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
the present And in this sense an unrenewed man is said to be in a better or worse condition for the present in comparison with other unrenewed men or with himself at another time In which sense Mark 12. 34. Christ speaking to the Scribe who answered him in all things discreetly saith thou art not far front the kingdom of heaven The condition for the present of this Scribe was better then his fellows and better then his own at another time and yet his person was in the state of wrath because he was not entered in the state of grace or in the kingdom of heaven howsoever he was not far from it In this more strict sense the judicial state of the mans person is fixed so long as the judicial sentence of the Judge binding the unconverted to the curse that is pronounced in the Law or in the Gospel lousing the converted from the curse doth stand But the morall disposition and the condition of the man whether in the state of grace or nature is variable and changeable to the better or worse in comparison with others or himself at another time Whence it is that one and the same person may be in a better or worse condition his state remaining the same to wit good if he be renewed and evil if he be still in nature unrenewed 2. But here we are about the condition of the renewed man only which may be better at one time and worse at another time as his disposition and caâ—â—age in order to the duties of religion and righteousnesse falleth out to be better or worse according as his actions and behaviour are more or lesse conform to the revealed will of God and as his conscience doth its duty more or lesse commendably Sometimes his conscience upon good grounds speaketh good to him while he studieth to walk before God unto all well-pleasing and then he may say with the Psalmist Ps. 26. 12. My foot standeth in an even place in the congregation will I blesse the Lord. To this good condition we need not say much because there is no present disease which calleth for cure of this case Only it is for the child of God in this case necessary to observe dyet and exercise to maintain his good condition and to watch over his heart and wayes that he may continue and go on therein All that we have to deal with is the ill condition of the true convert when his conscience doth deceive him or doth not discharge its duty for in this case only remedy and cure is called for 3. As that condition wherein the convert is best pleased with himself is not alwayes the best So neither is that condition wherewith he is worst pleased alwayes the worst But that is the best condition wherein the holy Spirit doth most bear down the power of sin and advance the work of sanctification of the man and that condition is the worst wherein sin most prevaileth And as the goodnesse of a mans condition is is not to be estimat by any eventual accident but by its own nature and proper effects So the illnesse of a mans condition is not to be estimat by any eventual accident but by its own nature and proper effects as God in the Scripture giveth grounds of judgment of a good or ill condition for otherwayes by the default of the renewed man the best condition may degenerat in a very ill condition As when a man doth abuse divine consolations and after receiving of the renewed earnest of the inheritance from the holy Spirit groweth carnally secure and negligent in his duties or when after some grosse pollution of himself in body or soul having grieved the holy Spirit he doth not humble himself as became him but by Sathans suggestion of wicked thoughts against God and his former work in him doth fall in suspicion of all former gracious operations of the holy Spirit in him and mis-calleth all these former experiences and in his tentation esteemeth and nameth them among Sathans delusions or else at least suspecteth and feareth they shall prove no better then such On the other hand the worst conditions of the renewed man by the wisdom mercy and power of God may be turned to advantage in order to Gods glory and the renewed mans salvation as the experience of the Psalmist doth shew us Psal. 116 3 4. c. 4. An evil condition is so called either 1. in respect of the evil which the convert not only feeleth really but laments it seriously or 2. in respect of the converts estimation only who laments his good condition without cause or 3. in respect of a reall evil which the convert lamenteth not at all but lyeth under it securely Of the first sort is the condition of the convert when he seeth his own blindnesse nakednesse and misery the hardnesse of his own heart and the deceitfulnesse of it and doth flye for remedy thereof to Christ the true Physician to cover and cure all his diseases This condition is evil only in respect of felt evil but in respect of the converts making the right use of the discovery of these evils and flying unto Christ for relief therefrom it is a good condition because the diseased convert carryeth himself well and wisely in this exercise Of the second sort is the converts condition when his faith is put to tryall by manifold afflictions and tentations and he conceives himself to be in a very evil condition wherein he ought not to afflict himself but to judge this condition to be a good condition according to the Apostles exhortation Iam. 1. 2 3. My brethren count it all joy when ye fall in divers tentations knowing that the tryall of your faith worketh patience Of the third sort is the condition of the convert who when for example he feels himself unapt and unable to pray or praise or discharge any duty heartily doth not trouble himself with this his ill case but either layeth-by the doing of the duty or doth the work negligently and perfunctoriously and pleaseth himself in so doing for a time This condition is evil indeed both in respect of his spiritual diseases and of his sinfull slighting the duty of seeking relief thereof 5. For rectifying the judgment of the conscience in any or all of those conditions first let difference be put between the sinfull diseases and distempers of our spirit which are evil indeed and the discovery thereof unto us which is a benefit in it self and a gift of eye-salve bestowed by Christ upon us and the right use of that discovery by flying unto Christ which is yet a greater blessing even the work of God drawing us to the Saviour of souls the remedy of every evil Secondly let difference be put between tentation or tryal of faith and yielding to tentation under affliction The observation of tentation offered to make us depart from the truth in tryal is a matter of joy but yielding is a sin and mater of
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
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
