to prove a man to be regenerat but he must be proven also a true believer in Christ a man reconciled to God a man justified and an adopted child 2. It is necessary therefore for proving a man to be regenerat to know the right description of the regenerat man which is given by the Apostle Phil. 3. 3. We are the circumcision which worship God in the spirit and rejoyce in Iesus Christ and have no confidence in the flesh Wherein the Apostle holdeth forth the truly regenerat circumcised in heart 1. He is not sinlesse but so sensible of his sinfulnesse as he hath no confidence in himself nor any thing else in himself 2. He is not free of accusations or tentations and doubts but he flyeth to Christ for righteousnesse 3. He is not an idle and unfruitfull branch but a worshiper of God in spirit and truth 1. He is burdened with sin 2. He cometh to Christ for relief 3. He puts on Christs yoke Math. 11. 28 29. If a man have these three properties joyntly in him he is a regenerae man and may defend his interest in the state of grace and right to righteousnesse and eternall life through Jesus Christ. 3. Divine operations and saving graces which accompany salvation such as are faith repentance unto life hope Christian love to God and men for Gods cause effectual vocation justification reconciliation adoption go together in time by Gods gift but one of them goeth before another in order of nature for effectual calling goeth before faith and faith goeth before hope and before charity or love Again these graces which are given to the redeemed child of God joyntly in respect of time do not shew themselves in their evidence alike soon in time nor do they equally manifest themselves when they do appear in time And so the evidences of repentance may be discerned in not a few converts before faith in Christ do shew it self in them clearly So also love to God and his Saints oft-times may be discerned in a regenerat man before he himself dare affirm any thing of his faith in Christ. 4. Albeit there be many regenerat persons who for the present time cannot perceive in themselves any undoubted signs of their conversion yet it is certain also that there be many who to their own unspeakable comfort are assured of their regeneration and that they are translated from death to life and that they have received the spirit of adoption and earnest of eternal life as is pointed out in the experience of the Ephesians chap. 1. 14. And this is certain also that all who are fled to Christ for refuge should by all means labour to make their calling and election clear and certain to themselves 2 Pet. 1. 10. And to this purpose we are commanded to examine our selves and try whether we be in the faith or not whether Christ by his Spirit be in us or not 2 Cor. 13. 5. for otherwise except a convert know certainly the blessednesse of his own state and that he standeth in grace and favour with God it is not possible for him to give hearty thanks to God for the change of his state from being an enemy to be made a reconciled subject and child of God It is not possible for him to rejoyce in the Lord or set chearfully himself to serve God or comfortably call on God as a father to him in Christ Wherefore all who in the sense of their sins and fear of deserved wrath are fled for refuge unto Christ should deal by prayer earnestly with God that he would graciously grant unto them his Spirit by whose operation in them they may know the saving graces which he hath freely bestowed upon them of which gift of the holy Spirit the Apostle doth speak 1 Cor. 2. 12. 5. The knowledge of a mans own regeneration hath many degrees of clearnesse and assurance by reason of the variety of conditions wherein a man truly converted may be For many doubts may arise in the man regenerat which may darken his sight and hinder the assurance of saving grace granted unto him whereof sundry causes may be found and in special these four among others 1. In a man illuminat and renewed by the holy Spirit there remains a great deal of ignorance much doubting mixed with faith by reason of unskilfulnesse of the convert to examine and discern this blessed change made in him where through that cometh to passe in many young converts which will be seen in infants who have a soul indeed but do not know or perceive that they have a soul till they come to some years of discretion yea many sound Christians are oft-times at a stand about their regeneration and know not what to make of their faith or repentance especially when they feel the power of the body of death the strength of natural corruption in themselves and great indisposition for any spiritual exercise they are forced with the Apostle to cry miserable man that I am who shall deliver me Rom. 7. 24. mean time for weaknesse of their faith they are not able at the first to wrestle against discouragment and to come up unto the Apostles thanking God through Christ. 2. By the tentation of Sathan oft-times the perswasion of holy men is darkened so as they cannot see the evidences of their own regeneration clearly for Sathan sets himself to vex the Saints who are delivered from his kingdom and bonds whom albeit he know that he cannot destroy them yet he will not cease to trouble them that at least he may make them some way unfit for Gods service and marr their cheerfulness in his service and because he feareth harm from them unto his kingdom by their dealing with the unconverted to repent their sins and to turn unto God therefore he finds them work at home in their own bosome and puts them to defend themselves and to forbear to invade his subjects till they be setled themselves 3. Oft-times the Lord is offended by the sins of the regenerat and specially by their grosse transgressions for which his Spirit being grieved doth for a time cease from comforting them and doth not bear witnesse with their spirits that they are the children of God as he hath formerly used to do 4. Oft-times the Lord by suffering doubts to arise in their hearts useth to try and exercise the faith of his children and thereby to stir them up to the pursuing of the duties of piety and righteousnesse more vigorously and sincerely that after victory obtained over these tentations they may be more confirmed in their faith and more diligent in his obedience 6. It may come to passe that while the true convert doth most doubt of his own regeneration that the work of Gods special grace may be observed in him and clearly seen by others more experienced in the wayes of God and indued with the spirit of discretion The reason whereof is because howsoever the weak convert and child of light walking
might weaken their faith and to rejoyce in believing and to be zealous for the Lords glory and carefull to bring forth more and more fruits of faith and love and working such other gracious works of his Spirit in his children as may more and more mortifie sin in them and perfect the image of God in his new creature This divine magisteriall and effectuall application of reall blessings belongeth to God only and is the end of all ministeriall application which is of the externall means appointed of God to be made use of by men the blessing whereof must be left to God to bestow on whom how and in what measure and in what time it pleaseth him as the Apostle doth shew unto us 1 Cor. 3. 6. I have planted and Apollos hath watered but God giveth the increase 3. The externall means which do serve unto the foresaid divine operations are 1. The doctrine of life and salvation set down in the Scripture to be heard and read by all men and meditat upon with prayer for a blessing And 2. sent ministers to whom God hath committed the word of reconciliation by whose ministery disciples may be made unto Christ out of all nations And 3. the administration of the Sacrament whereby they with their children are baptized and gathered together in severall Churches and put under the government of such Church-officers as his Testament hath appointed And 4. these Churches joyned together in the most edifying way of mutuall communion and strengthening one another in true doctrine pure worship and discipline which Gods providence doth make way for that the Kingdom of our Lord Jesus may continue and grow in the world and all his ordinances may be exercised publickly and privatly to the best advantage of the Church for perfecting of the Saints for the work of the ministery and for the edifying of the body of Christ as the Apostle requireth Ephes. 4. 12 13 14. 4. In the use of these external means and specially in the application of these three covenants prudence is required both in Pâ—stors and people to which intent and purpose these following considerations may serve 1. The remedy of every sicâ—ness of the conscience must be grounded on the doctrine of salvation set down in Scripture which doctrine 〈…〉 be known and believed by the porty 〈◊〉 before he can receive benefit thereby And 〈…〉 a prudent application of wholsom and saving doctrine may be made of necessity the party diseased must be acquâ—â—ared with the doctrine to be applyed unto him before he can make use thereof to his advantage for experience teacheth us how hardly gross ignorants can be convinced of sin add how hardly such can be comforted when their conscience is wakened with the terrours of God because they neither know from the Word of God the cause of the terrour and anxiety wherein they are nor can they be capable of the remedy of their evill except they first be catechised in the heads of saving doctrine hâ—ld forth in the Law and Gospel which instruction can hardly be given or received in a short time and howsoever a prudent Pastor must make use of time as it is offered yet when death is near to the party to be instructed how little is it that can be expected to be done 2. The order of applying saving doctrine doth not begin at the application either of the covenant of Redemption or at the covenant of Grace but he that will follow a right order must begin at the law and covenant of works under the yoke whereof we are all born by nature children of wrath And if a man apply that covenant and law to his heart and subscribe his own dittey and deserved condemnation then may he turn up his soul to Christ Jesus the Redeemer and flye to him for refuge and accept the offer which he makes in his Gospel of a new covenant of grace for pardoning of sin and reconciling unto God in himself the person who is fled unto him and for sanctifying and saving of him which covenant when a chased soul doth consent unto and layeth hold on Christ offered for relief from sin wrath death and hell then may he ascend by faith unto the covenant of Redemption and apply to himself with Gods allowance all the saving graces purchased by Christ by that covenant to all that flye unto him and believe in him 3. This order of making use of these three covenants many do not follow but they begin at the covenant of Redemption and will either be satisfied about this whether they be elected or not given to Christ to be redeemed or not which is a secret and not to be inquired into save in Gods order as we have shown or else they will not enter upon the use-making of these means which God hath appointed to bring a man to repentance and faith in Christ. This is a tentation of Sathan which if they yield unto it shall lead them either to resolute profanity with Cain or to anxious desperation with Iudas 4. There are some also who make leap-year of the covenant of works and do take no notice of their own naturall sinfulness or wrath due to them and lying on them by nature but neglecting this order do start a race and run to a presumptuous avouching of their faith in Christ and will thrust in themselves in the number of the elect given before the world was unto Christ to be redeemed and saved pretending their believing of the Gospel when they have not believed the doctrine of the law and so do turn the grace of God into lasciviousness and wantonness and go about the satisfying and fulfilling of their own lusts Wherefore it is necessary that every man who seeketh to be saved and hath resolved to follow Gods way to attain unto salvation do begin first at the covenant of works and examine himself according to the rule of the morall law how he hath behaved himself in obedience unto the first and second table and having sound a dittey great enough that he judge himself and passe sentence on himself as guilty and worthy of everlasting wrath for his sins Secondly when he is convinced of sin and deserved wrath and of his own utter impotency to deliver himself then let him flee to Christ and lay hold on the grace offered in the Gospel applying the same to his burthened conscience according to the tennor of the covenant of grace fully revealed in the Gospel And thirdly when he hath in earnest consented unto the covenant of grace and reconciliation and hath laid hold on Christ with unfaigned faith seeking in him remission of sin and renovation of life being resolved by the grace of Christ to use the means appointed of him for that end Now it is time and not till now to look up unto the covenant of Redemption and there to read his own name as it were written in the book of life and to acknowledge that the measure of repentance and
do acknowledge that they deserve death for their sins do confesse they stand in need of Christ do thirst for his righteousnesse do desire earnestly to be united unto him by faith do follow the exercise of Religion and do endeavour to keep their consciences undefiled in all things and yet for all this do not only doubt whether they be renewed but also do esteem it a presumptuous rashnesse in them to approach unto Christ or to cast themselves over on him by faith before they be more seriously humbled before they feel a more hearty sorrow and grief before they feel the pangs of the new birth more sharp before they be more pressed with the burthen of their sins and do feel in themselves the spirit of fear and trembling and bondage in a higher measure From whom if you ask a reason of their doubt they shall answer that they are not yet called to come unto Christ because these are only called to come unto Christ who are weary and loaden in the superlative degree and are so born down with the weight of sin as they cannot be more and not despair for so do they interpret that saying of Christ Matth. 11. 28. Christ is sent only to the contrite and broken in heart who sit in the dust under the spirit of bondage that is to say as they take it to them who are under grief unspeakable as they expound Isa. 61. 1 2 3. So in their opinion Christ came to save only those who in their own sense are lost that is who are on the brink of desperation wherefore in respect they are not gone down deep enough as they think into this gulf and hell of anguish and sorrow they dare not approach or look toward Christ. Mean time they lye daily mourning and weeping and will not grant that their grief is worthy of the name of grief which sorrow they cannot dissemble or hide but do bewray it in their countenance habite walking and frequent sighing and will professe that they can hardly think they have right to eat or drink of Gods creatures and were it not for fear of adding yet more sin to the former they would not eat or drink at all oft-times they chatter as swallows and sigh as the turtle dove and oft-times their bowels sound out as if their parents or children or nearest relations were dead and yet for all this do not satisfie themselves in sorrow but do complain that they are stupid and senslesse of their sinfull and miserable condition wherein they do lye bound and though they do confesse that sometimes they mourn yet they alledge their mourning is but like the early dew or morning cloud that goeth soon away All the while it is in vain to offer to the afflicted consolation in Christ because saith he I am not one of the mourners in Sion whom he will comfort and in this their mistake they do confirm themselves by another error saying that the measure of repentance and sorrow should answer unto the measure of sin my sins saith he go far beyond the sins of others This and the like objections they cast in whereby they do obstruct their own way unto Christ and keep themselves aback from him till they be satisfied with their own prescribed measure of sorrow which case indeed deserveth much compassion for who would not commiserat their case who being in a very miserable condition dare not seek relief from their own misery which they do feel and all because they are not yet more miserable and when they are asked cannot determine what measure of affected humiliation they would stand at as sufficient 2. In the cure of this case as much must be yielded to the afflicted as reasonably can be and first it must be confessed that it is the duty of all who approach unto Christ to come in the sense of sin and acknowledgment of their miserable condition and that the due deserving of their sin is everlasting death It must be confessed also that the measure of compunction contrition and lamentation for sin may possibly be exceeding great as we see in the experience of Heman the Ezrait Psal 88. 11. I am afflicted and ready to die from my youth up while I suffer thy terrors I am distracted And David Ps. 38. This also further must be yielded unto him that the operation of the spirit of conviction by the law doth ordinarily and of its own nature go before the spirit of adoption or the operation of the spirit of the Gospel according to the covenant of grace so that no man can in earnest embrace Christ as a Physician as Mediator and Saviour of his soul except he be sensible of his disease acknowledge his natural enmity against God and his own lost condition being by nature under the curse of the Law Secondly when these things are agreed upon the afflicted person may be posed concerning the measure of the sorrow for sin whether it must be the same in every convert to wit in that extremity and superlative degree which he doth miss and desiderat in himself and how long that sorrow in this eminent measure must continue By this question he cannot choose but be at a stand and unable to answer with Scripture-warrand for the Scripture doth indeed require serious repentance but the measure of sorrow and sadnesse it doth not prescribe for Matth. chap. 3. v. 2. 6. many upon the hearing of Iohn Baptist preaching were convicted of their sins and did confesse their sins in the general and forthwith were baptized by him And Act. 2. 37. 41. three thousand souls at the hearing of one sermon of Peter were convinced of their sin pricked at the heart repented and fled to Christ for grace were converted baptized and entered members of the Christian Church all in one day Again the afflicted may be posed with another question seing he desiderats such a measure of sound hearty sorrow in himself before he can make his addresse unto Christ out of what fountain mindeth he to draw this sorrow of himself he hath it not and from Christ by his grounds he cannot seek it for he saith for want of his imagined measure of sorrow for sin he dare not approach unto Christ because as he alledgeth none are called to come unto Christ except such only as are in a superlative degree weary and loaden and so full of the spirit of heavinesse that he must be at the point of desperation near by But the Scripture doth teach us that Christ is that exalted Prince to give repentance unto Israel in what measure of sorrow he pleaseth and that therefore such as are convinced of and in any measure sorrowfull for offending God should run unto Christ that he may give them a better measure of repentance Thirdly the evils and danger which accompany and follow upon this practical error may be represented unto the afflicted for first by this his error he giveth way to Sathans tentation who when he perceiveth the
