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
variable contingency or differency of mans will but can work upon the will of man and by the will of man what pleaseth him and by second causes whether working freely and contingently or by a naturall necessity can wisely holily and powerfully bring about his own purpose in his set time the dayes come saith he wherein I will make a covenant with the house of Israel Wherein he taketh upon him the effectuall work of covenanting promising not only for his own part but also for the elect of Israel and Judahs part for his promise is that it shall come to passe that by inclining their will unto reconciliation they shall willingly consent unto a covenanting with God for he saith I will make a covenant with them he saith not if they will but absolutely I will make them close a covenant with Me heartily 9. The party to be converted and to enter in covenant is not all men nor every society but the Church Gods own family not every nation but Gods people chosen out of all nations on the whole earth I will make a covenant with the house of Israel as it is also cleared Deut. 7. 6 7 8. 10. The Church of Christ under the Gospel as the Apostle looketh on this place is comprehended under the name of Israel and Iudah partly because Israel hath the priority of all other people in Gods covenant and partly because all the Christian Church of the Jews and Gentiles is comprehended under the name of the house of Iudah which is Christs tribe whereof he came who is the prince and head of all believers and confederat persons reconciled to God and partly because the Israelits or Jews have this prerogative above all other people and nations on the earth that of that race of people the posterity of Abraham Isaac and Iacob there shall be in all ages some elected persons till the great bulk of the now scattered people turn Christians and till the end of the world Rom. 11. 5. 11. No age old nor young no sex man nor woman nor any externall difference of men that can be put between one and another in this life doth exclude any man from the benefit of this covenant or commend a man to God that his person should be respected of God but all and every one whom God shall externally call may safely accept the offer of grace and joyn themselves to Jesus Christ for the grace of God here is extended unto all degrees and sorts of men from the least to the greatest 12. In the mean time God knoweth his own man be man both great and small and with the same love doth embrace them all for the promise is that all those elect who are known to God shall know him from the greatest even to the least 13. The great obstacle which may be supposed to exclude any from coming in to God through Christ is here removed to wit the greatness and multitude of by-gone sins cast up against the in-coming of some when they are called The mercy and grace of Christ the Testator taketh this doubt out of the way saying I will forgive their iniquity and their sins I will no more remember Jer. 31. 34. 14. This promised remission the Lord will not have limited nor abridged neither by the number of sins nor grievousness thereof nor kinds of sins but he purposeth and promiseth to take away all iniquity by forgiveness and to forget their by-gone sins ver 34. And confirmeth this by repeating the promise of not casting them off who shall acknowledge him ver 37. 15. From this promise the Apostle Heb. 10. draweth this consequence that under the Gospel or new covenant there is but one offering for sin which offering cannot be repeated in regard that full remission thereby is purchased For ver 14. he saith by one offering he hath perfected for ever them that are sanctified and this he proveth from the words of the covenant ver 15 16 17. whence he concludes ver Now where remission of these are there is no more offering for sin 16. If any shall ask for the cause of so rich mercy and grace covenanted he shall find none in man at all The only cause is set down here to wit the will and good pleasure of God I will forgive their iniquity saith the Lord and their sins will I remember no more that is I will have mercy on whom I will have mercy 17. Because the Lord our God and Mediatour is here making his Testament wherein also he taketh upon him to be executor of his own latter will and to perform all that is promised therefore in confirmation he subscribeth and sets down his name Ier. 31. 35. Thus saith the Lord and that his subscription may be of weight with all men he designs himself by his stately stiles or titles taken from his creation and government of the creatures Thus saith the Lord which giveth the sun for a light by day and the ordinances of the moon and of the starrs for a light by night which divideth the Sea when the waves thereof roar the Lord of hosts is his name This he saith least the faith of his people should be shaken by their looking to impediments and difficulties and that they may gather strength and courage to go on in the Lords way constantly when they consider the power of God in the workmanship and government of the world 18. Unto his subscription he addeth both witnesses and pledges of his promises ver 36. If those ordinances depart from before me saith the Lord then the seed of Israel which comprehendeth the seed of Abrahams faith shall cease from being a nation before me forever ver 36. 19. Last of all least any man in the consideration of the grievousness of his sin or of the apparent impossibility of performing these promises should doubt of remission of sins to be granted to the confederat or of the perseverance of the true believer or of the perpetuation of the Church the Lord bids his people that come in to him be confident and quiet ver 37. saying If heaven above can be measured and the foundations of the earth searched out beneath I will also cast off all the seed of Israel for all that they have done saith the Lord Now both these are impossible that we can measure the heavens or search the bottom of the earth Therefore it is impossible that this covenant and the promises made therein should fail The maner of dispensing the new covenant outwardly and inwardly AS to the dispensation of this covenant both outwardly and inwardly first this promise of a new covenant is a challenge against the mis believing fathers who slighted the offer of grace and followed after the covenant of works seeking righteousness by works which covenant of works they were not able to perform and it served unto them only for their condemnation This the Apostle doth collect from this place of Ieremiah Heb. 8. 8. He found fault with
conclusions drawn there-from and by holy reasoning tye themselves to believe and obey the Word of God Rom. 6. 11. Likewayes saith he by reasoning reckon ye your selves to be deal unto sin but alive unto God through Iesus Christ our Lord. And giveth an example of this reasoning 2 Cor. 5. 14. 15. The love of God constraineth us because we thus judge c. 11. Because the Lord divers wayes according to his own wisdom exerciseth men that sometime by his long-suffering patience he leads them unto repentance sometime also by his word and rods he doth drive them thereunto therefore let the use of all exercises all temptations and afflictions and the use of all benefits and divine dispensations of providence be carefully made use of that men may so look upon Gods bounty and long-suffering on the one hand and upon their own sins and ill deservings on the other hand as they may be led and constrained in love to seek after so gracious a God and to flee for refuge unto Christ mourning for their provoking of justice so oft against themselves and in whatsoever condition of prosperity or adversity to submit themselves to God however he shall be pleased to dispose of them 12. The doctrine of reprobation must not be determinatly applyed to any particular person how wicked soever he shall for the present appear neither must the suspicion which any man may have of his own reprobation be â—ostered because particular reprobation of this or that person is among the secrets of the Lord not to be medled with whereof a man may not give out sentence before the Lord hath revealed his own decree But on the contrair all the hearers must be warned and pressed to be wary to entertain any hostile thought of God or to foster suspicions of him as implacable but rather think of him as their faithfull Creator just indeed yet mercifull long-suffering and bountifull both to the kind and the un-kind as they shall find if they will seek him for Sathan will press this temptation hard enough and foster the suspicion which he hath suggested against God in the minds of them whom God hath afflicted albeit he get no assistance by any imprudent and un-just application of the Lords Word unto this or that particular person to conclude their reprobation 13. The scope of all doctrine must be this that sinners may be humbled in the sense of their unrighteousnesse indigence infirmity and unworthinesse and being humbled may be led unto Christ believe in him and be more and more glued unto him and grow in the love of him and rest their souls upon him as God one with the Father and holy Spirit worshiping him in spirit and truth endeavouring according to their vocation to advance his Kingdom in themselves and others And to this end let neither on the one hand his incarnation nor humiliation in the dayes of his flesh wherein he was in paying the promised price of our Redemption derogat any thing to the estimation of his person who is one God with the Father and holy Spirit God over all blessed for ever Nor on the other hand his Majesty make sinners stand off or be afraid to make their adresse to him but by the contrair that the personall union of the divine and humane nature in him and his cloathing himself with the offices of Prophet Priest and King may allure all sinners who hear of him to come to him as Media-tour who will not deal with them who come unto him as a judge against them but as an advocat Surety and intercessor for them and who will save to the uttermost every one that come unto God through him Heb. 7. 25. 14. For tryall of a mans regeneration and coming rightly to Christ and growing in grace the exercise of these three duties are necessarily required to wit 1. The exercise of repentance or the entertaining in himself of the sense of his naturall sinfulnesse and infirmity to do good and of the power of inherent corruptions whereby he may be made more and more to renounce all confidence in himself and walk humbly before God 2. The exercise of faith or the daily renewed imploying of Christ for grace and actuall help in all things as his case requireth 3. The exercise of love or the endeavour of new obedience flowing from love to God and his neighbour through Christ. CHAP. IX Of the more speciall application of divine covenants for removing the impediments of regeneration VVE have spoken of the prudent application of divine covenants in generall it followeth that we speak of the curing of the sicknesses of the conscience concerning regeneration more specially Some of these sicknesses do tend to hinder regeneration that it be not wrought at all whereof we shall speak God willing in the rest of this first book Other sicknesses do tend to obscure the work of regeneration begun and to foster questions in the regenerat man and make him doubt whether he be regenerat or not or whether he be in the state of grace or not and of these we shall speak somewhat in the second book And last of all some cases and sicknesses of the conscience do tend toward the deceiving of the regenerat man about his present condition wherein he is without calling his state in question at the first and of these we shall speak in the third book 2. As for the first sort these cases which impede and altogether marr regeneration cannot easily be numbered because of the multitude of deceits whereby the unregenerat are deluded but it shall suffice for our purpose to name some of them only for examples cause in handling whereof the way of curing other like cases may be observed In handling of these cases it is not to be expected we should follow any exact method or accurat distinction of one case from another partly because many faults may be variously interwoven one with another partly because in all these cases the same faults are found after divers wayes to put forth their poyson We therefore that we may follow the easiest course shal divide all unregenerat men impeding their own regeneration in three ranks The first rank shall be of those who eshew so far as they can all examination of their own conscience least it should pronounce sentence of their state and disquiet them The second rank shall be of those who do judge themselves indeed according to the law of God but after examination do despair of any remedy The third rank shall be of those who make a slight examination of themselves and upon some slight pretence give our sentence of absolution of themselves which God will not allow 3. As to the first rank to wit of those that eshew all examination of their own conscience we shall name only seven sicknesses or impediments hindering their self-examination and passing sentence on themselves The first is gross ignorance of their naturall sin and misery and of deliverance to be had through Christ
