aiming to walk as reconciled children and servants unto God uprightly laying forth their burdens and desires before him daily all these I say are believers in Christ and may assure themselves of reconciliation for there is no more in the Apostles and Ministers commission required for entering of the humbled sinner into a covenant of friendship save this we request you in Gods name and in the name of God incarnat Jesus Christ the Mediatour we beseech you be reconciled to God v. 20. Now we judge that humbled sinners fled to Christ and purposing to amend their lives by his grace will not be found unwilling to accept this offer of reconciliation but will declare their hearty consent to this offer and so may be convinced that a covenant is closed between God and them and that God hath given unto them saving faith how weak soever it seemeth unto them for the consenting unto and accepting of this offer is the condition required for entering in covenant and the proper act of saving faith Fifthly the Apostle holdeth forth the ground-right of this covenant and reason whereupon the sinner fled to Christ may be assured of justification because in the covenant of Redemption past between God in three persons on the one hand and the second person of the God-head as Mâ—diaâ—oâ— and perfect Redeemer by price-paying on the other hand it is agreed finally ended and decreed that Christs satisfaction made for the imbracer of this offered reconciliation shall as certainly make the believer judicially righteous and justifie him as Christ was judicially made sin or a sacrifice for the sins of the redeemed for God saith he v. 21. hath made Christ to be sin for us who knew no sin that we might be made the righteousness of God in him Therefore as Christ the only Mediator by accepting the covenant of Redemption had the sins of the redeemed imputed unto him albeit there was no sin at all nor could be in him and was punished for them unto the death of the crosse So the humbled sinner by flying unto Christ and accepting the offered covenant of reconciliation hath Christs satisfaction imputed unto him albeit he can see nothing in himself but a masse of inherent sin and shall not enter into condemnation but be brought to life-eternal through Jesus Christ our Lord. Both the covenant of Redemption made with Christ in the Redeemers name and the covenant of Reconciliation made with us through Christ are of Gods making and so must stand and cannot be dis-annulled for ever The other place 1 Cor. 1. 30. holdeth forth the right which God hath made to the believer unto the unsearchable riches of Christ whereunto the weakest believer fled from sin and wrath unto Christ as the refuge and perfect remedy from both may claim namely wisdom righteousnesse sanctification and redemption by him and that by covenant and decree registrat in this and other places of Scripture as judicially declared and adjudged unto all and every believer in him So that they may and should make use of Christ as made unto them wisdom to direct them justification to justifie them sanctification to perfect them peece and peece in holinesse and redemption to support them under and deliver them from all bonds of misery For the better understanding of this rich passage we shall take it up in four sentences pronounced from the holy Spirit by the Apostle in every one whereof these three things are insinuat and imported first our need of Christ 2. his ingaged help and supply and 3. our duty to lay hold upon and make use of him according to the right and interest in him made unto every believer The first sentence is this Christ is made unto us wisdom which importeth first that not only we are by nature blind and ignorant of our sin and misery blind and ignorant of the way of salvation and right maner of serving God but also after that we are illuminat by grace and made in some measure to know our last condition and to flye unto Christ for delivery we are compassed about with much darknesse and foggy mists of doubts errors and mistakes and have need to be in every step of our way directed and powerfully taught by Christs Word and Spirit to know what is that good and acceptable will of God Secondly it importeth that as Christ is the treasure of all wisdom and knowledge who hath revealed in the Scriptures the whole counsell of God concerning our salvation So he is judicially made over unto us as anointed Prophet to his Church to make known unto us the way of life by his Word and Spirit Thirdly it imports our duty to receive him as the great gift of God and to give up our selves to his teaching to imploy him and depend upon him as Prophet appointed to us for direction by his Word what to believe and how to live before God Whereupon the weakest believer may trust in him for guiding them in the use of the Scripture and exercise of the means appointed by him unto salvation because he is made of God unto us wisdom and intimation thereof is made by his Apostle The second sentence is this Christ is made of God unto us righteousnesse which presupponeth first that we are by nature destitute of righteousnesse condemâ—ed as unrighteous by the law and unable to deliver our selves from condemnation and when we are fled to Christ and delivered from condemnation that we are not able to stand in that state but by our daily sins wherein we fall do deserve to be condemned as unrighteous Secondly it imports that Christ is not only righteous in himself and able to satisfie divine justice for our sins but also hath undertaken to pay and actually hath payed the price of our redemption by his obedience unto the Father even to the dâ—ath of the Crosse and hath taken on him the office of high Priest to apply unto us absolution from our sins make us accepted and to be dealt with as righteous and to keep us in that blessed estate by his intercession Thirdly it imports our duty to lay hold on Christ our Cautioâ—er by vertue of our right and interest in him granted and intimat unto us and so to rest on him that whatsoever Sathan Conscience or Law violat by us shalâ— say we who are fâ—ed from sin and wrath to him may oppose this sentence of our absolution registrat here Christ is made unto us righteousnesse judicially by the decree and decreet of God The third sentence is this Christ is made unto us of God sanctification which presupponeth that in the justified believer there are remaining still the reliques of sin inherent from which we are not able of our selves to deliver our selves but have need of divine power to mortifie sin in us and to repair the image of God by increasing holinesse in us Secondly it importeth that Christ the Mediator the holy one of Israel hath not only payed the price of our redemption
cast out and were broken off the true olive tree So also the obligation of the baptized who turn the true covenant of grace in aâ—oâ—her of their own framing doth still stand tying them to perform the condition of the true covenant and their right to the external priviledges of the confederat doth remain still in some sort even when they are inter-dyted from the honourable possession thereof by excommunication For the Apostle teacheth us that the excommunicat remain as to their ecclesiastick state albeit not as to their present ecclesiastick condition citizens and members of the Church and subject to Jurisdiction ecclesiastick and to Christs discipline because when they are judged and are under censure they are said to be within the Kirk and not without it 1 Cor. 5. 12. What have I to do to judge also them that are without do not ye judge them that are within And these that were delivered unto Sathan as to their present external condition remained notwithstanding as to their external state the domesticks of God under the discipline of God's house and were pressed by the censure laid on them to learn to cease from their sinfull course and specially from these faults for which they were censured and corrected by their excommunication 1 Tim. 1. 20. Hymeneus and Alexander were given over to Sathan that they might learn not to blaspheme that is that being humbled and brought to repentance they might return to the acknowledgement of the truth and to a reverent speaking of holy things and so the right to be counted brethren and members of the Church albeit under censure restraint and dis-respect till they repented was not taken altogether from them even under excommunication nor yet were the private duties of charity due to brethren in that fearfull condition to be altogether denied unto them even when the possession of the former honour of blamelesse brethren was taken from them for the Apostle will have them albeit excommunicat to be esteemed still censured brethren and not looked upon as enemies â— Thess. 3. 14 15. If any man obey not our word by this epistle note that man to wiâ— by putting the censure of excommunication on him and have no company with him that he may be ashamed yet count him not as an enemy but admonish him as a brother and this is so much the more carefully to be observed that the constitution of the visible Church of such and such members and the use of excommunication may be the better understood least the excommunicat being over-burdened by the sharpness of the censure should seem to themselves altogether excluded from Church-society and so despair of returning to the full possession of their priviledges but might know that the right of citizens of the city of God was reserved unto them and was to be restored by way of possession after their repentance and that they were not cut off from the Christian charity of the brethren no not when they were lying under the sentence that they might so much the sooner return to repentance and to the possession of their Ecclesiastick honour Obj. But here there ariseth a greater doubt and objection how and upon what reason God doth require the condition of faith which men cannot perform except it be given of God as the Apostle testifieth Ephes. 2. 8. you are saved of grace by faith and that not of your selves it is the gift of God Ans. The equity of the duty required doth not depend upon mens present power or strength of whom the condition is required but upon this ground that ability was given to Adam and to his posterity in him for all injoyned service and so the duty of believing in Christ is founded upon mans naturall obligation to obey the morall law for by vertue of the first command Adam was bound and we in him not only to believe the word of God already revealed unto him but to believe also every word of God to be revealed and he was bound to give unto God the glory of all his attributes not only of these which already did shew forth themselves in his works but also of these attributes which as yet did not put forth themselves in actuall exercise for as it cannot be denied that man was bound to give God the glory of his avenging justice upon his threatning to inflict the punishment of death in case man should sin albeit he could not see the execution of it before he fell So also it is manifest he was bound to give God the glory of his goodnesse and mercy albeit no object of shewing mercy was yet to be found and that partly because it was his duty to give the glory of all perfections unto God whereof mercy is one and partly upon the experience he had of Gods manifested goodnesse in his creation and Gods making a covenant with him about eternall life upon so easie and equitable tearms upon the same ground even after the fall Adam was bound not to despair nor flye nor hide himself from God from whom it was impossible he could escape It cannot then be reasonably denied but man by the law of nature is bound to give credit to God when he speaketh and bound to trust in God when He offereth himself as a friend and a father to him and when God bids him seek his face he is bound to obey him and seek his face and to follow after more and more near communion with him It is true indeed that Adam in his integrity could not formally and actually believe in God as a Redeemer partly because this mystery was not yet revealed partly because he not having yet sinned had not need of a Redeemer or of remission of sin but yet the power and ability of believing in God according as God should let forth his will and the power to adhere unto God and rest on his goodnesse and good-will was given to man in his creation for this perfection was a part of the image of God wherein man was created even as the habit of shewing mercy on the miserable though such an object was not to be found while man continued in the state of innocency was a part of that original holinesse in him and if this ground hold not sinners by their sinning once should make themselves free to sin for ever after and exempt themselves from all the duties of the morall law upon this pretence that they were unable to give obedience to it which is most unreasonable And 2. Because the hearers of the Gospel esteem themselves able to perform the condition of the covenant of grace offered and to believe in Christ yea and to give credit or not to what is preached unto them as they see reason is it not equitable then to put all men to it who judge themselves able to perform what is required to the end that after experience and tryall taken of themselves they should either acknowledge their naturall inability to believe in Christ and so go