SOme true converts are found who having for a time injoyed pâ—eace of conscience have called their conversion in question by occasion of hearing or reading some sermon of some zealous Preacher pressing the marks of true and sincere conversion and making self-denyall and loving of God for himself the main marks of conversion and without circumspect and wise difference put by him betwixt legall perfection and evangelical sincerity pressing self-denyal and the loving of God abstractly further then any Saint doth attain unto in this life Whereupon some tender souls do fall in question with themselves whether they be among the true and sincere converts because they know that our Lord requireth self-denyall in every person who will follow him and doth condemn them all for unbelievers who seek glory of men and not the glory which is of God And because the Preacher possibly hath made the loving of God for his benefits to be too too mercenary and hath pressed without respect to benefits that God must be loved for himself therefore the weak convert beginneth to be troubled as if he were not a true convert at all saying what shall I think of my self and of my following of Christ seing I feel so little of self-denyall in me seing I have loved Christ for my own good and many a time in my best actions I have sought the commendation of men in my heart and I have been ill pleased when I did not obtain it 2. For solving of this doubt we grant that every man who will follow Christ is bound to deny himself And true it is there is nothing more difficile then to forsake our own carnall wisdom and estimation of our own worth works and abilities how small â—oever Neither is there any more dangerous evil then in the discharge of Christian duties to seek or accept our own glory and the applause of men for he that in this point doth foster his natural corruption certainly doth not in so far favour these things which are Gods but serveth his own flesh Therefore because the reliques of this and all other sin do remain in the regenerat the Lord by variety of exercises setteth his children daily to learn this lesson over and over for mortifying their corrupt lusts It is their duty therefore when any spark of this evil of self-seeking doth appear to cast themselves down humbly at Christs feet and confesse the sin lest some spark of wrath break forth upon them from the Lord. For the end of this exercise yea and the reason of the Lords not removing fully in-dwelling sin is to humble us and send us to Christ least if he should otherwayes deal with us we should grow proud and not make such use as becometh us of Gods free grace and Christs righteousnesse imputed to the believer mean time we must not yield to Sathans tentation coloured with pretense of Scripture as if Christ had discharged us to seek any good from him to our selves or to love him for the good which he hath purchased to us and which he from time to time bestoweth on us for when Christ requireth of us to deny our selves he requireth indeed the renounciation of our own carnall and corrupt lusts and confidence in our own wisdom worth and works But he doth not require of us to renounce the sanctified love of our own well-being or the seeking our sanctification consolation and salvation in him alone for the love of God and of his glory is the main end of all our desires and the seeking that God would glorifie his own grace and truth in his promises to us by sanctifying comforting and saving us is a subordinat mean unto Gods glory yea the more we seek our righteousnesse consolation and salvation in God through Christ the more we glorifie God and do say in substance of God that he is the fountain of all felicity and that he is good and faithfull to grant all good things to such as believe in him and do seek grace for grace from him 3. It is true that we should love God above all things and love him more then our selves and love him though he should slay us but it is true also that the more we love him for any cause the more we esteem of him the more we magnifie and glorifie him and what is love to and seeking of God but the acknowledgement of our own emptinesse and his all-sufficiency and what is our seeking communion with him but a refounding of our selves into the fountain whence we have our being that he may be glorified in our being and fully well-being And so our spiritual love of God for himself and for the goodnesse which is let forth in doing good to us is not mercenary love but is the acknowledgement of his perfections and of his grace to us to whom he will be our God in Christ even all in all to us in him As for seeking of mens applause whensoever whether upon receiving of any benefit or discharge of any duty the corrupt lust of vain glory doth mix it self which cannot but obscure and hinder the shining of his glory which should be aimed at in all things by us incontinent upon the first motion of this our sinfull corruption perceived let out sin be humbly acknowledged and confessed unto God the searcher of the heart and let supplication in our spirit be made unto him to pardon our sin and mortifie the bitter root of this and all other evils in us CHAP. XIX Wherein is solved the doubt of the true convert whether he be indeed converted arising from this that he knoweth no child of God so hardly exercised as he is SOme converts are who by the light of the Law of God are brought to the acknowledgment of their sin and misery and by the doctrine of the Gospel are brought to seek their relief in Christ and have taken on his yoke and submitted themselves to his discipline and yet fall in question whether they be converted because they do find such inequality in their conversation and such changes in their condition and variety of tentations as they can find no example of the like in Scripture and where it pleaseth them to be free with their Pastor or confident Christian friend do fall out in questions if ever they have read in Scripture any like unto them in such and such particulars as they please to condescend upon and if their Pastor or Christian friend shall give them some example in the Scripture of Gods children so exercised they are ready to find such differences between the case of the godly in Scripture and their case as they cannot receive satisfaction And if possibly it be told them that their caâ—e is not singular but such as hath befallen sundry of their Christian acquaintance in this present age yet they cannot receive satisfaction for all this but still do insist that their case is not like to any of the godly Whereupon they foster the suspicion of their not
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
and full salvation for Isa. 53. 5. with his stripes we are healed now our healing is our full salvation from our sin and misery or our deadly sicknesses And Isa. 53. 10. the pleasure of the Lord shall prosper in his hand the pleasure of the Lord is partly our sanctification 1 Thes. 4. 3. partly our salvation and glorification Joh. 6. 39. this is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day And to this purpose powerfully doth his intercession serve from which the Apostle concludes that believers shall be perfectly saved Heb. 7. 25. wherefore he is able also to save to the uttermost them that come to God by him seing he ever liveth to make intercession for them The second proof is from Isa. 59. 20. 21. THe second place is from Isa. 59. 20. 21. where first we have the parties agreeing pointed at the Lord Jehovah saith and of the Redeemer He saith that He shall come to Zion as Redeemer Next we have the kind of agreement between the parties God on the one hand and the Redeemer with the redeemed for whom and in whose name he makes the agreement this is my Covenant with them but first with Christ as the words following do shew Thirdly we have the party redeemed Zion and Iacob that turn from transgression which is the mark of true believers in Christ and of the elect for whom this grace is appointed as Rom. 11. 7. Israel hath not obtained that which he seeketh for but the election have obtained it and the rest were blinded And Rom. 11. 26. all this Israel shall be saved as it is written Fourthly we have the sort of their delivery which shall be not only by price paying but also by powerfull and effectuall working as the originall imports Rom. 11 26 and Isa. 59. 20. Fifthly the benefits bestowed upon the elect are comprehended under the designation of the redeemed they are to be turned from their iniquity by effectuall conversion by granting them faith in Christ repentance and reconciliation Sixthly it is shewed how these graces shall be brought to passe to wit by application thereof by the word and Spirit of Christ from which sanctification salvation and the perpetuation of all graces unto salvation do flow and follow on them My Spirit that is in thee saith the Lord to the Redeemer incarnat and My word which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed c. These articles of the covenant of Redemption make expresly first against universall Redemption of all and every man because Christ as is shewed before makes his bargain for the elect and leaves the rest in blindness and is a Redeemer of none but of these to whom He is a deliverer actually from whom He turneth away iniquity and ungodlinesse which benefits befall none but the elect and the redeemed Next they make against election for faith and foreseen works because when Christ cometh to call-in the Jews He findes nothing commendable in them but impiety and transgression and defection and whatsoever might provoke Him to reject them they are turned from transgression Thirdly they make against a meer possible and contingent conversion for invincible grace is promised here for the word and the Spirit of Christ shall take up a dwelling in them and not depart from them Fourthly they make against the doctrine of the Aposlasie of the saints and uncertainty of their perseverance because here it is promised to Christ that from the heart and mouth of His seed the word and Spirit of Christ shall never depart The third proof is from Joh. 6. 37. c. THe third place is Ioh. 6. from v. 37. to 45. where first is set down the party contracters in the Covenant of redemption for the Elect are given over into the hand of Christ by the Father All that the Father giveth to me cometh to me v. 37. Secondly upon the Fathers giving of the Elect unto Christ followeth in due time the conversion and saving faith of the redeemed All that the Father giveth me cometh to me saith Christ. Thirdly the redeemed are committed unto Christ as to their leading on preservation and perfecting of their salvation This is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day Fourthly it is agreed by what means the faith of the redeemed shall be formed in them which are the revealed sight of Christ the Son of God in the Word the powerfull drawing of the illuminat soul unto Christ which powerfull draught overcometh all opposition and resistence because it is omnipotent and invincible for no man cometh to Christ but he whom the Father draweth v. 44. and that by making them savingly and in a lively maner see the Son and believe on him v. 40. Hence followeth 1. that it is false Doctrine to teach that there is an universal redemption unto life of all and every man because not all but only some are given and made to come to Christ the rest that are not given come not Secondly it followeth that Election is of meer free grace because men come not unto Christ that they may be given but they are given unto Christ that they may be brought and come unto him Thirdly by this agreement the powerfull conversion of the redeemed and their powerfull preservation unto eternal life is as certain as the power and constancy and obedience of Christ unto the Father is firm and certain This is the will of him that sent me that of what he hath given me I should lose nothing but raise it up at the last day ver 39. The fourth proof is Joh. 10. 14. THe fourth place is Ioh. 10. from v. 14. to v. 30. where we see that the Lord Jesus the true Pastor of Israel before he was incarnat Ps. 23. continueth in that same office now being incarnat and gives his people to understand this when he saith I am the good sheepherd Secondly the care and custody of all the redeemed both converted and unconverted was put upon Christ v. 14. 16. I know my sheep and am known of mine and other sheep I have which are not of this fold them also I must bring in and they shall hear my voice Thirdly the price of their redemption is clearly agreed upon v. 15. As the Father knows me even so know I the Father and I lay down my life for my sheep Fourthly the Father accepts the price and is satisfied and well pleased with it v. 17. 18. Therefore doth my Father love me because I lay down my life that I may take it up again c. Fifthly all the redeemed are infallibly converted but they that are not redeemed are not converted v. 27 My sheep hear my voice and I know them and they follow me
life of necessity must acknowledge himself a man in himself unrighteous and a lost man and that he cometh to Christ to be justified and sanctified and saved by him and so to persevere in this course unto life eternall Of the tearms whereupon this Covenant is offered and pressed in Scripture THe terms of the covenant are diversly propounded in Scripture Exod. 19. 5. the Lord propounds it thus if ye will obey my voice indeed and keep my covenant then ye shall be a peculiar people unto me c. In these words the condition required of those that are already entered in covenant is most eminent for this people was in covenant from the time of Abrahams covenanting and was admitted to the Sacraments before their coming forth of Egypt and therefore the conditions previous to their entering in covenant and required for closing the bargain are not so much insisted on at this time This condition the people do accept and give answer to God by Moses vers 8. all that the Lord hath spoken we will do Another form and expression is used Acts 16. 31. Paul and Silas say to the Jailour now anxious how to be saved believe in the Lord and thou shalt be saved thou and all thy house The Jailour accepts of the condition and he is baptized and all his house vers 33. The condition of his person taking with guiltinesse and granting his lost condition is spoken of vers 37. the condition of the covenant therefore is propounded in the next room and is accepted where-upon baptism is administered unto him Psal. 27. 8. In other words the same condition is propounded the Lord craveth faith seeking communion on with God for the condition seek ye my face the Psalmist accepteth the condition and answereth Thy Face O Lord will I seek Isa. 45. 22. Christ requires faith in these he calleth and upon that condition promiseth salvation Look unto 〈◊〉 all ye ends of the earth and be ye saved the answer of the believer is set down vers 24. Surely shall one say in the Lord have I righteousnesse and strength Likewise the way of making this covenant is set forth by Christ offering himself a Saviour on the one part and the believers receiving Christ on the other part Ioh. 1. 11 12. as many as received him to them he gave power to become the sons of God even to them that believe on his Name And 2 Cor. 5. 19 20. upon this only condition of consenting to reconciliation offered he summeth up most shortly and clearly the covenant-making We are ambassadours for Christ as if God did beseech you by us we pray you in Christs stead be reconciled to God There remaineth no more for making of the covenant but that the hearer do honestly answer thus the offer and condition pleaseth me well I consent to be reconciled Now he who consenteth to be reconciled 1. Granteth his naturall enimity 2. Accepteth Christ the Mediatour Redeemer Reconciler offered to him by God whose fulnesse is in Christ And 3. obliedgeth himself to entertain this friendship all his life after Last of all the making of the covenant is sometime pressed to be received and followed under the form of a precept 1. Ioh. 3. 23. this is his command that ye believe in the Name of His Son Iesus Christ and love one another as he hath commanded us In which words the condition or estate of the person who is called to believe and enter in covenant is presupposed for it is imported that he must acknowledge nor only that he is a miserable sinner and unable to relieve himself but also that he is naturally averse from the way of seeking righteousnesse by faith in Christ and hath need that the soveraign power of God draw him to Christ. Secondly the condition of the making of covenant is propounded which is to believe in Jesu Christ. In the third room the conâ—ition requireâ— of him that is entered in covenant by believing 〈◊〉 Christ is that we love one another as he hath commanded us This offered and commanded condition of the covenant of grace some by the grace of God do accept and engage to perform and do perform sincerely albeit weakly other some trusting in their own strength engage unto the obedience of faith and with their mouth professe they are sinners and do believe in Christ and that they will submit themselves to his Government drawing near to him with their lips when their hearts are far from him and such mens faith changeth not their old disposition and way of living but it suffereth them to serve their belly or mammon or vain glory and such other idols yet because the Church are not judges of the secrets of the heart they must receive into Church-fellowship all who confesse themselves to be sinners and professe they do accept the offer of Christs grace and promise subjection to his ordinances Obj. But how can the Church receive men in Church-fellowship who are destitute of lively faith Ans. The Church is not judge of the heart or of the secrets thereof because it cannot see faith in it self but must look to the profession of faith and to the fruits thereof in the own order and time the Church is witnesse to their engagement but not judges of their sincerity 2. The covenant of grace doth not exclude the most vile sinners if they acknowledge their sinfulnesse and do solemnly consent unto the condition of the covenant because according to this covenant nothing is bestowed on the covenanter of merit but of grace only which the Church knoweth God can give and sometimes doth give unto counterfit confederats making them sincere in his own time and that by the means of the ordinances made use of in the visible Church 3. It is one thing to be a confederat Christian in the letter externally in the sight of men another thing to be a covenanter in the spirit inwardly in respect of the heart and inward man Rom. 2. 28. and albeit the externall covenant doth not bring on righteousnesse and life except a man be also a covenanter inwardly in his heart in the sense of sin and imperfection making daily uâ—e of Christ yet it is certain that outward covenanting is an ordinary and blessed mean unto many to beget and foster faith and help forth the fruits thereof 4. It may and should suffice us that God in the first framing of a nationall Church did admit and commanded Moses to admit all the Israelites in covenant of whom very few were converted or reconciled to God in their spirit and this was not hid from Moses or from the truly godly in the camp of Israel as is plainly shewen to us Deut. 28. 29. where God bears witnesse against the people that their heart was not according to their profession and engagement and Moses speaketh out this truth in all the peoples audience while he is renewing the covenant with them notwithstanding they were unregenerat Deut. 29. Obj. But some will insist