of eternal life Other some doubting of the soundnesse of their conversion because the â—error of God and fear of condemnation and hell prevailed more with them for changing their course then the love of God and true holinesse did and both the one sort and the other do conceive the chief rise of their change to have been natural or carnal self-love fearing harm and loving life 2. For removing of this doubt we grant that there are many who after some notable delivery from death or some notable benefit received or after some sharp rod of chastisement for their sin have changed their outward way of living left off grosse vices and led a more civil and blamelesse outward life and yet have neither seriously repented them of sin nor seriously fled in unto the grace of Jesus Christ offered in the Gospel neither knowing what saving faith is nor carefull to know it but of such we do not speak here for we are speaking of the true convert and renewed man who in the sense of sin is fled to Christ in the sense of his unworthinesse maketh the grace offered his refuge and in the sense of indigence looketh up to Christ and seeketh supply of him in all things and by the holy Spirit is striving against sin endeavouring in some measure of sincerity to bring forth the fruits of faith and repentance and yet for all this he doubteth of the sincerity of his own conversion for the reasons foresaid To this souldier and wrestler we say as before we said to him that doubteth of his conversion because he cannot design the time of his conversion it is not material by what way or means or motives a man is brought unto Christ provided he doth come and indeed adhere to Christ it is all one whether the rise of the mans turning from sin to God was love alluring or terror driving him whether a benefit or a sharp rod whether fear or hope did at the first beginning of his change move him to seek God provided God manifested in the flesh Christ Jesus the Redeemer of sinners be now his beloved Lord and precious in his eyes for he that is most sweetly allured to come to God and without much fear is converted who possibly after serious conviction of sin and deserved death is not keeped long at the door of mercy but forthwith is admitted to the throne of grace and tenderly entertained by the Spirit of consolation may fall in hard exercises afterward This is evident in the experience of the Prophet David in whom his brethren living in the same family with him did not perceive any signes of a sorrowfull or heavy heart as his brother Eliab's words do shew 1 Sam. 17. 28. I know thy pride and the naughtiness of thy heart Thus did Eliab judge of David's chearfull carriage whereof also we have some evidence that David was of a ruddy and beautiful countenance and for some years of his youth did passe the time pleasantly serving God with his songs and harp while he was feeding his sheep in the wildernesse now none can justly question his conversion all this time or his sincerity in this service yet afterward he was otherwayes exercised for oft-times he felt the power of the Law upon his spirit and was tossed with the terror thereof and made to mourn and weep heavily Such doth Iob's condition seem to be in his youth as it is described Iob 29. but afterward in the tryal of his faith what a conflict with temptation he had the sacred History doth testifie Therefore there is no reason why any in whom these evidences of a true Israelit are found in any measure should suspect the sincerity of his regeneration because he hath been gently handled in his conversion for it may come to passe that the same person may fall in firy tryals and so hard temptations as he may fall in doubt of his conversion in regard of the sad afflictions inward and outward whereby he is exercised In which case he will be found to be mistaken no lesse then he was mistaken in the former case and condition for some dear children of God may possibly both in their conversion and most part of their life be exercised with the terrors of the Law and yet retain fast hold by faith on Christs grace in their deepest afflictions For instance we offer that precious soul Heman the Ezrait who came near unto Solomon in the point of wisdom 1 King 4 31. and yet how bitter his afflictions of spirit were the 88. Psalm beareth witnesse specially v. 13. 14 15. But unto thee have I cryed O Lord and in the morning shall my prayer prevent thee And why castest thou off my soul why hidest thou thy face from me I am afflicted and ready to die from my youth up while I suffer thy terrors I am distracted c. And therefore there is no just cause that any in whom the evidences of faith and repentance may be found should call the sincerity of his own conversion in question how hardly soever he seem to be handled of God for whosoever is joyned to the Lord Jesus and will neither suffer himself to be driven from him nor yet will endure sin to remain in himself uncontrolled is certainly a true convert As for these who for some temporal cause are come to Christ as many did come in the dayes of his flesh that they might be delivered from some temporal evil or obtain some temporal benefit and for that cause do doubt of their conversion or sincerity thereof they need not dispute much about the occasions of their first seeking after God provided that they have learned what Christs grace is and do seek righteousnesse and salvation in him for we read in the Evangel that sundry that they might be cured of leprosie palsie blindnesse c. came unto Christ who afterward came and adhered to him by faith as the only Redeemer and Saviour of their souls from sin and misery Wherefore in such doubtings let not the afflicted trouble himself nor call his conversion in question but let him give all diligence to strengthen his faith and to increase in holinesse making his calling and election sure by well-doing for if he do this he shall neither be found idle nor unfruitfull in the knowledge of our Lord Iesus as the Apostle promiseth 2 Pet. 1. 8. CHAP. XI Wherein the converts doubt of his being in the state of grace arising from heavy afflictions and grievous tentations is solved SOme true converts sometime fall into great suspicionâ— of their regeneration of their effectual calling and of the love of God unto them and that because they meet with sore outward afflictions and are assaulted also possibly with horrible inward tentations which do befall them unexpectedly and are ready to swallow them up for whereas after divers conflicts in their conversion and peace of conscience following after these sad exercises of mind they hoped to have injoyed Gods peace still after
dissimilitude of manners or discrepance of judgment or contention about any mater then partiality hindereth a right judgment one of another and affection marreth reason many times that it cannot discern what is right Therefore let the person afflicted with this tentation turn himself to God who searcheth the reines and let him humble himself in his sight renewing the exercise of repentance and faith in Christ and let him apply to himself what the Scripture doth pronounce of these who in the sense of their sin do flye to Christ Jesus that in him they may have remission of sin and amendment of their life for so did the Prophet in the whole Psal. 17. when he had to do with his uncharitable friends and kinsfolk and so let the afflicted do CHAP. XV. Wherein the converts doubting of his being in the state of grace so oft as he doth not feel the sense of his reconciliation with God is examined and answered SOâ—e true converts are who indeed are indued with the saving graces of faith hope and charity and give evident proof of the in-dwelling of the holy Spirit in them and do rejoyce now and then in God their Saviour when his love to them is shed abroad in their heart but when a cloud cometh over their eyes and they do not feel the warm beams of the Sun of righteousnesse shining in their soul as they before have felt they are assaulted with doubting if any saving grace be in them at all and do entertain these tentations oft-times so far as to suspect and expresse in words that there is no solid faith in themselves no lively hope no christian charity no mortification of sin no purity of heart and such like if when they are thus tempted and tossed they lay hold on Christ as in their first conversion and find the sensible comfort of the holy Spirit by the word of the Gospel applyed unto them then all is well their doubting is overcome for the time they rejoyce and praise God But if the Lord shall delay for his own wise ends to renew their sensible consolations and to renew the earnest-penny of their inheritance forthwith they begin to doubt again and to hearken to Sathans suggestions and to suspect that their former feelings were but temporary and not the special operations of the holy Spirit and at length break forth in many sad complaints And in a word they do not maintain the work of saving grace in themselves longer then the sun shine of spiritual felt consolations abideth with them And albeit their exercise be no wayes so hard as was the Prophets Psal. 77. yet they fall out in the same complaint which the Prophet expresseth ver 7 8 9. Will the Lord cast off for ever and will he be favourable no more is his mercy clean gone for ever doth his promise fail for evermore hath God forgotten to be gracious hath he in anger shut up his tender mercies 2. For clearing of this case two diseases may be perceived in the afflicted which is here described The one is this the afflicted setteth himself to live rather by sense then by faith and doth put his faith on work of set purpose that he may obtain or recover consolation shortly but if his desire be not shortly granted he maketh not use of the formerly felt consolations to strengthen his own â—aith when consolation is withdrawn The other sicknesse is this the afflicted doth not take up the nature of saving graces nor perceive the beauty thereof except in the sun-shine of sensible divine approbation thereof he doth not take up the right definition or description of saving graces for saith is to him nothing if it be not a full perswasion except he can pour forth tears alwayes he thinks he doth not repent except he find a joyfull expectation of Christs coming in glory he thinks his hope not lively and so of charity and patience temperance righteousnesse and holinesse if he do not find them in some eminent measur as they may nearâ—by stand before the law the afflicted of whom we are now speaking thinketh he hath nothing of saving grace in him We grant that this sicknesse is very rare and few they are that are troubled with it yet where it appeareth it must be speedily cured but with great circumspection cured for the earnest desire he hath of feeling the sweet sense of the joy of the holy Ghost must not be disallowed but commended to him and he taught to cry as it is said Cant. 2. 