Prov. 26. 14 15 16. As the door turneth upon his hinges so doth the slothfull man upon his bed The slothfull hideth his hand in his bosom it grieveth him to bring it again to his mouth The sluggard is wiser in his own conceit then seven men that can render a reason Such are our lazy dâ—layers of examination of whom we speak they cannot endure to be at pains to search their wayes or commune with their heart But so long as God suffereth their conscience to sleep so long they put off the duty of searching themselves and lye still in security esteeming it a torture to have their sluggish sleeping any way interrupted by any person 2. Of this evil disease five causes may be given The first is the abhorring of all pains in spiritual duties how profitable so ever diligence might prove The second cause is the bewitching sense of sweetness they conceive they feel in this their idle carriage The third is the deceit of the sluggards heart still promising to follow his purpose of amendment of life from day to day and yet albeit deceived a thousand times he doth give credit to his own false heart The fourth is a false opinion which the sluggard entertains of his own spiritual abilities as if he were sure he could repent at any time and that if any sickness or appearance of death should befall him he would then undoubtedly make his reckening with God and crave pardon and so be saved and in such pleasant dreams he counteth himself a much wiser man then many who do put themselves to daily toiling and vexation by keeping their conscience on the rack-stock when with less misery they might follow his sluggish way of it The fifth but sinlesse cause is the Lords lengthening of prosperity to the sluggard which although it should lead him to repentance yet he becomes hereby more and more drunken and â—ulleth himself over in a deeper sleep 3. This sickness is not easily cured except the Lord take up a rod and rouse the sluggard out of his sleep But as for the Pastors part he shall do well in private if the sluggard confesse his fault and howsoever to set an edge on the law in publick that all such sluggards may apprehend the real danger their soul is into by delaying their repentance because the indurance of this brittle and frail life is most uncertain for the fool knoweth not whether the very next following night after admonition is given to him his soul shall be taken from him Secondly he must know that the longer he delay the number of his sins and the hardnesse of his heart and the wrath of God against him do daily grow to a higher measure Let the sluggard then be convinced of his madnesse if he shall delay for an hour by acknowledgment of his sin and flying to Christ to vomit up the deadly poyson of his sweetest sins and to have the hot burning wrath of God against him extinguished Thirdly let the deceits wherewith he beguileth himself be laid open and refuted and an offer be made unto him whether he will chuse that his conscience be tormented for ever in the society of unclean devils after a short while sleep in sin in this life rather then while he hath time while Christ offereth himself Mediator in his Gospel while he may have the sweet fellowship of the Saints he will chuse to put his conscience to it and acknowledge his sins and flye to Christ that he may have peace with God and so be saved for ever For removing the seventh impediment THe seventh impediment of self-examination is the too earnest care for earthly things and the mans involving himself in the affairs of this life for there are many who do not refuse the duty of trying their own spiritual state and condition who notwithstanding of this conviction of their duty do spend all their time in the businesses of this world wherein they are so involved and carried head-long that they passe perfunctoriously all exercises of religion and do neither wait for the direction of Gods Word or of their own conscience about what they have to do nor call themselves to account for what is past done or not done Of this sort arâ— these of whom Christ doth speak Luke 14. 18. who being invited to a free supper answered some of them I have bought land another I have married a wife another I have bought a yoke of oxen c. and so sought to be excused for their not coming to the marriage all pretending their earthly affairs as a just reason of their slipping of the invitation given them Of this sort of men speaketh Christ Math. 13. 22. He that received seed among the thornes is he that heareth the Word and the cares of this world and the deceitfulness of riches chock the word and he becometh unfruitfull This sort of men are complained of Ier. 8. 6. I hearkened and beard but they spoke not aright no man repented him of his wickedness saying what have I done Every one turned to his course as the horse rusheth into the battel 2. Of this evil four causes among others may be given first inordinat concupiscence of earthly things which eateth up all the time and travell which the love of things spiritual doth call for and as it were spurreth the man to the immoderat pursuing of things temporal The second cause is the beguiling of the conscience under the pretense of seeking what is lawfull and necessary for a mans well-being in this life as if a mans spending of his care and pains and time in earthly business in it self lawfull were sufficient excuse for neglecting things spiritual and heavenly or as if it were not required of all men that hear the Word of God pointing out the way of mens salvation to prefer that one
they read very Fables and fained Romances which they know to be such and yet they cannot command their affections in reading of them May not then an unrenewed man give as much credit to holy Scripture and be affected with the holy history thereof without any change made of his perverse nature the wisdom whereof is enmity against God and cannot subject it self either to his law or Gospel Secondly if we consider what the power of a natural conscience can work upon the affections by just accusations or excusations for raising grief and joy therein whereof not only Scripture but also heathen writers do bear witnesse we need not doubt but the natural conscience may have the same power in a temporary believer Thirdly if we consider what the precepts of morall Philosophy hath wrought upon the Schollers of Socrates and Aristotle and other heathen Masters for the outward framing of them unto seeming vertues we need not doubt what the precepts of the morall law may work upon a temporary believer for putting a luster on his life as was to be found in sundry Pharisees without conversion and renovation of the inner man toward God Fourthly if we consider what delight is found by Schollers in the contemplation of these things which Philosophy doth treat of we may easily perswade our selves that more delight may be had in contemplation of what holy Scripture doth hold forth without making the man a new creature But when unto the natural mans foresaid seeming perfections knowledge of the mysteries of religion and the gifts of preaching and prophecying are superadded which are but movable gifts common to renewed and unrenewed men and far from being saving graces what wonder the natural man and temporary believer be puffed up with a high estimation of his own worth and hope of being received by Christ the Judge and yet be found at last to have deceived himself and unwarrantably absolved himself by his own deluded conscience as Christ giveth warning Math. 7. 21. Quest. But what can a temporary believer want coming up all the length that is now spoken of and supposed to be indued with so many seeming good things whereunto many saved Saints do not attain Ans. Every saved Saint is beaten out of self-estimation for any thing in himself beaten out of confidence in any thing he doth or can do and is humbled in his heart by the law the spiritual perfection whereof being understood killeth his natural pride Rom. 7. 9. 2. Every saved Saint is chased for refuge to flye to Christ to his righteousnesse and the riches of grace holden forth in him and every saved Saint is a new creature aiming more and more to follow the course of new obedience and drawing vertue from Christ by faith to please God and worship him in spirit Phil. 3. 3. So that his purpose and endeavour in some measure is like unto that of David Psal. 71. 10 15 16. saying I will hope continually and I will praise thee more and more my mouth shall shew forth thy righteousnesse and thy salvation all the day for I know not the numbers thereof I will walk in the strength of the Lord God I will make mention of thy righteousnesse even of thine only But the temporary believer reckoneth not for his debt and deservings with the law he is not humbled in the sense of his sins and sinfulnesse and inability to satisfie the law by himself he hath not the root of repentance in him for immediatly upon the hearing of the Gospel he receiveth the Word with joy without godly sorrow for his sins Luk. 8. 13. The temporary believer is ignorant of the righteousnesse of God by faith in Jesus Christ and goeth about to establish his own righteousnesse upon the bottom of his own blamelesse conversation priviledges of the visible Church common gifts of the Spirit and successe with prosperity all which because he is not justified by faith in Christ do not advance him above the state of the workers of iniquity Math. 7. 21 22 23. The symptoms and ordinary signs of this malady of unwarrantable self-absolution are these 1. all of this sort are well pleased with their own wayes they are not daily humbled in the sense of short-coming in duties and chased to Christs righteousnesse which may hide their nakednesse 2. They are all secure and fear no wrath but put the evil day far from them 3. They cannot be induced to any accurat examination of their own life wayes condition or estate If any man insinuate any suspicion of hypocrisie in them or if their own conscience begin to question their sincerity they cannot endure it 4. Albeit they say unto Christ Lord Lord yet they make little use of his office of mediation of his power and vertue for illumination humiliation healing and helping on to salvation 5. They look more to the seeming good things in themselves for strengthening their carnal confidence then they take notice of the evil of a body of death in themselves to drive them to Christ the only deliverer from it 6. Yea they all serve some Idol lurking in their heart they yield obedience to some reigning lust which they will not forsake for which cause Christ foretells that he will declare them to be but workers of iniquity Math. 7. 23. The causes of this evil are 1. the ignorance of the law and the utter inability yea aversenesse of nature to be subject to it the knowledge whereof might make men live all their dayes in a loathing of themselves and cut off all hope of obtaining righteousnesse by the law 2. The ignorance of that dear-bought righteousnesse of Christ and of the riches of his grace offering to impute his satisfaction to every self-condemned sinner who shall flye to him and accept his offer 3 The ignorance of the necessity of the bringing forth the fruits of faith in love and study of new obedience and sanctification by the furniture of Christ without which no man shall see God 4. The taking of a presumptuous dead faith in stead of that true justifying faith which layeth hold on Christ and worketh by love The taking of a vain groundlesse hope for that lively hope which purifieth both the heart and external conversation also 5. The comparing of themselves either with the worst sort of vile sinners or with such as are like to themselves or with the Saints in their grosse failings not judging themselves according to the law The use to be made of this doctrine is first to stir us up to take notice of that power of the soul called conscience which God hath put in every man to observe all the mans words deeds and intentions and to compare them with the law and will of God so far as it is informed and to accuse or excuse condemn or absolve smite or comfort the man as it findeth cause that we suffer not our own conscience to sleep but set it on work whilst it is time that we may know how
renew accusations against them and so order that mater as neither Sathan shall prevail nor his child suffer damnâ—ge by the means for there is a great difference between Sathans renewing of accusations for sins forgiven and Gods making null the remission granted the Lord can suffer the one to be but the other he will never suffer to be for when a true convert groweth negligent and falleth in such sins after conversion as he lived in before conversion no wonder Sathan be permitted to call his former conversion in question yea the Lord may justly cast up to his child his former faults to humble him and shame him from going on albeit he doth not disannull the formerly granted remission 3 When thanksgiving for remission of sin granted for Christs cause beginneth to cool in the heart of a convert what wonder the Lord not only suffer but also present the vilenâ—ssâ— of by past sins to make the convert sensible of the remission and to cause him renew the acts of repentance and godly sorrow for his sins by-past as Ezek. 16. 63. and 36. 32. Then shall you remember your own evil wayes and your doings which were not good and shall loath your selves for your iniquities and abominations When the convert â—roweth remisse in watching over his own heart wayes and is in danger of falling back into these sins which he had repented of before what wonder the Lord by remembring him of his natural inclination and former wayes do warn him of his danger to make him preveen his fall 4. Wherefore let the convert maintain the solidity of former remission of sins and make good use of his former sins which went before his conversion and let him follow the example of Paul who did not suffer his former siâ—s go out of his mind but did renew the confession of them upon all occasions for his own daily humiliation for the edification of others and for magnifying the glory of the grace of God and yet for all this did not suspect the remission of sins received For by this means the convert shall preveen accusations and stop Sathans mouth and make his accusations have no force By this means the convert shall possesse firm and stable confidence of Gods unchangeable grace and mercy and of the stability of the remission of sin granted The sixth question is of a convert casten not only in an uncertainty for the time of his conversion but also in a doubt whether he be elected or not and knows not how to do in this case SOme converts fall in Heman the Ezrait his exercise whereof we read Ps. 88. especially ver 14. 15 While I suffer thy terrors I am distracted saith he Counsell hath been offered by some to the afflicted to follow the practice and experience of some eminent Theologues who being brought to such straits with good successe have submitted themselves to God to save them or destroy them as he pleased after which submission they have felt the marvellous sweet embracements of Gods loving kindnesse making them sure both of their conversion and election Whether to follow this example and experience of some notable Saints is the doubt wherein the convert is not clear and knoweth nor how to carry himself toward God in this case 2. For answer to this question It is free for God to comfort a soul casten down when and how he pleaseth it is free for God to passe by the infirmity and error of a terrified soul coming to him not in the wisest way prescribed to him and to look to the necessity of the mans consolation and not to his way of seeking of it But howsoever it pleaseth God to comfort some extraordinarily yet this is not the duty of the afflicted to come with such an unrequired submission unto God for it limiteth the Lord in a manner either to comfort the man speedily or suffâ—r him upon apparent refusal for the time to dispair For Gods order is to bring the sinner under the sense of sin and acknowledgment of deserved wrath for sin and then to charge him to believe in the name of his Son Jesus Christ and after believing in Christ to seal the believer with the stamp of holinesse and the earnest-penny of the inheritance which is peace with God and joy in the holy Ghost shed abroad in his heart 3. Wherefore as for the conversion of a man straitned in the pains of the new birth and fear of everlasting wrath and tempted to suspect that he is not elected It is a more safe way to lay aside all disputation about Gods decree because secret things belong to the Lord and to look to the Lords command and to his own duty of flying unto Christ So for the recovery of a convert fallen in Ionahs case and made to suspect that he is a reprobat cast off of God it is a more safe way not to dispute for the time either his election or conversion whatsoever suggestions may be cast in by Sathan then to offer unto God an absolute submission to be saved or destroyed as he pleaseth and then to lye in sorrow till God give an answer of consolation for God doth not require such a submission but calleth for an act of faith and obedience for God hath declared in his Word that he delighteth not in the death of a sinner but that he should repent and turn to God and be saved Secondly in this submission the heart will be found deceitfull which neither will nor can submit to be destroyed Thirdly this offer of such a submission as this is Lord I know not whether thou hast chosen me or rejected me in thy decree but I submit my self to thee absolutely If thou wilt destroy me thou shalt be found to be just and I do confesse so much unto thee but if thou wilt save me I shall proclame thy grace such a submission I say is but in effect a tempting of God speedily to reveal his secret counsel either by consolation if the submitter be an elect or refusal of consolation if he be a reprobat The only safe way in the foresaid case is to be humbled before God and flye to Christ by prayer as Heman did Ps. 88. and as Ionah did who choosed to look again to his holy Temple where the Mediator sat upon the mercy seat between the cherubims and not suffer such a thought as reprobation Thus did Heman Ps. 88. 13 14. But unto thee have I cryed O Lord and in the morning shall my prayer prevent thee Lord why castest thou off my soul why bidest thou thy face from me Let the command of God to every self-condemned sinner to believe in Christ prevail against all temptations to the contrair 1 Ioh. 3. 23. This is his commandment that we should believe on the name of his Son Iesus Christ. The seventh question is how to satisfie the convert doubting whether it be bâ—tter to forbear or go on in the outward exercise of religion at least in
