then the sensible comfort thereof remaineth with him but either doth retreat his judgment of his blessed estate or doth not defend his right doth not resist Sathan by being stedfast in the faith no wonder his disquietnesse and dejection of courage return upon him 6. For removing of this cause of disquietnesse let the afflicted consider that spiritual consolation and sensible feeling of Gods favour is granted to Gods children to make them stedfast in the faith of Gods grace toward them when sensible comfort is with-drawn and when they are put to the tryal and exercise of their faith under trouble and temptations And therefore when the afflâ—cted once being made clear of his interest in Christ and of his keeping on him the yoke of Christ doth find a change in his condition let him presently humble himself before God in acknowledgment of the power of the body of sin in himself and of whatsoever evil fruit it hath brought forth whereby he hath procured the change of his own comfortable condition and let him 〈◊〉 the acts of his repentance and of his 〈◊〉 in Christ striving against all temptations for the 〈◊〉 once given to him and disputing for his right and interest unto Gods grace in Christ that he may with patience obtain the victory over his temptation and be able not only with Dâ—vid to charge his own soul to trust in God the help and health of his countenance Ps. 42. and 43. but also to glory with the Apostle and to say 2 Tim. 1. 22. I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day And so may the second cause of disquietnesse be removed 7. A third cause of disquietnesse is or may be this if a sincere convert finding himself come short both of his purpose and hope of making progresse in the course of new obedience and reformation of heart and conversation shall in 〈◊〉 of being more humbled and beaten more out of confidence in his own strength and works and in 〈◊〉 of laying 〈◊〉 hold on the imputed righteousnesse 〈…〉 discouragement and so open a 〈…〉 calling his own conversion in question In this case the 〈…〉 of the true convert is augmented by reason of the conscience of his sincerity in his couversion wherein he renounced the love and service of all sin renounced all confidence in his own worth or works did flye unto the grace offered in Christ and received him heartily and purposed â—onestly to serve God thereafter in newnesse of life which maketh him say in himself I can never put repentance from dead works and faith in Christ and purpose of new obedience more sincerely in exercise then I have done and now seing I come short of my purpose and hope of profiting and can never more sincerely repent of sin or believe in Christ then I have done have I not just cause of doubting of my estate and of discouragment and disquietnesse 8. For removing this cause of disquietnesse let the afflicted consider first that there is a great difference between purpose and practice A holy and sincere purpose oâ—t times cometh short in practice for the Apostle saith Rom. 7 18. To will is present with me but how to perform that which is good I find not The inlake here is of strength to perform and not in the sincerity of the will and purpose Secondly let him consider that there is a difference between the consent of a well-informed conscience to the discharge of holy duties and the practical coming up of the not well-reformed heart unto the actual discharge of those duties for oft-times the heart is like a deceitfull bow that disappointeth the archer therefore let not the afflicted deny the sincerity of his purpose but let him be humbled for the corruption of his heart which hath not answered his purpose and expectation Thirdly let not the afflicted think that he hath so fully renounced all confidence in his own works as he conceived we may be clearly convinced not to lean to our own righteousnesse and so more easily in our judgment renounce all confidence in our good behaviour but the dregs of the sin of misbelieving Jews is not easily purged out of us wherein they went about to establish their own righteousnesse and did not submit themselves to the righteousnesse of faith Rom. 9. and 10. 3. As he therefore who denyeth that he leaneth his weight on his staff and yet falleth to the ground when his staff doth slide is found to have leaned more weight on his staff then he pretended So he is found to have leaned too much weight upon his own works who is cast down because his performances are not answerable to his purpose and hopes Humbled indeed he ought to be and to lament his misery under the body of death but not be so dejected and discouraged as to loose or sâ—cken his grips of the covenant of Grace especially when he doth consider that the Lord by this experience of his own weaknesse is teaching him thereafter to have a more high estimation and make better use of Christs imputed righteousnesse and to lean lesse to his own purposes and promises and inherent righteousnesse that so he may draw more ability from Christ by faith to bring forth better fruits for without me saith Christ you can do nothing Joh. 15. 5. Last of all let him neither say nor think that he cannot put forth any act of repentance or saith or purpose of amendment of life more sincerely then he hath done for no man hath attained such a measure of sincerity in the discharge of any act of saving grace but there is room for him to receive a greater measure both of activity and sincerity in acting then he hath attained already but rather let him examine more narrowly and find out the corrupt inclination of the heart to lean to its own inherent righteousnesse and difficulty of subjecting it self wholly to the righteousnesse of â—aith and sanctification through faith in Christ for this doth the Apostle teach us to do Philip. 3. 12 13 14. he did not think himself already perfect but reached himself forth to those things which were before him pressing toward the mark for the prize of the high calling of God in Christ Jesus And the end of the pressing of the Law is that sin may be the more clearly discovered that as sin hath reigned unto death even so might grace reign through Christ Jesus our Lord Râ—m 5. 20 21. 9. The fourth cause of disquietnesse is or may be this if the true convâ—rt being frequently convinced of the manifold deceits of the heart for this cause shall begin to call in question all the work of grace in himself which inconvenience doth flow from his not putting difference between the true consent of the heart unto the covenant of Grace and acts of holinesse in so far as the heart is renewed on the one hand and the doubting
every one that thirsts come to these waters c. Isa. 55. And besides these promises which contain the condition of the covenant made to them who embrace the condition and do already believe such as is they that believe in me shall not perish but shall inherit eternall life there are also promises conditional serving to make men who profess faith in Christ to be reall and stedfast in the covenant wherein they are at least outwardly and solemnly entered such as Ioh. 15. 7 10. If ye abide in me and my words abide in you ye shall ask what ye will and it shall be done unto you and if ye keep my commands ye shall abide in my love c. And Ioh. 12. 26. If any man serve me him will my father honour and Ioh. 14. 21. he that loveth me shall be loved of my father and I will love him and manifest my self unto him Obj. Seing it is certain that the condition of the covenant of grace is not the doing of one or moe works but faith receiving Christ offered without respect to our works as any part of the condition and seing the condition of the covenant is not the having or exercising of such and such vertues but the receiving of Christ through faith unto righteousness and eternal life by the man who hath renounced all confidence in his own works how cometh it to pass that such conditionall promises are made to them that are indued with and do exercise such vertues Ans. Albeit the endeavour to work good works or the exercise of such and such vertues prescribed by Christ cannot be the condition of the covenant for then no man could close covenant with Christ till first he shall find these vertues in himself and have given proof of his constant exercise thereof yet such conditional promises are made use of after a man hath closed covenant with Christ by faith as conditions required in a true believer to evidence the sincerity of his faith And that because many make pretense of their faith in Christ and yet do turn the grace of God into wantonness and do no wayes set themselves to new obedience unto God law and are no wayes careful to bring forth fruits suitable to professed repentance but are indulgent to their vitious and fleshly lusts and in effect do renounce all endeavour to exercise good works in stead of renouncing a carnall confidence in good works Therefore God doth put the endeavour to exercise Christian vertues on all professed believers as a condition distinguishing a sincere believer from an hypocrit least any man should please himself because he is externally in the covenant of Grace while it may be as yet his faith is but a dead faith not working by love Against which sort of pretended believers Iames chap. 2. disputeth Such conditional promises are directed toward them that are outwardly already in covenant and do serve for these severall uses First that such as both profess faith in Christ and are endeavouring the duties required in such conditionall promises may acknowledge that they have obtained of the Lord grace for grace grace to believe and grace to bring forth the fruits of faith Secondly that the honest hearted may be encouraged te set upon these duties and may hope to be furnished for them out of the rich fountain of Christs grace Iohn 1. 16. Thirdly they serve to make such as believe in Christ when they feel the in-lake of any such commanded duty or the bitter root of any vice in themselves to humble themselves in the sense thereof aâ—d to flye more earnestly to Christ the Redeemer that first they may be covered with his righteousness and then from him receive the power of the holy Ghost to bring forth good fruits as he hath promised Ioh. 15. 5. If ye abide in me ye shall bring forth much fruit Fourthly they serve to make believers in Christ subject themselves to the order of the operation of the holy Ghost who giveth grace for grace and worketh one grace before another in his own order as the foresaid promises do import Fifthly they serve to stir up believers in Christ to the love and exercise of such and such vertues in the hope of the promised reward Sixthly they serve to move believers to joyn one vertue to another for certifying themselves of their own calling and election by their growth therein 2 Pet. 1. 3 4. 12. Last of all they serve to make these who are destitute and void of such qualifications and are careless to have them manifest to themselves and others that they are blind and cannot see a far off and that they have forgotten that they were in baptism ecclesiastically purged form their old sins 2 Pet. 1. 9. Obj. How can this offer of grace to all the hearers of the Gospel and the solemn making of a covenant with all that profess they do accept of the offer stand with the doctrine of election of some and reprobation of others or with the doctrine of Christs redeeming of the Elâ—ct only and not of all and every man Ans. The election of some and reprobation of others was made clear of old by Gods making offer of grace unto and covenanting with one nation only and not with any other Psa. 147. 19 20. He shewed his word unto Jacob his statutes and his judgments unto Israel he hath not dealt so with any nation anâ— as for his judgments they have not known them 2. And the offer of grace to all hearers of the Gospel and covenanting with all that profess to accept the offer do consist with the election of some only as well now as of old when God made a covenant externall and conditional with all Israel of whom the great part were not elected to life and of whom it is said albeit they were in number as the sand of the sea yet a remnant of them only were to be saved Isa. 10. 22. For by this course God was not frustrat of his purpose and fruit of his covenanting with the mixed multitude of Israelits for the Elect by faith obtained righteousness and life but the rest were blinded Rom. 11. 7. 3. This common offer of grace to all the hearers of the Gospel and the making of a morall covenant with all that do profess that they accept the offer may stand with the doctrine of Christs redeeming the Elect only no less now then of old when Christ did make offer of grace to them that were not his sheep Ioh. 10. 26. and did receive sundry in among his disciples in external covenant who did afterward forsake him Ioh. 6. 66. but yet he did save and doth save all his Elect sheep whom the father hath given unto him Joh. 10. 65. And however this doctrine soundeth harsh in the ears of many when they hear of any reprobat or not elected or when they hear that Christ did not lay down his life for all and every man but for the Elect only and proud men
