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 when he could not have the first place in his fathers blessing contented himself with what portion in the earth he could have beside Therefore let the afflicted labour to understand well the nature of the covenant of grace and the several articles thereof and let him consider that there is no advantage to be had by excluding of himself from that covenant but that if he will be saved in every condition he must draw near to Christ and lay hold on him for remission of sin and fresh furniture of grace for every duty for it is good alwayes to draw near to him because he will destroy all them that depart far from him Ps. 73. 27. CHAP. XXVI Wherein is solved the true converts dâ—ubt whether he be regenerat because he findeth himself not only far from the measure of holinesse which he observeth to have been in the Saints commended in Scripture but also short of the measure which some of his acquaintance have attained unto SOme true converts are who in the time wherein they are about to strengthen their saith by all means do fall in comparision of themselves with other converts in the mater of their faith love endeavour and attainment of an holy conversation and finding themselves very short of that measure which not only Saints commended in Scripture have attained unto but also short of what sundry of their acquaintance have gained and given proof of sudainly are overtaken with a sad suspicion that they may be found none of the number of true converts as for example when they read what David saith of himself in the Psalmes and namely in the hundred and nineteen Psalme they seem to themselves so unlike the copy he hath cast unto them so far short of that affection to the Word of God of that faith of that diligence of that sincerity of that patience of that fortitude in afflictions and delectation in God which the practice of this servant of God doth hold forth that they are ashamed to assume the name of a visible Saint or faithfull servant of God And for the same reason do forbear under this exercise to apply unto themselves the precious promises made to the faithfull servants of God in the Scripture What am I saith the afflicted that I should presume to intrude my self in the number of the Saints what am I that I should apply to my self what is promised to true converts and sincere servants of God Were I such a one as this person or that person is I might then for my consolation apply promises made unto such Saints but now I cannot apply their priviledges except for conviction of my conscience that I am justly for my unlikenesse unto them secluded from the promises made unto them and those that are like unto them 2. For lousing of this doubt we must acknowledge that the comparison of our selves with the rule of perfection holden forth in the Scripture is to be aimed at by all and the comparison of our selves with the eminent servants of God who have attained a great measure of growth in holinesse is very profitable if it be prudently managed For the first comparison teacheth us what we should endeavour to attain and the other teacheth us what may be by the grace of God attained unto even in this life Again both these comparisons do serve to humble us before God when we perceive our selves not only short of perfection which cannot be fully attained unto in this life but also short of these degrees which may be attained and have been attained by others in this life we cannot choose but think the more meanly of our selves and put down the sailes of self-estimation Thirdly this sort of comparison is profitable to make us more uprightly renounce all confidence in our own inherent righteousnesse and flye for refuge to the righteousnesse of Christ obedience and satisfaction imputed unto all that believe in him according as the example of the Apostle Paul who renounced all confidence in his priviledges performances sufferings and inherent righteousnesse counting them all but dung that he might win Christ and be found in him not having his own righteousnesse which is of the law but that which is through the faith of Christ the righteousnesse which is of God by faith Phil. 3. 8 9. 3. But this sort of comparison is dangerous and hurtfull when it tendeth to discouragment when it maketh us think little of the measure of Gods grace granted unto us when it makes us heartlesse in the course of obedience and hopelesse that we shall attain unto the measure whereunto the Saints have attained 4. Wherefore let the afflicted strengthen the thing which remaineth and is ready to die Rev. 3. 2. let him beware lest he quench the smoaking flax or break the bruised reed wherein he hath Christs help to look unto Isa. 42. 3. Again let the afflicted consider that there are divers degrees of saving faith divers degrees of the measure of sanctification and growth in grace for some are old men some young and strong men and some babes in Christ and that the same duties in the same measure are not to be expected from the tender and weak beginner which are required of the strong and experimented souldier 3. Let the afflicted remember that nothing is given nor promised nor done unto the Saints in Scripture or in latter ages for any merit or worthinesse in them but altogether of free grace and so much the more should this be remembred as this doubting of the afflicted arising from comparison of his condition with the measure of sanctification in others doth presuppone the contrary as if God did deal with his children according to the worthinesse of their persons and merit of their good works which is a false supposition for why doth the afflicted cast down his courage and weaken his faith and confidence in God but for this very cause that he counteth himself a much more unworthy man and of lesse merit before God then those Saints were or are with whom he hath compared himself 4. Let the afflicted by so much as he doth preceive himself more unworthy and more sinfull then those Saints with whom he hath compared himself thrust himself the more into the bosome of rich grace let him so much the more lay hold on the imputation of Christs righteousnesse and cover his nakednesse therewith and employ Christ by faith so much the more that out of his fulnesse he may receive grace for grace and be made able by his Spirit to bring forth more abundant fruits and come up nearer unto conformity with Christ and the examples of renouned Saints 5. Let the afflicted consider that we must live by rules set down in Scripture aiming sincerely at obedience of holy precepts albeit we have not yet come up unto the practice of the rule in that measure which others have attained unto CHAP. XXVII Wherein is solved the true converts doubt whether he be in the blessed state
whether the believer perceive his absolution or not for the time 4. There is a sensible intimation of this sentence unto the believer joyned with peace and joy which the Apostle calleth the shedding abroad of the love of God in the heart Rom. 5. 5. and the sealing of the holy Ghost stamping the heart with holinesse Ephes. 1. 13. The first three makes the absolution of the believer certain whether the believer thinks so or not but the fourth which is the sensible intimation of this sentence doth make the believer both sure and joyfull As justification is taken passively four things may be distinguished in the believer justified The first is his actual receiving of Christ offered in the Gospel for a perfect remedy of sin and misery The second is the Lords judicial setling of the general sentence of absolution upon the believer as if he had spoken to him by name as he did to the Apostles Ioh. 15. 3. Now are ye clean through the word I â—ave spoken unto you that is you are clean from the guilâ— of sin by my absolving of you The third is the believers observing in a reflect act of his conscience that he hath fled to Christ for absolution and therefore justified indeed The fourth is the feeling and observing of the testimony of the holy Ghost bearing witnesse with his spirit that he is a child of God absolved from sin and wrath The first two of these to wit the act of faith receiving of Christ and of the right made by Christ to the believer in him of his absolution may be in and on the believer without the other two to wit his observation of the act of faith and the felt intimation of this worlâ— of grace by the holy Spirit 2. For solving of the doubt then as justification is actively taken as proceeding from the immanent act of Gods eternal purpose and decree to justifie the believer it is no more the actual justification in this life of which we are speaking then the immanent act of Gods eternal purpose to raise the bodies of believers in Christ and to glorifie them in soul and body can be called the actual resurrection of their bodies and glorification of both soul and body in this life But the transient act of justification in a judicial way which is the Lords judicial sentence of absolution of the believer declared by his Word set down now in holy Scripture it is indeed and formally the believers justification and is judicially terminar upon every believer in the act of his conversion whether the believer doth clearly perceive his own conversion or be in suspicion of his being reconciled and justified And this may be made to appear if we compare the condemnation of the unbeliever with the absolution of the believer fled to Christ Ioh. 3. 18. As he that believeth not in Christ is condemned already because the curse of the law and condemnation pronounced in the Scripture by God the soveraign Judge stands against him so long as he doth not believe in the only begotten Son of God And this sentence standeth fast whether the unbeliever take notice of this sentence or not whether he do apply it to himself or not do find grief for it or not So the believer in Christ is relaxed from condemnation and absolved and hath right unto eternal life and begun possession of it albeit for the time of his infancy tentation trembling and fear it be not so albeit he doth not perceive the blessed change of his state nor doth lay to heart as he might the words of Christ judicially pronouncing the sentence comprehending him as certainly as if his name were expressed Ioh. 3. 18. He that believeth on him is not condemned and ver 36. He that believeth on the Son hath everlasting life and Ioh. 6. from ver 37. to 41. Hence we conclude that the formal act of justification of a man fled to Christ is to be found in the written sentence of the judge absolving every believer and the man we speak of There is another transient act of God in an actual revelation of justification wherein the holy Ghost openeth the eyes of the believer to behold and perceive the gift of saith already bestowed on him Of this speaks the Apostle 1 Cor. 2. 12. And after that the holy Ghost hath pointed out his own grace bestowed on the believer he followeth his work by giving remarkable peace and joy as earnest of life everlasting whereof the Apostle speaketh Ephes. 1. 13. In whom ye also trusted after ye heard the word of truth the Gospel of your salvation in whom also after ye had believed ye were sealed with the spirit of promise which is the earnest of our inheritance Therefore he that desireth to have the intimation of his justification after flying for refuge unto Christ for relief of felt sin and feared wrath must read his absolution in the Gospel as well as he hath read before that his condemnation in the law Unto which sentence of absolution let him hold fast in his daily endeavour after sanctification The fifth question is how to satisfie the convert who findeth himself pursued for his sins after remission believed and is brought in question what to judge of his case MAny converts have fallen in Iobs case and seemed to themselves to possesse the sins of their youth Iob 13. 26. For after conversion and felt reconciliation they find the sins they did repent of and did believe to be forgiven through Christ objected to them afresh pursued with sharp accusations and signs of wrath joyned therewith Their reconciliation and righteousnesse through Christ they purpose to hold fast their old guiltinesse and sentence of their conscience writing bitter things against them they cannot deny The pinch is here either the remission they did believe is null or the challenge is unjust do they reason with themselves the nullity of their remission they dare not admit and the just ground of challenge they cannot deny and the doubt what to think of this case they cannot shun not seeing how these things can consist and stand together 2. For answer to this doubt these four things must be distinguished and how they may all consist one with another must be timously considered The four things to be distinguished are 1. the reconciliation of a convert with God 2. the remission of the reconciled mans sins freely gifted unto him by God 3. a renewed bitter accusation raised by Sathan against the reâ—iled convert 4. The holy and wise dispensation of God permitting ordering these renewed accusations of his child by Sathan for the tryal and exercise of his faith and growth of his repentance and other good ends Now for the consistence of these four we need not doubt but the accuser of the brethren can cast up to us forgiven sins and bear upon us that they are not forgiven Nâ—ither need we doubt but God in wisdom and love to his children may suffer Sathan to
from whence thou art fallen Or the thing we are to examine is our deeds words and thoughts actually done or omitted the neglect of which examination is reproved Ierem. 8. c. and Revel 2. 19 20. 7. The third thing to be looked unto in the court of Conscience is the rule whereby we are to examine our selves in all or any of the former respects which is the revealed will of God in holy Scripture wherein is set down to us what we should believe and what we should do and what is the reward of the obedience of faith and what is the punishment of disobedience And here if the Conscience be not well informed and the rule closly cleaved unto the erring Conscience may swallow down the grossest idolatry and cry up Diana for a great goddess Act. 19. 28 and make the murtherers of the Saints conceive that in killing them they do God good service Ioh. 16. 2. 8. The fourth thing is the judicial process of the Conscience for giving such a sentence of direction for what is to be done or of absolution or condemnation in the point examined and found done or not done which process if the Conscience be well informed is after the maner of clear reasoning by way of Syllogisme wherein we lay down the rule given by the supreme Law-giver in the major or first proposition Then we do lay our selves to the rule in the minor or second assumed proposition and from the comparison of our selves with the rule we give out sentence in the third room which is called the Conclusion As for example If the Conscience be about to give direction for what is to be done it reasoneth thus What God hath appointed to be the only rule of faith and maners I must take heed to follow it as the rule But the holy Scripture God hath appointed to be the only rule of faith and maners Therefore I must take heed to follow the Scripture as the only rule Or more shortly the Lord hath commanded to repent and turn unto him offering reconciliation in Christ therefore it is my duty so to do But in the process of the Conscience unto conviction or absolution sometime moe sometime fewer reasonings are used As for example for conviction the process goeth thus That which God hath commanded me I should have â—one But to repent and turn to Him He hath commanded me Therefore I should have repented and turned to God Again He that hath not obeyed the Lord in repenting of his evil wayes and turning unto God is under great guiltiness and worthy of death by the sentence of the Law But such a one am I may every impenitent person say of himself And therefore may conclude of himself I am under great guiltiness and worthy of death by the sentence of the Law Likewayes in the process of the Conscience a humbled person well informed may reason thus That way of reconciliation which God hath appointed a self-condemned sinner to follow I am bound to follow But this way and no other hath God appointed that the sinner convinced of sin and of deserved wrath should flee to Christ Iesus the Mediator that by Him he may be justified sanctified and saved Therefore this way of reconciliation and no other I am bound to follow Again Whosoever by the grace of God in the sense of sin and deserved wrath is fled unto Christ for righteousness and eternal life and in Christs strength is endeavouring to give new obedience to the will of God is undoubtedly a true believer and child of God But such a one am I may the humbled sinner fled to Christ say of himself Therefore I am by the grace of God undoubtedly a true believer and a child of God And yet again he may go on to strengthen his faith and to comfort himself in the Lord thus Whosoever in the sense of sin poverty and weakness hath fled to Christ the Redeemer resolved never to part with Him and hath consecrated himself in the strength of Christ to endeavour to give new obedience to the will of God he is an heir with Isaac of the promised blessings and may hope to have them perfectly in possession at last But such an one am I may the humbled sinner fled to Christ say of himself Therfore I am an heir of the promised blessings with Isaac and may hope to have them perfectly in possession at last Such a process as this doth the Conscience of the regenerat man follow when he reneweth the acts of his repentance and sentenceth himself worthy of what the Law pronounceth against his sin and when he reneweth the acts of his faith in Christ through whom alone he is fred from the deserved curse of the Law 9. As to the fifth thing to be observed in the court of Conscience which is the execution of the sentence it hath pronounced because the Conscience is set over the man by God as Judge-depute therefore it goeth about in the name of God by and by to execute as it may the sentence justly pronounced by it and according to the nature of the sentence of condemnation or absolution pronounced by it it stirreth up divers motions and affections in the heart some of them sad and sorrowfull some of them joyfull and comfortable The sad and bitter passions that follow upon the sentence of conviction and condemnation justly pronounced are shame grief fear anxiety vexation and such-like whereby the guilty sinner is either fretted as with a worm or fired and tormented Of this we have an example in our first parent Adam who being convicted in his conscience of sin and deserved wrath did flee from the face of God all amazed and a frighted Gen. 3. 9. 10. The Lord called unto Adam and said unto him where art thou And he said I heard thy voice in the garden and I was afraid because I was naked and I hid my self But the Conscience after it is furnished by the Gospel to absolve the penitent believer fled to Christ doth stir up more sweet and comfortable motions in the heart such as are peace comfort joy gladness exultation confidence and such like An example whereof we see in Paul 2 Cor 1. 2. Our rejoycing saith he is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world So the Conscience after it is wounded by the mans transgression doth the part of a Iudge citing the man before its Tribunal and the part of an Officer presenting the man at the Bar and the part of an Accuser challenging the man for his transgression and the part of the Recorder producing the book of Statutes and the part of sufficient witnesses proving and convincing him of the deed done Again it doth the part of a Iudge pronouncing sentence and condemning the convicted transgressour and the part of a Sergeant and Marshal binding the condemned wretch and the part of the