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
his lamentation for his short-coming in duties unto God by prayer for this is the way to make progresse in faith and repentance and humility and submission of his will unto God in the use of the means and let him thank the Lord that from day to day he is keeped from scandalous out-breaking CHAP. XVII Wherein is solved the converts doubt whether he be regenerat because he seemeth to himself to follow religion and righteousnesse from the common operation of Gods working by morall swasion and not from the special operation and impulsion of the holy Spirit THere are some true converts who have profited so far in the amendment of their life and conforming their conversation unto the rule of Gods Word that the yoke of Christ is become easie to them and their delight is to be frequently about the exercises of religion and works of righteousnesse and yet sometime they are troubled with suspicion whether the work of regeneration in them be solid because any thing they do may be done as they conceive by temporary believers in whom no sound renovation of corrupt nature will be found I find nothing in me saith one of the effectual motion of the holy Spirit but all by way of morall swasion by imitation of others by education as may be found in the unrenewed disciples of morall philosophy for as they by frequent actions do acquire habits wherewith being indued they discharge moral duties more easily and with delight So I by discharging acts of religion and acquainting my self with them daily do seem to my self to have acquired a facility and delectation in religious actions and works of righteousnesse toward my neighbours 2. This case we grant is very perilous and subtilely coloured by Sathan to deceive and weaken the true convert for it is true what power hath been seen in morall philosophy among Pagans to put a luster on mens civil conversation must be also granted to Theology among professed Christians because divine threatnings and promises for procuring outward reformation of a mans life are more apt to prevail with a man then all morall philosophy and it is true also that education by parents and imitation of good men is of great force morally to perswade a man to the following of the outward duties of religion and to a civil conversation Wherefore it is no wonder to see a true convert doubt of his own regeneration when he compareth external duties discharged by himself with the external duties discharged by others whose heart he cannot see but must judge charitably of them and yet can neither be clear determinatly to affirm all such to be true converts nor to affirm himself to be a true convert so long as he suspecteth that as some others reformation So also his own reformation may prove no better then from morall swasion which may be â—ound in a man unregenerat 3. For lousing of this doubt and strengthening of the faith of the true convert let him examine himself whether in the conscience of his natural sinfulnesse and sense of his own unworthinesse and inability to deliver himself from the power of sin wrath and misery he hath fled and from time to time doth flye to Christ according to the tenor of the covenant of grace to be justified sanctified and saved by him and doth follow the exercises of religion and righteousnesse in obedience to the commands of God If his conscience answer him that so he doth then first let him look upon his doubting of his state as the subtile tentation of Sathan and that he may be strong against this tentation let him renew the acknowledgment of his sins and sinfulnesse of his weaknesse and unworthinesse and renew also his consent to the covenant of grace in Jesus Christ and his purpose to obey the commandments of God in the strength of Christ for by this means he shall gain the entry into his refuge where-from Sathan was drawing him by furnishing doubts and weakening his faith Secondly having casten his anchor within the vail and setled his faith on Christ Jesus let him now maintain his former course so far as truth will suffer that his former course of life in following with delight the exercise of religion and righteousnesse did proceed from the holy Spirit and let him consider that it is not a sufficient reason to call in question the infused habits of saving grace because supernatural habits infused immediatly by the Spirit of Christ are entertained augmented and confirmed by frequent acts and daily exercise no lesse then natural or morall habits are which are acquired by exercise And this is clear from Scripture wherein are many exhortations to put faith love repentance patience c. in frequent exercise that these gracious habits may grow strong as the Apostle Peter doth speak 2 Epist. 1. chap. ver 5 6. c. Thirdly let him put a difference in judging of his own conversation and the conversation of others of whose principles and ends of outward godly carriage he cannot judge as he can do of his own for a man in nature unregenerat or a temporary believer may make profession of true religion and outwardly go on in a blamelesse conversation with this opinion that by his works he shall please God and procure salvation to himself But the true convert shall be found a renouncer of confidence in his own works a man sensible of his own sinfulnesse and imperfections who hath fled and resolveth still to adhere to Christ for righteousnesse and salvation through him the finding whereof in any measure after examination may solve the converts doubt for a man in nature cannot so hate sin and follow holinesse as to renounce confidence in his holinesse and slve unto Christ for righteousnesse Fourthly let the afflicted convert consider that the Lords dealing with his children both by morall motives and by effectual perswasion unto the obedience of faith may and doth very well concur and agree together neither is the special operation of the holy Spirit with any reason to be suspected because he sweetly leadeth on his child by way of counsell without the childs observation of any notable impulse making him to overcome strong tentations unto sin whereunto he is naturally inclined for the more victorious grace is over corruption the efficacie of the Lords grace is the more conspicuous and that obedience is most pleasant to God wherein corrupt nature maketh most opposition Therefore in this case here presupposed let him stand to the defence of his faith in Christ and go on cheerfully in the way of righteousnesse against Sathans tentation solliciting him to doubting and discouragement which counsell if he follow he shall find by experience that he hath made use of the shield of faith and gotten the victory not without the special operation and impulse of the holy Spirit CHAP. XVIII Wherein is solved the true converts doubt whether he be regenerat because he findeth not self-denyal in the measure which is requisite in converts
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
sorrow indeed Thirdly let difference be put between grief of mind or heavinesse in affliction and anguish of conscience for sin committed For a man may have a grieved mind and a quiet conscience at one time Fourthly let difference be put between our sinfull sicknesse of indisposition to spiritual duties for which we should be humbled and Gods dispensation for the time partly chastiseing us with a lesse and more sparing measure of ability for these duties and partly teaching us thereby to make better use of Christs offices for pardon of sin for helping and healing our infirmities then we have made Fifthly let difference be put between Gods part and Sathans the worlds and corrupt natures part and the part of the new creature Gods part is ever wise holy just and gracious tending to bring his children unto a good and better condition Sathan the worlds and the flesh or corrupt natures part is to procure and hold on and make worse an evil condition and the part of the new creature is variable as it falls forth in the battel against the flesh which lusts against the spirit and it against the flesh so that neither of them have the victory alwayes till the warfare be ended and grace be crowned with glory for and through Jesus Christ our Lord These differences being observed the conscience may discern between a good or evil condition so much the better 6. One and the same convert may observe in himself if not all yet the vicissitude of the most notable changes of a spiritual condition as may be seen in some especially of his Ministers of whose exercises he is to make use for the consolation of his afflicted people which Ministers may say with the Apostle 2 Cor. 1. 6. Whether we be afflicted it is for your consolation and salvation which is effectual in the enduring of the same sufferings which we also suffer or whether we be comforted it is for your consolation and salvation 7. Sundry converts may be diversely disposed and exercised about the same evil or spiritual disease for one under the observation of his evil case may wrestle against it and not call his own blessed state in question another under the same disease may fall in question and doubt whether he who is in such a condition may be a true convert or not and his person in the state of grace or not yea one and the same convert in the beginning of his ill condition while he first entereth in conflict with his evil condition may for a time look upon himself as a true convert notwithstanding of his present ill condition but afterward when he findeth his evil condition to remain and not likely to be removed he may fall in doubt about the state of his person whether he be a true convert or not In which case let him make use as is said in the former Book 8. The variety of changes of the conditions of the true convert ariseth from the variety of the causes thereof As for example 1. sometime in the warfare between the flesh and the spirit the new creature prevaileth sometime corrupt nature and both of them prevail sometime more sometime lesse whence vicissitude of changes of condition cannot but follow 2. Sometime Sathans temptations setting on in his assaults more or lesse furiously or more or lesse subtilly do make diversity of conditions as Sathan is more or lesse wisely resisted 3. Sometime the Lord hideth his countenance from his child more or lesse sometime in adversity sometime in outward prosperity as his wisdom findeth it meet for the welfare of his beloved children 9. Sometime the conscience doth discern an evil condition and doth give forth a right sentence about it In which case let use be made of the ordinar remedy of sin and misery As 1. let the afflicted search into the causes which have procured his evil condition as the Lord after prayer shall furnish light 2. Let him acknowledge his sin and ill deserving and the Lords holy wise and righteous dispensation 3. Let him grow in humiliation and in diffidence of his own wisdom ability and righteousnesse 4. Let him renew the exercise of his faith in Christ for pardon of sin for mortifying the roots of it and for letting forth his helping hand for ability to make him watch over his own heart and wayes and to bring forth good fruits 10. When the converts conscience faileth in right judging of its own ill condition 1 it either taketh an ill condition to be good and in this case it is silent and saith nothing but lyeth secure and well pleased without cause or 2. it judgeth a good condition to be altogether bad or at least not so good as it is indeed or 3. it doth not distinguish a good or ill condition simply from a condition partly good and partly evil or 4. it stands in doubt what to judge of the mans condition being uncertain what to pronounce of it till light dispell the mist and confusion wherein it lyeth for the time Let us instance some cases and examples in every one of these four kinds CHAP. II Wherein is handled the case of such as are fallen from their first love and are well pleased in this case The first rank shall be of some cases wherein the conscience of the convert is deceived by judging the mans evil condition to be good enough IT cometh to passe sundry times that the renewed man seemeth both to himself and others also to go on in bringing forth external fruits of new obedience when in the mean time his love to Christ is much abated and cooled toward him in comparison of the fervency which in his first conversion he had whence it cometh to passe that his works in his calling are discharged without that eye and affection toward Christ which sometime he carried toward him for in the beginning of his conversion when remission of sins reconciliation with God and the blessed change made in his state through Christ was green and fresh in his present sense how dear Christ was unto him cannot be expressed but this fervor oft-times doth cool when his wonted estimation of Christ is not entertained as appeareth in the Galatians who at their conversion were carried with such a measure of love toward Christ that if it had been possible they would have plucked out their own eyes and given them to the Apostle Paul for Christs cause Gal. 4. 15. and yet this love did soon cool both toward Christ and the Apostle It cometh to passe also oft-times that the renewed man contenting himself with the seal of the holy Spirit and the consolation which once he felt resolveth to go on in the discharge of Christian duties in his calling and either doth not observe this cooling of his love to Christ or layeth it not to heart but pleaseth himself in this condition as sufficient to carry a converted man to heaven And so usually three faults do concur in this sicknesse The first is