they read very Fables and fained Romances which they know to be such and yet they cannot command their affections in reading of them May not then an unrenewed man give as much credit to holy Scripture and be affected with the holy history thereof without any change made of his perverse nature the wisdom whereof is enmity against God and cannot subject it self either to his law or Gospel Secondly if we consider what the power of a natural conscience can work upon the affections by just accusations or excusations for raising grief and joy therein whereof not only Scripture but also heathen writers do bear witnesse we need not doubt but the natural conscience may have the same power in a temporary believer Thirdly if we consider what the precepts of morall Philosophy hath wrought upon the Schollers of Socrates and Aristotle and other heathen Masters for the outward framing of them unto seeming vertues we need not doubt what the precepts of the morall law may work upon a temporary believer for putting a luster on his life as was to be found in sundry Pharisees without conversion and renovation of the inner man toward God Fourthly if we consider what delight is found by Schollers in the contemplation of these things which Philosophy doth treat of we may easily perswade our selves that more delight may be had in contemplation of what holy Scripture doth hold forth without making the man a new creature But when unto the natural mans foresaid seeming perfections knowledge of the mysteries of religion and the gifts of preaching and prophecying are superadded which are but movable gifts common to renewed and unrenewed men and far from being saving graces what wonder the natural man and temporary believer be puffed up with a high estimation of his own worth and hope of being received by Christ the Judge and yet be found at last to have deceived himself and unwarrantably absolved himself by his own deluded conscience as Christ giveth warning Math. 7. 21. Quest. But what can a temporary believer want coming up all the length that is now spoken of and supposed to be indued with so many seeming good things whereunto many saved Saints do not attain Ans. Every saved Saint is beaten out of self-estimation for any thing in himself beaten out of confidence in any thing he doth or can do and is humbled in his heart by the law the spiritual perfection whereof being understood killeth his natural pride Rom. 7. 9. 2. Every saved Saint is chased for refuge to flye to Christ to his righteousnesse and the riches of grace holden forth in him and every saved Saint is a new creature aiming more and more to follow the course of new obedience and drawing vertue from Christ by faith to please God and worship him in spirit Phil. 3. 3. So that his purpose and endeavour in some measure is like unto that of David Psal. 71. 10 15 16. saying I will hope continually and I will praise thee more and more my mouth shall shew forth thy righteousnesse and thy salvation all the day for I know not the numbers thereof I will walk in the strength of the Lord God I will make mention of thy righteousnesse even of thine only But the temporary believer reckoneth not for his debt and deservings with the law he is not humbled in the sense of his sins and sinfulnesse and inability to satisfie the law by himself he hath not the root of repentance in him for immediatly upon the hearing of the Gospel he receiveth the Word with joy without godly sorrow for his sins Luk. 8. 13. The temporary believer is ignorant of the righteousnesse of God by faith in Jesus Christ and goeth about to establish his own righteousnesse upon the bottom of his own blamelesse conversation priviledges of the visible Church common gifts of the Spirit and successe with prosperity all which because he is not justified by faith in Christ do not advance him above the state of the workers of iniquity Math. 7. 21 22 23. The symptoms and ordinary signs of this malady of unwarrantable self-absolution are these 1. all of this sort are well pleased with their own wayes they are not daily humbled in the sense of short-coming in duties and chased to Christs righteousnesse which may hide their nakednesse 2. They are all secure and fear no wrath but put the evil day far from them 3. They cannot be induced to any accurat examination of their own life wayes condition or estate If any man insinuate any suspicion of hypocrisie in them or if their own conscience begin to question their sincerity they cannot endure it 4. Albeit they say unto Christ Lord Lord yet they make little use of his office of mediation of his power and vertue for illumination humiliation healing and helping on to salvation 5. They look more to the seeming good things in themselves for strengthening their carnal confidence then they take notice of the evil of a body of death in themselves to drive them to Christ the only deliverer from it 6. Yea they all serve some Idol lurking in their heart they yield obedience to some reigning lust which they will not forsake for which cause Christ foretells that he will declare them to be but workers of iniquity Math. 7. 23. The causes of this evil are 1. the ignorance of the law and the utter inability yea aversenesse of nature to be subject to it the knowledge whereof might make men live all their dayes in a loathing of themselves and cut off all hope of obtaining righteousnesse by the law 2. The ignorance of that dear-bought righteousnesse of Christ and of the riches of his grace offering to impute his satisfaction to every self-condemned sinner who shall flye to him and accept his offer 3 The ignorance of the necessity of the bringing forth the fruits of faith in love and study of new obedience and sanctification by the furniture of Christ without which no man shall see God 4. The taking of a presumptuous dead faith in stead of that true justifying faith which layeth hold on Christ and worketh by love The taking of a vain groundlesse hope for that lively hope which purifieth both the heart and external conversation also 5. The comparing of themselves either with the worst sort of vile sinners or with such as are like to themselves or with the Saints in their grosse failings not judging themselves according to the law The use to be made of this doctrine is first to stir us up to take notice of that power of the soul called conscience which God hath put in every man to observe all the mans words deeds and intentions and to compare them with the law and will of God so far as it is informed and to accuse or excuse condemn or absolve smite or comfort the man as it findeth cause that we suffer not our own conscience to sleep but set it on work whilst it is time that we may know how
may be found in humane Histories who from the principles of nature and civil education have led a more innocent and blamelesse life than many who glory in their Christian profession for whose conviction and condemnation Pagans and Infidels shall arise in the day of judgment and be brought forth for a witnesse against many called Christians and who shall be beaten with fewer stripes than many who are counterfeit Christians and do disgrace the profession of Christian Religion But we have here to do with these that are indeed regenerat and indued with saving faith who endeavour to be holy and do lament their imperfections and do not give over the use of the means whereby they may profit in holinesse albeit with grief and fear they go on heavily suspecting they meet at last with disappointment and be excluded from the kingdom of heaven for their coming short of Scribes and Pharisees in the point of righteousnesse 2. In this case first the complaint of the afflicted concerning the imperfections of his life and fruits of faith in as far as it is true and just must be admitted granted and confirmed and the afflicted must be taught upon this consideration to be seriously humbled in the presence of God that he may profit in self-denyal and more and more renounce all confidence in his own works or inherent righteousnesse To which purpose let him consider yet more the body of death and original sin not yet throughly mortified in him let him look upon and acknowledge in his present case the bitter roots of infidelity and inclination to depart away from the living God even then when he is most called and hath most need to draw near and adhere unto him upon the sight and consideration whereof he shall perceive a necessity daily to renew the acts of repentance and faith in Christ. Secondly let the necessity and timeous use-making of the imputed righteousnesse of Christ be shewed unto him which righteousnesse if the Lord had not set before us for a refuge what should become of us in the examination of our works and felt imperfection of our inherent righteousnesse And here the afflicted must be exhorted in the sense of his own un-righteousnesse to run alwayes toward Christ to have his nakednesse hid by the garment of Christs imputed righteousnesse and exhorted to apply and imbrace more and more straitly the righteousnesse of Christ our Cautioner who is judicially by the Father adjudged to the believer fled unto him for righteousnesse 1 Cor. 1. 30 But of him are ye in Christ Iesus who is made unto us wisdom and righteousness and sanctification and redemption And here let the friend comforter of the afflicted insist that he may consider the value of the ransom paid for us and of the righteousnesse purchased unto us for the only garment able to hide our nakednesse Thirdly let the afflicted person understand that it is righteousnesse with God to be displeased with his children when they esteem little and make little use of the dear bought righteousnesse which Christ hath purchased and that in wisdom and righteousnesse Christ doth not increase the inherent righteousnesse of those who slight him in the mater of his imputed righteousnesse for we are not justified by the perfection of inherent righteousnesse which in this life is impossible but by the perfection of Christs righteousnesse imputed unto the believer in him Fourthly when the Pastor or prudent friend perceiveth the afflicted now convicted of his mistake and error and to be brought to acknowledge that the justification of a sinner doth come by the imputation of the righteousnesse of Christ alone without respect to the works of the law and that the justified man must set himself to bring forth good fruits in the gracious furniture which Christ hath promised to the believer Now I say let him enter upon the comparison of the righteousnesse of the penitent believer in Christ with the righteousnesse of the Scribes and Pharisees and then shall it be clear to the afflicted person that the righteousnesse of the weak Christian shall far exceed the righteousnesse not only of Pagans but also of Scribes and Pharisees of the highest pitch and that for three reasons the first is this the Pharisee cutteth short the interpretation of the law unto the measure of his own external obedience lest the law whereby he seeketh justification should condemn him but the Christian acknowledgeth in all things the spirituality and perfection of the Law and doth not reject any duty which the Law doth command but finds himself bound to obey the Law in all things and to aim to be perfect as his heavenly Father is perfect The second reason is because the works which the Pharisee or Scribe doth are all counterfeit and corrupt in regard they arise from the strength of the natural man and are done for his own glory and carnal ends and not for the glory of God but the works of the Christian exercising faith in Christ proceed from the power of the spirit of Christ in him and are done to the glory of God by him The third reason is because the righteousnesse of works which the Scribes and Pharisees did affectat is altogether impossible and maketh void the grace of God for if righteousnesse be by works it is no more of grace it overturnes that heavenly way of justification by faith in Christ for the righteousnesse of the Pharisee by works cannot consist with the righteousnesse which is by faith of grace but the righteousnesse and justification of the Christian by faith in Christ is possible and ready at hand to every one who renounceth all confidence in his own worthinesse and slyeth unto Christ for grace and this is a most perfect way of righteousnesse which dependeth upon the obedience and satisfaction of Christ imputed to the believer in him Which righteousnesse only can stand in the judgment of God as perfect which only doth open the fountain whereby the power of the holy Ghost runneth down upon the man justified by faith in Christ to enable him to bring forth the acceptable fruits of new obedience By this comparison it doth easily appear that the righteousnesse of the weak believer in Christ doth far exceed the righteousnesse of the Scribes and Pharisees and thus may the afflicted be solved of his doubt arising from comparison of his righteousnesse with the righteousnesse of the Pharisees 3. If these grounds of satisfaction laid before the afflicted do not satisfie but his wounds do break up and bleed afresh let us examine his reasons O! saith he what I have been aiming at in the way of new obedience I suspect is not accepted of God because I find not these fruits of the Spirit which the Apostle speaketh of as evidences of a new creature Gal. 5. 22. love joy peace long-suffering gentlenesse goodnesse faith meeknesse and temperance the defect and little feeling of these fruits doth argue that God doth not approve my works For answering of
