unfruitfull in the work of the Lord and in acknowledging of Christ yet are frequently called in question about their state in grace for when their conscience is quiet they fall in suspicion that their faith is but presumption and when through tentation in adversity they are put to wrestling their suspicion is that then felt weaknesse of faith in wrastling is but misbelief And when the frequent perturbations of their mind do make them indisposed for any exercise of religion a suspicion is raised that the faith which they seemed to have is but dead because when there is most need of bringing forth fruits they are altogether unfit and unable to bring forth any fruits What shall I think of my estate faith the afflicted who when an enemy doth not appear am secure and when I must enter the combat with the adversary I faint and oft-times when I am called to the exercise of religion I am confounded I am stupid and impotent to discharge any duty therein 2. That this doubt may be solved the three causes of his doubting must be removed As to the first which is the suspicion that his faith is presumption we do not deny that carnall confidence in prosperity useth to assume to it self the name of true faith and that even true converts do sometime deceive themselves concerning the measure of their faith both on the right hand and on the left by judging faith not questioned to be strong faith and â—aith in wrastling to be weak or none at all We grant also that some mixture of presumption will be found joyned with true faith and of misbelief also Which evils do lurk and hide their power till the man be put to some tryal Wherefor the afflicted hath need of discretion that he may have a right esteem both of the operation of the holy Spirit and of the power of native corruption in himself for faith must not be condemned for the imperfections of it or for the mixture of presumption and misbelief with it And to help his judgment let him observe the nature of prevalent presumption and the nature of true faith which differ one from another in these four respects first presumption is founded upon a false imagination without any warrant of Gods Word but faith taketh heed to the Scripture that from the Word it may give a reason of believing 2. Presumption is negligent and idle in the discharge of duties but faith taketh head to the commands of God and is diligent and serious in the use of the means 3. The presumptuous man doth not make question of his estate but blesseth himself when his way is to be hated for he doth not examine himself that he may know certainly in what condition he is but he that puts his faith in exercise doth carefully examine his carriage and condition lest he deceive himself 4. The presumptuous man in all his wayes and actions is well pleased with himself but the believer because of the sinfulnesse he findeth in all his actions is ill pleased with himself in his best actions many times and renounceth all confidence in his works that he may wholly depend on the grace of God 3. Let the afflicted therefore who so doth look to the Gospel as he also maketh use of the Law both in prosperity and adversity maketh conscience of the exercise of religion and duties of his calling in some measure and is never so well pleased with himself but he observeth the power of corruption in himself let him I say not reckon himself among the presumptuous let him not esteem his quietnesse in believing to be presumption 4. As for his suspicion that his saith is null because it proveth weak in conflict let the afflicted beware lest he help and strengthen Sathans tentations against his faith albeit he find his faith weak in tryals and assaults and not answerable either to his own hope or others expectation of him yet let him not quench the smoaking flax nor break the bruised reed but let him follow Christ humbling himself before God because of his defects and going about to strengthen that which is remaining 2. Albeit in some fit of tentation he slide as Peter did and find that he hath presumed too much of his own strength and honest purpose as Peter also did yet let him not think that his faith is null but let him weep with Peter and turn again by repentance and watch better over his own heart for time to come 5. As for the suspicion he hath that his faith is dead or idle because when fruits are chiefly called for he finds himself uterrly indisposed unfit and unable to discharge any work of religion as cometh to passe in the time of passions perturbations of mind and pollution of the conscience for clearing whereof we do acknowledge that wrath and contention do hinder prayer and other exercises of religion as the Apostle doth insinuat 1 Pet. 3. 7. where he commandeth husbands to carry themselves discreetly toward their wives least their prayers in the family or in secret be hindered and 1 Tim. 2. 