and covenant of works for it is true indeed when God is dealing with those that are already justified by faith in Jesus and have renounced all confidence in their own works and fled unto Christ and have taken on his yoke the Lord doth take in good part the first fruits of the new creature and doth much esteem the tender fruits of the spirit as the places cited Isa. 1. and 2 Cor. 8. do shew But when the Lord hath to do with the proud natural man the unrenewed man the man that is not humbled for violation of the covenant of works he dealeth with him according to the rigour of the law according to the condition of the covenant of works pronouncing his curse against that man for every sin till the sinner be humbled and slye to Christ. 5. With the former we may joyn all these who believe they may wash away their sins partly by bearing such afflictions as are laid on them by God in this life partly by their tears prayers fastings pilgrimages penances and scourging of themselves and partly by their almes-deeds and other good works do believe they shall make amends for all their misdeeds and what they cannot perfect in this life for the mater of good works they will take assignation to the supererogation and superfluity of the merits of Saints made over unto them by the Pope And what for the mater of suffering is not endured in this life they will take upon them to endure in an imaginary purgatory and place of hell after this life and so poor souls they think they may absolve themselves at least from the sentence of everlasting condemnation by such poor shifts as those But the truth is so long as they rely upon their own sufferings and satisfactions they deny both the necessity and the worth of Christs sufferings and so long as they have confidence in their own works or works of other men they reject and disclaim the covenant of grace and yet behold how proud they prove themselves to be Isa. 58. 3. when they plead with God saying wherefore have we fasted and thou seest not wherefore have we afflicted our soul and thou takest no knowledge 6. Last of all unto the former sort we joyn these who please themselves in the composition of righteousness by works and righteousnesse by faith thinking to save themselves under the shelter of the one righteousnesse or of the other however God shall deal with them Such were the Seducers and seduced amongst the Galatians for refuting of whole errour the Apostle as it were travelled in birth till he brought them to take up the right frame of Christs way of salvation 7. The cause of all such mens deceiving of themselves in a false absolution of their conscience is their ignorance both of the righteousnesse of the law and of the righteousness by faith for such as think their sins are so few and light or their lives so innocent or their good works they have done so weighty and their purpose to do yet moe good works to be so holy or their pains taken in religion so considerable or their sufferings resolved upon so great and thereupon do absolve themselves consider not that the law or covenant of works doth require perfect personal obedience to all Gods law under the pain of Gods curse growing in Items as the law is oftener transgressed till they flye in to the perfect ransom of Christs obedience And as for the righteousnesse of faith in Jesus they consider not that his righteousnesse will not be bestowed upon any who do not renounce all confidence in their own or others works and betake themselves altogether to the only grace of Christ they consider not that if the worth of any work be relyed upon the bargain of free grace is spoiled and clear marred for if it he by works it is no more of grace and if it be of grace it is no more of works for these two are so opposit one to another in the mater of mans election and justification that they can no more consist together as causes pâ—ocuring or moving God then contradictory sentences can be both true as Paul teacheth Rom. 11. 6. 3 A third sort of self-deceivers and unwarranted self-â—bâ—olvers we reckon all persons poysoned with deadly herefies who being drawn away from the doctrine of Christ set down in the holy Scriptures turn after some false christ and false religion of mens or their own devising giving unto their Idol what worship what service what employment what power they please and making their own conditions of peace with God as they think good some denying the eternity of the Godhead of the true Christ some the reality of his assumed humane nature some evacuating so far as they can his three offices and the fruit of his execution thereof all of them promising to themselves salvation in another then in the true Christ described to us in Scripture who is Creator up-holder and Governour of all things very coeternal God with the Father and holy Spirit in the fulness of time made man ever-living Prophet Priest and King to his Church both before his incarnation and constantly since the way the truth and the life made of God unto true believers in him wisdom righteousnesse sanctification and redemption who walk among the golden candle-sticks and searches the wayes and hearts of every man as he holdeth forth himself in these Epistles unto the seven Churches of Asia Revel chap. 2. and 3. Of this danger of mistaking the true Christ and embracing a false in his room he himself doth carefully fore-warn his Disciples Math. 24. 4 5 24 25 26 Take heed that no man deceive you for many shall come in my name saying I am Christ and shall deceive many The proper remedy of this evil is this let every one that hath an ear hear what the spirit speaketh to the Churches not only in these seven Epistles but also in all the rest of the holy Scriptures which are the expressions of the holy Spirit but if any man receive not the truth in love set down by the Lords Spirit in the Scripture his punishment is set down by the Apostle 2 Thess 2. 11. and for this cause to wit because they received not the love of the truth that they might be saved God shall send them strong delusion that they should believe a lye that they all might be damned who believed not the truth but had pleasure in unrighteousnesse 1. The fourth sort of absolvers of themselves without Gods warrand are these who pretend unto true religion and deny the power of it of whom some are couvinced of their duty to repent their sins and to forsake their lusts and to endeavour a reformation of their life and this they do promise to themselves and purpose seriously to do as they think only they cannot presently and at once break off the course they are upon but do hope by little and little to come forward