from whence thou art fallen Or the thing we are to examine is our deeds words and thoughts actually done or omitted the neglect of which examination is reproved Ierem. 8. c. and Revel 2. 19 20. 7. The third thing to be looked unto in the court of Conscience is the rule whereby we are to examine our selves in all or any of the former respects which is the revealed will of God in holy Scripture wherein is set down to us what we should believe and what we should do and what is the reward of the obedience of faith and what is the punishment of disobedience And here if the Conscience be not well informed and the rule closly cleaved unto the erring Conscience may swallow down the grossest idolatry and cry up Diana for a great goddess Act. 19. 28 and make the murtherers of the Saints conceive that in killing them they do God good service Ioh. 16. 2. 8. The fourth thing is the judicial process of the Conscience for giving such a sentence of direction for what is to be done or of absolution or condemnation in the point examined and found done or not done which process if the Conscience be well informed is after the maner of clear reasoning by way of Syllogisme wherein we lay down the rule given by the supreme Law-giver in the major or first proposition Then we do lay our selves to the rule in the minor or second assumed proposition and from the comparison of our selves with the rule we give out sentence in the third room which is called the Conclusion As for example If the Conscience be about to give direction for what is to be done it reasoneth thus What God hath appointed to be the only rule of faith and maners I must take heed to follow it as the rule But the holy Scripture God hath appointed to be the only rule of faith and maners Therefore I must take heed to follow the Scripture as the only rule Or more shortly the Lord hath commanded to repent and turn unto him offering reconciliation in Christ therefore it is my duty so to do But in the process of the Conscience unto conviction or absolution sometime moe sometime fewer reasonings are used As for example for conviction the process goeth thus That which God hath commanded me I should have â—one But to repent and turn to Him He hath commanded me Therefore I should have repented and turned to God Again He that hath not obeyed the Lord in repenting of his evil wayes and turning unto God is under great guiltiness and worthy of death by the sentence of the Law But such a one am I may every impenitent person say of himself And therefore may conclude of himself I am under great guiltiness and worthy of death by the sentence of the Law Likewayes in the process of the Conscience a humbled person well informed may reason thus That way of reconciliation which God hath appointed a self-condemned sinner to follow I am bound to follow But this way and no other hath God appointed that the sinner convinced of sin and of deserved wrath should flee to Christ Iesus the Mediator that by Him he may be justified sanctified and saved Therefore this way of reconciliation and no other I am bound to follow Again Whosoever by the grace of God in the sense of sin and deserved wrath is fled unto Christ for righteousness and eternal life and in Christs strength is endeavouring to give new obedience to the will of God is undoubtedly a true believer and child of God But such a one am I may the humbled sinner fled to Christ say of himself Therefore I am by the grace of God undoubtedly a true believer and a child of God And yet again he may go on to strengthen his faith and to comfort himself in the Lord thus Whosoever in the sense of sin poverty and weakness hath fled to Christ the Redeemer resolved never to part with Him and hath consecrated himself in the strength of Christ to endeavour to give new obedience to the will of God he is an heir with Isaac of the promised blessings and may hope to have them perfectly in possession at last But such an one am I may the humbled sinner fled to Christ say of himself Therfore I am an heir of the promised blessings with Isaac and may hope to have them perfectly in possession at last Such a process as this doth the Conscience of the regenerat man follow when he reneweth the acts of his repentance and sentenceth himself worthy of what the Law pronounceth against his sin and when he reneweth the acts of his faith in Christ through whom alone he is fred from the deserved curse of the Law 9. As to the fifth thing to be observed in the court of Conscience which is the execution of the sentence it hath pronounced because the Conscience is set over the man by God as Judge-depute therefore it goeth about in the name of God by and by to execute as it may the sentence justly pronounced by it and according to the nature of the sentence of condemnation or absolution pronounced by it it stirreth up divers motions and affections in the heart some of them sad and sorrowfull some of them joyfull and comfortable The sad and bitter passions that follow upon the sentence of conviction and condemnation justly pronounced are shame grief fear anxiety vexation and such-like whereby the guilty sinner is either fretted as with a worm or fired and tormented Of this we have an example in our first parent Adam who being convicted in his conscience of sin and deserved wrath did flee from the face of God all amazed and a frighted Gen. 3. 9. 10. The Lord called unto Adam and said unto him where art thou And he said I heard thy voice in the garden and I was afraid because I was naked and I hid my self But the Conscience after it is furnished by the Gospel to absolve the penitent believer fled to Christ doth stir up more sweet and comfortable motions in the heart such as are peace comfort joy gladness exultation confidence and such like An example whereof we see in Paul 2 Cor 1. 2. Our rejoycing saith he is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world So the Conscience after it is wounded by the mans transgression doth the part of a Iudge citing the man before its Tribunal and the part of an Officer presenting the man at the Bar and the part of an Accuser challenging the man for his transgression and the part of the Recorder producing the book of Statutes and the part of sufficient witnesses proving and convincing him of the deed done Again it doth the part of a Iudge pronouncing sentence and condemning the convicted transgressour and the part of a Sergeant and Marshal binding the condemned wretch and the part of the
whereby he is made more capable of regeneration to be wrought in him for the materiall disposition of him fitting him for regeneration is neither a part nor a degree of regeneration for albeit the Lord be not bound to these preparatory dispositions yet He will have man bound to make use of these externall means which may prepare him because by the use of externall means such as are hearing of the word Catechising and conference c. a man may be brought more near unto regeneration as Christ doth teach us by His speech to that Pharisee who was instructed in the law and answered discreedy unto Christ Thou art not far saith He from the kingdom of God Mark 12. 24. This preparatory disposition in order unto regeneration is like unto the drying of timber to make it sooner take fire when it is casten into it For dryness in the timber is neither a part nor a degree of kindling or inflammation of it But only a preparation of the timber to receive inflammation when the fire shall be set to it or it put in the fire possibly a long time after In these preparatory exercises then no man will deny that the naturall man unrenewed hath a naturall power to go and hear a Sermon preached to read the Scripture to be informed by Catechising and conference of Religion and regeneration whereof God when He pleaseth may make use in regeneration of the man Wherefore whosoever in the preaching of the Gospel are charged and commanded to repent to believe in Christ or turn unto God they are commanded also to use all these externall means whereby they may be informed of the duty required and of the means leading thereunto in the exercise of which externall means they may meet with sundry common operations and effects of Gods Spirit before they be regenerat or converted whereof the use may be sound not only in but also after conversion And if any man shall refuse slight or neglect to follow these preparatory exercises which may prepare him for conversion he is inexcusable before God and man and guilty of rejecting of the offer of reconciliation yea guilty of resisting of the holy Ghost of which sin and guiltynesse the holy martyr Stephen chargeth the misbelieving Jews Acts 7. 51. 8. As for the regenerat man he it is who in the acknowledgement of his sinfulnesse and deserved misery and of his utter inability to help himself doth cast away all confidence in his own parts and possible righteousnesse of his own works and fleeth to Christ offered in the Gospel that in Christ alone he may have true wisdom righteousnesse sanctification and redemption and doth with full purpose of heart consecrat himself and endeavour in the strength of Christ to serve God acceptably all the dayes of his life For the ground of this description we have the words of the Apostle Philip. 3. 3. Where putting a difference between the true people of God and the counterfit he saith We are the circumcision who worship God in the spirit and rejoyce in Iesus Christ and have no confidence in the flesh In which description of the regenerat man the Apostle first points forth unto us three speciall operations of the Spirit of regeneration then three duties of the man regenerat The first operation of the Spirit of God the only circumciser of the heart is the humbling of the man in the sense of his sin by the doctrine of the law and cutting off all his confidence in his own worth wit free-will and strength to help himself So that the man hath no confidence in the flesh The second operation is the infusion of saving faith making the man humbled to close with Christ in the Covenant of reconciliation and to rest upon Him as the only and sufficient remedy of sin and misery so that Christ becometh to him the ground of rejoycing and gloriation The third operation is the upstirring and enabling of the believer in Christ to endeavour new obedience and to worship God in the spirit As for the three duties of the man regenerat The first is to follow the leading of the Spirit in the poynt of more and more humbling of himself before God in the sense of his own insufficiency and â—shewing of all leaning on his own parts gifts works or sufferings or any thing else beside Christ He must have no confidence in the flesh The second duty is to grow in the estimation of Christs righteousnesse and fulnesse of all graces to be letten forth to the believer imploying Him by faith and comforting himself in Christ against all difficulties troubles and temptations He must rejoyce in Iesus Christ. The third duty is to endeavour communion-keeping with God in the course of new obedience in all cases worshiping and serving God in sincerity of heart he must be a worshiper of God As to the last thing holden forth in the Apostles words which is the undoubted mark and evidence of the man regenerat and circumcised in heart it standeth in the constant endeavour to grow in these three duties joyntly so as each of them may advance another for many failings and short-comings will be found in our new obedience and worshiping of God in the spirit but let these failings be made use of to extinguish and abolish all confidence in our own parts and righteousnesse that our dayly failings may humble us and cut us off from all confidence in the flesh But let not these failings so discourage us as to hinder us to put confidence in Christ but by the contrair the lesse ground of confidence we find in our selves let us raise so much higher the estimation of remission of sin and imputation of Christs righteousnesse and stir up our selves by faith to draw more strength and ability out of Christ for enabling us to walk more holily and righteously before God and having fled to Christ and comforted our selves in him let us not turn his grace into wantonnesse but the more we believe the grace of Jesus Christ let us strive in his strength so much the more to glorifie God in new obedience And in the circle of these three duties let us wind our selves up stairs toward heaven for God hath promised that such as wait on the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary they shall walk and not faint Isaiah 40. 31. In the conjunction of these three duties the evidence of regeneration is found If there be not a sincere endeavour after all these three duties the evidence of regeneration is by so much darkned and short for probation for it is not sufficient to prove a man regenerat that he is driven from all confidence in his own righteousnesse and filled with the sense of sin and deserved wrath because a man that hath no more then that may perish in this miserable condition as we see in Iudas the traitour whose conscience was burdened with the sense of