a most wise course so to execute the decree of election and Redemption as he shall be sure to bring in his own to himself and not open up his counsell in particular to the discouraging of any as is told by the father Isa. 52. 13. My servant shall deal prudently and prosper The chief mean appointed is the preaching of the Gospel to all nations commanding all men where the Gospel is by Gods providence preached to repent and believe in the Name of Jesus Christ and to love one another as he hath commanded them Acts 17. 30. and 1 Ioh. 3. 23. and they who refuse to obey are without excuse Another mean is the bringing of so many as professe their acceptation of the offer of grace by Christ Jesus them and their children into the bond of an expresse solemn covenant that they shall submit themselves to the doctrine and government of Christ and teach their children so to do as Abraham the father of believers did Gen. 18. 19. Matth. 28. 19. 20. make disciples of all nations or make all nations disciples to Me. A third mean is the sealing of the covenant by the Sacrament of baptism Matth. 28. 19. 20. make all nations disciples to Me baptizing them in the Name of the Father of the Son and of the Holy Ghost A fourth mean is the gathering them into all lawfull and possible communion with others his disciples that by their Church-fellowship one with another they may be edified under their officers appointed in Christs Testament to feed govern and lead them on in the obedience of all the commands which Christ hath commanded his people in his Testament by which means he goeth about his work and doth call effectually sanctifie and save his own redeemed ones leaving all others without excuse Concerning all these and other means and maner also of executing his decree it is agreed upon between the Father and His Son Christ as His holy Spirit hath revealed it to us in Scripture All which may be taken up in two heads the one is the agreement about the doctrine and directions given to His Church the other is about actions operations and all effects to be brought about for making his word good Concerning his doctrine Christ saith Ioh. 12. 49. 50. I have not spoken of my self but the Father who hath sent me he gave me a commandment what I should say and what I should speak and I know that his commandment is life everlasting whatsoever I speak therefore eveâ—â— as the Father said unto me so I speak Concerning actions and operations and the executiou of the decrees it is agreed also between the Father and the Son Ioh. 8. 16. If I judge my judgement is true for I am not alone but I and the Father that sent me and vers 29. He that sent me is with me the Father hath not left me alone for I do alwayes these things that please him and Joh. 6. 38. I came down from heaven not to do my own will without the consent of the Father but the will of him that sent me In a word the consent and agreement of the Father and the Son Jesus Christ our Lord is such that the Son â—oth nothing by his Spirit but that which the Father â—oth work by the same Spirit from the beginning of the world Ioh. 5. 17. My Father worketh hitherto and I work and Col. 1. 16. for by Christ were all things created that â—re in heaven and that are in earth visible and invisible â—hether they be throns or dominions or principalities or 〈◊〉 〈…〉 created by him and for him He is alpha and Omega the beginning and the ending the first efficient and the last end of all things Rev. 1. 8. because for the glory of Christ the creation the covenant of works and the covenant of grace were made and had and shall have their full execution all for the glory of God in Christ by whom all things were made and do subsist CHAP. V. Of the Covenant of works WE have spoken of the first divine covenant wherein God and God incarnat are the parties it followeth to speak of the next divine covenant to wit the covenant of works between God and man Adam and his posterity made in mans integrity In which covenant God is only the one party of the covenant and man created with all naturall perfections is the other party In this covenant mans continuing in a happy life is promised upon condition of perfect personall obedience to be done by him out of his own naturall strength bestowed upon him as the Apostle teacheth us Gal. 3. 12. the Law is not of faith but the man who shall do these things shall live by them And unto this law or covenant of works is added a threatning of death in case man should transgresse the sense whereof is â—old by the Apostle Gal. 3. 10. cursed is every one who doth not abide in all things that are written in the book of the Law to do them The difference between the law and the Covenant of works THe word Law is sometime taken for the mater or substance of the law of nature written in the hearts of our first Parents by creation the work of which law is to be found in the hearts of their posterity unto this day And in this sense the word Law is taken by the Apostle Rom. 2. 15. the Gentiles saith he shew the wrok of the Law written in their hearts their conscience also bearing witnesse c. Sometime the word is taken for the formall covenant of works as Gal. 3. 10. as many as are of the works of the Law that is under the covenant of works are under the curse for it is written cursed is every one that continueth not in all things that are written in the book of the law to do them 2. The law as it is taken for the covenant of works differeth from the law of nature written by creation in the hearts of our first Parents first because the law of nature written in the heart of man in order both of nature and time went before the covenant made for keeping that law because the covenant for keeping that law was not made till after mans creation and after his bringing into the garden to dresse it and to keep it Gen. 2. 16. 17. Secondly God by vertue of the law written in manâ— heart did not obliedge Himself to perpetuat mans happy life for albeit man had keeped that law most acuratly God was free to dispose of Him as he saw fit before he made the covenant with him But so soon as he made the covenant he oblieged himself to preserve him in a happy life so long as he should go on in obedience to his law and commands according to the tennor of the covenant do this and live Thirdly death was the naturall wages and merit of sin albeit there had no covenant been made at all for sin against God deserveth of its own nature
creature presuppose innocent is called Grace because it is impossible that a meer creature can properly merit any good thing of God because the creature neither hath nor can have that which it hath not received Rom. 11. 35. who hath first given to Him and it shall be recompenced to him again Sometime Grace is taken for every gift or good bestowed by God upon the ill deserver in which sense gists common to elect and reprobat are called by the name of Grace Rom. 1. 5. Ephes. 4. 7. Sometime Grace is taken in opposition to the pactioâ—all merit of works or to the reward due by debt covenanted as Rom. 4. 4. To him that worketh the reward is not reckoned of grace but of debt In which sense that which is given for works is not given of grace Rom. 11. 16. and in this sense we take Grace as it is opposed to the covenant of works for the condition of the covenant of works is the giving perfect obedience to the law But the condition of the covenant of grace is the receiving of Christ by faith unto righteousnesse and life offered in the Gospel without the works of the law which covenant may thus be described The covenant of grace is a contract between God and men procured by Christ upon these tearms that whosoever in the sense of their own sinfulnesse shall receive Christ Jesus offered in the Gospel for righteousnesse and life shall have Him and all the benefits purchased by Him according to the covenant of Redemption and that God will be his God and the God of his children This covenant of grace is founded upon the covenant of Redemption past between God and Christ wherein it was agreed that all the elect given unto Christ shall be reconciled in due time to God and that to this end this grace should be preached to bring about the reconciliation and therefore Christ is called the Mediatour of the new covenant Heb. 12. 22. Of Infants interest in this Covenant Quest. WHat interest have infants in this covenant Ans. The same which they had since the first expresse and formall making thereof with Abraham to whom God promised to be his God and the God of his children whose children all are who are in Christ Gal. 3. 27 28 29. For of the redeemed some come to age whom God having called by the preaching of the Gospel doth induce and effectually move to embrace solemnly the offered fellowship with God and his saints in Christ and to consecrat themselves and their children unto the service of God There are other redeemed ones who die in their infancy before they come to the use of reason to whose salvation God hath expresse respect in making his covenant with their parents that he will not have them excluded from the blessing when he calls their parents to him but in the common offer of grace and reconciliation by Christ he makes the promise jointly to the parents and the children for in one sentence and as it were with one breath He saith I will be thy God and thy seeds after thee Gen. 15. 17. whereof the Apostle maketh good use Acts 2. 39. declaring the promise to be made to the Jews and their children and to the called Gentiles and their children And upon this ground Paul and Silas timeously did offer consolation to the Jailour trembling and anxious what way he should be saved Acts 16. 31. saying Believe in Christ Iesus and thou shall be saved thou and thy house As for the maner how the Lord dealeth with the souls of infants in converting them the Scripture doth not speak for this lieth among the secrets of God which doth not concern us to search after Deut. 29. 29. It should be sufficient to us that God in covenanting with the parents promiseth to be the God of their children And according to this covenant the Lord complains of their staying and offering their children unto idols calling them His own sons and daughters Ezek. 16. 20. and upon this ground in the second command the Lord promiseth to shew mercy to the thousand generation of believing parents and 1 Cor. 7. 14. the Apostle doth call the children of one of the parents believing holy children because of their consecration unto God by the believing confederat parent and in regard of Gods right and interest in them as the children of His own family by covenant And Christ our Lord upon this ground doth call the children of confederat parents burgesses of heaven of such is the kingdom of heaven Matth. 19. 13 14. and because infants are dedicat to Christ to be taught and governed by Him in His own way and order they are called disciples Acts 15. 10. as the disputers for the circumcision of Christians children as well as of their parents after the law of Moses do make it manifest and in the institution of baptism our Lord gives the priviledge of the covenant unto every nation no lesse then to the Iews that by covenant whole nations might be drawn in and given up as disciples to His doctrine Matth. 28. 29. make all nations disciples by your doctrine baptizing them c. that the children with the parents might be partakers by baptism of the seal of the covenant for the righteousnesse of faith no lesse then the children of Israelites were by circumcision Of the means to draw on the making of this covenant OF these means we have spoken in the fourth article of the covenant of Redemption and need not to insist more about them then to name them The first mean to draw men into this blessed covenant and to keep them in it is the externall revelation of the will of God for teaching men how great their sin and misery is and how they may be reconciled and delivered by the grace of our Lord Jesus Christ and how they may testifie their thankfulnesse being reconciled for such a mercy which grounds of saving knowledge are fully and faithfully set down in holy Scripture and committed to His servants in the ministry who should in preaching of the Gospel inform and perswade men to repent and imbrace the grace of Christ and put on His sweet yoke of obedience upon them The second mean is after application of the Lords word to the hearers for convincing them of sin in them and righteousnesse in Christ and judgement to follow to wit of absolution of the believer and of condemnation of such as believe not To receive into the bond of this covenant of grace all that appear seriously to consecrat themselves and their children to the faith and obedience of the doctrine of our Lord Jesus Christ without determining whether they be regenerat for the present or not The third mean is the solemn sealing of this covenant for righteousnesse of faith and salvation through Christ by baptizing both the parents that accept the covenant and their children also and by exhortations promises and comminations and all other arguments which may more and more
of the Israelits who were ignorant of the deceitfulness of their own heart and of their inability to perform what they promised he saith ver 28 29. They have well said all that they have spoken Therefore unto the tying a man in this bond of the covenant this morall honesty is sufficient albeit to salvation it is not sufficient but in order thereto a mean of God's appointment Now that there is such a thing as we call morall integrity or honesty which differeth from the true Christians spiritual honesty or sincerity it is plain from these places of Scripture which speak of this integrity of heart in such persons as were not renewed because they intended no other thing then they pretended Thus Abimelech excuseth himself to God when he took away Sarah Abrahams wife from him thinking Sarah had been his sister and not his wife Gen 20. 6. In the integrity of my heart and innocency of my â—â—ads have I done this And this the Lord doth acknowledge to be true ver 17. So also the captains that came with their companies to David in Ziklag are said to have a perfect heart because they were morally honest and resolved as they professed uprightly to make David King and to help him in the war and not betray him 1 Chron. 12. 33. 38. Of the sundry wayes of mens framing of the covenant of Grace AS we told there was a covenant of works one truly so called of Gods institution and another false sort of covenant of works of mans framing So it is also in the mater of the covenant of Grace there is one truly so called and another sort false and counterfeit of mans framing That which is of Gods framing is the covenant that God makes with the Church for giving righteousness and life by faith in Jesus Christ that which we call a counterfeit covenant is the covenant which men frame unto themselves upon any other condition then faith Such was the counterfeit covenant of the false apostles who corrupted the Gospel-covenant among the Galatians whereof the Apostle Paul complaineth Gal. 1. 6 7. challenging them that they had forsaken God who called them to the grace of Christ and were turned over to another Gospel that is to another covenant of grace then the true one which is only one and not various but by the troublers of the Church was changed into another frame for the true covenant was perverted and corrupted by these who went about to joyn together Justification by works and Justification by grace through faith in Christ which two sorts of covenant are inconsistent and do mutually overthrow one another So also did the Pharisee Luke 18. 11 12. corrupt and pervert both the covenant of works and the covenant of grace he corrupted and perverted the covenant of works because he put up to God some external good works for the perfect obedience of the law and he perverted the covenant of grace because albeit he did acknowledge the grace of God and gave him thanks for giving him ability and power to do good works and for infusing habits of piety and justice in him yet he exalted himself and took the thanks and praise to himself who had made good use of these verâ—uous habits God I thank thee saith he that I am not like other men c. 2. Like unto this fault is the errour of many of whom some makes the act of faith brought forth by the power of natural free-will to be the condition of the covenant contrary to the doctrine of the Gospel which makes saith infused to be the gift of God renouncing its own righteousness and the merit of all works also and resting on Christ to be the condition For the sentence of the Apostle standeth firm and unmovable Rom. 11. 16. If it be by grace it is no more of works c. Other some make this the condition of the covenant that Christ should pay for mortal sins by his own temporal sufferings and so take away everlasting punishment but will have the sinner himself to pay for veniall sins by temporal sufferings partly in this life and partly in purgatory Other some dream of framing the covenant of grace thus if a man do all the good he is able and hath a will to serve God better then before they conceive that God must take the will for the perfect dead and so for good payment Which counterfeit conditions and other such like inventions of self-pleasing conceits are all of them nothing else but the adulterating both of the covenant of works and of the covenant of grace appointed of God by which inventions men deceive themselves to their own perdition Now that such perverting of the covenant of works and of grace are rife frequent among men experience may prove For before Christs coming this was the way of carnal Israelits Rom. 10. 3. and Rom. 9. 30. For they being ignorant of the righteousness of God went about to establish their own inherent righteousness and would not subject themselves to the righteousness of God And of the Galatians it is said chap. 5. 4. Christ is become of none effect unto you whosoever of you are justified by the Law ye are fallen from grace that is ye who seek righteousness or justification by worke have renounced so far as in you lyeth grace to be had by Christ and experience daily sheweth the same disposition in many professed Christians Quest. Are not then such corrupters of the covenant of grace loosed from their obligation wherein by their baptism they were tyed to seek righteousness by faith only Ans. No for albeit by so doing they prove themselves to be corrupters and falsifiers of their covenant to their own perdition if they repent not yet they stand obliged still before God to their covenant sealed in baptism For the covenant of God with man cannot be dissolved by mens treachery and without Gods consent not only because the covenant of God with men in regard of the perpetual equity thereof hath in it a perpetual obligation but also because the soveraign dominion of God hath the force of a law to oblige them whom God hath taken in among his people that being once his confederat subjects they should remain still his subjects For as circumcision was a seal of covenanted righteousness by faith So baptism is a seal of the same covenanted righteousness by faith whether the covenanters remain constant unto their covenant or not as we see in the Israelits who albeit they were polluted with idolatry in Egypt and albeit they proved rebellious in the wilderness and in the land of promise were found often guilty of breach of covenant yet still in the Scripture they are called God's people and the Lords interest and right in them stood fast and their right also unto the external priviledges of the citizens of God's kingdom remained fast also untill the time that for their open and obstinat rejecting of Christ the children of the kingdom were
