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
all maters do stand between God and us Secondly that we inform the conscience well from the Scripture not only concerning the law and covenant of works whereby we may know how guilty we are of manifold sins and how impossible it is for us to be justified by our works or to escape condemnation but also concerning the Gospel and covenant of gracious reconciliation by faith in Jesus Christ and concerning the covenant of redemption whereupon the covenant of grace offered in Christ is grounded Thirdly that we make due and orderly application of these covenants that the conscience may alwayes be furnished with mater of humiliation and held on in the exercise of repentance and not only keeped from desperation but also may be furnished with grounds of good hope to be saved through the grace of our Lord Jesus who hath purchased remission of sins and imputation of his righteousnesse to every humbled sinner flying to him for grace Fourthly that being ingrasted in Christ by faith we by way of thankfulnesse study in the furniture of his Spirit to live holily justly and soberly and that whatsoever measure of sanctification we attain unto we beware to fall back to that deadly error of seeking justification before God by our works whereunto we are naturally inclined for upon this rock the flour and most shining professors in Israel after the flesh made shipwrack of their salvation Rom 9. 32. Israel which followed after the law of righteousnesse hath not attained unto the law of righteousnesse wherefore because they sought it not by faith but as it were by the works of the law And Rom. 10. 3. for they being ignorant of Gods righteousnesse and going about to establish their own righteousnesse have not submitted themselves to the righteousnesse of God Unto this error of seeking righteousnesse by our works after entering in the way of justification by grace we are all naturally inclined for the covenant of works is so ingraven in all Adams children do this and live that hardly can we renounce this way of justification and howsoever it be impossible to attain righteousnesse this way yet hardly can we submit our selves to the righteousnesse by faith in Christ which not only the experience of Israel after the flesh maketh manifest but also the experience of the Galatians lets us see for they having once outwardly renounced justification by works and embraced the covenant of gracious reconciliation by faith in Jesus did turn about for a time to seek justification by the works of the law and were on the way of falling from grace and communion with Christ. And the experience of Papists doth shew the same for whatsoever they professe concerning faith in Christ yet they abhor justification by Christs imputed righteousnesse and do blaspheme that way as a meer conceit of men and a putatitious or only imaginary righteousnesse and do seek to establish their own righteousnesse and to be justified not only before men but also before God by the merits of their own and other mens works and sufferings the imputation whereof they can tell for money in the midst of their blaspheming the imputation of Christs righteousnesse What can be said for a thief condemned to die for his faults and redeemed by a potent man upon condition that he should be the domestick servant of the redeemer to work his work all his life-time and live upon his allowance and so never be necessitated to steal any more if the ransomed thief should after steal his Masters goods and make himself a stock-purse whereupon he thought he might live and loose himself from his redeemers grace and live upon his own finding were he not worthy upon the finding out of his thifts and other faults to be left in the hands of justice to die according to his deservings And what could be said for a tennent labouring a parcel of ground of his Lands-lord for a yearly farm-duty by his own miscarriage falling to beggary if he should be taken in to the free table of his Lands-lord and trusted with the same parcel of ground to be laboured for his Masters use if he should intervert the fruits of that ground and being weary of his Masters bounty and grace should seek to be fired of his Masters service and to labour the ground for himself for payment of rent if upon the finding out of his thift and not paiment of his rent he should be cast in prison did he not deserve to be dealt with according to justice who would not live by grace So may be said of the man who shall turn from justification by free grace to seek justification by his works The fifth and last use of this doctrine is that to the intent we may not absolve our selves without Gods allowance we study to make our calling and election sure by endeavouring to walk in the sense of our unworthinesse and ill-deserving and renouncing all confidence in any thing without Christ to rely on him for righteousnesse and life-eternal and by faith in him draw spirit and life from him for furnishing us unto new obedience for he is the justified man approven of God who hath no confidence in the flesh and rejoiceth in Iesus Christ and worshipeth God in the spirit Philip. 3. 3. THE SECOND BOOK CHAP. I. Of considerations to be prâ—â—sed HItherto the sicknesses of the Conscience of the un-regenerat man are spoken to and this was needfull to the end that we might shew how Regeneration is either altogether kept off or hindred from growing where it is begun And because many of these sicknesses which destroy many of the sons of Adam cleave to the regenerat man and though they do not reign nor altogether prevail over him yet do molest and vex him and hinder his comfortable walking toward his everlasting blessednesse Now we come to speak first in this Book of these cases of the conscience of the man regenerat which do brangle and bring in question his state in grace and make him doubt whether he be a man translated out of the state of nature out of the kingdom of Sathan or not And next of these cases that concern his condition in the state of grace in the following Book As to the first sort of cases which concern the regenerat mans state some considerations must be premised for making particulars afterwards more clear 1. In the question of this or that mans regeneration or his being in the state of grace it is all one to question whether he be born again or be effectually called or indued with saving faith or be a justified man or be reconciled to God or be an adopted child And in the answer of this question let it be proven that he is any of these and it is proven also that he is all these for albeit these denominations in their formal conceptions in the abstract may be distinguished yet upon the mater in the conceit they fall upon the same individual person altogether because it is impossible
the Son of God but his holy heart could not admit such a temptation And the Apostle Eph. 6. 11 12. c. doth warn the Saints that our adversary Sathan useth to throw firy darts at all the children of God which firy and poysonable darts the regenerat man should not meddle with nor finger them but by the shield of faith with all speed quench and extinguish them But when a probable reason is joyned with the temptation and the temptation doth appear to be very reasonable and when there is a fear that the tentation shall be yielded unto except the scruple be removed then let the temptation be examined and brought to the form of a reason or sylogism that the strength of it being tryed to be null it may be rejected or let the temptation be communicated to a prudent friend or Pastor who may discover the sophistry of the temptation for if the temptation shall be slighted and not discussed albeit it lye quiet for a time yet it will return again and raise more trouble and vexation to the conscience then it did before 11. In answering of doubts and temptations tending to weaken faith it is needfull to observe and â—shew an usual stratagem of Sathan whereby he doth multiply and heap together a number of doubts and after he hath suggested one doubt presently doth suggest on the back of that another and after that another whereby he marreth the answering of the first doubt which from the Word of God either immediatly or by some faithfull Friend or Minister is offered for solution thereof by this mean Sathan endeavours that the mind of the afflicted person may at one time both be turned off from taking notice of the answer offered and be taken up wholly with the consideration of the new suggested doubt So that the answer to the new doubt hath no place because the afflicted party doth not take heed thereto In this case both the party afflicted and the party offering consolation must hold to the first doubt and not suffer any other new doubt to have place till a satisfactory answer be given to the first doubt and after that let every objection moved by the party afflicted be answered one after another in order 12. Seing every doubt whereby the regenerat person is troubled doth tend either to weaken faith in Christ or to hinder the bringing forth of the fruits of faith let no answer to any doubt of this kind be esteemed sufficient except it lead the afflicted person unto Christ teaching him to humble himself before God and being brought low in his own eyes to lay hold by faith on Jesus Christ the only Redeemer and relief from sin and misery and after laying hold on the Physician to request for the remedy of that evil which hath moved and given strength to the doubt for Christ is the end both of the Law and of every spiritual exercise for the enjoining of such and such moral duties whereby un-skillfull Physicians use to over-charge diseased consciences commanding the afflicted party in the first place to go about such and such duties and the exercise of such and such vertues as may remove the evil which gave ground to the doubt can never avail the diseased person except he be led first unto Christ for remission of sin and acceptation of his person that in him power to do these duties may be obtained and by his Spirit moral precepts may be quickened for if these precepts be pressed upon the diseased without Christ they can do no more but detain the afflicted in self confidence and make him hope in vain that he may or can by his own work over-come the evil felt in him or that he can by himself attain to that good which he conceiveth necessar for loosing of his doubt but let him go to Christ for remission of sin and then for strength to go about the duty 13. Because almost in all cases of conscience which pertain to the state of the regenerat man some grace or Christian vertue is pitched upon and called in question whether it be in him or not heed must be taken that evangelick graces vertues or actions be not weighed in the ballance of the moral Law and covenant of Works wherein nothing hath weight which cometh short of absolute perfection of personal obedience for in the strict judgment of God and the conscience according to the law of Works no meer man nor any action of man can stand Ps. 130. 3. for there are so many imperfections and blemishes in the Saints and their best works being compared with the perfect rule of righteousnesse by the Law that whatsoever lustre or appearance of good may be in a work it is blecked and made to hide it's face before the Law but let the tender buds of new obedience and fruits of faith be examined by the grace of the Gospel which judgeth of the begun obedience of the believer in Christ according to the sincerity and uprightnesse of the man aiming at conformity to the Law how short soever he come of his aim and of the spiritual perfection of the Law and it will be taken for new obedience It is true the Evangel requireth that a man fled to Christ for justification and reconciled to God by faith in Christ should set himself to work the works prescribed in the moral Law for the glory of God and should aim at the exact obedience of all the Commands yet the Gospel doth not reject a good work for the defects imperfections and blemishes thereof but accepteth and taketh in good part the first fruits and buds of new obedience and doth foster the tender and small beginnings that they may grow and encrease And the reason is because the Gospel doth not teach us to seek the justification of our persons before God by works but by faith in Christ and then teacheth us to seek the justification of our faith before men in our own and others conscience by the sincere endeavour of new obedience And therefore 14. While we are about the cure of the wounds of the conscience and strengthening of faith we must on the one hand take heed left we foster presumption and hinder either the exercise of repentance or doing diligence in following duties for Christian graces do not impede but help and strengthen one another if they be real and kindly because they must flow from the same fountain of the spirit of sanctification and do run toward the same end which is the glory of God and on the other hand we must take heed lest we presse the exercise of repentance as it were out of our own strength or the practice of duties so as we hinder the exercise of faith in Christ who is that exalted Prince to give repentance and is the author and finisher of faith Let us so cry up the imputed righteousnesse of Christ that we neglect not to presse the regenerat man freely justified by grace to bring forth the fruits of
faith and to follow hard after the growth of sanctification without which no man shall see the face of God and let us so extoll the covenant of Grace and freedom of the believer from the covenant of Works that we neglect not to keep up the authority of the moral Law and the commands thereof as the perpetual rule of new obedience the use whereof is very profitable in the whole course of a Christian life to hold forth the duty of believers in Christ and to shew unto them by their short-coming in duties the poyson and power of corruption remaining in the Saints and to make them sensible of the necessity of flying daily to that imputed righteousnesse by faith in Christ and of drawing strength from Christ to bring forth more aboundant fruits whereby Christ shall be more and more precious in our eyes and be acknowledged absolutely necessar for our justification sanctification and salvation 15. When question is made concerning Christian vertues and operations of the holy Spirit in us the order of Gods working held forth to us in Scripture is carefully to be marked by us which is that sense of sin should go before faith in Christ for the Law is a pedagogue to Christ for he came not to call the righteous but sinners to repentance Matth. 9. 13. And faith in Christ goeth before the fruits of faith and the fruits of faith before the sensible approbation of them and approbation of the fruits by Scripture goeth before the sensible fealing of the believer and the quieting of the conscience in its approbation of what the Scripture approveth for after we have believed we come to be sealed Ephes. 1. 13. Now for the not observing this order many real Christians do make unto themselves a very un-comfortable life for albeit they be convinced of sin and humbled in the sense of their own inability to help themselves and are fled to Christ for pardon and help and do lead a life blamelesse yet do they unhappily suspend the acknowledging of the work of faith bestowed upon them and do disquiet themselves so as they cannot rest on Christ but do quarrel the reality of their faith till they shall feel and perceive with approbation of their conscience such and such fruits of faith in themselves and that in such a measure as they have fore-imagined to be the necessar evidences of faith yea and they refuse to account themselves persons justified because they cannot perceive such mature fruits in themselves as they conceive must not only be but be acknowledged also to be in the justified person before he can lay hold on justification Such persons do in effect invert the order which they should observe for when it were their part to flye unto Christ the only Mediator because they come short of new obedience and because they are loaden with sin that in him they might have God reconciled to them and by his Spirit pouring in of his grace in their souls to make them more holy they take another and contrary course by suspending their faith upon their works and do exact of themselves works before faith and so do weaken their own faith and hinder it to bring forth such fruits as they do require It is reason indeed to prove our faith by our works and it is just that such a faith be accounted dead which is not accompanied with the purpose and endeavour to live holily justly and soberly But it is against all reason and equity to condemn weak faith accompanied with the purpose of a new life as if it were no faith because it hath not as yet brought forth so fair and fully ripe fruits as the weak believer would It were their wisdom when they perceive such impotency to do what is good and such strength of the body of death in them to flye unto the Redeemer so much the more and in him to seek remission of sin and strength to bring forth good fruits and to be sucking juice and sap out of him as the true Vine for if we come to him and abide in him we shall bring forth much fruit Iob. 15. 