perfection which the Law doth require albeit he find not the fruits whensoever he would exact them albeit he find them not in that measure as he hath found them before For as trees are not to be esteemed dead or barren which bring forth fruits in due season albeit they bear not fruit in winter So faith is not to be esteemed dead which as occasion is offered bringeth forth the fruit at one time of mercy at another time of justice and equity at another time the evidence of zeal at another time of love and other vertues albeit when occasion or opportunity offereth not it doth not exercise such and such vertues yea albeit sometimes when occasion calleth for the evidencing of such and such gracious vertues the convert be somtime found in-laking or short of doing duty or guilty of doing contrary to duty faith must not be counted dead for all that Because it may come to passe that faith may be so wounded and fall sick and languish and fall in a swound that it cannot bring forth fruits till it be recovered of its sicknesse as we may see in Ionah David and Peter whose faith fainted but failed not altogether It is true they suspected they were cut off and gone when they were in hard exercise but after that they did look up to the mercy of God in Christ draw near unto him and did shew themselves alive in the Lord and to be in the state of grace Last of all we answer that the regrate of the humbled soul of its barrennesse and short-coming of bringing forth fruits as it would is no small evidence of life and sense in the inward man And of such a disposition it may be said as it is written Cant. 2. 13. The figtree putteth forth its green figs and the vines with the tender grape give a good smell For he that is fled to Christ and laments his barrennesse is a lover of doing good works and of bringing forth the fruits of the Gospel Quest. V. Q. BUt how can a man maintain his faith in Christ who after examination findeth no evidence at all of his conversion and that all his former life hath been spent in the unfruitfull course of corrupt nature and the mater is so indeed he hath lived after the course of this world a stranger to the life of God and grace Ans. Let such a mans examination and sentence of himself stand being according to the truth but this sentence of himself must not hinder him from believing in Christ or from flying to him for refuge for remission of sin for reconciliation and furniture of grace to bring forth better fruits then he hath brought forth before he hath proven against himself that in time bygone he hath noâ— been a regenerat man hath not been a believer in Christ but he hath not cut off himself from flying to Christ and believing in him for time to come for he must put diâ—ference between these two questions whether I have been of the number of sincere believers in Christ heretofore and whether I must now â—lye to Christ for time to come that I may be found hereaâ—ter and henceforth a true convert believing in Christ His former want of good fruits altogether doth prove him not to have been a believer in Christ for time by-past which is the first question and the same want of all good fruits heretofore doth answer the other question for his present duty and in time to come to wit that now except he will perish he must flye to Christ and believe in him In proving of this assertion that I have heretofore for such a space of time been a true convert I must bring forth the evidence of my faith by my works as the Apostle Iames appointeth shew me thy faith by thy works and I will shew thee my faith by my works But in proving this other assertion to wit I must now flye to Christ while the offer is made to me of reconciliation left I perish it will suffice to produce first my want of good fruits and next the commandment of the Gospel charging me to flye to Christ for refuge in time leâ—t I perish And so a man must maintain the way of believing in Christ Jesus for time to come whether he find he hath been a 〈◊〉 or a barren branch in time by-gone or not Quest. VI. Q. SEing the Apostle 2 Pet. 1. 10. commands us to make our calling and election sure by well-doing how can it be called carnal confidence which in part doth lean upon good works For seing assurance and certainty of our effectual calling is not attained unto but by reasoning from our good works that we are called effectually and are elected how do not our works support the assurance of faith concerning our calling and election and so may be leaned unto Ans. A man may make use of his good works for confirmation of his faith and yet not lean his confidence upon his works but upon the grace of God who hath called him of his free grace and made him imbrace the offer of his free grace and given unto him both to will and to do of his free grace and made him to be Gods workman-ship created of Gods free grace unto good works wherein he hath made him to walk Thus grace is by Gods word and working cleared up to the believer to rest upon without laying too much weight upon the mans work but if a man lay hold on Christ and his free grace only then when he observeth in himself such and such fruits of faith and looseth or slacketh his grips of Christ when he feels deadnesse and indisposition to good works justly we may call this a carnal confidence in his works for when he ought with Paul Rom. 7. 24 25. so much the more to flye in to Christ and his righteousnesse as he findeth the body of death powerfull in him and in-born sin strong to hinder his obedience he doth contrary wayes abate of his confidence languish and decay in his faith and look like a departer from Christ we must say he putteth carnal confidence in his own works Quest. VII Q. BUt seing it is impossible to perswade me of the truth and sincerity of saving faith in me except I do observe in me and can bring forth my good works to prove the reality of faith in me how is it possible that I should not lean weight on my good works seing the proof of my faith is by my works which proof if I have not I am at a stand I cannot prove my self to have been a true believer in Christ I cannot perswade my self that I have been and am a true believer in Christ Ans. 1. The observation of the fruits of faith in me is not the only proof of my believing in Christ for the very act of imbracing the offer of reconciliation made to me in the Gospel and flying unto Christ for a refuge when I am chased by the Law by the
the whole glory of His free grace because out of His own good-will not for any thing at all foreseen in man He lets forth his speciall love on the redeemed in a time acceptable And the glory of His Almighty power because by His omnipotent and invincible working He makes the man dead in sins to live opens his eyes to take up savingly the things of God takes away the heart of stone and makes him a new creature to will and to do His holy will And the glory of His Wisdom who dealeth so with His creature as He doth not destroy but perfect the naturall power of the mans will making the man regenerat most freely deliberatly and heartily to embrace Christ and to consecrat himself to Gods service The reason why we urge this is because Satan by corrupting the doctrine of regeneration and perswading men that they are able of themselves by the common and the naturall strength of their own free-will without the speciall and effectuall grace of God both to convert themselves and others also doth foster the native pride of men hindreth them from emptying and humbling themselves before God keepeth them from self-denyall doth mar the regeneration of them that are deluded with this errour and obscureth what he can the shyning of the glory of Gods grace power and wisdom in the conversion of men for whatsoever praise proud men let go toward God for making mens conversion possible yet they give the whole glory of actuall conversion to the man himself which Christ ascribeth to God only and leaveth no more for man to glory in his spirituall regeneration then he hath to glory in his own naturall generation Ioh. 3. 5. 6. 7. 8. And the same doth the Apostle teach Ephes. 2. 8. 9. 10. and Philip. â— 13. It is God saith hee which worketh in you both to will and to do of His own good pleasure And therefore it is the duty of all Christs disciples but chiefly their duty who are consecrat to God to preach up the glory of Gods free grace omnipotent power and unsearchable wisdom to live in the sense of their own emptinesse and to depend upon the furnitour of grace for grace out of Christs fulnesse and zealously to oppose the proud errour of mans naturall ability for converting himself as they love to see and find the effectuall blessing of the Ministery of the Gospel and themselves accepted for true disciples at the day of their meeting with Christ the Judge at His second coming 3. For opening up of regeneration these five propositions must be holâ—en The first is this the naturall man receiveth not the things of the Spirit of god for they are foolishnesse unto him neither can he know them because they are spiritually discerned 1 Cor. 2. 14. The second is this it is the Spirit of God which convinceth man of sin of true righteousnesse and of judgement Ioh. 16. 9. 10. 11. The third is this in regeneration conversion and quickning of a sinner God by his invincible power createth and infuseth a new life and principles thereof Psal. 110. 3. Thy people shall be willing in the day of thy power and Ioh. 5. 21. and 6. 63. The fourth is this the invincible grace of God working regeneration and a mans conversion doth not destroy the freedom of mans will but makes it truely free and perfects it Ier. 31. 31. I will make a Covenant with the house of Israel and with the house of Iudah and will put My law in their inward parts and write it in their hearts c. The fifth is this albeit a man in the act of Gods quickning and converting of him be passive and in a spirituall senâ—e dead in sins and trespasses yet for exercising externall means whereof God maketh use unto his conversion for fitting him and preparing of him for a gracious change such as are hearing of the Word reading of it meditating on it inquiring after the meaning of it c. the naturall man hath a naturall power thereunto as to other externall actions which sufficeth to take away excuse from them who have occasion of using the means and will not use them Matth. 23. 37. For clearing of the first proposition we must remember that the object of actuall regeneration conversion and effectuall calling is the man elected or redeemed by Christ lying in the state of defection from God destitute of originall righteousnesse at enimity with God bently inclined to all evill altogether unfit and impotent yea even spiritually dead to every spirituall good and specially to convert regenerat or quicken himselâ— for albeit after the fall of Adam there are some sparks of common reason remaining whereby he may confusedly know that which is called spirituall good acceptable and pleasant unto God and fit to save his soul yet the understanding of the unrenewed man judgeth of that good and of the truth of the Evangell wherein that good is proponed to be meer foolishnesse and doth represent the spirituall object and sets it before the will as a thing uncertain or vain and the will of the unrenewed man after deliberation comparison made of objects some honest some pleasant and some profitable in appearance naturally is inclined to prefer and choose any seeming pleasant or profitable thing whether the object be naturall or civill rather then that which is truly honest and morally good But if it fall out that a spirituall good be well and in fair colours described unto the unrenewed man yet he seeth it not but under the notion of a naturall good and as it is cloathed with the image of some naturall good and profitable for preserving its standing in a naturall being and welfare therein So did the false prophet Balaam look upon the felicity of the righteous in their death when he did separat eternall life from faith and sanctification and did rent asunder the means from the end appointed of God saying Let me dye the death of the righteous and let my last end be like his Numb 23. 10. After this maner the woman of Samaria apprehended the gift and grace of the holy Ghost and saving grace offered to her by Christ Lord saith she Give me of that water that I may not thirst again and may not come again to draw water Joh. 4. 15. So also did the misbeleeving Jews judge of the application of Christs incarnation and suffering for their spirituall feeding Joh. 6. 33. 34. 35. for The naturall man cannot know the things of the Spirit of God because they are spiritually discerned and the naturall man is destitute of the spirit of illumination 1 Cor. 2. 14. And the wisdom of the flesh is enimity to God for it is not subject to the law of God yea it cannot be subject unto it Rom. 8. 7. The power therefore of the naturall or unrenewed man is not fitted for the discerning and loving of a spirituall good because he is altogether naturall and not spirituall For a supernaturall