and v. 26. but ye believe not because ye are not of my sheep Sixthly albeit the redeemed and converted shall not want enemies who shall go about to mar their perseverance and salvation yet shall they not prevail v. 28. I give them eternal life and they shall never perish neither shall any man pluck them out of my hand Hence followeth first that the doctrine of universal redemption of all and every man unto life is false because only the redemption of the elect sheep is agreed upon for whom he layeth down his life v. 15. and the rest are not redeemed nor ordained to life for these he speaks to v. 26. they were not of his sheep but remained unbelievers Secondly it followeth that the election of men is not for faith or works fore-seen but on the contrary faith is ordained to be given unto the redeemed because they are elected and given over unto Christ to convert and save them v 16. other sheep I have and them I must bring in and they shall hear my voice Thirdly it followeth that the conversion of the Elect doth not depend on their will but upon Christs undertaking to make them believe and upon His omnipotency vers 16. other sheep I have and them I must bring in and they shall hear my voice Fourthly it followeth that albeit the redeemed believers be in themselves wirlesse as sheep and weak and ready to be destroyed and compassed about with many enemies as sheep among wolves yet because of the omnipotency of the Father and of the Son that have taken the care and custody of them they shall persevere and it is impossible they should perish or not persevere Ioh. 10. 28. 29. I give them eternall life and they shall never perish and none can take them out of My Fathers band The fifth proof THe fifth place is Psa 40. explicat by the Apostle Heb. 10. 5. 6. 7. where first the Spirit of God expounds the covenant whereof we are speaking and brings in the parties God and Christ as speaking one to another and as it were in our sight and audience repeating the terms thereof The price of Redemption is first spoken of for expiation of sin not to be forgiven without blood without better blood then the blood of beasts Heb. 10. 4. Secondly all satisfactions by men and whatsoever price can be payed by meer man are rejected sacrifice and obâ—â—tion thou wouldest not vers 5. Thirdly nothing except only the incarnation of the Son the Mediatour His obedience and suffering to the death could satisfie divine Justice But a body hast thou prepared Me vers 5. Fourthly the Mediatour Christ offers Himself pledge and Surety of His own accord and takes the condition then said I lo I come to wit as Surety to pay the ransom and to do thy will Heb. 10. 7. Fifthly Christ the Surety not only condescends upon the price but also upon the persons to be redeemed and their sanctification by which will we are sanctified by the offering of the body of Christ once for all and this price is now actually payed Heb. 10. 10. Sixthly the price being payed the Mediatour goeth about the application of the purchased benefits by His intercession Heb. 10. 12. 13. this man after he had offered one sacrifice for sin for ever sat down on the right hand of God from henceforth expecting till his enemies be made his footstool Hence followeth first that there is no universall Redemption of all and every man unto life because by one offering he hath perfected for ever them that are sanctified Heb. 10. 14. therefore they were never redeemed who are never sanctified and only they are perfected who are redeemed Secondly it followeth that not for any thing in man neither fore-seen faith or works are men elected and redeemed because all is rejected that meer man can do that the meer grace of God may appear in Christs undertaking for men of His own accord Sacrifice and oblation thou wouldest not then said I beholdâ— I come Heb. 10. 5. 7. Thirdly by Christs death purchase is made of the infallible conversion and sanctification of the redeemed and of their perseverance unto perfection By one offering of Christ He hath perfected for ever them that are sanctified Heb. 10. 14. and therefore the redeemed cannot but be converted cannot but be sanctified cannot but persevere unto perfection and that for ever Heb. 10 12 13 14. The use of this article is first that all these who hear the Gospel and have in any sort embraced it should in the acknowledgement of their naturall corruption and perverse wickednesse humble themselves before God and pray for and expect grace according to the promises offered in the Gospel Secondly that they who are already sensible of their sins and ill deservings may not run away or be discouraged but so much the rather flâ—e to Christ in whom relief from sin and misery is promised to such Thirdly that they who have fixed their eye on the Son resolving to cleave unto him should acknowledge the powerfull draught of Gods almighty hand who hath caused them to come to Christ and should upon the begun work of grace conceive lively hope of salvation and study to purifie their souls in this hope Fourthly that they who find the instability and inconstancy of their own free-will and have experience of their own heart deceiving them frequently after they have ingaged themselves by promises and vows to take bettâ—r heed to their wayes should not cast away their confidence in Christ because of their own infirmity but that they should lean lesse to their own strength and lay hold on Christs power fidelity and constancy so much the more for to help the weak at such a dead lift The Apostle looking to Christs engagement in the covenant for those who in any measure of sincerity adhere unto him hath said 1 Cor. 1. 8. 9. Christ shall confirm you unto the end that ye may be blamelesse in the day of our Lord Iesus Christ. God is faithfull by whom ye are called unto the fellowship of his Son Iesus Christ our Lord. Fifthly let us not take the guiding of our own free-will but let so many as are fled to Christ give him the glory of the incliâ—ing of our heart to his testimonies and to his obedience in any measure and know that every spirituall motion floweth from his purchase and application of what is bestowed on us And when we find his hand withdrawing and our heart inclining to what is not right let us run to him to right it in hope to be helped by his grace to fight against whatsoever adversary of our salvation The fourth article AS to the fourth article of the covenant of Redemption it concerneth the means and maner how the elect shall be called forth from the perishing world and be effectually called and turned unto God so as the world among whom the elect do live shall not have cause of stumbling justly for he hath taken
variable contingency or differency of mans will but can work upon the will of man and by the will of man what pleaseth him and by second causes whether working freely and contingently or by a naturall necessity can wisely holily and powerfully bring about his own purpose in his set time the dayes come saith he wherein I will make a covenant with the house of Israel Wherein he taketh upon him the effectuall work of covenanting promising not only for his own part but also for the elect of Israel and Judahs part for his promise is that it shall come to passe that by inclining their will unto reconciliation they shall willingly consent unto a covenanting with God for he saith I will make a covenant with them he saith not if they will but absolutely I will make them close a covenant with Me heartily 9. The party to be converted and to enter in covenant is not all men nor every society but the Church Gods own family not every nation but Gods people chosen out of all nations on the whole earth I will make a covenant with the house of Israel as it is also cleared Deut. 7. 6 7 8. 10. The Church of Christ under the Gospel as the Apostle looketh on this place is comprehended under the name of Israel and Iudah partly because Israel hath the priority of all other people in Gods covenant and partly because all the Christian Church of the Jews and Gentiles is comprehended under the name of the house of Iudah which is Christs tribe whereof he came who is the prince and head of all believers and confederat persons reconciled to God and partly because the Israelits or Jews have this prerogative above all other people and nations on the earth that of that race of people the posterity of Abraham Isaac and Iacob there shall be in all ages some elected persons till the great bulk of the now scattered people turn Christians and till the end of the world Rom. 11. 5. 11. No age old nor young no sex man nor woman nor any externall difference of men that can be put between one and another in this life doth exclude any man from the benefit of this covenant or commend a man to God that his person should be respected of God but all and every one whom God shall externally call may safely accept the offer of grace and joyn themselves to Jesus Christ for the grace of God here is extended unto all degrees and sorts of men from the least to the greatest 12. In the mean time God knoweth his own man be man both great and small and with the same love doth embrace them all for the promise is that all those elect who are known to God shall know him from the greatest even to the least 13. The great obstacle which may be supposed to exclude any from coming in to God through Christ is here removed to wit the greatness and multitude of by-gone sins cast up against the in-coming of some when they are called The mercy and grace of Christ the Testator taketh this doubt out of the way saying I will forgive their iniquity and their sins I will no more remember Jer. 31. 34. 14. This promised remission the Lord will not have limited nor abridged neither by the number of sins nor grievousness thereof nor kinds of sins but he purposeth and promiseth to take away all iniquity by forgiveness and to forget their by-gone sins ver 34. And confirmeth this by repeating the promise of not casting them off who shall acknowledge him ver 37. 15. From this promise the Apostle Heb. 10. draweth this consequence that under the Gospel or new covenant there is but one offering for sin which offering cannot be repeated in regard that full remission thereby is purchased For ver 14. he saith by one offering he hath perfected for ever them that are sanctified and this he proveth from the words of the covenant ver 15 16 17. whence he concludes ver Now where remission of these are there is no more offering for sin 16. If any shall ask for the cause of so rich mercy and grace covenanted he shall find none in man at all The only cause is set down here to wit the will and good pleasure of God I will forgive their iniquity saith the Lord and their sins will I remember no more that is I will have mercy on whom I will have mercy 17. Because the Lord our God and Mediatour is here making his Testament wherein also he taketh upon him to be executor of his own latter will and to perform all that is promised therefore in confirmation he subscribeth and sets down his name Ier. 31. 35. Thus saith the Lord and that his subscription may be of weight with all men he designs himself by his stately stiles or titles taken from his creation and government of the creatures Thus saith the Lord which giveth the sun for a light by day and the ordinances of the moon and of the starrs for a light by night which divideth the Sea when the waves thereof roar the Lord of hosts is his name This he saith least the faith of his people should be shaken by their looking to impediments and difficulties and that they may gather strength and courage to go on in the Lords way constantly when they consider the power of God in the workmanship and government of the world 18. Unto his subscription he addeth both witnesses and pledges of his promises ver 36. If those ordinances depart from before me saith the Lord then the seed of Israel which comprehendeth the seed of Abrahams faith shall cease from being a nation before me forever ver 36. 19. Last of all least any man in the consideration of the grievousness of his sin or of the apparent impossibility of performing these promises should doubt of remission of sins to be granted to the confederat or of the perseverance of the true believer or of the perpetuation of the Church the Lord bids his people that come in to him be confident and quiet ver 37. saying If heaven above can be measured and the foundations of the earth searched out beneath I will also cast off all the seed of Israel for all that they have done saith the Lord Now both these are impossible that we can measure the heavens or search the bottom of the earth Therefore it is impossible that this covenant and the promises made therein should fail The maner of dispensing the new covenant outwardly and inwardly AS to the dispensation of this covenant both outwardly and inwardly first this promise of a new covenant is a challenge against the mis believing fathers who slighted the offer of grace and followed after the covenant of works seeking righteousness by works which covenant of works they were not able to perform and it served unto them only for their condemnation This the Apostle doth collect from this place of Ieremiah Heb. 8. 8. He found fault with