4 5. For faith in Christ in order of nature goeth before good works for only they who come to Christ and abide in him do bring forth aboundant fruit and not they who upon the apprehension of their want of fruits do loose or slacken their grip of faith and upon discouragment are ready to depart from the living God 16. The like wisdom is required in dealing with the consciences of men concerning the preparatory dispositions of such as may confidently come unto Christ to be justified sanctified and saved for albeit it be true that all that come to Christ ought to come in the sense of their sin and acknowledgment of wrath and death deserved for their sins ought to come with contrition of heart with godly sorrow for their sins and a humble renunciation of all confidence in themselves yet must not such persons as do not satisfie themselves in the measure or sincerity of such preparatory dispositions in themselves be keeped back or debarred from coming to Christ because they not only want as they conceive both the humiliation and sorrow of heart for sin and fear of wrath required in such as have accesse unto Christ but also do perceive in themselves such blindnesse of mind and vanity thereof such stupidity of conscience and stubbornesse of a proud heart as is not fit as they conceive to be received by Christ or fit to be comforted by him such persons I say are not to be forthwith debarred from coming to the throne of grace for oft-times sincerity of conviction compunction and humiliation is to be found in such as are displeased with their own short-coming in such preparatory dispositions more then in many others who make a fairer shew and profession of their godly sorrow and humiliation and are well pleased with themselves in that respect We must be wary also while we require sorrow and humiliation and other like preparatory dispositions in them who may come unto Christ least we secretly import and insinuat a sort of merit to be in such dispositions so as if he that doth not perceive himself thus qualified could expect no good at Christs hands except he have in his hand such preparatory dispositions as if it were a price of purchasing adresse to Christ. But let us hold this fast that the more poor and empty a man be in his own eyes he ought to draw the more near unto the riches of grace in Christ because in him only are to be found all the treasures of every saving grace and preparatory dispositions for receiving thereof he is that exalted Prince who giveth repentance unto Israel Act. 5. 31. he is the author and finisher of faith unto whom all they who in the sense of their want of repentance and faith do sigh in themselves ought and safely may come that they may have from him a more ample
in their calling and that as they find the imperfections of their service so they are forced to renounce all confidence in their own righteousnesse and to flye to the righteousnesse of Christ as the only true garment able to hide their nakednesse yet they are for the most part heavy in their spirit seldom they rejoyce but many times they weep and howsoever they maintain confidence in Christ for the state they stand into yet when they consider their ordinar heavinesse of heart they doubt what to think of this their sad condition Ans. This condition if well considered is very usefull albeit not alwayes comfortable for the Lords dispensation toward such a person thus exercised is well tempered and wisely mixed for he neither suffereth the heavy in heart to cast away his confidence in Christ nor to be idle and unfruitfull in his vocation nor to glory in his own works or put confidence in them but so keepeth him up to the duty of more and more esteeming of Christs righteousnesse and drawing of strength from him by faith that he goeth on in his course uprightly albeit not fed as he would be by the consolations of the holy Ghost 2. For remedy whereof let him quiet his mind for after examination of his own natural inclination he shall find the reason of the Lords dispensation toward him sparingly giving unto him such measure of consolation as he would have to be this least he should abuse the same and lean more to the sensible feeling thereof then to the word of faith and therefore however he find heavinesse of heart through manyfold tentations let him hold on his way in the obedience of faith he shall after a whiles patience and wrestling meet with as much peace and consolation as may suffice a pilgrim walking from strength to strength till he appear before God in heaven where all tears shall be wiped away from his eyes Mean time let this ground be holden fast that God mixeth the cup of his own children as he findeth it fit for their edification The third question is concerning the converts who for not looking on their originall sin and the out breakings thereof are in doubt what to think of their former condition SOme converts are who after a quiet possession of peace injoyed in a blamelesse conversation among men and in the exercises of religion uprightly before God after examination of their condition more narrowly do find that the conscience for a long time hath been silent and hath not changed for the motions of original sin but suffered them to go on securely under the guiltinesse of the daily sprouting forth thereof In this case as they dare not cast away their confidence in Christ nor their holy purpose of walking uprightly before God So they cannot justifie the silence of their conscience which hath suffered the motions of sin although not consented unto to go away without challenge or reckoning made for them and here they are in straits and doubt what to judge of their own condition Ans. In this case the silence of the conscience is not to be excused And the peace of the convert albeit it may be sound in order to the converts state in grace yet the condition wherein he is is not good but mixed with much security for to make the condition of a convert to be good it is not only required that his conscience be keeped free from grosse pollutions but also that he be daily aiming at mortifying of sin and that to this end he daily give an account unto God of his wandering and vanity and of the observed out-sproutings of the bitter root of original sin that he may after his best behaviour perceive a necessity of that prayer taught us by our Lord for daily remission of sins and so may daily have the answer of God from the Evangel saying Son be of good cheer thy sins are forgiven unto thee For there is a twofold absolution of the convert one is in order to his person which Christ calleth the washing of the whole man the other is in order to his daily imperfections and blemishes of his conversation which Christ doth call the washing of the feet By vertue of the first sort of absolution the child of God flying to Christ is judicially declared free from condemnation by the other the believer making use of the fountain opened up in Christ is exeemed from his acknowledged uncleannesse This is clear from Christs words Ioh. 13. 10. Mean time we confesse that the motions of sin in our mortal bodies are so innumerable that no man can overtake them yet must they be counted for an heap at least as David doth teach us Ps. 19. 12. Who knoweth the errors of his life cleanse me from my secret sins And this same lesson doth the Apostle teach us Rom. 7. 24. Wretched man that I am saith he who shall deliver me from the body of this death I thank God through Iesus Christ. Wherefore let the convert go on in his formet godly and righteous behaviour and conversation not mis-regarding the sproutings of original sin but giving account thereof unto Christ as said is that he may glorifie that righteousnesse of Christ by faith and injoy peace with God not only in order to his state but also in order to his condition daily The fourth question is how the convert may know and be certain of his justification VVHen the true convert heareth the different opinions of Theologues concerning the act of justification of a believer some saying that it is an act of God immanent whereby he willeth the absolution of the believer some saying that it is an act of God emanent and transient from God upon the spirit of the believer some saying it is the sentence of the Judge absolving the believing sinner from the curse of the law The believer here possibly is at a stand and knoweth not how to answer the question till his doubt be loosed For the satisfaction of the convert first we may safely say that it is not material whether the convert be able to take up the quiddity and formal notion of the act of iustification provided he be a believer in Christ and know that the believer in Christ is justified before God and that being justified by faith he hath peace with God and can apply these truths unto himself in the exercise of repentance and new obedience But if possibly the convert cannot be satisfied till his doubt be answered let him consider that he must distinguish between justification actively taken as it proceedeth from God and justification passively taken as it is terminat on the justified man as it is taken actively these four things are to be distinguished 1. Gods eternal will and decree to absolve from sin and wrath every believer in Christ. 2. Gods actual revealing in time this his gracious pleasure in the Gospel 3. Gods judicial application of this general sentence to the believer in the point of his conversion
the whole glory of His free grace because out of His own good-will not for any thing at all foreseen in man He lets forth his speciall love on the redeemed in a time acceptable And the glory of His Almighty power because by His omnipotent and invincible working He makes the man dead in sins to live opens his eyes to take up savingly the things of God takes away the heart of stone and makes him a new creature to will and to do His holy will And the glory of His Wisdom who dealeth so with His creature as He doth not destroy but perfect the naturall power of the mans will making the man regenerat most freely deliberatly and heartily to embrace Christ and to consecrat himself to Gods service The reason why we urge this is because Satan by corrupting the doctrine of regeneration and perswading men that they are able of themselves by the common and the naturall strength of their own free-will without the speciall and effectuall grace of God both to convert themselves and others also doth foster the native pride of men hindreth them from emptying and humbling themselves before God keepeth them from self-denyall doth mar the regeneration of them that are deluded with this errour and obscureth what he can the shyning of the glory of Gods grace power and wisdom in the conversion of men for whatsoever praise proud men let go toward God for making mens conversion possible yet they give the whole glory of actuall conversion to the man himself which Christ ascribeth to God only and leaveth no more for man to glory in his spirituall regeneration then he hath to glory in his own naturall generation Ioh. 3. 5. 6. 7. 8. And the same doth the Apostle teach Ephes. 2. 8. 9. 10. and Philip. â— 13. It is God saith hee which worketh in you both to will and to do of His own good pleasure And therefore it is the duty of all Christs disciples but chiefly their duty who are consecrat to God to preach up the glory of Gods free grace omnipotent power and unsearchable wisdom to live in the sense of their own emptinesse and to depend upon the furnitour of grace for grace out of Christs fulnesse and zealously to oppose the proud errour of mans naturall ability for converting himself as they love to see and find the effectuall blessing of the Ministery of the Gospel and themselves accepted for true disciples at the day of their meeting with Christ the Judge at His second coming 3. For opening up of regeneration these five propositions must be holâ—en The first is this the naturall man receiveth not the things of the Spirit of god for they are foolishnesse unto him neither can he know them because they are spiritually discerned 1 Cor. 2. 14. The second is this it is the Spirit of God which convinceth man of sin of true righteousnesse and of judgement Ioh. 16. 9. 10. 11. The third is this in regeneration conversion and quickning of a sinner God by his invincible power createth and infuseth a new life and principles thereof Psal. 110. 3. Thy people shall be willing in the day of thy power and Ioh. 5. 21. and 6. 63. The fourth is this the invincible grace of God working regeneration and a mans conversion doth not destroy the freedom of mans will but makes it truely free and perfects it Ier. 31. 31. I will make a Covenant with the house of Israel and with the house of Iudah and will put My law in their inward parts and write it in their hearts c. The fifth is this albeit a man in the act of Gods quickning and converting of him be passive and in a spirituall senâ—e dead in sins and trespasses yet for exercising externall means whereof God maketh use unto his conversion for fitting him and preparing of him for a gracious change such as are hearing of the Word reading of it meditating on it inquiring after the meaning of it c. the naturall man hath a naturall power thereunto as to other externall actions which sufficeth to take away excuse from them who have occasion of using the means and will not use them Matth. 23. 37. For clearing of the first proposition we must remember that the object of actuall regeneration conversion and effectuall calling is the man elected or redeemed by Christ lying in the state of defection from God destitute of originall righteousnesse at enimity with God bently inclined to all evill altogether unfit and impotent yea even spiritually dead to every spirituall good and specially to convert regenerat or quicken himselâ— for albeit after the fall of Adam there are some sparks of common reason remaining whereby he may confusedly know that which is called spirituall good acceptable and pleasant unto God and fit to save his soul yet the understanding of the unrenewed man judgeth of that good and of the truth of the Evangell wherein that good is proponed to be meer foolishnesse and doth represent the spirituall object and sets it before the will as a thing uncertain or vain and the will of the unrenewed man after deliberation comparison made of objects some honest some pleasant and some profitable in appearance naturally is inclined to prefer and choose any seeming pleasant or profitable thing whether the object be naturall or civill rather then that which is truly honest and morally good But if it fall out that a spirituall good be well and in fair colours described unto the unrenewed man yet he seeth it not but under the notion of a naturall good and as it is cloathed with the image of some naturall good and profitable for preserving its standing in a naturall being and welfare therein So did the false prophet Balaam look upon the felicity of the righteous in their death when he did separat eternall life from faith and sanctification and did rent asunder the means from the end appointed of God saying Let me dye the death of the righteous and let my last end be like his Numb 23. 10. After this maner the woman of Samaria apprehended the gift and grace of the holy Ghost and saving grace offered to her by Christ Lord saith she Give me of that water that I may not thirst again and may not come again to draw water Joh. 4. 15. So also did the misbeleeving Jews judge of the application of Christs incarnation and suffering for their spirituall feeding Joh. 6. 33. 34. 35. for The naturall man cannot know the things of the Spirit of God because they are spiritually discerned and the naturall man is destitute of the spirit of illumination 1 Cor. 2. 14. And the wisdom of the flesh is enimity to God for it is not subject to the law of God yea it cannot be subject unto it Rom. 8. 7. The power therefore of the naturall or unrenewed man is not fitted for the discerning and loving of a spirituall good because he is altogether naturall and not spirituall For a supernaturall