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
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
professors of the christian Religion and seeming zealous worshipers crying Lord Lord may deceive themselves and misse heaven but also Preachers of the Gospel yea and Prophets yea and men indued with the gift of doing miracles and casting out of devils in Christs name not a few shall be disclaimed by Christ and condemned by him in the day of judgment If it be asked what can be their mistake and the cause of Christs rejecting of them we answer Such men deceive themselves 1. because both they and beholders also think them holier then they who are inferiour in place and gifts unto them 2. They compare themselves with those they live among and not with the law of God 3. They put not due difference between common gifts and saving graces 4. They consider not that to whom much is given much will be required of them and therefore after tryal they will be found pust up with the estimation of gifts induements imployment and successe which they have had as if these were the undoubted evidences of their regeneration and of Gods special love towards them they will be found men void of repentance and far from humble walking in the sense of their natural habitual and actual sins they will be found void of all fear of wrath which might drive them in the acknowledgment of their blindnesse poverty and misery unto Christ the Redeemer and justifier of sinners and they will be found void of all care of and endeavour after new obedience conceiving that the exercise of their gifts and successe in their imployments are sufficient holinesse and evidence of the holy Ghosts dwelling in them and working by them for otherwayes Christ will never disclaim them who have fled to him in the sense of their sin and haunted him as their refuge in the fear of deserved wrath and studied by faith in him to be furnished to bring forth the fruits of the Spirit which he hath promised to them that abide in him It is one thing to be justified before God another thing to be reputed righteous by men and esteemed so by a mans own self it is one thing to be indued with the knowledge of divine mysteries another thing saveingly to believe them and have them written in their heart it is one thing to teach others the way of salvation whereby the hearers may be saved another thing to apply saving doctrine to themselves and make right use of it it is one thing to cleanse the outer side of the plater and reform the mans outward carriage another thing to be inwardly renewed it is one thing to teach repentance and mortification of lusts another thing by he Spirit of Christ ro mortifie in-bred pride and the love of the world vain glory and other carnal lusts The course which Paul followed is the only safe way though he was a man most laborious in the work of the Lord yet he lived most sensible of his natural corruption and the body of death he did not trust in his holy life but in Jesus Christ Rom. 7. 24 25. he so made use of faith in Christ as he did not neglect the means of mortification of his sinfull nature 1 Cor. 9. 27. I keep under my body and bring it under subjection lest that by any means when I have preached to others I my self should be a cast-away The fifth and last sort of self-deceivers by absolving of themselves without the Lords allowance or approbation are temporizers who for their temporary believing temporary repenting temporary motions of their affections and temporary amendment of their maners do seem to themselves and others also true believers This sort however it be in sundry cases coincident with one or moe of the former four self-absolvers yet because our Lord in the parable of the sower of seed Matth. 13. 21. and Luke 4. 17 doth put a difference between the stony ground and the other sorts of ground we shall give it a room by it self specially because it may have the own proper considerations Temporizers then we call such as upon temporary motives from temporary principles for temporary ends do imbrace the Word of the Lord readily but slightly and do as readily and lightly passe from it upon temporary motives in special when persecution arileth for the Word Mark 4. 16. when they have heard the Word immediatly they receive it with gladness and afterward when affliction or persecution arises for the Words sake immediatly they are offended Lightly they take up truth delivered and lightly do they passe from it again they have no root in themselves or solid believing of the truth for the truths cause but what pleaseth others pleaseth them and what displeaseth others doth displease them in the maters of religion the way of God set down in Scripture when they hear it they can say nothing against it yea they think it good to hear the Gospel and the largenesse of Gods grace and because it sheweth unto them a possibility of their salvation they receive it with a sort of natural gladnesse which sort of believing doth endure for a time to wit so long as the way of others among whom they live and the laws of the country and prosperity and good estimation with others goeth along with the profession of the truth received but when the wind of another doctrine bloweth and doth carry with it power to trouble and persecute them who will not receive it by and by they are offended and renounce the truth controverted because it draweth trouble with the profession of it for such persons suppose that gain ease and applause are very godlinesse It is true sometime the true believer may be surprised with a sudain tentation to renounce the profession of truth in some point for fear of death as Peters example doth shew us but true faith recovereth strength and ariseth after a fall and endureth persecution for that truth as temporary belief doth not but faileth altogether And the temporizers repentance failleth also because it ariseth from natural principles and is for natural motives and ends Such was the repentance of Saul in weeping and justifying David for sparing his life 1 Sam. 27. 21. Such was the repentance of the carnal Israelits Psal. 78. 36. and the humiliation of Ahab and such is their amendment of life all nothing but temporary and which doth not continue as Hosea chap. 6. 4. sheweth O Ephraim what shall I do unto thee O Judah what shall I do unto thee for thy goodnesse is like the morning cloud and like the early dew that passeth soon away Neither is it any wonder that unrenewed men may attain to something like unto faith and repentance and outward amendment of maners if we consider that humane writings find so much credit with men as not to be called in question but believed to be true for experience testifieth that their affections are moved sometime with delight and sometime with indignation and pity not only when they read Histories but also when
unto Christ and engaged heartily to his service must not take heed so much to what his sickly and not clearly informed conscience doth say as to what God who is greater then the conscience and giveth order and rule to the conscience doth say to such a poor soul fled unto Christ. Secondly let him consider that his peace is not â—arred with God by Sathans warring against him for peace with God standeth well with warr against all spiritual enemies and therefore the lesse rest he hath from Sathans trouble and molestation let him be the more confident of his peace with God whose battels he is fighting against Sathan Thirdly let him consider that perturbation of mind doth neither hinder peace with God nor peace of conscience for the mind and thoughts of a man for many reasons may be troubled and disquieted when peace with God and peace of conscience are setled and established for when the mind is troubled and tempted to anxiety the Apostle sheweth how to remove the perturbation of the mind and setle the peace of conscience also Phil. 4. 6 7. Be carefull saith he or anxious for nothing but in every thing by prayer and supplication with thanks giving let your requests be made manifest to God and the peace of God which passes all understanding shall keep your hearts and minds through Christ Iesus And in his own experience he lets us see the difference of perturbation of mind from peace with God and the conscience also 2 Cor. 7. 5 6. When we were come into Macedonia our flesh had no rest but we were troubled on every side without were fightings within were fears neverthelesse God that comforteth these that are cast down comforted us in the coming of Titus So also 2 Cor. 2. 12 13 14. 15. The seventh cause of disquietnesse is or may be this if the true convert be either ignorant or forgetfull of the way of obtaining maintaining repairing and recovering the true peace of God in himself and of the change of Gods dispensation toward his children which is common through many tribulations God doth bring his own to heaven Sometime he shews them his countenance in a comfortable providence sometime he hides his face but doth not change his love toward them Psal. 30. 7. Thou hidest thy face saith David and I was troubled but here was his wisdom he went the straight way to recover his peace I cryed to thee O Lord and unto the Lord made I my supplication and his mourning was turned into dauncing Psal. 30. 7 8. to the end But many weak converts are not so wise who by their inconfiderat courses do cast themselves in fears jealousies and suspicions both of Gods love to them and of their own interest in him when they misse felt consolations they fall to quarrel their right And if they resolve to have their condition helped they prescribe their own time way and measure and nothing can satisfie them till they recover possession of lost sense with the Spouse Cant. 2. 5. Stay me with stagons comfort me with aples saith she for I am sick of love It is true sometime God doth coudescend to their passionat put suit of comfort but their not believing in the mean time and their hasting to have their condition altered before patience hath wrought the perfect work is not to be commended or approven 16. For removing this cause of disquietnesse let the afflicted consider first that the Lord neither sheweth his loving countenance to the weak disciple nor hideth it from him but out of love he neither corrrecteth nor comforteâ—h him but out of love I am the Lord and change not saith he sensible 3. 6. Therefore you sons of Jacob are not consuâ—â—â—d If he give consolation sensibly it is to confirm their weak saith by 〈◊〉 experience of the fruit of believing in him and if he withdraw his consolation it is that he may excercise their faith and train them to belâ—â—ve his Word without a sensible pawn for it And therefore for removing this cause of disquietnesse by all 〈◊〉 let the afflicted beware to mis-construst the Lords dâ—aling but let him strive against all suggestions of Sathan or 〈◊〉 own misbelieving heart and entertain friendly 〈◊〉 of God for a true friend or father when they give them beter will take it for no small 〈…〉 or fatherly affection to 〈…〉 Physicians and 〈…〉 from their Patients 〈…〉 potions when they 〈◊〉 and carve and 〈…〉 they are exponed to aim at the 〈…〉 much more should every man whatsoever dispensation of God he meet with give a good costruction of his working Secondly let him consider that the Lord hath his own way and order of working first he discovereth sin and misery and weaknesse in the creature and after that he discovereth his grace mercy and power in Christ to relieve first he humbleth and then listeth up first he woundeth and then he healeth first he smiteth and then bindeth up first he bringeth down to death and then restoretâ—â—unto life Hâ—s 6. 1. and Ps. 9. 3. and therefore let the afflicted be hâ—mbled under the sense of apprehended caâ—ses of hiâ— disquietnesse and seek of God the restoring of whaâ— is lost or wanting and the healing of the wound inâ—â—â—ted in due order Now Gods order is this he will fiâ— have the Law magnified and his Justice acknowleâ—ed by all afflicted sinners even by them who are in thâ—tate of Grace and are not under the covenant or cuse of the Law to whom notwithstanding the Law musâ—till be a pedagogue to lead them to Christ and wâ—n the Lords Justice is acknowledged and all fretting â—d murmuring against his dealing stopped then comeâ— in the next place the discovery of grace in Christâ— for since the fall of Adam God hath alwayes been iâ— Christ going about to reconcile the world to himself not imputing their transgressions to them 2 Cor. 5. 19. And when God hath drawn the sinner by faith to the Mediator Christ God incarnat then there is a matrimonial contract made betwixt God in Christ reconciled and the believer and an union between Christ and the believer in a judicial maner and so the believer is made to have a right unto Christs person according to that of the Spouse Cant. 2. 16. My beloved is mine and I am his And by this means also the believer is made to have right unto Christs purchase and benefits and to communion with him and his Saints as the Apostle teacheth us Rom. 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things And after right given to the believer in due time the Lord giveth and reneweth the earnest-penny of the inheritance Ephes. 1. 13. In whom also ye were sealed with that holy spirit of promise who really reneweth the believer and giveth him peace joy consolation strength and other gifts of grace with an ebbing and flowing thereof in the sense and feeling of