comparing the words of Ieremiah and the commentary thereupon by the Apostle For Ieremiah saith that they did transgress the Covenant albeit God did shew himself a husband unto these un-believing Fathers that is they changed the covenant of Grace in a covenant of Works of their own framing and transgressed that Covenant also And the Apostle saith they did not continue in that covenant because they changed it to themselves in a covenant of Works according to which Covenant God did deal with them for in stead of being a husband to them he exacted of them the penalty of the broken covenant of Works and Lorded it over them and did not regard them Heb. 8. 6. For they sought after the righteousness of works and not to have righteousness by faith and therefore did he despise them and dealt with them after the tenor of the covenant of Works And it is observable that the words of Ieremiah do comprehend the Apostles meaning for the words may bear both that God was a husband unto them to wit in making a covenant of Grace with them and that he dealt with them as a Lord over them by exacting of them the penalty of the broken covenant of Works and of the rejected covenant of Grace As â—o the covenant of Grace the Apostle speaketh of it in express termes first by Gods promising that he would make a new Covenant with the house of Israel and Iudah Secondly by his setting better promises before them then these were which were made to the Fathers in the wilderness Thirdly by his giving no other cause of bestowing so great blessings on them but his own good-will and pleasure Fourthly by his requiring no other condition of them but saith that they who feel in themselves the want and need of the promised blessings and are convinced of their own unworthiness might give credit unto God that maketh the promise and so embrace the promises and apply them to their own use As to the external dispensation of the Covenant it is certain first that it was common to all that were externally called to all the members of the visible Church for the covenant made in the wilderness with the elect Fathers and reprobat with the believers and un-believers with those that rejected the covenant of Grace and the offer of Righteousness by faith and with those who looked through the vail afar off to Christ coming and were saved was one and the same 2. It is certain that the external form of the covenant of Grace was more obscure and vailed over by the types and figures of the levitical ceremonies before Christ came but after his coming it was propounded in clearer and better promises 3. A day is set to wit the fulness of time when these shadows and typical figures should be abolished and the grace of God should be set before his people to be looked upon with open face 4. And yet the grace of God was not so hid and obscurely propounded to the Church before Christs coming as it could not be taken up by the children of God for in the midst of the shadows and dark typs the star-light of gracious promises did shine and the doctrine of the new Covenant was in substance holden forth by the Prophets and one instance thereof doth appear in this place of Ieremiah As to the internal covenant of Grace first these things which are promised in that Covenant do declare in what state God doth find men whom he doth convert and draw into covenant with himself for when the Lord taketh in hand that he will write his law in their heart that he will teach them himself to know him by the teaching of his Word and Spirit and that he will forgive their sins he pre-supposeth that lawless rebellion did reign in them with blindness of mind and hardness of heart and that the Elect by nature are without law without God without faith before he reform them according to the Articles or tenor of the covenant of Redemption 2. Albeit by nature the law be written in mens hearts as to the knowledge of sundry moral duties and so far as is sufficient to make them inexcusable for their contraveening these sparks of light Rom. 1. â—0 and 2 14. 15. Yet the writing of the law here promised is spiritual and super-natural inlightning their minds by the light of Gods Spirit and renewing their heart and in effect the thing promised is actual conversion of them 3. And seing conversion is here promised by Christ the Testator absolutely he hath taken in hand absolutely to effectuat it for it is not said I will put my law in their heart if they please to suffer me but determinatly I will put my law I will write my law in their heart and inward parts that is I will make them willing who were averse and obedient to my law who were rebellious 4. Christ the Testator doth in all this not satisfie himself by promising the illumination of the mind and the inclining of the heart for a time but promiseth also to make a solid and permanent work of it by making them persevere which is imported in the words I will put and I will write it for to write it is as much as to fix and ingrave it that it may remain 5. The chief head of the Covenant and which in substance doth contain all blessings is set down in these words I will be their God and they shall be my people for by this promise right is granted unto the true heartconvert and confederat first unto God himself then unto all his benefits whereof he hath need in order to righteousness and eternal life for they whose God the Lord is they do live and shall live for ever as Christ saith God is not the God of the dead but of the living Matth. 22. 32. And all particular promises what are they else but explications of this great and first promise and applications thereof to his childrens cases in particular Gifts of the Spirit are promised here and induements whereof disciples have need whereof pilgrims going home to that heavenly city have need yea the Spirit himself is promised to them who is to remain with them to the end of their life as a directer and leader They shall all know me saith the Lord that is as Christ doth interpret it They shall be all taught of God Joh. 6. 45. 7. The Lord sheweth here that he will deal with men in their regeneration and reconciliation as with reasonable creatures by preserving and not destroying them in their simple naturals by maintaining and not over-turning the liberty of their free-will I will make a Covenant saith he with the house of Judah Now a Covenant is a free and voluntar Contract 8. He sheweth that he is Lord and Over-ruler of mans will who can turn it about as he pleaseth and that he is not hindred nor impeded to execute and bring to passe whatsoever he hath purposed to do by the
sort of men the Lord doth speak Deut. 29. 18 19. shewing that he makes his covenant with his people lest there should be among you saith he a root that beareth gall and wormwood And it come to pass when he heareth the words of this curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of my own heart to add drunkenness to thirst It is possible few shall be found so impudent as that they dar in expresse termes professe this their mis-belief of Gods justice yet they are not a few who foster this error in their heart who having as it were made a Covenant with death and hell are far from fearing to perish in their sins In this sort are all they to be ranked who conceive that all the threatnings in the Scripture are given forth to the intent that men being bridled by terrors might compose themselves to a more humane and social life among others who lest they should seem Atheists in word do cry up Gods mercy bounty and love to man so as they make small reckoning of the Lords truth and justice even as if the justice of God in punishing rebels could not consist with his mercy to the penitent or as if the end of creating man could not be obtained if obstinat sinners be destroyed 2. The main cause of such error is an obstinat purpose to walk after the counsel and imagination of their own heart and because they cannot quiet their conscience in following their own wayes except in promising to themselves impunity in their sinning they presume confidently to go on in their own wayes against all threatenings and so do blow their consciences blind Such profane presumption although it deserveth to be beaten with a rod rather then to be reasoned with yet let the Pastor deal with the presumer as he ought to do with other desperat like sinners and in the first place let him propose for remedy of this evil what the Lord doth speak against such a person Deut. 29. 20. The Lord will not spare him but then the anger of the Lord and his jealousie shall smoak against that man and all the curses that are written in this book shall lye upon him and the Lord shall blot out his name from under heaven And as he findeth this work upon him So let him deal with him 2. Some are near of kindred to such persons who do not reject all threatenings yet do think in their heart that none are in danger except grosse flagitious and notorious sinners but as to themselves they conceive because they are not the worst of men they are without the reach of divine justice especially if their conversation be according to humane laws so regulated as they have the reputation of honest neighbours With such men Christ dealeth Luk. 13. 1 2 5. when word came concerning the Galileans whose blood Pilaâ— mixed with their sacrifices Christ saith to them Suppose ye that these Galileans were sinners above all Galileans because they suffered these things I tell you nay but except ye repent you shall all likewise perish This is the remedy prescribed by Christ to such men 3. Some there are who hope to be absolved before God and do absolve themselves in their own conscience by their good works and obedience done to the law Of this sort was Paul before his conversion who till the time that the spiritual light of the law brake in upon his mind and killed the conceit of his own inherent righteousnesse was no mean man in his own eyes Rom. 7. 9. Such was the rich young man in the Gospel who said to Christ that he had keeped all the commands from his youth up till Christ did prove him a covetous Idolater who put a higher price on his riches then upon Christ and the kingdom of heaven Such were the Pharisees who by their obedience to the law such as it was doubted nothing to absolve themselves and that God should absolve them also But that the met-yaird should be no longer then their cloath or the law of further extent then their imagined possible practice they admitted no metonymie or figurative speech in the law whereby under one branch of a duty commanded all duties of that kind are comprehended and all faults contrary to the duty are forbidden As for example they counted not the sixth command to be violat except the man did take away his neighbours life nor the seventh command broken except by grosse adultery and violation of the marriage-bed nor the eighth command transgressed except another mans goods were openly or privately taken away whose mistake Christ doth correct Matth. chap. 5. and 6. 2. Such men as those are far from repentance far from humbling themselves before God and seeking remission of sin through Christ for they are ignorant of the righteousnesse of the Gospel by faith in Jesus Christ and of the way of coming to ability for doing any acceptable work by faith in Christ and therefore they go about to establish their own righteousnesse Rom. 10. 3. and 9. 31. 32. The false ground which they do lay for their own absolution is this they think to be justified by their works against which ground the Apostle hath pronounced condemnatory sentence Rom. 3. 20. By the deeds of the law shall no flesh be justified in Gods sight for by the law is the knowledge of sin 3. With this sort we may joyn these who not only come short of the obedience due to the law but also are in conscience convicted of many transgressions of the Lords law yet they conceive that God will not exact of them or of any man who is about to obey his law more then the man can in the common infirmity of flesh overtake and do perswade themselves that God will be satisfied with all them in whom is a willingnesse to obey the law their false ground which they lay is this that God will accept a mans will for the deed And to this purpose they do abuse the Scriptures Isa. 1. 19 If you be willing and obedient you shall eat the good things of the land And 2 Cor. 8. 12. If there be first a willing mind it is accepted according to that a man hath and not according to that he hath not 4. But here is their error whereupon they purchase from their conscience mis-informed an unwarrantable absolution first they lay down for a ground that they must be justified by works 2. Because they know they do come and shall come short in obedience they turn the condition of the covenant of works into other terms then God hath appointed and make the will of a man to obey the law so far as he is able to be the condition of the covenant which God disclaimeth 3. They deceive themselves in this that what is spoken to converted believers in Jesus Christ already justified by faith aiming at new obedience they do apply to themselves lying under the curse
to your selves lest at any time your hearts be over-charged with surfeting and drunkenness and cares of this life No wonder then that such men profit not by the Word of God but remain fruitlesse because they are by our Lord compared to the ground that receiveth the seed among thorns Mat. 13. 22. He heareth the word but the cares of this world and the deceitfulness of riches choaks the word and he remaineth unfruitfull 6. Some there are who having received a sufficient measure of gifts whereby they may promove the kingdom of Christ and be profitable to the society they live in by making use of their gifts do pack up all their duties in a sequestration of themselves from all businesse conceiving this way to be fittest both for God's service and their own salvation Whereupon they betake themselves to a private life in some obscure corner choosing rather to live as Monks and Eremits then to appear in publick and make use of their gifts with the hazard of toyling themselves and tossing of their estimation among beholders of them And this their resolution is backed with a pretended purpose to spend their time in reading and prayers without provoking any man to hatred or emulation against them thus they conceive they shall provide best for their own ease and safety and if withall they apprehend that they are not fitted with gifts which may be profitable to others and do think what they have bestowed upon them by God to be scarce sufficient for the carrying of themselves on in the course that tendeth to happinesse then they conceive they are well excused if they let all publick works alone without putting forth their finger to help what they see amisse We do not deny but sundry godly persons in the heat of persecution have been forced to luâ—k in a wildernesse among wild beasts during the time of the danger of whose fellowship the world was not worthy neither do we deny that age and infirmity of body may make men unfit for all publick imployment But the fault we tax is of such men as being able in Church or State to do service to God and the society they live in do for the love of their own ease hide their talent and not make use thereof for the benefit of others for if a narrow search be made of such mens resolution the fear of outward trouble in the world a declining to fight the fight of faith impatience to be at any pains and a desire to keep the estimation of their parts from the hazard of mens censure and love of their own fleshly ease will be found the fountain of their resolution But here we deal with none but such as the Apostle and Christ doth speak against to wit such as in some honest imployment for the common utility refuse to be at pains and work and therefore are not worthy of their bread 2 Thess. 3. 10. And let us hearken to Christs judgement of such men whom the world admireth for most holy Moncks in the parable of the talents he taketh up the lazy lubbart of whom we speak under the reckoning of a kâ—avish servant who because he had but one talent which amounteth to no small sum went away and hid it in the earth Mat. 25. 26. Thou wicked and slothfull servant saith he c. and ver 30. cast the unprofitable servant into outer darkness there shall be weeping and gnashing of teeth The remedy is that men of parts and abilities do not yield unto their lazy humor nor to their discouragements which may foster their temptations to idlenesse but study rather to live in the sense of their obligations to God and to improve all that they have received from him for his honour and the well-fare of his people and to this end it is fit they should hearken to the counsel of judicious friends rather then lean to their own judgment over-swayed with temptations lest the Lord deciâ—her them and lead them forth with the workers of iniquity Ps. 125. 5. 7. Some are very like in all externals to the true converts so far as can be observed by beholders for they professe the true religion with others they seem to have consecrat themselves unto Christ they associat themselves unto and haunt the company of these who are in best esteem and joyn themselves alwayes with the reputed godly they seem ready prepared to bear Christs crosse and to go forth out of the city after him bearing his reproach and to be waiters upon his second coming yet inwardly they were never renewed they are not troubled with the sense of sin and sinfullnesse they do not in earnest or seriously seek after Christs righteousnesse and remission of sin through him nor worship God in their spirit These are described to us in the parable of the foolish and wise Virgins Matth. 25. the foolish were in company and outward fellowship of religion with the wise their outward conversation was without scandal as was the behaviour of the wise they had lamps of profession as the wise and were not suspected by themselves or others to be unsound they went forth in profession waiting for the coming of the Lord as the wise did and last of all no other infirmities were found in them then such as the wise Virgins were subject unto also they all fell asleep now and then nothing could be outwardly found to difference them from the wise Virgins which external likenesse as it deceived the beholders of these foolish Virgins So also it deceived themselves neither shall this personal difference be openly manifested till the Judge the searcher of hearts shall come and separat the goats from the sheep and the hypocrits from the unfeigued believers The remedy is that every one who pretend unto holinesse externally search their own hearts and inward sinfulnesse daily and flye to Christ in earnest that their nakednesse may be covered and their affections made spiritual seeking after things above and that by faith in Christ they may be filled with the unction of the holy spirit for bringing forth true fruits of faith 8. Unto the former we may joyn such as for their eminent gifts above the common sort of pious people and their abilities to conset discourse and dispute of maters of religion seem to themselves and to beholders also eminent Saints especially if they appear sharp censurers of others and zâ—alous against every least degree of sin in others but most of all if they for their enduements be fitted and called to pray in publick and preach the Gospel to others and withall do live without scandal they doubt nothing but they are high in Gods estimation as they are set up in reputation among the godly in the visible Church Now that such gifted men may deceive themselves and passe sentence in their own favours for their own absolution from any challenge which may condemn them our Lord doth fore-warn us Matth 7. 21. 22. telling us that not only many private