convince them of their need of Christ and duty of following Him to fix and strengthen their hearty purpose to cleave unto the Lord. Such as are the Lords command to believe in Christ and love one another 1 Ioh. 3. 23. and His threatening if they believe not Ioh. 3. 18. and 1 Ioh. 5. 10. 11. The fourth mean is the gathering of these that have imbraced this covenant into all lawfull and possible Church-communion with other His disciples and fixing them in their severall congregations that they may be edified under their Officers appointed by Christ in His Testament in their most holy faith and obedience of all His ordinances And for further clearing the way of Gods bringing the visible Church of Christ into this covenant with Himself let it be considered 1. Albeit of those that are come to the use of reason with whom God doth formally and solemnly make this covenant of grace and reconciliation many are externally only called and few in comparison chosen Matth. 20. 21. yet it is not the will of God otherwayes then by doctrine to separat the elect from the rest of them that are externally called or to make the elects name known to the world for the kirk knoweth not but God only knoweth who are His 2 Tim. 2. 19. And therefore He hath ordained means common to the elect and reprobat to bring both unto the externall embracing of His covenant and continuing externally therein and He doth bestow gifts both to the one sort and to the other and He worketh in both the one sort and the other according to His own will But as for inward and effectuall calling or speciall saving graces which do accompany salvation and the speciall operations of the holy Spirit He reserveth to the elect and redeemed only to whom in a time acceptable He revealeth Himself and sealeth them for His own service 2. By this wise and holy dealing with the hearers of the Gospel whereby the Lord so makes good the covenant of Redemption and bringeth His decrees to passe as none shall have just reason to stumble no wonder that many be compassed within the draught-net of the Gospel and be moved to enter into this holy and blessed covenant of whom there may be elect not as yet converted whereup on by Gods appointment followeth a solemn covenanting of all that consent to the condition of the covenant and professe their faith in Christ all whom with their children Christ translates from the Pagan world into His visible kingdom and fellowship of His Church militant and grants unto them right to the common priviledges of Citizens in the order appointed in His word that keeping all lawfull and possible communion with the Catholick visible Church of Christ they may be edified in their particular congregaâ—ions and governed with others by Ecclesiasticall disciplin 3. Together with these externall means serving for drawing on the covenant and going on in it the common operations of God do concur common to all the called both elect and reprobat and gifts common to both are bestowed such as illumination morall perswasion historycall dogmaticall and temporary faith morall change of affections and some sort of externall amendment of their outward conversation saving grace being the speciall gift of God to His own 4. Of this maner of covenanting and taking into Church-fellowship all the called that consent in a morall way to the condition of the covenant regenerat and unregenerat we have a patern in the Lords covenanting with all Israel Exod. 19. the covenant is offered to all the Israelites without exception all are invited to enter in covenant without exception arguments motives and morall inducements are made use of from their experience of the Lords goodnesse and gifts given to them before most ample promises of spirituall benefits are made unto them conditionally to be bestowed on them both in this life and in the life to come vers 4. 5. 6. the people embrace the condition of the covenant V. 7. 8. the people are sanctified and prepared to receive the holy commands and will of God in the rest of the chapter then in the 20. chapter and in the rest of the book the duties of the covenanters are propounded which concern the acknowledgement of sin and deserved death and these also which concern obtaining of justification and sanctification by Christ and which concern their shewing forth their thankfulnesse all the dayes of their life The same covenant after fourty years is repeated and renewed by Moses a little before his death in the land of Moab Deut. 29. the Lord commands Moses to renew the covenant with all the people vers 1. all the people of Israel are gathered together regenerat and unregenerat vers 2. the sum of arguments and motives to enter in covenant of new is shortly set down vers 3. the greatest part of the people to be joyned to God in covenant are openly declared by Moses to be unregenerat vers 4. After that arguments are used to move them in all time coming to trust in the Lord and to obey him to vers 9. the covenant is made with the heads of the tribes and elders of the people and their governours and with all the men of Israel with their little ones with the women and with the strangers that were in the midst of their camp vers 10. 11. the covenant is solemnized with adjuration of all to keep the conditions thereof vers 12. 13. the covenant is extended with adjuration to the posterity vers 14. 15. neither is there any exception made or exclusion of any that consented to the covenant whether unregenerat Israelites or strangers but all are admitted within this covenant The same way of covenanting did Iohn Baptist follow admitting to his baptism the seal of this covenant all those that came from Ierusalem and out of all Iudea and from the borders of Iordan without exception whosoever confessed their sins or that they were sinners and professed they did receive the offer of grace made in the Name of Christ Jesus the true lamb of God that takes away the sins of the world Matth. 3. 5 6. and so far was Iohn from waiting for evidences of saving grace and regeneration before he admitted them that came to his baptism into the fellowship of the externall covenant of grace and reconciliation that on the contrair he made publick profession that the fan whereby the chaff is separated from the wheat and the hypocrit discerned from the sincere Christian was not in his hand or in any other man or mens hands but in the hand of Christ Jesus Himself only And therefore which is worthy to be observed after he had publickly testified his suspicion of the hypocrisie and old poysonabled is position in the Pharisees and Sadduâ—es that came to his baptism and offered to receive the covenant of grace and the seal thereof vers 7. forthwith without inquiring into their regeneration and sincerity of heart he baptized them among the
and tell us that the visible Church is a society of Saints or regenerat persons and that they who live in the visible Church must be visible Saints whole liâ—e at least doth not contradict their profession and such as by the judgement of charity we must esteem regenerat Ans. Christs visible Church is the company of them that are called out of the world unto him the company of them that are consecrat to God and engaged by solemn covenant to follow the course of holinesse By â—â—lling they are Saints albeit many of them may be â—ound polluted in their maners thus doth God Himself reach us to judge Psal. 50. 5. Gather unto me my saints saith He and who are these These who have made a coâ—â—nant with me by sacrifice Now of these many did not worship God in spirit but placed all their religion in ceremonies and went about by their outward sacrifices to pacifie God and to expiat their sins as is plain vers 7. 8. others of these called saints consecrat unto God and joyned with him in a visible covenant were very wicked who no wayes behaved themselves as became covenanters with God and who therefore were to be excluded from the benefit of the covenant except they repented for they hated true holinesse and did cast the commands behind their back vers 16. were thieves and adulterers slanderers and calumniatours of their brethren vers 18 19. and yet for all this the Lord doth not exclude them out of the visible Church but doth in a fatherly maner reprove them that they might repent and not perish 2. There is no question whether all in the visible Church ought to be both in open conversation and in heart holy and that they shall certainly be damned and perish that are not such but the question is here about the duty of the Governours of the Church and of the godly in it whether they should exclude from Church-membership all who are not regenerat at least so to be esteemed in the judgement of charity or whether all are to be holden for Church-members and keeped within the Church who are in covenant with God and sealed with the seal thereof to the intent that by doctrine and censures of the Church so far as may be by means they may be regenerat and being regenerat be helped on in the way of holinesse 3. There is a difference to be put betwixt the precepts concerning the personall sanctification of every man in himself and the precepts given for the governing of others and keeping holy society with the called saints renewed or unrenewed in the visible Church so far as Gods word giveth light and order for it is commanded to me and thee that we pursue peace and holiness without which none shall see the face of God but it is not commanded to me or thee that we should keep no Church-fellowship in God's ordinances except with the regenerat It is not commanded to the Governours of the Church that they must examine every person concerning their regeneration neither are they forbidden to adâ—â—t any into the society of the Church save these whom they esteem regenerat But they are commanded to bring in to the Church all that oblige themselves to be Christs disciples with their children and by the means appointed of God in doctrine and censures of the Church to promove their sanctification and salvation for so many doth Christs commission to the Pastors of the Church import Math. 28. 19 20. 4. Regeneration is not the just measure whereby to square the dimensions and extent of the visible Church but confederation and obsignation of the Covenant by baptisme For the Church is Christs visible kingdom whose visible subjects are all they who solemnly are ingaged to subject themselves to his doctrine and government and therefore the Church visible is not to be defined the company of the regenerat but the company of the confederat with God and called unto holiness among whom Christ tells us there are few elect and so fewer regenerat and therefore the Church of Christ is compared to a barn-floor whereinto is gathered both the chaff and the wheat both they that have faith and they that profess faith out of whom Christ doth gather his own Elect and redeemed ones Obj. But at least in gathering of a Church out of the world respect must be had that the consenting of the covenanter be serious and how can the consent be serious where the heart is not sincere where the person is not regenerat Such a mans consent to the covenant as is without saving faith is but fained counterfeit hypocritical and such a consent as may hinder the mans regeneration and do nothing but provoke Gods wrath against the man and the receivers or admitters of him also Ans. Serious is sometime opposed to sport or play and so a mater may be serious which is in earnest gone about and is not openly histrionical And sometime serious is opposed to the intention of fraud and deceit and so that may be called serious which is done without a purpose to deceive or beguile the party But when the consenter to ingage in covenant speaketh as he thinketh albeit possibly his own heart deceive him his consent to the condition of the covenant may justly be called serious because he intends to deal in earnest as in a weighty business And such was the consent of the people of Israel unto the covenant made with God Exod. 19. Likewise counterfeit and hypocritical is sometime called so in opposition to that which is reall true and spiritual And so all consent to the covenant of Grace which doth not proceed from the spirit of Regeneration is but fained faith and indeed is not saving faith yet it may be serious and morally honest like Israels Exod. 14. 20. and so sufficient to make a covenant and to tye an obligation on the man to such duties as may lead to salvation Again fained connterfeit hypocritical is called that which a man purposely doth fain making shew of that which he knows not to be being conscious to his own wickedness and such a fained consent we grant doth provoke God against such a person but the Church is not judge of this so long as they know not of this gross hypocrisie We hold then that there may be and usually fall forth such a morall consent unto the covenant of Grace without saving faith which may be called a serious really honest consent as to the agreement of the mind and mouth of the covenanter such as is found in ordinary civil contracts between one man and another and must be acknowledged to be an external Church-covenanting with God and with the rest of the members of the Church and so the consent in respect to the making a covenant is not fained neither is it displeasing unto God in the own kind albeit it be not sufficient or acceptable to God unto the persons salvation For so much doth God himself testifie Deut. 5. speaking