is clear because the mercy of God the grace of God the good-will of God is put in Scripture for the only motive and impulsive cause of Redemption Ephes. 1. 7. 8. 9. In whom we have Redemption through his blood even the forgivenesse of sins according to the riches of his grace wherein he hath abounded toward us in all wisdom and prudence having made known unto us the mystery of his will according to his good pleasure which he had purposed in himself 3. The Scripture sheweth us that there is an innumerable multitude of redeemed persons and a sort of universality of them extended unto all nations and ages and states of men so that this hudge multitude for whose redemption Christs blood was shed Matth. 26. 29. is justly called by the name of a world an elect world Ioh. 3. 16. to be called out of that reprobat world for which Christ refuseth to interceed Ioh. 17. 9. the truth of this mater the redeemed do acknowledge in their worshiping Christ their Mediatour Rev. 5. 9. and they sang a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood out of every kinred and tongue and people and nation These are the all men whom God will have saved and doth save 1 Tim. 2. 4. these are the all men of whom the Apostle speaks 2 Pet. 3. 9. God is patient toward us to wit his elect not willing that any of us should perish but that we all should come to repentance And this the Apostle giveth for a reason of the Lords deferring his coming till all the elect should be brought in of whom many were not yet converted in the Apostles time and many were not yet born and if Christ should not delay his coming till they were born and brought in to reconciliation with God the number of the elect should be cut short 4. In no place of Scripture is it said that all and every man are elect or every man is given to Christ or every man is predestinat unto life in no place of Scripture is it said that Christ hath made paction with the Father for all and every man without exception But by the contrary it is sure from Scripture that Christ hath merited and procured salvation for all them for whom he entered himself Surety Their sins only were laid on Christ and in him condemned satisfied for and expiat Isa. 53. for these and in their place he offered himself to satisfie Justice for them he prayed them only he justifieth and glorifieth for the sentence of the Apostle 2 Cor. 5. 15. standeth firm in Christ all are dead to the law for whom and in whose room Christ did die And therefore for these his people the law is satisfied from these the curse is taken away to them heaven and all things necessary to salvation are purchased and shall infallibly in due time yea invincibly be applied Christ hath not sanctified consecrat and perfected all and every one Heb. 10. 14. only for his sheep predestinat he laid down his life Iohn 10. 15. 16. 26. he did not buy with his blood all and every one but his Church called out and severed from the world Acts 20. 28. he saveth not all and every man from their sins but his own people only to wit whom he hath bought with his blood to be his own Matth. 1. 21. whom he hath purchased to be his own peculiar whom he doth purifie and kindle with a servent desire to bring forth good works Tit. 2. 14. Such as Christ hath redeemed he loveth them infinitly and counted them dearer to him then his life But many shall be found to whom Christ shall say I never knew you to wit with approbation and affection Matth. 7. 23. They for whom Christ hath died shall sometime glory against all condemnation but so shall not every man be able to glory Rom. 8. 34. 35. Christ never purposed to lay down his life for those whom going to die he refuseth to pray for only for those who are given to him out of the world will he pray and die and rise and will raise them to eternall life Ioh. 17. 9. So far is it from Gods purpose and Christs to redeem all and every man that he hath not decreed to give every nation so much as the externall necessary means for conversion and salvation Psal. 147. 19. 20. He sheweth his word unto Iacob his statutes and his judgements unto Israel He hath not dealt so with any nation and as for his judgements they have not known them And for this wise and holy course of hiding the mystery of salvation from many even wise men in the world Christ Jesus glorifieth and thanketh the Father Matth. 11. 25. I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them to babes even so Father for so it seemed good in thy sight The second article AS to the second article of the Covenant of Redemption concerning the price of Redemption and the sitting of the Redeemer for accomplishing the work of Redemption God would not have silver or gold or any corruptible thing 1 Pet. 1. 18. He refuseth all ransome that can come from a meer man Psal. 49. 8. But He would have His own co-eternall and only begotten Son to become a man to take on the yoke of the law and to do all His will that He alone might redeem the elect who by nature are under the curse of the law He would have Him the second Adam to be obedient even to the death of the crosse that by His obedience many might be justified Rom. 5. 19. This is clearly confirmed by the Apostle Heb. 10. 5. 6. 7. 10. commenting upon the 7. and 8. verses of Psal. 40. In burnt offerings and sacrifices for sin thou hast had no pleasure then said Christ coming into the world Lo I come in the volumne of the book it is written of Me to do thy will O God by the which will we are sanctified by the offering up of the blood of Iesus once for all 2. By Christs obedience we understand not only that which some call his active obedience nor that only which some call his passive obedience for his active and passive obedience are but two notions of one thing for his incarnation subjection to the law and the whole course of his life was a continued course of suffering and in all his suffering he was a free and voluntary agent fulfilling all which he had undertaken unto the Father for making out the promised price of Redemption and accomplishing what the Father had given him command to do His obedience even to the death of the crosse did begin in his emptying himself to take on our nature and the shape of a servant and did run on till his resurrection and ascension As for these his sufferings in
2 Cor. 13. 5. except they would chuse to be judged of God without mercy But seing here we speak to Pastors or to such as aim at the holy Ministry we need not insist but with the Apostle 2 Tim. 2. 17. pray the Lord to give his servants wisdom and prudence in all things For removing the sixth impediment THe sixth impediment is a lazy and sluggish putting off of the duty of self-examination from time to time And many are guilty of this sinfull solly who will grant that it is a duty lying on them to set their conscience on work for tryal of their state or condition but like ill debtors who promising to pay as oft as they meet with their creditors do notwithstanding put off time and delay the work from day to day Such mens disposition in spiritual things is well resembled in the description of the sluggard Prov. 6. 10. How long wilt thou sleep O sluggard when wilt thou arise out of thy sleep Yet a little sleep a little slumber a little folding of the hands to sleep So shall thy poverty come as one that travaileth and thy want as an armed man And Prov. 26. 