things to come and the gift of working miracles and the gift of preaching the Gospel may be granted unto the unregenerat for the use and edification of the Church The observing of this difference shall teach the afflicted to esteem well of all the gifts of God which may serve for humane society or to edifie the Church but not to look upon them as evidences of regeneration for they are nothing in comparison of saving graces for if he shall study to humility and repentance toward God and faith toward Jesus Christ and love to God and his Saints and to a holy life by the grace of Christ in any measure let him esteem more of them then of all these common gifts how glorious soever they seem As also let him put a difference betwixt the judgment of charity concerning other mens estate which contents it self with probabilities and the judgment of certainty and reall verity concerning his own estate which proceeds from the operation of the holy Spirit bearing witnesse to our spirits that we are the children of God and revealing unto us what things are freely given to us of God to wit among other gifts giving unto us eye-salve to make us know that we are blind poor naked and miserable with grace leading us to buy without money or price from Christ gold tryed in the fire and garments to hide our nakednesse which is the righteousnesse of Christ imputed unto us In the judgement of charity concerning other mens estate we see nothing save what is outward and cannot pierce into their hearts which God only can and doth search but concerning our own estate we may know certainly if we search well 1 Cor. 2. 10 11 12. Wherefore that the afflicted may overcome this doubt let him leave unto God the judgment of the hearts of these hypocrits and apostats which were never humbled in 〈◊〉 sense of sin nor seriously believed in Christ but to satisfie himself concerning his own estate let him study to discern the power of sin in himself more and more and daily be humbled before God in the sense of it And the more he discern the loathsomnesse of sin in himself let him the more heartily embrace Christ offered in the Gospel and consecrat himself wholly unto him that in his furniture drawn by faith out of Christ he may bring forth good fruits and add one vertue to another and so shall he be sure that he hath passed the perfection of the unregenerat and is a true subject of the kingdom of God effectually called and elected of God unto eternall life 2 Pet. 1. 5 6 7 8. CHAP. XIV Wherein is solved the doubt of the true convert whether he be in the state of grace because some godly persons look upon him as an hypocrit SOme true converts do suspect themselves not to be true converts because some of the godly of their acquaintance whose judgment otherwayes is not to be lightly rejected not only do suspect them to be hypocrits but by words spoken of them and behaviour toward them declare their judgment of them 2. This tentation doth not a little afflict the weak in faith who of themselves are ready to call in question their own conversion and when they perceive their own suspicion of themselves to be as it were confirmed by the suspicion and testimony of some Saints howsoever rashly judging other mens hearts no wonder the tentation of Sathan questioning whether they be the children of God grow strong against them By this stratageme Sathan useth to assault the strongest in faith and to vex them at least as we may see in the exercise of Iob whose faith was mightily assaulted when his godly friends mistook his affliction and condemned him as a wicked hypocrit The like we see in the exercise of the Prophet Ps. 38. 11. when his friends stood aloof from his plague 3. For strengthening the afflicted under this tentation first let him examine himself so much the more acuratly because of the suspicion that the godly have of him after which examination if he find any measure of sorrow for sin in himself and of faith flying to Christ for relief and of endeavour to live holily righteously and soberly albeit joyned with much infirmity and manifold imperfections let him not cast away his confidence but rather strengthen what he findeth of the Lords gracious work in him although it seem to him ready to dye Secondly let him consider whether this exercise and affliction be a correction from God chastising him for his rash judgment of others whom possibly he hath wounded with such rash suspicions of them but whether he find this or not let him not despise this exercise but be humbled before God in the acknowledgment of the reliques of hypocrisie in our corrupt nature and flye unto Christ in whose mouth there was no guile that he may be cloathed with his righteousnesse head and feet and let him study unto more and more sincerity that he may approve himself to God and to discreet Judges of his conversation and let him not alienat himself altogether so far as in him lyeth from them by whose suspicions his faith and good name hath been wounded but in humility and charity toward them in the constant following of piety toward God and righteousnesse toward men labour to commend himself to all mens consciences And in so doing he needeth not stand for the rash judgment of any man for by so doing Iob was victorious over this tentation in his conflict with his friends and it is sure that men may be deceived in their judgement of other mens estate for first the ignorance of another mans heart maketh the Judge to judge what he knoweth not It is true God hath granted unto his children liberty according to his Word to judge of the actions of other men and from their actions to judge of their condition and temper in relation to those actions but to judge of their state who outwardly do what is right doth not belong to men but to God who hath reserved to himself the searching of every mans heart and only knoweth who is the upright and who is the hypocrit who is the wise and who is the foolish virgin the outward conversation of both being like one to another Again to know another mans manners ingine inclination and way of his life doth require long conversing with him comparison of his actions one with another and a prudent conjunction of all signes of his inward disposition before a discreet charitable judgment can be had of him And whosoever do judge rashly of other mens hearts do not well know their own heart or of what spirit they are in judging for many presume too much to justifie their own condition and state and make themselves to be as rules and paterns unto others and so become too too rigid censurers and severe judges of other mens conditions and state except they find it like to their own And if there be any
dissimilitude of manners or discrepance of judgment or contention about any mater then partiality hindereth a right judgment one of another and affection marreth reason many times that it cannot discern what is right Therefore let the person afflicted with this tentation turn himself to God who searcheth the reines and let him humble himself in his sight renewing the exercise of repentance and faith in Christ and let him apply to himself what the Scripture doth pronounce of these who in the sense of their sin do flye to Christ Jesus that in him they may have remission of sin and amendment of their life for so did the Prophet in the whole Psal. 17. when he had to do with his uncharitable friends and kinsfolk and so let the afflicted do CHAP. XV. Wherein the converts doubting of his being in the state of grace so oft as he doth not feel the sense of his reconciliation with God is examined and answered SOâ—e true converts are who indeed are indued with the saving graces of faith hope and charity and give evident proof of the in-dwelling of the holy Spirit in them and do rejoyce now and then in God their Saviour when his love to them is shed abroad in their heart but when a cloud cometh over their eyes and they do not feel the warm beams of the Sun of righteousnesse shining in their soul as they before have felt they are assaulted with doubting if any saving grace be in them at all and do entertain these tentations oft-times so far as to suspect and expresse in words that there is no solid faith in themselves no lively hope no christian charity no mortification of sin no purity of heart and such like if when they are thus tempted and tossed they lay hold on Christ as in their first conversion and find the sensible comfort of the holy Spirit by the word of the Gospel applyed unto them then all is well their doubting is overcome for the time they rejoyce and praise God But if the Lord shall delay for his own wise ends to renew their sensible consolations and to renew the earnest-penny of their inheritance forthwith they begin to doubt again and to hearken to Sathans suggestions and to suspect that their former feelings were but temporary and not the special operations of the holy Spirit and at length break forth in many sad complaints And in a word they do not maintain the work of saving grace in themselves longer then the sun shine of spiritual felt consolations abideth with them And albeit their exercise be no wayes so hard as was the Prophets Psal. 77. yet they fall out in the same complaint which the Prophet expresseth ver 7 8 9. Will the Lord cast off for ever and will he be favourable no more is his mercy clean gone for ever doth his promise fail for evermore hath God forgotten to be gracious hath he in anger shut up his tender mercies 2. For clearing of this case two diseases may be perceived in the afflicted which is here described The one is this the afflicted setteth himself to live rather by sense then by faith and doth put his faith on work of set purpose that he may obtain or recover consolation shortly but if his desire be not shortly granted he maketh not use of the formerly felt consolations to strengthen his own â—aith when consolation is withdrawn The other sicknesse is this the afflicted doth not take up the nature of saving graces nor perceive the beauty thereof except in the sun-shine of sensible divine approbation thereof he doth not take up the right definition or description of saving graces for saith is to him nothing if it be not a full perswasion except he can pour forth tears alwayes he thinks he doth not repent except he find a joyfull expectation of Christs coming in glory he thinks his hope not lively and so of charity and patience temperance righteousnesse and holinesse if he do not find them in some eminent measur as they may nearâ—by stand before the law the afflicted of whom we are now speaking thinketh he hath nothing of saving grace in him We grant that this sicknesse is very rare and few they are that are troubled with it yet where it appeareth it must be speedily cured but with great circumspection cured for the earnest desire he hath of feeling the sweet sense of the joy of the holy Ghost must not be disallowed but commended to him and he taught to cry as it is said Cant. 2. 5. Stay me with flaggons comfort me with aples for I am sick of love yet with holy submission unto Gods will for time maner and measure 2. He is also to be commended that in his trouble he goeth to God in Christ not altogether without faith which he putteth forth in active exercise thereof by confession of sin by supplication and otherwayes but here is he to be reproved that while he is actually exercising faith love hope c. he reckoneth all he doeth to be nothing no faith no hope c. because it is not in such a measure as he would 3. He is to be commended that he doth aime at the highest degrees of faith love hope patience mortification of sin and practice of holinesse and all commanded vertues but here he faileth that he counteth all as nought when consolation and sensible approbation of what he hath is not felt for here he despiseth the day of small things and unthankfully mis-regardeth the lower degrees of these saving graces which notwithstanding are bought to the redeemed by the same price wherewith the highest degrees are bought to wit with the precious blood of Jesus Christ. 3. Wherefore let the afflicted consider first that the will of God revealed requireth of us that we walk by faith and under the sense of our sinfulnesse and afflictions whatsoever hold fast the covenant of grace in Christ Jesus and by adhering unto him hold up our heart and entertain spiritual life in us Secondly let him consider that this way of living by faith and dependence on the word of Gods grace doth please the Lord well for without faith it is impossible to please him and thus living by faith in him doth give more glory of truth grace mercy and constancy unto God then when we suspend the glorifying of him till we find the sense of consolation from him for if we believe in God only because we find the consolations of his Spirit our faith in that case is weak and leaneth more upon the pledge and sensible evidence of his truth bestowed upon us then upon his promise without a pledge for no man will refuse to give credit to a man upon a pawn but God is worthy to be credited upon his word without a pawn yea when his dispensation seemeth contrary to his promise Thirdly let him consider that the Lord useth to give sensible consolations not only to help our faith in the time of consolation but also to help our
being converted 2. This ground of judging of mens conversion by the maner of Gods exercising of them so as other converted Saints have been exercised before them and of judging the man to be unregenerat who is otherwayes exercised then they know any convert to have been exercised did deceive the friends of Iob who in Iobs face avowed this their error Iob 5. 1. Call now say they if their be any that will answer thee and unto which of the Saints wilt thou turn that is name any example of any upright man who hath been dealt with by God as thou art and what Saint or holy man can thou name to whom thou can compare thy self and say such a man hath suffered such things as I do This doubt doth arise from this error and mistake the afflicted doth without ground suppose that expresse examples of every particular case of the Saints is set down in Scripture It is true there are examples of many cases which may befall the godly but it is not to be expected that we shâ—ll find examples of every particular exercise of mind wherein the Saints may fall For as the Evangehst saith if all particulars were written the world could not hold or make use thereof It is sufficient that the Scripture hath set down rules whereunâ—o the Saints should labour to conform themselves and that it hath opened up the causes and remedies of all spiritual diseases and hath given so many examples as may clear the rule It is also a mistake to make the experience of the most exercised souldier a rule for every Saints exercises or to think that any man can know the variety of cases which befall the Saints for there are many whose cases are not revealed to any but laid open unto God only by prayer and are helped by faith in Christ. 3. Wherefore the afflicted must walk by rules set down in Scripture whether he find the practices thereof in Scripture or not Now this is the rule that whatsoever evil condition we fall into whatsoever tentation whatsoever pollution hath defiled our consciences we must humble our selves before God and flye unto Christ for remission of the guilâ—inesse for washing away the filthinesse thereof for breaking down the power of corruption and pulling out the roots thereof withall praising and thanking Christ who hath discovered unto us these evils and hath made them our affliction and not suffered them to break forth to the scandal of others And whatsoever calamity or temporal misery we shall fall into the Scripture hath given order unto us humbly to submit our selves to Gods dispensation and to make a good construction of Gods love and wisdom in exercising us so for by this rule Iob did walk defending his faith in Christ his living and loving Redeemer against Sathans temptations and his friends uncharitable wrangling disputations when the question was about his state whether he had ever been converted or not whether he was a wicked hypocrit or not and by so doing he over-came the temptation whereof we are now speaking And let not the afflicted lay it for a ground that by his hearing of the exercise of another like unto his condition he can be cured because no example of the exercise of another can be found so quadrant unto his condition as he could thereby take satisfaction For as in comparing of mens faces one with another such is the incomprehensible variety of the riches of Gods wisdom in framing them some difference and dissimilitude will be found betwixt face and face So in comparing of the cases of the Saints none of them can be found in all things so like one to another but some dissimilitude shall be found between them Wherefore the afflicted shall do well in every condition to draw near God and pour out his heart before him at all times for God is a refuge for us in all cases Ps. 62. 