5. Stay me with flaggons comfort me with aples for I am sick of love yet with holy submission unto Gods will for time maner and measure 2. He is also to be commended that in his trouble he goeth to God in Christ not altogether without faith which he putteth forth in active exercise thereof by confession of sin by supplication and otherwayes but here is he to be reproved that while he is actually exercising faith love hope c. he reckoneth all he doeth to be nothing no faith no hope c. because it is not in such a measure as he would 3. He is to be commended that he doth aime at the highest degrees of faith love hope patience mortification of sin and practice of holinesse and all commanded vertues but here he faileth that he counteth all as nought when consolation and sensible approbation of what he hath is not felt for here he despiseth the day of small things and unthankfully mis-regardeth the lower degrees of these saving graces which notwithstanding are bought to the redeemed by the same price wherewith the highest degrees are bought to wit with the precious blood of Jesus Christ. 3. Wherefore let the afflicted consider first that the will of God revealed requireth of us that we walk by faith and under the sense of our sinfulnesse and afflictions whatsoever hold fast the covenant of grace in Christ Jesus and by adhering unto him hold up our heart and entertain spiritual life in us Secondly let him consider that this way of living by faith and dependence on the word of Gods grace doth please the Lord well for without faith it is impossible to please him and thus living by faith in him doth give more glory of truth grace mercy and constancy unto God then when we suspend the glorifying of him till we find the sense of consolation from him for if we believe in God only because we find the consolations of his Spirit our faith in that case is weak and leaneth more upon the pledge and sensible evidence of his truth bestowed upon us then upon his promise without a pledge for no man will refuse to give credit to a man upon a pawn but God is worthy to be credited upon his word without a pawn yea when his dispensation seemeth contrary to his promise Thirdly let him consider that the Lord useth to give sensible consolations not only to help our faith in the time of consolation but also to help our
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
water in a glasse which howsoever it be troubled and tossed remaineth most pure and free of all muddinesse Obj. But at least was there not a conflict in our Lord between his faith and the temptation to doubting Ans. We grant not only a conflict of Christs humane naturall strength with the burden of affliction but also a conflict and wrestling of his faith against the temptation to doubting for wrestling doth not alwayes argue the infirmity of the wrestler for the Angel who is called God Hos. 12. wrestles with Iacob and in God was no infirmity Again wrestling doth not argue alwayes infirmity but doth only evidence the wrestlers power and the importunat obstinacy of an adversary who being repulsed and cast down doth not at first leave the field but riseth up again insists and presseth on so long as it pleaseth the most powerfull party to suffer the adversary to make opposition Obj. But you must grant that in the conflict of Christs humane naturall strength with the affliction and burden of the punishment laid upon him by the Father he was overcome and succumbed and died Ans. Yes indeed but we must put a difference between the conflict of naturall strength with the burden of affliction and the conflict between faith and a temptation unto sin in the conflict of holy humane nature in Christ with the punishment of our sins laid on Him it was not a sin to have his naturall strength overpowered and to lye down under the burden and to lay down his life and die but it was a main part of His obedience it was the performance of His promise and undertaking to yield himself to Justice and to die for us that we might be delivered from death eternall But in the wrestling of His faith with the temptation unto doubting it had been a sin to have yielded in the least degree and that which could not consist with the perfect holinesse of the Mediatour Surety for sinners Obj. But did not the perplexity of His thoughts and the anxiety of His mind diminish something of the vigour and constancy of his faith Ans. It did diminish nothing of the vigour and constancy of His faith for there is a great difference between the troubling of the thoughts and the hesitation or weakening of faith as there is also a great difference between the perturbations of the mind and the perturbation of the conscience For as the mind may be troubled when in the consideration of some difficulty it cannot at first perceive an outgate mean-time the conscience remaining sound and quiet so may the work of the mind 's discoursing be interrupted and at a stay for a time faith mean time remaining untouched wholly sound and quiet For example upon the sudden receiving of a wound or upon an unexpected report of some great losse such as befell Iob the wheels of the reasoning faculty may be at a stand for a time and the conscience in the mean time be quiet yea and faith in the mean time remain strong as we see in Iobâ— first exercise Now if this may be found in an holy imperfect man in any measure why shall we not consider rightly of the exercise of the holy one of Israel suffering in His humane nature the punishment of our sin Let us consider but one of the passages of our Lords exercise Ioh. 12. 27. 28. Now saith He My Soul is troubled wherein behold the perplexity of His mind smitten with the horrour of the curse due to us coming upon Him then cometh forth what shall I say wherein behold reason standing mute and altogether silent only He lets forth the confession of His perplexity presently after this He subjoyneth Father save Me from this hour wherein behold Holy nature trembling and shrinking to fall into the wrath of the Father and according to the principles of holy nature testifying the simple abhorrency of His soul from such an evill as is the wrath of God His Father which had it not been for love to save our souls He could not have yielded his humane nature to endure or bear it therefore He considering that we were but lost for ever if He should not suffer wrath for us He repeats the sum of the Covenant of Redemption agreed upon But for this cause came I unto this hour And last of all shuts up His speech and exercise in the triumphing voice of victorious and untainted faith Father glorifie thy Name and here He resteth wherewith the Father is so well pleased as that from heaven He speaketh to the hearing of the multitude standing by I have both glorified it and will glorifie it again 10. Among the deepest degrees of the suffering of Christ in His soul we reckon that desertion whereof Christ on the crosse giveth an account crying out My God My God why hast Thou forsaken Me By which speech He doth not mean that then the personall union of the natures was in him dissolved nor yet that God had withdrawn His sustaining strength and help from the humane nature nor that the love of the Father was taken off him nor that any point of the perfection of holinesse was taken from him but his true intent is to shew that God for a time had taken away sensible consolation and felt joy from His humane Soul that so justice might in His sufferings be the more fully satisfied And this is the forsakeing of Him here given to us to understand In which desertion Christ is not to be looked upon simply as He is in His own person the Son of the Father in whom He is alwayes well pleased but as He standeth in the room of sinners Surety and Cautioner paying their debt In which respect He behoved to be dealt with as standing in our name guilty and paying the debt of being forsaken of God which we were bound to suffer fully and for ever if He had not interposed for us 11. The last degree of Christs sufferings wherein He may be said to have descended into hell so far as Scripture in the old Testament or the hystory of Christs passion in the new will suffer us to expound that expression is that curse wherein the full wrath of God and the dregs of that horrible cup was poured forth upon His holy humane nature while heaven and earth and hell seemed to conspire to take vengeance on Him and fully to punish our sins in the person of Him our Surety by that cursed death of the crosse which was the evidence foretold of the malediction of God lying on Him in so far as was necessary to compleet the punishment of losse and feeling both in soul and body And therefore not without ground have Orthodox divines taken-in Christs suffering in His soul and the detaining of His body in the grave put in as the close and last part of Christs sufferings as the true meaning of that expression He descended into hell not only because these pains which Christ suffered both in body and soul were
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