sins wittingly and from the slighting of the admonitions of the conscience arising up to the contempt of all accusations which the conscience can lay in against him and at last boldly rising up against the conscience as it were to be avenged of it for rebukeing him by committing these same sins most frequently for which he hath been oftnest reproved by his conscience The second cause may we reckon the devil who thinketh it too little to allure men to sin and harden their heart in it and spoil them of all sense of their sin except he also draw them to renounce God and bark against him and become like the devil himself so far as he can drive them The third cause we make the holy justice of God giving over the man who contemneth the light and checks of his conscience unto a reprobat sense that being deprived of common use of reason and judgment he may run mad in his sin like the devil for if God did punish the heathen so for this sort of sinning Rom. 1. 28. what wonder he punish seven times more them who thus rebell against the light of holy Scripture yea these that do not come to this hight are punished by giving them over to strong delusions 2 Thess. 2. 11. The last but sinless cause is the deep wisdom of God who suffering such wretches to fill up such a measure of sin doth make manifest to all beholders the power and poyson of in-born sin in man and draweth forth to light the natural enimity of man against God the seeds whereof is in all men and could hardly be believed to be incident to men except it were by experience seen and found in some men For remedy of this evil it is too little that such a monster should be driven from all Church-society and given over to Sathan it is the part of the Magistrate to bind beasts and mad devils and punish them as it becometh the bearer of the sword to do for avenging of evil-doers But if the Magistrate do not his part yet let the Pastor do what in him lyeth for albeit the Scripture giveth small hope of the recovery of such vile monsters because of the stupidity of their conscience that cannot be wrought upon by man yet seing such evils have been found even in some elect as Manasseh and some of the Corinthians before their conversion 1 Cor. 6. 9 10 11. and because experience hath often found that some of this sort going to publick execution by the Magistrate have been converted and saved by faith in Jesus Christ a Pastor should not altogether despair of such vile men but essay what may be done by conference especially when God sends calamity on them or the Magistrate executs justice on them for any crime if possibly such miscreants being convinced of their perverseness may repent and flye to Christ the Redeemer of such as flye unto him For removing the fifth impediment 1. THe fifth impediment of self-examination is a false fear of no small danger to their souls if they should ripe up their conscience for by-gones for seing they feel themselves quiet they think it were unprofitable and dangerous to trouble their own peace Such persons will tell you that their faith is surely set on God and that they never had any doubt or suspicion of Gods love to them and therefore dare not trouble themselves with self-examination first because all Sermons bid them firmly trust in God Secondly because they know if they should trouble themselves with self-examination they might soon weaken their faith as they conceive Thirdly because they know the subtilty of Sathan as they say to whom if a door were opâ—ned by search of their old wayes they fear he should over-charge them with accusations and drive them to desperation as say they it hath befallen sundry who after wakening their consciences never rested till they put hand in themselves not being able to bear the torment of their conscience There are other some who nill they will they are drawn before the tribunal of Gods Judgment and their conscience beginneth to stir against them which so soon as they do perceive incontinent they interrupt the process Such a one was the heathen Governour Felix Act. 24 25. who after hearing for a little Pauls discourse of righteousness temperance and judgment to come did tremble and therefore desired Paul to forbear for the time Of this sort also are they who do with-draw themselves from Church-meetings and hearing of publick Sermons lest they should be troubled with the serious speeches of a faithfull Pastor Some are also of this sort who take the course that King Saul did take and call for a minstrel or for merry company to suppress the voice of their barking conscience or do by some such way divert their conscience from entering in judgment with them 2. The causes of this evil in the un-regenerat man may be found these four besides others more particular First ignorance of the duty of self-examination prescribed of God Ps. 4. 4. or a voluntar mis-kenning that such a duty is required of all The second cause is a fixed purpose to go on securely in their old wayes The third cause is the sense of the sweetness they imagine they do find and have found of a long time in the carnal rest and sleep of their conscience The fourth cause is a perswasion that they could not rid themselves out of the grips of their conscience nor endure the blind blowes which conscience set down on the tribunal should inflict on them which sorrow and vexation they conceive they cannot otherwayes eshew but by throwing down their conscience from the bench that he enter in no processe against them 3. When the Pastor hath to do with such a man his first care must be that this blind fear may be drawn forth to the light by shewing him that this his flying from the light and hiding himself in darkness is to no purpose and that there is no place for him to flye unto and hide himself from God Secondly let him presse the decree of God that all men must once die and then come to judgment wherein he cannot misse perpetual condemnation and endless torment from an angry Judge except he now judge and condemn himself and flye to Christ the Mediator while it is to day while Christ is exercising his Mediatory-office and is inviting all sinners to repent and calling all weary and heavy loaden to come unto him Thirdly let the Pastor shew to those fearfull persons that this their tear is groundlesse for if they minde to draw in to God they need not fear to confesse all their sins and flye to his grace which if they do not the sleep which they love to lye into is deadly because God hath said There is no peace to the wicked Isa. 48. 21. Fourthly let him presse the precepts for self-examination and judging our selves Ps. 4. 4. and trying whether we be in the faith or not
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
faith and to follow hard after the growth of sanctification without which no man shall see the face of God and let us so extoll the covenant of Grace and freedom of the believer from the covenant of Works that we neglect not to keep up the authority of the moral Law and the commands thereof as the perpetual rule of new obedience the use whereof is very profitable in the whole course of a Christian life to hold forth the duty of believers in Christ and to shew unto them by their short-coming in duties the poyson and power of corruption remaining in the Saints and to make them sensible of the necessity of flying daily to that imputed righteousnesse by faith in Christ and of drawing strength from Christ to bring forth more aboundant fruits whereby Christ shall be more and more precious in our eyes and be acknowledged absolutely necessar for our justification sanctification and salvation 15. When question is made concerning Christian vertues and operations of the holy Spirit in us the order of Gods working held forth to us in Scripture is carefully to be marked by us which is that sense of sin should go before faith in Christ for the Law is a pedagogue to Christ for he came not to call the righteous but sinners to repentance Matth. 9. 13. And faith in Christ goeth before the fruits of faith and the fruits of faith before the sensible approbation of them and approbation of the fruits by Scripture goeth before the sensible fealing of the believer and the quieting of the conscience in its approbation of what the Scripture approveth for after we have believed we come to be sealed Ephes. 1. 13. Now for the not observing this order many real Christians do make unto themselves a very un-comfortable life for albeit they be convinced of sin and humbled in the sense of their own inability to help themselves and are fled to Christ for pardon and help and do lead a life blamelesse yet do they unhappily suspend the acknowledging of the work of faith bestowed upon them and do disquiet themselves so as they cannot rest on Christ but do quarrel the reality of their faith till they shall feel and perceive with approbation of their conscience such and such fruits of faith in themselves and that in such a measure as they have fore-imagined to be the necessar evidences of faith yea and they refuse to account themselves persons justified because they cannot perceive such mature fruits in themselves as they conceive must not only be but be acknowledged also to be in the justified person before he can lay hold on justification Such persons do in effect invert the order which they should observe for when it were their part to flye unto Christ the only Mediator because they come short of new obedience and because they are loaden with sin that in him they might have God reconciled to them and by his Spirit pouring in of his grace in their souls to make them more holy they take another and contrary course by suspending their faith upon their works and do exact of themselves works before faith and so do weaken their own faith and hinder it to bring forth such fruits as they do require It is reason indeed to prove our faith by our works and it is just that such a faith be accounted dead which is not accompanied with the purpose and endeavour to live holily justly and soberly But it is against all reason and equity to condemn weak faith accompanied with the purpose of a new life as if it were no faith because it hath not as yet brought forth so fair and fully ripe fruits as the weak believer would It were their wisdom when they perceive such impotency to do what is good and such strength of the body of death in them to flye unto the Redeemer so much the more and in him to seek remission of sin and strength to bring forth good fruits and to be sucking juice and sap out of him as the true Vine for if we come to him and abide in him we shall bring forth much fruit Iob. 15. 4 5. For faith in Christ in order of nature goeth before good works for only they who come to Christ and abide in him do bring forth aboundant fruit and not they who upon the apprehension of their want of fruits do loose or slacken their grip of faith and upon discouragment are ready to depart from the living God 16. The like wisdom is required in dealing with the consciences of men concerning the preparatory dispositions of such as may confidently come unto Christ to be justified sanctified and saved for albeit it be true that all that come to Christ ought to come in the sense of their sin and acknowledgment of wrath and death deserved for their sins ought to come with contrition of heart with godly sorrow for their sins and a humble renunciation of all confidence in themselves yet must not such persons as do not satisfie themselves in the measure or sincerity of such preparatory dispositions in themselves be keeped back or debarred from coming to Christ because they not only want as they conceive both the humiliation and sorrow of heart for sin and fear of wrath required in such as have accesse unto Christ but also do perceive in themselves such blindnesse of mind and vanity thereof such stupidity of conscience and stubbornesse of a proud heart as is not fit as they conceive to be received by Christ or fit to be comforted by him such persons I say are not to be forthwith debarred from coming to the throne of grace for oft-times sincerity of conviction compunction and humiliation is to be found in such as are displeased with their own short-coming in such preparatory dispositions more then in many others who make a fairer shew and profession of their godly sorrow and humiliation and are well pleased with themselves in that respect We must be wary also while we require sorrow and humiliation and other like preparatory dispositions in them who may come unto Christ least we secretly import and insinuat a sort of merit to be in such dispositions so as if he that doth not perceive himself thus qualified could expect no good at Christs hands except he have in his hand such preparatory dispositions as if it were a price of purchasing adresse to Christ. But let us hold this fast that the more poor and empty a man be in his own eyes he ought to draw the more near unto the riches of grace in Christ because in him only are to be found all the treasures of every saving grace and preparatory dispositions for receiving thereof he is that exalted Prince who giveth repentance unto Israel Act. 5. 31. he is the author and finisher of faith unto whom all they who in the sense of their want of repentance and faith do sigh in themselves ought and safely may come that they may have from him a more ample
found the spirit of consolation with-drawn from him and the wrath of God breaking his bones and consuming the marrow thereof Ps. 51. 8 9 10 11 12. Make me to hear joy and gladness that the bones which thou hast broken may rejoice c. 2. In answering this doubt we must proceed sutably to each degree severally In curing this case in the fiâ—â—t degree let the afflicted admit all the just aggravations of his sins against the Law which the conscience doth presse for by extenuation of sin neither is Gods justice glorified nor the conscience satisfied and consolation or hope of remission of sin must not arise from the few number oâ— lightnesse of sins but from the multitude and largenesse of Gods mercy and therefore we must not cut short the reckoning with the Lords law nor must we diminish the weight and estimation of our evil deservings but course must be taken that by the sense of guiltinesse the judgment of the afflicted person be not so confounded â—nd perplexed as if his case were desperat and possibility of salvation were passed but rather let the afflicted humble himself under the mighty hand of God who alone can destroy and make alive and who usually bringeth down to death and brink of hell and bringeth back again and who alone doth work wonders This doubt then arising from the multitude of sins may be loosed first by a fresh consideration of the infinit excellency and worthinesse of Christ Jesus God manifested in the flesh and of the incomprehensible value of the price of redemption payed by him for all who flye unto him for the Father hath declared himself satisfied by him in behalf of the redeemed for whom he did offer himself Matth. 3. 17. saying This is my well-beloved Son in whom I am well pleased And Heb. 7. 25. â—his is he who is able to save to the uttermost all that come to God by him Secondly by consideration of the infinit largenesse of Godâ— bounty grace and mâ—rcy wherein he hath set no bounds to himself in pardoning and abolishing the sins of those that come unto him how grosse and grievous soever they have been Isa. 44. 22. I have blotted out as a thick cloud thy transgressions and as a cloud thy sins return unto me for I have redeemed thee And Isa. 1. 18. Come now and let us reason together saith the Lord though your sins be as scaâ—â—et they shall be as white as snow though they be red as crimson they shall be as wool And Matth. 11. 28. Come unto me saith Christ all ye that labour and are heavy loaden and I will give you rest Thirdly by the consideration of the many examples and experiences of the mercy of God manifested in the pardon of hainous sinners both in the old and new Testament set down in Scripture of set purpose to invite such as are troubled with the sense of their manifold sins to come unto Christ the Mediator or to God in Christ reconciling the world to himself by not imputing sins to them who embrace the offer of grace and reconciliation tendered unto them in the Gospel As to the second degree wherein the doubt is augmented by the addition of the sins against the Gospel unto the sins against the Law by despiseing or slighting the means of salvation offered in the Gospel true it is that the despising or slighting of the offer of grace in Christ cannot be sufficiently aggreged because the sins of Sodom and Goâ—orah will be found lighter being laid in the ballance with the contempt of the Gospel Matth. 10. 14 15. yet notwithstanding when God is entered in reckoning with a sinner and is begun to challenge him for his sins against the Law and the Gospel also and hath by his terror humbled the man there is mercy insinuated unto that person in the bosome of the threatening Wherefore the soul born down with the sense of ill-deserving by his sins against both Law and Gospel must be exhorted to humble himself before God and flye in unto Christ who of set purpose 〈◊〉 he might answer this doubt hath declared that whosoever speaketh a word against the Son of man it shall be forâ—iven him to wit if he repent this injury done to Christ Matth. 12. 32. and he standeth knocking at the door of luke-warm Laodicea with an ofter of coming in to them and supping with them that shall open to him notwithstanding they have slighted him long in their senslessenesse of sin nakednesse and misery As to the third degree wherein the afflicted doth suspect that he hath sinned against the holy Ghost because he hath sinned against the light of his conscience and diâ—ement of the holy Spirit let the afflicted consider that the sinning in actual grosse out-breakings against the light of the conscience is indeed a high provocation of God to his face for which the offender is to be humbled all the dayes of his life Secondly let him learn to glorifie Godâ— Justice who hath made a proud rebell to be scourged with scorpions and sore bitten with the remorse of a slighted and contemned conscience Thirdly let those particular transgressions objected to be done against the light of the conscience be examined with their motives and circumstances and out of the bitter rod of Gods correcting the offender that he should not perish with the world let the afflicted take up the Lords love in judging him that he may not be condemned As also let the Pastor or the prudent friend who goeth about to comfort the afflicted carefully observe if the afflicted be grieved for grieving of the holy Spirit if he desire and long after the consolation of God whom he hath offended if he purpose to walk more circumspectly afterward and eshew the snare he hath taken into or what other evidences of repentance can be seen in him whereof use may be made to assure the afflicted that he hath not sinned unto death Because the sin against the holy Ghost as it is described unto us in holy Scripture is either a malicious refusing and opposing wittingly and wilfully of Christ Jesus after that the Spirit of Christ hath convinced the person that Christ is the Redeemer and this was the sin of some Pharisees desperat professed and irreconciliable enemies to Christ Mat. 12. 24. to 33. or it is a totall apostasie from Christ after they have known him to be the Redeemer joyned with a malitious oppugning of the christian Religion as it is set forth Heb. 10. 26 27. to 32. and whosoever falleth in this sin he neither repents him of it nor desires to repent or be reconciled with God And therefore let the humbled and afflicted penitent longing to be reconciled unto God through Christ and to find the sense of his favour granted or restored not suspect himself any more guilty of this sin but let him make use of the offer of grace in the Gospel and of the example of penitents mentioned in Scripture Who knoweth how soon the
