contrary thereto This we call the first and principal sign or mark of delusion because except this sign be found other signs albeit they point forth a perilous condition yet without this effect and sign be joyned they do not prove delusion in the strict sense wherein we take it here This sign the Apostle doth point at in the Galatians Gal. 3. 1. O foolish Galatians who hath bewitched you that you should not obey the truth where he challengeth them for rejecting the truth and obedience unto it The second effect and mark of delusion is a bastard perswasion whereby the person deluded layeth hold on a most false error as if it were a most solid truth and without hink or doubt rests upon it as if it were a divine truth This sort of perswasion we call a bastard and illegitimat perswasion 1. because it is not wrought by the Spirit of Christ for which cause the Apostle makes the Galatians perswasion not to be right and legitimat Gal. 5. 8. Secondly because this perswasion neither leans upon upon Gods Word rightly understood nor upon any firm reason deduced reasonably from the Scripture Thirdly because this perswasion of the deluded that his tenet is true is stronger then his perswasion of many articles of his faith for which he hath clear Scripture and yet this perswasion of the deluded is not so strong when it cometh to tryal as weak faith well grounded is which when the force of tentation and persecution cometh is more able to bear out then the deluded mans perswasion wherein he glorieth Upon which ground the Apostle doth not doubt but the Galatians beign true converts shall renounce this false perswasion and return to the truth which they had forsaken Last of all we call this a bastard perswasion because it draweth its original and strength not from clearnesse of Gods revealed truth but from the agreement which the error hath with some carnal affection whereunto this error doth service for which respect carnal and corrupt reason is easily drawn to maintain it pertinaciously The third effect and sign of delusion is the causing division and schisme in the visible Church needlesly and this effect doth readily follow on the former two for where error in doctrine and in the rule of practice getteth up the head it falleth out inevitably that the defenders of the truth and spreaders of the error shall fall in contention and division In which case the Apostle doth exhort the Romans howsoever they should pity the misled multitude yet carefully to mark the causers of the division Rom. 16. 17. I beseech you brethren mark them which cause division and offences contrary to the doctrine which ye have learned and avoid them which presupposeth they deserve excommunication if they be obstinat The fourth effect and sign of delusion is foolishnesse or a sort of madnesse which appeareth partly in the inconsiderat embracing of the error and partly in the defending and promoving of it for if the error in it self be considered it is a falshood and deceit or if we look to the hasty receiving of it when no sound proof can be had of it it is foolishnesse or if we consider the damage which followeth the defending and spreading of it which the party deluded did not fore-see and guard against it is a madnesse and cannot but be so for a false doctrine albeit at first it may carry the appearance of piety and prudence yet when it is compared with Scripture and rule of right reason led by Scripture it is found nothing but vanity falshood cosening and deceit as the Apostle doth insinuat concerning the errors which in his time were sprouting forth in the Church Col. 2. 23. which things have a shew indeed of wisdom in wil-worship and humility and neglecting of the body not in any honour to the satisfying of the flesh that is they are not worthy of any estimation for they serve only to satisfie fleshly corruption of nature as he observeth in the authors of Angel-worshiping of whom he averreth that they intrude themselves into those things which they have not seen vainly puft up by their fleshly mind Col. 2. 18. And he calleth the Galatians foolish or mad for their embracing of the error Gal. 3. 1. and for hasty embracing of it Gal. 1. 6. I marvel that you are so soon removed from him that called you into the grace of Christ unto another Gospel for there are many who after much time spent and pains taken upon them by faithfull Pastors do not come up to the understanding of the heads of the doctrine held forth in the Catechise and proofs given thereof by Scripture and yet will very readily imbrace an error and seem to themselves so well to understand it and to be able to argue for defence of it whose folly and madnesse may be seen in this that they do not consider the bitter fruits of their error to make a schisme in the Church they think nothing of it to rent the body of Christ they care not for it and for this very cause the Apostle reproveth the Corinthians that falling in contest and contention among themselves about the excellency of their teachers they rent the Church the body of Christ did despise his dominion and government and gave his glory unto men and did not regard the lamentable consequences of the schisme no not when they were admonished and rebuked by the wiser sort of their brethren 1 Cor. 1. 