and full salvation for Isa. 53. 5. with his stripes we are healed now our healing is our full salvation from our sin and misery or our deadly sicknesses And Isa. 53. 10. the pleasure of the Lord shall prosper in his hand the pleasure of the Lord is partly our sanctification 1 Thes. 4. 3. partly our salvation and glorification Joh. 6. 39. this is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day And to this purpose powerfully doth his intercession serve from which the Apostle concludes that believers shall be perfectly saved Heb. 7. 25. wherefore he is able also to save to the uttermost them that come to God by him seing he ever liveth to make intercession for them The second proof is from Isa. 59. 20. 21. THe second place is from Isa. 59. 20. 21. where first we have the parties agreeing pointed at the Lord Jehovah saith and of the Redeemer He saith that He shall come to Zion as Redeemer Next we have the kind of agreement between the parties God on the one hand and the Redeemer with the redeemed for whom and in whose name he makes the agreement this is my Covenant with them but first with Christ as the words following do shew Thirdly we have the party redeemed Zion and Iacob that turn from transgression which is the mark of true believers in Christ and of the elect for whom this grace is appointed as Rom. 11. 7. Israel hath not obtained that which he seeketh for but the election have obtained it and the rest were blinded And Rom. 11. 26. all this Israel shall be saved as it is written Fourthly we have the sort of their delivery which shall be not only by price paying but also by powerfull and effectuall working as the originall imports Rom. 11 26 and Isa. 59. 20. Fifthly the benefits bestowed upon the elect are comprehended under the designation of the redeemed they are to be turned from their iniquity by effectuall conversion by granting them faith in Christ repentance and reconciliation Sixthly it is shewed how these graces shall be brought to passe to wit by application thereof by the word and Spirit of Christ from which sanctification salvation and the perpetuation of all graces unto salvation do flow and follow on them My Spirit that is in thee saith the Lord to the Redeemer incarnat and My word which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed c. These articles of the covenant of Redemption make expresly first against universall Redemption of all and every man because Christ as is shewed before makes his bargain for the elect and leaves the rest in blindness and is a Redeemer of none but of these to whom He is a deliverer actually from whom He turneth away iniquity and ungodlinesse which benefits befall none but the elect and the redeemed Next they make against election for faith and foreseen works because when Christ cometh to call-in the Jews He findes nothing commendable in them but impiety and transgression and defection and whatsoever might provoke Him to reject them they are turned from transgression Thirdly they make against a meer possible and contingent conversion for invincible grace is promised here for the word and the Spirit of Christ shall take up a dwelling in them and not depart from them Fourthly they make against the doctrine of the Aposlasie of the saints and uncertainty of their perseverance because here it is promised to Christ that from the heart and mouth of His seed the word and Spirit of Christ shall never depart The third proof is from Joh. 6. 37. c. THe third place is Ioh. 6. from v. 37. to 45. where first is set down the party contracters in the Covenant of redemption for the Elect are given over into the hand of Christ by the Father All that the Father giveth to me cometh to me v. 37. Secondly upon the Fathers giving of the Elect unto Christ followeth in due time the conversion and saving faith of the redeemed All that the Father giveth me cometh to me saith Christ. Thirdly the redeemed are committed unto Christ as to their leading on preservation and perfecting of their salvation This is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day Fourthly it is agreed by what means the faith of the redeemed shall be formed in them which are the revealed sight of Christ the Son of God in the Word the powerfull drawing of the illuminat soul unto Christ which powerfull draught overcometh all opposition and resistence because it is omnipotent and invincible for no man cometh to Christ but he whom the Father draweth v. 44. and that by making them savingly and in a lively maner see the Son and believe on him v. 40. Hence followeth 1. that it is false Doctrine to teach that there is an universal redemption unto life of all and every man because not all but only some are given and made to come to Christ the rest that are not given come not Secondly it followeth that Election is of meer free grace because men come not unto Christ that they may be given but they are given unto Christ that they may be brought and come unto him Thirdly by this agreement the powerfull conversion of the redeemed and their powerfull preservation unto eternal life is as certain as the power and constancy and obedience of Christ unto the Father is firm and certain This is the will of him that sent me that of what he hath given me I should lose nothing but raise it up at the last day ver 39. The fourth proof is Joh. 10. 14. THe fourth place is Ioh. 10. from v. 14. to v. 30. where we see that the Lord Jesus the true Pastor of Israel before he was incarnat Ps. 23. continueth in that same office now being incarnat and gives his people to understand this when he saith I am the good sheepherd Secondly the care and custody of all the redeemed both converted and unconverted was put upon Christ v. 14. 16. I know my sheep and am known of mine and other sheep I have which are not of this fold them also I must bring in and they shall hear my voice Thirdly the price of their redemption is clearly agreed upon v. 15. As the Father knows me even so know I the Father and I lay down my life for my sheep Fourthly the Father accepts the price and is satisfied and well pleased with it v. 17. 18. Therefore doth my Father love me because I lay down my life that I may take it up again c. Fifthly all the redeemed are infallibly converted but they that are not redeemed are not converted v. 27 My sheep hear my voice and I know them and they follow me
be suffered for sin by the sinner is the curse-everlasting of soul and body seing a meer creature cannot for ever satisfie for his rebellion how long soever we presuppose his duration under suffering And for obedience by way of doing perfectly what the Law doth crave it is utterly impossible because we are carnal sold under sin and cannot satisfie the Law and because we cannot satisfie the Law the Law becometh weak and unable to justifie and save us Rom. 8. 3. How the Covenant of works may be called the Covenant of nature ALbeit the Law written by nature in mens heart differeth from the Covenant for performance of the Law as hath been shown before yet the Covenant of works made with Adam before he fell tying him to keep that Law may be called the Covenant of nature First because the Covenant of works is grounded upon the Law of nature and doth exact nothing of man save that which God might require of him according to the Law of nature Secondly because when the Covenant of works was made with Adam it was made with all his natural posterity which was to spring of him by natural generation and so the obligation thereof did pass upon all his natural posterity by the Law of nature which maketh the child begotten to bear the image of the begetters Thirdly that the Covenant of works may justly be called the Covenant of nature appeareth by the force of the conscience being wakened from its sleepy security for it challengeth for sin according to that Covenant and pronounceth the sentence of God's wrath against the sinner For the conscience doth acknowledge the Judgment of God that they which commit such things are worthy of death Rom. 1. 32. Fourthly because the conscience naturally inclineth a man to seek justification by his own works if it can any way find pretence for it as we may see in the Pharisee who in his speech to God doth judge himself a holy man because he is not amongst the worst of men and hath many good works above others to reckon forth and lay before God Luk. 18. 11. Fifthly the inclination of mans heart to expect a reward of every good work he doth whether it be in some part reall or only apparently such testifieth so much Iudg. 17. 13. Micah so reasoneth Now know I the Lord will do me good seing I have a Levit to my Priest And how miserably the conscience may be deluded in this case when men do dote upon their own well-deserving appeareth in Leah for Gen. 30. 18. Leah saith God hath given me my hire because I have given my maiden to my husband Sixthly this point is also made manifest by the natural ignorance of righteousness by faith and affectation to be justified by works which the Apostle finds fault-with in the Israelits Rom. 9. 31. They sought righteousness not by faith but as it were by works And Rom. 10. 3. being ignorant of the righteousness of God and going about to establish their own righteousness to wit righteousness by works according to the tenour of the Covenant of works they did not submit themselves to the righteousness of God Seventhly the same course followed by Papists and other erroneous teachers testifieth the natural inclination of men to seek righteousness by works according to the tenour of the Covenant of works and not by faith in Christ Jesus that righteousness may come by grace only And so are some mens hearts glued to this error that they do transform justification by faith in justification by one work in stead of all as if the work of faith were the mans righteousness and not Christ him-himself laid hold on by faith Not considering that to the man that renounceth all confidence in any work of his own and flieth to Christ by faith Christ is made of God unto that man wisdom and righteousness 1 Cor. 1. 30. Last of all this natural inclination even of the regenerat to seek righteousness by works doth prove the Covenant of works to be naturally ingraft in all mens hearts as appeareth in the Galatians who being instructed in the doctrine of justification by faith in Christ without the works of the Law did easily upon a tentation offered look back with likeing to the way of Justification by works for which the Apostle reproveth them Gal. 4. 21. Tell me saith he ye that desire to be under the Law or Covenant of works and ver 9. But now after ye have known God or rather are known of God how turn ye again to weak and beggarly elements whereunto you desire again to be in bondage Obj. But the Galatians as it seemeth did not reject Justification by faith but did joyn with it Justification by the works of the Law thinking that the safest way was to joyn both together Ans. The inconsistency of these two wayes of Justification the Apostle sheweth Rom. 11. 6. For Justification by grace is no more by works otherwise grace is no more of grace and what Justification is by works is no more of grace otherwise work is no more works And therefore the Apostle makes the joyning of these two wayes of Justification to be nothing else but a plain seeking of Justification by the Covenant of works which cutteth a man off from any benefit by Christ Gal. 5. 2. and whosoever seeketh to be justified by the Lawâ— or Covenant of works is fallen from grace ver 4. For further clearing this matter we may distinguish two sorts of the Covenant of works The one is true genuine and of God's institution which God made with all men in Adam for perfect obedience unto God's Law out of mans own natural abilities There is another counterfeit bastard covenant of works of mans own devising which a sinner lying in his sins unable to do what the Law commands or to suffer what the Law being broken binds upon him of his own head devileth upon other conditions then God hath set and will have God to take his devised covenant in stead of perfect obedience to the Law that so he may be justified Such was the covenant which the carnal Israelits made with God in the wilderness and which their posterity did follow turning the Covenant of grace whereunto God was calling them into a covenant of works of their own framing For the grace which was offered to them in Christ under the vail of levitical types figures and ceremonies they turned into an external service of performance only of bare and dead ceremonies and into a ministry of the letter and death for they did not take up Christ to be the end of the Law for righteousness to every one that believes in him but did think that both the moral and ceremonial Law was given unto them of God to the intent that they should do the external works of the moral Law so far as they could and when they transgressed the moral Law they should fly to the ceremonial Law and make amends for their faults by
rest v. 11. and left them to be examined thereafter by Christ Himself whether they were upright in heart or not The same way of gathering members of the visible Christian Churches out of the world did Christs own Apostles follow in His own company Christ himself being present bodily beholding and approving their baptizing of multitudes who after hearing of Christs sermons offered to receive baptism and went down to the water Arnon where Christs Apostles did make and baptize moe disciples then John Ioh. 4. 1. that is they admitted multitudes into the holy covenant and sealed the same with baptism taking no stricter course of examination of them then John did but admitting all that craved the benefit of the covenant and the seal of it though they had no certain evidence of their regeneration being satisfied that Christ did not forbid to baptize them when he saw them go down to the water to be baptized after hearing His sermon Now there is no question He knew their hearts all of them and that many of them would afterward shortly make defection from Him and depart from him and from his disciples fellowship as is plain Ioh. 6. 6 66 70. This way of receiving into externall covenant all these who receive the offer and the condition of the covenant without inquiring into their election or reprobation their regeneration or unregeneration for the time which may be called a covenanting outwardly and in the letter in the deep and wise counsell of God is appointed for the gathering and constitution of the visible kirk for by this mean first God so executeth and perfecteth the decree of election that in the mean time he hindereth none of all the hearers of the Gospel from receiving the grace of Christ offered therein He excludeth no man from embraceing the covenant but on the contrair he opens the door to all that are called to enter into as it were the outer court of his dwelling house that they may so draw more near to him and so he doth not particularly manifest any mans reprobation Secondly by this means also he hideth the election of the elect from others and from themselves till they repent their sins and flee to Christ and bring forth some evidences of their election in their obedience of faith and begun sanctification Thirdly the Lord makes use of this outward and common covenanting with all receivers of the offer as a mean to draw the confederat in the letter to be confederat in the spirit for the faith which he requires as the condition of the covenant he worketh in the elect if not before or with the externall covenanting yet undoubtedly after in a time acceptable and that by the ordinary means the use whereof is granted to all confederat externally and so as common illumination is a mean to that speciall spirituall and saving illumination and dogmaticall or historicall faith is a mean unto saving faith and externall calling is a mean of effectuall calling So externall covenanting in the letter is a mean most fit and accommodat to make a man a covenanter in the spirit Fourthly this externall covenanting wherein God promiseth to be the believers God and the God of their children is a mean not only to beget and foster faith in the covenanting parents for their own salvation but also a mean to comfort them about the salvation of their infants dying in their infancy whether before or after their baptism and a mean to give them good hope of those childrens blessed resurrection by vertue of the promise because in covenanting the Lord doth promise to be the believers God and the God of his children and doth not exact the condition of actuall faith from their dying infants From these grounds it followeth first that some are taken externally and conditionally into the covenant upon their ingagement unto the righteousnesse of faith and their baptism is a seal of their ingagement unto it who albeit they be not as yet regenerat yet they are to be esteemed members of the Church and Christians outwardly Christians by calling and in the letter whose praise is of men as they were also in the Church before Christs coming Jews outwardly and in the letter whose praise was of men commended indeed for so much but if they came not up to lay hold upon and follow after righteousnesse by faith were not Jews in Gods account and unto them circumcision was but in the letter and the sealing of the engagement only and not of the good things covenanted Rom. 2. 28 29. Secondly it followeth that there are some covenanters outwardly and inwardly also in the flesh and in the spirit also whose praise is not of men only but of God also to wit such as not only have engaged to fulfill the condition of living in the faith and following after the righteousnesse of faith but are performers really of their engagement and unto those their baptism is not only outward and in the flesh but inward also in the spirit also approven of God also Such as were in the visible Church of old Jews inwardly performers of their ingagement to live by â—aith Jews in the spirit and not in the letter only whose praise was of God and not of men only Rom. 2. 28 29. Thirdly it followeth that some are in the covenant absolutely or without condition required of them for their part whom God taketh in his own hand absolutly such as are elect infants dying in their infancy for whom that they might be delivered from originall sin and deserved wrath Christ hath ingaged and laid down his life and promised in the covenant to be their God whom therefore ere they die he doth immediatly quicken and sanctifie and translateth to heaven after death of such saith Christ is the Kingdom of heaven Mark 10. 14. How the externall dispensation of the Covenant of old differeth from that which now is under the Gospel ALbeit the covenant of grace in it self be one and the same from the first preaching of it in Paradise unto the end of the world because Christ the Saviour of his people is one and the same yesterday and to day and for ever and because the faith of the elect is of one kind and was and shall be to the worlds end yet the external outletting and dispensation of the covenant differeth as it was propounded before Christs incarnation and after it for in Paradise this covenant was set forth by way of promise according to the articles of the covenant of Redemption that Christ should assume the seed of the woman and should suffer in the flesh or humane nature and by his power destroy the works of the devil in favours of his own chosen people which should militat against the devil under his banner 2. And least any man should fancy that the covenant of grace founded upon this promise was made with all the posterity of Adam as the covenant of works was made with Adam and all his posterity the Lord in