and of the duty required of them that are delivered by Christ. The second is a false religion or damnable errour in judgment about the maters of salvation and Gods worship In which errour so long as a sinner doth lye he cannot be humbled for the damnable course he is in or put question about his way The third is dissembled unbelief and atheism covered over with gross hypocrisie which under hand doth reject the rule of examination The fourth is the brutish stupidity of the cauterized conscience The fifth is a vain pretense of fear to examine themselves least it drive them to desperation The sixth is a lazy delaying of examination from day to day The seventh is immoderat care for things of this life 4. Concerning all these impediments hindering self-examination these three things are observable in general 1. albeit all or some of these evils may fall upon the reprobat yet are they not their proper maladies for some of the elect before their regeneration may lye for a time under one or moe of these evils Wherefore the Pastor hoping the best of all because he knoweth not the marks of reprobation must deal with all his hearers to guard them against all these evils that the elect whom God will bless with the faith and obedience of his commands may be saved Secondly we must distinguish between a voluntary examination of the conscience whereunto the godly do in their best condition set themselves daily and a forced examination and wakning up of the conscience whether the sinner will or not This sort of examination may come either by preaching of the Word an example whereof we have in â—elix the Governour who at the hearing Pauls discourse of vertues and vices fell a trembling Act. 24. 25. Or this wakening of the conscience may come by affliction whereof we have an example of Ioseph's brethren whose consciences did lye sleeping securely under the guilt of distressing their brother Ioseph but by affliction at length were wakened Gen. 42. 21. The Pastors part here is not only to exhort men to a voluntair examination of themselves but also by the sword of the spirit must labour to open the apostums of proud sinners discovering unto them as occasion serveth their wickedness and denouncing the wrath of God against them if possibly the Lord shall give them repentance as he did to the hearers of Peter Act. 2. 37. Thirdly let not a Preacher be too sollicit and anxious about the success of his labours when he hath to do with obstinat sinners whose consciences cannot be wakened neither by challenges nor threatnings nor exhortations But after he hath used means publickly and privately let him commit the mater unto God who will have mercy on whom he will have mercy and whom he will he hardeneth It may suffice him that all Christs sheep will at length hear his voice Only let not the Pastor despair utterly of any man but even toward those that are excommunicat let him follow such a course as may reduce them unto repentance as the Apostle giveth direction 2 Thess. 3 14 15. For removing of the first impediment of self-examination BUt that we may speak more particularly of the cure of these seven evil diseases for removing of the first impediment to wit gross ignorance it is not needfull to say much of catechetick instruction seing in all Churches it is presupposed there is some form of a Catechise wherein the rudiments of saving knowledge are set down by way of question and answer for the use of children and of the ruder sort come to years Only we offer to those that intend the holy ministery this overture for disposing and preparing people for a more easie up-taking of some formed Catechise Because most part of formed Catechises are somewhat larger then they can be read at one time or being read can be explicat any other way then by parcels so many questions and answers at one time and so many at another time which how hardly it can be all explicat to the whole congregation in a long time experience may bear witness therefore it may serve to good purpose if so many of the ruder and ignorant sort as may well be gathered together into one place at one time the Pastor should profess before them all that he purposeth to hold forth unto them a short sum of saving doctrine in six or seven heads of doctrine so that in the space of an hour or thereby before they dissolve their meeting they may if they be attentive and willing to learn have some measure of found light and understanding of the grounds of true religion After which preface used let him so shortly or plainly as he is able speak something first of the creation of the world by God the Father God the Son and God the holy Ghost the only one true God in three persons and something also of the creation of Adam and Eve our first parents according to Gods Image in wisdom holiness and happiness and something of the covenant of works made between God and them including their posterity the summe of which covenant is this Do this and live but if thou sin thou shalt die Secondly let him speak somewhat of the breach of the covenant of works by our first parents in whose loynes we are all made guilty of death according to the tenor of that covenant Thirdly let him speak of the remedy provided in the counsell of God before time but revealed timously after the fall of our first parents to wit the covenant of Redemption between God and God the Son designed Mediatour Christ Jesus our Lord the sum whereof is Gen. 3. 