14 15 16. As the door turneth upon his hinges so doth the slothfull man upon his bed The slothfull hideth his hand in his bosom it grieveth him to bring it again to his mouth The sluggard is wiser in his own conceit then seven men that can render a reason Such are our lazy dâ—layers of examination of whom we speak they cannot endure to be at pains to search their wayes or commune with their heart But so long as God suffereth their conscience to sleep so long they put off the duty of searching themselves and lye still in security esteeming it a torture to have their sluggish sleeping any way interrupted by any person 2. Of this evil disease five causes may be given The first is the abhorring of all pains in spiritual duties how profitable so ever diligence might prove The second cause is the bewitching sense of sweetness they conceive they feel in this their idle carriage The third is the deceit of the sluggards heart still promising to follow his purpose of amendment of life from day to day and yet albeit deceived a thousand times he doth give credit to his own false heart The fourth is a false opinion which the sluggard entertains of his own spiritual abilities as if he were sure he could repent at any time and that if any sickness or appearance of death should befall him he would then undoubtedly make his reckening with God and crave pardon and so be saved and in such pleasant dreams he counteth himself a much wiser man then many who do put themselves to daily toiling and vexation by keeping their conscience on the rack-stock when with less misery they might follow his sluggish way of it The fifth but sinlesse cause is the Lords lengthening of prosperity to the sluggard which although it should lead him to repentance yet he becomes hereby more and more drunken and â—ulleth himself over in a deeper sleep 3. This sickness is not easily cured except the Lord take up a rod and rouse the sluggard out of his sleep But as for the Pastors part he shall do well in private if the sluggard confesse his fault and howsoever to set an edge on the law in publick that all such sluggards may apprehend the real danger their soul is into by delaying their repentance because the indurance of this brittle and frail life is most uncertain for the fool knoweth not whether the very next following night after admonition is given to him his soul shall be taken from him Secondly he must know that the longer he delay the number of his sins and the hardnesse of his heart and the wrath of God against him do daily grow to a higher measure Let the sluggard then be convinced of his madnesse if he shall delay for an hour by acknowledgment of his sin and flying to Christ to vomit up the deadly poyson of his sweetest sins and to have the hot burning wrath of God against him extinguished Thirdly let the deceits wherewith he beguileth himself be laid open and refuted and an offer be made unto him whether he will chuse that his conscience be tormented for ever in the society of unclean devils after a short while sleep in sin in this life rather then while he hath time while Christ offereth himself Mediator in his Gospel while he may have the sweet fellowship of the Saints he will chuse to put his conscience to it and acknowledge his sins and flye to Christ that he may have peace with God and so be saved for ever For removing the seventh impediment THe seventh impediment of self-examination is the too earnest care for earthly things and the mans involving himself in the affairs of this life for there are many who do not refuse the duty of trying their own spiritual state and condition who notwithstanding of this conviction of their duty do spend all their time in the businesses of this world wherein they are so involved and carried head-long that they passe perfunctoriously all exercises of religion and do neither wait for the direction of Gods Word or of their own conscience about what they have to do nor call themselves to account for what is past done or not done Of this sort arâ— these of whom Christ doth speak Luke 14. 18. who being invited to a free supper answered some of them I have bought land another I have married a wife another I have bought a yoke of oxen c. and so sought to be excused for their not coming to the marriage all pretending their earthly affairs as a just reason of their slipping of the invitation given them Of this sort of men speaketh Christ Math. 13. 22. He that received seed among the thornes is he that heareth the Word and the cares of this world and the deceitfulness of riches chock the word and he becometh unfruitfull This sort of men are complained of Ier. 8. 6. I hearkened and beard but they spoke not aright no man repented him of his wickedness saying what have I done Every one turned to his course as the horse rusheth into the battel 2. Of this evil four causes among others may be given first inordinat concupiscence of earthly things which eateth up all the time and travell which the love of things spiritual doth call for and as it were spurreth the man to the immoderat pursuing of things temporal The second cause is the beguiling of the conscience under the pretense of seeking what is lawfull and necessary for a mans well-being in this life as if a mans spending of his care and pains and time in earthly business in it self lawfull were sufficient excuse for neglecting things spiritual and heavenly or as if it were not required of all men that hear the Word of God pointing out the way of mens salvation to prefer that one
measure of faith and repentance Neither need we in this case be feared least any such person go or be sent too soon unto Christ and that the teacher of this doctrine be found to foster presumption and to offer untimous consolation for it is one thing to direct a man to go to Christ for supply of whatsoever good is wanting in him and another thing to warrand a secure sinner to lay hold on the consolations of the Gospel which God hath reserved in his own hand to be dispensed in due time and order to the truly humble penitent The Lord knoweth how to deal with such as come unto him he can hold an unhumbled supplicant praying and knocking at heavens door without giving him a comfortable answer untill he be humbled and so prepare him by humiliation for consolation in due time True it is that many draw near to Christ with their lips while their hearts are far away and remain senslesse of their evil estate and condition and are far from the earnest desire of the remedy which is to be had in Christ and therefore it is not without cause that Pastors in their sermons require the sight and sense of sin and hunger and thirst for righteousnesse in them who come to Christ and desire to profit by their coming to him for albeit it be free to God without antecedent preparatory exercises to fall in upon mans heart suddainly and at one sermon both convince him of sin and lead him in to Christ as he hath sometime dealt with a multitude when Peter was preaching Act. 2. yet it is not free for men to neglect their duties when they are advertised that the order of Gods working ordinarily is to take a time for information of their mind concerning their natural misery and his gracious way of delivery and for a time to work on their hearts by the law before he give them the felt fruits of the Gospel Mean time this must be remembred that no man displeased with his disposition as not fitted for mercy and who doth regrate that he is a stupid sinner and so hard-hearted that he cannot repent should be keeped off and debarred from going to Christ till he discern in himself the contrition and humiliation of heart which he would have for this were as much as to say in effect that before a sinner may go to Christ he must seek not from Christ but out of his own strength and abilities to work up his own heart to the sense of sin and humiliation of heart and other such like dispositions as ordinarily go before the act and discerning of saving faith for if even Simon Magus discovered and found out to be in the gall of bitternesse and bond of iniquity was exhorted to pray that God would forgive his sins and remove the perversenesse of his heart and save him from deserved wrath Act. 8. 