cannot submit themselves to the truth yet this doctrine is found to be most true for Christ the Redeemer teacheth us Math. 22. 14. that many are called and few are chosen And the Apostle teacheth us the same for Rom. 9. 15. he citeth Moses to prove the point I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion and ver 18. God hath mercy on whom he will have mercy and whom â—e will he hardeneth And the Evangelist Ioh. 12. 37 38 39 40. teacheth us that there is a number to whom God hath decreed not to give grace to believe in Christ albeit they shall hear him preached unto them from Isa. 6. 9 10. but to the Elect only ver 13. And chap. 53. 1. he teacheth that few shall believe in Christ yea none save the Elect to whom the arm of the Lord shall be revealed And our Lord Jesus teacheth the same Ioh. 6. 37 44. that all the Elect shall come to him and that no moe then the father shall powerfully draw unto him can come unto him Obj. But there is another forged way of propounding this covenant which sundry learned men hold forth who have made many disciples and followers of their opinion because of the seeming plausibleness of their doctrine wherein they teach that Christ Jesus hath died not only for all sorts of men but also for all and every man as well for them that perish as for them that are saved and that albeit he hath not purchased righteousness and life eternal determinatly to any man yet he hath purchased by this universal redemption power to every mans free-will to believe in Christ and persevere in his obedience without any speciall operation of the holy Spirit in one more then another And this power of mans free-will wherewith every child of Adam they say is born they call by the name of universall grace albeit in effect it is nothing but universall unrenewed nature common to every man Ans. We answer how learned soever the teachers of such doctrine seem to be yet in this doctrine they are not taught of God Over such mens learning and wisdom Christ doth glory Math. 11. 25. saying I thank thee O father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them to babes even so Father for so it seemed good in thy sight Therefore of such doctrine we say that it is false and contrair unto Scripture how plausible so ever it seem to proud sinners yea it is a mocking of Christ and an hinderance of mens repentance and conversion unto God 1. Their doctrine is contrair to Scripture because contrair to the covenant of Redemption wherein the Father and the Son Mediatour are agreed upon the persons to be redeemed to wit the elect only given unto the Son to be redeemed and agreed upon the price of their Redemption to wit the obedience of Christ even to the death of the crosse and agreed upon the graces and gifts to be given to the elect to wit all saving graces as faith repentance perseverance and whatsoever belongs to righteousnesse and eternall life and agreed upon the means and way of gathering in the redeemed out of all tongues and kindreds and nations prudently and prosperously as is proven from Scripture Chap. 4. and shall be more confirmed in the next following chapter 2. Their doctrine it mocketh Christ because it chargeth Christ with folly in His making covenant so as neither Gods justice nor mans common wisdom would allow to lay down the price of his blood and not be sure who should be saved by his blood to pay as much for Iudas as for Peter to redeem all and every man and yet put the disposing of the benefit of Redemption and fruit of his death out of his own hand into the hand of mens free-will to make of it something or nothing as they pleased to buy a possibility unto men to save themselves actually without the speciall grace of the holy Ghost and to cut himself off from having the glory of the actuall conversion of sinners as far as he is from the blame of mens remaining in sin and infidelity for they say he hath purchased alike power to all and every mans free-will to beleeve or remain in infidelity as they please if they use it ill bear they the blame if they use it well they have the praise They make him to lay down his life for all and every man and to purchase unto all and every one power to believe in him and yet never to purpose to make offer of the Gospel to the thousand part of men These and many moe blemishes they cast by their doctrine upon the wisdom and power and grace of our Lord Jesus who is infinitely wise and holy in all his doings 3. This doctrine is a great hinderance of mens repentance and conversion unto God and to the exercise of all holy duties for whosoever believeth this their doctrine he cannot renounce nor deny his own wit worth and ability that he may come humbly unto Christ and follow him but he must stand to this conceit of himself which this doctrine teacheth him yea such a man cannot say to God in humble and hearty prayer open mine eyes that I may behold the wonders of thy Law and teach me thy statutes he cannot in earnest say with David incline my heart to thy testimonies and not unto covetousnesse for he hath in his conceit this power of free-will in himself by common gift to every man he cannot heartily thank God if he seem to himself to do any good for giving him both to will and to do of his good pleasure for this he hath in his own hand as this deceitfull doctrine perswadeth him Obj. But some there are who maintain the decree of Redemption and covenant between God and Christ which in substance is one with the decree to be absolute concerning the powerfull and invincible conversion perseverance and salvation of the elect but concerning the rest of the world they tell us of a conditionall decree of saving every one who shall believe in Christ Jesus which doth make some difference from what is said before Ans. There is indeed an offer to be made to all the hearers of the Gospel to whom God in his providence doth send his messengers who are appointed to make offer of peace and reconciliation through Christ upon condition of hearty receiving it even to such as the Lord knoweth will reject the offer altogether against whom his sent messengers are to shake off the dust of their feet for a witnesse against them Matth. 10. 13. 14. 15. which accordingly was done by Paul and Barnabas Acts 13. 46. 51. and our Lord made offer of himself to his covenanted people the Jews who did not receive him Ioh. 1. 11 12. and this is to be done according to one of the articles of the covenant of
sin must be made manifest by the law and the merit of sin committed must be shown forth that the man to be converted may see himself in a lost condition and that he must certainly perish except he flee for refuge to Christ the Redeemer that by him he may have remission of sin And after a mans conversion the believer must by the precepts of the law be convinced of his duty and inability to perform obedience except by grace power be communicated unto him from Christ both to will and to do And when he hath gotten grace to give obedience in some measure yet must he examine his best works by the rule of the commands and acknowledge the imperfection of his service that he may be more and more humbled in himself and glory only in the imputed righteousness of Christ and withall give unto Christ the glory of any good thing which he hath in any measure done well 7. The threatnings also all of them must so be applyed in general as both converted and un-converted may be forced to run to Christ who only can deliver the un-converted from guiltiness and wrath and death eternal deserved by sin and who only can deliver those who are converted from the deserved punishment of their sins and from the execution of the sentence which the law pronounceth and who only can make them eshew and hold off the way which God hath cursed And it is easie to judge how much cause of humiliation the godly shall have by daily comparing their actings with the law and how dear and precious Christ must be to them who giveth unto them as many deliverances from death as they commit sins and do fail of their oblieged obedience to God 8. A sinner already convicted of sin and impenitency and hardness of his own heart and who is grieved for the same must not be skarred nor deterred from going unto Christ till first he attain such a prescribed measure of contrition as he conceiveth his sins do call for which measure un-skilfull Physicians do rigidly exact of sinners who are desirous of repentance pretending for their rigidity their fear lest if such sinners should be so easily admitted unto Christ the work of repentance should be marred in them and presumption should have way and be fostered in them this fear is needless because it belongs to Christ alone to give repentance and he came to call sinners convicted of sin and destitute of repentance in their own estimation and sense unto repentance that he may give them repentance We grant that there is a danger lest a sinner lightly touched with the sting of the conscience do not well weigh the weight of his sin and the merit of it and that he go to Christ with his lips only when his heart is far from him but on the other hand there is no less hazard left he who is destitute of repentance in his own sense and not permitted to go to Christ to have it may either be driven to dispair or conceive that by his own pains on his own heart repentance must be wrought before he go to Christ whom God hath exalted with his right hand to be a Prince and a Saviour for to give repentance unto Israel and remission of sins Act. 5. 31. We must be wary therefore lest a burdened conscience in any measure being excluded from going to Christ till he be in such and such a measure humbled set himself so upon bodily exercise of ordinances without daring to go to Christ as that he put some merit in effect upon his bodily exercise which he useth to bring himself unto contrition or else turn desperatly careless and leave off all using of means We need not fear that instantly upon a sinners coming to Christ he shall find too soon consolation and so not be humbled as need were for Christ is only wise and can prudently deal with the sinner coming unto him he hath eye-salve to give his proud merchant to let him see his blindness poverty and misery as well as gold and garments to the poor and naked but if any be proud and rich in their own conceit and approach toward him without sense of sin he can suspend them from comfort till first he rebuke and chasten them and keep them off from felt access a while till they be truly humbled and thirst in earnest after pardon and imputed righteousness 9. As the narrow way to the kingdom of heaven must not be made straiter then God hath made it So neither must the way be made broader then God hath made it and reignies loosed to mens lusts as if believers sins were either none or but light ones for God is not a favourer of sin and whosoever do turn the grace of God into wantonness undoubtedly they are ignorant both of the Law and of the Gospel Wherefore the Law and the Gospel must be so tempered that on the one hand none who would be at Christ and through him at mortification of their sinfull nature be discouraged and on the other hand that no man boasting of his profession of faith be strengthened in his iniquity for this is the true sense and intent of God both in his threatnings and promises that none despair hearing threatnings but repent and live and that none presume to sin upon hearing his gracious promises but walk in fear before him Ezek. 33. 10 11 12. to v. 20. and Christ doth blot out from the number of the saved all them who break off and make void any of the precepts and do teach men so to do Matth. 5. 19. 10. Because God doth make use of the same arguments in his Word both for moral swasion and for effectual operation of saving faith and bringing forth fruits of new obedience therefore the force of God's arguments and inducements as occasion is offered must so be opened up and sharpned and pressed that the hearers being soundly convinced of the holiness equity verity and necessity of the Lords commands may at least be morally perswaded to yield unto them And to this end that hearers must be exhorted that they call to mind and weigh such and such arguments unto duties that by reasoning with themselves they may prevail by Gods blâ—ssing to believe the Word of God So did Paul directing his speech to the governour Felix brash the castle of his conscience with this engine that he near by took it in Act. 24. 25. and so did he deal with Agrippa whom he near-by perswaded to become a Christian Act. 26. 28. and this was his endeavour to perswade all his hearers to believe the truth he taught 2 Cor. 5. 11. Knowing therefore saith he the terror of the Lord we perswade men And the same Apostle hath taught all Christs disciples to exercise the faculty of reasoning in the mater of strengthening their faith and purpose of obedience that having set before them the arguments which the Word of God doth furnish they may sum up the truth in
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