15. the seed of the woman shall tread down the head of the serpent c. That is to say it is agreed in the counsell of God that the second person shall be born of a woman and suffer for the sins of the elect and destroy sin and death the works of the devil Fourthly let him speak of the covenant of grace and reconciliation between God and believers in Christ the summe whereof is this whosoever do acknowledge their sin and flye to Jesus Christ for relief from sin and wrath shall not perish but have eternall life Fifthly let him speak of the two seals of this covenant to wit Baptisme and the Lords Supper whereby the covenant with the benefits held out therein to all believers is sealed Sixthly let him speak of the necessity of amendment of life and bringing forth of good works for glorifying God and probation of the sincerity of their â—aith Last of all let him speak of the day of Judgment when Christ shall come in the clouds and perfect to all his elect and believers in him all his promises of righteousness and eternal life and cast all the wicked and unreconciled into the fire of hell The same course may be taken with ruder ignorants in private whose conscience is wakened with terrour After that about the space of an hour
be grosly scandalous for with such we are forbidden to eat 1 Cor. 5. 11. Ans. This place pertains to the exercise of the key of discipline and execution of the censure of excommunication judicially pronounced by the Church as ver 12. following doth declare And this as it doth not cut off natural duties of parents or children or parties married one to another So it can well consist with charity toward the excommunicat who in order to his salvation should be thus dealt with that he may be humbled and brought to repentance And so doth the Apostle give warrand for when he hath given order to excommunicat such as walk disorderly 2 Thess. 3. 14 15. he subjoines for keeping charity to the excommunicat person saying Count him not as an enemy but admonish him as a brother 9. Obj. But I saith he have been mistaken and deceived oft-times when I esteemed charitably of some loved them dearly and bestowed not sparingly on those who proved afterward unworthy of such respect and dealing Ans. Our Lords words may satisfie this objection promising whatsoever is done to a disciple in name of a disciple shall not want a reward Thou therefore needs not count thy self deceived in this respect But if thou by rash intruding thy self to judge better or worse of the mans inward condition hath deceived thy self be more wise in time coming For remedy of this evil 1. let not the convert mistaken in the point of charity be feared to be mistaken and hindered from exercise of his charity because he knoweth not the sincerity of the mans profession There are relations enough between him and the party toward whom charity is to be exercised such as bonds natural civil ecclesiastick and spiritual obliging to the duty 2. Let him be sparing in judging of his neighbour even within himself and far more in expressing his judgment of him to his prejudice 3. Let him rather judge this that he lay no stumbling block before his feet which may hinder him in a good or harden him in an evil course Rom. 14. 13. Let him not be rigid and censorious in aggreging every sinfull infirmity in his neighbour for this is forbidden Iam. 3. 1 2. In a word let a convert beware to alienat any man from making use of his charity whether by injust suspicion of him or inhumane dealing with him or imprudent speeches of him but rather let his whole carriage toward all in every case be such that a patent door may be for mutual giving and getting good one by another CHAP. XX. Concerning the converts mistaking his condition because of felt in-lake in his charity and love to God and men HItherto we have spoken of two sorts of the converts mistaking of their condition and have given some instances of their being well pleased with themselves in an evil condition and some instances of their being displeased with themselves in a good condition It follows that we give some instances of a third sort of mistaking in the converts complaining of his condition as if it were altogether evil when indeed his condition is partly good and partly evil and the first shall be of those who do lament their condition because they cannot be affected with the sense of their sins nor with the sense of Gods benefits and favours bestowed on them as they should cannot be affected with the sense of threatened judgments as is required and cannot be affected with the sense of the miseries and mercies dispensed toward others and cannot come up to the obedience of the Apostles precept to rejoyce with them that rejoyce and to mourn with them that mourn which doth so afflict them as they reckon this their condition altogether evil and are near unto discouragment because of their apprehended hardnesse of heart 2. For remedy of this evil 1. let the convert consider that the hardnesse of heart whereof he complains is not that hardnesse of heart which the Scripture calleth hardnesse of heart For the Scriptures do not charge any man of this sin who lamenteth his sinfulnesse but those who do not acknowledge their sins and go on in them when they hear them reproved mis-regarding what God saith commandeth commendeth or threatneth Mean time we do not deny but those in-lakes whereof the convert doth complain are sinfull defects of duty and