the uttering of the promise did not direct his speech unto Adam and Evah but to the devil by way of threatning and cursing him and his seed even all the reprobat in the audience of Adam and Evah that our first parents over-hearing the curse of the serpent and his seed and the promise of Christs incarnation in laying hold upon the promiser by faith might be justified and saved as privat persons after the same way as other believers after them should be justified and saved This their faith in Christ the Lord did foster and augment by his doctrine taught unto them and by the prescribing typicall sacrifices to be offered in faith to God for remission of sins And the Lord did admit their children into the externall fellowship of this covenant without putting difference between one and another outwardly as we see in Cain and Abel of which two the one to wit Cain was a covenanter in the flâ—sh outwardly and in the letter only for he was destitute and void of saving faith the other to wit Abel was both outwardly and inwardly a covenanter not in the letter only but in the spirit also indued with lively justifying and saving faith in Christ to be incarnat and to die for his own people as the Apostle testifieth reckoning him up among believers justified by faith Heb. 11. 4. 3. After the flood God did not make the covenant with every man nor with any family by way of explicit and formall paction except Abraham and his family only of whom the Messiah God the Mediatour was to come according to the flesh and with him the Lord confirmed the covenant by adding unto it the Sacrament of circumcision as the seal of righteousnesse and justification by faith 4. In the wildernesse at mount Sinai that the Lord might make evident the necessâ—â—y of justification by faith in Christ to come he did repeat the law to works and to them that did acknowledge their siâ—â— he did set forth Christ their deliverer under the vâ—â—l of sacrifices and leviticall types and the very same is the covenant now whereunto Christ and his ministers laying aside the vail of the ceremonies did openly invite their hearers that acknowledging their sins and renouncing confidence in their own power and worth they should cast themselves into the arms of Christ the Saviour that through him they might obtain justification and life eternall We see here indeed a diverse maner of dispensing and outward managing the making of the covenant with men but the covenant was still the same clothed and set forth in a diverse maner and did no other wayes differ then and now but as one and the self same man differeth from himself cloathed sutably one way in his minority and another way in his riper age 5. If the covenanters therefore be compared among themselves in respect of diverse dispensations the covenanters in spirit after Christs incarnation are in a better condition then the believers before Christs coming for the believers before Christ incarnat under the pedagogie of the law did lye under a servitude and bondage as to the outward man for then the sons and heirs not come to age did differ nothing from servants Gal. 4. 1. and in regard of the inward man they saw the mystery of salvation albeit savingly yet more obscurely for through the vail they saw the mystery of salvation to be had by Christ but after Christs coming the Lord dealt more liberally with believers because by their freedom from the leviticall ceremonies taking away the vail they may behold with open face the glory of the Lord as in a mirror and be transformed into the same image from glory to glory even as by the Spirit of the Lord 2 Cor. 3. 18. 6. But as for what concerns the covenanters in the letter and outwardly only they are in worse condition after the coming of Christ then the literall covenanters before his incarnation for the unregenerat under the Gospel are in danger of more heavy judgement then the uncircumcised in heart were before Christ came in regard it is a greater sin to neglect and despise Christ speaking from heaven in the more clear manifestation of himself in the Gospel then it was before Christ came to contemn the darker doctrine of Moses Heb. 2. 3. and 10. 20. Concerning the condition of the Covenant IN receiving or admission of persons who are come to the use of reason into the covenant these three things are to be observed and distinguished one from another first the condition of the person desireing to be in covenant with God for reconciliation and grace through Christ 2. The condition upon which he is entered in covenant 3. The condition required of him for evidencing of his sincere covenanting The first condition required of the man who desireth to enter in the covenant of reconciliation is the acknowledgement of his sins for except a man confesse himself a sinner and unable to help himself Christ rejecteth him and will have nothing to do with him for Christ hath said I came not to call the righteous but sinners to repentance Matth. 9. 13. As for the next the condition of the covenant upon which the man is received and whereby the man becometh a confederat it is his consent to receive the grace offered even Christ with his benefits as he is holden forth in the Gospel or the condition of the covenant is faith receiving Christ for righteousnesse and eternall life As for the third the condition required of the man now entered in the covenant for evidenceing the truth and sincerity of the faith which the covenanter professeth it is the taking on him the yoke of Christ which he layeth on his confederat people or this condition is the covenanters up-giving of himself to Christs government and obedience of his commands and all these three are expressed by Christ Matth. 11. 28. 29. First they that labour and are heavy laden are they whom Christ calleth unto a covenant and fellowship of his grace Secondly he propounds the condition of the covenant to wit that they believe in Christ or come unto Him that in him they may find full relief from sin and misery and in him full righteousnesse and felicity Thirdly he requires of them who do embrace him by faith and so have accepted the condition of the covenant that they give evidence of their faith in him by taking on of his yoke on them take my yoke upon you â—aith he All these three a covenanter in the letter externally will professe to have and to purpose to follow but the true covenanters in spirit have indeed all the three for true faith in Christ or the receiving of Christ offered in the Evangell for justification and salvation which is the condition of the covenant presupposeth the condition of the man who is called to imbrace Christ and draweth after it the condition required of the man covenanting for he that receiveth Christ for righteousnesse and eternall
of the Israelits who were ignorant of the deceitfulness of their own heart and of their inability to perform what they promised he saith ver 28 29. They have well said all that they have spoken Therefore unto the tying a man in this bond of the covenant this morall honesty is sufficient albeit to salvation it is not sufficient but in order thereto a mean of God's appointment Now that there is such a thing as we call morall integrity or honesty which differeth from the true Christians spiritual honesty or sincerity it is plain from these places of Scripture which speak of this integrity of heart in such persons as were not renewed because they intended no other thing then they pretended Thus Abimelech excuseth himself to God when he took away Sarah Abrahams wife from him thinking Sarah had been his sister and not his wife Gen 20. 6. In the integrity of my heart and innocency of my â—â—ads have I done this And this the Lord doth acknowledge to be true ver 17. So also the captains that came with their companies to David in Ziklag are said to have a perfect heart because they were morally honest and resolved as they professed uprightly to make David King and to help him in the war and not betray him 1 Chron. 12. 33. 38. Of the sundry wayes of mens framing of the covenant of Grace AS we told there was a covenant of works one truly so called of Gods institution and another false sort of covenant of works of mans framing So it is also in the mater of the covenant of Grace there is one truly so called and another sort false and counterfeit of mans framing That which is of Gods framing is the covenant that God makes with the Church for giving righteousness and life by faith in Jesus Christ that which we call a counterfeit covenant is the covenant which men frame unto themselves upon any other condition then faith Such was the counterfeit covenant of the false apostles who corrupted the Gospel-covenant among the Galatians whereof the Apostle Paul complaineth Gal. 1. 6 7. challenging them that they had forsaken God who called them to the grace of Christ and were turned over to another Gospel that is to another covenant of grace then the true one which is only one and not various but by the troublers of the Church was changed into another frame for the true covenant was perverted and corrupted by these who went about to joyn together Justification by works and Justification by grace through faith in Christ which two sorts of covenant are inconsistent and do mutually overthrow one another So also did the Pharisee Luke 18. 11 12. corrupt and pervert both the covenant of works and the covenant of grace he corrupted and perverted the covenant of works because he put up to God some external good works for the perfect obedience of the law and he perverted the covenant of grace because albeit he did acknowledge the grace of God and gave him thanks for giving him ability and power to do good works and for infusing habits of piety and justice in him yet he exalted himself and took the thanks and praise to himself who had made good use of these verâ—uous habits God I thank thee saith he that I am not like other men c. 2. Like unto this fault is the errour of many of whom some makes the act of faith brought forth by the power of natural free-will to be the condition of the covenant contrary to the doctrine of the Gospel which makes saith infused to be the gift of God renouncing its own righteousness and the merit of all works also and resting on Christ to be the condition For the sentence of the Apostle standeth firm and unmovable Rom. 11. 16. If it be by grace it is no more of works c. Other some make this the condition of the covenant that Christ should pay for mortal sins by his own temporal sufferings and so take away everlasting punishment but will have the sinner himself to pay for veniall sins by temporal sufferings partly in this life and partly in purgatory Other some dream of framing the covenant of grace thus if a man do all the good he is able and hath a will to serve God better then before they conceive that God must take the will for the perfect dead and so for good payment Which counterfeit conditions and other such like inventions of self-pleasing conceits are all of them nothing else but the adulterating both of the covenant of works and of the covenant of grace appointed of God by which inventions men deceive themselves to their own perdition Now that such perverting of the covenant of works and of grace are rife frequent among men experience may prove For before Christs coming this was the way of carnal Israelits Rom. 10. 3. and Rom. 9. 30. For they being ignorant of the righteousness of God went about to establish their own inherent righteousness and would not subject themselves to the righteousness of God And of the Galatians it is said chap. 5. 4. Christ is become of none effect unto you whosoever of you are justified by the Law ye are fallen from grace that is ye who seek righteousness or justification by worke have renounced so far as in you lyeth grace to be had by Christ and experience daily sheweth the same disposition in many professed Christians Quest. Are not then such corrupters of the covenant of grace loosed from their obligation wherein by their baptism they were tyed to seek righteousness by faith only Ans. No for albeit by so doing they prove themselves to be corrupters and falsifiers of their covenant to their own perdition if they repent not yet they stand obliged still before God to their covenant sealed in baptism For the covenant of God with man cannot be dissolved by mens treachery and without Gods consent not only because the covenant of God with men in regard of the perpetual equity thereof hath in it a perpetual obligation but also because the soveraign dominion of God hath the force of a law to oblige them whom God hath taken in among his people that being once his confederat subjects they should remain still his subjects For as circumcision was a seal of covenanted righteousness by faith So baptism is a seal of the same covenanted righteousness by faith whether the covenanters remain constant unto their covenant or not as we see in the Israelits who albeit they were polluted with idolatry in Egypt and albeit they proved rebellious in the wilderness and in the land of promise were found often guilty of breach of covenant yet still in the Scripture they are called God's people and the Lords interest and right in them stood fast and their right also unto the external priviledges of the citizens of God's kingdom remained fast also untill the time that for their open and obstinat rejecting of Christ the children of the kingdom were