the Pastor hath spoken to all these heads shortly and repeated again and inculcat at some other few meetings till the people have somewhat understood the business then he may draw forth these seven heads in some few questions taking answer of the people in their own words as they have conceived the purpose These grounds being laid the Pastor shall find by Gods blessing some desire and appetite raised in the people after more knowledge of these grounds and hope put in them to overtake a formed Catechise and to have it by heart as may be To which end the people must be encouraged by promises on the one hand and stirred up by threatenings on the other hand such as are Ioh. 17. 3. and 2 Thess. 1. 7 8. and other like places Now when the people or any ignorant before is begun to understand these seven grounds they must be pressed to make use thereof and that 1. they should acknowledge their sins and deserved judgment according to the covenant of works which curseth every sinner for every sin 2. That they should flye for refuge to Christ according to the covenant of grace And 3. that every one who is fled to Christ for grace and mercy must take on his yoke and endeavour new obedience of his holy commands by his grace and furniture For removing of the second impediment THe second impediment of self-examination which is an unrenewed mans infection with some deadly errour in religion and this is not easily removed for the conscience that is deceived by errour absolveth the sinner from the crime whereof the errour maketh him guilty how grievous soever it be and therefore so long as he lyeth in the errour he securely contemneth all accuâ—ations and threatenings for his errour and erroneous practice till he be convinced of his errour And usually four causes do concur to obdure him in his errour The first is the cunningness and malice of the devil who when he cannot altogether obscure and suppress all the articles of saving doctrine nor banish the Scripture out of the world he useth by his emissaries of old destinat to this damnation to spread doctrines of devils in the visible Church whereby so far as he can he may detain men in their sins The second cause is the wisdom of the flesh which is enimity to God and therefore very bent to defend every lust whereunto men are inclined and to sight against the truth of God contrair to their lusts The third cause is the multitude of these who consent with the perverted conscience and avouch the same errour The fourth is the righteous judgment of God who upon such as receive not the truth in love sendeth powerfull delusions and efficacy of errour that they may beleeve a lye and so be damned who have not received the truth in love but have pleasure in unrighteousnesse 2. But because the Pastor cannot know any mans reprobation in particular and therefore must take the best course he can for every mans salvation who is under his charge if the erroneous person cannot be content to fall upon Christian conference in private with the Pastor it seemeth not expedient to fall flat at the first upon the errour wherewith he is infected but to hold upon agreed unto principles and from these grounds lay open the merit of these sins whereof the erroneous party will grant himself no lesse guilty then other men will be â—ound to be and labour to convince him that for these common sins no ransom can satisfie Gods justice save the perfect obedience which Christ gave to the Father even to the death of the crosse in name of all that flee unto him for the benefit of Redemption If the erroneous party can condescend to cast himself wholly on Christs mercy offered in the Gospel for pardon of acknowledged sin then at another time the conference may be further followed and the danger of the errour may be laid out before the erroneous and he no more urged for the time but that he would consider what hath been told him and that he would by prayer for Christs cause beg light from God in the point questioned And so go on with him in all meeknesse and evidence of love to his soul as the Lord openeth a door for using of all means that may reclaim the party erroneous 3. But if the errour be likely to infect the flock let the Pastor openly refute the errour or heresie and that not only by hinting at some arguments against it but of set purpose once at least solidly shewing how contrair it is to the word of God and what are the fearfull consequences thereof that it may become in the sight of the judicious no lesse vile and odious then gross transgressions against the second table of the law which sort of sins is more hated of naturall reasonable men then sins against the first table for naturâ—s light is sharper sighted in the mutual duties of man to man then in the maters of God and Religion wherein a man hath no light at all in speciall save that which is by revelation of Scripture The true intent and meaning whereof if a man be ignorant of it or shall mistake it the conscience runneth headlong without the least secret check after the errour and darkness which men naturally love more then truth and light For removing the third impediment THe third impediment of self-examination to wit infidelity dissembled and covered with grosse hypocrisie whereof the man himself is conscious and studieth to hide and delighteth himself in his cheating of others of all evils is most hardly cured Of this sort of hypocrits are they who think they can give a reason of all their wayes to any man And because they respect the laws of the kingdom wherein they live more then the Scripture therefore they cover over all their avarice and cruelty with practice of law that beholders think what they please can say nothing against their following of the civil law for such men fear not God and are not afraid for his judgment And albeit they largely commend the piety of holy men before some auditors to whom they conceive their speach will be plausible yet under hand and among such as themselves are they do but laugh and scorn all such piety as puts men in hazard of any worldly inconvenience for in those mens eyes the simplicity of the godly is foolâ—shnesse and their faith in God in their estimation is madnesse especially if for defence of the truth of Religion they suffer persecution These hypocrits the Psalmist calleth unwise and foolish Psal. 14. 1. The fool hath said in his heart there is no God and vers 6. You have shamed the counsell of the poor because the Lord is his refuge Such men as these albeit they faign themselves to be holy yet in heart they are haters of all true saints in whom the sparks of grace and solid Religion doth appear for so saith the Lord of them Psal. 14.
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
to prove a man to be regenerat but he must be proven also a true believer in Christ a man reconciled to God a man justified and an adopted child 2. It is necessary therefore for proving a man to be regenerat to know the right description of the regenerat man which is given by the Apostle Phil. 3. 3. We are the circumcision which worship God in the spirit and rejoyce in Iesus Christ and have no confidence in the flesh Wherein the Apostle holdeth forth the truly regenerat circumcised in heart 1. He is not sinlesse but so sensible of his sinfulnesse as he hath no confidence in himself nor any thing else in himself 2. He is not free of accusations or tentations and doubts but he flyeth to Christ for righteousnesse 3. He is not an idle and unfruitfull branch but a worshiper of God in spirit and truth 1. He is burdened with sin 2. He cometh to Christ for relief 3. He puts on Christs yoke Math. 11. 28 29. If a man have these three properties joyntly in him he is a regenerae man and may defend his interest in the state of grace and right to righteousnesse and eternall life through Jesus Christ. 3. Divine operations and saving graces which accompany salvation such as are faith repentance unto life hope Christian love to God and men for Gods cause effectual vocation justification reconciliation adoption go together in time by Gods gift but one of them goeth before another in order of nature for effectual calling goeth before faith and faith goeth before hope and before charity or love Again these graces which are given to the redeemed child of God joyntly in respect of time do not shew themselves in their evidence alike soon in time nor do they equally manifest themselves when they do appear in time And so the evidences of repentance may be discerned in not a few converts before faith in Christ do shew it self in them clearly So also love to God and his Saints oft-times may be discerned in a regenerat man before he himself dare affirm any thing of his faith in Christ. 4. Albeit there be many regenerat persons who for the present time cannot perceive in themselves any undoubted signs of their conversion yet it is certain also that there be many who to their own unspeakable comfort are assured of their regeneration and that they are translated from death to life and that they have received the spirit of adoption and earnest of eternal life as is pointed out in the experience of the Ephesians chap. 1. 14. And this is certain also that all who are fled to Christ for refuge should by all means labour to make their calling and election clear and certain to themselves 2 Pet. 1. 10. And to this purpose we are commanded to examine our selves and try whether we be in the faith or not whether Christ by his Spirit be in us or not 2 Cor. 13. 5. for otherwise except a convert know certainly the blessednesse of his own state and that he standeth in grace and favour with God it is not possible for him to give hearty thanks to God for the change of his state from being an enemy to be made a reconciled subject and child of God It is not possible for him to rejoyce in the Lord or set chearfully himself to serve God or comfortably call on God as a father to him in Christ Wherefore all who in the sense of their sins and fear of deserved wrath are fled for refuge unto Christ should deal by prayer earnestly with God that he would graciously grant unto them his Spirit by whose operation in them they may know the saving graces which he hath freely bestowed upon them of which gift of the holy Spirit the Apostle doth speak 1 Cor. 2. 12. 5. The knowledge of a mans own regeneration hath many degrees of clearnesse and assurance by reason of the variety of conditions wherein a man truly converted may be For many doubts may arise in the man regenerat which may darken his sight and hinder the assurance of saving grace granted unto him whereof sundry causes may be found and in special these four among others 1. In a man illuminat and renewed by the holy Spirit there remains a great deal of ignorance much doubting mixed with faith by reason of unskilfulnesse of the convert to examine and discern this blessed change made in him where through that cometh to passe in many young converts which will be seen in infants who have a soul indeed but do not know or perceive that they have a soul till they come to some years of discretion yea many sound Christians are oft-times at a stand about their regeneration and know not what to make of their faith or repentance especially when they feel the power of the body of death the strength of natural corruption in themselves and great indisposition for any spiritual exercise they are forced with the Apostle to cry miserable man that I am who shall deliver me Rom. 7. 24. mean time for weaknesse of their faith they are not able at the first to wrestle against discouragment and to come up unto the Apostles thanking God through Christ. 2. By the tentation of Sathan oft-times the perswasion of holy men is darkened so as they cannot see the evidences of their own regeneration clearly for Sathan sets himself to vex the Saints who are delivered from his kingdom and bonds whom albeit he know that he cannot destroy them yet he will not cease to trouble them that at least he may make them some way unfit for Gods service and marr their cheerfulness in his service and because he feareth harm from them unto his kingdom by their dealing with the unconverted to repent their sins and to turn unto God therefore he finds them work at home in their own bosome and puts them to defend themselves and to forbear to invade his subjects till they be setled themselves 3. Oft-times the Lord is offended by the sins of the regenerat and specially by their grosse transgressions for which his Spirit being grieved doth for a time cease from comforting them and doth not bear witnesse with their spirits that they are the children of God as he hath formerly used to do 4. Oft-times the Lord by suffering doubts to arise in their hearts useth to try and exercise the faith of his children and thereby to stir them up to the pursuing of the duties of piety and righteousnesse more vigorously and sincerely that after victory obtained over these tentations they may be more confirmed in their faith and more diligent in his obedience 6. It may come to passe that while the true convert doth most doubt of his own regeneration that the work of Gods special grace may be observed in him and clearly seen by others more experienced in the wayes of God and indued with the spirit of discretion The reason whereof is because howsoever the weak convert and child of light walking