8. the Apostle commandeth men to pray every where lifting up pure hands without wrath or doubting We acknowledge also that not only wrath or any other passion or action which defileth the conscience are able to hinder the exercise of religion and discharge of christian duties at a time but also it is found by experience that any perturbation of mind albeit it do not defile or concern the conscience may in some part hinder the discharge of a religious exercise as may be seen when any person is surprised with the report of some notable damnage or is possibly wounded by some accident or terrified by the sight of imminent danger yet for all this none of these things can prove faith to be dead but doth shew the infirmity of a mans mind the use of whose reason may be hindered for a time by perturbations and sudain passions and at the most the presupposed cases may prove the weaknesse of faith and the interruption of it in the putting forth it self vigorously for the time but cannot prove the deadnesse or nullity of faith whih after such passions are past doth set forward to bring forth fruits in better measure wherefore let not the afflicted halt in his way for such tentations but let him make straight steps to himself least that which is halting be turned out of the way let him reject these fiery darts and tentations tending to weaken his confidence let him humble himself in the sense of inherent corruption and wash frequently his conscience at the fountain which is opened up in the house of David for purging away sin and uncleannesse let him carry himself the more circumspectly in all things because of his frequent experience of Sathans malice of the power of sin and of his own infirmities CHAP. XXIII Wherein is solved the doubt of a true converts regeneration arising from some false rule applyed without reason 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
do acknowledge that they deserve death for their sins do confesse they stand in need of Christ do thirst for his righteousnesse do desire earnestly to be united unto him by faith do follow the exercise of Religion and do endeavour to keep their consciences undefiled in all things and yet for all this do not only doubt whether they be renewed but also do esteem it a presumptuous rashnesse in them to approach unto Christ or to cast themselves over on him by faith before they be more seriously humbled before they feel a more hearty sorrow and grief before they feel the pangs of the new birth more sharp before they be more pressed with the burthen of their sins and do feel in themselves the spirit of fear and trembling and bondage in a higher measure From whom if you ask a reason of their doubt they shall answer that they are not yet called to come unto Christ because these are only called to come unto Christ who are weary and loaden in the superlative degree and are so born down with the weight of sin as they cannot be more and not despair for so do they interpret that saying of Christ Matth. 11. 28. Christ is sent only to the contrite and broken in heart who sit in the dust under the spirit of bondage that is to say as they take it to them who are under grief unspeakable as they expound Isa. 61. 1 2 3. So in their opinion Christ came to save only those who in their own sense are lost that is who are on the brink of desperation wherefore in respect they are not gone down deep enough as they think into this gulf and hell of anguish and sorrow they dare not approach or look toward Christ. Mean time they lye daily mourning and weeping and will not grant that their grief is worthy of the name of grief which sorrow they cannot dissemble or hide but do bewray it in their countenance habite walking and frequent sighing and will professe that they can hardly think they have right to eat or drink of Gods creatures and were it not for fear of adding yet more sin to the former they would not eat or drink at all oft-times they chatter as swallows and sigh as the turtle dove and oft-times their bowels sound out as if their parents or children or nearest relations were dead and yet for all this do not satisfie themselves in sorrow but do complain that they are stupid and senslesse of their sinfull and miserable condition wherein they do lye bound and though they do confesse that sometimes they mourn yet they alledge their mourning is but like the early dew or morning cloud that goeth soon away All the while it is in vain to offer to the afflicted consolation in Christ because saith he I am not one of the mourners in Sion whom he will comfort and in this their mistake they do confirm themselves by another error saying that the measure of repentance and sorrow should answer unto the measure of sin my sins saith he go far beyond the sins of others This and the like objections they cast in whereby they do obstruct their own way unto Christ and keep themselves aback from him till they be satisfied with their own prescribed measure of sorrow which case indeed deserveth much compassion for who would not commiserat their case who being in a very miserable condition dare not seek relief from their own misery which they do feel and all because they are not yet more miserable and when they are asked cannot determine what measure of affected humiliation they would stand at as sufficient 2. In the cure of this case as much must be yielded to the afflicted as reasonably can be and first it must be confessed that it is the duty of all who approach unto Christ to come in the sense of sin and acknowledgment of their miserable condition and that the due deserving of their sin is everlasting death It must be confessed also that the measure of compunction contrition and lamentation for sin may possibly be exceeding great as we see in the experience of Heman the Ezrait Psal 88. 