22. How much more are they to be encouraged to go to Christ for relief from these evils which they feel and fear in whom not only this gall of bitternesse doth not appear but also some appearances may be marked by wise beholders of a begun work of grace in them albeit the man himself cannot perceive so much for the time 17. Seing it is certain that God doth prevein by grace every converted mans actions before the man do actually turn himself to God and that the Lord useth to open the eyes of the man whom he is converting to see such and such evils in himself before these evils be taken away and seing it is Gods usual way by preventing to give some measure of the good to be prayed for that the man may pray for more good upon the receit of some measure of that good already bestowed therefore all they who desire to approach to Christ must be taught to make observe and take notice of the least degree of good bestowed upon them of the smallest beginnings of illumination of the meanest degrees of conviction for sin of the least measure of estimation of Christ and his grace wrought already in themselves and to thank the Lord for so much eye-salve as hath opened their eyes to discern their own blindnesse and misery and Christ to be the remedy of all the evils they do see and after they have marked what is bestowed already on them and have blâ—ssed God for the gift they must be exhorted to request the Lord to make out and perfect the begun mercy that they may be sure of their own real conversion for so doth the new convert pray Ier. 31. 18. Convert me and I shall be converted and the humble soul Cant. 1. 4. draw me after thee and we will run after thee And this we speak not as if any unconverted man could in the sense of his sin and misery sincerely and heartily seek after Christ or for more grace from him But because some that are converted do not perceive that they are converted we frame our speech to their estimation of themselves that they may be edified who are brought unto Christ by the draught of effectual calling and have not as yet received the gift of the Spirit to perceive these things which are freely bestowed upon them 1 Cor. 2. 12. 18. As it useth to be in the sicknesse of the body So it falleth out in the sicknesses of the conscience that as there are some sicknesses simple and other some complicat when moe sicknesses concur together So in the conscience there are some simple some complicat ill cases Simple and single cases of conscience are these wherein the diseased soul is troubled with one doubt only for the present as for example when the party afflicted is doubtfull only of the will of God toward him and not of his power such was the case of the Leper Matth. 8. 2. Thou canst make me clean if thou wilt Complicat and involved cases are when many evils concur together and the conscience is troubled with many doubts In which case many questions may offer themselves in a throng together which the afflicted party cannot well distinguish and thereupon is driven to darknesse and confusion of mind In this case the Pastor or prudent christian friend must observe some order beginning with the most perilous doubt that it may be first solved which doubt being answered in the first place let him fall upon the answering of the rest of the doubts in order As for example if the party be afflicted with tentations unto desperation let him be cleared and led by the hand to see and acknowledge a possibility of salvation by Christ and then a probability and appearance that it shall be by an argument taken from his present exercise which putteth an earand in his hand and so a warrand to go to Christ and so peece and peece let him be dealt with to accept the general offer of grace in Christ and to believe in him Now that such may be the exercise of the child of God appeareth Psal. 42. 7.
or hesitation of the heart in as far as it is not purged from the relicts of incredulity and backwarddesse unto godlinesse on the other hand or because he puts no difference between the effects of renewing grace and the effects of in-dwelling sin in himself both of them putting forth their power in the self same actions for if this difference shall not be observed and sentence so given as that which is in the renewed man be absolved and commended and that which flowes from indwelling sin be disallowed and condemned without prejudice to any good which shall be found in the renewed man it is impossible that the conscience can be quiet or that any good action of the Saints can be approven by reason of sin in us for the evil which we would not shall be found in us as is clear in the Apostles censure of himself Rom. 7. 15. to 20. 10. For removing this fourth cause of disquietnesse let the afflicted learn so to observe the inlakes and sinfull imperfections and pollutions of his best works as he observe also that which is good in his actions that of the good he may make thankfull confession unto God and pray for the increase thereof and of the inlakes and pollutions of his works he may make confession also and be humbled for them and flye to the unsported righteousness of Christ and to the founta in opened up in his house for sin and uncleannesse Zech. 13. 1. This wisdom is taught us in the example of the father of the child possessed with a dumb and deaf spirit crying out and saying with tears Lord I believe help thou my unbelief Mark 9. 24. he maintains the begun work of faith in himself and confesseth the evil he found in himself and flyeth by prayer to Christ to help him 11. The fifth cause of disquieâ—nesse is or may be this if the true convert suspenâ— the absolution of his own faith and fruits thereof from being hypocritical and counterfeit untill he find himself freed from disquietnesse and do injoy peace and tranquillity of mind which he doth apprehend should alwayes accompany sound sincere and unfained faith and on this ground he esteemeth that faith only to be true faith which hath overcome all doubtings and now being victorious bringeth peace and quietnesse with it and that faith which is tossed or troubled with doubtings he thinketh may justly be suspected of unsoundnesse as if tentation to doubting were a sufficient reason to make a question of the sincerity of believing or as if it were a sufficient reason for a man to call his faith in question whether it be true faith or not because Sathan calleth it in question for if this were a sufficient reason to question a work or act of grace in a man no work of grace nor no point of true religion should be holden for sound and true because Sathan never ceaseth to calumâ—iat and quarrel the truth both of Gods Word and working for he was so malicious and impudent as to question Christ If thou be the Son of God Mat. 4. 3. 12. For removing of this cause of disquietnesse let the afflicted consider first that the assaults of the enemy do neither diminish the worth nor the estimation of faith for faith fighting is no lesse solid and sound in the time of battel then it is after victory standing victorious 2. Let him consider that we are called to a warfare not only against flesh and blood but also against principalities and powers and spiritual wickednesses Ephes. 6. and that we may not promise to our selves freedom or exemption from Sathans throwing fiery darts at us â—o long as we live as the Apostle doth warn us Ephes. 