in darknesse of tentation and desertion cannot discern his own blessed state yet there may appear and be perceived in him such signes and undoubted evidences of saving grace that the prudent beholder of him under his sad exercise may in the judgment of discretion and charity declare his righteousnes and him for his state to be in grace and favour with God In these two disciples going to Emaus Luk. 24. saving faith was not extinguished albeit they were driven to suspect themselves to have been mistaken when they once believed that Christ was the promised Saviour for in that same time there appeared in them evident tokens of their unfained love to Christ for while they are troubled with suspition of their being mistaken about Christ they are very sad and sorrowfull and were regrating the sufferings of Christ and were gathering what arguments they could for supporting their faith whereby their dying faith might be supported by conference about this mater laying forth their doubts and tentations one to another 7. The precise time of begun regeneration is not alwaies observed nor known either by the regenerat man himself or by beholders of his way as experience makteh evident in many who from their infancy are brought up in the exercises of true religion in whose conversion no notable change can be observed In those the words of Christ in part are verified the kingdom of heaven cometh not with observation Such persons when they begin to examine themselves whether they be regenerat whether they be in Christ and at what time they were converted they can neither determinatly condescend upon the time of their conversion nor can they confidently speak of their conversion till after sundry tryalls and experiences they can gather proofs of their sincerity from such signs effects and marks of the work of saving grace in them as may prove that Christ hath dwelt in them of before 8. Albeit regeneration be of the same kind spece and definition in all the regenerat yet it doth admit sundry accidental differences when the conversion of such and such persons is compared for some do not stay long in the straits of regeneration or new birth but within a short space of time they are both wounded and healed are both casten down and raised up again are both slain by the Law and quickened by the Gospel Of this sort we have a past proof in some thousand converts Act 2. who by one sermon or two were converted to the faith of Christ and fellowship with the Church On the other hand experience of many doth shew they have been under the spirit of bondage a long time before they could receive the consolations of the Gospel Heb. 2. 15. Some in the beginning of their conversion are handled very tenderly and afterward fall in hard exercises of mind as we may see in David who in his youth while he was keeping his fathers sheep did passe the time in holy songs and playing on his harp but afterward he was more sharply exercised and much afflicted from time to time with the sense of divine wrath Some in sorrow and much weeping do follow Christ and study to promove his kingdom such a one was Timothy whom the Apostle exhorteth to admit a larger measure of consolation allowed unto him by the Lord that he might be the more cheerfull and couragious in the warfare whereunto he was called 2 Tim. 1. 4. Another of this sort was Heman the Ezrahit who Psal. 88. declareth that from his youth up he was so keeped under terror as he was ready to die under discouragment And in the experience of this holy man we have a proof of what was holden forth in the preceeding consideration to wit that regeneration may be begun in a man and well promoved before either himself or others can well discern it for of them who are keeped under the law and spirit of bondage it is hard determinatly to judge before faith in Christ begin to appear in them whether their exercise be the special work of the holy spirit of regeneration or not for as it may come to passe that the spirit of fear and bondage may for a time work and go no further then to convict a man and not go on to convert him So also it may come to passe that there be some wrestling of faith lying under-foot in the midst of terrors not perceived for a while of which wrestling none can well give out sentence that it is a wrestling of saving faith before faith get some victory over tentations and break forth in some evident effects In which case it is very needfull warily and circumspectly to apply the doctrine of the Gospel so as the afflicted soul may be supported with hopes of a gracious out-gate for the work of the law humbling the sinner is a fair call to come to Christ and a messenger sent by Christ to bring him up Gal. 3. 24. 9. Albeit the regenerat man in respect of the state of his person by standing in grace and favour with God fixed and unmovable as the Apostle doth shew us Rom. 5. 1 2 3. partly because the love of God manifested to the believer in Christ is unchangeable and partly because the covenant of grace through Christ is an everlasting covenant Isa. 55. 3. and partly because the saving gifts and calling of God are such as God will never repent him to have bestowed them Rom. 11. 29. yet in respect of his condition the regenerat man is subject to many changes in his life and conversation in the disposition of his mind and affections and in the exercise of his gracious habits and in the sense and observation of the grace of God in him and favour of God toward him for it may come to passe yea and oft-times doth come to passe that men who are regenerat and in the state of grace which is a notable good state may be in a very evil condition in a miserable and deplorable disposition of heart as befell the Church of Ephesus Sardis and Laodicea And it may be also that regenerat persons after their consciences are wakened and they do perceive the miserable and sinfull condition of their affections and conversation that no small doubts arise in their hearts whether their state in grace be reall or not which doubts will evanish when after the renewing of their repentance theâ—r condition is changed to the better for Christ pre-occupieth this tentation speaking to the Church of Sardis and Laodicea counselling them to strengthen the thing that remaineth which was ready to dye and not to doubt of his love toward them Revel 2. and 3. 10. These tentations whereby the regenerat man is troubled and tempted to doubt whether he be in the state of grace should be distinguished and discerned from actual doubting for there may be a temptation unto doubting without a yielding unto the temptation as we see in Christ our Lord whom the devil durst tempt to doubt whether he was
things to come and the gift of working miracles and the gift of preaching the Gospel may be granted unto the unregenerat for the use and edification of the Church The observing of this difference shall teach the afflicted to esteem well of all the gifts of God which may serve for humane society or to edifie the Church but not to look upon them as evidences of regeneration for they are nothing in comparison of saving graces for if he shall study to humility and repentance toward God and faith toward Jesus Christ and love to God and his Saints and to a holy life by the grace of Christ in any measure let him esteem more of them then of all these common gifts how glorious soever they seem As also let him put a difference betwixt the judgment of charity concerning other mens estate which contents it self with probabilities and the judgment of certainty and reall verity concerning his own estate which proceeds from the operation of the holy Spirit bearing witnesse to our spirits that we are the children of God and revealing unto us what things are freely given to us of God to wit among other gifts giving unto us eye-salve to make us know that we are blind poor naked and miserable with grace leading us to buy without money or price from Christ gold tryed in the fire and garments to hide our nakednesse which is the righteousnesse of Christ imputed unto us In the judgement of charity concerning other mens estate we see nothing save what is outward and cannot pierce into their hearts which God only can and doth search but concerning our own estate we may know certainly if we search well 1 Cor. 2. 10 11 12. Wherefore that the afflicted may overcome this doubt let him leave unto God the judgment of the hearts of these hypocrits and apostats which were never humbled in 〈◊〉 sense of sin nor seriously believed in Christ but to satisfie himself concerning his own estate let him study to discern the power of sin in himself more and more and daily be humbled before God in the sense of it And the more he discern the loathsomnesse of sin in himself let him the more heartily embrace Christ offered in the Gospel and consecrat himself wholly unto him that in his furniture drawn by faith out of Christ he may bring forth good fruits and add one vertue to another and so shall he be sure that he hath passed the perfection of the unregenerat and is a true subject of the kingdom of God effectually called and elected of God unto eternall life 2 Pet. 1. 5 6 7 8. CHAP. XIV Wherein is solved the doubt of the true convert whether he be in the state of grace because some godly persons look upon him as an hypocrit SOme true converts do suspect themselves not to be true converts because some of the godly of their acquaintance whose judgment otherwayes is not to be lightly rejected not only do suspect them to be hypocrits but by words spoken of them and behaviour toward them declare their judgment of them 2. This tentation doth not a little afflict the weak in faith who of themselves are ready to call in question their own conversion and when they perceive their own suspicion of themselves to be as it were confirmed by the suspicion and testimony of some Saints howsoever rashly judging other mens hearts no wonder the tentation of Sathan questioning whether they be the children of God grow strong against them By this stratageme Sathan useth to assault the strongest in faith and to vex them at least as we may see in the exercise of Iob whose faith was mightily assaulted when his godly friends mistook his affliction and condemned him as a wicked hypocrit The like we see in the exercise of the Prophet Ps. 38. 11. when his friends stood aloof from his plague 3. For strengthening the afflicted under this tentation first let him examine himself so much the more acuratly because of the suspicion that the godly have of him after which examination if he find any measure of sorrow for sin in himself and of faith flying to Christ for relief and of endeavour to live holily righteously and soberly albeit joyned with much infirmity and manifold imperfections let him not cast away his confidence but rather strengthen what he findeth of the Lords gracious work in him although it seem to him ready to dye Secondly let him consider whether this exercise and affliction be a correction from God chastising him for his rash judgment of others whom possibly he hath wounded with such rash suspicions of them but whether he find this or not let him not despise this exercise but be humbled before God in the acknowledgment of the reliques of hypocrisie in our corrupt nature and flye unto Christ in whose mouth there was no guile that he may be cloathed with his righteousnesse head and feet and let him study unto more and more sincerity that he may approve himself to God and to discreet Judges of his conversation and let him not alienat himself altogether so far as in him lyeth from them by whose suspicions his faith and good name hath been wounded but in humility and charity toward them in the constant following of piety toward God and righteousnesse toward men labour to commend himself to all mens consciences And in so doing he needeth not stand for the rash judgment of any man for by so doing Iob was victorious over this tentation in his conflict with his friends and it is sure that men may be deceived in their judgement of other mens estate for first the ignorance of another mans heart maketh the Judge to judge what he knoweth not It is true God hath granted unto his children liberty according to his Word to judge of the actions of other men and from their actions to judge of their condition and temper in relation to those actions but to judge of their state who outwardly do what is right doth not belong to men but to God who hath reserved to himself the searching of every mans heart and only knoweth who is the upright and who is the hypocrit who is the wise and who is the foolish virgin the outward conversation of both being like one to another Again to know another mans manners ingine inclination and way of his life doth require long conversing with him comparison of his actions one with another and a prudent conjunction of all signes of his inward disposition before a discreet charitable judgment can be had of him And whosoever do judge rashly of other mens hearts do not well know their own heart or of what spirit they are in judging for many presume too much to justifie their own condition and state and make themselves to be as rules and paterns unto others and so become too too rigid censurers and severe judges of other mens conditions and state except they find it like to their own And if there be any