8. CHAP. XX. Wherein is solved the converts doubt whether he be converted because he doth not find in himself the infallible marks of regeneration SOme true converts sometime are in suspense doubting whether they be indeed converted because they do not discern in themselves the unquestionable evidences of their conversion and albeit they have the undoubted marks of regeneration to wit the daily conviction and acknowledgement of their sins and do flye daily by faith unto Jesus Christ and are endeavouring in some measure of sincerity to bring forth the fruits of new obedience with respect to all the Commandments concerning love to God and the brethren yet they dar not defend the sincerity of these evidences because of the discerned imperfection thereof for when they do compare these marks of the new creature with the rule they find much halting and short-coming therein In special they find their sense of sin to be but weak their faith in Christ to be weak and their failings and short-comings in the love of God and their neighbours to be many So that they scarcely dar allow these begun saving graces the name of saving graces And among other defects they reckon their not feeling of the spirit of Adoption whereof the Apostle speaketh to the converted Galatians Gal. 4. 6. Because ye are Sons saith he God hath sent forth the Spirit of his Son into your hearts crying Abba Father And Ephes. 1. 13. In whom after you believed ye were sealed with the holy Spirit of promise Which Spirit of promise and of adoption sealing believers they conceived was known and discerned in the Apostles time by every believers feeling in himself 2. For solving of this doubt something is spoken before concerning the imperfect fruits of faith the budddings and blossoming whereof are not despised by Christ Cant. 2. 13. and 6. 12. But that this doubt may be more fully answered let us take up the causes thereof 1. one cause is or may be this that the afflicted albeit together with the endeavour to lead a blamelesse life he be indued with the grace of prayer and looketh on God as his father yet he doth not take up this work of God in him to be the work of the Spirit of Christ illuminating his mind about duties framing his will and affections unto new obedience stirring him up to prayer and helping him in prayer but in the earnest desire he hath to find the operations of the Spirit in a larger measure of evidence he doth not mark the present operation but doth slight it as nothing or doth not esteem of it as becometh and so in his advertance raiseth and fostereth doubts in himself which do keep his faith in chains for removing of which cause let the afflicted observe the operation of the Spirit of Christ in the meanest degree for the confirmation of his own faith and comfort and thanksgiving unto God as narrowly as he doth observe in himself the first motions of sin and stirrings of corruption for his own humiliation and exercise of repentance for wrong judgment under pretext of humility doth
himself SOme true converts judging their state by some false rule do not only torment themselves but also so far as in them lyeth by pronouncing false sentences of their own state go about to extinguish the spunk of piety which is in them The false rule whereby they do judge themselves is strengthened by a groundlesse perswasion that it is a true and sure rule and ordinarily when they think or speak of it they prefix no reason for it but some confident asseveration such as without doubt it is most certain and I am perswaded of it and such like If I were regenerat and truly converted without doubt I should be in a better disposition then I am I should love the Lord more fervently I should understand the mysteries of Gods Word more clearly I should not be so little affected with the sense of Gods benefits bestowed on me I should not go so lightly under the conviction of so many sins against God as I feel in me I should be more diligent in the work of the Lord in my calling I should walk more humbly and circumspectly in all my conversation and such like many expressions The same course doth the afflicted follow in his examination of the operations of the holy Spirit and of every Christian vertue in himself without doubt saith he if this were truly as a Christian vertue in me there would not be such a disposition as I find in me my condition should be such and such as became a new creature which because I do not find in me I have just reason to call in question my conversion And here is a port opened for Sathan to enter at and to throw all his fiery darts at the miserable soul of the weak convert whence many complaints do break forth and thanksgiving for mercies received and for the time injoyed is broken off and ceaseth And partly through diffidence partly through murmuring the Spirit of the Lord is provoked to wrath 2. We grant that this is a dangerous evil not only to the person afflicted but also to such as are familiarly acquainted with his condition because this disease readily doth infect others as it came to passe in the camp of Israel where the murmuring of some set the body of the army on a mutiny against God for one that is weak in the faith when he heareth such complaints in the mouth of one whom he judgeth to be holier then himself incontinent he falleth on complaining of his own state saying that he hath more weighty reason to suspect the soundnesse of his conversion then the person hath whom he hath heard suspecting his being in the state of grace 3. Wherefore let the afflicted before he shall vent his suspicion of his state examine the rule whereby he hath passed sentence on himself whether he can make it good from the Scripture for it is not sufficient to say without doubt and I am perswaded it is true except it can be confirmed by the infallible warrant of Gods Word and let his friend who shall hear his complaint expresly require a reason of his confidence that such a rule is clear from Scripture and that the application thereof is made righteously Which if he cannot prove otherwayes then Sathan doth enforce his tentations that is either without Scripture or by abusing Scripture contrary to the intent thereof let him acknowledge his readinesse to misbelieve and disobey the Word of the Lord and to hearken to Sathans tentations to the weakening of his own faith and hindering of his cheerfull obedience to the Lords commands and because such question-making of being in the state of grace is oft-times very inconsideratly uttered even before them who do not allow the complainers misconstruction of his state or if they should allow it and say to the complainer that they believed that suspicion of his state were very just it should grieve the complainer more then the doubt it self Therefore let the afflicted neither hearken to the suspicion nor vent it when it is strongly suggested but let him humble himself before Christ because of these defects and wants of such evidences of saving grace as he would have and in the sense of these wants let him cleave close to Christ for covering his nakednesse and earnestly endeavour by faith in Christ to be made more and more conform to the examplar of holinesse holden forth in the Scripture CHAP. XXIV Wherein is solved the converts doubt of his own conversion because he hath found the deceitfulnesse of his own heart and dare not trust it any more SOme sincere converts who uprightly do serve Christ and adhere unto him by faith when they consider the doctrine of the deceitfulnesse of the heart of man and how many are deceived by trusting to the testimony of their own heart concerning their regeneration and justification do begin to call in question all the work of their own conversion and do fear least they be found in the number of the finer sort of hypocrits who deceive both themselves and others having nothing in them but a civil life and form of religion without the power of godlinesse and do sleep to death in security of which sort our Lord Jesus forewarneth that not only privat persons but also many preachers shall be found Mat. 7. 22. of whom we may suppone that they were not conscious of open and grosse wickednesse but were of a blamelesse carriage before the world professing the Christian faith and teaching others to believe in Christ and doubted nothing but Christ should judge of them as reall Saints to whom for all that Christ shall one day say depart from me ye workers of iniquity I never knew you It is certain that such men have been deceived by their own heart which when the afflicted doth consider he standeth astonished and trembleth for fear saying with himself what shall I think of my former opinion of my blessd state I fear my heart hath deceived me as others of greater gifts and better life have been deceived by their own heart 2. This is a doubt which hath need to be solved but neither this nor any other doubt can be solidly and effectually solved by any mean except the holy Spirit give a blessing to the means for it is certain that there are many who being religiously educat and free from grosse vices do not repent of their sins are not touched with the sense of their original sin and corrupt lusts but without taking any burden on their consciences for these do passe by their time well pleased with their own estate Some also there are who having fallen in grosse and scandalous sins do find for some time remorse of conscience for these grosse sins but for their other sins beside those and for their in-born corruptions are not carefull thinking it sufficient if thereafter they do not fall in such grosse faults The first sort of men do deceive themselves thinking they have little to repent ofâ— in regard they are
free of grosse out-breakings This last sort deceive themselves also because they esteem their natural sorrow for such sins as are grosse and scandalous to be true repentance albeit they be not humbled for the fountain of these out-breakings to wit their in-born corruption of nature and filthy concupiscence and the daily out-breakings thereof to the polluting of their spirits whereof they do take litle or no notice Many also there are who deceive themselves esteeming the outward exercises of religion and some works in themselves commendable to be sufficient fruits and evidences of their faith in Christ and of their regeneration albeit they have not as yet fled to Christ sincerely neither ever put a right estimation upon the imputed righteousnesse of Christ. Such men when they should renounce all confidence in their own works and in the sense of their sinfulnesse flye unto the covenant of grace offered in Christ that in him they might have remission of sin and from him by faith draw strength and ability to bring forth good works they run a contrary course for in the confidence of their own strength they go about sundry duties toward men and exercises of religion toward God trusting in those works as if by works they were to be justified Therefore justly shall Christ say unto them depart from me ye workers of iniquity I never knew you Such were many of the Israelits who being ignorant of the righteousnesse of God went about to establish their own righteousnesse These things when one weak in faith doth consider no wonder he be troubled and be afraid lest he deceive himself and perish as others have done 3. This is a dangerous disease and so long as it is not cured it hinders much the tender beginnings of the new creature that it cannot come up to manly strength First therefore let the afflicted wisely examine the course of his by-gone life lest he either absolve or condemn himself rashly and let him beware lest he esteem the worse of the evidences of a new creature and the fruits of faith because these that look to be justified by their works can produce the like works Secondly let the afflicted call to mind whether in the beginning of the reâ—ormation of his life the Law as a Pedagoge did lead him unto Christ and whether since that time the law did daily put him on and force him to â—lye to Christ and to embrace Christ and his righteousnesse and hath made him to study obedience to the law out of love to God so much the more carefully as he perceived himself obliged thankfully to acknowledge grace granted in Christ to him for if any measure of the daily exercise of repentance if any measure of love to Christ and any measure of endeavour of new obedience be found after examination in the person afflicted out of doubt the ground is laid solidly of his salvation out of doubt he hath an evidence of the work of grace by the operation of the holy Spirit in himself 4. If in this examination the afflicted be not clear but the doubt doth yet stick because of the suspicion he hath of the felt deceitfulnesse of his own heart we offer unto him this counsell that he quickly humble himself before God and do ingenuously acknowledge the native perversenesse and deceitfulnesse of his heart and for that very reason let him embrace Christ the Redeemer in the armes of faith offering himself to every condemned sinner and let him thank God who hath deciphered unto him this deceitfulnesse of his heart and offered Christ unto him for the true remedy of this and every other sinfull malady And in the mean time let him put a difference between himself and an hypocrit in whom the deceit of the heart is neither acknowledged nor seen but fostered and defended for a close hypocrite after hearing of the doctrine of the deceitfulnesse of the heart will stand to the defending of his own sincerity and will take it hardly if any man labour to convince him of any measure of hypocrisie but a true convert or regenerat person will not deny but much hypocrisie may be found in him and albeit he be sorrowfull that this deceitfulnesse of heart hath had lodging in him and lurked too long yet is he willing and glad to have this evil more and more discovered unto him and heartily doth he deliver up this traitor to Christ to be mortified and abolished by his Spirit 5. But if the afflicted cannot be quiet and satisfied still fearing and suspecting he be found a man unrenewed and that for the running issue of this filthy boyl opened up to him by the sword of the Spirit let him beware that he passe not permptor sentence against himself that he do not conclude himself to be a man altogether in the bond of iniquity but let him suspend for a time the disputation and do that which is allowed unto every self-condemned man in the beginning of his conversion that is quickly let him flye unto Christ for remission of sin let him lay hold on that righteousnesse purchased by him and the more he feareth to find God a severe judge let him the more firmly lay hold on Jesus Christ the Mediator who justifieth the ungodly by faith this is the only solid way to persevere in faith to overcome Sathan to solve doubts to resist temptations and to cure the wound made by Sathans firy darts for unto that man who in the sense of his sins and ill deserving and inability to help himself doth flye unto Christ it shall never be said by Christ depart from me I never knew thee 6. Now when the person afflicted hath of new laid hold on Christ and guarded the fortresse of faith and repulsed the tempter who by all means and specially by quarreling and questioning the by-past work of grace in him had laboured to weaken and overturn his faith for by-gones and for the present also lest it should convalesce and grow stronger for time to come now I say let the afflicted after victory return to the dispute and to the examination of his state in grace of his faith in Christ and of his regeneration and he shall see all the begun saving graces which were darkened by temptations clearly appear and shall perceive the several steps and degrees of Gods grace toward him in former times more evidently then he could discern them in the hour of darknesse and temptation And so he shall return from this battel strongerin faith then he was before and more perswaded of the work of the holy Spirit in him then he was before the temptation CHAP. XXV Wherein is solved the doubt of the true converts conversion arising from his breach of the covenant of Grace as he conceiveth THere are some sincere converts who albeit they do not doubt but penitents flying to Christ are received in favour with God are justified from their sins and do obtain right unto all the priviledges of the Saints yet they doubt