11. and 2 Cor. 10. 2. The fifth effect and sign of delusion is the pride of the deluded and vain gloriation in their error for the Corinthians gloried in men and made it a matter of praise to themselves to have such and such men heads of their schisme 1 Cor. 3. 21. and upon this ground did despise and contemn one another And the Apostle giveth this mark of Schismaticks and Sectaries 2 Tim. 3. 2. Men saith he shall be lovers of their own selves covetous boasters proud c. and the followers of the false Prophetesse Iezebel did despise the Orthodox as ignorant dolts uncapable of the high mysteries and spiritualities of the Gospel which indeed were nothing but the deepâ— of Sathans delusions Rev. 2. 24. The sixth effect or sign of delusion is rash preposterous and bastard zeal This the Apostle did mark in the mis-believing Jews Rom. 10. 2. They have a zeal of God but not according to knowledge saith he This preposterous and rash zeal is far more firy and hot then true zeal in the godly for the error for which the deluded do strive is the native brood of corrupt nature and therefore it hath corrupt reason and affection stout for it and no wonder that corrupt nature be strong to defend and advance its own birth But true zeal is much more moderate partly because it is carried on with knowledge and prudence doth fear to offend God by yielding to passions and hath to strive against corrupt nature which cloggeth and hindereth
this evil these five things must be distinguished by the afflicted convert 1. the labour of the lips or formality in prayer or devotion 2. prayer in faith 3. prayer with felt and observed affection in prayer 4. prayer approven of God 5. prayer with the sense and feeling of Gods approbation As to the first the labour of the lips or formality in prayer which the Scripture doth condemn is when a man prayeth with his mouth for things necessar or lawfull and is about the external work of devotion wherein he pleaseth himself and doth rest upon the work wrought without affection of heart or faith as we see Is. 58. 1 2 3. and this is not the case of the convert of whom we are speaking for because he esteems his devotion to be but a formality he is displeased with himself and is unquiet As to the second prayer in faith is when the convert misseth freedom of speech and answerable affection to his speech in his devotion in prayer praises thanksgiving intercession c. yet because the duty is commanded he doth offer it up to God with hope of acceptation and yet is displeased with himself and humbled in the sense of his coldrife affections which is the duty of the convert of whom we are speaking but the not esteeming this his devotion through Christ acceptable is his fault As to the third prayer or devotion with felt affection in discharging it is when the convert poureth out his heart unto God with fredom of speech and yet cannot be quiet because he doth not feel any sign of Gods approbation of him and hearing of his supplication and this was the case of the Psalmist in sundry Psalms But this is not the case of the convert we are speaking of for he complaineth of the hardnesse of his heart and want of affection and doth weaken his own faith which is his fault As to the fourth prayer approven of God is when the convert doth offer his devotion to God in sincerity and prayeth for what is promised in hope to be heard and answered in due time And this prayer or devotion is approven by God in Scripture whether the convert be satisfied with the measure of answerable affection to his words or not as the Apostle testifieth 1 Ioh. 5. 14 15. And this should be observed by the convert of whom we are speaking for rectifying his judgment and quieting of him albeit he neither find his affection moved as he would nor find consolation from God as he would As to the fifth prayer or devotion with the sense and feeling of Gods approbation is when God not only approveth the converts prayer and devotion by his Word in the Scripture but also by his Spirit doth sensibly comfort the supplicant and sends him to his calling with joy So did he deal oft-times with the Psalmist David and so did he comfort Samuels mother in and after her prayer 1 Sam. 1. This is the thing which the convert we speak of would be at and which would satisfie him if he could come to it 4. This condition is the sweetest to the supplicant and much to be desired with submission to Gods dispensation whatsoever it be but it is not the only condition acceptable to God as we see 1 Ioh. 5. 14. 