faith when the consolations are withdrawn from us and we are put to hard exercise wherein it is our duty to glorifie our God for his truth and grace whereof we have sometime had confirmations by felt consolation and patiently to wait till he restore unto us the joy of his Spirit for if in the want of sensible consolation we shall put aspersions upon the Lords work and graces bestowed upon us and call them in question we shall be found in so doing more carefull of self-satisfaction then to do the duties which God requireth of us Fourthly let the afflicted learn so to describe and define every saving grace of faith repentance hope love and mortification of sin as the description may take in the meanest measure of those graces for it is hard to say that there is no sound faith where there is not a full perswasion for the hungry looking of a trembling sinner unto Christ must not be excluded from being an act of faith it is hard to restrain the exercise of repentance to the sheding of tears for many other signs of repentance may be found where these are seldom such as is the hatred of sin striving against all tentations unto it and flying from all occasions which may insnare the believer in Christ in trespasses Fifthly let the afflicted distinguish between faith and sense of joy both are Gods gifts but the grounds of faith whereupon we are commanded to rest our selves should be rested on constantly whatsoever dispensation of joy or grief we shall meet with and this is our perpetual duty but sense is at Gods free dispensation to give and withdraw and restore at his pleasure and is a movable benefit which the Lord as his wisdom seeth expedient for our good doth give and continue withdraw and restore diminish or augment And therefore the afflicted is bound by duty still to believe and rejoyce in believing And to have the joy of sense also he may lawfully study but ought not to suffer his faith to be weakened by the want of it as the Prophet doth teach us Ps. 42. 11. and 43. 5. and 88. Last of all let the afflicted be posed upon his conscience if he dare condemn his flying to Christ in the sense of his sins as no act of faith or if he dar deny his hunger after renewed consolation and beholding of God with joy as reconciled in Christ to be an act of love to God and of communion with him Therefore let him confesse with the Psalmist Ps. 77. 10. This my doubting is my infirmity I will remember the years of the right hand of the Lord. CHAP. XVI 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 SOme true converts are brought to suspect their own regeneration because in the using of the means leading to sanctification and salvation sundry complain and say I do not perceive the Lords blessing on my pains and diligence I grow not in the knowledge of things spiritual my faith doth not grow by hearing nor reading of the Word of God nor by meditation of it I do not prevail in wrestling against my in-bred sin and corrupt nature neither by prayer nor fasting and therefore what shall I judge of my state but that it is like I am not converted and renewed For if I were indeed converted and reconciled with God I conceive it should fair otherwayes with me then it doth 2. In this case the true convert is in hazard of growing slack and careless in the use of the means and to grieve the holy Spirit by prescribing unto him and limiting of him unto such a measure of profiting in the use of the means and making him know how far he had profited and advanced in the course of sanctification Yea there is danger lest in this case the convert not only become cold-rife in the exercises of piety but also turn loose in his conversation and follow the allurements of the world having so far hearkened to the temptation as to think it in vain that he hath washen his hands in innocency as Ps. 73. befell the Prophet 3. For removing of this doubt the afflicted hath reason to check himself for hearkening so far unto the temptation as to joyn with hypocrits in his complaint Isa. 58. 5. Wherefore have we fasted say they and thou â—â—st not wherefore have we afflicted our souls and thou â—ikest no knowledge But because nothing doth more trouble the afflicted then his suspicion of his own hypocrisie let the causes be searched from which his suspicion doth arise One of them may be this that in the use of the means the eyes of the afflicted are more and more opened to perceive the power and poyson of his natural corruption more clearly then he perceived before And this deciphering of sin more and more doth hinder him to see the growth of his light and the growth of his hatred against manifested sin joyned with the overturning of his own high imaginations and native pride Another cause may be this that the true convert hath promised unto himself in the use of the means more and greater benefits spiritual from God then he doth by experience find which because he doth not find he thinketh he hath not profited A third cause may be this that the Lord is about the purging of him from practical errors such as are the high estimation of his own diligence in the use of the means as if there were some sort of merit annexed unto the works prescribed to the convert by the Lord or as if the use of the means had in them some force and efficacy in producing such effects in him as the convert hath expected or as if the Lord had oblieged himself to blesse sensibly diligence in the use of the means to the diligent mans satisfaction 4. Therefore first let the afflicted continue in his diligence and bewar of the foresaid practical errors let him humble himself before Christ that he may draw more vertue out of him by faith and by so much the more as he â—indeth sin himself and not profiâ—ing in the use of the means let him lay the faster hold on the covenant of grace and on Christ offered therein for giving righteousnesse and sanctification Secondly let him set upon the exercise of every duty with prayer that he may follow the duty in Christs name with his eye fixed on Gods grace and after the discharge of the duty let him look to Christ that from him he may have the blessing for without Christ we can do nothing acceptably nor with profit Last of all let him not esteem lightly of the effects of his diligence as if he did no wayes profit but when he hath rightly considered maters if he find the least fruit following his using of the means let him give the glory of it to God in Christ the giver thereof and humbly put up
his lamentation for his short-coming in duties unto God by prayer for this is the way to make progresse in faith and repentance and humility and submission of his will unto God in the use of the means and let him thank the Lord that from day to day he is keeped from scandalous out-breaking CHAP. XVII Wherein is solved the converts doubt whether he be regenerat because he seemeth to himself to follow religion and righteousnesse from the common operation of Gods working by morall swasion and not from the special operation and impulsion of the holy Spirit THere are some true converts who have profited so far in the amendment of their life and conforming their conversation unto the rule of Gods Word that the yoke of Christ is become easie to them and their delight is to be frequently about the exercises of religion and works of righteousnesse and yet sometime they are troubled with suspicion whether the work of regeneration in them be solid because any thing they do may be done as they conceive by temporary believers in whom no sound renovation of corrupt nature will be found I find nothing in me saith one of the effectual motion of the holy Spirit but all by way of morall swasion by imitation of others by education as may be found in the unrenewed disciples of morall philosophy for as they by frequent actions do acquire habits wherewith being indued they discharge moral duties more easily and with delight So I by discharging acts of religion and acquainting my self with them daily do seem to my self to have acquired a facility and delectation in religious actions and works of righteousnesse toward my neighbours 2. This case we grant is very perilous and subtilely coloured by Sathan to deceive and weaken the true convert for it is true what power hath been seen in morall philosophy among Pagans to put a luster on mens civil conversation must be also granted to Theology among professed Christians because divine threatnings and promises for procuring outward reformation of a mans life are more apt to prevail with a man then all morall philosophy and it is true also that education by parents and imitation of good men is of great force morally to perswade a man to the following of the outward duties of religion and to a civil conversation Wherefore it is no wonder to see a true convert doubt of his own regeneration when he compareth external duties discharged by himself with the external duties discharged by others whose heart he cannot see but must judge charitably of them and yet can neither be clear determinatly to affirm all such to be true converts nor to affirm himself to be a true convert so long as he suspecteth that as some others reformation So also his own reformation may prove no better then from morall swasion which may be â—ound in a man unregenerat 3. For lousing of this doubt and strengthening of the faith of the true convert let him examine himself whether in the conscience of his natural sinfulnesse and sense of his own unworthinesse and inability to deliver himself from the power of sin wrath and misery he hath fled and from time to time doth flye to Christ according to the tenor of the covenant of grace to be justified sanctified and saved by him and doth follow the exercises of religion and righteousnesse in obedience to the commands of God If his conscience answer him that so he doth then first let him look upon his doubting of his state as the subtile tentation of Sathan and that he may be strong against this tentation let him renew the acknowledgment of his sins and sinfulnesse of his weaknesse and unworthinesse and renew also his consent to the covenant of grace in Jesus Christ and his purpose to obey the commandments of God in the strength of Christ for by this means he shall gain the entry into his refuge where-from Sathan was drawing him by furnishing doubts and weakening his faith Secondly having casten his anchor within the vail and setled his faith on Christ Jesus let him now maintain his former course so far as truth will suffer that his former course of life in following with delight the exercise of religion and righteousnesse did proceed from the holy Spirit and let him consider that it is not a sufficient reason to call in question the infused habits of saving grace because supernatural habits infused immediatly by the Spirit of Christ are entertained augmented and confirmed by frequent acts and daily exercise no lesse then natural or morall habits are which are acquired by exercise And this is clear from Scripture wherein are many exhortations to put faith love repentance patience c. in frequent exercise that these gracious habits may grow strong as the Apostle Peter doth speak 2 Epist. 