let the convert thus mistaken after his experience felt that he hath been carnally confident not be discouraged as if his confidence which he seemed to have placed on God were altogether vain and in no degree spiritual but let him first be humbled before God and submit himself to the Lords rod let him acknowledge the wisdom justice and mercy of God who hath removed this prop of carnal confidence and reduced him from going astray to depend more on God then he hath done 2. Let him strengthen his faith in Christ according to the renor of the covenant of Grace and that so much the more as he finds his own unrighteousnesse in following and relying on creature-comforts to have been great 3. Let him set his affections upon things spiritual which are above the earth and to be found in Jesus Christ who is at the right hand of the Father Col. 3. 1. 23. and to loose his estimation and affection from these things that are on earth 4. Because this sicknesse is not well observed except in the time of adversity let the afflicted person approvâ— himself in the point of sincerity of adherence unto God by his trusting in God now when he wanteth means and creature-comforts as Iob did who in this condition blessed God for the giving of the benefits and blessed God at the removing of them from him Iob. 1. 21. For by so doing he shall learn both to have and want and in every condition to be content as the Apostle was taught Phil 4. 12. and this is for the first sort of carnal confidence The other sort of carnal confidence is that which too much leaneth to some apparent measure of the operation and fruits of the holy Spirit observed by the convert in himself and this sicknesse may be taken up and perceived chiefly by comparison of the converts stronger confidence of the love of God toward him so long as he can find evidencâ— signes of his regeneration and work of the holy Spirit 〈◊〉 himself with â—is weaker confidence of the love of God toward him under the cloud of descrtion or under some powerfull temptation when these evident signes of his conversion are darkened or do not appear so clearly unto himself as they did 〈◊〉 In which case his confidence is greatly weakned and his faith not a little shaken with doubting In both the one and the other condition the câ—venant of Grace standeth fixed and the promises of the Gospel remain the same and the convert still adhereth to the covenant and claimeth interest in Christ more or lesse confident Whence cometh then this difference between his former confidence which was strong and his weaker confidence now in the change of his case being brought low Certainly it proceedeth from the smiting of the pillar whereupon his former confidence was too much fixed for whensoever the mist is cleared up and he findeth the livelynesse of the work of grace in himself his confidence convalesceth and returns to it 's former strength as it seemeth to him and when his graces are darkened he falleth in a languishing weaknesse of faith This sicknesse is so frequently incident to the Saints that few shall be found who are not again and again overtaken in it for how few are they who are not much more confident when they find a heart freely poured forth in prayer when they injoy the peace of God in their heart when the love of God is shed abroad in their heart when they find the consolations of the holy Spirit when they observe the â—ruits of the holy Spirit in themselves when the candle of the Lord shineth in their soul and the tokens of Gods savour toward them are manifest and on the other hand when they find their spiritual condition changed when darknesse falleth on their spirit when they find themselves unfit for worship and unable to do service but most of all when they perceive tokens of fatherly wrath against them super-added unto the foresaid evils in this case who is he that beside the inevitable perturbation of mind incident to those who are strongest in faith doth not find a diminution of his former confidence and a conflict with temptations fears doubts and difficulties which diminution and abating of his confidence in his tryals and inward exercises doth evidently prove that in his best condition he hath laid too much weight upon on the mutable disposition of his soul and hath not so stucken to the Word of Gods grace through Jesus as became him 2. That this sicknesse may be the more easily cleared and cured it is expedient to answer some questions which being discussed may inform and edifie the afflicted Question 1. THe first question which the afflicted may propound is this Seing the signes of Gods favour manifested in the bestowing and continuing of common benefits and gifts outward and inward do certainly serve to confirm a mans faith in God is it not very reasonable to say that the signes of Gods wrath manifested in the removing of those benefits do certainly serve to debilitat and weaken a mans faith Ans. 1. Signs of Gods favour and signs of Gods wrath are not inconsistent because God can carry love and favour to a man and be angry at him also for the present ill disposition wherein he is for love and fatherly wrath are not opposit and inconsistent but love and hatred are inconsistent 2. Let it be granted that any signes whatsoever of Gods favour may be made use of by the convert for strengthening of his faith yet it must not be granted that the taking away of those signes of favour should be made use of for weakening of a mans faith For many things may encourage a man to do his duty which being removed must not discourage him or justly hinder him to do his duty 3. There is a great difference between the man who never found any other sign of Gods favour beside prosperity in common benefits and the man who beside common benefits hath felt a work of grace upon his spirit bringing him unto the sense of sin and chasing him to Christ and making him to take on his yoke The first sort of men can neither from the having nor wanting or removal of common benefits conclude eh is loved or hated for so are we taught Eccles. 9. 1 2 No man knoweth either love or hatred by all that is before him all things come alike to all c. But a man of this sort hath reason to judge that the sending on him adversity and wakening of him out of a flâ—shly and deadly security doth speak more of Gods favour to him then his prosperity did And this other sort of men who have felt a work of special grace on their hearts may make use both of their prosperity and adversity for confirmation of their faith 4. Put case that a convert chased unto Christ in the sense of his sin and resolved to bear Christs yoke upon him shall find common benefits taken back
licentious libertine is not compelled at all to sin but to say and do that which is right and to hearken to the Word of God rather then to his own erring conscience for the scandalous sectary schismatick or heretick lyeth in a twofold sin the one is in his spirit believing and embracing an error the other in his external words and deeds corrupting the minds and maners of Gods people If after conference and disputation the sin of his misled mind cannot be taken away yet the correcting of him by Church-censures and civil punishment may restrain and bind him up from troubling and infecting others with his leaven and ill example and so his sinning externally is cut off and he made in so far to cease from evil wherein he doth not sin in so far because sin is not every transgression of the ditement of the conscience simply but the transgression of the law and ditement of the conscience speaking according to the law is a sin It is true indeed that whosoever doth judge the ditement of his conscience to be the Law of God and yet doth the contrary must by interpretation of his deed be holden guilty of sin because he who by fear or hope can be moved to do contrary to the ditement of his erring conscience in effect doth professe he may be moved by hope or fear to do contrary to the ditement of his conscience well informed Mean time it is expedient not only for the good of the society of Gods people but also for the good of the erroneous person himself that he be curbed and hindered by these that have lawfull power from doing yet more harm and restrained from following the course of sin and filling up the full measure of sinning which he was about to do CHAP. X. Of such as do please themselves in a condition not pleasing God because they conceive they can pray well under any condition SUndry there are who think their souls to be in a good case and condition when they can pray much and that with freedom of spirit when possibly they do not watch over their hearts nor wayes as becometh them This sicknesse even converts are subject unto sundry times but it may be most clearly seen in those who put a sort of worth and merit in effect upon their religious exercises as we may see in many Israelits in Isaias time chap 58. They did reckon themselves among them that did seek God daily who delighted in his wayes and did approach unto him ver 2. yet because God did not grant their petitions they fell on chiding him ver 3. Wherefore have we fasted say they and thou seest not wherefore have we afflicted our souls and thou takest no knowledge The history also of Korah Dathan and Abiram is notour wherein we see what esteem Korah and his complices had of their own holinesse and of their accesse to God in their prayers that they durst hazard and lay their lives in pawn that God should make them as welcom when they came with their cenferes to pray before him as Aaron and Moses yea and more welcome then they Such a sort of deceit is that whereby some fanaticks enthusiasts and hereticks do foster themselves in their own folly and imagine they are no small men in Gods account because they find a sort of eloquence in their prayers which they conceive God would not give unto them except he were well pleased with their persons prayers and wayes and that the true convert also is subject to this sicknesse appeareth by this that Moses in charity judged many who countenanced the conspiracy to be godly persons otherwayes and therefore exhorted them to forsake the unhappy society of these wicked men And sure it is that sundry of the sons of Korah did repent and flye from the company of the obstinat transgressors for it is clear that all the sons of Korah did not perish Numb 26. 11. and frequent mention is made of the posterity of Korah in the Chronicles and Psalms But we need not insist much here seing experience teacheth that many go on confidently in maintaining schisme and error perswading themselves of the goodnesse of their course and condition because their prayers do flow according to their wish from day to day And many are who if they find fredom in prayer for any particular concerning themselves or others do assure themselves that it shall come to passe which they pray for And if their spirits be straitned in praying for spâ—â—itual and promised graces they fear they shall not be satisfied in the particular they pray for For remedy of this self-deceit men must know that it is one thing to pray much and another thing to be heard and their prayers and persons accepted The Jews are told by the Prophet Isaiah chap. 1. 15. that albeit they put up many petitions the Lord will not hear them because their hands were full of blood 2. Carnal affection may easily creep in and stir up a fervency of prayer Iam. 4. 3. you ask and obtain not because you ask amiss that you may bestow what you pray for upon your lusts 3. Saints may pray earnestly for that which God is not minded to grant unto them as Samuel prayed for Saul that he might be continued King 1 Sam 16. 1. And David may pray for the life of Bathshebas child and not prevail 4. On the other hand prayers put up from a straitened heart in a sad condition may prove no lesse pleasing unto God then when the supplicant doth find most inlargement of spirit and fredom of prayer How oft did the Pâ—almist cry out of the deeps when his spirit was overwhelmed within him when darknesse and the cords of death did straiten him as Ps. 61. 1. is holden forth And the Apostle Rom. 8. giveth us to understand that the spirit of the convert may be so straitened by afflictions bodily and spiritual that they are not able to set their words in order before God yea nor have clear notions of their necessities and desires but in stead of an oration do sigh and groan unto God Wherefore if a man shall in the sense of his sins and wants have his daily recourse unto Christ and be carefull to bring forth the fruits of the spirit praying for what is promised with submission to God what measure and at what time he pleaseth to give he may be sure his person and prayers are acceptable as we are taught 1 Ioh. 5. 14 15. This is the confidence that we have in him that if we ask any thing according to his will he heareth us and if we know that he heareth us whatsoever we ask we know that we have the petitions that we desired of him CHAP. XI Of the converts esteeming the peace of God to be but a carnal security VVE have brought forth some examples of the first sort of the conscience erring by esteeming an evil condition to be a good condition Now let us look upon some
examples of a conscience erring by esteeming a good condition to be an evil condition Of the which sort this shall be one Sometime some converts do mistake the peace of God granted unto them after hard exercise and do esteem the quietnesse of their conscience to be nothing else but a carnal security and sleepy disposition of the conscience To which case that we may speak the more clearly we do not deny that many are who indeed fall in a carnal security and please themselves therein conceiving they have the peace of God and a blessed quietnesse of conscience Such persons have no doubt nor suspicion but all is well with them for they do not examine and compare their condition and wayes with the Word of God but sleep sweetly in their carnal security and negligence of spiritual duties like to these luke-warm Laodiceans Rev. 3. Of such we do not speak here 2. Again we do not deny that true converts are in danger to suffer the peace which God hath granted unto them to degenerat unto a carnal security For easily may a convert after consolation divine fall in a sleep as the Spouse did in the Canticle 5. 2. But we are speaking of the case of a convert watching unto duties who after no small vexation in his conflict with the tentations of the devil with the terror of the law and sense of divine wrath hath gotten the victory by faith in Christ and hath obtained peace with God graciously granting his petition we are speaking here of these converts who after the Lord hath granted peace unto them through faith in Christ dare not injoy their peace but do suspect that their peace is not sound and at length do count and call it carnal security and so do breed themselves new troubles of mind The pretense and seeming reason whereby they do deceive themselves is this When God say they seemed unto us angry with us when we found no peace and were wrestling under the sense of sin and in doubt whether such as we should find mercy then we did pray very earnestly night and day then we were diligent in hearing and reading of the Word of God and were painfull in the exercise of all duties of religion and obedience But now we find our selves much cooled and slackened in all these duties whereupon we justly suspect the peace which we now do find to be nothing else but a carnal security of a sleeping conscience By this mistake all thanksgiving for the peace granted unto them is well-near suffocat extinguished Their former condition under doubts and fears is judged to be better then their present condition they wish their former fears may return rather then they should continue in this condition wherein their tears are dryed up and their former diligence eaten up Hence go they on to lay forth their complaints before their intimat acquaintance concerning Gods dispensation and dealing with them because the spirit of fear and reverence toward God the spirit of grace and supplication is much diminished and near-by quenched in them By which complaints they do not only breed trouble to themselves but also make heavy the hearts of their godly friends and do tempt them to fall into the like complaints and to grieve the Lords Spirit 2 This mistake doth arise partly from the not considering and esteeming of the gracious gifts of peace and other graces bestowed upon them and partly from a wrong comparison of their former present condition For first the afflicted person taketh no notice of the evidences of a new creature in himself he doth not consider how great a benefit is bestowed upon him when he feareth to offend God feareth to be shut out from society with him and earnestly desireth to be sure of his favour in Christ he hath not a due estimation of having peace with God and war with sin in himself joyned together to be freed from the torment of the conscience condemning him according to the law and withall a desire and delight in the obedience of the Gospel joyned together 2. He doth inconsideratly exact of his conscience that his soul should be in the same disposition before peace be granted and after that it is bestowed or that his affections should be stirred up one and the same way in both these cases for before peace is given he cannot choose but he must have sorrow heavinesse of heart unquietnesse fear and such like other sad affections But after that God granteth peace these perturbations are quieted tormenting fear ceaseth lamentations are restrained tears are washen away in a good measure and in their place do thanksgiving to and praises of God succeed and every duty do call for their own place in a pacified mind so that the mans body be not neglected as before but care had of keeping health for inabling to do what is required of him in his calling toward every one with whom he liveth For now his condition being changed why should not his affections and the effects depending on them be changed also Who can reasonably exact the same duties of a man in a fight which he may require of him when he hath gotten the victory who can expect the same carriage from a man when he is sick and when he is in health Doth not the Apostle say Iam. 5 13. If any man be afflicted let him pray Is any merry let him sing Psalms 3. For remedy of this evil 1. leâ— the afflicted examine himself whether this peace hath had a conflict of conscience and faith under the sense of sin and fear of the wrath threatned in the Law going before it or not 2. Whether this peace hath followed upon flying to Châ—â—st by faith unto whom he did cleave in his sad exercise 3. Whether this peace hath followed after prayer and supplication made to God for it that he might without fear of his enemies serve God all the dayes of his life 4. And last of all whether his heart still inclineth and endeavoureth to give obedience to the commands of God and to be grieved for his short-coming therein If these things do concur which beseem a convert let him perswade himself his peace which he hath censured for carnal security is the solid peace of God mistaken by him And therefore 1. let him no more suspect the gift of God but hold fast the Word of God which faith of the soul chased to Christ hath laid hold on that being now justified by faith he may have peace with God Rom. 5. 1. For God doth not give to his supplicant carnal security for peace a stone for bread and an adder for fish But 2. let him observe the wiles and malice of Sathan who cannot indure that the soul fled from him to Christ should have peace or in the enjoying of it blesse God for his gift of grace And 3. let him study to make use of this peace granted to him going on in the obedience of Gods commands chearfully and to
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