faith in Christ bestowed on himself now in experience hath flowed from that fountain of Gods love and free grace through Christ. Except this order be keeped a man cannot warrantably and with confidence and comfort make application of these covenants Hence it followeth that it is a preposterous and perilous course which some do follow and presse others to follow that presently upon the hearing of the Gospel every man should believe that Christ hath died for him for Christ calleth no man warrandeth no man to come to him except he first do acknowledge his sins and himself to be worthy of wrath condemnation and hell for his sins and to be utterly unable to save himself by any mean save by Christ for Luke 5. 32. Christ saith I came not to call the righteous but sinners unto repentance Neither doth Christ require of any man to believe himself to be of the number of Christs sheep for whom he laid down his life except he come by faith as a lost sinner to him and submit himself to his doctrine and discipline and pastorall care over him for Ioh. 17. 9. Christ saith I pray not for the world but for these thou hast given me out of the world and no man shall know that himself is given of the Father to Christ till first he come in the order foresaid unto Christ and when he is come to Christ resolveth to abide with him then may he say the Father hath given me to Christ and drawn me to Christ for this is the mark which Christ giveth Ioh. 6. 37. All that the Father hath given unto me shall come to me And again vers 44. No man cometh unto me except the Father draw him 3. There is an order alâ—o to be observed in the application of the graces offered in the Gospel for in the Evangel first Christ himself is offered as the only and sufficient remedy against sin and misery and next unto the person that receiveth Christ heartily all Christs benefits are promised to come to him by Christ and are to be found in and through Christ such as are Justification Adoption the indwelling of the holy Ghost love joy peace gentlenesse bounty fidelity meekness temperance and other Christian graces Gal 5. 22. for no man hath right unto Christs benefits before he be a believer in Christ. But so soon as a man in the foresaid order is fled unto Christ and hath laid hold on him by faith straight way a door and entresse is opened unto him unto the rich treasure of grace and right is given to him unto all the benefits of Christ for all the promises are yea and amen not before a man come to Christ not to a man without Christ but they are all yea and a men in Christ. 4. Therefore they wrong both God and their own selves who when they come unto the throne of grace do prescribe unto God another order of working then he hath set down in his word craving in the first place consolation and sensible peace in their conscience felt in their hearts and that God would work some such saving graces in their heart which the reprobat cannot counterfit which directions if God will take off their hand and bestow his graces on them sensibly as they prescribe unto him then they will stand oblieged to continue in the faith of Christ but if they find not their directions obeyed and their petitions in their order granted then with grief of heart they begin to complain and to pretend that they dare not approach unto God or Christ so long as these petitions are not first granted and felt to be granted This temptation doth invert and overturn the order of Goâ—s calling for Christ doth not call unto him well-doers or these that do found their faith upon their own good behaviour and lean to their own works which they desire to find in themselves before they fasten faith on Christ but Christ doth call sinners in their own sense and acknowledgment who renounce all confidence in their own works past present or to come He calleth such as are lost in their own sense and do feel themselves utterly unable so much as to think a good thought of themselves that they may be cloathed with the imputed righteousnesse of Christ and indued with the spirit of sanctification by him and Christs will is that they who believe in him abide in him and suck by faith out of him as the branches do suck sap out of the tree grace to bring forth fruits more and more abundantly for this is the order which Christ doth prescribe unto his disciples Ioh. 15. 5. He that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing Whosoever therefore will not believe in Christ or do think it is not lawfull to approach unto him till first they find in themselves amendment of life and evident fruits of saving faith they do in effect change the condition of the covenant of grace and do suspend their faith in Christ till they find works to build upon when it were their duty the more they feel their barrennesse so much the more straitly to lay hold on Christ and hold him fast and ply him with earnest supplications to make good his promise to them who do abide in him Ioh. 15. 5. 5. It is necessary to presse every man who doth believe his justification by faith that he be carefull to observe the morall law or ten commands as the perpetuall and unchangeable rule of good works prescribed of God for Christ came not to destroy the law but to fulfill it Matth. 5. 17. He hath indeed unto believers in him dissolved the covenant of the law not only by his doctrine teaching them that by the works of the law no flesh shall be justified in the sight of God because by the law is the knowledge of sin gotten but no absolution from sin Rom. 3. 20. But also by absolving every believer in him that walketh not after the flesh but after the spirit from all condemnation Rom. 8. 1â— Mean while he hath not broken the yoke of obedience of the law from off the believer as he hath broken off the yoke of the covenant of works but by the contrair he prescribes to them who come unto him for remission of sin that they take on his yoke upon them and bring forth works of new obedience Matth. 11. 29. and this is the order which the Apostle doth prescribe Tit. 3. 8. This is a faithfull saying and these things I will thou affirm constantly that they which have believed in God might be carefull to maintain good works these things are good and profitable unto men 6. The moral precepts of the law are so to be pressed that the hearers whether un-converted or converted may by them whether in some measure obeyed or disobeyed be driven to Christ that the law may ever in some sort be a pedagogue unto Christ for before conversion
to prove a man to be regenerat but he must be proven also a true believer in Christ a man reconciled to God a man justified and an adopted child 2. It is necessary therefore for proving a man to be regenerat to know the right description of the regenerat man which is given by the Apostle Phil. 3. 3. We are the circumcision which worship God in the spirit and rejoyce in Iesus Christ and have no confidence in the flesh Wherein the Apostle holdeth forth the truly regenerat circumcised in heart 1. He is not sinlesse but so sensible of his sinfulnesse as he hath no confidence in himself nor any thing else in himself 2. He is not free of accusations or tentations and doubts but he flyeth to Christ for righteousnesse 3. He is not an idle and unfruitfull branch but a worshiper of God in spirit and truth 1. He is burdened with sin 2. He cometh to Christ for relief 3. He puts on Christs yoke Math. 11. 28 29. If a man have these three properties joyntly in him he is a regenerae man and may defend his interest in the state of grace and right to righteousnesse and eternall life through Jesus Christ. 3. Divine operations and saving graces which accompany salvation such as are faith repentance unto life hope Christian love to God and men for Gods cause effectual vocation justification reconciliation adoption go together in time by Gods gift but one of them goeth before another in order of nature for effectual calling goeth before faith and faith goeth before hope and before charity or love Again these graces which are given to the redeemed child of God joyntly in respect of time do not shew themselves in their evidence alike soon in time nor do they equally manifest themselves when they do appear in time And so the evidences of repentance may be discerned in not a few converts before faith in Christ do shew it self in them clearly So also love to God and his Saints oft-times may be discerned in a regenerat man before he himself dare affirm any thing of his faith in Christ. 4. Albeit there be many regenerat persons who for the present time cannot perceive in themselves any undoubted signs of their conversion yet it is certain also that there be many who to their own unspeakable comfort are assured of their regeneration and that they are translated from death to life and that they have received the spirit of adoption and earnest of eternal life as is pointed out in the experience of the Ephesians chap. 1. 14. And this is certain also that all who are fled to Christ for refuge should by all means labour to make their calling and election clear and certain to themselves 2 Pet. 1. 10. And to this purpose we are commanded to examine our selves and try whether we be in the faith or not whether Christ by his Spirit be in us or not 2 Cor. 13. 5. for otherwise except a convert know certainly the blessednesse of his own state and that he standeth in grace and favour with God it is not possible for him to give hearty thanks to God for the change of his state from being an enemy to be made a reconciled subject and child of God It is not possible for him to rejoyce in the Lord or set chearfully himself to serve God or comfortably call on God as a father to him in Christ Wherefore all who in the sense of their sins and fear of deserved wrath are fled for refuge unto Christ should deal by prayer earnestly with God that he would graciously grant unto them his Spirit by whose operation in them they may know the saving graces which he hath freely bestowed upon them of which gift of the holy Spirit the Apostle doth speak 1 Cor. 2. 12. 5. The knowledge of a mans own regeneration hath many degrees of clearnesse and assurance by reason of the variety of conditions wherein a man truly converted may be For many doubts may arise in the man regenerat which may darken his sight and hinder the assurance of saving grace granted unto him whereof sundry causes may be found and in special these four among others 1. In a man illuminat and renewed by the holy Spirit there remains a great deal of ignorance much doubting mixed with faith by reason of unskilfulnesse of the convert to examine and discern this blessed change made in him where through that cometh to passe in many young converts which will be seen in infants who have a soul indeed but do not know or perceive that they have a soul till they come to some years of discretion yea many sound Christians are oft-times at a stand about their regeneration and know not what to make of their faith or repentance especially when they feel the power of the body of death the strength of natural corruption in themselves and great indisposition for any spiritual exercise they are forced with the Apostle to cry miserable man that I am who shall deliver me Rom. 7. 24. mean time for weaknesse of their faith they are not able at the first to wrestle against discouragment and to come up unto the Apostles thanking God through Christ. 2. By the tentation of Sathan oft-times the perswasion of holy men is darkened so as they cannot see the evidences of their own regeneration clearly for Sathan sets himself to vex the Saints who are delivered from his kingdom and bonds whom albeit he know that he cannot destroy them yet he will not cease to trouble them that at least he may make them some way unfit for Gods service and marr their cheerfulness in his service and because he feareth harm from them unto his kingdom by their dealing with the unconverted to repent their sins and to turn unto God therefore he finds them work at home in their own bosome and puts them to defend themselves and to forbear to invade his subjects till they be setled themselves 3. Oft-times the Lord is offended by the sins of the regenerat and specially by their grosse transgressions for which his Spirit being grieved doth for a time cease from comforting them and doth not bear witnesse with their spirits that they are the children of God as he hath formerly used to do 4. Oft-times the Lord by suffering doubts to arise in their hearts useth to try and exercise the faith of his children and thereby to stir them up to the pursuing of the duties of piety and righteousnesse more vigorously and sincerely that after victory obtained over these tentations they may be more confirmed in their faith and more diligent in his obedience 6. It may come to passe that while the true convert doth most doubt of his own regeneration that the work of Gods special grace may be observed in him and clearly seen by others more experienced in the wayes of God and indued with the spirit of discretion The reason whereof is because howsoever the weak convert and child of light walking
Deep calleth unto deep at the noise of thy water-spouts all thy waves and billows are gone over me And Psal. 77. 7 8. will the Lord cast off for ever and will he be favourable no more Is his grace clean gone for ever and will he be favourable no more c. At last he discovereth his duty to believe in God and concludeth against himself that his giving so far way to the tentation was his infirmity 19. We must distinguish worldy sorrow and hypochondriack-passions and perturbations of mind from cases of conscience and spiritual exercise in the wrestlings of faith that for a natural disease and distemper a pertinent remedy may be called for from the bodily Physicians and to such as are under a spiritual exercise the doubts of their conscience may be prudently loused In such a case when both the bodily distemper and spiritual exercise are joyned circumspection is necessary that proportionable remedies be used by the Physician and the Pastor or prudent friend that bodily medicine and spiritual consolations may be each in their own time and order wisely made use of and because it useth to fall out that exercise of conscience and distemper of bodily humours are oftentimes joyned one with another let it be sufficient that a word is casten in here for advertisement 20. In curing cases of conscience it is not sufficient to louse some one doubt or other but after satisfaction given to the parties afflicted concerning the present case which hath troubled them they must learn to observe other causes which may trouble them afterward wherewith for the present they possibly are not troubled and must be directed to acquaint themselves with Christ that in him they may have relief from every sin and every sort of misery and to that end and purpose they must consecrat and devout themselves to him to depend upon him in all things and at all times whatsoever way he shall be pleased to exercise them for whosoever do come unto Christ must come of set purpose to abide in him and never depart from him but to live in him and draw grace after grace out of his fulnesse grace to mortifie sin grace to renew the acts of faith and repentance daily according as they find new guiltinesse contracted and weaknesse in themselves to do commanded duties for except the do so they shall easily slide back from their begun sanctification and furnish mater to Sathan for raising of new doubts in their souls and new tentations unto sins wherein they have not fallen before therefore must they keep the habits of faith and repentance in actual exercise daily 21. In dealing with a troubled conscience let not the comforter whether a Pastor or a prudent friend trust to his abilities or arrogat to himself above what is due to him but let him keep his eye upon the Lord and in his heart be praying to God to blesse the Word in his mouth giving glory to God expresly if he perceive the afflicted party laying hold on Gods Word delivered by him And let him also teach the afflicted to lift his eyes to the Lord when the Word of consolation is dispensed to him by the Minister or prudent friend that God may have the glory in his consolation and no more ascribed to the instrument then is due For the Minister may sow the seed and plant and water but God only can give the increase men are ready to fail in this point and mar the blessing for God is a jealous God and will not give his glory to another 22. In case the expected consolation be not found or the doubt propounded be not solved so soon as is desired let the afflicted be exhorted that he make not hast in seeking comfort but patiently submit himself to Gods will in exercising him for a while and humble himself under his mighty hand in meeknesse waiting for clearnesse and comfort in due time for affliction is sent to work patience and patience to work experience and experience to work hope which shall not make the patient man ashamed and it is far better for a soul to lye for a time in the bonds of affliction till it be daunted and subdued then before patience hath had the perfect work to seek to have its foolish wishes granted unto it for if once a soul heartily submit it self to God or strive to submit and patiently wait on consolation will be found not far off 23. In regard the work of the holy Ghost working the conversion of a man may begin before it can be marked it is the part of him who medleth with the afflicted conscience to deal tenderly with the afflicted and so to temper his speech as he may both further repentance and faith pre-supposing the parties exercise may prove a begun work of grace for it is better so to judge in charity of Gods dispensation then to foster sinister suspicions of the party afflicted which may readily break forth in some unhappy expressions to the hurting of the patient and hindering his profiting by what may be said beside 24. Because we have to do in this Book with the weak believers who in the sense of sin and deserved wrath are fled or flying unto Christ with a purpose of amendment of life but do fear they are not or shall not be admitted into that kingdom of our Lord Jesus for this and that pretended reason therefore it will be to purpose in comforting them to make use as of other Scriptures so in special of these two passages the one 2 Cor. 5. 19. the other 1 Cor. 1 30. the one serving to convince them that they are already in the state of grace and of the number of believers in Christ how strongly soever they are assaulted with fears doubts and suspicions that it is otherwayes for in this passage 2 Cor. 5. 19. the Apostle summeth up the whole Gospel in few words holding forth first that the fulnesse of God in three persons was in the second person of the God-head the Mediator Christ Jesus and is upon the work of reconciling the world to himself not imputing their transgressions unto them that receive the gracious offer of reconciliation tendred through Christ in the Gospel Secondly that God in Christ â—ath committed unto his Ministers the word of reconciliation that they with authority may offer reconciliation and friendship with God unto the hearers of the Word of the Gospel Thirdly that the Apostles and Ministers of the Gospel are sent forth and directed as Embassadors to exhort and request mâ—n in Gods name and in the name of Christ God Mediator manifested in the flesh to be reconciled unto God Fourthly that so many as do consent unto and imbrace the gracious offer of reconciliation are reckoned to be believers even all they who do acknowledge their natural enimity and sins against God and do welcom the message of reconciliation sent by the Ministers of the Gospel and do ingage themselves to hold fast this Covenant