1. chap. ver 5 6. c. Thirdly let him put a difference in judging of his own conversation and the conversation of others of whose principles and ends of outward godly carriage he cannot judge as he can do of his own for a man in nature unregenerat or a temporary believer may make profession of true religion and outwardly go on in a blamelesse conversation with this opinion that by his works he shall please God and procure salvation to himself But the true convert shall be found a renouncer of confidence in his own works a man sensible of his own sinfulnesse and imperfections who hath fled and resolveth still to adhere to Christ for righteousnesse and salvation through him the finding whereof in any measure after examination may solve the converts doubt for a man in nature cannot so hate sin and follow holinesse as to renounce confidence in his holinesse and slve unto Christ for righteousnesse Fourthly let the afflicted convert consider that the Lords dealing with his children both by morall motives and by effectual perswasion unto the obedience of faith may and doth very well concur and agree together neither is the special operation of the holy Spirit with any reason to be suspected because he sweetly leadeth on his child by way of counsell without the childs observation of any notable impulse making him to overcome strong tentations unto sin whereunto he is naturally inclined for the more victorious grace is over corruption the efficacie of the Lords grace is the more conspicuous and that obedience is most pleasant to God wherein corrupt nature maketh most opposition Therefore in this case here presupposed let him stand to the defence of his faith in Christ and go on cheerfully in the way of righteousnesse against Sathans tentation solliciting him to doubting and discouragement which counsell if he follow he shall find by experience that he hath made use of the shield of faith and gotten the victory not without the special operation and impulse of the holy Spirit CHAP. XVIII Wherein is solved the true converts doubt whether he be regenerat because he findeth not self-denyal in the measure which is requisite in converts
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
of such as they hate hoping how false and groundlesse soever the calumnies be that yet something shall prove likely and probable and so fasten something upon the innocent In which case let the afflicted lift up his mind to the Lord and pray him to rebuke Sathan 2. Let him humble himself in acknowledgment of his natural corruption and having fled to Christ for righteousnesse let him take the shield of faith for quenching that dart 3. Let him as he is inabled contemn these devilish slanders of Sathan and set his mind on some better employment then to dispute with so impudent and restless an adversary for we have other businesse to go about then to take notice of the dogs barking at us but if it please God to continue that exercise from day to day let the afflicted in patience submit himself to God and direct his speech and thoughts unto God only not answering directly such a Shimei at all It is not safe to direct our speech to Sathan at all but let us say to God the Lord rebuke Sathan 3. Sometime Sathan falleth on with suggestions blasphemous against God and all the grounds of religion and fathers all these blasphemies on the afflicted as his proper sins In which case let the afflicted be humbled before God because of original sin whereof Sathan maketh use as of something of his own in us 2. Let him renew the grips of faith on Christ the Mediatour in whom the fulnesse of the Godhead dwelleth reconciling the elect world to himself not imputing their sins unto them 3. Let not the afflicted look upon these blasphemies otherwayes then as Sathans malice against God for so they are indeed and not the sins of the poor soul vexed with such suggestions 4. Let the afflicted beware of discouragments misbelief or weakening of his faith in God of impatiency and fretting under this sad exercise for there is more cause of fear from Sathans second subtile tentations then from his grosse suggestions whereby at the back of the former grosse blasphemies he goeth about to draw the afflicted to the suspicion of the former work of grace in him and of Gods love unto him His wiles in this case are much more dangerous then his violence in his furious lyon-like assaults for he may more easily get the consent of the afflicted to some sits of misbelief and impatience or some other sins then to admit or consent unto any of these grosse blasphemies suggested 4. Sometime when the young and tender convert is reading or hearing in Sermon the sad sentences of God against such and such sins which do reign in the wicked Sathan flyeth on him with a false application saying thou art the man and doth not a little disquiet the weak in faith In which case let the afflicted consider that whatsoever is spoken in or from Scripture of the maledictions of the law are spoken against them that are under the curse of the law and covenant of works 1 Tim. 1. 8. who have not repented their sins nor fled to Christ nor are aiming at reformation of life and sanctification but these curses are not spoken against the righteous that is to say against such as in the sense of their sinfulnesse do loath themselves and are fled to Christ for refuge and have taken on his yoke upon them already justified and begun to be sanctified 5. Sometime Sathan doth abuse the Scripture and put a wrong sense upon it that thereby he may wound these that are weak in the faith For example it is written Rom. 14. 23. whosoever doubteth is damned if he eat But thou saith Sathan to the young and weak convert hast done many things whereof thou didst doubt whether they were lawfull or not yea thou hast eaten the Supper of the Lord with doubting therefore thou art damned Again it is written 1 Cor. 11. 29. He that eateth the sacramental bread of the Lord or dinketh of the cup of the Lord unworthily eateth and drinketh his own condemnation but thou saith Sathan hast eaten the bread and drunken the cup of the Lord unworthily for thou knowest thou art very unworthy therefore thou hast eaten and drunken thy own condemnation In this case and such other like let the afflicted convert inquire of the Pastor or some faithfull Christian better acquaint with Scripture concerning the sense of the words of Scripture which seem to make against him that the words being well understood the doubt may be dissolved As for example these foresaid abused Scriptures do only declare the sentence of the law against him that doth what he doubteth to be lawfull but doth not exclude him from mercy upon the acknowledgment of his sin and flying to the mercy offered in Christ Jesus And by eating and drinking unworthily we must not understand that every one who finding himself unworthy flyeth to the grace offered and sealed in the Supper of the Lord eateth unworthily for so no man should eat worthily for all worthy communicants in the sense of their unworthinesse must and do flye to free grace offered in Christ but the meaning is that these do eat and drink unworthily who profane the Sacrament and put no difference betwixt this holy banquet of the Lord and a common supper yea and even this sin of not discerning the Lords Body doth not exclude the man from mercy for the Apostle for remedy of this sin exhorteth these who are guilty to judge themselves that so they may not be judged by God who pardoneth the penitent 1 Cor. 11. 31. And so let the afflicted for strengthening of his faith know that every Scripture which speaketh against sin doth drive the guilty man unto repentance and faith in Christ without whose grace sought after and embraced there is no salvation 6. Sometime Sathan the adversary of all converts doth assault the faith of Gods children when he findeth them under some present guiltinesse lately contracted or under tryall of their faith as under desertion and disconsolation or some miserable condition whereof he taketh advantage to suggest to the child of God that his faith is but phantasie that God neither loveth him nor can love the like of him In which case let the afflicted humble himself before God and flye to him in Christ offering reconciliation let him 1. resolve firmly to adhere to the covenant of grace offered to self-condemned sinners through Christ. 2. Let him observe his present condition to be the day of his visitation tryal and probation what use he will make of Christ in his difficulties and straits 3. Let him in the use of Gods worship wait for the day-star of divine consolation promised to those that wait on the Lord Isa. 49. 10. 11 and Hos. 6. 3. and Isa. 40. 31. And last of all lest we insist too long in reckoning the innumerable wiles of the crafty serpent let every convert consider that there is no time while we dwell in the tabernacle of this body of death wherein we may be secure