15. This is the confidence which we have in God that if we ask any thing according to his will he heareth us and if we know that he heareth us whatsoever we ask we know we have the petitions that we desired of him And that the mater is so may be perceived in David's condition at sundry times for Ps. 119 seven or eight times he prayeth Quicken thou me according to thy word He findeth in himself much deadnesse of spirit yet he continueth meekly praying to be quickened in the service of God 5. Wherefore so oft as the convert is displeased for any defect he findeth in his devotion let him 1. humble himself in the sense of his imperfection and betake himself so much the more to the intercession of Christ and lay hold more firmly upon the satisfaction made by the Mediatour and draw by faith grace for grace out of his fulnesse and let him in faith and sincerity worship God and live holily in his conversation and not be afraid that his devotion shall be esteemed of God to be but lip-labour 2. To this end let him rightly construe Gods dispensation and consider that his gifts are wisely given forth for the good of his people for sometime he giveth to will that which is good without ability for the time to effectuat what the convert willeth he may give a willing heart to pray affectionatly and not for the time grant ability to pray as his child would Rom. 7. 18. Sometime he may give no more but to sigh and groan without ability to expresse the confused desires of his heart Rom. 8. 26 27. Sometime he will suggest words and make the supplicant in sincerity of faith present the words put in his mouth Hos 14. 1. 2. Sometime he will grant to the supplicant to bear out much disputation in his prayers without sensible consolation Ps. 77. Sometime he will grant the supplicant a loosed heart in prayer and abundance of tears and yet seem for a time not to regard them Ps. 6. Sometime he will grant confidence and consolation to the supplicant as Ps. 6. and many other Psalms And certainly the variety of divine dispensation to his children cannot be told in all which he requires of his supplicants meek submission and perseverance in prayer with confidence to find a good answer at last for if his child do not accept well of the measure which is bestowed on him he may readily find the measure he complained of more scant and confusion of mind without words to fall upon him and if yet he shall not wisely submit himself to Gods exercising of him he may fall in harder trouble and questioning of his state in grace and be tempted to restrain prayer till he cease complaining and flye for refuge to Christ the Mediatour and come to a better estimation of the measure of presence with him when he began to complain CHAP. XVIII Concerning the converts looking upon the sight of his faith as if it were the failing of his faith SIncere faith in Christ is the special grace of God given to the elect only which grace the more we do exercise it the more we please God for without faith it is impossible to please him Heb. 11. 6. This saving grace the Lord taketh pleasure to put it unto tryall and exercise that thereby he may train it on and foster and increase it and bring it forth to light both for his own glory and for the commendation of his children as is told us 1. Pet. 1. 7. In which exercise the true convert is oft-times much mistaken and doth mis-construe his condition The reasons are 1 the faith of young converts is very imperfect knowledge is many
17. and Lo a voice from heaven saying this is My beloved Son in whom I am well pleased and Ioh. 5. 39. He standeth to all things which were testified of Him in the Scriptures Search the Scriptures for in them ye think to have eternall life and they are they that testifie of Me. And vers 36. He professeth that all that He doth is with the Fathers consent and concurrence and that He came into the World that He might finish what the Father had sent Him to do and suffer which He calls His work that He was about And more specially He shews the agreement past between the Father and Him before He came into the world concerning his incarnation and the discharge of his Mediatory office and his power to give eternall life to those that believe in him for the Father sent him to be incarnat vers 37. and that he with the Father might give eternall life to whomsoever he will and might quicken the dead vers 21. and that he might exercise judgement authority was given to him as the Son of man vers 27. Yea he sheweth that it was agreed upon between the Father and him about all the doctrine which he should reach Iohn 8. 26. I speak to the World these things which I have heard of him and he sheweth that they were agreed about the price of redemption of the elect and about his resurrection from the dead and that his death did fully satisfie the Father Ioh. 10. 15. As the Father knoweth Me even so know I the Father and I lay down My life for the sheep and vers 17. therefore doth the Father love Me because I lay down My life that I might take it again and vers 18. this commandment have I received of the Father And Luke 24. 