for removing of our guiltinesse and saving us from condemnation but also hath undertaken to the Father to write his law in our heart and at last to present us perfect without spot or blemish for which end he hath taken by appointment the threefold office of Prophet Priest and King Thirdly it imports that it is our duty to lay hold upon this rich gift and right intimat unto us judicially from God and whatsoever commanded duty we are to go about we do it in the name of Christ sucking by faith sap and vertue from him to bring forth good fruits holy and acceptable to God through him Because Christ the second person of the God-head incarnat is made unto us and judicially intimat from God to us our sanctification The fourth sentence is this Christ is made of God unto us redemption which importeth first that we who have fled from sin and wrath unto Christ and are justified by faith and begun to be sanctified are yoked in a warfare with our sinfull flesh the world and Sathan being subject to many miseries in this life and to death natural and the grave In which warfare we are not of our selves able to stand nor to deliver our selves from the miseries whereunto we are subject except by divine power we be supported brought thorow and saved Secondly it imports that Christ not only hath payed a satisfactory price for our redemption and is able to deliver us from all sin and misery against the power of whatsoever adversary but also that he hath undertaken the work and hath by compact with the Father obliged himself to deliver us powerfully from all sin and misery and to overcome to our behoove all our enemies and tread them underfoot and that he is judicially established in his kingly office and made over to us for our assurance by decreet intimat to us Thirdly it importeth our duty that by vertue of the right and gift of Christ God-man made over unto us by Gods decreet now intimat we should rely by faith on him as the pledge of perfecting our salvation throughly and fight out our battels against all adversar powers and all miseries in his strength rejoycing in his victory over all our enemies for God hath made him unto uâ— redemption CHAP. II. Wherein the regenerat mans doubt of his being in the state of grace by reason of his felt unworthinesse is answered THese premised considerations may serve for the more easie solution of doubts and particular cases wherein the regenerat man may be troubled about his being in the state of grace For which end it is needfull also by way of example to propound some usual questions in particular the answering whereof may serve to answer all questions which do arise from the like original For 1. Howsoever it be certain from Scripture that the regenerat shall noâ— peâ—ish and that their state in grace is unchangeable and that their perseverance in the faith is established by Christs undertaking to make them persevere according to the charge given unto him from the Fâ—ther Ioh. 6. 39 40. yet it iâ— true also that every regenerat man is noâ— clear about his regeneration and many regenerat persons have only a conjectural opinion that they are regenerat who are not come up as yet to an assurance and perswasion of their blessed estate And the number is not great of these who alwaies or any long time together do injoy that serenity and tranquility of conscience that they can confidently triumph and glory with the Apostle Rom. 5. 3 4. 5. because of desertions and tentations raising doubts in their conscience concerning their estate oft-times holy persons are disquieted With such persons while they are in that case a Pastor or a prudent friend must deal so as he would deal with the infirm and with them who think themselves not converted because the same remedies will serve to strengthen a weak believer and to draw a soul sensible of sin and under the pangs of the new birth unto faith in Christ. 2. But let us come more particularly to examine the doubts of some that are regenerat and their pretended reasons for their doubting Some are so sensible of their own unworthinesse that they question if themselves or any like unto themselves can be in the state of grace mean time their carriage is such a becometh a Christian blamelesse I Feel in 〈◊〉 saith ouâ— such strength of inward corruption as doth dâ—file every best action I go about I see what holinesse is required in thoâ—e that approach unto God that I do utterly loath my self as unworthy to be admitted into the fellowship of God or Christ the holy one of Israel yea saith another I think it no small presumption to draw near unto Christ or count my self among his Saints and followers This for a short time was the case of Isaiah when in a vision he saw the glory of Christ in the Temple and heard the Seraphims proclaim him thâ—ee holy Isa. 6. 5. Wo is me said he for I am undone because I am a man of unclean lips and I dwell in the midst of a people of unclean lips for mine eyes have seen the King the Lord of hostes This also was the case of Peâ—er who in the sense of his own unworthinesse wakened up by the shining of the glory of Christs God-head in the miraculous tack of fishâ—s Luk. 5 8. falling down at Christs knees he cryeth depart from me O Lord for I am a sinfull man which is as much as if he had said I am utterly unworthy to be admitted unto fellowship with thy holy Mâ—jesty The like also was the case of the Publican in the parable Luk. 18. 13. out of which case after some wrestling of saâ—th he cometh forth toward God yet standing a far off nor daring to life up hiâ— eyes to heaven wherein is pointed out to us the sense of his unworthinesse hindering him to approach confidently to the throne of grace 3. For removing of this doubt five or six considerations may be represented to the party afflicted with this proviso that the sense of his unworthinesse be not discharged or diminished but wisely entertained in him rather for it is not to be presupposed that any man can esteem himself so unworthy and far from meriting any good at Gods hand as he is indeed But yet his doubt how he dare or may draw near unto Christ because of his felt unworthinesse may be solved 1. If he consider the nature and offer made of the covenant of grace whereby these that are sensible of their own unworthinesse are so far from being debarred from the covenant of grace that the covenant of grace doth not admit any person to be received into it but such only who do renounce all confidence in their own works and worthinesse and do flye unto the offer of the free grace of God in Christ for our Lord hath said Mat. 9. 13. I came not to call the righteous but
sinners to repentance And the promises of the Evangel are made to the poor in spirit to the hungry and thristy for the righteousnesse of Christ which only can satisfie a hungry soul Mat. 5. 3 6. yea the sense of unworthinesse is in effect that self-loathing whereof Ezek. speaketh chap. 36. 31. which sense of unworthinesse may be seen in Iob as a special act and evidence of his repentance Iob. 42. 6. Secondly let him consider that because by reason of sin no worthinesse can be found in us therefore God hath freely loved the world and provided grace in Christ that all that flye to him may out of his fulnesse receive grace for grace Ioh. 1. 16. Thirdly the three sold office of a Mediator wherewith Christ hath cloathed himself doth obviat and meet the doubts of the humbled soul under the sense of unworthinesse for albeit he be ignorant and slow to understand and believe the revealed will of God about mens salvation and his prescribed service yet upon 〈◊〉 flying to Christ he hath Christ offered and given to him for his wisdom a Prophet able to inform him to open his eyes and perswade him to imbrace by lively faith all saving doctrine Albeit he be exceeding sinfull and worthy of condemnation yet he hath Christ aâ— Priest made of God unto him righteousness and sanctification upon his flying to him for refute from sin and wrath undertaking also powerfully to sanctifie him by mortifying his corruptions and perfecting at last the Image of God in him And albeit he have the world and his own flesh and the power of all principalities and spiritual wickednesse with many miseries in this life to wrestle with yet he hath Christ Jesus as King made of God unto him redemption upon his flying to Christ for refuge against all his enemies So that he may be sure to be found among them whom he hath redeemed by price-paying and for whom he hath undertaken powerfully to sustain them in all this warfare whatsoever misery they may be in and at last to bring them out of all sin and misery to a perfect rest in everlasting glory And to what end hath our Lord taken on the office of a Mediator and Redeemer if not to open the eyes of the blind that flye to him for eye-salve to cover the naked flying unto him with the precious garment of his imputed righteousnesse and to enrich the poor needy and unworthy out of the store house of his unsearchable riches of grace Rev. 3. 18. Fourthly let him consider the constant course of grace and practical dispensation thereof in all ages toward all the converted Are not all they to whom the Gospel cometh in the state of corrupt nature when God cometh to convert them For never was there any person called unto the state of grace but he was found in his sins and in the state of lost sinners by nature none but children of wrath and enemies by nature are reconciled none but they who by the law are condemned are justified none but they that in their own sense are lost do obtain salvation for Christ doth plainly tell us I came to seek and to save them that are lost Did he ever reject any that fled unto him because they were unworthy No for it is said Ps. 9. 10. They that know thy name will trust in thee for thou never forsook them that sought thee And Ioh. 6 37. he saith These that come unto me I will in no case cast out 2 Tim. 1. 9. Not according to our works but according to his own purpose and 〈◊〉 hath he called us Fifthly let him consider the worthinesse of Christs person and merits who because he being God and man in one person hath paid a price of infinit value for redemption of sinners who flye unto him is worthy for whose cause the unworthy sinner flying to the throne of grace should be received in favour and made fit for eternal life by the sanctification of his Spirit Sixthly let him consider that if he stand a-back from Christ and do not flye unto him how unworthy soever he think himself he remains under wrath and the condemnatory sentence of the law Ioh. 1. 8. but let him rather remember that he is warranted by a command of God the Father to flye to Christ 1 Ioh. 3. 23. This is his commandment that we should believe on the name of his Son Iesus Christ and love one another as he hath commanded us And therefore let him say of his own soul with thâ— Centurion speaking of his servant to Christ Luke 7. 6 7. I am not worthy that thou should come under my roof but say the word and my servant shall be healed The word is said frequently in Scripture let the afflicted rest himself on it CHAP. III. Wherein the regener at mans doubts arising from the multitude and weight of his sins against the Law and the Cospel and against the light of his conscience are answered AS in the pangs of the new birth this doubt hath much weight to keep a soul a-back from imbâ—â—â—eing Christ and receiving pardon through him So after a man is regenerat and made quiet in his conscience when through sad affliction and sore temptation these wounds of his conscience begin to bleed again his pardon and peace is called in question Of this exercise there are three degrees the first is when sins against the law are mustered and led in an hoste against a soul which was the case of the afflicted Psalmist for a time till by faith he over-came the doubt Ps. 40. 12. Innumerable evils have compassed me about mine iniquities have taken hold on me so that I am not able to look up they are more then the hairs of mine head therefore my heart faileth me The second degree is when beside the mans sins against the Law his sins also against the Gospel against Christ and the means of salvation do arise in battel against him and do drive him to cry out with these not yet converted sinners Act. 2. 37. men and brethren what shall we do The third degree is when the regenerat man for some grosse sins against the light of his conscience is given up for a time to be scourged with the temptations and accusations of Sathan as if he had sinned against the holy Ghost and no more mercy were reserved for him and this was the case of the Prophet Ionah when being guilty and conscious to his late rebellion against God he is pursued and apprehended by God and casten in the sea he falleth in a â—it of desperation till God gave him victory by faith Ion. 2. 4. Then I said I am cast out of thy sight yet I will look again to thy holy Temple which was the trysting place of God with sinners in a Mediator This was also the case of David for a time after that his conscience is wakened by the message of God sent unto him in the mouth of Nathan the Prophet when he