might weaken their faith and to rejoyce in believing and to be zealous for the Lords glory and carefull to bring forth more and more fruits of faith and love and working such other gracious works of his Spirit in his children as may more and more mortifie sin in them and perfect the image of God in his new creature This divine magisteriall and effectuall application of reall blessings belongeth to God only and is the end of all ministeriall application which is of the externall means appointed of God to be made use of by men the blessing whereof must be left to God to bestow on whom how and in what measure and in what time it pleaseth him as the Apostle doth shew unto us 1 Cor. 3. 6. I have planted and Apollos hath watered but God giveth the increase 3. The externall means which do serve unto the foresaid divine operations are 1. The doctrine of life and salvation set down in the Scripture to be heard and read by all men and meditat upon with prayer for a blessing And 2. sent ministers to whom God hath committed the word of reconciliation by whose ministery disciples may be made unto Christ out of all nations And 3. the administration of the Sacrament whereby they with their children are baptized and gathered together in severall Churches and put under the government of such Church-officers as his Testament hath appointed And 4. these Churches joyned together in the most edifying way of mutuall communion and strengthening one another in true doctrine pure worship and discipline which Gods providence doth make way for that the Kingdom of our Lord Jesus may continue and grow in the world and all his ordinances may be exercised publickly and privatly to the best advantage of the Church for perfecting of the Saints for the work of the ministery and for the edifying of the body of Christ as the Apostle requireth Ephes. 4. 12 13 14. 4. In the use of these external means and specially in the application of these three covenants prudence is required both in Pâ—stors and people to which intent and purpose these following considerations may serve 1. The remedy of every sicâ—ness of the conscience must be grounded on the doctrine of salvation set down in Scripture which doctrine 〈…〉 be known and believed by the porty 〈◊〉 before he can receive benefit thereby And 〈…〉 a prudent application of wholsom and saving doctrine may be made of necessity the party diseased must be acquâ—â—ared with the doctrine to be applyed unto him before he can make use thereof to his advantage for experience teacheth us how hardly gross ignorants can be convinced of sin add how hardly such can be comforted when their conscience is wakened with the terrours of God because they neither know from the Word of God the cause of the terrour and anxiety wherein they are nor can they be capable of the remedy of their evill except they first be catechised in the heads of saving doctrine hâ—ld forth in the Law and Gospel which instruction can hardly be given or received in a short time and howsoever a prudent Pastor must make use of time as it is offered yet when death is near to the party to be instructed how little is it that can be expected to be done 2. The order of applying saving doctrine doth not begin at the application either of the covenant of Redemption or at the covenant of Grace but he that will follow a right order must begin at the law and covenant of works under the yoke whereof we are all born by nature children of wrath And if a man apply that covenant and law to his heart and subscribe his own dittey and deserved condemnation then may he turn up his soul to Christ Jesus the Redeemer and flye to him for refuge and accept the offer which he makes in his Gospel of a new covenant of grace for pardoning of sin and reconciling unto God in himself the person who is fled unto him and for sanctifying and saving of him which covenant when a chased soul doth consent unto and layeth hold on Christ offered for relief from sin wrath death and hell then may he ascend by faith unto the covenant of Redemption and apply to himself with Gods allowance all the saving graces purchased by Christ by that covenant to all that flye unto him and believe in him 3. This order of making use of these three covenants many do not follow but they begin at the covenant of Redemption and will either be satisfied about this whether they be elected or not given to Christ to be redeemed or not which is a secret and not to be inquired into save in Gods order as we have shown or else they will not enter upon the use-making of these means which God hath appointed to bring a man to repentance and faith in Christ. This is a tentation of Sathan which if they yield unto it shall lead them either to resolute profanity with Cain or to anxious desperation with Iudas 4. There are some also who make leap-year of the covenant of works and do take no notice of their own naturall sinfulness or wrath due to them and lying on them by nature but neglecting this order do start a race and run to a presumptuous avouching of their faith in Christ and will thrust in themselves in the number of the elect given before the world was unto Christ to be redeemed and saved pretending their believing of the Gospel when they have not believed the doctrine of the law and so do turn the grace of God into lasciviousness and wantonness and go about the satisfying and fulfilling of their own lusts Wherefore it is necessary that every man who seeketh to be saved and hath resolved to follow Gods way to attain unto salvation do begin first at the covenant of works and examine himself according to the rule of the morall law how he hath behaved himself in obedience unto the first and second table and having sound a dittey great enough that he judge himself and passe sentence on himself as guilty and worthy of everlasting wrath for his sins Secondly when he is convinced of sin and deserved wrath and of his own utter impotency to deliver himself then let him flee to Christ and lay hold on the grace offered in the Gospel applying the same to his burthened conscience according to the tennor of the covenant of grace fully revealed in the Gospel And thirdly when he hath in earnest consented unto the covenant of grace and reconciliation and hath laid hold on Christ with unfaigned faith seeking in him remission of sin and renovation of life being resolved by the grace of Christ to use the means appointed of him for that end Now it is time and not till now to look up unto the covenant of Redemption and there to read his own name as it were written in the book of life and to acknowledge that the measure of repentance and
4. They eat up my people as they eat bread and call not upon the Lord. They have a form of godlinesse but in their deeds they deny the power of it for they beleeve never a word of what is preached of things spirituall revealed in the word of God No wonder therefore that they will not examine themselves nor receive any accusation from their own consciences for any sin of this sort which concerneth godlinesse 2. The causes of such mens hardening of their heart may be four the first is the measure of worldly wisdom granted to them and others like themselves above common people with the conceit whereof they are so puffed up that they care for nothing save this present world they acknowledge no other holinesse but civil observance of humane laws as if Scripture and all Religious exercises were to be referred to this only end that men living according to the laws and customes received into the Societies they live into should study to make the best they can of this present world And this worldly and carnall wisdom is called Psal. 1. the counsell of the ungodly because all ungodly persons do think it shall be more safe to walk in the wayes of their wisdom then to be hemmed in by the laws of God The second cause of their obduration is carnall confidence in their worldly prosperity which they hope alwayes to enjoy and that by the principles of their own wisdom Psal. 10. 6. he hath said in his heart I shall never be moved I shall never be in adversity The third cause is the stumbling block of the cross and affliction wherewith they perceive the godly usually to be exercised Upon which offence they stumble the more readily because they judge that the greatest part of the affliction of the godly proceeds from their own imprudency and do ascribe their own prosperity to their own wisdom wherein they are so lifted up in their own estimation that they despise all men in comparison of themselves Psal. 10. 5. As for his enemies he puffeth at them The fourth cause is the not observing the slighting and despising of Gods Judgments concerning which they do not give credit unto God when he speaketh and therefore do not make use of the operation of his hands Psal. 10. 5. Thy judgments are far above out of his sight 3. Albeit there be very small hope of the conversion of any such because they cannot abide free dealing from any man in private for to give them any admonition is to them a reproach and they cannot endure it and nothing can cut them at the heart more then that any man should suspect them of hypocrisie and atheism yet because no Pastor may despair of any man or judge him a reprobat so long as the long-suffering patience of God inviteth him to repentance therefore the Pastor must deal with such men in the general in his sermons that from the Scripture he may convince them of their ignorance of Gods wayes and of their atheism To which end and purpose first he must point such men forth in their colours as the Scripture doth describe them yet so as he hold himself in generall in dealing with all such persons without particular description of any man by particular circumstances whereby such a man one or moe of the auditors may appear to be picked out and shot at Secondly he must denounce gravely and with compassion the heavy Judgments of God against them Thirdly he must pull the mask of civil honesty off their face and let them know the righteousness of Christ imputed to humble sinners flying to him to be the only garment to hide nakedness if possibly the hearer may conceive hope he may be forgiven his former hypocrisie and be allured unto Christ. Fourthly let him often against such persons make use of the Apostles admonition 1 Cor. 3. 18 19. Let no man deceive himself if any man among you seemeth to be wise in this world let him become a fool that he may be wise for the wisdom of this world is foolishness with God for it is written he taketh the wise in their own craftinesse Fifthly let the Pastor observe the occasion if at any time it shall please God to lay calamity on such a man and then let him wisely labour with all meekness and tenderness to awaken up his conscience to take notice of the sparks of wrath least he perish in Gods displeasure if he do not humble himself before God and draw in to Christ upon which condition let him make the fairest offers of grace and mercy that the Gospel can yield to him if possibly the Lord may give him repentance and faith in our Lord Jesus Christ. For removing the fourth impediment THe fourth impediment of self-examination is the stupidity and senslesness of the conscience past feeling as it were burnt with a hot iron This disease may be seen in bâ—â—otted Epicures given to their brutish lusts who are so carried on after their furious beastly affections that they have no more power over themselves then beasts and such monsters of men by frequent sinning have extinguished all sense of sin for albeit by nature there is some remainder of light in fallen man whereby the work of the law may be found written in their heart as far as to make them inexcusable when they do contrary to it and albeit there is leâ—t in the natural man some natural power of the conscience to vex him that rebelleth against it to restrain him thereafter from doing the like yet some have so sold themselves to the lust and wantonnesse of their flâ—sh that they will not hear any admonition or check of the conscience which might make any remorse but do run madly after all sort of uncleannesse corrupting themselves as brute beasts The like disposition may be seen in openly profane persons who not only in their deeds have denyed the power of godliness but also renounce the profession of all form of godlinesse and shamelesly foam forth their ungodlinesse as an open rotten grave casts forth the stink thereof Of this sort are these who when they do blaspheme will not be reproved Psal. 12. 4. Our tongues are our own who is Lord over us and who as dogs do trample under-foot all holy things and rent them who reprove them and who insult over the godly in their affliction saying with Davids enemies where is their God and who openly scorn all religion like these desperat scoffers 2 Pet. 3. 4. saying where is the promise of his coming Such as these are practically atheists and in some sort also in their minds for albeit they have some natural principles of a Godhead imprinted on them yet they smother all knowledge of God and belch out their own shame against God and religion and all the godly 2. Of mens falling unto such a fearfull abomination four causes may be rendered The first is the mans violence used against his conscience frequently in committing of grievous
to prove a man to be regenerat but he must be proven also a true believer in Christ a man reconciled to God a man justified and an adopted child 2. It is necessary therefore for proving a man to be regenerat to know the right description of the regenerat man which is given by the Apostle Phil. 3. 3. We are the circumcision which worship God in the spirit and rejoyce in Iesus Christ and have no confidence in the flesh Wherein the Apostle holdeth forth the truly regenerat circumcised in heart 1. He is not sinlesse but so sensible of his sinfulnesse as he hath no confidence in himself nor any thing else in himself 2. He is not free of accusations or tentations and doubts but he flyeth to Christ for righteousnesse 3. He is not an idle and unfruitfull branch but a worshiper of God in spirit and truth 1. He is burdened with sin 2. He cometh to Christ for relief 3. He puts on Christs yoke Math. 11. 28 29. If a man have these three properties joyntly in him he is a regenerae man and may defend his interest in the state of grace and right to righteousnesse and eternall life through Jesus Christ. 3. Divine operations and saving graces which accompany salvation such as are faith repentance unto life hope Christian love to God and men for Gods cause effectual vocation justification reconciliation adoption go together in time by Gods gift but one of them goeth before another in order of nature for effectual calling goeth before faith and faith goeth before hope and before charity or love Again these graces which are given to the redeemed child of God joyntly in respect of time do not shew themselves in their evidence alike soon in time nor do they equally manifest themselves when they do appear in time And so the evidences of repentance may be discerned in not a few converts before faith in Christ do shew it self in them clearly So also love to God and his Saints oft-times may be discerned in a regenerat man before he himself dare affirm any thing of his faith in Christ. 4. Albeit there be many regenerat persons who for the present time cannot perceive in themselves any undoubted signs of their conversion yet it is certain also that there be many who to their own unspeakable comfort are assured of their regeneration and that they are translated from death to life and that they have received the spirit of adoption and earnest of eternal life as is pointed out in the experience of the Ephesians chap. 1. 14. And this is certain also that all who are fled to Christ for refuge should by all means labour to make their calling and election clear and certain to themselves 2 Pet. 1. 10. And to this purpose we are commanded to examine our selves and try whether we be in the faith or not whether Christ by his Spirit be in us or not 2 Cor. 13. 5. for otherwise except a convert know certainly the blessednesse of his own state and that he standeth in grace and favour with God it is not possible for him to give hearty thanks to God for the change of his state from being an enemy to be made a reconciled subject and child of God It is not possible for him to rejoyce in the Lord or set chearfully himself to serve God or comfortably call on God as a father to him in Christ Wherefore all who in the sense of their sins and fear of deserved wrath are fled for refuge unto Christ should deal by prayer earnestly with God that he would graciously grant unto them his Spirit by whose operation in them they may know the saving graces which he hath freely bestowed upon them of which gift of the holy Spirit the Apostle doth speak 1 Cor. 2. 12. 