and bring the believer fled unto him on upon his way till he put him in full possession of fredom from all sin and misery But yet this felicity is brought about not all at once but peece and peece and not without conflict with the enemies of our salvation and not without use of the meanes appointed of God Wherefore let the afflicted be exhorted to take courage unto him as becometh a souldier of Christ and let him go on in the wayes of the Lord in hope and patience being assured that whatsoever God hath promised he will surely perform in that maner measure order and time and by his own appointed means as he hath set down in his holy Scriptures 6. The third practical error of the afflicted in the foresaid case is that he doth not judge rightly of his own faith nor of the fruits thereof for of his own faith he judgeth no otherwayes than of the faith of another man whileas there is a diverse way to judge of my own faith then of another mans faith for because I cannot reach to the internal acts of the soul of another man therefore I must judge only by the outward effects according to the rule that Iames giveth chap. 2. ver 10. Shew me thy faith without thy works and I will shew thee my faith by my works Yet of my own faith I may judge not only by the external effects of it which in the first closing with Christ are not yet observable possibly but also by the internal act of faith which the holy Spirit who knows the heart doth reveal unto me by making me not only heartily to embrace Christ offered in the Gospel and love him but also can make me reflect and turn back mine eye upon his own gift and grace in me according to that of the Apostle 1 Cor. 2. 12. we have received the Spirit of God that we might know the things freely given to us of God Again the afflicted doth not judge rightly of his own fruits of faith according as the truth is and as the Lord in his Word doth judge he should distinguish between the sincerity of the work and the perfection of it a work may be done uprightly and yet be imperfect he should distinguish what is Gods part in the work from that which is wrong and corrupt flowing from the remainder of sin in him These things he doth confound and doth so fix his eyes upon the defects and imperfection of his work that he seeth nothing but what is wrong when it is his duty both to observe what is wrong that he may be humbled and cast away all confidence in his work and to observe also what is good and right in his work proceeding from the grace of God in him and so praise and thank God for it in Christ who will not quench the smoaking flax Isa. 42. 3. 7. For remedy therefore of this error let the afflicted first look upon the acts of his faith both internal and external both on the elicit acts of faith and the imperat acts as they are called in the Schools and let him judge of both according to what is right and equitable that whatsoever be the measure of new obedience it may be differenced from the mixture of infirmity defects or corruption And let him not judge of his work according to the suggestions and calumnies of Sathan who alwayes condemneth so far as he can what is good in Gods children or if he cannot condemn it doth labour to have it abused Secondly let the afflicted observe the due order both in doing his duties and in judging thereof for of necessity he must first put forth an act of faith and love on Christ before he can passe judgment on it and let him first do the work commanded to the believer and then passe sentence that he may be strengthened to do moe duties and so to present them to God to be washen accepted and amended in his following service Thirdly let him carefully look unto the end which he should propose to himself in judging of his acts of faith and obedience for the end of judging our selves and our works should be to confirm our faith in Christ when we find any thing done according to the rule and to â—lye to Christ for pardon and grace if we conceive all is wrong after we have examined maters 6. The fourth practical error is that the afflicted first suffereth his faith to be wounded and weakened by Sathans tentation and then to be drawn forth to the field to give a proof of the strength of his faith in some difficile duty before the wound of faith be bound up or healed for it is a great disadvantage to enter the lists with Sathan about the fruits of faith whether they be sincere or not when faith is wounded yea fainteth and is brought in question whether it be true faith or not Now this is a special stratageme and wile of Sathan by whatsoever mean he can to hurt the faith of Gods children that he may by that marr communion-keeping with God and cut off if he can the conduit whereby the power of Christ is conveyed to the believer for making him give acceptable obedience unto God And certainly it is no lesse difficile when faith is wrested and for a time out of joynt to set about acceptable service then it is to make a man to set upon his work when his armes are out of joynt Therefore for remedy of this error let the afflicted so soon as he findeth his â—aith wounded incontinent set himself down before God humbly and acknowledge his foolishnesse want of watching unworthinesse and inability either to know how he hath grieved Gods Spirit and made open a door for the Tempter to fall in upon him or to repent the sins which he knoweth might have provoked God so to exercise him and next let him look unto God in Christ reconcileing the world to himself and lay hold on the hornes of the altar on the throne of grace for strengthening his faith that he may find help for the present need and thereafter also to walk more wisely for this is the counsell which Christ doth give to the corrupt Church of Sardis Revel 3. 2. Strengthen the thing which remaineth and is ready to die Thus may the afflicted recover strength of faith and ability to resist Sathan and furniture for bringing forth unquestionable fruits of faith CHAP. VIII Wherein the regenerat mans doubt whether he be in the state of grace arising from his unquietnesse of spirit is answered THis case is incident to many dear children of God and may befall Champions in time of sad affliction as we see in the Prophet Ps. 42. 11. and 43. 5. why art thou cast down O my soul and why art thou disquieted within me But even in time of outward prosperity or when no great affliction bodily lyeth on many who in the sense of their sinfulnesse have fled to Jesus Christ and have taken
the believer as may bestâ—erve the good of the believer and glory of God â—gracious dispensation and therefore Thirdly let the afflected person whatsoever crossedispensatiâ—n he meâ— with whatsoever distemper of soul he 〈◊〉 into vâ—aâ—soever grace or measure of grace he missâ—â— or coâ—â—eth short of seek his relief in Gods order 〈◊〉 is to say let him justifie the Lords wisdom and jâ—ice humble himself under his mighty hand renewâ—e acts of repentance in humility turn his face to 〈◊〉 Christ by the renewed acts of faith in him lay hâ—d on his right unto Christs person and benefits that â—â—may â—om to the sensible feeling of what he hath right â—to by the covenant of Grace And whatsoever dects transgressions temptations unto discouragment and â—isbelief do brangle his confidence let them humble himself indeed but so as they do not drive him from that Covenant but be made use of as spurres and forcible motives to lay the faster hold on Christ and his infinit grace contracted in that Covenant 17. The eight cause of disquietnesse is or may be this if the true convert daily lamenting his own sinfulnesse and daily troubled with suspicion of his own blessed estate by reason of his felt maniâ—old corruptions shall meet either with the calumâ—ies of men or coâ—forters like Iob's friends who in stead of healing his wounds in his affliction shall foster his suspicion of his estate by uncharitable censure of the poor mans complaint of himself in this case if the affâ—cted do not maintain his righteousnesse by â—aith in Christ as Iob did and his upright endeavour to please God which is manifest by his daily godly grief for his short coming in his aimed-at holinesse no wonder he be disquieted 18. For removing of this cause let the afflicted consider and distinguish what is right in him and what is wrong and beware to confound these For example 1. This is right that he doth not lean to the worth of his own works nor is pussed up with a vain conceit of himself before God 2. That he is sensible of his sinfull imperfections and corruptions and of the bitter root of original sin in him 3. It is right in him also that he aimeth toward perfection forgetting what is behind and pressing toward the mark and prize of his calling But this is wrong in him 1. that he fostereth suspicions unjustly of his own blessed estate 2. That he doth not observe the work of Gods grace in himself so carefully as he observeth his imperfections and corruptions 3. That he doth not so much the more make use of Christs imputed righteousnesse as he findeth the imperfection of his own inherent righteousnesse 4. That he measureth Gods estimation of him according to the estimation he hath of himself when indeed God in Scripture doth shew no lesse approbation of him in his wrestleing then he doth in the time of his victory and quiet condition 5. That he doth not observe the difference of the way he doth walk into which is good from the flidings imperfections errors and mistakes in particular actions and passages in that way 6. That he doth lay more weight oft-times upon the judgment of mistaking spectators of his course then he hath reason to do and doth not take heed to the sentence of the Lord in the Gospel concerning the poor in spirit the contrite the meek and lowly disciple These things let the afflicted consider and make good use thereof for his encouragment in the way of new obedience 19. The ninth cause of disquietnesse is or may be this if the true convert be not acquainted with living by faith for there are many honest and tender-hearted converts who in the sense of their sins are fled unto Christ resolved never to depart from him and carefull to lead a blamelesse life who notwithstanding whensoever they meet with changes of dispensation with variety of temptations fresh feeling of the power of sin in themselves or any crosse bodily or spiritual are disquieted and cast in suspicion of their state and albeit they neither will give over to follow after Christ nor will God suffer them to perish yet they make themselves an uncomfortable and miserable life by their leaning to present sense and feeling when they should remember the saying of the Apostle 2 Cor. 5. 7. we walk not by sight but by faith they are cast down do mourn and complain because it is not with them as they would and are most part male-content with their lot frequently regrating unto God their wants and imperfections and seldom are they praising or thanking God for what they have gotten of him 20. For removing this cause let the afflicted first consider what the Apostle speaketh to the afflicted Hebrews Heb. 10. 36. ye have need of patience that when ye have done the will of God ye may receive the promise for yet a little while and he that will come shall come and will not tarry Now the just man shall live by faith saith he Secondly let him consider that to live by faith doth require these six duties 1. That we renounce our own corrupt reason and sense lest we count that to be our life which may be seen or felt or that which may be altered and changed but reckon that to be our life which is hid with God in Christ and shall be revealed at the glorious coming of our Lord. 2. That the covenant of grace and rich promises of the Gospel be esteemed of us as our meet and drink whereby our hearts may be sustained in all adversity and our hope upholden in patience through the comfort of the Scriptures 3. That we make use of all Gods benefits bestowed upon us by vertue of that new right made unto us in Christ for being partakers thereof 4. That in all our actions we implore and seek our strength from Christ and give him thanks for the measure whatsoever he bestoweth So did the Apostle live Gal. 2. 20. The life which I now live in the flesh I live by the faith of the Son of God 5. That we rejoyce and glory more in Christ Jesus in the midst of trouble then we grieve for our troubles whatsoever whereby as with a sharp pinsell he is drawing in us the lineaments of his own Image and conformity with himself So did the Saints Rom. 5. 3 4 5. Last of all to live by faith requireth that in every condition we should keep faith and a good conscience in Christ Jesus and esteem our selves blessed of the Lord albeit we be tossed with troubles immediatly sent from God to exercise us albeit we do fall in manifold tentations be assaulted with doubtings and persecuted unjustly by men for it should and may suffice a believer in Christ if he be not distressed albeit he be troubled on every side he must not dispair albeit he be perplexed he shall not be forsaken albeit he be persecuted he shall not be destroyed albeit he be cast down 2 Cor. 4. 8 9. Upon
they do meet possibly with sad calamities which they did not foresee nor fear and being yoked in conflict with more fearfull tentations then ever before which they find themselves unable to overcome they seem to themselves to have just cause to call in question all the former work of grace in themselves and to doubt of their regeneration and of their reconciliation with God Of this sort some who lived in great wealth and outward prosperity do fall in so deep poverty that they are neither able to sustain themselves nor their families but are forced to live on the private charity of others or openly to beg Other some do fall in heavy sicknesses yea in uncouth diseases which but rarely do befall any which seem to be evidences of the wrath of God Other some do fall in horrible tentations and are troubled with blasphemous suggestions against God and the holy Scripture and the way of the Saints which as fiery darts do stick fast unto them and disquiet them continually Other some are tempted unto hainous sins and to such wickednesse against themselves or others as nature doth abhor to which acts of wickednesse they find themselves so powerfully solisted as they fear God hath decreed to give them over and that they shall be overcome with the tentations some after one way some after another way by one sort or other of vexation are tossed so as they suspect God is pursuing them in wrath and dealing with them otherwayes then with any of his children Whereupon oft-times they break forth in sad complaints and misbelieving suspicions saying if God loved me he would not deal thus and thus with me if I were a true convert and reconciled with God he would not thus pursue me my case is not the case of the children of God for any thing I know and other such like regrates and lamentations are uttered by them 2. For solving this doubt we neither esteem such exercises and tentations proper to the regenerat man or a token of regeneration neither do we deny that such exercises may befall true converts for all sorts of afflictions and calamities are common to the good and evil to the godly and the wicked so that by those troubles and miseries neither the love or hatred of God can be certainly concluded but thus much may be said in reason if these calamities do befall a man while he is walking in his own sinfull wayes then are they undoubtedly to be interpret as evidences of Gods wrath at least fatherly anger against the afflicted and to be esteemed as forewarnings of more and more heavy calamities to come upon him yea and finall perdition also if he do not repent 3. In which case the afflicted shall do well to humble himself before God and give a good construction of Gods purpose in sending on him such calamities in regard when he might forthwith have destroyed the sinner he hath sent forth these sad afflictions to waken his conscience and to warn him to flye from the wrath to come least he perish utterly 4. He shall do well also to consider with himself and to acknowledge that such a bitter potion was necessary in so deadly and desperat-like disease as his soul was lying into for what should the Lord do unto those who despise the worth of their own souls and of eternal life and do seek their felicity in vain and perishing pleasure profit and honour what shall he do with those whom he will not suffer to perish with this evil world but break their Idols in pieces and put themselves to grief who vex his holy Spirit Wherefore let the afflicted read his sin in the rod wherewith he is beaten if he be deprived of temporal goods or earthly comforts which he hath abused to the hazard of his own soul let God have the glory of his justice and mercy also in that he by cutting off earthly things from him is sending him to seek things spiritual and everlasting in heaven where Christ is at the right hand of the Father Col. 3. 2. If he be vexed with tentations unto blasphemies and such horrid fearfull sins which even nature doth abhor let him consider that misbelief of threatenings and promises are no lesse in effect than real asserting of blasphemies and that entertaining of sinfull lusts which fight against his soul is in effect a defiling and destroying of his own soul by which afflictions and tentations if the afflicted take not warning and repent he may justly fear these calamities and tormenting tentations are but the beginnings of sorrows But if these calamities and fearfull tentations befall a man walking in the wayes of God who is a believer in Christ who hath casten his anchor within the vail and studieth in any measure of uprightnesse to please God let not such a man be afraid for God is not pursuing him in wrath as Sathan his adversary suggesteth but as a most wise and loving father is trying and training his faith and bringing forth the evidence of grace bestowed upon him to the praise of his own name shaming of Sathan and edifying all beholders of this manâ— exercise Wherefore let the afflicted comfort himself in the Lord and be strong in the faith of holy Scripture which is granted to the Church for upholding of believers in patience and hope of the promised reward for even Iob the holiest man on earth in his generation was both sudainly surprized with a multitude of concurring calamities and also deprived of all consolation from God and man for a season for at once he was spoiled of all his goods deprived of all his children tempted by his wife to dispair despised by his servants judged to be a hypocrit by his most intire godly friends stricken by Sathan with an unusuall plague of botch-biles and how far the Lord did hide all comfort for a time the history of his complaints make evident Yea our blessed Lord Jesus Christ hath sanctified in his own person the hardest exercises of this sort which his children can fall into for albeit he could not be defiled with sin yet he was tempted of Sathan unto most abominable sins in special he was tempted to cast himself down from the pinacle of the Temple which was to kill himself he was tempted to fall down and worship the devil which O how horrible blasphemy is it yea for a time power was given to Sathan albeit not to hurt Christ yet to carry his body from one place to another as we read in Matth. 4. and therefore let this be for consolation to such of Gods children as are vexed with vile and blasphemous tentations and solistations to abominable sins Heb. 2. 18. for in that our Lord himself hath suffered being tempted he is able to succour them that are tempted 4. But if the afflicted insist and say he is so put to it by Sathans tentations to commit sin against his light and is ready to succumb because he neither hath strength in himself to
SOme true converts are found who having for a time injoyed pâ—eace of conscience have called their conversion in question by occasion of hearing or reading some sermon of some zealous Preacher pressing the marks of true and sincere conversion and making self-denyall and loving of God for himself the main marks of conversion and without circumspect and wise difference put by him betwixt legall perfection and evangelical sincerity pressing self-denyal and the loving of God abstractly further then any Saint doth attain unto in this life Whereupon some tender souls do fall in question with themselves whether they be among the true and sincere converts because they know that our Lord requireth self-denyall in every person who will follow him and doth condemn them all for unbelievers who seek glory of men and not the glory which is of God And because the Preacher possibly hath made the loving of God for his benefits to be too too mercenary and hath pressed without respect to benefits that God must be loved for himself therefore the weak convert beginneth to be troubled as if he were not a true convert at all saying what shall I think of my self and of my following of Christ seing I feel so little of self-denyall in me seing I have loved Christ for my own good and many a time in my best actions I have sought the commendation of men in my heart and I have been ill pleased when I did not obtain it 2. For solving of this doubt we grant that every man who will follow Christ is bound to deny himself And true it is there is nothing more difficile then to forsake our own carnall wisdom and estimation of our own worth works and abilities how small â—oever Neither is there any more dangerous evil then in the discharge of Christian duties to seek or accept our own glory and the applause of men for he that in this point doth foster his natural corruption certainly doth not in so far favour these things which are Gods but serveth his own flesh Therefore because the reliques of this and all other sin do remain in the regenerat the Lord by variety of exercises setteth his children daily to learn this lesson over and over for mortifying their corrupt lusts It is their duty therefore when any spark of this evil of self-seeking doth appear to cast themselves down humbly at Christs feet and confesse the sin lest some spark of wrath break forth upon them from the Lord. For the end of this exercise yea and the reason of the Lords not removing fully in-dwelling sin is to humble us and send us to Christ least if he should otherwayes deal with us we should grow proud and not make such use as becometh us of Gods free grace and Christs righteousnesse imputed to the believer mean time we must not yield to Sathans tentation coloured with pretense of Scripture as if Christ had discharged us to seek any good from him to our selves or to love him for the good which he hath purchased to us and which he from time to time bestoweth on us for when Christ requireth of us to deny our selves he requireth indeed the renounciation of our own carnall and corrupt lusts and confidence in our own wisdom worth and works But he doth not require of us to renounce the sanctified love of our own well-being or the seeking our sanctification consolation and salvation in him alone for