5. Let him consider thirdly that objections and questions moved against the converts faith are rather a token of the sincerity thereof then a reason for bringing it in question for the Pirat Sathan can discern well enough between an empty vessel and a ship loadened with precious wares and useth to set upon the rich ship that he may spoil it if he can of that most precious faith and not trouble himself to molest a secure presumptuous person lest he should waken him by such means out of his dream and chase him unto God But as for a man that is already fled from him and turned to God by faith in Christ he will not fail to follow the chase that if he cannot bring him back yet he may vex him and dog him at the heels till his entry in heaven Fourthly let him consider that the Lord useth to suffer Sathan to trouble the believer with suggestions to waken his faith of set purpose to teach the believer to fight his battels and by frequent exercises to be purified more and more like gold or silver put oft-times in the furnace yea and that the wrestler may be made valiant in fight Heb. 11. 34. whereupon the afflicted must be exhorted not only to take courage and to despise the malice of the adversary but also to rejoyce when he doth meet with manifold tentations as we are charged Iam. 1. 2. because of the fruit following by Gods blessing on such exercise And to this end let him put on the whole armour of God that when he hath resisted and overcome one tentation he may stand and resist another Ephes. 6. 13. The sixth cause of disquietnesse is or may be this if the true convert do not distinguish but confound the peace he hath with God and the peace he hath in his conscience if he do not distinguish but confound peace with God and rest from assaults of the 〈◊〉 if he do not distinguish but confound peace of mind and peace of conscience if he do not distinguish and put a due difference between these sorts of peace he cannot choose but be disquieted by suspâ—â—ting his peace with God because he hath not rest nor peace from Sathans assaults he cannot eshew disquietnesse when he conceives that his peace with God is dissolved when trouble ariseth in his own conscience And no wonder he be disquieted when he apprehendeth every perturbation of his mind to be a breach of peace with God or with his own conscience 14. For removing of this cause of disquietnesse the afflicted must consider first that peace with God doth follow immediatly upon an humbled sinners flying to Christ and embracing the offer of reconciliation with God in Christ when in the mean time the conscience possibly may be going on pursuing the convert with challenges for all sort of sin and guiltinesse for he that is fled to Christ by faith is justified and being justified by faith he hath peace with God granted decreed pronounced in his favours and registrat in the Court-book of the Evangel albeit possibly the absolved convert hath not drawn forth the extract of the decreet nor considered it when he hath read it nor applied the same to himself according as the general sentence giveth him warrand Therefore the humbled sinner fled
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
sorrow indeed Thirdly let difference be put between grief of mind or heavinesse in affliction and anguish of conscience for sin committed For a man may have a grieved mind and a quiet conscience at one time Fourthly let difference be put between our sinfull sicknesse of indisposition to spiritual duties for which we should be humbled and Gods dispensation for the time partly chastiseing us with a lesse and more sparing measure of ability for these duties and partly teaching us thereby to make better use of Christs offices for pardon of sin for helping and healing our infirmities then we have made Fifthly let difference be put between Gods part and Sathans the worlds and corrupt natures part and the part of the new creature Gods part is ever wise holy just and gracious tending to bring his children unto a good and better condition Sathan the worlds and the flesh or corrupt natures part is to procure and hold on and make worse an evil condition and the part of the new creature is variable as it falls forth in the battel against the flesh which lusts against the spirit and it against the flesh so that neither of them have the victory alwayes till the warfare be ended and grace be crowned with glory for and through Jesus Christ our Lord These differences being observed the conscience may discern between a good or evil condition so much the better 6. One and the same convert may observe in himself if not all yet the vicissitude of the most notable changes of a spiritual condition as may be seen in some especially of his Ministers of whose exercises he is to make use for the consolation of his afflicted people which Ministers may say with the Apostle 2 Cor. 1. 6. Whether we be afflicted it is for your consolation and salvation which is effectual in the enduring of the same sufferings which we also suffer or whether we be comforted it is for your consolation and salvation 7. Sundry converts may be diversely disposed and exercised about the same evil or spiritual disease for one under the observation of his evil case may wrestle against it and not call his own blessed state in question another under the same disease may fall in question and doubt whether he who is in such a condition may be a true convert or not and his person in the state of grace or not yea one and the same convert in the beginning of his ill condition while he first entereth in conflict with his evil condition may for a time look upon himself as a true convert notwithstanding of his present ill condition but afterward when he findeth his evil condition to remain and not likely to be removed he may fall in doubt about the state of his person whether he be a true convert or not In which case let him make use as is said in the former Book 8. The variety of changes of the conditions of the true convert ariseth from the variety of the causes thereof As for example 1. sometime in the warfare between the flesh and the spirit the new creature prevaileth sometime corrupt nature and both of them prevail sometime more sometime lesse whence vicissitude of changes of condition cannot but follow 2. Sometime Sathans temptations setting on in his assaults more or lesse furiously or more or lesse subtilly do make diversity of conditions as Sathan is more or lesse wisely resisted 3. Sometime the Lord hideth his countenance from his child more or lesse sometime in adversity sometime in outward prosperity as his wisdom findeth it meet for the welfare of his beloved children 9. Sometime the conscience doth discern an evil condition and doth give forth a right sentence about it In which case let use be made of the ordinar remedy of sin and misery As 1. let the afflicted search into the causes which have procured his evil condition as the Lord after prayer shall furnish light 2. Let him acknowledge his sin and ill deserving and the Lords holy wise and righteous dispensation 3. Let him grow in humiliation and in diffidence of his own wisdom ability and righteousnesse 4. Let him renew the exercise of his faith in Christ for pardon of sin for mortifying the roots of it and for letting forth his helping hand for ability to make him watch over his own heart and wayes and to bring forth good fruits 10. When the converts conscience faileth in right judging of its own ill condition 1 it either taketh an ill condition to be good and in this case it