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
sorrow indeed Thirdly let difference be put between grief of mind or heavinesse in affliction and anguish of conscience for sin committed For a man may have a grieved mind and a quiet conscience at one time Fourthly let difference be put between our sinfull sicknesse of indisposition to spiritual duties for which we should be humbled and Gods dispensation for the time partly chastiseing us with a lesse and more sparing measure of ability for these duties and partly teaching us thereby to make better use of Christs offices for pardon of sin for helping and healing our infirmities then we have made Fifthly let difference be put between Gods part and Sathans the worlds and corrupt natures part and the part of the new creature Gods part is ever wise holy just and gracious tending to bring his children unto a good and better condition Sathan the worlds and the flesh or corrupt natures part is to procure and hold on and make worse an evil condition and the part of the new creature is variable as it falls forth in the battel against the flesh which lusts against the spirit and it against the flesh so that neither of them have the victory alwayes till the warfare be ended and grace be crowned with glory for and through Jesus Christ our Lord These differences being observed the conscience may discern between a good or evil condition so much the better 6. One and the same convert may observe in himself if not all yet the vicissitude of the most notable changes of a spiritual condition as may be seen in some especially of his Ministers of whose exercises he is to make use for the consolation of his afflicted people which Ministers may say with the Apostle 2 Cor. 1. 6. Whether we be afflicted it is for your consolation and salvation which is effectual in the enduring of the same sufferings which we also suffer or whether we be comforted it is for your consolation and salvation 7. Sundry converts may be diversely disposed and exercised about the same evil or spiritual disease for one under the observation of his evil case may wrestle against it and not call his own blessed state in question another under the same disease may fall in question and doubt whether he who is in such a condition may be a true convert or not and his person in the state of grace or not yea one and the same convert in the beginning of his ill condition while he first entereth in conflict with his evil condition may for a time look upon himself as a true convert notwithstanding of his present ill condition but afterward when he findeth his evil condition to remain and not likely to be removed he may fall in doubt about the state of his person whether he be a true convert or not In which case let him make use as is said in the former Book 8. The variety of changes of the conditions of the true convert ariseth from the variety of the causes thereof As for example 1. sometime in the warfare between the flesh and the spirit the new creature prevaileth sometime corrupt nature and both of them prevail sometime more sometime lesse whence vicissitude of changes of condition cannot but follow 2. Sometime Sathans temptations setting on in his assaults more or lesse furiously or more or lesse subtilly do make diversity of conditions as Sathan is more or lesse wisely resisted 3. Sometime the Lord hideth his countenance from his child more or lesse sometime in adversity sometime in outward prosperity as his wisdom findeth it meet for the welfare of his beloved children 9. Sometime the conscience doth discern an evil condition and doth give forth a right sentence about it In which case let use be made of the ordinar remedy of sin and misery As 1. let the afflicted search into the causes which have procured his evil condition as the Lord after prayer shall furnish light 2. Let him acknowledge his sin and ill deserving and the Lords holy wise and righteous dispensation 3. Let him grow in humiliation and in diffidence of his own wisdom ability and righteousnesse 4. Let him renew the exercise of his faith in Christ for pardon of sin for mortifying the roots of it and for letting forth his helping hand for ability to make him watch over his own heart and wayes and to bring forth good fruits 10. When the converts conscience faileth in right judging of its own ill condition 1 it either taketh an ill condition to be good and in this case it is silent and saith nothing but lyeth secure and well pleased without cause or 2. it judgeth a good condition to be altogether bad or at least not so good as it is indeed or 3. it doth not distinguish a good or ill condition simply from a condition partly good and partly evil or 4. it stands in doubt what to judge of the mans condition being uncertain what to pronounce of it till light dispell the mist and confusion wherein it lyeth for the time Let us instance some cases and examples in every one of these four kinds CHAP. II Wherein is handled the case of such as are fallen from their first love and are well pleased in this case The first rank shall be of some cases wherein the conscience of the convert is deceived by judging the mans evil condition to be good enough IT cometh to passe sundry times that the renewed man seemeth both to himself and others also to go on in bringing forth external fruits of new obedience when in the mean time his love to Christ is much abated and cooled toward him in comparison of the fervency which in his first conversion he had whence it cometh to passe that his works in his calling are discharged without that eye and affection toward Christ which sometime he carried toward him for in the beginning of his conversion when remission of sins reconciliation with God and the blessed change made in his state through Christ was green and fresh in his present sense how dear Christ was unto him cannot be expressed but this fervor oft-times doth cool when his wonted estimation of Christ is not entertained as appeareth in the Galatians who at their conversion were carried with such a measure of love toward Christ that if it had been possible they would have plucked out their own eyes and given them to the Apostle Paul for Christs cause Gal. 4. 15. and yet this love did soon cool both toward Christ and the Apostle It cometh to passe also oft-times that the renewed man contenting himself with the seal of the holy Spirit and the consolation which once he felt resolveth to go on in the discharge of Christian duties in his calling and either doth not observe this cooling of his love to Christ or layeth it not to heart but pleaseth himself in this condition as sufficient to carry a converted man to heaven And so usually three faults do concur in this sicknesse The first is
a notable defection from aiming at the measure felt in his first love at his conversion for we speak not here of daily distempers which the convert doth mark and mourn for and is about to have healed by bringing his wounds unto Christ to be cured in the exercise of faith and repentance daily The second is the not observing of this decay of love or the mans ignorance of his duty to entertain communion with Christ in the sense of his daily sins wants and wounds for the removing and curing whereof Christ is to be loved daily no lesse then at the man his first conversion The third is the mans being well pleased with this condition so long as his conversation is blamelesse whereof we have an instance in the condition of the Ephesians Rev. 2. whose labour in the work of the Lord zeal against hypocrits patience in troubles for Christs cause is commended by Christ. But he reproveth them first because they had left their first love and did not only come short of the measure of their first love but did not lay to heart this sin did not repent it or take course to have that measure recovered thou hast left or laid down thy first love that is 1. thou hast remitted and come short of that measure of love which formerly thou had 2. Thou hast not been displeased with thy self in this thy defection 3. Thou hast laid aside the care of recovering the measure of thy former love This condition is very dangerous as is manifest in the experience of the Galatians who falling from their first love did cast themselves open to superstitions and errours and in danger to be cut off from Christ by their defection from the faith of the Gospel once received The reasons for which we say this defection in love is dangerous are three the first is this the greatest measure of love to Christ and rejoycing in him is lesse then his excellency and merit at our hands doth deserve If therefore we shall slide from our duty in aiming to hold up this measure of love to him which we have once attained and cease to grow therein because his new mercies are daily letten forth upon us from day to day in effect we judge our first love hath been too too vehement and so Christ is lightly esteemed of as if he were not still to be loved withall our mind heart and strength The next reason is this when love to Christ to his Ordinances and sanctified ones beginneth to relent and cool incontinent the external exercises of religion and righteousnesse begin to fall short of this principle of love and to go on more and more slowly and so peece and peece to decay for as when a tree is smitten in the root it may retain for a time green leaves but after a time it withers and neither â—eareth ripe fruits nor leaves So also in the exercise of plety and righteousnesse if love toward God our Redeemer and delection in his service and obedience inwardly be diminished it may readily come to passe that the very outward works yea and the profession of duties due to Christ be taken away also and this is the judgment wherewith Christ doth threaten Ephesus I will come upon thee and remove thy candlestick out of his place except thou repent Rev. 2. 5. The third reason is because Christ who is altogether lovely and love it self the very Son of the Fathers love is a jealous God and cannot long indure not to be met with love from them to whom he hath manifested his love Therefore he doth make hast to correct this slighting of his love and to manifest his wrath against these that lye still well pleased with themselves under this condition I will come unto thee quickly saith he and remove thy candlestick Rev. 2. 5. 2. That the conscience of the true convert who is lying in this condition or is declining from his former measure of love may discharge its duty more easily and solidly it is needfull that the man being convinced of his fault first consider how reasonable it is that he should return to his first love or formerly felt measure of it for the forgivenesse of his manifold sins wherein he lay before his conversion for the translating of him from darknesse to the glorious light of Christs Kingdom should never be forgotten the proof which he hath gotten by his conversion that Christ hath loved him and given himself for him should be alwayes called to minde with hearty affection the great need of Christ wherein he standeth for renewed pardon of sins for furnishing him with his Spirit to mortifie the deeds of the flesh and to bring forth more ripe and abundant fruits of new obedience should bind him to abide and grow in his love Secondly let him consider how usefull and profitable unto us is fresh green and growing love unto him for love to him makes us frequently to think of him frequently with delight to speak of him to seek after more and more near-communion with him to have our conversation with him in heaven where he sits at the right hand of the Father and to live in heaven where our love is more then where we sojourn in this world Love makes us love what he loveth and hate what he hateth love sharpens our desires after God in Christ kindles and inlarges our affection toward him as the beginning of the 63. Psalm doth make evident And if the Lord shall seem to with-draw himself love makes the true convert follow hard after him Ps. 63. 8. Love makes â—old to encounter all difficulties and troubles which may meet 〈◊〉 in the course of following after him much water cannot quench love in Gods service love keeps a man 〈…〉 strong and stout against his enemies in 〈…〉 patient in profession sincere in pursuing duties 〈…〉 all conditions submissive and after evidencing of his affection with the Psalmist Ps. 116. 12. to â—ay with the same Psalmist What shall I render to the Lord for all his benefits toward me Ps. 116. 12. Thirdly 〈…〉 convert who is begun to cool in his love to Christ 〈◊〉 to remembrance what a felicity he felt when he entertained love to Christ when the loving kindnesse of the Lord was better to him then his life and sin was more formidable then death when Gods Commandments were not grievous but the joy of his heart when Gods Word seasoned and sanctified his bitterest afflictions Fourthly let him consider at what a losse he is of many spiritual comforts whereof he hath deprived himself and in how many sins of omission at least he hath fallen since his declining from his first love and what miseries he hath drawn upon his own spirit at least if not also temporal chastisements joyned therewith and after comparison of his condition when his love was servent with his present condition since his fall from his sometime-measure of love let him humble himself before Christ and flye in unto his rich