5. The knowledge of a mans own regeneration hath many degrees of clearnesse and assurance by reason of the variety of conditions wherein a man truly converted may be For many doubts may arise in the man regenerat which may darken his sight and hinder the assurance of saving grace granted unto him whereof sundry causes may be found and in special these four among others 1. In a man illuminat and renewed by the holy Spirit there remains a great deal of ignorance much doubting mixed with faith by reason of unskilfulnesse of the convert to examine and discern this blessed change made in him where through that cometh to passe in many young converts which will be seen in infants who have a soul indeed but do not know or perceive that they have a soul till they come to some years of discretion yea many sound Christians are oft-times at a stand about their regeneration and know not what to make of their faith or repentance especially when they feel the power of the body of death the strength of natural corruption in themselves and great indisposition for any spiritual exercise they are forced with the Apostle to cry miserable man that I am who shall deliver me Rom. 7. 24. mean time for weaknesse of their faith they are not able at the first to wrestle against discouragment and to come up unto the Apostles thanking God through Christ. 2. By the tentation of Sathan oft-times the perswasion of holy men is darkened so as they cannot see the evidences of their own regeneration clearly for Sathan sets himself to vex the Saints who are delivered from his kingdom and bonds whom albeit he know that he cannot destroy them yet he will not cease to trouble them that at least he may make them some way unfit for Gods service and marr their cheerfulness in his service and because he feareth harm from them unto his kingdom by their dealing with the unconverted to repent their sins and to turn unto God therefore he finds them work at home in their own bosome and puts them to defend themselves and to forbear to invade his subjects till they be setled themselves 3. Oft-times the Lord is offended by the sins of the regenerat and specially by their grosse transgressions for which his Spirit being grieved doth for a time cease from comforting them and doth not bear witnesse with their spirits that they are the children of God as he hath formerly used to do 4. Oft-times the Lord by suffering doubts to arise in their hearts useth to try and exercise the faith of his children and thereby to stir them up to the pursuing of the duties of piety and righteousnesse more vigorously and sincerely that after victory obtained over these tentations they may be more confirmed in their faith and more diligent in his obedience 6. It may come to passe that while the true convert doth most doubt of his own regeneration that the work of Gods special grace may be observed in him and clearly seen by others more experienced in the wayes of God and indued with the spirit of discretion The reason whereof is because howsoever the weak convert and child of light walking
sinners to repentance And the promises of the Evangel are made to the poor in spirit to the hungry and thristy for the righteousnesse of Christ which only can satisfie a hungry soul Mat. 5. 3 6. yea the sense of unworthinesse is in effect that self-loathing whereof Ezek. speaketh chap. 36. 31. which sense of unworthinesse may be seen in Iob as a special act and evidence of his repentance Iob. 42. 6. Secondly let him consider that because by reason of sin no worthinesse can be found in us therefore God hath freely loved the world and provided grace in Christ that all that flye to him may out of his fulnesse receive grace for grace Ioh. 1. 16. Thirdly the three sold office of a Mediator wherewith Christ hath cloathed himself doth obviat and meet the doubts of the humbled soul under the sense of unworthinesse for albeit he be ignorant and slow to understand and believe the revealed will of God about mens salvation and his prescribed service yet upon 〈◊〉 flying to Christ he hath Christ offered and given to him for his wisdom a Prophet able to inform him to open his eyes and perswade him to imbrace by lively faith all saving doctrine Albeit he be exceeding sinfull and worthy of condemnation yet he hath Christ aâ— Priest made of God unto him righteousness and sanctification upon his flying to him for refute from sin and wrath undertaking also powerfully to sanctifie him by mortifying his corruptions and perfecting at last the Image of God in him And albeit he have the world and his own flesh and the power of all principalities and spiritual wickednesse with many miseries in this life to wrestle with yet he hath Christ Jesus as King made of God unto him redemption upon his flying to Christ for refuge against all his enemies So that he may be sure to be found among them whom he hath redeemed by price-paying and for whom he hath undertaken powerfully to sustain them in all this warfare whatsoever misery they may be in and at last to bring them out of all sin and misery to a perfect rest in everlasting glory And to what end hath our Lord taken on the office of a Mediator and Redeemer if not to open the eyes of the blind that flye to him for eye-salve to cover the naked flying unto him with the precious garment of his imputed righteousnesse and to enrich the poor needy and unworthy out of the store house of his unsearchable riches of grace Rev. 3. 18. Fourthly let him consider the constant course of grace and practical dispensation thereof in all ages toward all the converted Are not all they to whom the Gospel cometh in the state of corrupt nature when God cometh to convert them For never was there any person called unto the state of grace but he was found in his sins and in the state of lost sinners by nature none but children of wrath and enemies by nature are reconciled none but they who by the law are condemned are justified none but they that in their own sense are lost do obtain salvation for Christ doth plainly tell us I came to seek and to save them that are lost Did he ever reject any that fled unto him because they were unworthy No for it is said Ps. 9. 10. They that know thy name will trust in thee for thou never forsook them that sought thee And Ioh. 6 37. he saith These that come unto me I will in no case cast out 2 Tim. 1. 9. Not according to our works but according to his own purpose and 〈◊〉 hath he called us Fifthly let him consider the worthinesse of Christs person and merits who because he being God and man in one person hath paid a price of infinit value for redemption of sinners who flye unto him is worthy for whose cause the unworthy sinner flying to the throne of grace should be received in favour and made fit for eternal life by the sanctification of his Spirit Sixthly let him consider that if he stand a-back from Christ and do not flye unto him how unworthy soever he think himself he remains under wrath and the condemnatory sentence of the law Ioh. 1. 8. but let him rather remember that he is warranted by a command of God the Father to flye to Christ 1 Ioh. 3. 23. This is his commandment that we should believe on the name of his Son Iesus Christ and love one another as he hath commanded us And therefore let him say of his own soul with thâ— Centurion speaking of his servant to Christ Luke 7. 6 7. I am not worthy that thou should come under my roof but say the word and my servant shall be healed The word is said frequently in Scripture let the afflicted rest himself on it CHAP. III. Wherein the regener at mans doubts arising from the multitude and weight of his sins against the Law and the Cospel and against the light of his conscience are answered AS in the pangs of the new birth this doubt hath much weight to keep a soul a-back from imbâ—â—â—eing Christ and receiving pardon through him So after a man is regenerat and made quiet in his conscience when through sad affliction and sore temptation these wounds of his conscience begin to bleed again his pardon and peace is called in question Of this exercise there are three degrees the first is when sins against the law are mustered and led in an hoste against a soul which was the case of the afflicted Psalmist for a time till by faith he over-came the doubt Ps. 40. 12. Innumerable evils have compassed me about mine iniquities have taken hold on me so that I am not able to look up they are more then the hairs of mine head therefore my heart faileth me The second degree is when beside the mans sins against the Law his sins also against the Gospel against Christ and the means of salvation do arise in battel against him and do drive him to cry out with these not yet converted sinners Act. 2. 37. men and brethren what shall we do The third degree is when the regenerat man for some grosse sins against the light of his conscience is given up for a time to be scourged with the temptations and accusations of Sathan as if he had sinned against the holy Ghost and no more mercy were reserved for him and this was the case of the Prophet Ionah when being guilty and conscious to his late rebellion against God he is pursued and apprehended by God and casten in the sea he falleth in a â—it of desperation till God gave him victory by faith Ion. 2. 4. Then I said I am cast out of thy sight yet I will look again to thy holy Temple which was the trysting place of God with sinners in a Mediator This was also the case of David for a time after that his conscience is wakened by the message of God sent unto him in the mouth of Nathan the Prophet when he
then the sensible comfort thereof remaineth with him but either doth retreat his judgment of his blessed estate or doth not defend his right doth not resist Sathan by being stedfast in the faith no wonder his disquietnesse and dejection of courage return upon him 6. For removing of this cause of disquietnesse let the afflicted consider that spiritual consolation and sensible feeling of Gods favour is granted to Gods children to make them stedfast in the faith of Gods grace toward them when sensible comfort is with-drawn and when they are put to the tryal and exercise of their faith under trouble and temptations And therefore when the afflâ—cted once being made clear of his interest in Christ and of his keeping on him the yoke of Christ doth find a change in his condition let him presently humble himself before God in acknowledgment of the power of the body of sin in himself and of whatsoever evil fruit it hath brought forth whereby he hath procured the change of his own comfortable condition and let him 〈◊〉 the acts of his repentance and of his 〈◊〉 in Christ striving against all temptations for the 〈◊〉 once given to him and disputing for his right and interest unto Gods grace in Christ that he may with patience obtain the victory over his temptation and be able not only with Dâ—vid to charge his own soul to trust in God the help and health of his countenance Ps. 42. and 43. but also to glory with the Apostle and to say 2 Tim. 1. 22. I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day And so may the second cause of disquietnesse be removed 7. A third cause of disquietnesse is or may be this if a sincere convert finding himself come short both of his purpose and hope of making progresse in the course of new obedience and reformation of heart and conversation shall in 〈◊〉 of being more humbled and beaten more out of confidence in his own strength and works and in 〈◊〉 of laying 〈◊〉 hold on the imputed righteousnesse 〈…〉 discouragement and so open a 〈…〉 calling his own conversion in question In this case the 〈…〉 of the true convert is augmented by reason of the conscience of his sincerity in his couversion wherein he renounced the love and service of all sin renounced all confidence in his own worth or works did flye unto the grace offered in Christ and received him heartily and purposed â—onestly to serve God thereafter in newnesse of life which maketh him say in himself I can never put repentance from dead works and faith in Christ and purpose of new obedience more sincerely in exercise then I have done and now seing I come short of my purpose and hope of profiting and can never more sincerely repent of sin or believe in Christ then I have done have I not just cause of doubting of my estate and of discouragment and disquietnesse 8. For removing this cause of disquietnesse let the afflicted consider first that there is a great difference between purpose and practice A holy and sincere purpose oâ—t times cometh short in practice for the Apostle saith Rom. 7 18. To will is present with me but how to perform that which is good I find not The inlake here is of strength to perform and not in the sincerity of the will and purpose Secondly let him consider that there is a difference between the consent of a well-informed conscience to the discharge of holy duties and the practical coming up of the not well-reformed heart unto the actual discharge of those duties for oft-times the heart is like a deceitfull bow that disappointeth the archer therefore let not the afflicted deny the sincerity of his purpose but let him be humbled for the corruption of his heart which hath not answered his purpose and expectation Thirdly let not the afflicted think that he hath so fully renounced all confidence in his own works as he conceived we may be clearly convinced not to lean to our own righteousnesse and so more easily in our judgment renounce all confidence in our good behaviour but the dregs of the sin of misbelieving Jews is not easily purged out of us wherein they went about to establish their own righteousnesse and did not submit themselves to the righteousnesse of faith Rom. 9. and 10. 3. As he therefore who denyeth that he leaneth his weight on his staff and yet falleth to the ground when his staff doth slide is found to have leaned more weight on his staff then he pretended So he is found to have leaned too much weight upon his own works who is cast down because his performances are not answerable to his purpose and hopes Humbled indeed he ought to be and to lament his misery under the body of death but not be so dejected and discouraged as to loose or sâ—cken his grips of the covenant of Grace especially when he doth consider that the Lord by this experience of his own weaknesse is teaching him thereafter to have a more high estimation and make better use of Christs imputed righteousnesse and to lean lesse to his own purposes and promises and inherent righteousnesse that so he may draw more ability from Christ by faith to bring forth better fruits for without me saith Christ you can do nothing Joh. 15. 5. Last of all let him neither say nor think that he cannot put forth any act of repentance or saith or purpose of amendment of life more sincerely then he hath done for no man hath attained such a measure of sincerity in the discharge of any act of saving grace but there is room for him to receive a greater measure both of activity and sincerity in acting then he hath attained already but rather let him examine more narrowly and find out the corrupt inclination of the heart to lean to its own inherent righteousnesse and difficulty of subjecting it self wholly to the righteousnesse of â—aith and sanctification through faith in Christ for this doth the Apostle teach us to do Philip. 3. 12 13 14. he did not think himself already perfect but reached himself forth to those things which were before him pressing toward the mark for the prize of the high calling of God in Christ Jesus And the end of the pressing of the Law is that sin may be the more clearly discovered that as sin hath reigned unto death even so might grace reign through Christ Jesus our Lord Râ—m 5. 20 21. 9. The fourth cause of disquietnesse is or may be this if the true convâ—rt being frequently convinced of the manifold deceits of the heart for this cause shall begin to call in question all the work of grace in himself which inconvenience doth flow from his not putting difference between the true consent of the heart unto the covenant of Grace and acts of holinesse in so far as the heart is renewed on the one hand and the doubting