the love of God and of his glory is the main end of all our desires and the seeking that God would glorifie his own grace and truth in his promises to us by sanctifying comforting and saving us is a subordinat mean unto Gods glory yea the more we seek our righteousnesse consolation and salvation in God through Christ the more we glorifie God and do say in substance of God that he is the fountain of all felicity and that he is good and faithfull to grant all good things to such as believe in him and do seek grace for grace from him 3. It is true that we should love God above all things and love him more then our selves and love him though he should slay us but it is true also that the more we love him for any cause the more we esteem of him the more we magnifie and glorifie him and what is love to and seeking of God but the acknowledgement of our own emptinesse and his all-sufficiency and what is our seeking communion with him but a refounding of our selves into the fountain whence we have our being that he may be glorified in our being and fully well-being And so our spiritual love of God for himself and for the goodnesse which is let forth in doing good to us is not mercenary love but is the acknowledgement of his perfections and of his grace to us to whom he will be our God in Christ even all in all to us in him As for seeking of mens applause whensoever whether upon receiving of any benefit or discharge of any duty the corrupt lust of vain glory doth mix it self which cannot but obscure and hinder the shining of his glory which should be aimed at in all things by us incontinent upon the first motion of this our sinfull corruption perceived let out sin be humbly acknowledged and confessed unto God the searcher of the heart and let supplication in our spirit be made unto him to pardon our sin and mortifie the bitter root of this and all other evils in us CHAP. XIX Wherein is solved the doubt of the true convert whether he be indeed converted arising from this that he knoweth no child of God so hardly exercised as he is SOme converts are who by the light of the Law of God are brought to the acknowledgment of their sin and misery and by the doctrine of the Gospel are brought to seek their relief in Christ and have taken on his yoke and submitted themselves to his discipline and yet fall in question whether they be converted because they do find such inequality in their conversation and such changes in their condition and variety of tentations as they can find no example of the like in Scripture and where it pleaseth them to be free with their Pastor or confident Christian friend do fall out in questions if ever they have read in Scripture any like unto them in such and such particulars as they please to condescend upon and if their Pastor or Christian friend shall give them some example in the Scripture of Gods children so exercised they are ready to find such differences between the case of the godly in Scripture and their case as they cannot receive satisfaction And if possibly it be told them that their caâ—e is not singular but such as hath befallen sundry of their Christian acquaintance in this present age yet they cannot receive satisfaction for all this but still do insist that their case is not like to any of the godly Whereupon they foster the suspicion of their not
being converted 2. This ground of judging of mens conversion by the maner of Gods exercising of them so as other converted Saints have been exercised before them and of judging the man to be unregenerat who is otherwayes exercised then they know any convert to have been exercised did deceive the friends of Iob who in Iobs face avowed this their error Iob 5. 1. Call now say they if their be any that will answer thee and unto which of the Saints wilt thou turn that is name any example of any upright man who hath been dealt with by God as thou art and what Saint or holy man can thou name to whom thou can compare thy self and say such a man hath suffered such things as I do This doubt doth arise from this error and mistake the afflicted doth without ground suppose that expresse examples of every particular case of the Saints is set down in Scripture It is true there are examples of many cases which may befall the godly but it is not to be expected that we shâ—ll find examples of every particular exercise of mind wherein the Saints may fall For as the Evangehst saith if all particulars were written the world could not hold or make use thereof It is sufficient that the Scripture hath set down rules whereunâ—o the Saints should labour to conform themselves and that it hath opened up the causes and remedies of all spiritual diseases and hath given so many examples as may clear the rule It is also a mistake to make the experience of the most exercised souldier a rule for every Saints exercises or to think that any man can know the variety of cases which befall the Saints for there are many whose cases are not revealed to any but laid open unto God only by prayer and are helped by faith in Christ. 3. Wherefore the afflicted must walk by rules set down in Scripture whether he find the practices thereof in Scripture or not Now this is the rule that whatsoever evil condition we fall into whatsoever tentation whatsoever pollution hath defiled our consciences we must humble our selves before God and flye unto Christ for remission of the guilâ—inesse for washing away the filthinesse thereof for breaking down the power of corruption and pulling out the roots thereof withall praising and thanking Christ who hath discovered unto us these evils and hath made them our affliction and not suffered them to break forth to the scandal of others And whatsoever calamity or temporal misery we shall fall into the Scripture hath given order unto us humbly to submit our selves to Gods dispensation and to make a good construction of Gods love and wisdom in exercising us so for by this rule Iob did walk defending his faith in Christ his living and loving Redeemer against Sathans temptations and his friends uncharitable wrangling disputations when the question was about his state whether he had ever been converted or not whether he was a wicked hypocrit or not and by so doing he over-came the temptation whereof we are now speaking And let not the afflicted lay it for a ground that by his hearing of the exercise of another like unto his condition he can be cured because no example of the exercise of another can be found so quadrant unto his condition as he could thereby take satisfaction For as in comparing of mens faces one with another such is the incomprehensible variety of the riches of Gods wisdom in framing them some difference and dissimilitude will be found betwixt face and face So in comparing of the cases of the Saints none of them can be found in all things so like one to another but some dissimilitude shall be found between them Wherefore the afflicted shall do well in every condition to draw near God and pour out his heart before him at all times for God is a refuge for us in all cases Ps. 62. 8. CHAP. XX. Wherein is solved the converts doubt whether he be converted because he doth not find in himself the infallible marks of regeneration SOme true converts sometime are in suspense doubting whether they be indeed converted because they do not discern in themselves the unquestionable evidences of their conversion and albeit they have the undoubted marks of regeneration to wit the daily conviction and acknowledgement of their sins and do flye daily by faith unto Jesus Christ and are endeavouring in some measure of sincerity to bring forth the fruits of new obedience with respect to all the Commandments concerning love to God and the brethren yet they dar not defend the sincerity of these evidences because of the discerned imperfection thereof for when they do compare these marks of the new creature with the rule they find much halting and short-coming therein In special they find their sense of sin to be but weak their faith in Christ to be weak and their failings and short-comings in the love of God and their neighbours to be many So that they scarcely dar allow these begun saving graces the name of saving graces And among other defects they reckon their not feeling of the spirit of Adoption whereof the Apostle speaketh to the converted Galatians Gal. 4. 6. Because ye are Sons saith he God hath sent forth the Spirit of his Son into your hearts crying Abba Father And Ephes. 1. 13. In whom after you believed ye were sealed with the holy Spirit of promise Which Spirit of promise and of adoption sealing believers they conceived was known and discerned in the Apostles time by every believers feeling in himself 2. For solving of this doubt something is spoken before concerning the imperfect fruits of faith the budddings and blossoming whereof are not despised by Christ Cant. 2. 13. and 6. 12. But that this doubt may be more fully answered let us take up the causes thereof 1. one cause is or may be this that the afflicted albeit together with the endeavour to lead a blamelesse life he be indued with the grace of prayer and looketh on God as his father yet he doth not take up this work of God in him to be the work of the Spirit of Christ illuminating his mind about duties framing his will and affections unto new obedience stirring him up to prayer and helping him in prayer but in the earnest desire he hath to find the operations of the Spirit in a larger measure of evidence he doth not mark the present operation but doth slight it as nothing or doth not esteem of it as becometh and so in his advertance raiseth and fostereth doubts in himself which do keep his faith in chains for removing of which cause let the afflicted observe the operation of the Spirit of Christ in the meanest degree for the confirmation of his own faith and comfort and thanksgiving unto God as narrowly as he doth observe in himself the first motions of sin and stirrings of corruption for his own humiliation and exercise of repentance for wrong judgment under pretext of humility doth
grace of God the man made a believer in Christ then the absolute promises of making a new heart and of writing the Law of the Lord therein Ier. 31. 31. and Ezek 11. 19. and all the promises of saving graces set down in holy Scripture do all of them belong to the believer in Christ in whom all the promises are yea and amen as if his name were set down 4. As to his doubt arising from his weak and infirm application of the promises let the afflicted consider what God hath already wrought and is a working in him by way of application for first God hath granted to him the use of the meanes with others in the visible Kirk so that it may be said unto him in this respect as it is Esa. 5. 4. what could be done in outward means and offer-making of grace which is not done Secondly God hath drawn more near unto him and hath illuminat his mind about his sinfull state in nature and about the way of delivery by faith in Christ and yet more hath inclined his heart to accept of the offer of Christ and make answer to the call as David did When thou saidst seek my face my soul answered thy face O Lord will I seek Psal. 27. 8. Thus God hath applyed Christ and the promises of the Gospel to the afflicted and hath made the afflicted to flye unto Christ offered in the Gospel and to apply him unto himself that hitherto the afflicted hath no reason to complain of not application of Christ and his promises on Gods part nor yet of begun-application on the afflicted's part Where is theâ— in-lake then I answer the defect is first in the afflicted who hath not duly considered the passages of Gods gracious approaching to him and drawing of the man to himself in Christ another defect is that the afflicted upon groundlesse mistakes doth not lay claim to Christ and to all the promises of grace for righteousnesse and salvation in him and that because he is not so clear of his right unto and interest in Christ as he can lay claim confidently unto the same 5. For clearing of the afflicted in this his right and warrant confidently to apply Christ and all the promises of the Gospel let him consider first the dreadfull sentence of the curse and condemnation of all them that do not believe on Christ Ioh. 3. 18. He that believeth in Christ is not condemned but he that believeth not is condemned already because he hath not believed in the only begotten Son of God Secondly let him consider the largenesse of the Gospel wherein grace is offered to all and every believer Ioh. 3. 16. God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life He saith whosoever without exception lest any man who desireth to believe in Christ should doubt that he shall be received and made welcome Thirdly let him mediate upon the wonderfull mystery of the incarnation of the Son of God who that he might ransom and redeem his people from sin and misery hath assumed humane nature into the union of person with his divine nature and given a perpetual pawn and pledge of his hearty willingnesse to reconcile justifie sanctifie and save to the uttermost every one who shall come unto God through him whereunto his mediatory Office and cloathing himself with most sweet relations of Prophet Priest and King to all his followers doth hear abundant witnesse Fourthly let him hearken to the quickening and comfortable invitations which by his Spirit speaking in Scripture he uttereth in the ears of all to whom the Gospel cometh with a joyfull sound Ho every one that thirsteth Isa. 55. 1. to 10. Come unto me all ye that labour and are heavy loaden Mat. 11. 28. We are Embassadors for Christ as though God did beseech you by us we pray you in Christs stead beye reconciled to God 2 Cor. 5. 20. And whosoever will let him take the water of life freely Rev. 22. 17. Fifthly let the afflicted consider what answer he will give to the expresse command of God 1 Ioh. 3. 23. This is his comandment that we should believe in the name of his Son Iesus Christ and love one another as he hath commanded us For this commandment being directed to all the hearers of the Gospel chargeth every one without exception first to examine seriously their life by the rule of Gods Law that thereby they may be convinced of their damnable state in nature and made to acknowledge their sin and misery and inability to help themselves Secondly having examined and acknowledged their natural lost condition they are commanded to flye to Jesus Christ that by faith in him they may be delivered Thirdly that having fled to Christ they should evidence their faith by love to Christ or God in Christ and their neighbours especially such as are of the household of faith In which commandment both the order of applying Law and Gospel is set down and the necessity of believing in Christ upon the warrant of this clear command so that whosoever is a hearer of the Gospel and doth not in this order flye unto Christ he is inexcusable even the wicked and worst of men And much lesse excusable is the afflicted convert of whom we are now speaking who already hath acknowledged his lost condition without Christ and knoweth that there is no hope of relief except by faith in Jesus and hath fled to Christ and dare not depart from him if this man shall stand here and not relye on Christ and rest his soul upon him confidently what excuse can he make If he do object that his name is not written in this command 1 Ioh. 3. 23. it hath no force to impede his faith for neither is his name written in any of the ten commands of the morall Law and yet he findeth himself tyed to the obedience of every one of them and why is he not tyed also to this sweet command of the Gospel of grace as well as to other commands this command being given forth as the last declaration of Gods will for relief of them who acknowledge that they by the law are condemned wherefore let not the afflicted any more pretend the difficulty of applying Christ and his graces offered in the Gospel seing it is presupposed he hath fled to Christ and dare neither depart from him nor for the pretended scruple draw confidently in unto him but let him check and chide himself for not haunting Christ and conversing with him in heaven in that humility and confidence which the Word of the Lord doth allow unto him and commandeth him to take up and hold fast CHAP. XXII Wherein is solved the doubt of the true convert concerning his conversion arising from the observation in himself of presumption and security in his prosperity and of his misbelief in adversity THere are some true converts who albeit they are neither idle nor
and for drawing him to Christ to be his refuge in his worst condition CHAP. XXVIII Wherein is solved the doubt of the true convert concerning his regeneration because he findeth the power of the body of death in the pollution of the imaginations of his heart vigorous and powerfull THere are some true converts who albeit they be cleansed from the pollutions that are in the world and have their conversation blamelesse and without giving scandall unto them they live among yet frequently are troubled with doubting of their state in grace because they feel in themselves such a power of in-bred corruption of their hearts as can hardly consist as they conceive with regeneration and saving saith because Iames chap. 3. ver 11. maketh the question thus doth a fountain send forth at the same plâ—ce sweet water and bitter c. unto the end of the Chapter This doubt the afflicted wrestles with and saith with himself what shall I think of my self whose heart is so polluted that it casteth forth continually dirt and mire how shall I reckon my self among the Saints how shall I incrude my self among the justified who find so little evidence of the work of sanctification in me For faith should purifie the heart from this pollution whereof I do justly complain 2. For solving of this doubt many things are already spoken which serve for the curing of this case and comforting the afflicted in this condition but because one and the same doubt doth diversely present it self now in one shape then in another and doth vex the afflicted in sundry wayes we shall answer this doubt proposed as it is set down First therefore let the afflicted examine himself whether he may with some measure of honesty say with the Psalmist Ps. 66. 18. I do not regard iniquity-in my heart I do not so delight in sin but that sin is still my affliction and my daily grief Secondly let him examine himself whether the power of corruption doth break forth in words and deeds or not or if it do burst out in some passionat fits whether he doth open the sluce and give it way or whether he sets himself to oppose the out-breaking of sin and is humbled for what doth break forth Thirdly let him examine whether he flyeth to Christ to wash him and help him against the power of sin or not If after examination he can in any measure of honesty joyn with the Apostle in his lamentation and recourse unto Christ for delivery Rom. 7. 24 25. he may be assured he is in the state of grace For there is a vast difference between a mans being sold unto sin by his native corruption captivating him and a mans setting of himself unto sin as a voluntary servant of sin for a renewed man may be in sundry cases a captive to sin and is a fighter against sin But a man selling himself to sin is a slave voluntarily suffering sin to reign in his mortall body Let the afflicted therefore comfort himself because in him there is a perpetual conflict between the flesh and the spirit between his native inclination to sin and the new creature or inclination to holinesse Neither let him by mis-understood Scripture formerly cited vex himself for his faith is indeed upon the work and the way of purifying his heart first because he doth flye to the bloud of Christ which cleanseth him from all sin in respect of remission granted Secondly there is a constant endeavour to be more and more holy and to draw vertue by faith from Christ to bring forth good fruits well-pleasing unto God Thirdly he is about to mortifie his lusts by the Spirit of Christ and to purge out the leaven of all filthinesse of flesh and spirit albeit he cannot purge it out all at once or wholly in in this life And fourthly because albeit his doubting of his estate in grace be not allowable yet it doth bear witnesse that the remainder of pollution in him is his grief affliction and vexation So also that other Scripture Iames 3. 11. which faith that out of the same fountain proceedeth not salt water and sweet is not to be understood so as if no rotten speech could possibly proceed out of the mouth of a regenerat man at any time for Iames doth witnesse that in many things we sin all in thought word and deed But the meaning is that he that bridleth not his tongue his religion is vain and nothing but a presumptuous boasting of that wich is not reall and in truth and that it is inconsistent with regeneration that out of a mans mouth pretending to blesse God cursing of men who are made after the similitude of God should flow forth as waters flow forth from a running fountain without controlment CHAP. XXIX Shewing how to quench the fiery darts of Sathan and resist his sinfull suggestions whether of shorter endurance or of longer continuance SOmetime on a sudain Sathan casteth a fiery dart of tentation unto some sin as his messenger seeking to prepare the lodging for him which tentation he doth so furiously presse as if he would not be refused or could not be resisted and possibly may so bear-in his tentation as the convert may be afraid that Sathan shall prevail finding himself as it were over-powered and unable to bear out in such a case as the Apostle had experience of 2 Cor. 12 7 8 9. who found himself as it were buffeted and abused by the messenger of Sathan and unable of himself to resist him The remedy whereof is that the afflicted with the Apostle be humbled in himself in the sense of his in-born sinfulnesse and inability to overcome tentations 2. That he flye to Christ the captain of militant souldiers and do pray unto him instantly to help to bear out in the conflict and to be rid of the Tempter 3. Let him hold fast the faith of promised grace and wrestle on so long as it shall please God to exercise him so With such a tentation Iob also was exercised which so far prevailed as to make carnall and corrupt nature speak for it The tentation was very fearfull and no lesse then self-murther Iob 7. 13 14 15. When I say my couch shall ease my complaint then thou scarrest me with dreams and terrifiest me with night-visions so that my soul chooseth strangling and death rather then life The remedy whereof is with Iob to flye to the Redeemer and fix faith upon him and to present the tentation unto God by prayer and humble lamentation striving against the suggestion and never to give over relying on God as he did 2. Sometime Sathan when he cannot find instruments to charge the convert with hypocrisie and a course of wickednesse as he found in Iobs tryall by his uncharitable friends he useth immediately to fall a railing against the whole course of the work of grace in the convert and charge him falsely with deep guiltinesse as calumniators use to do in their furious flyting and slandering