inclinations of corrupt nature unto hardnesse of heart But we deny that this defect lamented is charged in Scripture for hardnesse of heart 2. Let the convert consider the difference between the evil whereof he complaineth and the good gift of God pointing out that evil unto him and making him to dis-allow it and lament it and he shall find his condition not altogether evil but such as he hath cause to be humbled in himself for it and also to blesse God for discovering this defect and making him lament it 3. Let him consider that his lamenting his coldrise affection to God and his small compassion toward men is good and commendable for this lamenting the defect beareth witnesse of his will and desire toward the duty and in effect is a part of the exercise of repentance and of begun renovation of his heart 4. Let him consider that there may be made good use of this condition both for the exercise of humility because of felt defects of needfull graces and also for the exercise of faith in Christ by application of his imputed righteousnesse which hideth the nakednesse of felt defects and drawing vertue from Christ to sanctifie and renew the heart more and more 5. And last of all let the convert under the sense of this defect in his affection study to bring forth the effects of those affections that is to say let him go about to do the work of a lover of God in having respect to all his commandments and to do the work of a compassionat affection toward men in misery of soul or body and so what seems to him in-laking in his heart shall be found forth-coming in his hand and actions for the greater glory to God and edification of his neighbour CHAP. XXI Concerning the converts despising of his own exercises of religion because of his felt vanity of mind therein ALI true coâ—verts do agree in this principle that God should be worshiped in spirit and truth and that the more a man strive to be sincere and upright in his worship the lesse can be comport with the sin which doth hinder his worship When therefore a true convert doth perceive in himself so great levity of his thoughts that in the very time of hearing Sermon praying to God or singing of Psalms his mind runneth out to think of naughty and profane things impertinent idle and foolish maters unworthy of his thoughts at any time but most untimous and sinfull in the time of divine service he is so displeased with his condition that he condemns all the service and devotion he is about for the time and cast it away as altogether polluted and
Christians with giving them over to their own hearts lusts and letting them not only walk in their own counsells and in the imaginations of their own ill hearts but also in his justice sending to them strong delusions and false teachers to authorize their errors and hold them on in the way to perdition What wonder to see God for the light esteeming of baptisme bestowed on men in their infancy and the not making use thereof for mortification of lusts and sanctification of life by faith in Jesus Christ to let loose phanatick Anabaptists to teach men to renounce their baptisme What wonder to see mens loose-living in the service of their sensual lusts punished with letting loose antichristian Antinomians who turning the grace of God in wantonnesse do avouch whatsoever they do it is no sin and that they are not bound to keep the law which Christ professeth he came not to dissolve but by the contrary to establish it What wonder to see mens carnal confidence in their own wit worth strength and ability works and merits punished with letting loose lying spirits to harden them in their error And what wonder to see God punishing the abuse of the Gospel and refusing to receive the truth in love with giving men over to the spirit of Antichrist and strong delusions 2 Thess. 2. The patrons and propagators of such errors and delusions are called by the Apostle ministers of Sathan and false brethren 2 Cor 11. 16. deceivers 1 Tim. 4. 1. and men who were of old ordained to this condemnation From whose contagion and punishment let every misled soul pray to God to be delivered CHAP. VIII Concerning the converts conscience mistaking vice for vertue and pleasing himself in this condition THis case differeth from the case of delusion which we have taken for erring in the matter of Religion whether doctrine or worship pertaining to the first table of the Law but this mistaking conscience is in the practice of duties of the second table when the doctrine of the duty is confessed but in practice and action vice is practised under the notion and pretense of vertue and the man is pleased with himself in so doing Whereof it shall suffice to give three instances The first instance THe first instance wherein a convert may be for a time mistaken is when a man pleaseth himself in â—igardly parcimony and narrow scraping together of mony to the hinderance of spiritual duties under pretense of frugality and diligence in his calling c. Whereby he perswadeth himself that his practice is so far from sin as it is rather commendable and worthy to be imitat for he conceiveth that according to Gods command he is not slow in the work of the Lord but fervent in spirit serving the Lord Rom. 12. 11. that he is working with his hands that which is good Ephes. 4. 18. that he is providing for the necessity of his family for which if he should not provide he should be worse then an infidel 1 Tim. 5. 