11. I am afflicted and ready to die from my youth up while I suffer thy terrors I am distracted And David Ps. 38. This also further must be yielded unto him that the operation of the spirit of conviction by the law doth ordinarily and of its own nature go before the spirit of adoption or the operation of the spirit of the Gospel according to the covenant of grace so that no man can in earnest embrace Christ as a Physician as Mediator and Saviour of his soul except he be sensible of his disease acknowledge his natural enmity against God and his own lost condition being by nature under the curse of the Law Secondly when these things are agreed upon the afflicted person may be posed concerning the measure of the sorrow for sin whether it must be the same in every convert to wit in that extremity and superlative degree which he doth miss and desiderat in himself and how long that sorrow in this eminent measure must continue By this question he cannot choose but be at a stand and unable to answer with Scripture-warrand for the Scripture doth indeed require serious repentance but the measure of sorrow and sadnesse it doth not prescribe for Matth. chap. 3. v. 2. 6. many upon the hearing of Iohn Baptist preaching were convicted of their sins and did confesse their sins in the general and forthwith were baptized by him And Act. 2. 37. 41. three thousand souls at the hearing of one sermon of Peter were convinced of their sin pricked at the heart repented and fled to Christ for grace were converted baptized and entered members of the Christian Church all in one day Again the afflicted may be posed with another question seing he desiderats such a measure of sound hearty sorrow in himself before he can make his addresse unto Christ out of what fountain mindeth he to draw this sorrow of himself he hath it not and from Christ by his grounds he cannot seek it for he saith for want of his imagined measure of sorrow for sin he dare not approach unto Christ because as he alledgeth none are called to come unto Christ except such only as are in a superlative degree weary and loaden and so full of the spirit of heavinesse that he must be at the point of desperation near by But the Scripture doth teach us that Christ is that exalted Prince to give repentance unto Israel in what measure of sorrow he pleaseth and that therefore such as are convinced of and in any measure sorrowfull for offending God should run unto Christ that he may give them a better measure of repentance Thirdly the evils and danger which accompany and follow upon this practical error may be represented unto the afflicted for first by this his error he giveth way to Sathans tentation who when he perceiveth the
his lamentation for his short-coming in duties unto God by prayer for this is the way to make progresse in faith and repentance and humility and submission of his will unto God in the use of the means and let him thank the Lord that from day to day he is keeped from scandalous out-breaking CHAP. XVII Wherein is solved the converts doubt whether he be regenerat because he seemeth to himself to follow religion and righteousnesse from the common operation of Gods working by morall swasion and not from the special operation and impulsion of the holy Spirit THere are some true converts who have profited so far in the amendment of their life and conforming their conversation unto the rule of Gods Word that the yoke of Christ is become easie to them and their delight is to be frequently about the exercises of religion and works of righteousnesse and yet sometime they are troubled with suspicion whether the work of regeneration in them be solid because any thing they do may be done as they conceive by temporary believers in whom no sound renovation of corrupt nature will be found I find nothing in me saith one of the effectual motion of the holy Spirit but all by way of morall swasion by imitation of others by education as may be found in the unrenewed disciples of morall philosophy for as they by frequent actions do acquire habits wherewith being indued they discharge moral duties more easily and with delight So I by discharging acts of religion and acquainting my self with them daily do seem to my self to have acquired a facility and delectation in religious actions and works of righteousnesse toward my neighbours 2. This case we grant is very perilous and subtilely coloured by Sathan to deceive and weaken the true convert for it is true what power hath been seen in morall philosophy among Pagans to put a luster on mens civil conversation must be also granted