may be found in humane Histories who from the principles of nature and civil education have led a more innocent and blamelesse life than many who glory in their Christian profession for whose conviction and condemnation Pagans and Infidels shall arise in the day of judgment and be brought forth for a witnesse against many called Christians and who shall be beaten with fewer stripes than many who are counterfeit Christians and do disgrace the profession of Christian Religion But we have here to do with these that are indeed regenerat and indued with saving faith who endeavour to be holy and do lament their imperfections and do not give over the use of the means whereby they may profit in holinesse albeit with grief and fear they go on heavily suspecting they meet at last with disappointment and be excluded from the kingdom of heaven for their coming short of Scribes and Pharisees in the point of righteousnesse 2. In this case first the complaint of the afflicted concerning the imperfections of his life and fruits of faith in as far as it is true and just must be admitted granted and confirmed and the afflicted must be taught upon this consideration to be seriously humbled in the presence of God that he may profit in self-denyal and more and more renounce all confidence in his own works or inherent righteousnesse To which purpose let him consider yet more the body of death and original sin not yet throughly mortified in him let him look upon and acknowledge in his present case the bitter roots of infidelity and inclination to depart away from the living God even then when he is most called and hath most need to draw near and adhere unto him upon the sight and consideration whereof he shall perceive a necessity daily to renew the acts of repentance and faith in Christ. Secondly let the necessity and timeous use-making of the imputed righteousnesse of Christ be shewed unto him which righteousnesse if the Lord had not set before us for a refuge what should become of us in the examination of our works and felt imperfection of our inherent righteousnesse And here the afflicted must be exhorted in the sense of his own un-righteousnesse to run alwayes toward Christ to have his nakednesse hid by the garment of Christs imputed righteousnesse and exhorted to apply and imbrace more and more straitly the righteousnesse of Christ our Cautioner who is judicially by the Father adjudged to the believer fled unto him for righteousnesse 1 Cor. 1. 30 But of him are ye in Christ Iesus who is made unto us wisdom and righteousness and sanctification and redemption And here let the friend comforter of the afflicted insist that he may consider the value of the ransom paid for us and of the righteousnesse purchased unto us for the only garment able to hide our nakednesse Thirdly let the afflicted person understand that it is righteousnesse with God to be displeased with his children when they esteem little and make little use of the dear bought righteousnesse which Christ hath purchased and that in wisdom and righteousnesse Christ doth not increase the inherent righteousnesse of those who slight him in the mater of his imputed righteousnesse for we are not justified by the perfection of inherent righteousnesse which in this life is impossible but by the perfection of Christs righteousnesse imputed unto the believer in him Fourthly when the Pastor or prudent friend perceiveth the afflicted now convicted of his mistake and error and to be brought to acknowledge that the justification of a sinner doth come by the imputation of the righteousnesse of Christ alone without respect to the works of the law and that the justified man must set himself to bring forth good fruits in the gracious furniture which Christ hath promised to the believer Now I say let him enter upon the comparison of the righteousnesse of the penitent believer in Christ with the righteousnesse of the Scribes and Pharisees and then shall it be clear to the afflicted person that the righteousnesse of the weak Christian shall far exceed the righteousnesse not only of Pagans but also of Scribes and Pharisees of the highest pitch and that for three reasons the first is this the Pharisee cutteth short the interpretation of the law unto the measure of his own external obedience lest the law whereby he seeketh justification should condemn him but the Christian acknowledgeth in all things the spirituality and perfection of the Law and doth not reject any duty which the Law doth command but finds himself bound to obey the Law in all things and to aim to be perfect as his heavenly Father is perfect The second reason is because the works which the Pharisee or Scribe doth are all counterfeit and corrupt in regard they arise from the strength of the natural man and are done for his own glory and carnal ends and not for the glory of God but the works of the Christian exercising faith in Christ proceed from the power of the spirit of Christ in him and are done to the glory of God by him The third reason is because the righteousnesse of works which the Scribes and Pharisees did affectat is altogether impossible and maketh void the grace of God for if righteousnesse be by works it is no more of grace it overturnes that heavenly way of justification by faith in Christ for the righteousnesse of the Pharisee by works cannot consist with the righteousnesse which is by faith of grace but the righteousnesse and justification of the Christian by faith in Christ is possible and ready at hand to every one who renounceth all confidence in his own worthinesse and slyeth unto Christ for grace and this is a most perfect way of righteousnesse which dependeth upon the obedience and satisfaction of Christ imputed to the believer in him Which righteousnesse only can stand in the judgment of God as perfect which only doth open the fountain whereby the power of the holy Ghost runneth down upon the man justified by faith in Christ to enable him to bring forth the acceptable fruits of new obedience By this comparison it doth easily appear that the righteousnesse of the weak believer in Christ doth far exceed the righteousnesse of the Scribes and Pharisees and thus may the afflicted be solved of his doubt arising from comparison of his righteousnesse with the righteousnesse of the Pharisees 3. If these grounds of satisfaction laid before the afflicted do not satisfie but his wounds do break up and bleed afresh let us examine his reasons O! saith he what I have been aiming at in the way of new obedience I suspect is not accepted of God because I find not these fruits of the Spirit which the Apostle speaketh of as evidences of a new creature Gal. 5. 22. love joy peace long-suffering gentlenesse goodnesse faith meeknesse and temperance the defect and little feeling of these fruits doth argue that God doth not approve my works For answering of
these and the like grounds the Apostle lived a comfortable life Phil. 4. 12. I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and suffer need I can do all things through Christ who strengthens me Thus must Christian souldiers live in the midst of their toyling in warfare in want of many things in watching and running hazard of life in hope of victory and promised glory holding up their hearts by faith in Christ. And these things which we have spoken in explication of this case are not intended to hinder the tender hearted believer from praying and endeavouring by all means that the face of the Lord may shine upon him and that he may be filled with the joy of his Spirit for we are charged to seek his face and strength continually Psal. 105. 4. But all our speech doth drive at this mainly that the afflicted in his discouragment and unquietnesse meekly submit himself to the will of God howsoever he be exercised alwayes going on in the way of God according to his vocation through honour and dishonour through good report and evil report looking unto the promises which are made to him that endureth to the end And what is spoken here of living by faith must not be abused to softer negligence in well doing or bringing forth fruits of faith in every condition or to hinder the daily exercise of repentance or to require of a Christian a stoical stupidity under trouble but the thing we aim at is that the Christian in all crosse dispensations and vexations endeavour by faith to be of good courage in the Lord and endeavour to draw vertue from Christ to bring forth fruits giving glory to him whatsoever measure he shall bestow more or lesse because it is Christ who is made unto us wisdom and righteousnesse sanctification and redemption and in him alone shall the soul of the afflicted have rest Matth. 11. 24. CHAP. IX Wherein the converts doubt arising from his uncertainty as what time he was converted is solved THere are some true converts who after they have past a good part of their journey to heaven begin to halt and make slow progresse by doubting whether they be walking in the true converts foot-steps or whether they be converted at all or not The reason of their doubting ariseth from this that in conference with sundry of the Saints of their acquaintance they have observed that every one of them could design the time of their conversion and from that time can reckon their age in Christ Or from this is their doubt arisen that in the Treatise of some modern Writer they have read or from the Sermon of some well esteemed Preacher they have heard some such doctrine whereupon the true convert falleth out with himself in saying I was bred and brought up in a godly family I have followed the exercises of religion after hearing the heads and summe of christian Religion I have embraced the truth I seemed to my self to believe in Christ and entertain the exercise of repentance and to endeavour the amendment of my life I love these whom I see to live holily and I do hate the wayes of the profane but because I cannot tell when or what day or year I was really converted as I know sundry of the godly of my acquaintance can do therefore I doubt whether my conversion be begun or not but mean time though I will not turn off the way I have been following yet I go on halting and heartlesse till I be cleared of my doubt 2. For removing this doubt we must yield this far to the afflicted that many indeed deceive themselves who being civilly educated and from their bairn-age accustomed with the exercises of religion are nothing beyond the foolish virgins and do rest satisfied with their own and others opinion of themselves If such persons be questioned when they began to repent or believe in Christ it is true they cannot design the time when they were unconverted but have still been pleased and are pleased with their own estate and in effect were never converted But it is no lesse true on the other hand that there are some who indeed are renewed in whom peece and peece without any notable change faith and repentance and a holy conversation have grown with the growing knowledge of the Gospel and will of God therein of whom it may be truly said the kingdom of heaven cometh not with observation of whom it is said Mark 4. 26. So is the kingdom of God as if a man should cast seed into the ground and should sleep and rise night and day and the seed should spring and grow up he knoweth not how But to solve the doubt it maters not whether a man know or not know the day of his conversion provided he be indeed regenerat and made a new creature Wherefore the afflicted may be of good courage if after serious examination of his own conscience he be humbled frequently in the sense not only of his actual sins and short-coming of his duty but also in the sense of his original and in-dwelling corruption or body of death if as he doth indeed loath himself and renounce all confidence in his best works so he seriously imbrace the imputed righteousnesse of Christ and in his strength by faith in him doth endeavour to live holily righteously and soberly albeit joyned with many imperfections he may conclude he is regenerat for if these three be joyned in him in any measure of honesty he needeth not be anxious what day moneth or year the holy Spirit began to work these things in him Only let him give all diligence to grow in humility faith and new obedience and to hold on this way whatsoever doubts or impediments he shall meet with for the Apostle exeemeth such a man from the number of hypocrits and unconverted Phil. 3. 3. We saith he are the circumcision or the Christian converts who worship God in the spirit and rejoyce in Christ Iesus and have no confidence in the flesh CHAP. X. Wherein is solved the converts doubt of his regeneration arising from his apprehension that the beginning of the change of his life was not from the sincere love of God but either from terror or self-love which he conceiveth to be but carnal SOme true converts are who can design the time of the change of their way from sin to Christ and to a holy life whereof they have not only the Church they live in but also their own conscience witnesses yet after a considerable time do fall in suspicion whether that time of their change was the time of their effectuall calling some of them bringing no other reason of their doubting save this that they were never much troubled with the terrors of the Law but most part allured to draw near to God and to eshew the way of sinning by the love
but not be rested upon It is indeed natural unto us to seek to have perfection in our selves for our own glory and not to follow the way prescribed to us of God for perfecting of us unto the glory of God as may be seen in the flower of Israel after the flesh Rom. 9. and 10. Now the order of God is that we should be first justified by faith in Christ without the works of the law that is God will have us in the first place to confesse unto him our sins and renounce all confidence in our own works before in and after our conversion and to renounce all confidence in our own worthinesse or our own strength and betake us to that righteousnesse which by the obedience and satisfaction of Christ is purchased unto us and offered in the Gospel to be accounted ours of meer free grace In the second place God will have us being cloathed with Christs imputed righteousnesse to approach unto the throne of grace that by faith in Christ we may receive the power of the holy Spirit in a larger and larger measure for encreasing our sanctification more and more And in the third place he will have us as we profit and grow in holinesse to give the thanks and praise and glory thereof unto God in Jesus Christ who both justifieth us and sanctifieth us by his own Spirit and in as far as we come short in the measure of sanctification which we aim at he will have us to be humbled in our selves and lay faster hold on Christ who justifieth us that he by his Spirit may more and more sanctifie us and that because Christ is made of God unto us not only our righteousnesse but also our sanctification as the Apostle teacheth us 1 Cor. 1. 30. Now when any man breaks this order and seeketh justification by Christ but sanctification by himself as it were and when he findeth sanctification not to grow as he hoped it should doth not flye in to the garment of Christs imputed righteousnesse which alone is able to hide his nakednesse Rev. 3. 18. but in stead of humbling himself in the exercise of repentance is ready to call his justification and conversion in question and to cast it away as it were what wonder is it that God being justly offended because the righteousnesse of Christ is not in due estimation and precious in that mans eyes doth not grant unto him a better measure of sanctification especially while he is contending to have his own prescribed measure of sanctification with the prejudice of that divine righteousnesse which is by faith in Jesus Christ and will not as a humble penitent hold grip of Christs righteousnesse except he obtain such a measure of sanctification and freedom from wrestling with sin as he hath resolved to find in himself before he can stand to his interest in Christ for justification What wonder is it that God suffer sin in the afflicted to put forth its power more then before that he may teach his young convert and souldier ignorant of his duty and of Gods order of proceeding with his children to be more wise and to adhere more closely under the sense of his sinfulnesse unto the righteousnesse of Christ unto which he did flye and was forced to flye in his conversion As also that he may teach his child that sanctification must be drawn out of no other fountain then Christ out of whose fulnesse we must receive grace for grace and who by faith applyeth to his redeemed ones his imputed righteousness and by faith applyeth and worketh in them sanctification purchased unto them in the covenant of Redemption 5. Wherefore for remedy of this mistake first let the afflicted when he perceiveth and feeleth the power of sin to be more then he conceived he should have found in himself after his conversion let him I say forthwith humble himself before God acknowledge his natural uncleannesse and utter inability by his own strength to resist sin and being humbled at the heart let him blesse God who of his free grace hath prepared and freely granted unto him a righteousnesse purchased by Christ 2 Cor. 5. 21. with which being cloathed he may stand before the Tribunal of grace absolved Next let him earnestly and daily pray that he may both hold fast grips of that righteousnesse of Christ by faith and out of the same fountain of Gods glorious grace in Christ study to increase in sanctification and peece and peece to mortifie and abolish the corruption of nature Thirdly let the afflicted use the ordinances and means appointed of God for mortifying of sin and reparation of the Image of God in him And fourthly let the afflicted in the use of appointed means and ordinances of God by faith look unto Christ that out of him he may suck sap and the furniture of his Spirit to bring forth good fruits for without him we can do nothing but if we abide in him we shall bring forth abundant fruits Joh. 15. 5. CHAP. XIII Wherein is solved the converts doubt whether he be in the state of grace arising from his comparing of himself with the hypocrit and unregenerat In those perfections they may attain unto SOmetime a true convert when he perceiveth how far specious hypocrits may make progresse in the way of righteousnesse with how many vertues they may be indued with how many gifts they may be adorned how-like the foolish virgins may be unto the wise and how far temporary faith may carry a man especially when it is busked with spiritual common gifts how many glorious professors of the true christian Religion have made apostasie how many wayes men do deceive themselves and may possibly further and further deceive themselves of which self-deceivings somewhat is spoken in the end of the former book what wonder is it the weak convert stagger and fear least he also deceive himself especially when he seeth nothing in himself which may not be counterfeit 2. For lousing of this doubt wherein many have been pusled we must yield to the afflicted that there are many indeed who do deceive and destroy themselves with their vain thoughts which because it doth very frequently come to passe it should stir up all men to be circumspect and wary least they deceive themselves in the mater of their salvation and for that intent to examine themselves whether they be in the saith 2 Cor. 13. least they be beguiled and so perish And because tender faith is easily hurt all their fear must be turned into a holy carefulnesse to be found sincere and serious in the use of the Lords ordinances least Sathan beguile them on the right hand or on the left And for this end we offer advice to the afflicted to discern things that differ and first to distinguish gifts common to hypocrits and true converts from saving graces or benefits accompanying salvation for learning and skill to govern great maters and eloquence and understanding of deep mysteries and revelation of