strengthened and set forward to glorifie God in Christ in necessar duties As for the maner and measure to be keeped in the use of things lawfull prudence must be asked of God who will direct us in this as in other Christian duties CHAP. XVI Concerning the converts suspicion that his softness of heart is nothing but a natural disposition to weep upon any occasion VVHen the Lord hath taken away from the sinner a heart of stone and hath given unto him a heart of flesh so that he dar not any more harden himself against the threatnings of Gods Word but doth tremble at the hearing thereof as speaketh Isaiah 66. 2. and in his prayer doth pour forth his heart ordinarily with tears he may as experience hath taught fall in a suspicion of this ordinar or frequent melting of heart as if it were nothing else but a childish or woman-like temper of body and spirit and no evidence of contrition for spiritual causes which the Scripture requireth and commendeth in the penitent 2. In this case there is danger on either hand if the convert be not wary and circumspect in this condition for on the one hand he is in hazard of making light account of the work of God who hath taken from him the heart of stone and given him an heart of flesh On the other hand he is in hazard of laying too much weight on his tears if once he be satisfied about the suspicion he hath of his own tears and made clear that they were proofs and evidences of his sincerity in his prayers to God That there is a danger on either hand experience hath taught for some sincere converts having entertained the suspicion that their tears in prayer proceeded from the soft temper of their natural complexion disposition of spirit have resisted their inclination to mourn and striven against letting forth of tears so far that they have become so dry for a long time and have prayed more perfunctoriously then before that when just causes of grief and tears were given unto them they were not able to bring forth one tear for easing of their grieved heart On the other hand experience hath taught that some looking upon the expressions of the Saints in Scripture concerning their tears have laid so much weight upon their tears as they have numbered in a manner all the drops of their eyes and from the lesse or more quantity of them made reckoning of their own better or worse condition and of Gods acceptation of their prayers lesse or more 3. This tendernesse of heart and easinesse to be moved unto tears for spiritual motives is a rare gift Few they are who with sense of the body of death and original sin bearing them down do lament their natural sinfulnesse in their best condition with Paul Rom. 7. 24. Few shall be found so affectionat to the glory of God and salvation of peoples souls as to pour out tears both in secret and openly for promoving thereof as the Apostle did Act. 20. 19 21. and 2 Cor. 2. 4. Few like Timothy whose heart was so tender that the Apostle could not but observe his tears and remember them 2 Tim. 1. 4. Yet we doubt not that from age to age sundry be who by the grace of God have this constantly melting heart according to the measure of Gods free donation some with tears some without tears And therefore if there be found in such mourners an honest endeavour to walk circumspectly let not the suspicion that their tendernesse is but natural weaknesse of spirit or bodily complexion be entertained Only let the giver of the grace of a tender heart be relyed upon and not their tears as if they were any more then witnesses of their honest affection in spiritual exercises for such prayers may prove sincere and acceptable to God both when they cannot mourn and also when their heart seemeth withered hard and dry CHAP. XVII Concerning the converts suspicion that all his devotion is but lip-labour which is not joyned with a tender and melting heart and with Gods sensible approbation AS some are suspicious of their condition because of their ordinar tendernesse and melting of heart So other some are suspicious of their condition because they find not their heart tender and soft in their devotion All converts do agree in this that God must be worshiped in spirit and truth and that it is not acceptable worship to God if a man draw near him with his lips when his heart is far from him whereupon every convert when he is mindfull of his duty goeth about to worship God with understanding and inward affection of heart to confesse sin deprecat wrath ask of God things necessar interceed for others give thanks to God for his benefits and praise him for his works and working so as his affections may be conform to his expressions and the conscience may approve both his words and his hearty affections and God may with his peace and consolation approve the worshiper But some converts are who albeit in sincerity they worship God yet they count all their devotion to be but lip-labour except they find their affections wakened up and their heart tender and some vigour of spiritual life in their exercises and the sense of Gods approbation of their worship by giving sense of his peace and consolation to them in their worship Hence oft-times doth suspicion arise without just ground that they are deserted of God that he is displeased with them and this suspicion being entertained doth send forth complaints and bringeth on coldrifenesse in prayer and discouragement 2. This unjust suspicion of the grace of prayer the Lord doth oft-times chastise by with-drawing peace and comfort and order in prayer and of words also that he who complained that his devotion was but lip-labour because he sound not such measure of affection as he would have had nor that consolation which he wished to have shall find himself in worse taking after his complaining then he was in at first when he began to suspect his condition It is true that confusion of mind and want of words to expresse the case wherein he is may fall on a convert by reason of afflictions and manifold temptations and yet he may be free from this suspicion of Gods affection and acceptation of his person and prayers as the Apostle doth teach us Rom. 8. 26. Likewayes the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered But when this cutting short of the gift of prayer in any measure doth follow after suspicion of Gods respect and good will toward the complaining and discouraged convert it is a fatherly chastisement from God threatning the convert with a greater measure of desertion and heavier temptation except he repent his folly and return to God whom by his suspicion and misbelief he hath offended 3. For remedy of
this evil these five things must be distinguished by the afflicted convert 1. the labour of the lips or formality in prayer or devotion 2. prayer in faith 3. prayer with felt and observed affection in prayer 4. prayer approven of God 5. prayer with the sense and feeling of Gods approbation As to the first the labour of the lips or formality in prayer which the Scripture doth condemn is when a man prayeth with his mouth for things necessar or lawfull and is about the external work of devotion wherein he pleaseth himself and doth rest upon the work wrought without affection of heart or faith as we see Is. 58. 1 2 3. and this is not the case of the convert of whom we are speaking for because he esteems his devotion to be but a formality he is displeased with himself and is unquiet As to the second prayer in faith is when the convert misseth freedom of speech and answerable affection to his speech in his devotion in prayer praises thanksgiving intercession c. yet because the duty is commanded he doth offer it up to God with hope of acceptation and yet is displeased with himself and humbled in the sense of his coldrife affections which is the duty of the convert of whom we are speaking but the not esteeming this his devotion through Christ acceptable is his fault As to the third prayer or devotion with felt affection in discharging it is when the convert poureth out his heart unto God with fredom of speech and yet cannot be quiet because he doth not feel any sign of Gods approbation of him and hearing of his supplication and this was the case of the Psalmist in sundry Psalms But this is not the case of the convert we are speaking of for he complaineth of the hardnesse of his heart and want of affection and doth weaken his own faith which is his fault As to the fourth prayer approven of God is when the convert doth offer his devotion to God in sincerity and prayeth for what is promised in hope to be heard and answered in due time And this prayer or devotion is approven by God in Scripture whether the convert be satisfied with the measure of answerable affection to his words or not as the Apostle testifieth 1 Ioh. 5. 14 15. And this should be observed by the convert of whom we are speaking for rectifying his judgment and quieting of him albeit he neither find his affection moved as he would nor find consolation from God as he would As to the fifth prayer or devotion with the sense and feeling of Gods approbation is when God not only approveth the converts prayer and devotion by his Word in the Scripture but also by his Spirit doth sensibly comfort the supplicant and sends him to his calling with joy So did he deal oft-times with the Psalmist David and so did he comfort Samuels mother in and after her prayer 1 Sam. 1. This is the thing which the convert we speak of would be at and which would satisfie him if he could come to it 4. This condition is the sweetest to the supplicant and much to be desired with submission to Gods dispensation whatsoever it be but it is not the only condition acceptable to God as we see 1 Ioh. 5. 14. 15. This is the confidence which we have in God that if we ask any thing according to his will he heareth us and if we know that he heareth us whatsoever we ask we know we have the petitions that we desired of him And that the mater is so may be perceived in David's condition at sundry times for Ps. 119 seven or eight times he prayeth Quicken thou me according to thy word He findeth in himself much deadnesse of spirit yet he continueth meekly praying to be quickened in the service of God 5. Wherefore so oft as the convert is displeased for any defect he findeth in his devotion let him 1. humble himself in the sense of his imperfection and betake himself so much the more to the intercession of Christ and lay hold more firmly upon the satisfaction made by the Mediatour and draw by faith grace for grace out of his fulnesse and let him in faith and sincerity worship God and live holily in his conversation and not be afraid that his devotion shall be esteemed of God to be but lip-labour 2. To this end let him rightly construe Gods dispensation and consider that his gifts are wisely given forth for the good of his people for sometime he giveth to will that which is good without ability for the time to effectuat what the convert willeth he may give a willing heart to pray affectionatly and not for the time grant ability to pray as his child would Rom. 7. 18. Sometime he may give no more but to sigh and groan without ability to expresse the confused desires of his heart Rom. 8. 26 27. Sometime he will suggest words and make the supplicant in sincerity of faith present the words put in his mouth Hos 14. 1. 2. Sometime he will grant to the supplicant to bear out much disputation in his prayers without sensible consolation Ps. 77. Sometime he will grant the supplicant a loosed heart in prayer and abundance of tears and yet seem for a time not to regard them Ps. 6. Sometime he will grant confidence and consolation to the supplicant as Ps. 6. and many other Psalms And certainly the variety of divine dispensation to his children cannot be told in all which he requires of his supplicants meek submission and perseverance in prayer with confidence to find a good answer at last for if his child do not accept well of the measure which is bestowed on him he may readily find the measure he complained of more scant and confusion of mind without words to fall upon him and if yet he shall not wisely submit himself to Gods exercising of him he may fall in harder trouble and questioning of his state in grace and be tempted to restrain prayer till he cease complaining and flye for refuge to Christ the Mediatour and come to a better estimation of the measure of presence with him when he began to complain CHAP. XVIII Concerning the converts looking upon the sight of his faith as if it were the failing of his faith SIncere faith in Christ is the special grace of God given to the elect only which grace the more we do exercise it the more we please God for without faith it is impossible to please him Heb. 11. 6. This saving grace the Lord taketh pleasure to put it unto tryall and exercise that thereby he may train it on and foster and increase it and bring it forth to light both for his own glory and for the commendation of his children as is told us 1. Pet. 1. 7. In which exercise the true convert is oft-times much mistaken and doth mis-construe his condition The reasons are 1 the faith of young converts is very imperfect knowledge is many
Doctrine and Discipline of Christ. Of which question there is enough written by learned and godly men and and in this place it doth not fall in conveniently to be disputed 2. Concerning the other pretense of being oft-times deceived by sundry such as were unworthy of respect we grant that there are many hypocrits who pretend to be Saints and worthy to be blamed in that respect and it is no wonder that the charity of many wax cold when so many speak vanity every man to his neighbour Ps. 12. 2. for this our Lord foretold Mat. 24. 12. Because iniquity shall abound the love of many shall wax cold Yet it is not iustifiable to cut charity short because of mens ill-deserving Rivers of tears saith David run down my eyes because they keep not thy Commands Here is love to Gods glory and pity toward perishing â—ouls such mourners were spared in the day of Gods wrath Ezek. 9. 9. 1. Ob. But some may say the same Psalmist did hate the wicked and profane Ans. 1. But he did so with a perfect hatred not with a carnal and corrupt hatred against their persons but with a spiritual and sincere hatred tending to the abolishing of their vice and safety of their persons for which end the Psalmist presenteth his affections to be examined of God and teacheth men by his example to purifie their hearts in hating sinners 2. 〈◊〉 caâ—e that God did reveal unto the Prophet the reprobation of some enemies of God for whose perdition he prayed in sundry Psalms that the justice of God might be ministered and the Church preserved from their malice This his practice is not to be imiâ—aâ— by them who know not of what spirit â—hey are and cannot justifie before God the integrity of 〈◊〉 â—earts in the particular 2. Ob. But put case saith one that I am a civil Judge shall my charity hinder justice and cutting off malefactors man-slayers or others such-like Ans. Not for charity to the malefactor may stand with the love of Justice and the Common-wealth when the malefactor is adjudged to death For when Ioshua was to destroy Achan he exhorted him to repent and give glory to God that his soul might be saved Ios. 7. 19. Likewayes the Prophets when they denounced the destruction of Cities and Nations had melting hearts in compassion toward them who were condemned by God Is. 16. 11. Ier 48. 36. and Christ our Lord charity it self weeped for the misery of Ierusalem destinat justly to destruction Mat. 23. 37. 3. Obj. But saith he a special regard must be had toward believers in the exercise of charity Gal. 6. 10. Ans. It is true but the Apostles words are As we have opportunity let us do good unto all men especially unto them that are of the housheld of faith Which houshold consisteth of all them who by profession have subjected themselves to the doctrine and discipline of Christ and are members of the visible Church 4. Ob. But saith he as all that are of Israel are not the Israel of God Rom. 9. 6. So all that are in the visible Church are not of the houshold of God Ans. Who hath made thee a Judge either to discern who are elect who not or to discern what shall become of this man or that man whereby thou may abandon charity toward him God hath given to us his Spirit saith the Apostle that we may know what saving grace he hath given to our selves but not to know what he hath bestowed on others 1 Cor. 2. 10 11. God who only searcheth the secrets of all hearts hath reserved the judgements of mens hearts to himself and he alone can discern who is the hypocrit and in whose heart there is no guil 5. Ob. But saith he the judgment of charity iâ— not blind but should be according as the truth is otherwayes I shall esteem a man a true convert who is not regenerat and so deceive my self Ans. The judgment of charity concerning other mens inward estate and condition is not one alwayes with the judgement according to verity for the rule of the judgement of charity is equity and commanded duty reserving the judgment according to verity to God For this distinction the Apostle gives ground Phil. 1. 6 7. in charity judging all the Philippians to be sincere converts he saith his speech and estimation of them was according as was meet for him to think Now equity required that he should judge the best of them all albeit he did not know the hearts of them all as he saith 1. Cor. 13. 7. charity believeth all things hopeth all things endureth all things But for the judgment of other mens estate and condition in grace according to verity he doth forbid men to judge before the time 1 Cor. 4. 3. 5. Rom. 14. 4. Iam. 4. 12. And 1 Pet. 5. 12. the Apostle speaking in charity of Sylvanus saith he is a faithfull brother as I suppose 2. If we see it our duty to show charity to our neighbour whatsoever he be our charity is not blind but clear-sighted 6. Ob. But saith he mens profanity wickednesse and atheisme may clearly be seen for the Psalmist saith The transgression of the wicked saith within my heart that there is no fear of God before his eyes Ps. 36. 1. and Christ speaking of false Prophets Mat. 7. 16. saith Ye shall know them by their fruits Ans. What the Prophet saith by the Spirit and what Christ saith is true and we grant that mens ill deeds and corrupt doctrine do be wray their naughty inward disposition but what serveth this to justifie thy rash judgment of thy brother that there is no saving work of grace in him because they cannot perceive the evident signes thereof in him in whom possibly thou cannot find any reigning vice or open out-breaking scandals What doth this serve to hinder expressions and fruits of charity toward open sinners so long as God waiteth patiently on their repentance It is one thing to be wary lest we be infected with the contagion of mens ill maners or corrupt doctrine another thing to cut them off from being the objects of our charity 7. Ob. But we are forbidden saith he to have fellowship with sinners who may intise us to sin Pro. 1. 11. and to make friendship with an angry man Pro. 22. 24. Ans. This warinesse may consist with charity for albeit we cannot be partakers with evil workers or enter in needlesse familiarity with those with whom we cannot converse and be free of damnage from them yet we may not exclude them from the object of our charity or carry our selves so toward them as they can take no good from our hand for so long as we live in the world we must follow peace with all men and holinesse Heb. 12 14. 1 Cor. 5. 10 8. Obj. Albeit it be true that we must in common duties of civility and humanity prudently behave our selves yet we must carry otherwayes to professed Christians if their conversation