is silent and saith nothing but lyeth secure and well pleased without cause or 2. it judgeth a good condition to be altogether bad or at least not so good as it is indeed or 3. it doth not distinguish a good or ill condition simply from a condition partly good and partly evil or 4. it stands in doubt what to judge of the mans condition being uncertain what to pronounce of it till light dispell the mist and confusion wherein it lyeth for the time Let us instance some cases and examples in every one of these four kinds CHAP. II Wherein is handled the case of such as are fallen from their first love and are well pleased in this case The first rank shall be of some cases wherein the conscience of the convert is deceived by judging the mans evil condition to be good enough IT cometh to passe sundry times that the renewed man seemeth both to himself and others also to go on in bringing forth external fruits of new obedience when in the mean time his love to Christ is much abated and cooled toward him in comparison of the fervency which in his first conversion he had whence it cometh to passe that his works in his calling are discharged without that eye and affection toward Christ which sometime he carried toward him for in the beginning of his conversion when remission of sins reconciliation with God and the blessed change made in his state through Christ was green and fresh in his present sense how dear Christ was unto him cannot be expressed but this fervor oft-times doth cool when his wonted estimation of Christ is not entertained as appeareth in the Galatians who at their conversion were carried with such a measure of love toward Christ that if it had been possible they would have plucked out their own eyes and given them to the Apostle Paul for Christs cause Gal. 4. 15. and yet this love did soon cool both toward Christ and the Apostle It cometh to passe also oft-times that the renewed man contenting himself with the seal of the holy Spirit and the consolation which once he felt resolveth to go on in the discharge of Christian duties in his calling and either doth not observe this cooling of his love to Christ or layeth it not to heart but pleaseth himself in this condition as sufficient to carry a converted man to heaven And so usually three faults do concur in this sicknesse The first is
sealed with the spirit of promise Ephes. 1. 11. As it is not sufficient to prove that wholsom water given to a feaver-sick person is not a wholsom drink because the cooling refreshment by it endureth but a short while So it is not sufficient to prove that consolation and joy given to a sorrowfull sinner seeking favour through Christ is not solid and true joy because it stayeth but a short while It is sufficient that it hath stayed so long as was needfull for after the word of promise was believed the joy was sent to ease the afflicted souls present grief and to give him earnest that full and lasting joy should be given in due time unto him When the messenger hath done his commission let him return to his master As the sheet let down in the vision from heaven to Peter after it had served for Peters instruction it was taken up to heaven again Act. 10. The Spouse in the Canticle knew by experience that her spiritual joyes would not last long and therefore chargeth the daughters of Ierusalem that they waken not her beloved till he pleased 5. Another objection is this If my joy had been solid saith the afflicted it should have brought forth better fruits then it hath done but joy spiritual as I then called it did degenerat into a carnal security and I was not the more holy by it To which objection the answer may be this the blame of this is not to be laid on spiritual joy but upon the abuse of this mercy by ingratitude for this gracious blink of felt favour negligence in the use of means to entertain this sense by sleepinesse of conscience and other sins and namely the laying too much weight upon this sense and not fixing the heart by so much more upon the word of promise when felt consolation may be withdrawn is a just cause for spiritual joy is not given to any to build upon its continuance but to make the convert hold the confirmed word of promise so much the faster when for the exercise of faith comfortable feelings are withdrawn The spouse in the Canticle after a feast of this kind falleth a sleep and giveth slight entertaining to the Bridegroom when called upon by his word for which she is chastised by his withdrawing of his comfortable presence Cant. 5. 1 2 3. c. But let us put the case that the felt joy of the spirit were not abused yet is it not unusual for God to withdraw consolation and to send trouble and anguish on the soul of his dear child to try his faith and train him on to hold the word of his grace in the hardest condition he can be into as he did exercise Iob and Ieremie the Prophet Ier. 20. and the Psalmist Ps. 77. In which condition to suspect that the consolation and joy of the spirit speaking to the heart by his word is not his gracious operation or is a delusion cannot but exceedingly grieve the Lord and give him cause to chastise this suspicion with desertion 6. But how may I know saith the afflicted that my joy was solid and was indeed the gracious operation of the holy Spirit For answer 1. If this joy was given to him when or after he was lamenting his sins and fearing wrath deserved and flying unto Christ offered in the Gospel he hath reason to reckon that joy to be such as the Word of the Gospel doth promise and approve 2. If during the time of his sweet feeling of peace and joy through Christ he found his faith in God and love to Christ confirmed and strengthned if the Word of the Gospel was in more estimation with him if his heart was inlarged to blesse praise and thank God for manifesting himself in Christ reconciled if the purpose of following after holinesse was renewed in him he hath no reason to suspect his joy and comfort 3. If after the removing of this sweet feeling he is going on in the study of holinesse believing in Christ how heavy in heart soever he may be by affliction and tentation he may be assured his sometime felt joy of the Lords Spirit was solid and his present suspicion thereof to be an evidence of his infirmity and of a tentation from Sathan This was the way how the Psalmist wrestled out of his sad condition Ps. 77. CHAP. XIV Of the converts suspecting that his zeal for God and against the sins of others hath been fleshly severity and imprudent temerity IT cometh to passe that they who love God sincerely and cannot endure the out-breakings of the wicked do sometimes transgresse the bounds of moderat zeal and being overtaken in some miscarriage for which being rebuked by their friends or by them in power censured or civilly chastised do in stead of moderating their zeal in time coming grow more slack and remisse in their zeal suspecting themselves inclined to unreasonable severity and rashnesse and ready to be esteemed haters of mens persons by those among whom they live as in some by-gone experience they have already felt And upon this occasion the tentation of Sathan falleth on tending to extinguish the fervency of true zeal required in all true converts And here there is danger lest true zeal grow cold and the convert become luke-warm both in curbing sin in others under his charge and in pursuing duties in his own person In which sicknesse he may be the better pleased with himself by so much as his friends and others do commend him for his moderation and prudence as they shall call it 2. As to the remedy of this evil there is no doubt but that may befall true zeal which is common to other vertues of which there is none so perfect but some in-lake or excesse may be observed in them And therefore as it is without reason to go back from pursuing duty in the exercise of other vertues because imperfections therein are remarkable from time to time So is it without reason to grow luke-warm in zeal which may render a man loathsome unto Christ Rev. 2. 