8. If the mater were found so to be after examination true it is frugality diligence in a lawfull calling and provision for a mans family are commendable but here is the deceit of the heart found when anxiety is found in stead of moderat carefulnesse when hasting to be rich is found in stead of moderat diligence in his calling when love of money and avarice is found in stead of honest provision for a mans family We grant also that this mistake is not easily discerned by beholders but yet the convert himself after examination may discern it when he looketh upon the effects signs and concomitant evils such as are felt impediments and hinderances of a spiritual disposition for this covetousnesse of things earthly whereof we are speaking doth marr the study and endeavour for things spiritual and diminisheth the fear of sinning in the mater of gain and taketh up the time due for spiritual exercise In this case carnal joy in the getting gain is a sign and evidence of a deceived heart and so is also wordly grief for want of successe or for not getting expected and desired gain a proof of this mistaking The causes of this evil are the too great fear of poverty an over-high estimation of riches a diffidence of Gods providence a doubting of Gods promises to furnish his own with food and raiment and things necessary for this temporal life which diffidence Christ doth expresly discharge Mat. 6. 24 25. But for a remedy of this evil the person guilty cannot seek after nor embrace it so long as he is not convinced of his sinfull condition wherefore for clearing a mans mind in this point let him examine himself whether in following gain his heart be oft-times surfetted and overcharged with the cares of this life and made frequently indisposed for prayer and religious exercises whether he be too much taken with gladnesse when he gaineth and grief when he suffereth loss and worldly damage whether he useth for hope of gain or fear of life to lye and flatter or dare deal injustly in his bargains whether he findeth himself slow unto exercises of religion but prompt and ready for secular affairs whether he spend the time heavily in religious exercises and is weary of them but can passe the time pleasantly in the affairs of this life If he find himself convinced by shrewd signs of this evil let him humble himself in Gods sight flye unto Christ for fastening his bargain for righteousnesse and eternal life through Christ then let him not cast off his diligence in and faithfull discharge of his lawfull calling but by a religious disposition of mind and observance of all religious exercises seasonably temper and moderat his diligence in secular affairs and depend upon God more then he hath done for the successe of his labours and take from God loss or advantage as he giveth it so as he may be found in prosperity and adversity submissive unto God and ready for the discharge of charity and equity as occasion shall offer Another instance THere is another instance wherein a convert may be mistaken to wit when a man pleaseth himself in in the prosecution of privat revenge that he may pay home to such as have wronged him in the mater of his credit and reputation or in his goods or bodily harm done to him or his friends for this ungodly disposition he may pretend possibly a care of following retributive justice wherein he may seem to himself to come short except he should watch for a recompence-giving to the person injurious he may possibly pretend a dutifull respect to publick peace and welfare of the commonwealth of the society wherein he liveth wherein he may seem to himself to come short if he should suffer the person injurious to him to go away unpunished he may pretend also his own safety and security for time to come whereof he may seem to himself carelesse except he make it evident that whosoever doth him wrong
Lord of the Conscience and no man may take upon him that power to prescrib unto and command another mans conscience let him know that God indeed is the only Lord of the conscience and because he is Lord therefore hath he appointed his Ministers to teach men the truth and to presse the disobedient members of the visible Church with censures and hath put the sword in the Magistrats hand to see his will done and to punish such as refuse to give obedience to his commands that so obedience may be procured to God the only Lord of the conscience In which case albeit the acts commanded by the will and conscience are curbed and restrained yet the will and conscience is not compelled but is brought to a better determination of its own elicit acts that having obtained a clearer light about its duty it may command the outward man to say do what is right If he pretend that religion is not to be propagat and press'd by force but by the word preached and heresies are to be rooted out not by the sword but by the power of truth holden forth to the heretick let him know that there is a difference between propagation of religion among Pagans or people not under the charge of the civil Magistrat or Church Judicatories and the preservation or purgation of religion among them that are within the visible Church and under the power of the civil Magistrat For albeit the only way to bring religion in request among heathen nations and strangers to the covenant of promises be that way which the Apostles did follow preaching the Gospel to all and receiving such as embraced the Gospel into Church-fellowship yet the Magistrat having civil dominion over heathen Idolaters may after information of them by the Preachers of the Gospel break their Idols and abolish them and restrain them from doing contempt unto the true Religion or abusing of the Sabbath as the fourth command of the moral law doth give warrant yea and may compell them to use the means whereby they may be instructed in the true Religion Again let him know there is a difference between dealing with Pagans and strangers from the commonwealth of Israel and dealing with these who have given up their names unto Christ have entered in covenant with God and by baptisme have consecrat themselves and their children unto the faith worship and obedience of God and do professe the christian Religion and yet go about by their errors