of grace because he findeth himself frequently in an evil condition EXperience teacheth that sundry true converts because they feeling themselves oft-times in an ill condition do call in question their being in the blessed state of grace not considering that the condition of a man whether in the state of nature unrenewed or in the state of grace may be comparatively in better or worse condition and yet his state remain the same The multitude of the misbelieving Hebrews were in an evil condition at the one side of the red Sea when they repented their coming out of Egypt but in a better condition when they did sing praises unto God on the other side of the Sea and yet for their state some were yea most part still in nature unrenewed Moses and Aaron were in an evil condition when their passion offended God at the smiteing of the rock but when they did interceed with God for the people when wrath was kindled against the host they were in a better condition and both in the one time and in the other they were in the state of grace true Saints in Gods estimation This mistake of the weak in faith not putting difference between their present disposition and their state maketh them judge of themselves to be in the state of grace when their condition is good and to be in the state of nature unrenewed when they feel themselves in an evil condition when they observe their heart inlarged to run the way of Gods commandments then they esteem themselves truly regenerat and when they feel themselves sluggish in the work of the Lord dull in hearing the Word flow to believe what the Scripture speaketh when they esteem their ordinary service to be after a form of godlinesse without affection and power and what service they do to proceed from fear of wrath rather then from the new and right principles of a regenerat man then they question all the works of grace in themselves What shall I think saith the afflicted concerning my state in grace when I find my condition so frequently not only short of what it should be but also polluted with divers sorts of sins 2. For answer we must grant that the externall duties of religion may be discharged from fleshly and corrupt principles for many do perform commanded external duties that they may eshew the reproach of impiety or that they may insinuat themselves in the good estimation and favour of the godly or for some base earthly ends for which gross hypocrits do whatsoever they do in religion Like unto these are all self-deceiving hypocrits who go about to establish their own righteousnesse miskening that righteousnesse which is of God by faith as if God could be obliged to take their performance for a full satisfaction for their former sins and would look upon their works as meritorious of eternal life and therefore because men may deceive themselves 1. the afflicted shall do well to examine himself whether he hath renounced all confidence in the flesh or his own works Phil. 3. 8 9. and fled unto Christ for righteousnesse with some measure of honest endeavouring to worship and serve God in his spirit which if his conscience can witnesse unto him to be his way wherein he is walking then may he be assured that he is a true convert 2. And albeit it be true that the imperfections of the regenerat man do many times obscure his state in grace yet can they not extinguish the sponk of regeneration begun in him or prove the work of grace in him not to be at all 3. We grant that the condition of a true convert at sometimes may be so bad by reason of sinfull distemper and fleshly carriage that many unrenewed mens conversation shall be found far more commendable then the present condition and carriage of the renewed man in his sinfull condition In which case neither God nor his own conscience nor any that feareth God can speak any thing but wrath to him till he repent and turn to God for mercy in Christ yet the afflicted penitent convert lamenting his bad condition is in better case then any unrenewed man can be into for the very grief and perplexity which he findeth because his condition is so oft ill and sinfull proveth his good affection toward God and his earnest desire to walk before God unto all well-pleasing in all things and at all times 3. But if the afflicted shall insist and object that the fear of Gods wrath and judgments ordinarily is a main motive which setteth him on to do the duties and service which God requireth of him and not the love of God the felt in-lake whereof doth make him go on halting and heavy in the wayes of God We answer that albeit the fear of Gods wrath and judgments looked upon alone doth not prove regeneration yet it may well consist with regeneration because God doth not for nought joyn with his precepts fearfull threatenings of judgments against those who shall transgresse his commands that they may be as a spur in his childrens sides to presse them to their duties and as a bridle to curb and check their vitious inclination unto sin which lodgeth in all men by nature And this motive is evident in the experience of the Prophet Ps 119. 120. My flesh trembleth for fear of thee and I am afraid of thy judgments 2. It may be that the afflicted lately converted unto God be not free as yet from the spirit of bondage but be keeped in some measure under the bonds of servile fear God so disposing for the humbleing exercising and training of his child lately entered in his holy warfare in which condition his fear is commendable when it ariseth from the conscience of his sinfull short-coming in Gods service and of the prevailing of his corruption against the begun work of renovation Wherefore let the afflicted go about the discharge of commanded duties in his christian calling and particular station wherein God hath placed him in what condition soever he shall find himself 2. Let him compare his present condition which he doth count an ill condition with the by-gone better conditions whereof he hath had possibly experience frequently and when he calleth to mind the comforts he hath had and the inlargement of heart to run in the way of Gods commandment in hope of a change of his present condition to the better in hope of finding renewed blinks of the Lords countenance let him humbly wait on God in the use of the means appointed till the day-star arise in his heart praying with the Psalmist that God would quicken him according to his loving kindnesse 3. Let him cleave the more closely to the covenant of grace and the righteousnesse which is by faith in Jesus Christ withall giving thanks unto God for the grace bestowed on him for the giving unto him eye-salve to see his blindnesse nakednesse and misery and for making sin odious and grievous unto him in any measure
grace as a true penitent and let the fear of wrath in case he set not himself to recover what he hath lost hold him up to his duty for this is the remedy which Christ himself doth prescribe Rev. 2. 5. 7. CHAP. III. Concerning the converts sinfull conniving at and tolerating of the errors and transgressions of others THe Law of love toward God and our neighbour layeth a tye on us to procure and promove the well-fare and good of all men according to our place and power and to hinder the provocation of God and sins of our neighbour according to our place and power And to this end the Lord hath said Levit. 19. 17. Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him â—ains answer to God saying Am I my brothers keeperâ—s doth not beseem the child of God and yet some of the Lords renewed children in some cases do seem to themselves to have done their duty sufficiently if they for themselves professe the truth and do in their own personal carriage what they conceive to be right albeit they toleart others to professe teach and practise what is false and dangerous and pernicious to themselves and others This fault may befall not only Magistrates and Pastors Parents and Masters of families Children and Servants but also be found in all and every one who do defend or excuse such an ungodly and dangerous toleration which may provoke God to wrath and insnare many in a course of sin The pretences excuses and deceits whereby men delude themselves in this sin are the same which the Patrons of loose and licentious toleration of every error in religion do make use of to wit that mens consciences must be free in the mater of religion and no wayes be urged to use all means which may give them right information and restrain their expression and practice which may infect pervert or insnare others among whom they live for say they Gods people must be a willing people and God only is Lord of the conscience and a curbing of mens profession and practice serves not to make men religious but hypocrits also and such like other pretences but no excuse of this sort can justly hinder any who is in any place of authority or power or relation to be active or concur to extinguish the incendiary fire which may devour the house of God and Kingdom wherein they live for whosoever have power over others and do not put forth their power to curb and represse those who lay a stumbling block before others do not only not impede the growing contagion and infection of the body wherein they live but also in effect do countenance protect and promove the spreading of the contagion of error wickedness which they do tolerat yea and private persons who do not lament the sins of such as do destroy themselves and infect others and do not mourn for the sins of them also who should represse the contagion do make themselves accessory to these spreading evils It is true many excuses might here be aâ—ledged which we leave to those who have answered the objections of ungodly toleration but the truth is the fear of wordly inconveniences oft-times doth more prevail for giving way to licentious toleration then the fear of sin and wrath of God doth prevail for dischargeing of duty This was the sin of the Church of Pergamus which did not take order with and represse the seducers of the Lords people and their followers within their jurisdiction Rev. 2. 14 15. I have a few things against thee because thou hast there them that hold the doctrine of Balaam who taught Balack to cast a stumbling block before the children of Israel to eat things sacrificed to idols and to commit fornication So hast thou also them that hold the doctrine of the Nicolaitans which thing I hate This was the sin which Christ did reprehend in the Church of Thyatira Rev. 2. 20. I have a few things against thee because thou sufferest that woman Jesabel which calleth her self a Prophetesse to teach and seduce my servants to commit fornication and to eat things sacrificed to idols 2. For remedy against this evil 1. let us verse our selves well in the Law of the Lord revealed in holy Scripture that we may know well what are the duties which God requireth of every man in his station and what vices he forbids lest we mistake vertue for a vice or vice for a vertue 2. Let us beware of rash censuring and licentious carping at mens infirmities as the Apostle Iames giveth commandment My brethren be not many Masters knowing that we shall receive the greater condemnation for in many things we offend all 3. Let us earnestly contend for the faith which was once delivered to the Saints Iude v. 3. lest seducers draw away the Lords people from the truth of Christ. 4. Let every one consider his station place and power given to him and prudently go about the amending of other mens faults and his own also for otherwayes a good duty may be marred in a mans hand by imprudent managing thereof 5. Let a man resolve to meet with difficulties in curbing false doctrine and scandalous practices and as a wise Wariour to behave himself so as he may obtain the promises which Christ hath promised to the victorious Rev. 2. 17. 26 27. For it is much better to displease man for his good and others then to displease Christ and make our selves partakers of other mens sin and judgment and the true convert will easily make the choice CHAP. IV. Concerning the case of the true convert falling asleep in carnal security under guilâ—tnesse of fleshly pollutions and dreaming himself to be in no ill condition SOmetime the flesh so far prevaileth against the renewed work of the spirit in converts that not only they are overtaken in a fault Gal. 6. 1. but also are as it were taken captive and led away for a time by the lustâ— of the flesh and nearby recalled unto the servitude of some wicked concupiscence In which condition it is possible they lye sleeping a long time till God waken them out of their deadly lethargy And this condition alas is very oft to be found to the dishonour of Christian profession in these that have begun to live blamelesly and have fallen back to the filthy pudle of their old conversation whereby they draw upon themselves and their families Gods wrath and sad â—udgments Of this disease we find there were not a few to be found in Corinth 2 Cor. 12. 20 21. 2. The causes of this fearfull condition are manyfold and cannot easily be condescended upon for many defects and wicked motions of the heart do usually concur with the neglect of duty and commission of actual sins against the diâ—â—ction of the conscience at least without the remorse of conscience and true repentance before this fearfull condition fix it self on a man