from him in fatherly wrath yet must he not yield to the weakening of his faith but rather yet more humble himself in the sense of his sins which have stirred up wrath against him and flye in to Christ and lay hold more closely upon his grace because God being offended is not pacified nor pleased save only by flying in tâ— Jesus Christ. Quest. II. Q. But what will you say unto them whose confidence is weakened whether they will or not whensoever they apprehend God angry against them and especially when they feel that God being provoked justly removeth gifts and benefits comfortable from them Ans. It is not to be doubted that the confidence of many true converts is shaken and weakened in this case but the question is what shall be said unto them We answer that they must acknowledge that they have leaned too much upon these carnal props the failing whereof maketh them to fall 2. Let them be humbled yet more because of such sins as have provoked God to change his dispensation toward them 3. Let them lean more upon the only rock of free grace in Jesus Christ offered in the Gospel for the comfort and relief of all those who in the sense of sin and unworthinesse in the sense of their ill deserving and of any measure of apparent fatherly wrath that hereafter however it fair with them they may rely upon Jesus Christ who is the only foundation to build our selves upon and whose grace is sufficient to help and uphold them who have their recourse unto him in every condition whether it be adversity or prosperity Quest. III. Q. ALbeit common benefits are not sufficient evidences of Gods favour yet new obedience of faith and fruits of the spirit are sure signes of Gods special favour bestowed only on the Elect Seing then as these signes when they are present serve much for the strengthening of faith so also when they are amissing have as great force of reason to debilitat faith yea seing faith without fruits is dead may it not be concluded where no fruits are no faith is Ans. If the question be of the universal want of all fruits of faith such as is to be found in all unrenewed men whose fruit cannot be good so long as the tree is evil whose seeming service cannot be acceptable so long as they remain unreconciled to God through Christ let the question be yielded unto But we are speaking of the true convert in whom there is a missing of the measure of formerly felt fruits and that in the time present wherein by some temptation or tryal their faith is sifted and winnowed And here indeed there is a vast difference between them that were never humbled in the sense of their sins nor led for relief from sin and misery unto Jesus Christ and the true convert who hath renounced the works of darknesse and hath fled unto Christ and consecrated himself to his service and who is set upon a new course of life hath brought forth new fruits of repentance faith love and hope and hath felt consolation in this course and now under exercise of conscience looketh upon himself as barren ground doth lament his impotency to bring forth good fruits and while he is under this exercise liveth in a sad condition blamelesse and free of scandal-giving great ods between this man and a man yet in nature We grant in the unrenewed man who is a stranger to the life of grace and true godlinesse the sentence holds No fruits no faith but as for the convert who hath had comfort in Christ and brought forth good fruits in some measure he must not reason from his present dead condition felt and lamented barrennesse to the denying of true faith in Christ or to the weakening of his saith or marring his confidence further then to acknowledge he hath leaned too much on his formerly felt fruits and hath not grounded himself wholly on Christ and the rock of free grace in him but may and should maintain his faith in Christ against his discouragment that he may be inabled to bring forth more ripe and aboundant fruits Quest. IV. Q. BUt what shall be said to humbled converts who looking to the holy Law of God and finding no fruits such as should be do passe sentence in the time of tentation upon all their works as unworthy of the name of the fruits of the Spirit and then do dispute against their own faith by the Apostles words Iam. 2. 20. faith without works is dead Ans. If the conscience do pronounce according to the truth as the mater is indeed it cannot be denied but faith without works is dead and God is greater then the conscience and knoweth all things But when the conscience is misled by a tentation powerfully pressed in by Sathan in the time of some sad affliction and appearance of Gods displeasure the testimony of the conscience is not a sufficient proof to infer so hard a conclusion for it cometh to passe oft-times that the convert who liveth blamelesly and entertaineth the love and purpose of well-doing in his heart followeth the exercises of religion constantly is not negligent in his calling and is ready upon occasion offered to let forth the fruits of love to his neighbour for all this sometimes walketh in darknesse and under desertion seeth no light as Isaiah 50. 10. In this case it may be he set all his works at nought as no wayes answerable to the Lords Law I see nothing saith he but sin in me I see no fruit of true faith in me I feel no operation of the holy Spirit in me save the work of convincing me of sin and unrighteousnesse In this case we must not give credit to the afflicted but convince him rather of his error and in special of his leaning too much weight on his works before this sad exercise fell upon him for when a convert maintaineth his faith in Christ only so oft and so long as he findeth in himself the fruits of new obedience but when he hath new experience of the power of the body of death and findeth the course of good behaviour and bringing forth good fruits to be interrupted in himself incontinent he resiles from his confidence such a man certainly giveth evidence that he hath relyed too much on his former felt righteousnesse an himself for he doth as if he durst not for sin approach unto Christ and so he falleth in Peters case who looking on his own sinfulnesse and the brightnesse of Christs Godhead shining in a recent miracle cryeth out Luke 5. 8. depart from me O Lord I am a sinfull man for Peter in this case did forget Christs mediatory office and that he stood so much the more need of Christs drawing near to him as he was a man convinced of sinfulnesse Another answer we give to this question the afflicted person must not think that he wants altogether the fruits of faith albeit he find them to be short of the
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
strive against all impediments and God will help us to fight will give the victory and reward it for our encouragment to set upon our duty As for the other case of setting on the duty and missing of furniture to discharge it let us consider that God in this dispensation is teaching us that both the discharge of any duty and the successe thereof do not depend upon him that willeth or on him that runneth but upon God that sheweth mercy yea he teacheth us by experience that to will and to do are two distinct gifts the one whereof sometime he will give and not the other and sometime he will give both that we may learn not to limit the Lord in any case but really acknowledge that every good gift it from him that we may aim at our duty and depend on him for the blessing The fourteenth question is how to solve the doubt of the convert in another like comparison of his disposition and Gods dispensation SOme converts out of their own experience may say I being in a sad condition of heart have sundry times diligently used all means to be comforted and have wondered within my self that my pains have produced no hoped-for effect but the heart hath lyen dead like the child of the Shunamit when Gehasi laid the staff of Elisha upon him At another time I have been surprized unexpectedly with inlargement of heart with liberty of speech in prayer with peace and joy in the holy Ghost to the no small confirmation of my faith and what to think of this divers dispensation I cannot tell 2. For answer the doubt may be satisfied by observation of the Lords grace and wisdom toward his child in the first case he giveth grace to use the means and suspendeth the sensible fruits thereof to teach us 1. that he hath indeed tyed us to the use of all appointed meatis but left himself free to give the fruits thereof in what time and in what measure he pleaseth 2. He teacheth us that whatsoever benefit he doth bestow upon us in the use of the means he doth bestow them not for the using of the means but by the using of the means 3. He teacheth us that there is no inherent vertue nor effectual power in the means but that the means are the way wherein we must walk that we may find the blessing from God in using the means and not put confidence in them 4. He teacheth us whatsoever mean or instrument is made use of we should with Paul planting and Apollo watering give the glory of the increase fruit and successe unto God alone 3. As to the other case wherein the Lord doth prevent his childs using of means and giveth an answer ere he call thereby he teacheth us the same lesson to wit that what blessing God doth give he doth it freely of grace and not for works 2. He teacheth us that what blessing we expect in the use of the means he will give it not when we would nor in what measure we would but as he sees it fittest for our good and his own glory that so we should neither be frustrat of the fruit of the means using nor yet conceive the fruit thereof as a deserved reward of works but as a gift of meer grace The fifteenth question shall be about the measure of mortification or sanctification whether it be growing or decaying OFt-times true converts fall in this doubt not indeed when they are in a sensible and comfortable condition for then they seem to themselves to be growing in holinesse neither fall they in this doubt when their condition is sensibly evil as when the power of in-born sin either breaketh forth in action externally or defileth their spirit at least for then they seem to themselves to be decaying But this doubt ariseth when they are going on in their ordinary way of a blamelesse conversation without any observable change of their spiritual condition to the better or to the worse Then is it that they seem to themselves in a dubious condition and cannot say whether mortification of corrupt nature or sanctification be on the growing hand or not 2. For answer to this doubt about the measure of holinesse 1. it is not safe curiously to inquire what measure of holinesse a man hath attained for as it is not good to eat much honey So for men to search out their own glory it is not glory Prov. 25. 27. Secondly it is hard to determine the question for God useth to hide from his children especially the younger sort these operations of the holy Spirit which may in any sort weaken their endeavour in piety or softer pride in them but he discovers unto them their sinfulnesse and the imperfections of their obedience that he may set forward their repentance and laying hold on Christ righteousnesse Thirdly there is such an instability of any good condition wherein any convert may be so great variety of tentations such a vicissitude of victory of the flesh and of the spirit in their daily conflict that hardly can any man satisfie himself in the solution of this question for he who thought himself dead to the lusts of the flesh and to riches and honour may shortly find himself overtaken in the net and fall soully in the mire and be found carnal Therefore let him that stands take heed least he fall let him watch and pray least he be overcome in tentation let him study to observe the wickednesse of nature and imperfections of his best works that the righteousnesse of Christ may be in greater estimation in our eyes and we may grow in faith and love toward God drawing vertue from Christ and furniture to every good work This is the way to grow in holinesse indeed and not to be proud for any thing in us or done by us and this is the way wherein the Apostle did constantly walk Phil. 3. 14 15. 16. The sixteenth question is what the convert shall think or do in hard afflictions VVHen the convert doth fall in long-some bodily diseases and sad afflictions by unexpected and long-lasting adversity when Sathan is permitted to vex him with sore tentations when God doth hide his face for a long time from him when he exposeth him unto the cruel persecution of worldly men he cannot choose but fall in many doubts and perplexities for when God doth immediatly afflict him he readily suspecteth that God is angry at him if he louse reines unto Sathan to sift him and vex him if he answer not his supplications comfort him not readily what wonder multitude of thoughts arise in his heart The question is in this case what shall the convert think or do 2. For answer It is true the Lord useth oft-times in his deep wisdom and unchangeable love to his children to exercise them as is said and Sathan will not fail to whisper in their ear that God doth not love them in which case if the convert do not stand fast in the faith