or hesitation of the heart in as far as it is not purged from the relicts of incredulity and backwarddesse unto godlinesse on the other hand or because he puts no difference between the effects of renewing grace and the effects of in-dwelling sin in himself both of them putting forth their power in the self same actions for if this difference shall not be observed and sentence so given as that which is in the renewed man be absolved and commended and that which flowes from indwelling sin be disallowed and condemned without prejudice to any good which shall be found in the renewed man it is impossible that the conscience can be quiet or that any good action of the Saints can be approven by reason of sin in us for the evil which we would not shall be found in us as is clear in the Apostles censure of himself Rom. 7. 15. to 20. 10. For removing this fourth cause of disquietnesse let the afflicted learn so to observe the inlakes and sinfull imperfections and pollutions of his best works as he observe also that which is good in his actions that of the good he may make thankfull confession unto God and pray for the increase thereof and of the inlakes and pollutions of his works he may make confession also and be humbled for them and flye to the unsported righteousness of Christ and to the founta in opened up in his house for sin and uncleannesse Zech. 13. 1. This wisdom is taught us in the example of the father of the child possessed with a dumb and deaf spirit crying out and saying with tears Lord I believe help thou my unbelief Mark 9. 24. he maintains the begun work of faith in himself and confesseth the evil he found in himself and flyeth by prayer to Christ to help him 11. The fifth cause of disquieâ—nesse is or may be this if the true convert suspenâ— the absolution of his own faith and fruits thereof from being hypocritical and counterfeit untill he find himself freed from disquietnesse and do injoy peace and tranquillity of mind which he doth apprehend should alwayes accompany sound sincere and unfained faith and on this ground he esteemeth that faith only to be true faith which hath overcome all doubtings and now being victorious bringeth peace and quietnesse with it and that faith which is tossed or troubled with doubtings he thinketh may justly be suspected of unsoundnesse as if tentation to doubting were a sufficient reason to make a question of the sincerity of believing or as if it were a sufficient reason for a man to call his faith in question whether it be true faith or not because Sathan calleth it in question for if this were a sufficient reason to question a work or act of grace in a man no work of grace nor no point of true religion should be holden for sound and true because Sathan never ceaseth to calumâ—iat and quarrel the truth both of Gods Word and working for he was so malicious and impudent as to question Christ If thou be the Son of God Mat. 4. 3. 12. For removing of this cause of disquietnesse let the afflicted consider first that the assaults of the enemy do neither diminish the worth nor the estimation of faith for faith fighting is no lesse solid and sound in the time of battel then it is after victory standing victorious 2. Let him consider that we are called to a warfare not only against flesh and blood but also against principalities and powers and spiritual wickednesses Ephes. 6. and that we may not promise to our selves freedom or exemption from Sathans throwing fiery darts at us â—o long as we live as the Apostle doth warn us Ephes. 5. Let him consider thirdly that objections and questions moved against the converts faith are rather a token of the sincerity thereof then a reason for bringing it in question for the Pirat Sathan can discern well enough between an empty vessel and a ship loadened with precious wares and useth to set upon the rich ship that he may spoil it if he can of that most precious faith and not trouble himself to molest a secure presumptuous person lest he should waken him by such means out of his dream and chase him unto God But as for a man that is already fled from him and turned to God by faith in Christ he will not fail to follow the chase that if he cannot bring him back yet he may vex him and dog him at the heels till his entry in heaven Fourthly let him consider that the Lord useth to suffer Sathan to trouble the believer with suggestions to waken his faith of set purpose to teach the believer to fight his battels and by frequent exercises to be purified more and more like gold or silver put oft-times in the furnace yea and that the wrestler may be made valiant in fight Heb. 11. 34. whereupon the afflicted must be exhorted not only to take courage and to despise the malice of the adversary but also to rejoyce when he doth meet with manifold tentations as we are charged Iam. 1. 2. because of the fruit following by Gods blessing on such exercise And to this end let him put on the whole armour of God that when he hath resisted and overcome one tentation he may stand and resist another Ephes. 6. 13. The sixth cause of disquietnesse is or may be this if the true convert do not distinguish but confound the peace he hath with God and the peace he hath in his conscience if he do not distinguish but confound peace with God and rest from assaults of the 〈◊〉 if he do not distinguish but confound peace of mind and peace of conscience if he do not distinguish and put a due difference between these sorts of peace he cannot choose but be disquieted by suspâ—â—ting his peace with God because he hath not rest nor peace from Sathans assaults he cannot eshew disquietnesse when he conceives that his peace with God is dissolved when trouble ariseth in his own conscience And no wonder he be disquieted when he apprehendeth every perturbation of his mind to be a breach of peace with God or with his own conscience 14. For removing of this cause of disquietnesse the afflicted must consider first that peace with God doth follow immediatly upon an humbled sinners flying to Christ and embracing the offer of reconciliation with God in Christ when in the mean time the conscience possibly may be going on pursuing the convert with challenges for all sort of sin and guiltinesse for he that is fled to Christ by faith is justified and being justified by faith he hath peace with God granted decreed pronounced in his favours and registrat in the Court-book of the Evangel albeit possibly the absolved convert hath not drawn forth the extract of the decreet nor considered it when he hath read it nor applied the same to himself according as the general sentence giveth him warrand Therefore the humbled sinner fled
not please God Now it is an act of injustice not to give unto God the praise of every good thing in a man especially when the man is found to be cast down in himself and to be thirsting in his soul for a more intimat communion with Christ as is presupposed in this case 3. The second cause is or may be this that the afflicted albeit he hath had oft times sweet and sensible consolation and confirmation of the promises of the Gospel and hath thereby been put out of doubt of his adoption for the time yet when new temptations do arise according to what was expedient for the exercise of his faith because the same sweetnesse is not felt but heavinesse for the while 1 Pet. 1. 6 7. he forgetteth the consolations he hath had or suffereth them to be called in question For removing whereof whensoever the afflicted is cut short in the point of sense or sensible consolation let him then strive to abound in the work of the Lord and not slacken his hand in the exercise of religion and of his lawfull calling and his indeavour to please God in all things for seing the covenant of grace imbraced is a firm and solid ground for â—aith to fix upon albeit full perswasion and victorious consolation were neither at all or but very rarely â—elt in this life the afflicted whom we have to speak to here hath no cause to stumble but reason to blesse God who hath in any measure at any time comforted him by the Gospel for that condition which the afflicted wisheth for is reserved unto us in heaven and promises such as are made to the meek and mercifull Mat. 5. which qualified promises they look upon as conditional excluding them as they conceive who do not find in themselves such qualifications and partly because they are not clear about their right to receive the offer of the Gospel because they want as they conceive fitnesse in themselves to receive the same and thus are they oft-times vexed with doubts whether they be in the state of grace or not 2. For lousing of this doubt sundry things are already said by the way in answering other doubtfull cases But because many do meet with this difficulty we shall speak a little more particularly to the case and first it is needfull that the afflicted be confirmed about that which is right in him that the thing which remaineth and is ready to die may be strengthened To this intent we commend the afflicted that being sensible of sin and feared for-wrath he hath fled unto Christ for refuge next we commend him that he hath begun to give new obedience to Gods Law and doth purpose to follow on as he shall be enabled and thirdly we commend him that albeit he cannot attain that near conjunction with Christ which he would yet he neither will nor dare forsake Christ not put himself out of the number of weak believers in Christ for he hath said in his heart with Peter Joh. 6. 68. To whom shall I go for Christ hath the words of eternal life Hitherto all is right and the afflicted must resolve to cleave close to this foundation because Christ hath said Ioh. 6. 37. These that come unto me I will in no case cast out 3. For his doubt arising from the nature of the promises absolute conditional and qualified looked upon by him as if they were conditional we answer â— That these qualified promises having some mark in them of true believers are not exclusive of these believers who find in themselves a defect of the qualification but they are inductive unto all believers to study the attaining of that qualification and are corroborative of these belivers who find in any sensible measure these qualifications For example promises made to the mercifull to the peace-makers to the upright in heart do not exclude these who find themselves short in these graces and yet are hungry and thristy for righteousnesse yet are poor and indigent of all good in themselves and daily beggers at the throne of grace for what they want Mat. 5. for these qualifications found in a weak believer are signes and effects of sound faith in them And we must grant that of these graces specified in these qualified promises some of them are more eminent in some of the Saints and other some of them more eminently seen and felt in other some of the Saints And in the same person one of these qualifications may sometime shine more clearly and at another time by some tentation or mistake be over-clouded and not shine so clearly as before yet the qualifications are comfortable to all them who find the same in themselves and are inductive to make every believer to aime to excell in these graces and so to confirm their own faith more and more as 2 Pet. 1. 4 5 6 7. we are exhorted Again these qualifications are signs of a believer already entered in the covenant of grace by faith in Christ and begun to bring forth good fruits but they are not the conditions of entering into the covenant for then none could enter in covenant till first these qualifications in exercise were sound in them and that were to dis-annull the covenant of grace and to set up a sort of covenant of works for there is not another condition of entering in the covenant but faith in Christ only whereby the humbled sinner renouncing all confidence in any good in himself or from himself doth betake himself wholly to the grace offered in Jesus Christ in whom perfect righteousnesse is to be found Now unto the man who shall believe in Christ all the promises of the Gospel are made upon this condition that he do believe in Jesus Christ which condition of presuppose the afflicted should have what he wisheth consolations alwayes running like a river where were place for trying exercising and training of him in his faith but let him work and wrastle on and among hands he shall have as much peace as may suffice a pilgrim 4. The third cause is or may be this that the afflicted hath grieved the Spirit of God either by ascribing his gracious operations to some other cause then grace or counting his consolations to be but flashes and like unto delusions or that the afflicted by corrupt communication or grosse offences hath provoked God to anger as befell David Psal. 51. For removing of this cause whether the sin of the afflicted hath been more or lesse provoking let him with David Ps. 51. renew the exercise of repentance and faith in Gods mercy who only can renew a right spirit in him or rather restore him to the formerly-felt consolation and joy of his Spirit and let him walk more warily hereafter that he provoke not to wrath so mercifull a father 5. The fourth cause is or may be this that the afflicted albeit he hath consented to the covenant of grace and hath embraced Christ Jesus offered in the Evangel yet he doth not
unfruitfull in the work of the Lord and in acknowledging of Christ yet are frequently called in question about their state in grace for when their conscience is quiet they fall in suspicion that their faith is but presumption and when through tentation in adversity they are put to wrestling their suspicion is that then felt weaknesse of faith in wrastling is but misbelief And when the frequent perturbations of their mind do make them indisposed for any exercise of religion a suspicion is raised that the faith which they seemed to have is but dead because when there is most need of bringing forth fruits they are altogether unfit and unable to bring forth any fruits What shall I think of my estate faith the afflicted who when an enemy doth not appear am secure and when I must enter the combat with the adversary I faint and oft-times when I am called to the exercise of religion I am confounded I am stupid and impotent to discharge any duty therein 2. That this doubt may be solved the three causes of his doubting must be removed As to the first which is the suspicion that his faith is presumption we do not deny that carnall confidence in prosperity useth to assume to it self the name of true faith and that even true converts do sometime deceive themselves concerning the measure of their faith both on the right hand and on the left by judging faith not questioned to be strong faith and â—aith in wrastling to be weak or none at all We grant also that some mixture of presumption will be found joyned with true faith and of misbelief also Which evils do lurk and hide their power till the man be put to some tryal Wherefor the afflicted hath need of discretion that he may have a right esteem both of the operation of the holy Spirit and of the power of native corruption in himself for faith must not be condemned for the imperfections of it or for the mixture of presumption and misbelief with it And to help his judgment let him observe the nature of prevalent presumption and the nature of true faith which differ one from another in these four respects first presumption is founded upon a false imagination without any warrant of Gods Word but faith taketh heed to the Scripture that from the Word it may give a reason of believing 2. Presumption is negligent and idle in the discharge of duties but faith taketh head to the commands of God and is diligent and serious in the use of the means 3. The presumptuous man doth not make question of his estate but blesseth himself when his way is to be hated for he doth not examine himself that he may know certainly in what condition he is but he that puts his faith in exercise doth carefully examine his carriage and condition lest he deceive himself 4. The presumptuous man in all his wayes and actions is well pleased with himself but the believer because of the sinfulnesse he findeth in all his actions is ill pleased with himself in his best actions many times and renounceth all confidence in his works that he may wholly depend on the grace of God 3. Let the afflicted therefore who so doth look to the Gospel as he also maketh use of the Law both in prosperity and adversity maketh conscience of the exercise of religion and duties of his calling in some measure and is never so well pleased with himself but he observeth the power of corruption in himself let him I say not reckon himself among the presumptuous let him not esteem his quietnesse in believing to be presumption 4. As for his suspicion that his saith is null because it proveth weak in conflict let the afflicted beware lest he help and strengthen Sathans tentations against his faith albeit he find his faith weak in tryals and assaults and not answerable either to his own hope or others expectation of him yet let him not quench the smoaking flax nor break the bruised reed but let him follow Christ humbling himself before God because of his defects and going about to strengthen that which is remaining 2. Albeit in some fit of tentation he slide as Peter did and find that he hath presumed too much of his own strength and honest purpose as Peter also did yet let him not think that his faith is null but let him weep with Peter and turn again by repentance and watch better over his own heart for time to come 5. As for the suspicion he hath that his faith is dead or idle because when fruits are chiefly called for he finds himself uterrly indisposed unfit and unable to discharge any work of religion as cometh to passe in the time of passions perturbations of mind and pollution of the conscience for clearing whereof we do acknowledge that wrath and contention do hinder prayer and other exercises of religion as the Apostle doth insinuat 1 Pet. 3. 