Lord of the Conscience and no man may take upon him that power to prescrib unto and command another mans conscience let him know that God indeed is the only Lord of the conscience and because he is Lord therefore hath he appointed his Ministers to teach men the truth and to presse the disobedient members of the visible Church with censures and hath put the sword in the Magistrats hand to see his will done and to punish such as refuse to give obedience to his commands that so obedience may be procured to God the only Lord of the conscience In which case albeit the acts commanded by the will and conscience are curbed and restrained yet the will and conscience is not compelled but is brought to a better determination of its own elicit acts that having obtained a clearer light about its duty it may command the outward man to say do what is right If he pretend that religion is not to be propagat and press'd by force but by the word preached and heresies are to be rooted out not by the sword but by the power of truth holden forth to the heretick let him know that there is a difference between propagation of religion among Pagans or people not under the charge of the civil Magistrat or Church Judicatories and the preservation or purgation of religion among them that are within the visible Church and under the power of the civil Magistrat For albeit the only way to bring religion in request among heathen nations and strangers to the covenant of promises be that way which the Apostles did follow preaching the Gospel to all and receiving such as embraced the Gospel into Church-fellowship yet the Magistrat having civil dominion over heathen Idolaters may after information of them by the Preachers of the Gospel break their Idols and abolish them and restrain them from doing contempt unto the true Religion or abusing of the Sabbath as the fourth command of the moral law doth give warrant yea and may compell them to use the means whereby they may be instructed in the true Religion Again let him know there is a difference between dealing with Pagans and strangers from the commonwealth of Israel and dealing with these who have given up their names unto Christ have entered in covenant with God and by baptisme have consecrat themselves and their children unto the faith worship and obedience of God and do professe the christian Religion and yet go about by their errors and practices to corrupt and over-turn the true Religion and saith of others among whom they live for such may and should be not only instructed by Sermon conâ—â—rence and dispute but also punished by the civil Magistrate for their deceiving of the people and troubling the flocks of Christ Deut. 13. and Rom. 13. If he pretend that Church-censures and civil punishments can serve for nothing but to make men dissemblers and hypocrits in the mater of religion which is most odious in the sight of God and wise men let him know that every hypocrit shall bear his own iniquity Ecclesiastick censures and civil punishments concern the words and deeds of the outward man that they may be ordered so as Religion and the peace of the Kingdom may not suffer detriment If any man say and do that which is right in hypocrisie and dissimulation the society wherein he liveth is safe but for his hypocrisie let the dissembler answer to God for it And yet it is not to be presumed that all who by censures and fear of civil punishments do forsake error and embrace truth are dissemblers and hypocrits in so doing because they are means appointed of God for curbing and reclaiming erroneous persons wherewith he giveth his blessing when it pleaseth him for by censures and civil punishments the allurements which have enduced them to error are cut off such as are applause of men vain glory worldly advantage sensual pleasure and such like wherein the erroneous have been taken as in an evil net which being broken the insnared captive may come freely off his error and embrace the truth and take in good part the censures and civil punishment which drew him out of the snare into the right way As we are assured by the prophesie of Zechariah chap. 13. 6. And one shall say to wit to the converted sectary what are these wounds in thine hands Then he shall answer those with which I was wounded in the house of my friends But whether by those means the erroneous be reclaimed heartily or in dissimulation respect must be had to Gods commands and his peoples good by curbing of vice and error according as God hath given power to the Church and to the civil Magistrat Rom. 13. 3 4. who is appointed the minster of God for the peoples good If he shall object that he who chargeth him for his error is no lesse subject to error then he whom he chargeth yea that Governours ecclesiastick and civil are no more exeemed from the danger of erring then privat persons yea that the determinations of Synods and Councils are not infallible yea that he is perswaded the error he is charged of is no error but not perswaded of the truth which the reformers of him pretend unto Let him know that the force of his objection doth assert that truth and righteousnesse is settled upon the mis-perswaded sectaries part and that the Church and Magistrat who â—indeth fault with him hath nothing to perswade them of the truth which they do presse upon the sectary and so cannot condemn or punish him but he must know that it is one thing to say one may erre in the latitude of a possiblity indefinit another to say one doth erre in such a particular wherein he hath the light of Scripture and reason clear for him The sectary will not deny he may erre but he will maintain that in such one or other article of his profession he doth not erre Shall he maintain his plea that he doth not erre in such a point of error and shall not the Magistrat and Church maintain their plea that they do not erre in punishing such an obstinat erroneous person Christ hath committed the keyes of doctrine and discipline to his Church that privat persons may know Christs will by the ministery of the Church except he will be holden for an heathen or publican Mat. 18. 17. He hath also committed the power of the sword unto the Magistrat who doth not bear the sword in vain Rom. 13. And therefore let the Church and Magistrat do their duty and let erroneous persons cease to stumble the Lords people by their error and practice and suffer themselves to be brought in order by such as have commission and power to move them by censures and civil punishment thereunto If still he will insist and alledge that by this means a Christian by censures and civil punishment is compelled to sin against his conscience let him know that a scandalous sectary or
sealed with the spirit of promise Ephes. 1. 11. As it is not sufficient to prove that wholsom water given to a feaver-sick person is not a wholsom drink because the cooling refreshment by it endureth but a short while So it is not sufficient to prove that consolation and joy given to a sorrowfull sinner seeking favour through Christ is not solid and true joy because it stayeth but a short while It is sufficient that it hath stayed so long as was needfull for after the word of promise was believed the joy was sent to ease the afflicted souls present grief and to give him earnest that full and lasting joy should be given in due time unto him When the messenger hath done his commission let him return to his master As the sheet let down in the vision from heaven to Peter after it had served for Peters instruction it was taken up to heaven again Act. 10. The Spouse in the Canticle knew by experience that her spiritual joyes would not last long and therefore chargeth the daughters of Ierusalem that they waken not her beloved till he pleased 5. Another objection is this If my joy had been solid saith the afflicted it should have brought forth better fruits then it hath done but joy spiritual as I then called it did degenerat into a carnal security and I was not the more holy by it To which objection the answer may be this the blame of this is not to be laid on spiritual joy but upon the abuse of this mercy by ingratitude for this gracious blink of felt favour negligence in the use of means to entertain this sense by sleepinesse of conscience and other sins and namely the laying too much weight upon this sense and not fixing the heart by so much more upon the word of promise when felt consolation may be withdrawn is a just cause for spiritual joy is not given to any to build upon its continuance but to make the convert hold the confirmed word of promise so much the faster when for the exercise of faith comfortable feelings are withdrawn The spouse in the Canticle after a feast of this kind falleth a sleep and giveth slight entertaining to the Bridegroom when called upon by his word for which she is chastised by his withdrawing of his comfortable presence Cant. 5. 1 2 3. c. But let us put the case that the felt joy of the spirit were not abused yet is it not unusual for God to withdraw consolation and to send trouble and anguish on the soul of his dear child to try his faith and train him on to hold the word of his grace in the hardest condition he can be into as he did exercise Iob and Ieremie the Prophet Ier. 20. and the Psalmist Ps. 77. In which condition to suspect that the consolation and joy of the spirit speaking to the heart by his word is not his gracious operation or is a delusion cannot but exceedingly grieve the Lord and give him cause to chastise this suspicion with desertion 6. But how may I know saith the afflicted that my joy was solid and was indeed the gracious operation of the holy Spirit For answer 1. If this joy was given to him when or after he was lamenting his sins and fearing wrath deserved and flying unto Christ offered in the Gospel he hath reason to reckon that joy to be such as the Word of the Gospel doth promise and approve 2. If during the time of his sweet feeling of peace and joy through Christ he found his faith in God and love to Christ confirmed and strengthned if the Word of the Gospel was in more estimation with him if his heart was inlarged to blesse praise and thank God for manifesting himself in Christ reconciled if the purpose of following after holinesse was renewed in him he hath no reason to suspect his joy and comfort 3. If after the removing of this sweet feeling he is going on in the study of holinesse believing in Christ how heavy in heart soever he may be by affliction and tentation he may be assured his sometime felt joy of the Lords Spirit was solid and his present suspicion thereof to be an evidence of his infirmity and of a tentation from Sathan This was the way how the Psalmist wrestled out of his sad condition Ps. 77. CHAP. XIV Of the converts suspecting that his zeal for God and against the sins of others hath been fleshly severity and imprudent temerity IT cometh to passe that they who love God sincerely and cannot endure the out-breakings of the wicked do sometimes transgresse the bounds of moderat zeal and being overtaken in some miscarriage for which being rebuked by their friends or by them in power censured or civilly chastised do in stead of moderating their zeal in time coming grow more slack and remisse in their zeal suspecting themselves inclined to unreasonable severity and rashnesse and ready to be esteemed haters of mens persons by those among whom they live as in some by-gone experience they have already felt And upon this occasion the tentation of Sathan falleth on tending to extinguish the fervency of true zeal required in all true converts And here there is danger lest true zeal grow cold and the convert become luke-warm both in curbing sin in others under his charge and in pursuing duties in his own person In which sicknesse he may be the better pleased with himself by so much as his friends and others do commend him for his moderation and prudence as they shall call it 2. As to the remedy of this evil there is no doubt but that may befall true zeal which is common to other vertues of which there is none so perfect but some in-lake or excesse may be observed in them And therefore as it is without reason to go back from pursuing duty in the exercise of other vertues because imperfections therein are remarkable from time to time So is it without reason to grow luke-warm in zeal which may render a man loathsome unto Christ Rev. 2. 3. Wherefore let the convert take heed what the Lords Word doth require of him in his calling and labour to discharge his duty towards others so as he may be found both zealous and prudent that in the expressions of his zeal against sin meeknesse and love to the offender may be manifested 2. To this intent let the convert carefully take heed to entertain these three properties of commendable zeal which are 1. The fear of God 2. Humility of heart 3. The love of his neighbour for the fear of God will not suffer the convert to depart from his commandments Humility of heart will make the man modest in his expressions and the love of his neighbour will make him mix meeknesse and compassion toward sinners with his zeal against offences This is the right seasoning of zeal which the Apostle calleth the zeal of God according to knowledge CHAP. XV. Of the converts suspecting his aiming at circumspect