from Sathans insinuations and crafty suggestions or his more discovered and open assaults that there is no businesse we can go about wherein this crafty hunter shall not dig a pit or lay a snare to intrap us no affliction nor difficulty wherein he shall not study to keep us back from making Christ our refuge our helper and deliverer and that therefore we must take heed to obey the warning of the Apostle Ephes. 6. 10 11 12 13. Finally my brethren be strong in the Lord and in the power of his might put on the whole armour of God that ye may be able to stand against the wiles of the devil and so forth to the end of the Chapter CHAP. XXX Wherein are some mixed cases spoken of whereunto the true convert is subject and so may fall to doubt of his conversion or interest in Christ. THere are beside the cases whereof we have given some examples and instances other cases also which we may call mixed cases the causes whereof are partly natural partly spirituall wherein the true convert may be afflicted with both bodily and spirituall distempers melancholious humors abounding in the body and Sathan busie to stir himself in these distempers to the weakning the faith of the convert may take advantage to vex the child of God 2. These bodily distempers are common both to the unrenewed and to the regenerat for God hath not exeemed his children from diseases of the body for the righteous and the wise and their works are in the hand of God no man knoweth either love or hatred by all that is before him all things come alike to all there is one event or accident which may befall to the righteous and to the wicked to the good and to the clean and to the unclean to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner and he that sweareth as he that feareth an oath Eccles. 9. 1 2. Saul the King of Israel in his melancholious fit may by the instigation of an unclean spirit changing himself into an angel of light fall on prophesieing in the midst of his house while he is about to murther David 1 Sam 18. 10. and experience hath shewed that some lying in grosse sins who while they were themselves and in their wits were found very rude and ignorant in maters of religion and things divine but sometimes sudainly falling in a melancholious exâ—asie and rapture they could rehearse a number of passages of Scripture and seemed to pray and to bring a number of arguments in their praying as if they had been wrestling with God for mercy of which Scriptures or words of prayer they had neither sense nor memory when they came to themselves after the melancholious extasie was over which sit lasted sometimes an hour sometimes two or thereby all which time they neither did hear nor see the wittnesses sitting by and beholding the spectacle On the other hand experience hath shewed how far Sathan may abuse and hath abused the phantasie of some holy persons in the height of sharp feavers and frensies and what speeches against God and their own souls by his instigation they have uttered We have an example in Iob who in his hot feaver and painfull boils like a man distracted cryed out that God was turned an enemy to him that he did shoot all his arrows against him whereupon in his distemper he cryed for death and cursed the day of his birth most bitterly Of which expressions when he is challenged by his uncharitable friends and judged to be nothing but a wicked hypocrit he excuseth himself that when he spoke these words he was not himself but in a roving distemper Iob. 6. 26. Do ye imagine to reprove words and the speeches of one that is desperat which are as wind 3. But our purpose here is not to discourse of melancholy in general nor what may befall in common to the godly and the wicked in melancholious fits for this doth require a larger Treatise and the concurrence both of Physicians and Divines We purpose only to speak to what the true convert is obnoxious unto and when we speak of mixed cases wherein both the distemper of the body and brain do concur with the temptation of Sathan we do not take notice of any light distemper of body and mind which suddainly cometh and is soon removed or which the privat diligence of the child of God in the use of the means may and useth to overcome Neither do we meddle with phrensies and madnesse which so bereaveth the man of the use of common reason that he cannot understand or make use of wholsome advice and counsell from the Scripture or rightly conceive truth when it is told unto him for in such a case the Physician only is to be called to deal with the diseased not excluding the prayer of the Pastor and Christian friends for him But we are to speak concerning more moderat distempers wherein the afflicted may lay forth his tentations and propound the reasons which seem to fortifie his doubts and to dispute of them receive reasonable answers to his objections as they are offered unto him And in a word such a condition of the mans mind as maketh him ready to hear and follow the advice both of the Physician and the Pastor as his need requireth Now it is not our that the imagination of these who are of this midle sort of distemper doth ordinarily fain to its self sad and terrible things and being fired with melancholious humours and tentations of Sathan mixed therewith useth to represent to its self Gods hot displeasure death condemnation and hell as it were before their eyes so that it is no wonder that for the the time they doubt whether they can possibly be in the state of grace But in special this seemeth most heavy unto them that their conscience in the mean time doth write bitter things against them and double upon them the deserved sentence of condemnation casting up the particular sins possibly repented of and pardoned as meriting rejection from God And here mainly is the stick 2. In discerning and curing such cases there is great need of wise circumspection For first information must be had of the afflicted's condition so far as his friends and familiars can furnish 2. The cure of his wound must be tenderly gone about as the Chyrurgian useth to do when he is to deal with the aple of a mans eye 3. Whatsoever seem at the first it shall be safest for the comforter of the afflicted not to speak peremptorily of the mans state or condition yea nor to judge within themselves determinatly about him 4. But it shall be saâ—est to hear the afflicted patiently to lay out his own condition more or lesse confusedly in moe or fewer speeches as he is able to expresse it 5. What is further to be searched after by prudent interrogations let it be pumped up so far as conveniently may be 6.
grace as a true penitent and let the fear of wrath in case he set not himself to recover what he hath lost hold him up to his duty for this is the remedy which Christ himself doth prescribe Rev. 2. 5. 7. CHAP. III. Concerning the converts sinfull conniving at and tolerating of the errors and transgressions of others THe Law of love toward God and our neighbour layeth a tye on us to procure and promove the well-fare and good of all men according to our place and power and to hinder the provocation of God and sins of our neighbour according to our place and power And to this end the Lord hath said Levit. 19. 17. Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him â—ains answer to God saying Am I my brothers keeperâ—s doth not beseem the child of God and yet some of the Lords renewed children in some cases do seem to themselves to have done their duty sufficiently if they for themselves professe the truth and do in their own personal carriage what they conceive to be right albeit they toleart others to professe teach and practise what is false and dangerous and pernicious to themselves and others This fault may befall not only Magistrates and Pastors Parents and Masters of families Children and Servants but also be found in all and every one who do defend or excuse such an ungodly and dangerous toleration which may provoke God to wrath and insnare many in a course of sin The pretences excuses and deceits whereby men delude themselves in this sin are the same which the Patrons of loose and licentious toleration of every error in religion do make use of to wit that mens consciences must be free in the mater of religion and no wayes be urged to use all means which may give them right information and restrain their expression and practice which may infect pervert or insnare others among whom they live for say they Gods people must be a willing people and God only is Lord of the conscience and a curbing of mens profession and practice serves not to make men religious but hypocrits also and such like other pretences but no excuse of this sort can justly hinder any who is in any place of authority or power or relation to be active or concur to extinguish the incendiary fire which may devour the house of God and Kingdom wherein they live for whosoever have power over others and do not put forth their power to curb and represse those who lay a stumbling block before others do not only not impede the growing contagion and infection of the body wherein they live but also in effect do countenance protect and promove the spreading of the contagion of error wickedness which they do tolerat yea and private persons who do not lament the sins of such as do destroy themselves and infect others and do not mourn for the sins of them also who should represse the contagion do make themselves accessory to these spreading evils It is true many excuses might here be aâ—ledged which we leave to those who have answered the objections of ungodly toleration but the truth is the fear of wordly inconveniences oft-times doth more prevail for giving way to licentious toleration then the fear of sin and wrath of God doth prevail for dischargeing of duty This was the sin of the Church of Pergamus which did not take order with and represse the seducers of the Lords people and their followers within their jurisdiction Rev. 2. 14 15. I have a few things against thee because thou hast there them that hold the doctrine of Balaam who taught Balack to cast a stumbling block before the children of Israel to eat things sacrificed to idols and to commit fornication So hast thou also them that hold the doctrine of the Nicolaitans which thing I hate This was the sin which Christ did reprehend in the Church of Thyatira Rev. 2. 20. I have a few things against thee because thou sufferest that woman Jesabel which calleth her self a Prophetesse to teach and seduce my servants to commit fornication and to eat things sacrificed to idols 2. For remedy against this evil 1. let us verse our selves well in the Law of the Lord revealed in holy Scripture that we may know well what are the duties which God requireth of every man in his station and what vices he forbids lest we mistake vertue for a vice or vice for a vertue 2. Let us beware of rash censuring and licentious carping at mens infirmities as the Apostle Iames giveth commandment My brethren be not many Masters knowing that we shall receive the greater condemnation for in many things we offend all 3. Let us earnestly contend for the faith which was once delivered to the Saints Iude v. 3. lest seducers draw away the Lords people from the truth of Christ. 4. Let every one consider his station place and power given to him and prudently go about the amending of other mens faults and his own also for otherwayes a good duty may be marred in a mans hand by imprudent managing thereof 5. Let a man resolve to meet with difficulties in curbing false doctrine and scandalous practices and as a wise Wariour to behave himself so as he may obtain the promises which Christ hath promised to the victorious Rev. 2. 17. 26 27. For it is much better to displease man for his good and others then to displease Christ and make our selves partakers of other mens sin and judgment and the true convert will easily make the choice CHAP. IV. Concerning the case of the true convert falling asleep in carnal security under guilâ—tnesse of fleshly pollutions and dreaming himself to be in no ill condition SOmetime the flesh so far prevaileth against the renewed work of the spirit in converts that not only they are overtaken in a fault Gal. 6. 1. but also are as it were taken captive and led away for a time by the lustâ— of the flesh and nearby recalled unto the servitude of some wicked concupiscence In which condition it is possible they lye sleeping a long time till God waken them out of their deadly lethargy And this condition alas is very oft to be found to the dishonour of Christian profession in these that have begun to live blamelesly and have fallen back to the filthy pudle of their old conversation whereby they draw upon themselves and their families Gods wrath and sad â—udgments Of this disease we find there were not a few to be found in Corinth 2 Cor. 12. 20 21. 2. The causes of this fearfull condition are manyfold and cannot easily be condescended upon for many defects and wicked motions of the heart do usually concur with the neglect of duty and commission of actual sins against the diâ—â—ction of the conscience at least without the remorse of conscience and true repentance before this fearfull condition fix it self on a man
and of this sinfull sicknesse there are sundry degrees The first is when the worship of God and obedience of his precepts is performed perfunctoriously as when the confession of sin is without sorrow for sin or remorse of sin in particulars when prayer is made without earnest desire to obtain the request when deprecation of wrath is made without fear of danger when intercession is made without sympathy and brotherly affection when thanksgiving is offered without estimation of the benefit received when singing of psalms is discharged without melody and harmony of the heart when conference of holy subjects is not entertained or discharged slightly and without reverence when the hearing of the Word is without attention of the mind when the reading of the Scripture is followed without endeavour to profit thereby without observation of the will and providence of God for edification when the profession of religion is without zeal and fruits suitable as occasion doth offer whosoever doth rest well pleased with himself in this case he is overtaken by this malady The second degree is when this evil goeth further on and doth defile the outward man as when the tongue is not bridled the man doth not take heed what he speaketh but le ts idle speeches profane and rotten communication fall out of his mouth which do not only not serve unto edification but serve also to corrupt the hearer And he that pleases himself in this case declares his religion vain in so far Iam. 1. 26. The third degree is when this evil breaks forth in grievous scandalous practices as in the open profession of some errour in making or fomenting a schisme in contention emulation envy drunkennesse laciviousnesse fornication or such like for here dead works do openly appear and the garment of Christian profession is openly defiled This seemeth to be the condition of many in the Church of Sardis in whom beside the profession of christian Religion little spiritual life was to be found And therefore Christ the searcher of hearts calleth them dead or ready to die Rev. 3. 1 2. Thou hast a name that thou art living but thou art dead or in a deadly condition tending to death certainly to follow if it be continued in from which condition our Lord doth except some who had not defiled their garments but so carryed themselves as their conversation was answerable to their holy profession ver 4 That this deadly sicknesse may be cured 1. it is necessary that the conscience of such a secure sinner be wakened both by others and by himself and that by setting his sins before his eyes together with the merit thereof and the wrath of God kindled against him and destruction at hand if he do not speedily repent him 2. Heed must be taken of Sathans wiles that the wakened and convicted sinner despair not for in this case there is no small danger of it when he who had given his name to Christ findeth himself to be in Sathans camp and service and wearing the badge of Sathan in giving so publick scandal to the people of God 3. Whatsoever spunk of faith or hope or repentance or desire of returning unto God and setting himself against all sin hereafter is found iu such a person must be entertained and fostered lest that little sponk be extinguished which is ready to dye 4. Let him call to mind the Word of God whereby he was first moved to turn unto God add to consecrat himself to the service of Christ and let him compare his sometime better conversation with his late pollutions that he may be ashamed and hast himself in unto nearer fellowship with God from whom he hath so filthily and fearfully made defection 5. Let him be upon his guard and watch over his heart lest he be overtaken again by the tentations of Sathan his own corrupt nature and the intising example of the world lest he perish in his transgression if he shall again provoke the Lord. 6. And last of all let him set before himself the ample promises which Christ hath made to a victorious wrestler of this kind Rev. 3. 5. He that overcometh the same shall be cloathed in white rayment and I will not blot out his name out of the book of life c. CHAP. V. Concerning the converts pleasing himself in his luke-warm condition IT cometh to passe sometimes that the true convert being as he conceiveth sure of his own salvation becometh negligent in the mater of his sanctification and worshiping of God in the spirit and turneth himself about to his own ease and following of what he thinketh lawfull for because he conceiveth he hath a sure grip of Christs grace and of the gifts benefits flowing from him so as he needs not now to vex himself in the exercises of religion as sometime he did when he was not sure of his reconciliation with God therefore he judgeth it sufficient if he do follow the exercises of religion more coursely eshew grosse scandalous out-breakings do some works of almes and charity as he hath occasion and follow the works of his calling blamelesly giving the rest of his time to be spent in worldly cares ease of his flesh and lawfull recreations In which condition he pleaseth himself very well as if he had attained the way of Christian felicity both in soul and body For he misseth nothing in maters spiritual and necessary to salvation he is rich and hath need of nothing Whereupon he troubleth not himself to grow in sanctification or to set others on work for adding one vertue to another if they trouble not the peace of the Church or do not disgrace religion by a scandalous life If any man in Christs maters will be more earnest then his neighbours he doth not find fault with it but let him be as diligent as he pleaseth for he resolveth not to oppose any man in Christs service nor to presse any man to mend his pace in Christs way and to say the mater in a word he is a luke-warm man neither a reall and feckfull friend to Christ so long as helyeth in this condition nor yet an open adversary of Christ or his wayes In this sicknesse readily do they fall who after that the pains of their new birth and difficulties in their reconciliation are past do imprudently lay hold upon their liberation from the terrours of the law and dream of so sweet rest in their conscience flowing from the Gospel as if now their enemies being all put to flight and their bonds wherewith they were bound were all loosed broken and laid aside they might compose themselves to security and sleep when indeed they should stand upon their watch and upon their guard least some other way the enemy should set upon them and catch them in new snares and straits as the Apostle doth fore-warn Ephes. 6. 13 14. This was the condition wherein some converts in the Church of Laodiceâ— Rev. 3. 15. 19. were fallen for albeit we do not