to Theology among professed Christians because divine threatnings and promises for procuring outward reformation of a mans life are more apt to prevail with a man then all morall philosophy and it is true also that education by parents and imitation of good men is of great force morally to perswade a man to the following of the outward duties of religion and to a civil conversation Wherefore it is no wonder to see a true convert doubt of his own regeneration when he compareth external duties discharged by himself with the external duties discharged by others whose heart he cannot see but must judge charitably of them and yet can neither be clear determinatly to affirm all such to be true converts nor to affirm himself to be a true convert so long as he suspecteth that as some others reformation So also his own reformation may prove no better then from morall swasion which may be â—ound in a man unregenerat 3. For lousing of this doubt and strengthening of the faith of the true convert let him examine himself whether in the conscience of his natural sinfulnesse and sense of his own unworthinesse and inability to deliver himself from the power of sin wrath and misery he hath fled and from time to time doth flye to Christ according to the tenor of the covenant of grace to be justified sanctified and saved by him and doth follow the exercises of religion and righteousnesse in obedience to the commands of God If his conscience answer him that so he doth then first let him look upon his doubting of his state as the subtile tentation of Sathan and that he may be strong against this tentation let him renew the acknowledgment of his sins and sinfulnesse of his weaknesse and unworthinesse and renew also his consent to the covenant of grace in Jesus Christ and his purpose to obey the commandments of God in the strength of Christ for by this means he shall gain the entry into his refuge where-from Sathan was drawing him by furnishing doubts and weakening his faith Secondly having casten his anchor within the vail and setled his faith on Christ Jesus let him now maintain his former course so far as truth will suffer that his former course of life in following with delight the exercise of religion and righteousnesse did proceed from the holy Spirit and let him consider that it is not a sufficient reason to call in question the infused habits of saving grace because supernatural habits infused immediatly by the Spirit of Christ are entertained augmented and confirmed by frequent acts and daily exercise no lesse then natural or morall habits are which are acquired by exercise And this is clear from Scripture wherein are many exhortations to put faith love repentance patience c. in frequent exercise that these gracious habits may grow strong as the Apostle Peter doth speak 2 Epist. 1. chap. ver 5 6. c. Thirdly let him put a difference in judging of his own conversation and the conversation of others of whose principles and ends of outward godly carriage he cannot judge as he can do of his own for a man in nature unregenerat or a temporary believer may make profession of true religion and outwardly go on in a blamelesse conversation with this opinion that by his works he shall please God and procure salvation to himself But the true convert shall be found a renouncer of confidence in his own works a man sensible of his own sinfulnesse and imperfections who hath fled and resolveth still to adhere to Christ for righteousnesse and salvation through him the finding whereof in any measure after examination may solve the converts doubt for a man in nature cannot so hate sin and follow holinesse as to renounce confidence in his holinesse and slve unto Christ for righteousnesse Fourthly let the afflicted convert consider that the Lords dealing with his children both by morall motives and by effectual perswasion unto the obedience of faith may and doth very well concur and agree together neither is the special operation of the holy Spirit with any reason to be suspected because he sweetly leadeth on his child by way of counsell without the childs observation of any notable impulse making him to overcome strong tentations unto sin whereunto he is naturally inclined for the more victorious grace is over corruption the efficacie of the Lords grace is the more conspicuous and that obedience is most pleasant to God wherein corrupt nature maketh most opposition Therefore in this case here presupposed let him stand to the defence of his faith in Christ and go on cheerfully in the way of righteousnesse against Sathans tentation solliciting him to doubting and discouragement which counsell if he follow he shall find by experience that he hath made use of the shield of faith and gotten the victory not without the special operation and impulse of the holy Spirit CHAP. XVIII Wherein is solved the true converts doubt whether he be regenerat because he findeth not self-denyal in the measure which is requisite in converts
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
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