let the convert thus mistaken after his experience felt that he hath been carnally confident not be discouraged as if his confidence which he seemed to have placed on God were altogether vain and in no degree spiritual but let him first be humbled before God and submit himself to the Lords rod let him acknowledge the wisdom justice and mercy of God who hath removed this prop of carnal confidence and reduced him from going astray to depend more on God then he hath done 2. Let him strengthen his faith in Christ according to the renor of the covenant of Grace and that so much the more as he finds his own unrighteousnesse in following and relying on creature-comforts to have been great 3. Let him set his affections upon things spiritual which are above the earth and to be found in Jesus Christ who is at the right hand of the Father Col. 3. 1. 23. and to loose his estimation and affection from these things that are on earth 4. Because this sicknesse is not well observed except in the time of adversity let the afflicted person approvâ— himself in the point of sincerity of adherence unto God by his trusting in God now when he wanteth means and creature-comforts as Iob did who in this condition blessed God for the giving of the benefits and blessed God at the removing of them from him Iob. 1. 21. For by so doing he shall learn both to have and want and in every condition to be content as the Apostle was taught Phil 4. 12. and this is for the first sort of carnal confidence The other sort of carnal confidence is that which too much leaneth to some apparent measure of the operation and fruits of the holy Spirit observed by the convert in himself and this sicknesse may be taken up and perceived chiefly by comparison of the converts stronger confidence of the love of God toward him so long as he can find evidencâ— signes of his regeneration and work of the holy Spirit 〈◊〉 himself with â—is weaker confidence of the love of God toward him under the cloud of descrtion or under some powerfull temptation when these evident signes of his conversion are darkened or do not appear so clearly unto himself as they did 〈◊〉 In which case his confidence is greatly weakned and his faith not a little shaken with doubting In both the one and the other condition the câ—venant of Grace standeth fixed and the promises of the Gospel remain the same and the convert still adhereth to the covenant and claimeth interest in Christ more or lesse confident Whence cometh then this difference between his former confidence which was strong and his weaker confidence now in the change of his case being brought low Certainly it proceedeth from the smiting of the pillar whereupon his former confidence was too much fixed for whensoever the mist is cleared up and he findeth the livelynesse of the work of grace in himself his confidence convalesceth and returns to it 's former strength as it seemeth to him and when his graces are darkened he falleth in a languishing weaknesse of faith This sicknesse is so frequently incident to the Saints that few shall be found who are not again and again overtaken in it for how few are they who are not much more confident when they find a heart freely poured forth in prayer when they injoy the peace of God in their heart when the love of God is shed abroad in their heart when they find the consolations of the holy Spirit when they observe the â—ruits of the holy Spirit in themselves when the candle of the Lord shineth in their soul and the tokens of Gods savour toward them are manifest and on the other hand when they find their spiritual condition changed when darknesse falleth on their spirit when they find themselves unfit for worship and unable to do service but most of all when they perceive tokens of fatherly wrath against them super-added unto the foresaid evils in this case who is he that beside the inevitable perturbation of mind incident to those who are strongest in faith doth not find a diminution of his former confidence and a conflict with temptations fears doubts and difficulties which diminution and abating of his confidence in his tryals and inward exercises doth evidently prove that in his best condition he hath laid too much weight upon on the mutable disposition of his soul and hath not so stucken to the Word of Gods grace through Jesus as became him 2. That this sicknesse may be the more easily cleared and cured it is expedient to answer some questions which being discussed may inform and edifie the afflicted Question 1. THe first question which the afflicted may propound is this Seing the signes of Gods favour manifested in the bestowing and continuing of common benefits and gifts outward and inward do certainly serve to confirm a mans faith in God is it not very reasonable to say that the signes of Gods wrath manifested in the removing of those benefits do certainly serve to debilitat and weaken a mans faith Ans. 1. Signs of Gods favour and signs of Gods wrath are not inconsistent because God can carry love and favour to a man and be angry at him also for the present ill disposition wherein he is for love and fatherly wrath are not opposit and inconsistent but love and hatred are inconsistent 2. Let it be granted that any signes whatsoever of Gods favour may be made use of by the convert for strengthening of his faith yet it must not be granted that the taking away of those signes of favour should be made use of for weakening of a mans faith For many things may encourage a man to do his duty which being removed must not discourage him or justly hinder him to do his duty 3. There is a great difference between the man who never found any other sign of Gods favour beside prosperity in common benefits and the man who beside common benefits hath felt a work of grace upon his spirit bringing him unto the sense of sin and chasing him to Christ and making him to take on his yoke The first sort of men can neither from the having nor wanting or removal of common benefits conclude eh is loved or hated for so are we taught Eccles. 9. 1 2 No man knoweth either love or hatred by all that is before him all things come alike to all c. But a man of this sort hath reason to judge that the sending on him adversity and wakening of him out of a flâ—shly and deadly security doth speak more of Gods favour to him then his prosperity did And this other sort of men who have felt a work of special grace on their hearts may make use both of their prosperity and adversity for confirmation of their faith 4. Put case that a convert chased unto Christ in the sense of his sin and resolved to bear Christs yoke upon him shall find common benefits taken back
Doctrine and Discipline of Christ. Of which question there is enough written by learned and godly men and and in this place it doth not fall in conveniently to be disputed 2. Concerning the other pretense of being oft-times deceived by sundry such as were unworthy of respect we grant that there are many hypocrits who pretend to be Saints and worthy to be blamed in that respect and it is no wonder that the charity of many wax cold when so many speak vanity every man to his neighbour Ps. 12. 2. for this our Lord foretold Mat. 24. 12. Because iniquity shall abound the love of many shall wax cold Yet it is not iustifiable to cut charity short because of mens ill-deserving Rivers of tears saith David run down my eyes because they keep not thy Commands Here is love to Gods glory and pity toward perishing â—ouls such mourners were spared in the day of Gods wrath Ezek. 9. 9. 1. Ob. But some may say the same Psalmist did hate the wicked and profane Ans. 1. But he did so with a perfect hatred not with a carnal and corrupt hatred against their persons but with a spiritual and sincere hatred tending to the abolishing of their vice and safety of their persons for which end the Psalmist presenteth his affections to be examined of God and teacheth men by his example to purifie their hearts in hating sinners 2. 〈◊〉 caâ—e that God did reveal unto the Prophet the reprobation of some enemies of God for whose perdition he prayed in sundry Psalms that the justice of God might be ministered and the Church preserved from their malice This his practice is not to be imiâ—aâ— by them who know not of what spirit â—hey are and cannot justifie before God the integrity of 〈◊〉 â—earts in the particular 2. Ob. But put case saith one that I am a civil Judge shall my charity hinder justice and cutting off malefactors man-slayers or others such-like Ans. Not for charity to the malefactor may stand with the love of Justice and the Common-wealth when the malefactor is adjudged to death For when Ioshua was to destroy Achan he exhorted him to repent and give glory to God that his soul might be saved Ios. 7. 19. Likewayes the Prophets when they denounced the destruction of Cities and Nations had melting hearts in compassion toward them who were condemned by God Is. 16. 11. Ier 48. 36. and Christ our Lord charity it self weeped for the misery of Ierusalem destinat justly to destruction Mat. 23. 37. 3. Obj. But saith he a special regard must be had toward believers in the exercise of charity Gal. 6. 10. Ans. It is true but the Apostles words are As we have opportunity let us do good unto all men especially unto them that are of the housheld of faith Which houshold consisteth of all them who by profession have subjected themselves to the doctrine and discipline of Christ and are members of the visible Church 4. Ob. But saith he as all that are of Israel are not the Israel of God Rom. 9. 6. So all that are in the visible Church are not of the houshold of God Ans. Who hath made thee a Judge either to discern who are elect who not or to discern what shall become of this man or that man whereby thou may abandon charity toward him God hath given to us his Spirit saith the Apostle that we may know what saving grace he hath given to our selves but not to know what he hath bestowed on others 1 Cor. 2. 10 11. God who only searcheth the secrets of all hearts hath reserved the judgements of mens hearts to himself and he alone can discern who is the hypocrit and in whose heart there is no guil 5. Ob. But saith he the judgment of charity iâ— not blind but should be according as the truth is otherwayes I shall esteem a man a true convert who is not regenerat and so deceive my self Ans. The judgment of charity concerning other mens inward estate and condition is not one alwayes with the judgement according to verity for the rule of the judgement of charity is equity and commanded duty reserving the judgment according to verity to God For this distinction the Apostle gives ground Phil. 1. 6 7. in charity judging all the Philippians to be sincere converts he saith his speech and estimation of them was according as was meet for him to think Now equity required that he should judge the best of them all albeit he did not know the hearts of them all as he saith 1. Cor. 13. 7. charity believeth all things hopeth all things endureth all things But for the judgment of other mens estate and condition in grace according to verity he doth forbid men to judge before the time 1 Cor. 4. 3. 5. Rom. 14. 4. Iam. 4. 12. And 1 Pet. 5. 12. the Apostle speaking in charity of Sylvanus saith he is a faithfull brother as I suppose 2. If we see it our duty to show charity to our neighbour whatsoever he be our charity is not blind but clear-sighted 6. Ob. But saith he mens profanity wickednesse and atheisme may clearly be seen for the Psalmist saith The transgression of the wicked saith within my heart that there is no fear of God before his eyes Ps. 36. 1. and Christ speaking of false Prophets Mat. 7. 16. saith Ye shall know them by their fruits Ans. What the Prophet saith by the Spirit and what Christ saith is true and we grant that mens ill deeds and corrupt doctrine do be wray their naughty inward disposition but what serveth this to justifie thy rash judgment of thy brother that there is no saving work of grace in him because they cannot perceive the evident signes thereof in him in whom possibly thou cannot find any reigning vice or open out-breaking scandals What doth this serve to hinder expressions and fruits of charity toward open sinners so long as God waiteth patiently on their repentance It is one thing to be wary lest we be infected with the contagion of mens ill maners or corrupt doctrine another thing to cut them off from being the objects of our charity 7. Ob. But we are forbidden saith he to have fellowship with sinners who may intise us to sin Pro. 1. 11. and to make friendship with an angry man Pro. 22. 24. Ans. This warinesse may consist with charity for albeit we cannot be partakers with evil workers or enter in needlesse familiarity with those with whom we cannot converse and be free of damnage from them yet we may not exclude them from the object of our charity or carry our selves so toward them as they can take no good from our hand for so long as we live in the world we must follow peace with all men and holinesse Heb. 12 14. 1 Cor. 5. 10 8. Obj. Albeit it be true that we must in common duties of civility and humanity prudently behave our selves yet we must carry otherwayes to professed Christians if their conversation
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