and practices to corrupt and over-turn the true Religion and saith of others among whom they live for such may and should be not only instructed by Sermon conâ—â—rence and dispute but also punished by the civil Magistrate for their deceiving of the people and troubling the flocks of Christ Deut. 13. and Rom. 13. If he pretend that Church-censures and civil punishments can serve for nothing but to make men dissemblers and hypocrits in the mater of religion which is most odious in the sight of God and wise men let him know that every hypocrit shall bear his own iniquity Ecclesiastick censures and civil punishments concern the words and deeds of the outward man that they may be ordered so as Religion and the peace of the Kingdom may not suffer detriment If any man say and do that which is right in hypocrisie and dissimulation the society wherein he liveth is safe but for his hypocrisie let the dissembler answer to God for it And yet it is not to be presumed that all who by censures and fear of civil punishments do forsake error and embrace truth are dissemblers and hypocrits in so doing because they are means appointed of God for curbing and reclaiming erroneous persons wherewith he giveth his blessing when it pleaseth him for by censures and civil punishments the allurements which have enduced them to error are cut off such as are applause of men vain glory worldly advantage sensual pleasure and such like wherein the erroneous have been taken as in an evil net which being broken the insnared captive may come freely off his error and embrace the truth and take in good part the censures and civil punishment which drew him out of the snare into the right way As we are assured by the prophesie of Zechariah chap. 13. 6. And one shall say to wit to the converted sectary what are these wounds in thine hands Then he shall answer those with which I was wounded in the house of my friends But whether by those means the erroneous be reclaimed heartily or in dissimulation respect must be had to Gods commands and his peoples good by curbing of vice and error according as God hath given power to the Church and to the civil Magistrat Rom. 13. 3 4. who is appointed the minster of God for the peoples good If he shall object that he who chargeth him for his error is no lesse subject to error then he whom he chargeth yea that Governours ecclesiastick and civil are no more exeemed from the danger of erring then privat persons yea that the determinations of Synods and Councils are not infallible yea that he is perswaded the error he is charged of is no error but not perswaded of the truth which the reformers of him pretend unto Let him know that the force of his objection doth assert that truth and righteousnesse is settled upon the mis-perswaded sectaries part and that the Church and Magistrat who â—indeth fault with him hath nothing to perswade them of the truth which they do presse upon the sectary and so cannot condemn or punish him but he must know that it is one thing to say one may erre in the latitude of a possiblity indefinit another to say one doth erre in such a particular wherein he hath the light of Scripture and reason clear for him The sectary will not deny he may erre but he will maintain that in such one or other article of his profession he doth not erre Shall he maintain his plea that he doth not erre in such a point of error and shall not the Magistrat and Church maintain their plea that they do not erre in punishing such an obstinat erroneous person Christ hath committed the keyes of doctrine and discipline to his Church that privat persons may know Christs will by the ministery of the Church except he will be holden for an heathen or publican Mat. 18. 17. He hath also committed the power of the sword unto the Magistrat who doth not bear the sword in vain Rom. 13. And therefore let the Church and Magistrat do their duty and let erroneous persons cease to stumble the Lords people by their error and practice and suffer themselves to be brought in order by such as have commission and power to move them by censures and civil punishment thereunto If still he will insist and alledge that by this means a Christian by censures and civil punishment is compelled to sin against his conscience let him know that a scandalous sectary or
renew accusations against them and so order that mater as neither Sathan shall prevail nor his child suffer damnâ—ge by the means for there is a great difference between Sathans renewing of accusations for sins forgiven and Gods making null the remission granted the Lord can suffer the one to be but the other he will never suffer to be for when a true convert groweth negligent and falleth in such sins after conversion as he lived in before conversion no wonder Sathan be permitted to call his former conversion in question yea the Lord may justly cast up to his child his former faults to humble him and shame him from going on albeit he doth not disannull the formerly granted remission 3 When thanksgiving for remission of sin granted for Christs cause beginneth to cool in the heart of a convert what wonder the Lord not only suffer but also present the vilenâ—ssâ— of by past sins to make the convert sensible of the remission and to cause him renew the acts of repentance and godly sorrow for his sins by-past as Ezek. 16. 63. and 36. 