3. Wherefore let the convert take heed what the Lords Word doth require of him in his calling and labour to discharge his duty towards others so as he may be found both zealous and prudent that in the expressions of his zeal against sin meeknesse and love to the offender may be manifested 2. To this intent let the convert carefully take heed to entertain these three properties of commendable zeal which are 1. The fear of God 2. Humility of heart 3. The love of his neighbour for the fear of God will not suffer the convert to depart from his commandments Humility of heart will make the man modest in his expressions and the love of his neighbour will make him mix meeknesse and compassion toward sinners with his zeal against offences This is the right seasoning of zeal which the Apostle calleth the zeal of God according to knowledge CHAP. XV. Of the converts suspecting his aiming at circumspect
Whereupon when they reflect they are so far from humbling themselves and making right use thereof that their indignation at themselves and their fretting is increased so much the more as the cause of their impatiency was so small as common reason found in heathens hath overcome and therefore should have been more easily digested by Christians This mis-carriage useth oft-times to be past-by without any fruit further then to acknowledge their infirmity 2. But the true cure of this evil is in discovery and removal of the causes thereof which are three 1. Carnal confidence of the convert in his own strength as able to overcome lesser troubles 2. Neglect of duty toward God in his rencounter with smaller provocations of passion for men in great troubles and weighty crosses use to flye unto God by prayer to help them to bear the same but when they meet with lesser crosses they oppose their own strength unto them and puts not up the mater to God and so their infirmity is manifested 3. Gods wise correcting his child for miskening of him in lightest maters 3. Therefore let the convert afflicted in this case acknowledge his failing and be humbled at the sight of his passionat infirmity and blesse God for bearing down by his rod carnal self-confidence 2. Let him learn of David Ps. 141. 3. not to trust in his own strength in any thing but depend on God for setting a watch before his mouth and keeping the door of his lips and mainly for keeping his heart from inclining to any evil thing 3. Let him make more use both of Christs open fountain for washing away sin and uncleannesse and of his assistance to mortifie the deeds of corrupt nature by his Spirit for otherwayes the convert may look to be oftener foyled in this kind and oftener to be corrected for not watching over his passions CHAP. XXV Concerning the converts mistaking his case for want of such a submission unto Gods exercising of him as be would have SOme true converts sometime esteem themselves guilty of rebellion against God because they cannot submit themselves in bodily or spiritual chastisements unto Gods dispensation as they would The pretended reasons of their hard sentence against themselves are three 1. because they find in themselves fretting and murmuring against the Lords dealing with them 2. They find themselves far from humbling themselves under the mighty hand of God 3. Because they find in themselves still unquietnesse after they set themselves to submit which endeavour to submit they conceive should have brought forth quietnesse of mind if it had been real and sincere submission indeed And these thoughtâ— when they have weight make way for many suggestions of Sathan and do draw on more and more unquietnesse and guiltinesse withall For remedy whereof 1. let it be considered that in this exercise a difference must be put between Gods part the flesh or corrupt natures part the new creatures part and Sathans part As for Gods part by his chastisements and exercising of his child he brings to light the perversenesse of corrupt nature in his child to humble him and drive him to Christ. The part of flesh or corrupt nature is alwayes to strive against the work of grace and the new creature and it cannot be submissive unto God Gal. 5. 7. but must be mortified Rom. 8. 7. The part of the new creature is not to consent to the fretting and murmuring of the flesh but to oppose it to yield unto Gods dispensation and to be grieved for the power of corrupt nature and therefore not the new creature but corrupt nature should be condemned Sathans part is still to take advantage of every hard exercise and to suggest wrong thoughts of God and his work in the child of God Secondly let a difference be made between the conâ—lict of corrupt nature against the work of grace and the victory of the corrupt nature for corrupt nature may fight and not prevail but be keeped from reigning in a man how much soever it rage Thirdly let a difference be made between the victory of corrupt nature in some conflicts and its victory in the war for corrupt nature may prevail in sundry conflicts and yet loss its labour in the close of the war wherein grace is made perfectly victorious through Christ in hope whereof the child of God must renew the combat against nature and not faint Fourthly let a difference be put between submission of mind and quietnesse in mind Submission may be sincere when pain of body maketh the convert to cry when affliction maketh him a man of sorrow and grief yea when corrupt nature doth fret and murmur provided that the convert control and condemn his corrupt nature and suffer it not to break forth in words of impatiency but prayeth to God to help him to bear the burthen and endure his exercise with patience Fifthly let a difference be put between the sinfulnesse of corrupt nature and the trouble which doth stir it up and the sorrow which the convert hath in the observation of both for the sin is the work of the flesh and Sathan the trouble and affliction is the work of God the sorrow for sin felt is the work of Gods Spirit also and the sorrow for pain loss shame or any sort of trouble is moderat and sanctified when the convert offereth himself willing to endure it so long as God shall be pleased to continue it Last of all let it be considered that a wrestled-for submission pleaseeth God no lesse then a victorious submission doth please the convert because in wrestling against corrupt nature the convert testifâ—eth his will to please God his glorifying of Gods wisdom justice power and love how ever the Lord deal with him After which wrestling the Lord doth give submission victorious and quietnesse with it CHAP. XXVI Concerning the converts mistaking of his condition because of tentations GOds children oft-times are not only heavy and grieved because of tentations which the Apostle 1 Pet. 1. 6. presupposeth to be ordinary and in some respects needfull but also fall in a mistaking of their condition as if it were altogether evil and displeasant unto God because they perceive themselves many wayes polluted in their conflict with them Which pollutions albeit they cannot be denyed to be pollutions and should not be excused or extenuat yet should not darken or obscure the grace of God in a convert striving against tentations and lamenting his pollutions contracted by occasion of them 2. These tentations that they may be the more clearly discovered we shall divide them in three sorts 1. some of them are directly from God in a wise and holy manner for tryall and exercise of faith hope charity and other graces and do not in any way tempt men to sin 2. Some are from the flesh and the world alluring or inducing men to sin which two we joyn together because concupiscence or the flesh or corrupt nature joyneth it self with the world and