of the love of God through Christ in all his tentations he cannot stand out in the conflict Therefore that he may guard and strengthen his saith first let him seek wisdom from God to expound the Lords dispensations toward himself by the word and working of God in his children set down in the holy Scripture in exercising of whom by affliction he hath discovered the corruption of their nature the bitter fruits of sin and promoved the work of the mortification of sinfull lusts that are in the world to wit the lust of the eye the lust of the flesh and pride of life and taught them humility meeknesse patience temperance and compassion toward others in affliction Secondly let him set his affections on things spiritual and on our blessed Redeemer Jesus Christ who is at the right hand of the Father making intercession for all them that call upon him that they may be saved alwayes remembering that as the Law is a pedagogue to lead us and draw us unto Christ So affliction is a pedagogue to lead us to the Law and to Christ the end of the Law for righteousnesse and life Thirdly let him learn in examination of his own condition accuratly to distinguish the Lords part exercising him with trouble for tryal and training him on in the obedience of faith as for his own glory so for the good of his afflicted child and Sathans part in cruelty craftinesse and malice tempting and and vexing him and his own part who hath deserved much more affliction then is come upon him which considerations may keep him from fretting and murmuring in his trouble how heavy soever it be Fourthly let him put difference between sinning and suffering of trouble that he may choose to endure affliction rather then by sinning draw on much more trouble 3. But if the afflicted convert seem to himself deserted of God in respect of the speciall operations of the holy Ghost let him be of good courage he is not altogether deserted who can observe the decaying of saving graces from the measure he hath found before he is not altogether deserted who loveth communion with God and longeth after it and can go to God and regrat his desertion as a sad affliction for if our loving Lord Jesus Christ hath withdrawn himself out of the sight of his afflicted child yet hath he persumed his own foot-steps with the unction of his own Spirit that he may quicken and kindle his childs love and desire toward him This regrated desertion is but in part not altogether yea it is not a reall but a seeming desertion The Lord resteth in his love albeit he hide the effects of his love for a time He preserveth the habits of saving grace as his own seed in the afflicted heart albeit he do not alwayes draw them forth unto action if he withdraw the sight of saving graces yet he augments the estimation of them and langour to find the Lord working in him If the afflicted observe well he shall see the hand of the Lord in some part of his works so that in his hardest condition he may say with the Psalmist Ps. 73. Neverthelesse I am continually with thee thou holdest me with thy right hand 4. If it shall please God with immediat afflictions from himself to suffer not only Sathan to fight against the faith and consolation of his child but also to super-add a fiery tryal of his faith by cruell persecution for righteousnesse let him still for all this be of good courage because in all such battel 's the Lord of hostes shall be with him who will not suffer his souldiers to be tempted above their strength but with the tentation will give an issue that they may escape and will furnish strength to them that they shall overcome for he hath laid up a crown of righteousnesse for all them that keep the faith and at last will give it to all that love the coming of our Lord Jesus Wherefore let the afflicted convert humble himself under one or all these exercises and not doubt of his condition seing it is agreeable to the Scripture and lot of the Saints 5. It is true that all affliction to the flesh for the present is a bitter potion but yet reached forth to the patient by the hand of our Physician and heavenly Father It is a fire but will not consume the burning bush it is a furnace but will not destroy any mettal but drosse only it is a labour but shall in due time bring forth the quiet fruits of righteousnesse it is a rough fyle but the more sharp it be it shall so much sooner rub away the rust of the vessel of grace make the soul of the penitent more bright and by the blessing of God render him more humble in his thoughts more fervent in prayer mor constant in the faith more strong to bear whatsoever burthen shall be laid on him more desirous to grow in all vertue more carefull to keep communion with God more innocent in his conversation more clean in his conscience and at last more blessed Let not then the afflicted convert regard the labour he is put to but look to the fruit reckon the worth of healing and not the bitternesse of his potion let him not look to the pain of the affliction but to the fatherly love of God chastiseing him who expressely hath told us that he chasteneth all whom he loveth lest they perish with the world let him not shift the battel but set his eye on the crown and go on in the way of God how many soever his tribulations shall be for as the outward man by trouble doth decay So the inward man is renewed daily for the Apostle who who was most acquaint with such exercise hath for incouragment of all who are under the crosse said Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory while we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal 2 Cor. 4. 17 18. The seventeenth and last question shall be about the relicts of sin in the Saints in this life THe remainder of sin doth often-times drive true converts to many doubts for when carnal lusts and sinfull passions seem to be subdued and in a good measure mortified incontinent upon the least occasion as dying ashes when sulphureous pouder is cast upon them they kindle and are inflamed and when their spirit is most willing and ready to do good corrupt nature standeth up and maketh opposition so that the coâ—vert cannot do the good he would yea such is the power thereof that oft-times it forceth him to the ill he would not In which warfare being oft overcome he is so weary that he falleth out with the Apostle in his lamentation Rom. 7. 24 crying O miserable man that I am who shall deliver me
God and men concerning the way of justification For by nature we cannot admit the righteousnesse of God which is by faith in Jesus Christ flying to his satisfaction of justice for us and righteousnesse imputed to us thereby for by nature with mis-believing Israel we acknowledge no iustification save of or for works albeit it be impossible Rom 10. 3. And as they being ignorant of Gods righteousnesse and going about to establish their own righteousnesse have not submitted themselves unto the righteousnesse of God So we even after conversion and after embracing of justification by faith in our conversion do give oft-times evidence of our natural inclination to seek after the righteousnesse of works for after examination of our selves we shall find that our confidence doth flow and eb as we are pleased or displeased with our own carriage and when we have most need to make use of the righteousnesse by faith in Christ we forget it or slight it do not flye to it do not adhere to it do not comfort and strengthen our selves in conflicts by it as hath oft-times been observed by us what then would we do if our going about to establish our own righteousnesse did prosper or if the power of in born sin did not set up it self against us and force us by the law either to dispair or flye to Christ And this our natural inclination even after conversion to return and seek after the righteousnesse of the law may be seen in the Galatians who having begun in the spiritual way of justification by faith sought to be perfected by the fleshly way of justification by works and did fall in danger of falling from grace and excluding themselves from the blessing of the promise through Christ. Wherefore our infinitly wise Physician Jesus Christ taketh course as we have said for his own glory and our good not to repair at once the image of God in us not to heal our sinfull diseases all at once but piece and piece by degrees that his righteousnesse bestowed on those that flye unto him for refuge may be in higher and higher estimation daily that the fountain opened up in him for removing of sin and uncleannesse may daily be made use of and the benefit of justification may daily be looked upon as a new gift that vertue may daily be sucked out of him for bearing of good fruits and out of his fulnesse we may receive daily grace for grace and may render thanks unto our God daily and blesse him for his grace given unto us as did the Prophet Ps. 103. 1 3. Blesse the Lord O my soul who forgiveth all thine iniquities who healeth all thy infirmities And grow in the love of God for the remission of so many sins as escape us daily as did the woman Luk. 7. 47. who loved much because many sins were forgiven her And grow in holinesse without putting confidence in our works as the Psalmist did Ps. 71. 15. 16. My mouth shall shew forth thy righteousnesse I will go in the strength of the Lord God and will make mention of thy righteousnesse even of thine only And the Apostle giveth us his example Phil. 3. 8 9 12 13 14. Wherefore let the doubting convert make use of these considerations and long for the coming of Christ who shall abolish sin and misery altogether To whom with the Father and holy Spirit be glory for ever Amen A TABLE of the Titles of the several Chapters BOOK I. Chap. Page 1. OF Conscience in general 1 2. Of cases of Conscience in general 7 3. Of Regeneration what it is and the regenerat man who he is 10 4. Of divine Covenants about the eternal salvation of men and in special of the covenant of Redemption shewing that there is such a Covenant and what are the articles thereof 22 5. Of the covenant of Works 71 6. Of the covenant of Grace 86 7. For a further clearing and confirmation of the doctrine about the three Covenants from Jer. 31. and Heb. 8. 133 8. Of the prudent application of divine Covenants in general 148 9. Of the more special application of divine Covenants for removing the impediments of regeneration 162 10. Concerning them that are like to despair 182 11. Concerning them that absolve themselves without warrand 190 BOOK II. 1. OF considerations to be premised 215 2. Wherein the regenerat mans doubt of his being in the state of grace by reason of his felt unworthiness is answered 241 3. Wherein the regenerat mans doubts arising from the multitude and weight of his sins against the Law and the Gospel and against the light of his conscience are answered 245 4. Wherein is solved the doubt of the regenerat man raised by his suspicion whether he be elected or not 250 5. Wherein the regenerat mans doubting of his regeneration because he findeth no power in himself to believe in Christ is answered 253 6. Wherein the doubt of the regenerat man concerning his being in the state of grace arising from his apprehended defect of humiliation and sorrow for sin is answered 257 7. Wherein the Christians doubt whether he be regenerat because he findeth not his righteousness exceeding the righteousnesse of the Scribes and Pharisees is answered 263 8. Wherein the regenerat mans doubt whether he be in the state of grace arising from his unquietnesse of spirit is answered 274 9. Wherein the converts doubt arising from his uncertainty at what time he was converted is solved 292 10. Wherein is solved the converts doubt of his regeneration arising from his apprehension that the beginning of the change of his life was not from the sincere love of God but either from terrour or self-love which he conceiveth to be but carnal 294 11. Wherein the converts doubt of his being in the state of grace arising from heavy afflictions and grievous tentations is solved 298 12. Wherein is solved the converts doubt of his conversion arising from the power of his corruption manifesting it self more after his entry upon the course of new obedience then it did before he began to repent 304 13. Wherein is solved the converts doubt whether he be in the state of grace arising from his comparing of himself with the hypocrit and unregenerat in those perfections they may attain unto 311 14. 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 313 15. 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 316 16. Wherein is solved the true converts doubt of his regeneration because he seemeth to himself not to grow in grace by the use of the means appointed for his growth 320 17. Wherein is solved the converts doubt whether he be regenerat because he seemeth to himself to follow religion and righteousnesse from the common operation of Gods working by moral swasion