32. Then shall you remember your own evil wayes and your doings which were not good and shall loath your selves for your iniquities and abominations When the convert â—roweth remisse in watching over his own heart wayes and is in danger of falling back into these sins which he had repented of before what wonder the Lord by remembring him of his natural inclination and former wayes do warn him of his danger to make him preveen his fall 4. Wherefore let the convert maintain the solidity of former remission of sins and make good use of his former sins which went before his conversion and let him follow the example of Paul who did not suffer his former siâ—s go out of his mind but did renew the confession of them upon all occasions for his own daily humiliation for the edification of others and for magnifying the glory of the grace of God and yet for all this did not suspect the remission of sins received For by this means the convert shall preveen accusations and stop Sathans mouth and make his accusations have no force By this means the convert shall possesse firm and stable confidence of Gods unchangeable grace and mercy and of the stability of the remission of sin granted The sixth question is of a convert casten not only in an uncertainty for the time of his conversion but also in a doubt whether he be elected or not and knows not how to do in this case SOme converts fall in Heman the Ezrait his exercise whereof we read Ps. 88. especially ver 14. 15 While I suffer thy terrors I am distracted saith he Counsell hath been offered by some to the afflicted to follow the practice and experience of some eminent Theologues who being brought to such straits with good successe have submitted themselves to God to save them or destroy them as he pleased after which submission they have felt the marvellous sweet embracements of Gods loving kindnesse making them sure both of their conversion and election Whether to follow this example and experience of some notable Saints is the doubt wherein the convert is not clear and knoweth nor how to carry himself toward God in this case 2. For answer to this question It is free for God to comfort a soul casten down when and how he pleaseth it is free for God to passe by the infirmity and error of a terrified soul coming to him not in the wisest way prescribed to him and to look to the necessity of the mans consolation and not to his way of seeking of it But howsoever it pleaseth God to comfort some extraordinarily yet this is not the duty of the afflicted to come with such an unrequired submission unto God for it limiteth the Lord in a manner either to comfort the man speedily or suffâ—r him upon apparent refusal for the time to dispair For Gods order is to bring the sinner under the sense of sin and acknowledgment of deserved wrath for sin and then to charge him to believe in the name of his Son Jesus Christ and after believing in Christ to seal the believer with the stamp of holinesse and the earnest-penny of the inheritance which is peace with God and joy in the holy Ghost shed abroad in his heart 3. Wherefore as for the conversion of a man straitned in the pains of the new birth and fear of everlasting wrath and tempted to suspect that he is not elected It is a more safe way to lay aside all disputation about Gods decree because secret things belong to the Lord and to look to the Lords command and to his own duty of flying unto Christ So for the recovery of a convert fallen in Ionahs case and made to suspect that he is a reprobat cast off of God it is a more safe way not to dispute for the time either his election or conversion whatsoever suggestions may be cast in by Sathan then to offer unto God an absolute submission to be saved or destroyed as he pleaseth and then to lye in sorrow till God give an answer of consolation for God doth not require such a submission but calleth for an act of faith and obedience for God hath declared in his Word that he delighteth not in the death of a sinner but that he should repent and turn to God and be saved Secondly in this submission the heart will be found deceitfull which neither will nor can submit to be destroyed Thirdly this offer of such a submission as this is Lord I know not whether thou hast chosen me or rejected me in thy decree but I submit my self to thee absolutely If thou wilt destroy me thou shalt be found to be just and I do confesse so much unto thee but if thou wilt save me I shall proclame thy grace such a submission I say is but in effect a tempting of God speedily to reveal his secret counsel either by consolation if the submitter be an elect or refusal of consolation if he be a reprobat The only safe way in the foresaid case is to be humbled before God and flye to Christ by prayer as Heman did Ps. 88. and as Ionah did who choosed to look again to his holy Temple where the Mediator sat upon the mercy seat between the cherubims and not suffer such a thought as reprobation Thus did Heman Ps. 88. 13 14. But unto thee have I cryed O Lord and in the morning shall my prayer prevent thee Lord why castest thou off my soul why bidest thou thy face from me Let the command of God to every self-condemned sinner to believe in Christ prevail against all temptations to the contrair 1 Ioh. 3. 23. This is his commandment that we should believe on the name of his Son Iesus Christ. The seventh question is how to satisfie the convert doubting whether it be bâ—tter to forbear or go on in the outward exercise of religion at least in