25. he propones in short the sum of the covenant past between the Father and himself speaking to the two disciples going to Emaus O fools and slow of heart to believe all that the prophets have spoken ought not Christ to have suffered these things and to enter in his own glory But most briefly he sheweth the whole mater so oft as he calleth the Father his God and that in respect of the covenant past between God and him to be incarnat and now incarnat indeed The sixth proof THe sixth evidence of the Covenant of Redemption past between the Father and the Son standeth in the heads and articles of the Covenant wherein they were agreed Now there are as many articles of the Covenant as there are injunctions commands and conditions required on the one hand and promises to fulfill all on the other hand as many predictions as there are of Christs sufferings and promises made to the Church through and for Him Of these many we shall touch only at four whereby the faith of believers in Him may be confirmed about their Redemption by Him and whereby the erroneous doctrine of them who evacuat the Covenant of redemption of the elect may be refuted wherein they teach that Christ by His obedience yielded unto the Father even to the death of the crosse did purchase no more but a possibility of salvation and no more grace for the elect then for the reprobat as if He had not purchased a certainty of salvation to be given to any but had suspended all the fruit of His suffering upon the frail mutable inconstant and corrupt free-will of men so that no man can by their doctrine have more certainty of their own salvation then they have of the certainty and stability of their own sickle mind and will and so no more certainty of their own salvation then of their own perdition The order we shall keep in speaking of the articles of the Covenant of Redemption shall be this The first article shall be of the persons redeemed The second article shall be of the price of Redemption to be payed by Christ in the fulnesse of time The third article shall be about the gifts and benefits purchased for and to be given unto the persons Redeemed The fourth article of this Covenant of redemption past between the Father and the Son shall be of the means and wayes whereby the gifts and benefits purchased may be wisely orderly and effectually applyed to the Redeemed In ranking of these articles we do not presuppose a priority of one of them before another in order of nature or time But we choose to speak of them in order of doctrine for our more easie understanding of the mater For the Covenant of Redemption past between the Father and the Son is by way of an eternall decree of the Trinity comprehending all and whatsoever belongeth to Redemption In the decerning of which decree there is not a first nor a last but a joint purpose of God to bring about and accomplish all the heads and articles of the Covenant each in their own due time order and way appointed The first article of the Covenant of Redemption concerneth the persons redeemed THe redeemed in Scripture are pointed forth under sundry expressions sometime they are called the predestinat sometime the elect sometime these whom God foreknew sometime they who are called according to His purpose sometime they that were given to Christ of the Father sometime Christs sheep sometime the children of God c. But whatsoever name they have the persons are the same according to that of the Apostle Rom. 8. 29. 30. whom He did foreknow them He did predestinat to be conform to the image of His Son Moreover whom He did predestinat them He also called and whom he called them he also justified and whom he justified them he also glorified The number and the names of the persons here spoken of are the same and they are called the predestinat in regard that God hath appointed them to a certain end to wit eternall life to be brought thereunto effectually by certain means for the glory of Gods grace They are called elect vers 33. in regard God in the purpose of his good pleasure hath severed them from among the rest of men lying with them in the state of perdition by their own procurement and hath designed them to be partakers of eternall salvation They are called foreknown and written in the book of life in regard God hath comprehended them in his speciall love no lesse distinctly and unchangeably then if he had their names written in a catalogue or book And they are called given unto Christ in regard the redeeming of them and bringing them to life is committed to Christ. But by whatsoever name they are designed the persons redeemed are still the same 2. But whereas the elect given to Christ are called the redeemed it presupposeth that they were considered and looked upon as now fallen by their own fault and lying by their own merit in sin and misery enemies to God and altogether unable to help themselves For this much doth the notion of Redemption or buying-back again import and that it is so
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.