and for ever but for a short time and that he keepeth love to them constantly albeit he do hide the tokens of his love sometime and dispose of the acts of his love as he seeth sit for the advantage of the work of grace in them Let him put difference between desertion and the gift of discerning of the desertion for albeit desertion be of it self a sad visitation yet the sight and observation of it testifieth Gods presence with his child giving eye-salve and light and thereby doth not only teach that wound to be curable but also that the Physician is begun the cure of it by pancing and lancing the wound 3. Let him not count it a desertion when God in any service whereunto he puts his child emptieth him of all conceit of his own ability that he may open his mouth wyd and be filled for this emptying of the convert is the very fitting of him for fresh supply from Christ to go about the service in Christs strength and furniture which the Apostle felt by experience 2 Cor. 12. 10. When I am weak saith he then I am strong Poverty of spirit and hunger and thrist for righteousnesse are not to be counted desertions 4. Let him observe the degrees of Gods presence no lesse then the degrees of his absence as the Psalmist did when he recollected himself Ps. 73. 23. after the tentation which troubled him was overcome Neverthelesse I am continually with thee Thou holdest me by thy right hand and ver 26. my flesh and my heart faileth but God is the strength of my heart and my portion for ever 5. Let him put a right construction upon Gods dispensation believing alwayes that God doth what he doth for good to his afflicted subject whether he draw forth by his desertion the latent-corruption of the heart as he did to Ezekiah 2 Chron. 32. 31. or whether to prevent out-breaking of corruption as he did to the Apostle 2 Cor. 12. 7. 8 9. or whether to exercise his faith love and patience and to sharpen his prayer as he did to the Psalmist frequently And therefore let him in the observation of whatsoever degree of desertion humble himself before God flye in more closely unto Christ and patiently wait upon the change of his conditon in the use of the means and following the duties of his calling as the Lord shall enable him for this is the counsell of the Lord Isa. 50. 10. Who is he among you that feareth the Lord that obeyeth the voice of his servont that walketh in darknesse and hath no light let him trust in the name of the Lord and stay upon his God And this much sufficeth for instances of the third sort of the converts mistaking his condition CHAP. XXVIII Concerning cases wherein the convert is in doubt what to determine about his condition IT resteth that we speak of the fourth sort of cases of the conscience of the convert wherein he is at a stand and in doubt what to determine of his present condition 2. In these doubtfull cases the convert is not properly deceived as in the former ranks of cases it is presupposed of him because in this sort of cases the convert doth not positively determine the question wherein he is fallen but standeth in doubt what to resolve upon 3. Cases of this sort pertain to the mind and judgement of the convert and if his judgment be cleared by loosing of the question incontinent he is satisfied and quiet 4. It is necessar for the converts clearing that he form the question rightly and to this end 1. let him consider his case and condition in himself so accuratly as he can 2. Let him ingenuously lay forth the question or doubt he hath before his Pastor or Christian friend acquainted with cases of conscience and ask their judgement what to think of or what to do in such a case The reason why he must examine narrowly his own condition before he speak of it to another is partly because otherwayes his doubt or question may prove frivolous and unworthy of an answer partly because the convert after examination of his case and prayer unto God may find satisfaction to his doubt and partly because if his doubt remain the question may be the more clearly propounded and so receive the more clear and speedy answer for his satisfaction 5. Of this sort of questions we shall propound some examples and give some resolution unto them whereof use may be made when such like questions shall occur The first question shall be concerning confusion of mind IT cometh to passe sometime when a convert is upon examination of his own estate or condition that such a mist and darknesse falleth on his mind and such a croud and throng of thoughts within him that he can discern nothing but mist multitude of thoughts and darknesse and confusion The question is what shall he think or do for removing of this confusion of thoughts and darknesse of mind Ans. This case befalleth converts frequently and therefore had need to be the more carefully cured Which cure that it may the better go on let the afflicted renew the examination of his former behaviour and see if he can find out the meritorious cause thereof in himself for this case oft-times is the castigation of the afflicted for his former negligence and omission of duties or slight discharge of religious worship yea it may be found possibly that the afflicted hath been so carelesse in keeping his heart in the fear of God that he hath involved himself too far in earthly and thorny affairs or hath exceeded in the use of things lawfull or by some corrupt communication hath grieved the Lords spirit and so hath drawn on some desertion and with-drawing of illumination from him 2. This case may also fall out from some present perturbation of mind and passion whereby his reason is so taken up for the time that it cannot discharge its duty as cometh to passe usually in anger or fear or grief or some such like passion as may be seen when a man is injured by his neighbour or doth meet with some damnage or is put in fear of some imminent evil coming on him or findeth sharp pains of body or some such like cause perplexing him The question is what shall he think of this condition Ans. If the afflicted shall examine how he is fallen in this case and shall in consideration of his weaknesse be humbled before God by prayer he shall not want clearnesse of mind and directions from God what to do and how to behave himself in ordering of his conversation aright Ps. 50. 23. for the Lord gives wisdom liberally to all that ask it of him in faith Iam. 1. 5. and this his present condition giveth him an errand to God The second question is concerning the convert who most part walketh heavily THere are some true converts who after examination of themselves cannot deny but their heart is toward the wayes of God