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
every grace in the convert and this amongst the rest 2. This preposterous and bastard zeal doth render the deluded person too pertinacious in the defence of the error wherewith he is overtaken that rather then he will quite his error he will imbrace another error to maintain the former error for which he doth contend And this cometh to passe partly by a sort of necessity and partly by corrupt willfulnesse Partly of necessity I say because one absurd error being received draweth after it many other errors for it is impossible to defend one error in religion but by broaching and maintaining moe errors I say partly by corrupt willfulnesse because when the deluded person findeth himself in dispute intangled so as he must either renounce the error which he hath imbraced or receive and maintain another error which followeth thereon he chooseth rather to imbrace the error which followeth upon his first error wherein he was first insnared 3. Holy zeal loveth every truth yea loveth other points of truth as much as it loveth that particular doctrine of truth which discovers the error neither will it suffer a believer for the defence of any point of doctrine to passe from another truth but preposterous and bastard zeal is contrair for if many points of truth come in comparison and competition with the error which the deluded man hath drunken in he will mis-regard them all rather then forsake his error albeit he professe other truths to be more precious and necessar then his erroneous tenet A proof of this we have in the Pharisees who made the great things of the Law of none effect for upholding of their own traditions Mat. 15. 6. And the same power of delusion may be seen among Papists who will not so hotly pursue or punish so severely the breach of Gods commandments as they do pursue and punish the neglect of superstitious ceremonies 4. Preposterous and bastard zeal is very busie to spread and propagat an error by all means venting false doctrine And such mens speeches do spread as a gangren 2 Tim. 2. 17. and a little leaven of this kind is ready to leaven the whole lump Gal. 5. 9. In which case Christ advertised and exhorted his disciples to beware of the leaven of the Pharisees whereby they were about to leaven the whole Church And this furious zeal as experience hath taught doth spare no pains or labour to draw on moe and moe to the profession of the zealots errors as may be observed in Pharisees who compassed sea and land to make proselyts Math. 23. 15. 5. This bastard zeal of deluded persons carrieth them to have respect unto and estimation of them that embrace their error and to seek respect and estimation from them who are overtaken with their error This was evident in the schisme of the Corinthians of whom some did choose to be called such mens disciples other some did choose to be called the disciples of another man and all did glory in their leaders 1 Cor. 3. 5. 21. And on the other hand the heads of the schisme did glory in the multitude and excellency as they conceived of their disciples This the Apostle observed in the seducers of the Galatians and in them that were seduced by them Gal. 4. 17. They zealously affect you but not well yea they would exclude you from communion with God us his Apostles that you might affect them 6. This bastard zeal of the deluded doth drive them to disdain and contemn all them who oppugn their error yea and to hate them as experience did shew among the Corinthians for so soon as schismes did arise in Corinth dissentions also did arise 1 Cor. 3. 3. and 2 Cor. 12. 20. and of this â—vil the Apostle doth complain Gal. 4. 16. Am I become your enemy because I tell you the truth And this much may serve for our purpose concerning the effect and signs of delusion Quest. 3. The third question is what are the causes of delusion For answer the causes are many and various for some causes are principal causes some subservient some meritorious causes and some promoveing and helping forward of this evil And which causes and instruments God doth so over-rule in his justice power and wisdom that he turneth all to his own glory and welfare of his Church This we learn from the Apostle 1 Tim. 4. 1 2. Now saith he the Spirit speaketh expresly that in the latter times some shall depart from the faith giving head to seducing spirits and doctrines of devils speaking lies in hypocrisie having their conscience seared with an hot iron forbidding to marry and to abstain from meats which God hath created to be received c. Where first he foretells that there shall be a departing from the doctrine of the Apostles whereof he giveth an instance of that which might seem furthest from suspicion of delusion to wit a putting of a religious restraint upon the use of things lawfull in themselves as marriage and meats The authors of this delusion 1. he points forth to be lying spirits and men seduced by a lying spirit 2. The way of seduction he foretells shall be by lyes spoken in grosse hypocrisie 3. Left any should wonder how this could come to passe that any man against his conscience should dare to speak lyes he points at the cause procuring to wit the stupidity and senslessenesse of the conscience they have their conscience seared with a hot iron And 2 Cor. 11. 14 15. speaking of deluded seducers of the people Such are false apostles saith he deceitfull workers transforming themselves into the Apostles of Christ. And no marvel for Sathan himself is transformed into an Angel of light Where among sundry wayes of deceiving he points forth one of Sathans stratagemes to tempt men to make a shew of piety and counterfeit appearance of holy zeal and to pretend the authority of God to delude the simple By which delusion whosoever are insuared they are ready to put on the same coat for being deceived they deceive others pretending Scripture that they may fight against Scripture and pretending holinesse and piety that they may hinder in others the true exercise of holinesse As to the causes of ready embracing of errors 1. there is propension aboundant in the natural corruption of the heart to lay hold on any error offered Ier. 17. 9. The heart is deceitfull above all things and desperatly wicked who can know it Another cause is pointed forth by Christ Mat. 22. 29. You erre not knowing the Scriptures nor the power of God A third cause is the want of mortification for the Apostle doth reckon heresies and schismes among the works of the flesh and in particular 1 Tim. 6. 10. The love of money is the root of all evil which while some have coveted after they have erred from the faith And concerning the instruments of delusion and division in the Church the sentence of the holy Spirit doth stand sure for he knoweth the evils
shall be made sensible of his injury done he may pretend that the glory of God requireth so much that sins should be punished the avenging whereof if it should be delayed longer then occasion of revenge should offer or till the Magistrat should take notice of it no punishment should fall upon the injurious at all and last of all he may pretend the good of the party injurer who by feeling the smart of his wrong done may be led to repentance and made to learn by his suffering the recompence of his injury done to carry himself more equitably toward his neighbours in all time coming All these pretenses may bear weight in the corrupt inclination of a convert and may harden him in his sinfull course of seeking a privat revenge on the person who hath injured him And his corrupt inclination may be observed by himself 1. by the stirring of his passion and wrath against the injurer whensoever he doth see the party injurer or call the injury to mind 2. By dissimulation and hiding from all men the sense he hath of the wrong received till he find an occasion offered to be avenged on him 3. By a stop made in his own prayer for remission of sins by his conscience telling him he could not subscribe the condition put in the prayer for remission of sin by Christ which is forgive us our sins as we also forgive them that sin against us The causes of this sinfull condition are 1. corrupt and unmortified carnal self-love with a too high estimation of himself in pride which maketh the injury seem so much greater as he hath a higher estimation of himself 2. A defect in his christian love meeknesse long-suffering patience and pity which should have their exercise specially in cases of provocation of our unmortified affections 3. The oblivion of the commands of God and of the manyfold sins daily committed against him whereof if there were a due estimation had the fountain and course of carnal revenge should soon be stopped that privat and carnal revenge should not break forth When these evils are found out and acknowledged by the convert in himself the main remedy thereof is in and by Christ who hath died for us when we were his enemies Rom. 5. 8. and for whose cause greater sins against God are daily forgiven to us then are the injuries done unto us by men 2. In this case also the grave admonition of the Apostle should not be forgotten Ephes. 4. 26 27. Let not the Sun go down upon your wrath neither give place to the devil Giving us to understand that if wrath which draweth with it the desire of revenge shall lodge all night with a man the devil will lodge with it also stirring the man up to pursue a revenge whensoever he findeth opportunity A third instance A third instance of this possible mistake of a convert may be found when he pleaseth himself in his carriage too much for his own carnal satisfaction in meat drink apparrel and recreations and here he may be hardened by sundry pretenses which he may have for his excesse in the use of things otherwayes lawfull As 1. that what he spendeth upon himself is of his own means 2. That his recreations are lawfull and allowed unto him of God 3 That in all this he hath a care of his health 4. That he doth not spend more upon himself then his rent and ability may well bear 5. That God hath said by the mouth of a wise King that this course which he doth follow in allowing on himself is the gift of God Eccles. 5. 19. And last of all that he might seem justly a nigard if he did not well to himself when he is able so to do and here are pretences abundant But if after examination of a mans own self he shall find the aboundance of earthly things weakening his desire after things spiritual or shall find the sense of his in-born corruption laid over to sleep in his prosperity or shall find his flesh wax wanton against the spirit and to prevail in the conflict or shall find his compassion toward the poor and afflicted to grow cold and his delight in things spiritual much diminished or shall find too great a share and portion of his time bestowed upon his body and but little time bestowed upon the care of his soul a wakened conscience may easily convince the convert that maters are not so right with him as he supposed The remedy of this evil is not for a man to turn unto another extremity and to a contrary vice as if there were no place for a wise moderation or as if at sometimes a more liberal use of the creature were not allowed unto men or as if a spiritual disposition of a mans spirit could not consist now and then with any banquet or festivity for it is plain from Scripture that there is a time to â—east and a time to fast a time to labour and a time to be refreshed both in body and mind after labour In which prudence the Apostle had not a little advanced when he saith Phil. 4. 12 13. I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and suffer need I can do all things through Christ that strengthens me But here is the remedy 1. that distrusting our selves and fearing the snares which Sathan layeth for us in all things we have our conversation with Christ and set our affections on things which are above as the Apostle giveth direction 1 Col. 3. 1 2. Next that we watch against the lusts of the flesh least at any time our hearts be suâ—fetted with meat or drink or any thing which is pleasant to the flesh Luk. 21. 34. Rom. 13. 14. For we are not debters to the flesh to fulfill the lusts thereof Rom. 8. 12. but are bound so to care for our bodies so as our souls have no loss thereby for the lusts of the flesh do fight against our souls 2 Pet. 2. 11. And to this end let the admonition of the Apostle be well remembred 1 Cor. 7. 29 30 31. This I say brethren the time is short it remaineth that both they who have wives be as though they have none and they that weep as though they weept not and they that rejoyce as though they rejoyced not and they that buy as though they possessed not and they that use this world as not abusing it for the fashion of this world passeth away Many moe instances might be given but these may suffice our purpose who mind only to give some taste of cases of conscience in some examples which may give light unto other like cases as they fall in CHAP. IX Of the case of conscience dealing treacherously under pretense of liberty of conscience PRevarication or treacherous dealing is strictly taken when for a bud or bribe the conscience doth betray
wayes darkened and the application of promises is very weak 2. When Sathan by his tentations obscures the truth which should strengthen faith the convert finding himself in the mist may be at a stand till his sight be cleared up and he freed from the tentation 3. The sincere convert in the conscience of his own imperfection and consideration of the deceitfulnesse of the heart is wary and suspicious that he may be easily deceived and take historical or temporal faith for true saving faith and so doth readily lay hold on Sathans suggestions against the sincerity of his â—aith 4. In the conflict which his faith oft-times hath with mis-belief strengthened by Sathans tentations he finds himself now and then foiled by yielding unto the suggestion of Sathan as Davids experience teacheth may befall both the elder and younger souldiers Ps. â—â—6 11. I said in my haste all men are lyars meaning Samuel and other Prophets who promised to David in Gods name he should be King 5. In the fight of faith some infirmity is alwayes manifested and the convert is forced to acknowledge that his faith is not so strong as he supposed it to be before the fight whereupon he is ready to suspect his fight in faith to be a fainting and decaying in faith 6. Sometime the convert by giving way to sin doth grieve the holy Spirit and provoke him to withdraw his comfortable testimony which he gave in former time to the convert which bringeth him into suspicion of the sincerity of his faith which seemed to himself sound and unfained before 2. This case is both troublesome to the convert and dangerous for till it be cured it groweth like a rageing feaver and sets upon the vital power of justifying faith and at least hindereth the exercise thereof not a little For remedy whereof let the afflicted convert put difference between an infirm faith and felt infirmity in faith fighting for albeit the convert in the conflict of faith against tentations to mis-belief do feel infirmity yet is not his faith to be accounted infirm simply because whatsoever infirmity he feels in his fight yet his fighting against tentations proveth his faith to be so much the stronger as he resisteth mis-belief and cleaveth closer to Christ. 2. Let him consider that the Lord suffereth his child to be exercised with tentations of set purpose to humble him and empty him of all confidence in his own wisdom righteousnesse and strength that he may gather strength in his fighting by Scripture holden up to God in prayer and so wax valiant in fight as believers have been helped before Heb. 11. 34. 3. Let the convert put difference between faith and a setled perswasion for setled and full perswasion excludes all dubitation for the time But saving faith may may be where doubting is and unbelief is felt as the father of the possessed child in his prayer to Christ maketh manifest Lord I believe saith he help my unbelief 4. Let him put difference between dubitation suggested and faith striving to overcome dubitation for dubitation bewrayeth infirmity of faith but striving against dubitation doth evidence life and vigour in faith to be present and is acceptable service to God 5. Let him put difference between the doubting of the truth of the promise and the weak griping of it for he that doubts of the truth of the promise is Iam. 1. 6 7. like a wave of the sea and can expect nothing But he that layes hold on the promise with a trembling hand and striveth to hold it fast against doubting may expect to obtain 6. Let him put difference between his suspicion of the failing of his faith and the right judging of it for in the mean time of his fighting and fear of failing he goeth on in exercise of faith fearing to succumb yet resolute not to depart from Christ In the love and estimation of whose grace he goeth on and groweth longing for the victory and for a nearer felt fellowship with him which if he did observe and consider his judgement should be rectified Last of all let him put difference between a hasty apprehension of the failing of his faith and a fixed opinion that his faith is but fancy for a strong souldier may be surprized on a suddain as David Ps. 31. 22. and Ps. 116. 11. and Ionah 2. 3 4. do furnish instances who shortly after did gather their courage and entered the lists afresh and became victorious against their tentations unto misbelief Therefore let the wrestler be of good courage for nothing can prove the sincerity of his faith more then his wrestling against distrust and his looking towards Christ through all the clouds which hinder his sight and his sorrowing for his unbelief for his weak holding grip of the covenant of grace and for his inability to glorifie the truth of the Gospel and rich grace of God offered in Christ Especially when he considereth that the Spirit of Christ commendeth the exercise of faith with variety of temptations for a mater of great joy Iam. 1. 2 3. CHAP. XIX Concerning the converts straitning his charity toward others more then he did at the first time of his conversion conceiving his former larger charity was unwarrantable folly ALl converts must agree to Christs saying Ioh. 13. 35. By this shall all men know that ye are my disciples if ye have love one to another No man doubteth of this his duty in general but sundry make question about the exercise and expression of their charity for some conceive that their former charity in the mater of judging of others and in the mater of affection to others and in the mater of actual expression of their charity hath been ill bestowed toward unworthy and ill-deserving persons And this they reckon to have been folly and therefore do resolve to dispose of their judgement affection and good deeds more prudently then they have done that their charitable estimation affection and expression actual shall be drawn forth toward the worthy and well-deserving disciples of their acquaintance thus they condemn for folly what was right indeed The main pretenses of reason for their resolution are two The first is because they perceive many whom they judge wise and godly to exclude from the number of believers or disciples of Christ all in whom the evident signs of regeneration do not appear and so do think they may draw the circle of their charity in strait and narrow bounds and may shun to keep Church-fellowship in the pure Ordinances of Christ with any save approven visible Saints The other pretense is because they have found themselves oft-times deceived by those of whom sometime they have entertained good thoughts and no small estimation 1. As for the first pretense it belongs to the question of the constitution of visible Churches whether it be founded upon visible Sanctity or evidences of Regeneration or upon visible entering in the external covenant of Grace and profession of subjection to the