due to us in full measure but also because that which Christ suffered in the point of torment and vexation was in some respect of the same kind with the torment of the damned for in the punishment of the damned we must necessarily distinguish these three things 1. the perverse disposition of the mind of the damned in their sufferings 2. the duration and perpetuity of their punishment and 3. the punishment it self tormenting soul and body The first two are not of the essence of punishment albeit by accident they are turned into a punishment for the wickednesse vilenesse and unworthinesse of the damned who neither will nor can submit themselves to the punishment and put the case they should submit are utterly unable to make satisfaction for ever do make them in a desperat dolefull condition for ever though obstinat sinners do not apprehend nor believe this but go on in treasuring up wrath against themselves pleasing themselves in their own dreams to their own endlesse perdition Of these three the first two could have no place in Christ Not the first because He willingly offered Himself a sacrifice for our sins and upon agreement payed the ransom fully Not the second because He could no longer be holden in the sorrows of death then He had satisfied Justice and finished what was imposed on Him and His infinit excellency made His short suffering to be of infinit worth and equivalent to our everlasting suffering The third then remaineth which is the reall and sensible tormenting of soul and body in being made a curse for us and to feel it so in His reall experience And what need we question hellish pain where pain and torment and the curse with felt wrath from God falleth on and lyeth still till Justice be satisfied Concerning which it is as certain that Christ was seased upon by the dolours of death as it is certain in Scripture that He could not be holden of the sorrows of death Acts. 2. 24. Quest. But what interest had Christ God-head in His humane sufferings to make them both so short and so precious and satisfactory to Justice for so many sins of so many sinners especially when we consider that God cannot suffer Ans. Albeit this passion of the humane nature could not so far reach the God-head of Christ that it should in a physicall sense suffer which indeed is impossible yet these sufferings did so affect the person that it may truly be said that God suffered and by His blood bought His people to Himself Acts 20. 28. for albeit the proper and formall subject of physicall suffering be only the humane nature yet the principall subject of sufferings both in a physicall and morall sense is Christs person God and man from the dignity whereof the worth and excellency of all sort of sufferings the merit and the satisfactory sufficiency of the price did flow And let it be considered also that albeit Christ as God in His God-head could not suffer in a physicall sense yet in a morall sense He might suffer and did suffer for in as much as He being in the form of God and without robbery equall to God did demit His person to assume humane nature and empty Himself so far as to hide His glory and take on the shape of a servant and expose Himself willingly to all the contradiction of sinners which He was to meet with and to all railings revilings contempt despisings and calumnies shall it seem nothing and not enter in the count of our Lords payment for our debt Obj. But how could so low a downthrowing of the Son of man or of the humane nature assumed by Christ consist with the Majesty of the person of the Son of God Ans. We must distinguish in Christ these things which are proper to either of the two natures from these things which are ascribed to His person in respect of either of the natures or both the natures for infirmity physicall suffering or mortality are proper to the humane nature The glory of power and grace and mercy and superexcellent Majesty and such like are proper to the Deity but the sufferings of the humane nature are so far from diminishing the glory of the divine nature that they do manifest the same and make it appear more clearly for by how much the humane nature was weakned depressed and despised for our sake by so much the love of Christ God and man in one person toward man and His mercy and power and grace to man do shine in the eyes of those that judiciously look upon Him Obj. But seing Christs satisfaction for sinners doth not stand in any one part of His doings and sufferings but in the whole and intire precious pearl and compleet price of His whole obedience from His incarnation even to the death of His crosse how cometh it to passe that in Scripture the whole expiation of our sins is ascribed so oft to His passion and particularly to His blood Ans. This cometh to passe 1. Because the certainty and verity of His assumed humane nature and the certainty of His reall suffering and the fulfilling of all the leviticall sacrifices did most evidently appear unto sense in the effusion of His blood 2. Because the expression of His sufferings both in soul and body appeared in the effusion of His blood for in the garden while His body was not as yet touched or hurt by man from the meer pains of His soul drops of blood fell down out of all His body to the earth 3. Because His blood-sheding and death was the last act of compleeting the payment of the ransom to the Father for us which payment began in His humble incarnation and went on through all His life and was compleeted in His bloodshed and death whereof our Lord gave intimation on the crosse when He cryed as triumphantly victorious it is finished The use of this article of the covenant of Redemption WE have at some length spoken of the price of Redemption and of Christs defraying the debt by His passion 1. That hereby the merit of our sins may the more clearly be seen 2. That the sublimity and excellency of divine Majesty offended by sin may appear 3. That we may behold the severity of Gods justice till He have satisfaction and reparation in some sort of the injuries done to Him 4. That the admirable largenesse of Gods mercy may be acknowledged and wondered at For in the price of Redemption payed as in a mirror we may see how greatly the Lord hateth sin how great His love is to the world in sending his Son Christ amongst us how heavy the wrath of God shall lye upon them that flee not to Christs satisfaction for their delivery how great the dignity and excellency of the Lord our Redeemer is for whose cause reconciliation is granted to all that take hold of the offer of grace through him how great the obligation of believers is to love God and serve him and how
greatly the glory of all the attributes of God doth shine in the work of Redemption 2. By this doctrine it appeareth how vain and wicked the devices of superstitious men are who for pacifying of Gods wrath have appointed pennances and pilgrimages and self-scourgings and soul-masses and purgatory and such like other abominations whereof the word of God hath not spoken but forbidden all the inventions of men as unworthy conceits to bring about mens salvation which inventions tend only to derogat from the dignity of the price of Christs ransom and to cry down the fulnesse and perfection of the price payed by our blessed Redeemer Jesus Christ and to set up other Saviours in his room 3. Hence also it is manifest how fit a high Priest is appointed over us who is touched with our infirmities and temptations by whom we may have so solid consolation in all the pangs of our tormented consciences and in whom we have a solid foundation laid down to all that flee to him for setling our faith and hope in the Son of God who hath of set purpose with the Fathers consent suffered so many and great evils that he might redeem us 4. And hereby we may perceive also how well divine Justice is satisfied and with what warrand the consciences of the weak believers may be quieted who so use to exaggerat the grievousnesse and the multitude of their sins that they forget to put a right estimation upon the satisfaction made by Christ for all that come unto God through him The third article THe third article of the covenant of Redemptionâ— past between the Father and the Son concerneth the benefits gifts and graces to be given unto the redeemed all which gifts and graces are summarily comprehended in that one gift of God spoken of Ioh. 4. 10. which gift is Christ who is freely offered unto and given to the elect believer for righteousnesse and eternall life according to what was said Isa. 9. 6. for unto us a child is born a Son is given on whose shoulders the government is laid whose Name is called Iehovab the wonderfull counsellour the strong God the eternall Father and Prince of peace And 2 Pet. 1. 3. who according to his divine power hath given unto us all things which pertain to life and godlinesse through the knowledge of Him who hath called us to vertue and glory 2. The benefits which are appointed for the redeemed are so conveyed and brought unto them that first they are Christs riches which he hath purchased unto the elect and being resolved to die that the purchase might be made fast to his people he hath made his latter Will and Testament once and again and left in legacy to all that believe in him all things which belong to righteousnesse and salvation and these benefits in an acceptable time he effectually applieth and puts them in possession thereof Of which gifts we shall name chiâ—fly three the first is regeneration or turning of the man toward himself the second is the gift of saving faith the third is perseverance In which three gifts the patrons and magnifiers of the power of mans free-will do what in them lieth to obscure the glory of Gods free grace by glorying that without the speciall grace of God they can convert themselves or not as they please so that when God intends their conversion and useth all means for their conversion they are able to resist all his gracious operation and make void his purpose and endeavour But this covenant of Redemption past between the Father and the Son Mediatour and Redeemer doth decide the question and give them the lie for only they whom God did foreknow did he predestinat to be conform to the image of His Son and whom he did predestinat them he also called and whom he called them he also justified and whom he justified them he also glorified Rom. 8. 28. Concerning these three gifts IT is agreed between God and Christ that the elect shall be converted invincibly and infallibly and that saving faith shall be bestowed on them and that they shall persevere in the obedience of faith so as they shall not totally and finally fall away from Gods grace It is promised to Christ Psal. 110. 3. that in the day of His power His people shall be willing for albeit the native corruption of their will opposeth it self and resisteth the holy Spirit when he is using the means to convert them yet in an acceptable time the invincible power of Gods free grace toward them so taketh away all actuall resistance that the man unwilling of himself is made most freely and heartily willing to be reconciled to God for God can both preserve the naturall liberty of the will and take from it that crookednesse and frowardnesse that is in it he can infuse and creat in the man a right spirit and new habits of grace and can bring forth these habits unto exercise making the redeemed man not only able to will but also actually to will and to do what is pleasant to him Philip. 2. 13. and Ephes. 2. 8. we are taught that faith is not of our selves it is the gift of God not of works least any man should boast And this gift of saving faith is bestowed only on the elect and therefore it is called the faith of the elect Tit. 1. 1. and only they believe in Jesus Christ that are ordained unto eternall life Acts 13. 48. yea every one cometh to Christ who is given to him of the Father Ioh. 6. 37. and no man cometh to Christ save he whom the Father draweth Ioh. 6. 44. but they that are not redeemed do not come to Christ for righteousnesse and life Ioh. 10. 26. ye believe not saith Christ to some Jews because ye are not of my sheep My sheep hear My voice and I know them and they follow Me. As for perseverance the Father promiseth to the Son that the work of grace shall be firm in all the redeemed ones or in his elect seed Isa. 59. 21. as for Me saith the Lord to Christ this is my covenant with them my spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever And Jer. 32. 40. I will make an everlasting covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me And a speciall command is given unto Christ for preserving all unto eternall life who come unto him Ioh. 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 at the last day which Christ undertakes that he will faithfully perform Ioh. 10. 28. while he saith I give unto them eternall life and