7. where he commandeth husbands to carry themselves discreetly toward their wives least their prayers in the family or in secret be hindered and 1 Tim. 2. 8. the Apostle commandeth men to pray every where lifting up pure hands without wrath or doubting We acknowledge also that not only wrath or any other passion or action which defileth the conscience are able to hinder the exercise of religion and discharge of christian duties at a time but also it is found by experience that any perturbation of mind albeit it do not defile or concern the conscience may in some part hinder the discharge of a religious exercise as may be seen when any person is surprised with the report of some notable damnage or is possibly wounded by some accident or terrified by the sight of imminent danger yet for all this none of these things can prove faith to be dead but doth shew the infirmity of a mans mind the use of whose reason may be hindered for a time by perturbations and sudain passions and at the most the presupposed cases may prove the weaknesse of faith and the interruption of it in the putting forth it self vigorously for the time but cannot prove the deadnesse or nullity of faith whih after such passions are past doth set forward to bring forth fruits in better measure wherefore let not the afflicted halt in his way for such tentations but let him make straight steps to himself least that which is halting be turned out of the way let him reject these fiery darts and tentations tending to weaken his confidence let him humble himself in the sense of inherent corruption and wash frequently his conscience at the fountain which is opened up in the house of David for purging away sin and uncleannesse let him carry himself the more circumspectly in all things because of his frequent experience of Sathans malice of the power of sin and of his own infirmities CHAP. XXIII Wherein is solved the doubt of a true converts regeneration arising from some false rule applyed without reason to
from Sathans insinuations and crafty suggestions or his more discovered and open assaults that there is no businesse we can go about wherein this crafty hunter shall not dig a pit or lay a snare to intrap us no affliction nor difficulty wherein he shall not study to keep us back from making Christ our refuge our helper and deliverer and that therefore we must take heed to obey the warning of the Apostle Ephes. 6. 10 11 12 13. Finally my brethren be strong in the Lord and in the power of his might put on the whole armour of God that ye may be able to stand against the wiles of the devil and so forth to the end of the Chapter CHAP. XXX Wherein are some mixed cases spoken of whereunto the true convert is subject and so may fall to doubt of his conversion or interest in Christ. THere are beside the cases whereof we have given some examples and instances other cases also which we may call mixed cases the causes whereof are partly natural partly spirituall wherein the true convert may be afflicted with both bodily and spirituall distempers melancholious humors abounding in the body and Sathan busie to stir himself in these distempers to the weakning the faith of the convert may take advantage to vex the child of God 2. These bodily distempers are common both to the unrenewed and to the regenerat for God hath not exeemed his children from diseases of the body for the righteous and the wise and their works are in the hand of God no man knoweth either love or hatred by all that is before him all things come alike to all there is one event or accident which may befall to the righteous and to the wicked to the good and to the clean and to the unclean to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner and he that sweareth as he that feareth an oath Eccles. 9. 1 2. Saul the King of Israel in his melancholious fit may by the instigation of an unclean spirit changing himself into an angel of light fall on prophesieing in the midst of his house while he is about to murther David 1 Sam 18. 10. and experience hath shewed that some lying in grosse sins who while they were themselves and in their wits were found very rude and ignorant in maters of religion and things divine but sometimes sudainly falling in a melancholious exâ—asie and rapture they could rehearse a number of passages of Scripture and seemed to pray and to bring a number of arguments in their praying as if they had been wrestling with God for mercy of which Scriptures or words of prayer they had neither sense nor memory when they came to themselves after the melancholious extasie was over which sit lasted sometimes an hour sometimes two or thereby all which time they neither did hear nor see the wittnesses sitting by and beholding the spectacle On the other hand experience hath shewed how far Sathan may abuse and hath abused the phantasie of some holy persons in the height of sharp feavers and frensies and what speeches against God and their own souls by his instigation they have uttered We have an example in Iob who in his hot feaver and painfull boils like a man distracted cryed out that God was turned an enemy to him that he did shoot all his arrows against him whereupon in his distemper he cryed for death and cursed the day of his birth most bitterly Of which expressions when he is challenged by his uncharitable friends and judged to be nothing but a wicked hypocrit he excuseth himself that when he spoke these words he was not himself but in a roving distemper Iob. 6. 26. Do ye imagine to reprove words and the speeches of one that is desperat which are as wind 3. But our purpose here is not to discourse of melancholy in general nor what may befall in common to the godly and the wicked in melancholious fits for this doth require a larger Treatise and the concurrence both of Physicians and Divines We purpose only to speak to what the true convert is obnoxious unto and when we speak of mixed cases wherein both the distemper of the body and brain do concur with the temptation of Sathan we do not take notice of any light distemper of body and mind which suddainly cometh and is soon removed or which the privat diligence of the child of God in the use of the means may and useth to overcome Neither do we meddle with phrensies and madnesse which so bereaveth the man of the use of common reason that he cannot understand or make use of wholsome advice and counsell from the Scripture or rightly conceive truth when it is told unto him for in such a case the Physician only is to be called to deal with the diseased not excluding the prayer of the Pastor and Christian friends for him But we are to speak concerning more moderat distempers wherein the afflicted may lay forth his tentations and propound the reasons which seem to fortifie his doubts and to dispute of them receive reasonable answers to his objections as they are offered unto him And in a word such a condition of the mans mind as maketh him ready to hear and follow the advice both of the Physician and the Pastor as his need requireth Now it is not our that the imagination of these who are of this midle sort of distemper doth ordinarily fain to its self sad and terrible things and being fired with melancholious humours and tentations of Sathan mixed therewith useth to represent to its self Gods hot displeasure death condemnation and hell as it were before their eyes so that it is no wonder that for the the time they doubt whether they can possibly be in the state of grace But in special this seemeth most heavy unto them that their conscience in the mean time doth write bitter things against them and double upon them the deserved sentence of condemnation casting up the particular sins possibly repented of and pardoned as meriting rejection from God And here mainly is the stick 2. In discerning and curing such cases there is great need of wise circumspection For first information must be had of the afflicted's condition so far as his friends and familiars can furnish 2. The cure of his wound must be tenderly gone about as the Chyrurgian useth to do when he is to deal with the aple of a mans eye 3. Whatsoever seem at the first it shall be safest for the comforter of the afflicted not to speak peremptorily of the mans state or condition yea nor to judge within themselves determinatly about him 4. But it shall be saâ—est to hear the afflicted patiently to lay out his own condition more or lesse confusedly in moe or fewer speeches as he is able to expresse it 5. What is further to be searched after by prudent interrogations let it be pumped up so far as conveniently may be 6.
the present And in this sense an unrenewed man is said to be in a better or worse condition for the present in comparison with other unrenewed men or with himself at another time In which sense Mark 12. 34. Christ speaking to the Scribe who answered him in all things discreetly saith thou art not far front the kingdom of heaven The condition for the present of this Scribe was better then his fellows and better then his own at another time and yet his person was in the state of wrath because he was not entered in the state of grace or in the kingdom of heaven howsoever he was not far from it In this more strict sense the judicial state of the mans person is fixed so long as the judicial sentence of the Judge binding the unconverted to the curse that is pronounced in the Law or in the Gospel lousing the converted from the curse doth stand But the morall disposition and the condition of the man whether in the state of grace or nature is variable and changeable to the better or worse in comparison with others or himself at another time Whence it is that one and the same person may be in a better or worse condition his state remaining the same to wit good if he be renewed and evil if he be still in nature unrenewed 2. But here we are about the condition of the renewed man only which may be better at one time and worse at another time as his disposition and caâ—â—age in order to the duties of religion and righteousnesse falleth out to be better or worse according as his actions and behaviour are more or lesse conform to the revealed will of God and as his conscience doth its duty more or lesse commendably Sometimes his conscience upon good grounds speaketh good to him while he studieth to walk before God unto all well-pleasing and then he may say with the Psalmist Ps. 26. 12. My foot standeth in an even place in the congregation will I blesse the Lord. To this good condition we need not say much because there is no present disease which calleth for cure of this case Only it is for the child of God in this case necessary to observe dyet and exercise to maintain his good condition and to watch over his heart and wayes that he may continue and go on therein All that we have to deal with is the ill condition of the true convert when his conscience doth deceive him or doth not discharge its duty for in this case only remedy and cure is called for 3. As that condition wherein the convert is best pleased with himself is not alwayes the best So neither is that condition wherewith he is worst pleased alwayes the worst But that is the best condition wherein the holy Spirit doth most bear down the power of sin and advance the work of sanctification of the man and that condition is the worst wherein sin most prevaileth And as the goodnesse of a mans condition is is not to be estimat by any eventual accident but by its own nature and proper effects So the illnesse of a mans condition is not to be estimat by any eventual accident but by its own nature and proper effects as God in the Scripture giveth grounds of judgment of a good or ill condition for otherwayes by the default of the renewed man the best condition may degenerat in a very ill condition As when a man doth abuse divine consolations and after receiving of the renewed earnest of the inheritance from the holy Spirit groweth carnally secure and negligent in his duties or when after some grosse pollution of himself in body or soul having grieved the holy Spirit he doth not humble himself as became him but by Sathans suggestion of wicked thoughts against God and his former work in him doth fall in suspicion of all former gracious operations of the holy Spirit in him and mis-calleth all these former experiences and in his tentation esteemeth and nameth them among Sathans delusions or else at least suspecteth and feareth they shall prove no better then such On the other hand the worst conditions of the renewed man by the wisdom mercy and power of God may be turned to advantage in order to Gods glory and the renewed mans salvation as the experience of the Psalmist doth shew us Psal. 116 3 4. c. 4. An evil condition is so called either 1. in respect of the evil which the convert not only feeleth really but laments it seriously or 2. in respect of the converts estimation only who laments his good condition without cause or 3. in respect of a reall evil which the convert lamenteth not at all but lyeth under it securely Of the first sort is the condition of the convert when he seeth his own blindnesse nakednesse and misery the hardnesse of his own heart and the deceitfulnesse of it and doth flye for remedy thereof to Christ the true Physician to cover and cure all his diseases This condition is evil only in respect of felt evil but in respect of the converts making the right use of the discovery of these evils and flying unto Christ for relief therefrom it is a good condition because the diseased convert carryeth himself well and wisely in this exercise Of the second sort is the converts condition when his faith is put to tryall by manifold afflictions and tentations and he conceives himself to be in a very evil condition wherein he ought not to afflict himself but to judge this condition to be a good condition according to the Apostles exhortation Iam. 1. 2 3. My brethren count it all joy when ye fall in divers tentations knowing that the tryall of your faith worketh patience Of the third sort is the condition of the convert who when for example he feels himself unapt and unable to pray or praise or discharge any duty heartily doth not trouble himself with this his ill case but either layeth-by the doing of the duty or doth the work negligently and perfunctoriously and pleaseth himself in so doing for a time This condition is evil indeed both in respect of his spiritual diseases and of his sinfull slighting the duty of seeking relief thereof 5. For rectifying the judgment of the conscience in any or all of those conditions first let difference be put between the sinfull diseases and distempers of our spirit which are evil indeed and the discovery thereof unto us which is a benefit in it self and a gift of eye-salve bestowed by Christ upon us and the right use of that discovery by flying unto Christ which is yet a greater blessing even the work of God drawing us to the Saviour of souls the remedy of every evil Secondly let difference be put between tentation or tryal of faith and yielding to tentation under affliction The observation of tentation offered to make us depart from the truth in tryal is a matter of joy but yielding is a sin and mater of