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
five qualifications were common operations of the spirit or effects of saving faith not as yet manifested to be such before the person did close covenant with God in Christ for not imputing his sins unto him and making solid reconciliation with him 3. As for judging of others when we observe these qualifications all or some of them we must not determine positively what sort of operation the holy Ghost hath in hand but our part is according to our place and calling to help on the least preparatory qualifications which may serve to be inductive and serviceable to beget and foster saving faith in them even when the sense of sin and unworthinesse is like to drive them from Christ as it did Peter when he cryed out unto Christ Depart from me O Lord for I am a sinfull man For God hath not made us Judges of the operations of the holy Ghost in this or that person but to be their helpers unto faith when we perceive any good qualification in them and helpers of their repentance when we perceive any out-breaking evil in them The eleventh question shall be of the converts doubting what to think of his condition when he finds more freedom of prayer in the presence and audience of others then when he prayeth in secret alone IT is not a case unusual that some converts do find a great deal of freedom of prayer in the audience of others more then alone for they have experience that when they pray in the audience of others in their family or occasionally elsewhere their prayer is more copious then when they are alone their stile of speech more polished their words in better order their expressions more significant their notions more sublime more fervent more zealous then when they are in secret in their closet which difference when they consider they doubt what the matter doth mean 2. For answer first there is a difference to be put between solitary prayer in secret and prayer in society with others for in secret oft-times the converts worship is carried on in the sense of his sinfulnesse unworthiness and indisposition presented to God through Christ with sighs and confused groans without words for he studieth most for affection and not for words having no ear to care for but the ear of the searcher of hearts who knoweth his weaknesse fears tentations and wrestling with doubts But in company he studieth most to make use of knowledge and to expresse himself so as he may carry along the company with whom he prayeth with consent that he may edifie himself and them in worship and in this case he may find greater fredom possibly then he findeth alone in secret Secondly it is oft-times found that God for his own glory and the mutual edification of two or three gathered together in his name doth inlarge the freedom of speech in the speaker Upon which considerations the doubting convert may satisfie himself only let him beware least vain glory or studying to have the applause of such as hear him pray do not blow wind in his sails and in as far as after examination he findeth himself guilty let him when he is in secret alone be humbled before God for it and crave pardon through Christ seeking help and healing of this wicked inclination The twelfth question shall be of the doubt which the convert may have in a case contrary to the former SOme converts do find themselves more inlarged in secret prayer and alone then in the company of one or moe In company saith he I cannot utter my own privat condition without a needlesse and inconvenient discovery of my present case to others and I can hardly conjecture what may be their necessity with whom I pray or condescend upon petitions and thanksgiving fit for us in common I am taken up also with thoughts of what estimation my hearers may have of me c. But in secret prayer I am freed of that care I am not feared that God shall mis-construe my words or thoughts I may in secret make a long pause in my petitions and fall in meditation upon some passage of Scripture and after a while direct my speech unto the Lord I may expresse my affections by voice and gesture as they fall out and pour forth my heart to God with tears without fear of being esteemed an hypocrit c. Mean time I doubt what my indisposition to pray in company doth import when duty calleth for it 2. For answer we grant that God to some of his dear Saints whose prayers in secret he will accept and reward openly hath not given ability to edifie others by way of praying in their audience to others in regard of age of sexe to whom modesty and silence is most suitable he hath not given confidence to pray in name of others whether moe or fewer as their mouth But as for these to whom God hath given ability and a calling by reason of a charge in the family or some occasional exigence to pray in the audience of others and yet notwithstanding they do foster their natural aversenesse from such a duty they had need to examine themselves whether they be hindered by fear to loss some of their estimation at the hands of the hearers if possibly all things should not be found so well digested and expressed in the prayer as they would The thirteenth question shall be of the converts doubting what to think when he compareth his disposition to prayer and Gods dispensation toward him in prayer SUndry converts when they compare their own divers dispositions to prayer with the divers dispensations of God toward them in prayer they are at a stand what to think Sometime saith one albeit I be very hardly drawn to pray at all yet when after wrestling the conscience of the duty doth set me on work my prayer goeth on as I could wish light is furnished to me what to confesse what to thank for what to seek both for my self and others whereby I gather for the time that the Lord is pleased with my person in Christ and hath accepted my prayer Sometime it fareth otherwayes with me for when time place and leisure for prayer concur and I am now about to make use of opportunity and do fall down before the Lord to speak on a suddain I have nothing to say matter words and light do fail me darknesse and confusion falleth on my mind and my prayer suudry times is stopped and closeth with a sigh or groan which dispositions of my heart and dispensations of the Lord when I compare I am in doubt what to think 2. For answer in the first case concerning the Lords blessing of the aiming at duty the matter is clear and speaks for it self for God will have us to aim at a right frame of spirit when we are about the discharge of any part of his worship but not forbear to do the duty if we cannot reach that fitnesse of spirit which we desire let us
of the love of God through Christ in all his tentations he cannot stand out in the conflict Therefore that he may guard and strengthen his saith first let him seek wisdom from God to expound the Lords dispensations toward himself by the word and working of God in his children set down in the holy Scripture in exercising of whom by affliction he hath discovered the corruption of their nature the bitter fruits of sin and promoved the work of the mortification of sinfull lusts that are in the world to wit the lust of the eye the lust of the flesh and pride of life and taught them humility meeknesse patience temperance and compassion toward others in affliction Secondly let him set his affections on things spiritual and on our blessed Redeemer Jesus Christ who is at the right hand of the Father making intercession for all them that call upon him that they may be saved alwayes remembering that as the Law is a pedagogue to lead us and draw us unto Christ So affliction is a pedagogue to lead us to the Law and to Christ the end of the Law for righteousnesse and life Thirdly let him learn in examination of his own condition accuratly to distinguish the Lords part exercising him with trouble for tryal and training him on in the obedience of faith as for his own glory so for the good of his afflicted child and Sathans part in cruelty craftinesse and malice tempting and and vexing him and his own part who hath deserved much more affliction then is come upon him which considerations may keep him from fretting and murmuring in his trouble how heavy soever it be Fourthly let him put difference between sinning and suffering of trouble that he may choose to endure affliction rather then by sinning draw on much more trouble 3. But if the afflicted convert seem to himself deserted of God in respect of the speciall operations of the holy Ghost let him be of good courage he is not altogether deserted who can observe the decaying of saving graces from the measure he hath found before he is not altogether deserted who loveth communion with God and longeth after it and can go to God and regrat his desertion as a sad affliction for if our loving Lord Jesus Christ hath withdrawn himself out of the sight of his afflicted child yet hath he persumed his own foot-steps with the unction of his own Spirit that he may quicken and kindle his childs love and desire toward him This regrated desertion is but in part not altogether yea it is not a reall but a seeming desertion The Lord resteth in his love albeit he hide the effects of his love for a time He preserveth the habits of saving grace as his own seed in the afflicted heart albeit he do not alwayes draw them forth unto action if he withdraw the sight of saving graces yet he augments the estimation of them and langour to find the Lord working in him If the afflicted observe well he shall see the hand of the Lord in some part of his works so that in his hardest condition he may say with the Psalmist Ps. 73. Neverthelesse I am continually with thee thou holdest me with thy right hand 4. If it shall please God with immediat afflictions from himself to suffer not only Sathan to fight against the faith and consolation of his child but also to super-add a fiery tryal of his faith by cruell persecution for righteousnesse let him still for all this be of good courage because in all such battel 's the Lord of hostes shall be with him who will not suffer his souldiers to be tempted above their strength but with the tentation will give an issue that they may escape and will furnish strength to them that they shall overcome for he hath laid up a crown of righteousnesse for all them that keep the faith and at last will give it to all that love the coming of our Lord Jesus Wherefore let the afflicted convert humble himself under one or all these exercises and not doubt of his condition seing it is agreeable to the Scripture and lot of the Saints 5. It is true that all affliction to the flesh for the present is a bitter potion but yet reached forth to the patient by the hand of our Physician and heavenly Father It is a fire but will not consume the burning bush it is a furnace but will not destroy any mettal but drosse only it is a labour but shall in due time bring forth the quiet fruits of righteousnesse it is a rough fyle but the more sharp it be it shall so much sooner rub away the rust of the vessel of grace make the soul of the penitent more bright and by the blessing of God render him more humble in his thoughts more fervent in prayer mor constant in the faith more strong to bear whatsoever burthen shall be laid on him more desirous to grow in all vertue more carefull to keep communion with God more innocent in his conversation more clean in his conscience and at last more blessed Let not then the afflicted convert regard the labour he is put to but look to the fruit reckon the worth of healing and not the bitternesse of his potion let him not look to the pain of the affliction but to the fatherly love of God chastiseing him who expressely hath told us that he chasteneth all whom he loveth lest they perish with the world let him not shift the battel but set his eye on the crown and go on in the way of God how many soever his tribulations shall be for as the outward man by trouble doth decay So the inward man is renewed daily for the Apostle who who was most acquaint with such exercise hath for incouragment of all who are under the crosse said Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory while we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal 2 Cor. 4. 17 18. The seventeenth and last question shall be about the relicts of sin in the Saints in this life THe remainder of sin doth often-times drive true converts to many doubts for when carnal lusts and sinfull passions seem to be subdued and in a good measure mortified incontinent upon the least occasion as dying ashes when sulphureous pouder is cast upon them they kindle and are inflamed and when their spirit is most willing and ready to do good corrupt nature standeth up and maketh opposition so that the coâ—vert cannot do the good he would yea such is the power thereof that oft-times it forceth him to the ill he would not In which warfare being oft overcome he is so weary that he falleth out with the Apostle in his lamentation Rom. 7. 24 crying O miserable man that I am who shall deliver me
Lord may take the penitent in his fatherly embracements and comfort him abundantly Mean time till the sensible comfort be given unto him let him hold fast the promises made to them that flye unto Christ. CHAP. IV. Wherein is solved the doubt of the regenerat man raised by his suspicion whether he be elected or not IT cometh to passe sometimes that a sinner lamenting his sins and seeking liberation from sin and misery doth call in question whether he be regenerat because he hath a deep and fixed suspicion that he shall possibly be â—ound not among the Elect and by consequâ—nce be found a reprobat of whom if ye ask a reason why he saith so he can give no solid answer only he will tell you he can perceive no certain signs and evidences of his election yea that he findeth nothing in himself but that which may be found in reprobats and that he is affraid he be found one of that number and that this suspicion hath taken deep root in him that he cannot rid himself of this doubt and fear 2. This case we must confesse is very dangerous except it be timously cuâ—ed for here faith is taken as it were by the throat and the ground of hope is like to be razed The suspicion of Gods decree is dayly fostered and augmented and the afflicted person not only doubteth of Gods good-will to him but is tempted unto desperation By this means the command of God to believe the promises and consolations of the Gospel seem to him to be offered to him all in vain the hope of successe or profiting in the use of the means appointed by God is undermined so long as this suspicion is entertained yea all the exercises of religion become burthensome out of a fear he shall follow the exercise thereof to no purpose and so the duties of religion are oft-times left undone or cast off for a time if the tentation grow strong and continue with him without cure or comfort thus he standeth upon the border and precipice of some sort of desperation if his fear and suspicion be not removed in some measure 3. For cure of this case the Pastor or prudent friend as in all his conferences with the afflicted So here in speciall must seriously pray to God that he would blesse the means of information and consolation which he is about to use for the satisfying of the afflicted To this end therefore first let all the reasons whereby the afflicted pretendeth to make his reprobation probable be resumed and refuted as frivolous all of them And certainly they cannot but be found frivolous because God hath not given any certain evidence or sign of reprobation so long as a man is alive except that sin unto death the sin against the holy Ghost in a malicious refusing rejecting and hostile opposing of Jesus Christ wittingly and willingly for as to finall unbelief and impenitency no man can passe sentence upon any person that hath heard any thing of the Gospel so long as breath is in him for God can convert a soul to himself in the pangs of imminent death as he did the thief on the crosse All the evil which the afflicted can say of himself cannot prove him a reprobat the hight which his reckoning can rise unto to fortifie his own suspicion of himself is only to give appearance that he is 〈◊〉 regenerat mean time we preâ—uppone the afflicted person under this tentation to labour under the sense of manyfold sins which do furnish strength unto the tentation and to be hungry and thirsty for righteousnesse and to be desirous to draw near to God in Christ if he could be delivered of his suspicion of Gods purpose and affection towards him And therefore his christian friends are bound in charity to expound this his hunger for righteousnesse and thristy desire of reconciliation through Christ to be a begun work of gracious regeneration and so also a hopefull sign that he is elected Secondly after refutation of his pretended reasons for his suspicion and fear this suspicion must be set before him as a strong tentation of Sathan and a soul-murthering lie thrown as a fiery dart at him such as the Apostle Ephes. 6. maketh mention of of set purpose to beat the shield of faith out of his hand Wherefore he must be exhorted to resist the Tempter and that so much the more as Sathan out of envy and malice doth slander God and the begun work of grace in the man and all to vex the soul of him whom he cannot keep in his snare Thirdly the giving so much way to this wicked suggestion must be represented to the patient as an act of ignorance and folly yea an act of iniquity and injury unto God and to his own soul for what a madnesse is it to pry in upon the secret counsell of God and to neglect his revealed will set down in Scripture what presumption to intrude our selves upon his secret decrees and to cast behind our back his open commands given to us To refuse obedience to Gods ordinances given to us for our salvation except he shall firstâ—â—ll us what is his purpose about us in particular To open our ears to the false suggestions of the devil a lyar and murtherer from the beginning and stop ouâ— ears from hearing the voice of God speaking to us in Scripture Wherefore let the afflicted under this temptations take heed to what is said Deâ—t 29. 29. The secret things belong unto the Lord our God but these things that are revealed belong uâ—to us and our children for ever that we may do all the words of this Law Let the Lords Command be first obeyed and then the decree of God concerning the believer in him shall be timeously revealed for his promises are agreeable with his decrees and his promises are offered to us that thereby his decrees may be brought on unto a just and gracious execution Fourthly let the afflicted call to minde what benefits the Lord hath bestowed upon him from his infancy and in special that he hath offered and doth continue to offer Christ Jesus unto him if he will receive him for wisdom righteousnesse sanctification and redemption and upon this ground he is bound to give unto God a good construction in every sort of dispensation toward him and look upon God as his friend and father CHAP. V. Wherein the regenerat mans doubting of his regeneration because he findeth no power in himself to believe in Christ is answered SOmetime it cometh to passe that the renewed man after a long time standing in the stare of grace falleth in doubt about the work of grace in himself because when God doth change his dispensation toward him and bringeth him to tryal by trouble wherein he is found weaker then he expected he beginneth to suspect whether the former work of grace hath been found or not and his reason is because he findeth by experience often repeated that in straits and difficulties when he