walking shall be found in him scrupulosity SOmetime it cometh to passe that the convert being under hard exercise before his consolation doth put on the whole armour of God and studieth to walk circumspectly for a while but after a time he becometh somewhat weary of the yoke suspecting he hath given too much way unto scrupulosity whereupon he becometh more remisse and slack in his watchfulnesse and diligence laying aside the armour of God as David laid aside the armour of King Saul wherewith he was not accustomed For satisfying himself in this course I presuppone he maketh use of three pretended reasons The first is because it is impossible for any man to attain to such circumspection in his carriage as becometh him for it is no lesse then to aim at perfect obedience of the law which the Apostle hath declared to be impossible because of the weaknesse of the flesh Rom. 8. 3. The next pretended reason is because this bending of a mans spirit maketh the conscience unquiet that a man cannot injoy the peace of God granted in the Gospel The third pretended reason is because it doth restrain christian liberty in many things lawfull so as a man can neither make use of recreation of body or mind without scruple and here we must beware on the one hand lest we give way to any degree of mis-regarding the law which is the error of the Antinomians and on the other hand lest we insnare the conscience of converts and hinder them in the lawfull use of what God doth allow unto them 2. For remedy of this evil let the convert know that there is a necessity of aiming at circumspect walking This duty is indispensable for if a chink be opened here in the vessel for the least entry of water it may ere long fill and sink the whole ship for the command standeth unmoveable â—hâ—b 12. 14. Follow peace with all men and holiness without which no man shall see the Lord. And 1 Pet. 1. 15. As he that hath called you is holy so be ye holy in all manner of conversation And Mat. 5. 48. Christ hath said Be ye perfect as your father in heaven is perfect This ground being laid let us examine these three pretended reasons As to the first albeit the attaining unto the perfect obedience of the Law in this life be impossible because of the infirmity of corrupt nature yet the aiming at the perfect obedience of Gods Commands is both possible and profitable and he who aimeth at perfection of obedience in this life shall attain it fully in the life to come It is one thing to give perfect obedience unto the Law for in many things we do sin all of us another thing to endeavour according to the measure of grace given to obey the Law perfectly For God who hath loosed converts fled to Christ from the convenant of Works or the covenant of the Law he hath not loosed his subjects from obedience to the Law-giver he hath not abolished the ten Commands he hath not loosed the duties of the redeemed and converted souls but by receiving them in favour through faith in Christ he doth augment their obligation to serve the Lord their Redeemer so much more chearfully and carefully as the grace is large in forgiving them their sins and translating them from the slavery of sin and Sathan into the kingdom of Christ. Again albeit it be true that it is impossible to attain perfect obedience unto the Law yet there is great advantage to be had by circumspect walking and aiming at perfect obedience for this 1. doth glorifie our heavenly Father when we strive to be conform to his will and to have respect to all his commands 2. This endeavour adorneth the Gospel and profession of our most holy faith whereby we lay hold on the grace of free justification that we may become the servants of righteousnesse indeed 3. This endeavour beareth witnesse of our sinceâ— desire to serve God with all our heart albeit we attain not to the perfection of obedience in this life 4. This endeavour giveth unto us daily new mater of humiliation when in our aiming at our duty we come very short of our mark we shoot at 5. This endeavour and short-coming for all we can do maketh us despair of seeking justification by works before God and to esteem highly and make use by faith of Christs satisfaction for us imputed to us for righteousnesse which is a garment able to hide our imperfections and nakednesse 6. This endeavour to walk circumspectly puts us to the exercise of all christian graces and to strive with others and with our selves to perfect holinesse in the fear of God 3. As for the second pretended reason that this endeavour to walk circumspectly may make the conscience unquiet it puts a foul aspersion on the holy precept of the Apostle Ephes. 5. 15 16 17. who hath declared this to be a mans wisdom and so a good mean of making his conscience quiet and to establish in it the peace of God For by this endeavour to walk circumspectly believers in Christ are assured that they are without the reach of condemnation because they walk not after the flesh but after the Spirit Rom. 8. 1. Secondly this endeavour is the evidence of a good conscience which accompanyeth true faith and in a maner doth guard the conscience from just challenges which might trouble the same Thirdly by this endeavour the believer is by a holy necessity forced to cleave closse unto Christ to converse with him in heaven that the pollution of daily sin may be washen away by new application of Christs expiarory sacrifice to the believer and that Christ may let forth more strength to him to walk in the way of commanded duties and so the convert may stand in the grace of God Thus the peace of God offered and covenanted in the Gospel is preserved in him so long as this endeavour to walk circumspectly is entertained 4. As for the third pretended reason against circumspect walking as if by it Christian-liberty shall be crossed and cut short it is a false pretense for the contrair is true that Christian-liberty is not hurt but helped and preserved by circumspect walking for this is true Christian-liberty to have allowance of the use of the benefits which God doth bestow with his blessing so far as may serve our well-fare seing it is not a point of Christian-liberty licentiously by intemperance to abuse Gods benefits and turn them to our own hurt Wherefore let our heart be all day in the fear of God that we may in lawfull manner make use of lawfull things neither doth the study of holinesse make recreations of body and mind unlawfull but restraineth immoderat and untimeous use of things lawfull All that Christian liberty granteth unto us is that whether we eat or drink or what lawfull thing else we do we do all for the glory of God 1 Cor. 10. 31. that is so as we may be
thankfull acknowledgment of the favour prayed for they find themselves come short of their purposed promised and hoped-for chearfulnessâ— and alacrity in praising and thanking the Lord whereupon they not only fall in heavinesse but also in a sort of indignation against themselves and quarrellous complaining of their condition and by this means are so far from performing their vows that by their imprudence they do involve themselves in no small guiltinesse and for this distemper of mind and indignation against themselves they conceive themselves to have just reason partly because they find their rejoycing in God and thanksgiving to him for the benefit received nothing answerable to their earnest praying for it partly because the benefit received seems to them to have lost much of the estimation it had before they did receive it partly because they find even that small measure of joy at the receiving of the benefit after some few dayes to grow cold and likly to evanish Hence doth suspicion begin to get footing in them that for their ingratitude the Lord is angry with them and hath bestowed the benefit on them not in mercy but in wrath and so they fall in the guiltinesse of ingratitude more and more 2. For removing of this evil five practical errors must be removed which ordinarily concur in this sicknesse The first is this the afflicted in his promising unto God to be thankfull will be found to have had too much confidence in his own strength trusting that in his resolution his heart could not but melt in the sense of the mercy granted And this appeareth by his indignation against himself when he findeth that in his resolution his heart hath deceived him as if he had expected the benefit from God and the thanksgiving from himself whereas he should have distinguished these two benefits to wit the gift prayed for and the thanksgiving for it and should have depended upon God for bestowing of both for the grace of thankfulnesse for a benefit asked and received is greater then the benefit prayed for which if the afflicted had considered well he should have humbled himself before God for his not performance of his duty rather then fallen in a proud quarrelling for his inability to be thankfull 3. The second error is an unequal comparison between the desire he had to obtain the benefit and the rejoycing in God for the benefit received for the desire to obtain the benefit oft-times hath in it a great measure of natural and carnal appetite and seeking of some part of self-perfection but the rejoycing in God which the convert purposed to offer for the benefit is spiritual And we are much more inclined to seek these things which pertain to the commodity of this life then to perform spiritual duties So that it is not to be wondered at when our desires in part natural are not followed with equal affection spiritual 4. The third error is when the convert doth not put difference between the estimation of the benefit and the joy in God for bestowing of it but measureth them with the same line not considering that estimation is the act of the intellect and judgment and that joy is the act of the affection and both of them in this case exercised about divers obiects the estimation respecting the benefit it self the affection of rejoycing in God who did bestow it respecting the giver of the benefit Now the estimation of and delighting in the benefit may be lesse or more while the estimation of Gods goodnesse in bestowing of it remaineth the same And therefore the convert should not charge himself for lake of estimation of God and his gifts albeit he feel much variety in the respective motions of his affections 5. The fourth error is when the convert counts all the estimation of and thanksgiving for the benefit temporal or spiritual received as nothing because it is not answerable to the worth of what is received or to the kindnesse of God who hath granted it which reason if it were of weight there should be no acceptable thanksgiving from any Saint on earth during this present life for it is impossible that any measure of thankfulnesse from men should be found answerable to the causes of their thankfulnesse whether manifested in temporal or spiritual benefits And therefore upon this consideration the Psalmist Ps. 116. 11. cryeth our What shall I render to the Lord for all his benefits towards me 6. The â—ifth error is when the convert taketh it for an evidence of an unthankfull mind if the fervour of praising God once kindled after the fresh receit of the mercy shall after some time seem to cool or decay which if it were true no room should be left to any holy affection except only to the expression of joy for benefits received But the truth is that one duty must so be studied as other duties have their time and place also for we are commanded to rejoyce and tremble also to rejoyce with them that rejoyce and to mourn with them that mourn Again we must acknowledge that some expressions of thankfulnesse becometh the convert upon the fresh receit of the benefit which are not required to be alwayes afterward continued We read of the impotent criple restored to his limbs by Peter Act. 3. 8. and that for joy he leaped and cryed out but no man would require of him that he should alwayes thereafter have daunced and cryed out and yet he might be found among the number of thankfull receivers of favour from God 7. These errors then being removed let the convert 1. with the Psalmist Ps. 103. charge his soul to blesse God at all times and to remember all his benefits and not forget any of them and to confess his obligation to God which in the Scripture and specially in the Psalms is put for blessing praising and thanking God for the word that signifieth in the Original to confess and praise or thank is oft-times one and the same 2. Let him beg grace to be thankfull for benefits no lesse earnestly then he doth beg the promised benefits themselves 3. Let him put the sacrifices of thanks and praise in Christs hands by whom the calves of our lips are made acceptable unto God 4. Let the convert comfort himself that in the life to come he shall be taken up with praise and thanks-giving to God for ever and ever CHAP. XXIV Concerning the converts imprudent censure of himself for his felt impatiency in bearing lesser troubles after his patient bearing of greater troubles SUndry converts when greater troubles do assault them do humble themselves in the acknowledgement of their inability and pray unto God for patience and strength to bear their burthen But when lesser troubles surprize them they are foyled and overcome by their passions For example in the smaller pains of body loss of goods injuries done to them unexpected by word or deed and here they fume and fret and break forth in some expressions of impatiency