contrary thereto This we call the first and principal sign or mark of delusion because except this sign be found other signs albeit they point forth a perilous condition yet without this effect and sign be joyned they do not prove delusion in the strict sense wherein we take it here This sign the Apostle doth point at in the Galatians Gal. 3. 1. O foolish Galatians who hath bewitched you that you should not obey the truth where he challengeth them for rejecting the truth and obedience unto it The second effect and mark of delusion is a bastard perswasion whereby the person deluded layeth hold on a most false error as if it were a most solid truth and without hink or doubt rests upon it as if it were a divine truth This sort of perswasion we call a bastard and illegitimat perswasion 1. because it is not wrought by the Spirit of Christ for which cause the Apostle makes the Galatians perswasion not to be right and legitimat Gal. 5. 8. Secondly because this perswasion neither leans upon upon Gods Word rightly understood nor upon any firm reason deduced reasonably from the Scripture Thirdly because this perswasion of the deluded that his tenet is true is stronger then his perswasion of many articles of his faith for which he hath clear Scripture and yet this perswasion of the deluded is not so strong when it cometh to tryal as weak faith well grounded is which when the force of tentation and persecution cometh is more able to bear out then the deluded mans perswasion wherein he glorieth Upon which ground the Apostle doth not doubt but the Galatians beign true converts shall renounce this false perswasion and return to the truth which they had forsaken Last of all we call this a bastard perswasion because it draweth its original and strength not from clearnesse of Gods revealed truth but from the agreement which the error hath with some carnal affection whereunto this error doth service for which respect carnal and corrupt reason is easily drawn to maintain it pertinaciously The third effect and sign of delusion is the causing division and schisme in the visible Church needlesly and this effect doth readily follow on the former two for where error in doctrine and in the rule of practice getteth up the head it falleth out inevitably that the defenders of the truth and spreaders of the error shall fall in contention and division In which case the Apostle doth exhort the Romans howsoever they should pity the misled multitude yet carefully to mark the causers of the division Rom. 16. 17. I beseech you brethren mark them which cause division and offences contrary to the doctrine which ye have learned and avoid them which presupposeth they deserve excommunication if they be obstinat The fourth effect and sign of delusion is foolishnesse or a sort of madnesse which appeareth partly in the inconsiderat embracing of the error and partly in the defending and promoving of it for if the error in it self be considered it is a falshood and deceit or if we look to the hasty receiving of it when no sound proof can be had of it it is foolishnesse or if we consider the damage which followeth the defending and spreading of it which the party deluded did not fore-see and guard against it is a madnesse and cannot but be so for a false doctrine albeit at first it may carry the appearance of piety and prudence yet when it is compared with Scripture and rule of right reason led by Scripture it is found nothing but vanity falshood cosening and deceit as the Apostle doth insinuat concerning the errors which in his time were sprouting forth in the Church Col. 2. 23. which things have a shew indeed of wisdom in wil-worship and humility and neglecting of the body not in any honour to the satisfying of the flesh that is they are not worthy of any estimation for they serve only to satisfie fleshly corruption of nature as he observeth in the authors of Angel-worshiping of whom he averreth that they intrude themselves into those things which they have not seen vainly puft up by their fleshly mind Col. 2. 18. And he calleth the Galatians foolish or mad for their embracing of the error Gal. 3. 1. and for hasty embracing of it Gal. 1. 6. I marvel that you are so soon removed from him that called you into the grace of Christ unto another Gospel for there are many who after much time spent and pains taken upon them by faithfull Pastors do not come up to the understanding of the heads of the doctrine held forth in the Catechise and proofs given thereof by Scripture and yet will very readily imbrace an error and seem to themselves so well to understand it and to be able to argue for defence of it whose folly and madnesse may be seen in this that they do not consider the bitter fruits of their error to make a schisme in the Church they think nothing of it to rent the body of Christ they care not for it and for this very cause the Apostle reproveth the Corinthians that falling in contest and contention among themselves about the excellency of their teachers they rent the Church the body of Christ did despise his dominion and government and gave his glory unto men and did not regard the lamentable consequences of the schisme no not when they were admonished and rebuked by the wiser sort of their brethren 1 Cor. 1. 11. and 2 Cor. 10. 2. The fifth effect and sign of delusion is the pride of the deluded and vain gloriation in their error for the Corinthians gloried in men and made it a matter of praise to themselves to have such and such men heads of their schisme 1 Cor. 3. 21. and upon this ground did despise and contemn one another And the Apostle giveth this mark of Schismaticks and Sectaries 2 Tim. 3. 2. Men saith he shall be lovers of their own selves covetous boasters proud c. and the followers of the false Prophetesse Iezebel did despise the Orthodox as ignorant dolts uncapable of the high mysteries and spiritualities of the Gospel which indeed were nothing but the deepâ— of Sathans delusions Rev. 2. 24. The sixth effect or sign of delusion is rash preposterous and bastard zeal This the Apostle did mark in the mis-believing Jews Rom. 10. 2. They have a zeal of God but not according to knowledge saith he This preposterous and rash zeal is far more firy and hot then true zeal in the godly for the error for which the deluded do strive is the native brood of corrupt nature and therefore it hath corrupt reason and affection stout for it and no wonder that corrupt nature be strong to defend and advance its own birth But true zeal is much more moderate partly because it is carried on with knowledge and prudence doth fear to offend God by yielding to passions and hath to strive against corrupt nature which cloggeth and hindereth
every grace in the convert and this amongst the rest 2. This preposterous and bastard zeal doth render the deluded person too pertinacious in the defence of the error wherewith he is overtaken that rather then he will quite his error he will imbrace another error to maintain the former error for which he doth contend And this cometh to passe partly by a sort of necessity and partly by corrupt willfulnesse Partly of necessity I say because one absurd error being received draweth after it many other errors for it is impossible to defend one error in religion but by broaching and maintaining moe errors I say partly by corrupt willfulnesse because when the deluded person findeth himself in dispute intangled so as he must either renounce the error which he hath imbraced or receive and maintain another error which followeth thereon he chooseth rather to imbrace the error which followeth upon his first error wherein he was first insnared 3. Holy zeal loveth every truth yea loveth other points of truth as much as it loveth that particular doctrine of truth which discovers the error neither will it suffer a believer for the defence of any point of doctrine to passe from another truth but preposterous and bastard zeal is contrair for if many points of truth come in comparison and competition with the error which the deluded man hath drunken in he will mis-regard them all rather then forsake his error albeit he professe other truths to be more precious and necessar then his erroneous tenet A proof of this we have in the Pharisees who made the great things of the Law of none effect for upholding of their own traditions Mat. 15. 6. And the same power of delusion may be seen among Papists who will not so hotly pursue or punish so severely the breach of Gods commandments as they do pursue and punish the neglect of superstitious ceremonies 4. Preposterous and bastard zeal is very busie to spread and propagat an error by all means venting false doctrine And such mens speeches do spread as a gangren 2 Tim. 2. 17. and a little leaven of this kind is ready to leaven the whole lump Gal. 5. 9. In which case Christ advertised and exhorted his disciples to beware of the leaven of the Pharisees whereby they were about to leaven the whole Church And this furious zeal as experience hath taught doth spare no pains or labour to draw on moe and moe to the profession of the zealots errors as may be observed in Pharisees who compassed sea and land to make proselyts Math. 23. 15. 5. This bastard zeal of deluded persons carrieth them to have respect unto and estimation of them that embrace their error and to seek respect and estimation from them who are overtaken with their error This was evident in the schisme of the Corinthians of whom some did choose to be called such mens disciples other some did choose to be called the disciples of another man and all did glory in their leaders 1 Cor. 3. 5. 21. And on the other hand the heads of the schisme did glory in the multitude and excellency as they conceived of their disciples This the Apostle observed in the seducers of the Galatians and in them that were seduced by them Gal. 4. 17. They zealously affect you but not well yea they would exclude you from communion with God us his Apostles that you might affect them 6. This bastard zeal of the deluded doth drive them to disdain and contemn all them who oppugn their error yea and to hate them as experience did shew among the Corinthians for so soon as schismes did arise in Corinth dissentions also did arise 1 Cor. 3. 3. and 2 Cor. 12. 20. and of this â—vil the Apostle doth complain Gal. 4. 16. Am I become your enemy because I tell you the truth And this much may serve for our purpose concerning the effect and signs of delusion Quest. 3. The third question is what are the causes of delusion For answer the causes are many and various for some causes are principal causes some subservient some meritorious causes and some promoveing and helping forward of this evil And which causes and instruments God doth so over-rule in his justice power and wisdom that he turneth all to his own glory and welfare of his Church This we learn from the Apostle 1 Tim. 4. 1 2. Now saith he the Spirit speaketh expresly that in the latter times some shall depart from the faith giving head to seducing spirits and doctrines of devils speaking lies in hypocrisie having their conscience seared with an hot iron forbidding to marry and to abstain from meats which God hath created to be received c. Where first he foretells that there shall be a departing from the doctrine of the Apostles whereof he giveth an instance of that which might seem furthest from suspicion of delusion to wit a putting of a religious restraint upon the use of things lawfull in themselves as marriage and meats The authors of this delusion 1. he points forth to be lying spirits and men seduced by a lying spirit 2. The way of seduction he foretells shall be by lyes spoken in grosse hypocrisie 3. Left any should wonder how this could come to passe that any man against his conscience should dare to speak lyes he points at the cause procuring to wit the stupidity and senslessenesse of the conscience they have their conscience seared with a hot iron And 2 Cor. 11. 14 15. speaking of deluded seducers of the people Such are false apostles saith he deceitfull workers transforming themselves into the Apostles of Christ. And no marvel for Sathan himself is transformed into an Angel of light Where among sundry wayes of deceiving he points forth one of Sathans stratagemes to tempt men to make a shew of piety and counterfeit appearance of holy zeal and to pretend the authority of God to delude the simple By which delusion whosoever are insuared they are ready to put on the same coat for being deceived they deceive others pretending Scripture that they may fight against Scripture and pretending holinesse and piety that they may hinder in others the true exercise of holinesse As to the causes of ready embracing of errors 1. there is propension aboundant in the natural corruption of the heart to lay hold on any error offered Ier. 17. 9. The heart is deceitfull above all things and desperatly wicked who can know it Another cause is pointed forth by Christ Mat. 22. 29. You erre not knowing the Scriptures nor the power of God A third cause is the want of mortification for the Apostle doth reckon heresies and schismes among the works of the flesh and in particular 1 Tim. 6. 10. The love of money is the root of all evil which while some have coveted after they have erred from the faith And concerning the instruments of delusion and division in the Church the sentence of the holy Spirit doth stand sure for he knoweth the evils
of the heart perfectly Rom. 16. 18. They that are such serve 〈◊〉 our Lord Iesus Christ but their own belly and by good â—ords and fair speeches they deceive the hearts of the simple Of such men Iude speaketh ver 20. These are murmuâ—rs complainers walking after their own lusts c. As for passive delusion in seduced people the Apostle prophesieth 2 Tim. 4. 3 4. The time will come when they will not endure sound doctrine but after their own lusts â—all they heap to themselves teachers having itching ears and they shall turn away their ears from the truth and shall 〈◊〉 turned unto fables In which words he holdeth forth the meritorious and adjuvant causes of passive delusion their lusts their turning away from sound doctrine their itching ears and desire to hear flatterers who by false doctrine may foster them in their lusts and making choyce of such men to be their Pastors From this sort of teachers Christ fore-warneth his disciples to keep off Mat. 17. 15. Beware of false prophets which come to 〈◊〉 in sheeps cloathing but inwardly they are ravening â—olves ye shall know them by their fruits Their outward behaviour and conversation will not decipher them for they will seem innocent and harmlesse lambs but their doctrine which is the fruits of their teaching and the proper work of the ministery shall find them out But the meritorious cause of this giving men over to be deluded is plainly set down 2 Thess. 2 10 11. Because they received not the love of the truth that they might be saved for this cause God shall send them strong delusion This judgment albeit it pursues unto the death only the reprobat yet whiles in some degree for a time it may over-take the elect and renewed persons because some of them sometime are found to give way to their lusts and not to take head to the truth which by Gods blessing might kill these lusts therefore God in his justice suffereth them to be infected with a contrary error and to eat the bitter fruits of their folly that being corrected they may repent and for ever fall out with their carnall lusts and reject the error whereby they were infected for God in his wisdom and justice most holily and powerfully doth so rule the whole exercise of his elâ—ct that truth shall have no loss but be the more cleared and no elect soul perish as Christ giveth assurance speaking of the efficacie and power of delusion by the doctrine of false christs Mat. 24. 24 There shall arise false Christs and false prophets and shall shew great signs and wonders in so much that if it were possible they shall deceive the very elect This is also manifest by what the Apostle saith 1 Cor. 11. 18 19. where he declares that God hath decreed to permit heresies to arise that both the truth oppugned by the heresie and the true converts may be made the more manifest for by this means the lusts and wickednesse of some is brought to light some are chastised some perish justly some have their weaknesse and folly discovered by being tainted with error for a time and in their recovery out of the heresie the grace and power of God is made more evident and in these who shall suffer for refusing or resisting heresie God shall make manifest for stopping the mouth of Sathan and all â—alumniators that truth is more precious to his sincere â—isciples then goods or lands or liberty or life or whatsoever can befall them in this mortall life for adâ—ereing to truth and of this many martyrs are sufficient proofs in all ages The remedy of this fearfull condition ALbeit this delusion draweth the reprobat when they are over-taken with it unto certain perdiâ—on as the Apostle 2 Thess. 2. 