private when he finds an indisposition of mind unto it SUndry converts when they perceive the unfitnesse of their spirits to offer immediat worship to God in prayer praises or thanksgiving especially in private do fall in doubt with themselves whether it be better to delay the offer of their worship till they find themselves well disposed for it or to go on as they may albeit they apprehend their lips polluted and their hearts far away from God Their fear on the one hand is lest they should pollute the worship and take Gods name in vain on the other hand they fear lest they fall in the guiltinesse of omitâ—ing a prescribed duty The question shall be what the doubting convert should determine and do 2. For answer this case is spoken unto before 2. Book Chap. 17. in as far as the convert determineth not and doth not what is right but goeth wrong and pleaseth himself in his bad condition But here we speak to this case as the convert is in doubt only and desireth to be keeped from deceiving himself In which case we say that as it is the converts doubt so we must confesse that this case of indisposition and unâ—itnesse for spiritual exercises is very frequent and is ordinarily and oft-times a chastisement of us drawn on by our selves because we do not watch unto prayer we do not study to keep our hearts in the fear of the Lord all the day long we do not foster that tendernesse of conscience which might furnish us mater of humiliation and of thanksgiving to God upon observation of our faults against God and of Gods favours daily and hourly remarkably running toward us Hence it is when our ordinar time of secret worship doth come we find our vaiging minds hardly called home from their wandering our conscience challenging us for our loose and uncircumspect walking our affections dull and dead and all the powers of our souls taken as with a palsie that we cannot bestir our selves in worship as we should and would Therefore in this case let the convert be humbled and confesse his fault and take with this chastisement and â—â—ye unto Christ who heareth and taketh away the iniquity of our pollution of holy things and let him nor defer his worship till another occasion but wrestle against all impediments and follow out the work in hand blessing God for his pointing out unto him his wants and weaknesse his wandering and vanity of mind his slipping and sliding in his wayes and for opening unto him a â—ountain in Christ for washing his pollutions and healing his wounds And that the convert may be encouraged to aim at and follow on this way let him consider that the converts worship may be pleasant and acceptable to God when the convert is much displeased with himself in the discharge of it for there is a worshiping of God in faith without sense and feeling of the hearts inlargement and there is a worshiping of God with felt enlargement of heart The worshiping of God in faith is pleasant unto God albeit the worshiper in perplexity and wrestling with temptations and corruptions be much displeased with himself The worshiping of God with inlargement of heart is pleasant both unto God and to the worshiper also as Ps. 119. 32. David gives us to understand I will run the way of thy Commandments saith he when thou shalt enlarge my heart But when this inlargement by sensible assistance of the holy Ghost is not perceived the Psalmist is but a dead man in his own estimation yet he doth not forbear or delay to worship God as well in bonds as in freedom Quicken me saith he according to thy loving kindnesse Therefore let the convert in this case 1. follow the example of the Psalmist who Ps. 5. 3. resolveth to call on God with his voice that is to follow the work of prayer externally pre-suppose his spiritual powers were bound up and he unable to back his peâ—itions with suteable affections My voice saith he shalt thou hear in the morning O Lord in the morning will I direct my prayer unto thee and will look up And Ps. 27. 7. Hear me when I cry with my voice have mercy also upon me and answer me 2. For his incouragement in this case to go on in his worship let him confesse unto God the truth as it is presenâ—ed unto him by his conscience and say O Lord my God these are my sins which I ought to acknowledge before thee with tears which for the present are dryed up c. These are thy favours and benefits wherewith I am loadenâ—d which I should acknowledge with joy and sense of thy goodnesse c. but thou Lord delights in truth in the inward parts Ps. 51. 8. This will be found our reasonable service which the Apostle calleth for Rom. 12. 1 2. The eight question is how to satisfie the convert doubting what is the sin which God pursueth by long-lasting affliction IT falleth forth oft-times when a true convert being a long time pressed under some lasting crosse or calamity doth inquire after the special causes of his affliction and when he cannot be clear what to determine doth doubt what to think of his condition for he acknowledgeth his sins common to him and other converts to be innummerable but apprehendeth that it is some special sin pursued by God which is the cause of his affliction which because he cannot condescend upon he is at a stand and doubteth what to think or do 2. For answer we say 1. such a case is more troublesom then dangerous for so long as he is observing his sins common to him and other converts and in the exercise of repentance is daily humbled before God for his known sins he must not be anxious albeit he know not the particular sin pursued as he apprehendeth for albeit the Lord afflict no man but such as have sin in them yet he doth not alwayes in afflicting of his children pursue unknown sin in them For sometime he afflicteth his child to preveen his sinning hedging up his way with thornes lest he should follow after beloved lusts Sometime he doth afflict him to try his faith to teach him patience meeknesse temperance and other virtues such as are dying to the world seeking after things spiritual compassion toward others in affliction 2. When the afflicted hath composed his mind to reverence Gods dispensation whatsoever it is or shall be then let him yet again look upon his affliction and it may be he shall read in the rod what is the Lords quarrel 3. Whether he shall find the special cause of his affliction or not let him turn all his indignation zeal and hatred against the body of death the bitter root and bulk of actual sins and watch diligently over the motions of original sin or concupiscence in himself 4. And let his whole exercise stir him up to have Christ in greater estimation to make use of Christs righteousnesse imputed to believers and