be grosly scandalous for with such we are forbidden to eat 1 Cor. 5. 11. Ans. This place pertains to the exercise of the key of discipline and execution of the censure of excommunication judicially pronounced by the Church as ver 12. following doth declare And this as it doth not cut off natural duties of parents or children or parties married one to another So it can well consist with charity toward the excommunicat who in order to his salvation should be thus dealt with that he may be humbled and brought to repentance And so doth the Apostle give warrand for when he hath given order to excommunicat such as walk disorderly 2 Thess. 3. 14 15. he subjoines for keeping charity to the excommunicat person saying Count him not as an enemy but admonish him as a brother 9. Obj. But I saith he have been mistaken and deceived oft-times when I esteemed charitably of some loved them dearly and bestowed not sparingly on those who proved afterward unworthy of such respect and dealing Ans. Our Lords words may satisfie this objection promising whatsoever is done to a disciple in name of a disciple shall not want a reward Thou therefore needs not count thy self deceived in this respect But if thou by rash intruding thy self to judge better or worse of the mans inward condition hath deceived thy self be more wise in time coming For remedy of this evil 1. let not the convert mistaken in the point of charity be feared to be mistaken and hindered from exercise of his charity because he knoweth not the sincerity of the mans profession There are relations enough between him and the party toward whom charity is to be exercised such as bonds natural civil ecclesiastick and spiritual obliging to the duty 2. Let him be sparing in judging of his neighbour even within himself and far more in expressing his judgment of him to his prejudice 3. Let him rather judge this that he lay no stumbling block before his feet which may hinder him in a good or harden him in an evil course Rom. 14. 13. Let him not be rigid and censorious in aggreging every sinfull infirmity in his neighbour for this is forbidden Iam. 3. 1 2. In a word let a convert beware to alienat any man from making use of his charity whether by injust suspicion of him or inhumane dealing with him or imprudent speeches of him but rather let his whole carriage toward all in every case be such that a patent door may be for mutual giving and getting good one by another CHAP. XX. Concerning the converts mistaking his condition because of felt in-lake in his charity and love to God and men HItherto we have spoken of two sorts of the converts mistaking of their condition and have given some instances of their being well pleased with themselves in an evil condition and some instances of their being displeased with themselves in a good condition It follows that we give some instances of a third sort of mistaking in the converts complaining of his condition as if it were altogether evil when indeed his condition is partly good and partly evil and the first shall be of those who do lament their condition because they cannot be affected with the sense of their sins nor with the sense of Gods benefits and favours bestowed on them as they should cannot be affected with the sense of threatened judgments as is required and cannot be affected with the sense of the miseries and mercies dispensed toward others and cannot come up to the obedience of the Apostles precept to rejoyce with them that rejoyce and to mourn with them that mourn which doth so afflict them as they reckon this their condition altogether evil and are near unto discouragment because of their apprehended hardnesse of heart 2. For remedy of this evil 1. let the convert consider that the hardnesse of heart whereof he complains is not that hardnesse of heart which the Scripture calleth hardnesse of heart For the Scriptures do not charge any man of this sin who lamenteth his sinfulnesse but those who do not acknowledge their sins and go on in them when they hear them reproved mis-regarding what God saith commandeth commendeth or threatneth Mean time we do not deny but those in-lakes whereof the convert doth complain are sinfull defects of duty and inclinations of corrupt nature unto hardnesse of heart But we deny that this defect lamented is charged in Scripture for hardnesse of heart 2. Let the convert consider the difference between the evil whereof he complaineth and the good gift of God pointing out that evil unto him and making him to dis-allow it and lament it and he shall find his condition not altogether evil but such as he hath cause to be humbled in himself for it and also to blesse God for discovering this defect and making him lament it 3. Let him consider that his lamenting his coldrise affection to God and his small compassion toward men is good and commendable for this lamenting the defect beareth witnesse of his will and desire toward the duty and in effect is a part of the exercise of repentance and of begun renovation of his heart 4. Let him consider that there may be made good use of this condition both for the exercise of humility because of felt defects of needfull graces and also for the exercise of faith in Christ by application of his imputed righteousnesse which hideth the nakednesse of felt defects and drawing vertue from Christ to sanctifie and renew the heart more and more 5. And last of all let the convert under the sense of this defect in his affection study to bring forth the effects of those affections that is to say let him go about to do the work of a lover of God in having respect to all his commandments and to do the work of a compassionat affection toward men in misery of soul or body and so what seems to him in-laking in his heart shall be found forth-coming in his hand and actions for the greater glory to God and edification of his neighbour CHAP. XXI Concerning the converts despising of his own exercises of religion because of his felt vanity of mind therein ALI true coâ—verts do agree in this principle that God should be worshiped in spirit and truth and that the more a man strive to be sincere and upright in his worship the lesse can be comport with the sin which doth hinder his worship When therefore a true convert doth perceive in himself so great levity of his thoughts that in the very time of hearing Sermon praying to God or singing of Psalms his mind runneth out to think of naughty and profane things impertinent idle and foolish maters unworthy of his thoughts at any time but most untimous and sinfull in the time of divine service he is so displeased with his condition that he condemns all the service and devotion he is about for the time and cast it away as altogether polluted and
Whereupon when they reflect they are so far from humbling themselves and making right use thereof that their indignation at themselves and their fretting is increased so much the more as the cause of their impatiency was so small as common reason found in heathens hath overcome and therefore should have been more easily digested by Christians This mis-carriage useth oft-times to be past-by without any fruit further then to acknowledge their infirmity 2. But the true cure of this evil is in discovery and removal of the causes thereof which are three 1. Carnal confidence of the convert in his own strength as able to overcome lesser troubles 2. Neglect of duty toward God in his rencounter with smaller provocations of passion for men in great troubles and weighty crosses use to flye unto God by prayer to help them to bear the same but when they meet with lesser crosses they oppose their own strength unto them and puts not up the mater to God and so their infirmity is manifested 3. Gods wise correcting his child for miskening of him in lightest maters 3. Therefore let the convert afflicted in this case acknowledge his failing and be humbled at the sight of his passionat infirmity and blesse God for bearing down by his rod carnal self-confidence 2. Let him learn of David Ps. 141. 3. not to trust in his own strength in any thing but depend on God for setting a watch before his mouth and keeping the door of his lips and mainly for keeping his heart from inclining to any evil thing 3. Let him make more use both of Christs open fountain for washing away sin and uncleannesse and of his assistance to mortifie the deeds of corrupt nature by his Spirit for otherwayes the convert may look to be oftener foyled in this kind and oftener to be corrected for not watching over his passions CHAP. XXV Concerning the converts mistaking his case for want of such a submission unto Gods exercising of him as be would have SOme true converts sometime esteem themselves guilty of rebellion against God because they cannot submit themselves in bodily or spiritual chastisements unto Gods dispensation as they would The pretended reasons of their hard sentence against themselves are three 1. because they find in themselves fretting and murmuring against the Lords dealing with them 2. They find themselves far from humbling themselves under the mighty hand of God 3. Because they find in themselves still unquietnesse after they set themselves to submit which endeavour to submit they conceive should have brought forth quietnesse of mind if it had been real and sincere submission indeed And these thoughtâ— when they have weight make way for many suggestions of Sathan and do draw on more and more unquietnesse and guiltinesse withall For remedy whereof 1. let it be considered that in this exercise a difference must be put between Gods part the flesh or corrupt natures part the new creatures part and Sathans part As for Gods part by his chastisements and exercising of his child he brings to light the perversenesse of corrupt nature in his child to humble him and drive him to Christ. The part of flesh or corrupt nature is alwayes to strive against the work of grace and the new creature and it cannot be submissive unto God Gal. 5. 7. but must be mortified Rom. 8. 7. The part of the new creature is not to consent to the fretting and murmuring of the flesh but to oppose it to yield unto Gods dispensation and to be grieved for the power of corrupt nature and therefore not the new creature but corrupt nature should be condemned Sathans part is still to take advantage of every hard exercise and to suggest wrong thoughts of God and his work in the child of God Secondly let a difference be made between the conâ—lict of corrupt nature against the work of grace and the victory of the corrupt nature for corrupt nature may fight and not prevail but be keeped from reigning in a man how much soever it rage Thirdly let a difference be made between the victory of corrupt nature in some conflicts and its victory in the war for corrupt nature may prevail in sundry conflicts and yet loss its labour in the close of the war wherein grace is made perfectly victorious through Christ in hope whereof the child of God must renew the combat against nature and not faint Fourthly let a difference be put between submission of mind and quietnesse in mind Submission may be sincere when pain of body maketh the convert to cry when affliction maketh him a man of sorrow and grief yea when corrupt nature doth fret and murmur provided that the convert control and condemn his corrupt nature and suffer it not to break forth in words of impatiency but prayeth to God to help him to bear the burthen and endure his exercise with patience Fifthly let a difference be put between the sinfulnesse of corrupt nature and the trouble which doth stir it up and the sorrow which the convert hath in the observation of both for the sin is the work of the flesh and Sathan the trouble and affliction is the work of God the sorrow for sin felt is the work of Gods Spirit also and the sorrow for pain loss shame or any sort of trouble is moderat and sanctified when the convert offereth himself willing to endure it so long as God shall be pleased to continue it Last of all let it be considered that a wrestled-for submission pleaseeth God no lesse then a victorious submission doth please the convert because in wrestling against corrupt nature the convert testifâ—eth his will to please God his glorifying of Gods wisdom justice power and love how ever the Lord deal with him After which wrestling the Lord doth give submission victorious and quietnesse with it CHAP. XXVI Concerning the converts mistaking of his condition because of tentations GOds children oft-times are not only heavy and grieved because of tentations which the Apostle 1 Pet. 1. 6. presupposeth to be ordinary and in some respects needfull but also fall in a mistaking of their condition as if it were altogether evil and displeasant unto God because they perceive themselves many wayes polluted in their conflict with them Which pollutions albeit they cannot be denyed to be pollutions and should not be excused or extenuat yet should not darken or obscure the grace of God in a convert striving against tentations and lamenting his pollutions contracted by occasion of them 2. These tentations that they may be the more clearly discovered we shall divide them in three sorts 1. some of them are directly from God in a wise and holy manner for tryall and exercise of faith hope charity and other graces and do not in any way tempt men to sin 2. Some are from the flesh and the world alluring or inducing men to sin which two we joyn together because concupiscence or the flesh or corrupt nature joyneth it self with the world and
and for ever but for a short time and that he keepeth love to them constantly albeit he do hide the tokens of his love sometime and dispose of the acts of his love as he seeth sit for the advantage of the work of grace in them Let him put difference between desertion and the gift of discerning of the desertion for albeit desertion be of it self a sad visitation yet the sight and observation of it testifieth Gods presence with his child giving eye-salve and light and thereby doth not only teach that wound to be curable but also that the Physician is begun the cure of it by pancing and lancing the wound 3. Let him not count it a desertion when God in any service whereunto he puts his child emptieth him of all conceit of his own ability that he may open his mouth wyd and be filled for this emptying of the convert is the very fitting of him for fresh supply from Christ to go about the service in Christs strength and furniture which the Apostle felt by experience 2 Cor. 12. 10. When I am weak saith he then I am strong Poverty of spirit and hunger and thrist for righteousnesse are not to be counted desertions 4. Let him observe the degrees of Gods presence no lesse then the degrees of his absence as the Psalmist did when he recollected himself Ps. 73. 23. after the tentation which troubled him was overcome Neverthelesse I am continually with thee Thou holdest me by thy right hand and ver 26. my flesh and my heart faileth but God is the strength of my heart and my portion for ever 5. Let him put a right construction upon Gods dispensation believing alwayes that God doth what he doth for good to his afflicted subject whether he draw forth by his desertion the latent-corruption of the heart as he did to Ezekiah 2 Chron. 32. 31. or whether to prevent out-breaking of corruption as he did to the Apostle 2 Cor. 12. 7. 8 9. or whether to exercise his faith love and patience and to sharpen his prayer as he did to the Psalmist frequently And therefore let him in the observation of whatsoever degree of desertion humble himself before God flye in more closely unto Christ and patiently wait upon the change of his conditon in the use of the means and following the duties of his calling as the Lord shall enable him for this is the counsell of the Lord Isa. 50. 10. Who is he among you that feareth the Lord that obeyeth the voice of his servont that walketh in darknesse and hath no light let him trust in the name of the Lord and stay upon his God And this much sufficeth for instances of the third sort of the converts mistaking his condition CHAP. XXVIII Concerning cases wherein the convert is in doubt what to determine about his condition IT resteth that we speak of the fourth sort of cases of the conscience of the convert wherein he is at a stand and in doubt what to determine of his present condition 2. In these doubtfull cases the convert is not properly deceived as in the former ranks of cases it is presupposed of him because in this sort of cases the convert doth not positively determine the question wherein he is fallen but standeth in doubt what to resolve upon 3. Cases of this sort pertain to the mind and judgement of the convert and if his judgment be cleared by loosing of the question incontinent he is satisfied and quiet 4. It is necessar for the converts clearing that he form the question rightly and to this end 1. let him consider his case and condition in himself so accuratly as he can 2. Let him ingenuously lay forth the question or doubt he hath before his Pastor or Christian friend acquainted with cases of conscience and ask their judgement what to think of or what to do in such a case The reason why he must examine narrowly his own condition before he speak of it to another is partly because otherwayes his doubt or question may prove frivolous and unworthy of an answer partly because the convert after examination of his case and prayer unto God may find satisfaction to his doubt and partly because if his doubt remain the question may be the more clearly propounded and so receive the more clear and speedy answer for his satisfaction 5. Of this sort of questions we shall propound some examples and give some resolution unto them whereof use may be made when such like questions shall occur The first question shall be concerning confusion of mind IT cometh to passe sometime when a convert is upon examination of his own estate or condition that such a mist and darknesse falleth on his mind and such a croud and throng of thoughts within him that he can discern nothing but mist multitude of thoughts and darknesse and confusion The question is what shall he think or do for removing of this confusion of thoughts and darknesse of mind Ans. This case befalleth converts frequently and therefore had need to be the more carefully cured Which cure that it may the better go on let the afflicted renew the examination of his former behaviour and see if he can find out the meritorious cause thereof in himself for this case oft-times is the castigation of the afflicted for his former negligence and omission of duties or slight discharge of religious worship yea it may be found possibly that the afflicted hath been so carelesse in keeping his heart in the fear of God that he hath involved himself too far in earthly and thorny affairs or hath exceeded in the use of things lawfull or by some corrupt communication hath grieved the Lords spirit and so hath drawn on some desertion and with-drawing of illumination from him 2. This case may also fall out from some present perturbation of mind and passion whereby his reason is so taken up for the time that it cannot discharge its duty as cometh to passe usually in anger or fear or grief or some such like passion as may be seen when a man is injured by his neighbour or doth meet with some damnage or is put in fear of some imminent evil coming on him or findeth sharp pains of body or some such like cause perplexing him The question is what shall he think of this condition Ans. If the afflicted shall examine how he is fallen in this case and shall in consideration of his weaknesse be humbled before God by prayer he shall not want clearnesse of mind and directions from God what to do and how to behave himself in ordering of his conversation aright Ps. 50. 23. for the Lord gives wisdom liberally to all that ask it of him in faith Iam. 1. 5. and this his present condition giveth him an errand to God The second question is concerning the convert who most part walketh heavily THere are some true converts who after examination of themselves cannot deny but their heart is toward the wayes of God