10 11. expresly doth â—â—ach and albeit this fearfull plague be hardly curable when it falleth on the elect partly by reason of the deep roots of carnall lusts in them which open the way unto error partly by reason of the subtile sophistry of seducers whereby honest souls are inâ—ngled partly by reason of new tentations suggested against returning to the truth wherefrom they are â—lidden and partly by reason of the difficulty of coming forth from the bonds of temporal judiciall hardnesse of heart whereby God hath chastified his child for harbouring such lusts in himself as made way for the error yet the cure of delusion is not desperat for the Apostle giveth good hope of possible and certain recovery out of it for Gal. 5. 10. I have confidence in you saith he to the insnared Galatians through the Lord that you will be no other wayes minded but he that troubleth you shall bear his judgment whosoever he be 1. For preveening and curing of this evil the Apostle commandeth Pastors to hold forth to all sound doctrine to preach the Word and to be instant upon all occasions in season and out of season reprove rebuke exhort with all long-suffering and doctrine 1 Tim. 4. 6. and 2 Tim. 4. 1 2. 2. Let the deluded person be disputed with that by arguments drawn from Scripture he may be convinced as the Apostle dealt with these who denyed the resurrection 1 Cor. 15. and with these who sought to be justified by works among the Galatians 3. Let the deluded be exhorted to examine accuratly his own conscience how he standeth affected to his own carnal wisdom and earthly lusts for if he be proud in the conceit of his own wisdom power or holinesse or any gift he hath received or be led by the lust of the eye lust of the flesh or pride of life and come to God by prayer to solve his doubts or to teach him the right way he shall receive such an answer as Balaam received and such as the Lord threateneth to give Ezek. 14. 2 3 4. c for he hath by his lusts deceived his own conscience and made it a flatterer of himself when it should have been a grave counsellor being well informed 4. Let the deluded person be exhorted to be humbled for the sins which he granteth to be in himself and flye to Christ for pardon pity and help against his own known corruptions making use of all Christs offices in the sense and acknowledgment of his standing in need of the benefits thereof daily for if he do not repent known sins but go on in them against the light of his conscience how shall he expect that God shall give him light in his doubts or errors who maketh no use or an ill use of the light he hath and if he be in a course of grieving the Spirit of the Lord and make no use of the grace that is offered in Christ how is it possible that he who doth not follow Christ should eshew to walk in darknesse 5. And last of all let the party deluded consider how from time to time and most evidently in this time wherein we live God hath punished the lusts and sinfull practices of professed
the cause which it should defend and it is borrowed from the unfaithfull advocat who for a bribe doth sell the cause which he pretends to defend and give over the plea of his client and falleth in to the adverse party Such is the man whose affection to some lust and worldly advantage doth blind-fold his conscience and moveth it to speak contrary to its duty and mean time doth pretend he is only following the light of his conscience for whose liberty he ought to dispute the mater may be seen in an example or instance one or two King Saul receives a command from God to slay all the Amalekits and destroy them and their beasts when it cometh to execution Saul conceiveth it shall be for his honour to spare Agag and reserve him for a triumph and that it should be for his advantage to spare the fattest of the cattel whereof the people might make use for sacrifice So advantage and honour do sollicit him The peoples consent who followed him helpeth on his resolution to spare Agag and the fattest of the cattel fear to offend the people whom he had drawn on to consent unto his mind concurreth to the giving forth his decreet contrary to Gods command and so his conscience being bribed faileth against the command of God In which resolution and practice Saul doth please himself The like treachery in Saul falleth forth in the mater of the Gibeonits The Gibeonits preserved from Ioshuas time did grow in number to the detriment of the Israelits as he conceived the oath of a covenant sworn for sparing their lives standeth up on the one hand to hinder him from slaying of them the advantage which his kindly subject might have by killing them and possessing their lands and goods standeth up to intise him to kill them on the other hand Saul being taken with the bait of advantage and honour from the people of Israel for whom he was zealous inclineth his conscience to mis-regard the oath of the covenant partly because it was given without Gods counsel and consent yea contrary to his positive command discharging a covenant with the Canaanits partly because the Gibeonits deceived Ioshua and the elders and fained themselves not to be of the number of the Canaanits but men of a far country partly because many years had interveened between the day of Ioshua's covenant with them and his time and it seemed unto Saul very unreasonable that a rash and unadvised oath should be still in force from generation to generation and partly also because the form of the civil Government was now changed whereby Saul conceiving himself not to be obliged as successor to the Judges but as King ordained at Gods special direction as free a Monarch as any in the world and not bound by the oath of the rash swearing Judges and Elders in Ioshuas time doth treacherously seduce his own conscience and falleth upon the off-cutting of the Gibeonits by the sword How many are they who by such intisements having deceived their own hearts and for worldly gain or glory or for eshewing of damnage do embrace errors in religion and follow that course which most serveth to satisâ—ie their own lusts or is most applauded unto of them who are in power From which sort of treacherous dealing nothing can divert and draw back the man to repentance except the Lord partly by disputation and partly by Church-censures and civil punishments shall discover unto them their treacherous dealing in selling the truth and betraying their conscience for base ends and so bring them to repentance In this case such as are pretended maintainers of liberty of conscience but in effect patrons of licentious living after their own lusts put in their objections 1. Obj. It is necessary for me saith one to do what I do and to think what I think I conceive I have reason for me and am perswaded that what I do and professe is lawfull and that that is not lawfull whereunto censures and punishments tend to draw me Ans. What necessity can be pretended for a deliberat mans actions and profession except a morall necessity of doing duty and of not sinning Natural necessity he cannot alledge for the justifying of deliberat sinfull actions For if he pretend original sin and native corrupt inclination to sin it is no excuse for sin but a granting himself a sinner by kind by natural inclination and custom or if he pretend a civil necessity it is either for hope of gain or fear of wordly loss and that is but a base reason to move a man to do what is in it self sinfull If conscience be pretended and that he cannot without sin do what is against his conscience he must know that a conscience mis-informed cannot warrant a sinfull tenet or practice for except a man renounce the error which he hath embraced both the error is his sin and the profession and practice according to the error doth make his sin double if he pretend that except he do as his conscience diteth unto him he sinneth because the conscience is the rule of a mans actions he must know that the conscience is not the absolute rule of a mans actions but the Word of God must be the rule of his conscience and of his actions also Because if he put his conscience in the place of Gods Word and not in subjection and subordination thereto he must justifie the murtherers of the Martyrs of whom Christ giveth warning that they who kill his servants shall think to wit in their conscience that they do unto God good service Ioh. 16. 2. If he pretend that upon this ground liberty of conscience is altogether destroyed if men living under civil and ecclesiastick Government must renounce the light of their conscience and give obedience to mens commandments he must know that he is mistaken and that the true liberty of the conscience standeth in the following Gods Word and doing service unto God Neither doth sound doctrine tye any man to renounce the liberty of his conscience but to renounce the error which hath blinded him and to renounce his lust which hath opened the door unto the error which hath misled him lest both he perish in his sin and the society wherein he liveth be infected with the error and fall under the wrath of God If he pretend that neither the will of a man nor his conscience can be compelled For the nature of the conscience and will is to determine freely what the man shall do and the Lords people must be a willing people Ps. 110. 3 He must know that albeit the will and conscience cannot be compelled yet the carnal lusts which have seduced the conscience may be crossed and curbed by ecclesiastick censures and civil punishments that the conscience and will being better informed after the discovery of the deceitfulnesse of their lusts which did mislead them they may freely disclaim the error their unhappy venting thereof If he pretend that God is the only
these two help one another and therefore are joyned together by the Apostle 1 Ioh. 2. 16. All that is in the world is the lust of the eyes the lust of the flesh and the pride of life And when men are tempted by their own lusts the world doth furnish objects allurements and inducements to sin The third sort are the tentations from Sathan who beside that he is not idle to take advantage of concupiscence and the worlds inducements so is he chiefly busie to throw his fiery darts against the convert and to sollicit men to such sins as the convert doth most detest and abhor As for the first sort of tentations from God they are ordinarily by afflictions bodily or spiritual wherein oft-times the converts do not observe the Lords purpose and will revealed in Scripture or are forgetfull of the admonitions and consolations which they have heard from Scripture which was the case of the afflicted Saints Heb. 12. 5. and so they are more vexed then they should be and Ps. 42. 11. dejected and disquieted and do suspect that God is angry with them and with the way they walk in Heb. 12. 12 13. Of this sicknesse there may be three causes 1. the bitternesse of affliction for the present time wherein it is â—elt 2. The sense of by-past sin which the afflicted doth suspect God is pursuing and making hiâ— possesse the sins of his youth Iob. 13. 26. The third is the observation of in-born corruption discovered unto the afflicted much more then in prosperity 4. For remedy of this evil let the afflicted convert perswade himself from the Word of God that in all the afflictions of Gods children the Lord doth intend the tryall and exercise and increase of faith and other grace bestowed on them And upon this consideration the afflicted should rejoyce in this exercise Iam. 1. 2 3. Secondly let him remember that with the tryall of faith there is alwayes a discovery of infirmity and corruption of nature in the afflicted As in the purifying of gold both the good mettal and the drosse are discovered which as he should acknowledge that he may be keeped from fretting So must he still remember that the Lord doth intend the tryal of his faith that he may be constant in believing on Christ the only help and relief from sin and misery Thirdly in whatsoever condition he is in let him endeavour to go on in patience experience and hope which shall never make him ashamed for this doth the Lord teach us Rom. 5. 3 4. and Iam. 1. 4. As for the second sort of tentations from the concupiscence of the flâ—sh and from the worlds allurements and terror let the convert afflicted follow the same course which is prescribed in the remedy of the tentations of the first sort As for the third sort of tentations which are from the devil tempting men to atheism or blasphemy or dispair or self-murder and such like which even nature doth abhor whereof something is spoken elsewhere 1. let the afflicted convert put difference between the devils sin in tempting to vile sins and his own seeming feeble resisting wherein albeit he thinketh himself polluted yet his not yielding testifieth his dissenting from those fearfull sins whereunto Sathan doth tempt him 2. Let him put difference between the consent of his unmortified corrupt nature inclinable to every evil from the lust of the spirit which fighteth against the lust of the flesh which hindereth the adversary from getting the victory 3. Let him put difference between the sufficiency of Gods grace upholding him in the conflict and the full victory against the messenger of Sathan buffetting him for God useth to susspend the victory for a time and yet make his grace sufficiently uphold his souldier till the victory be given as Pauls experience 2 Cor. 12. teacheth us And indeed it is a pleasant spectacle to the Lord to look upon his weak child striving against the flesh the world and Sathan and standing out by faith in Christ against them all 4. Let him consider that by these tentations of Sathan unto vile sins God can and doth mortifie sin and make his child watchfull and strong against both the sinfull inclination unto these and all other sins In the mean time let him beware of a more slye and subtile tentation which Sathan useth to slide in at the back of these ugly and grosse tentations which is this when he hath pressed with all violence these fiery darts and vile suggestions upon the convert he chargeth the afflicted soul with a giving consent unto them and like a scolding calumniator impudently beareth guiltinesse upon him and all to make him apprehend his condition to be worse then it is and to suspect that God by this exercise is pursuing him in wrath and this tentation is not readily observed by the afflicted convert but yielded vnto more then to the grosâ—e tentation Therefore in the last place let the convert guard against this tentation which brangleth his faith and lay the blame with the Apostle on corrupt nature whatsoever guiltinesse is found Rom. 7. 17. Now then it is no more I that doth it but sin that dwelleth in me a speech beseeming a man free of out-breaking and prevailing corruption and striving against all inward motions of corrupt nature And for remedy of this and other evils let him renew the acts of his faith in Christ laying hold upon the covenant of Grace that he may more confidently draw near unto God reconciled in Christ and so no more doubt of Gods good will to him notwithstanding of his hard exercise under tentations for thus Sathan shall not only flye from the first tentation being resisted but also be disappointed of the successe he expected in questioning the coverts condition and weakening of his faith CHAP. XXVII Concerning the converts mistaking his condition when he doth observe some degrees of Gods deserting of him TO speak of the sorts and degrees of Gods deserting a soul requireth a large Treatise and the case and cure thereof is already publickly set forth by a learned and godly Preacher of the Gospel It shall suffice for our purpose to speak of it only so far as it concerneth the converts mistaking his condition when he apprehendeth himself deserted whether the desertion be reall or apparent only and falleth into suspicion of Gods love to him or that God is displeased with him because he findeth not such lively influence of Gods Spirit as he hath found and such assistance of his gracious presence as he did expect in discharge of religious duties or exercises wherein divine providence hath yoked him The Scripture and daily experience do furnish instances of sad complaints of the Lords hiding his face and withdrawing or with-holding of light or peace or consolation or strength and ability for spiritual duties c. 2. For remedy whereof 1. let the convert remember that God doth not leave a believer fled to Christ for relief from sin and misery alwayes