faith when the consolations are withdrawn from us and we are put to hard exercise wherein it is our duty to glorifie our God for his truth and grace whereof we have sometime had confirmations by felt consolation and patiently to wait till he restore unto us the joy of his Spirit for if in the want of sensible consolation we shall put aspersions upon the Lords work and graces bestowed upon us and call them in question we shall be found in so doing more carefull of self-satisfaction then to do the duties which God requireth of us Fourthly let the afflicted learn so to describe and define every saving grace of faith repentance hope love and mortification of sin as the description may take in the meanest measure of those graces for it is hard to say that there is no sound faith where there is not a full perswasion for the hungry looking of a trembling sinner unto Christ must not be excluded from being an act of faith it is hard to restrain the exercise of repentance to the sheding of tears for many other signs of repentance may be found where these are seldom such as is the hatred of sin striving against all tentations unto it and flying from all occasions which may insnare the believer in Christ in trespasses Fifthly let the afflicted distinguish between faith and sense of joy both are Gods gifts but the grounds of faith whereupon we are commanded to rest our selves should be rested on constantly whatsoever dispensation of joy or grief we shall meet with and this is our perpetual duty but sense is at Gods free dispensation to give and withdraw and restore at his pleasure and is a movable benefit which the Lord as his wisdom seeth expedient for our good doth give and continue withdraw and restore diminish or augment And therefore the afflicted is bound by duty still to believe and rejoyce in believing And to have the joy of sense also he may lawfully study but ought not to suffer his faith to be weakened by the want of it as the Prophet doth teach us Ps. 42. 11. and 43. 5. and 88. Last of all let the afflicted be posed upon his conscience if he dare condemn his flying to Christ in the sense of his sins as no act of faith or if he dar deny his hunger after renewed consolation and beholding of God with joy as reconciled in Christ to be an act of love to God and of communion with him Therefore let him confesse with the Psalmist Ps. 77. 10. This my doubting is my infirmity I will remember the years of the right hand of the Lord. CHAP. XVI Wherein is solved the true converts doubt of his regeneration because he seemeth to himself not to grow in grace by the use of the means appointed for his growth SOme true converts are brought to suspect their own regeneration because in the using of the means leading to sanctification and salvation sundry complain and say I do not perceive the Lords blessing on my pains and diligence I grow not in the knowledge of things spiritual my faith doth not grow by hearing nor reading of the Word of God nor by meditation of it I do not prevail in wrestling against my in-bred sin and corrupt nature neither by prayer nor fasting and therefore what shall I judge of my state but that it is like I am not converted and renewed For if I were indeed converted and reconciled with God I conceive it should fair otherwayes with me then it doth 2. In this case the true convert is in hazard of growing slack and careless in the use of the means and to grieve the holy Spirit by prescribing unto him and limiting of him unto such a measure of profiting in the use of the means and making him know how far he had profited and advanced in the course of sanctification Yea there is danger lest in this case the convert not only become cold-rife in the exercises of piety but also turn loose in his conversation and follow the allurements of the world having so far hearkened to the temptation as to think it in vain that he hath washen his hands in innocency as Ps. 73. befell the Prophet 3. For removing of this doubt the afflicted hath reason to check himself for hearkening so far unto the temptation as to joyn with hypocrits in his complaint Isa. 58. 5. Wherefore have we fasted say they and thou â—â—st not wherefore have we afflicted our souls and thou â—ikest no knowledge But because nothing doth more trouble the afflicted then his suspicion of his own hypocrisie let the causes be searched from which his suspicion doth arise One of them may be this that in the use of the means the eyes of the afflicted are more and more opened to perceive the power and poyson of his natural corruption more clearly then he perceived before And this deciphering of sin more and more doth hinder him to see the growth of his light and the growth of his hatred against manifested sin joyned with the overturning of his own high imaginations and native pride Another cause may be this that the true convert hath promised unto himself in the use of the means more and greater benefits spiritual from God then he doth by experience find which because he doth not find he thinketh he hath not profited A third cause may be this that the Lord is about the purging of him from practical errors such as are the high estimation of his own diligence in the use of the means as if there were some sort of merit annexed unto the works prescribed to the convert by the Lord or as if the use of the means had in them some force and efficacy in producing such effects in him as the convert hath expected or as if the Lord had oblieged himself to blesse sensibly diligence in the use of the means to the diligent mans satisfaction 4. Therefore first let the afflicted continue in his diligence and bewar of the foresaid practical errors let him humble himself before Christ that he may draw more vertue out of him by faith and by so much the more as he â—indeth sin himself and not profiâ—ing in the use of the means let him lay the faster hold on the covenant of grace and on Christ offered therein for giving righteousnesse and sanctification Secondly let him set upon the exercise of every duty with prayer that he may follow the duty in Christs name with his eye fixed on Gods grace and after the discharge of the duty let him look to Christ that from him he may have the blessing for without Christ we can do nothing acceptably nor with profit Last of all let him not esteem lightly of the effects of his diligence as if he did no wayes profit but when he hath rightly considered maters if he find the least fruit following his using of the means let him give the glory of it to God in Christ the giver thereof and humbly put up
and when he could not have the first place in his fathers blessing contented himself with what portion in the earth he could have beside Therefore let the afflicted labour to understand well the nature of the covenant of grace and the several articles thereof and let him consider that there is no advantage to be had by excluding of himself from that covenant but that if he will be saved in every condition he must draw near to Christ and lay hold on him for remission of sin and fresh furniture of grace for every duty for it is good alwayes to draw near to him because he will destroy all them that depart far from him Ps. 73. 27. CHAP. XXVI Wherein is solved the true converts dâ—ubt whether he be regenerat because he findeth himself not only far from the measure of holinesse which he observeth to have been in the Saints commended in Scripture but also short of the measure which some of his acquaintance have attained unto SOme true converts are who in the time wherein they are about to strengthen their saith by all means do fall in comparision of themselves with other converts in the mater of their faith love endeavour and attainment of an holy conversation and finding themselves very short of that measure which not only Saints commended in Scripture have attained unto but also short of what sundry of their acquaintance have gained and given proof of sudainly are overtaken with a sad suspicion that they may be found none of the number of true converts as for example when they read what David saith of himself in the Psalmes and namely in the hundred and nineteen Psalme they seem to themselves so unlike the copy he hath cast unto them so far short of that affection to the Word of God of that faith of that diligence of that sincerity of that patience of that fortitude in afflictions and delectation in God which the practice of this servant of God doth hold forth that they are ashamed to assume the name of a visible Saint or faithfull servant of God And for the same reason do forbear under this exercise to apply unto themselves the precious promises made to the faithfull servants of God in the Scripture What am I saith the afflicted that I should presume to intrude my self in the number of the Saints what am I that I should apply to my self what is promised to true converts and sincere servants of God Were I such a one as this person or that person is I might then for my consolation apply promises made unto such Saints but now I cannot apply their priviledges except for conviction of my conscience that I am justly for my unlikenesse unto them secluded from the promises made unto them and those that are like unto them 2. For lousing of this doubt we must acknowledge that the comparison of our selves with the rule of perfection holden forth in the Scripture is to be aimed at by all and the comparison of our selves with the eminent servants of God who have attained a great measure of growth in holinesse is very profitable if it be prudently managed For the first comparison teacheth us what we should endeavour to attain and the other teacheth us what may be by the grace of God attained unto even in this life Again both these comparisons do serve to humble us before God when we perceive our selves not only short of perfection which cannot be fully attained unto in this life but also short of these degrees which may be attained and have been attained by others in this life we cannot choose but think the more meanly of our selves and put down the sailes of self-estimation Thirdly this sort of comparison is profitable to make us more uprightly renounce all confidence in our own inherent righteousnesse and flye for refuge to the righteousnesse of Christ obedience and satisfaction imputed unto all that believe in him according as the example of the Apostle Paul who renounced all confidence in his priviledges performances sufferings and inherent righteousnesse counting them all but dung that he might win Christ and be found in him not having his own righteousnesse which is of the law but that which is through the faith of Christ the righteousnesse which is of God by faith Phil. 3. 8 9. 3. But this sort of comparison is dangerous and hurtfull when it tendeth to discouragment when it maketh us think little of the measure of Gods grace granted unto us when it makes us heartlesse in the course of obedience and hopelesse that we shall attain unto the measure whereunto the Saints have attained 4. Wherefore let the afflicted strengthen the thing which remaineth and is ready to die Rev. 3. 2. let him beware lest he quench the smoaking flax or break the bruised reed wherein he hath Christs help to look unto Isa. 42. 3. Again let the afflicted consider that there are divers degrees of saving faith divers degrees of the measure of sanctification and growth in grace for some are old men some young and strong men and some babes in Christ and that the same duties in the same measure are not to be expected from the tender and weak beginner which are required of the strong and experimented souldier 3. Let the afflicted remember that nothing is given nor promised nor done unto the Saints in Scripture or in latter ages for any merit or worthinesse in them but altogether of free grace and so much the more should this be remembred as this doubting of the afflicted arising from comparison of his condition with the measure of sanctification in others doth presuppone the contrary as if God did deal with his children according to the worthinesse of their persons and merit of their good works which is a false supposition for why doth the afflicted cast down his courage and weaken his faith and confidence in God but for this very cause that he counteth himself a much more unworthy man and of lesse merit before God then those Saints were or are with whom he hath compared himself 4. Let the afflicted by so much as he doth preceive himself more unworthy and more sinfull then those Saints with whom he hath compared himself thrust himself the more into the bosome of rich grace let him so much the more lay hold on the imputation of Christs righteousnesse and cover his nakednesse therewith and employ Christ by faith so much the more that out of his fulnesse he may receive grace for grace and be made able by his Spirit to bring forth more abundant fruits and come up nearer unto conformity with Christ and the examples of renouned Saints 5. Let the afflicted consider that we must live by rules set down in Scripture aiming sincerely at obedience of holy precepts albeit we have not yet come up unto the practice of the rule in that measure which others have attained unto CHAP. XXVII Wherein is solved the true converts doubt whether he be in the blessed state
conscience and felt wrath pursuing me for sin may be clear to me by its own light and scriptural evidence albeit it being possibly the very instant of my conversion I cannot produce any fruits or evidences of my conversion past or else what shall be said of malefactors on the scaffold presently to be put to death and possibly not wakened in conscience before not fled to Christ before What shall be said of sick persons near unto death who being self-condemned do betake themselves in their last agony unto the grace of God in Christ offered to self-condemned sinners in the Gospel 2. I must put difference between a reason to prove that I have believed and a reason why I may and must now believe The reason to prove that I have believed is from the effect to prove the cause thereof to wit faith to be in me but the reason why I may now and must believe is from the cause to infer the effect that should be in me the cause of believing in Christ is Gods command to self-condemned sinners which command I must now obey left I perish and so if I find fruits I prove I have believed because I feel the love of God shed abroad in my heart and that I love God who hath freely loved me and here I reason from the effect to prove that the cause of this fruit to wit saâ—ing faith hath preceeded and is gone before Again I prove that I should believe because the offer of the Gospel and of free grace in Christs made to all self-condemned persons renouncing confidence in their own worth or works is made to me with a command to believe in the Son of God Christ Jesus for which cause I may and ought to cast my self upon his grace who justifieth the ungodly flying to him without the works of the Law 3. I must put difference between my having fruits of faith in me and my observing and finding these fruits in me for a true convert may have both faith and fruits and for the time being under tryal and temptation may be so darkened that he can see nothing in himself but sin and apparent wrath pursuing him for sin as may be seen in Ionah in the belly of the fish Ionah 2. 4. and David Ps. 51 9 10. 4. I must put difference between my perswasion that I have been and am a true convert and a sincere believer and my perswasion that I have right reason and good warrand to believe in Christ in my lowest condition howsoever then I find my self emptied of all signes of saving grace in me for the time yet my perswasion that I should in this sad condition flye to Christ and believe in him doth serve to make me consent heartily unto the offer of the covenant of grace in Christ doth serve to make way for my justification and looseth all doubts and objections of Sathan tempting me to mis-believe and to run away from Christ and the offered mercy in him 5. And last of all I must put difference between making use of good fruits brought forth by me for confirmation of my faith and my putting confidence in or laying weight on these good fruits for many true converts do here fail and do not mark the mistakes for when they find love to God and his Saints with fear and holy reverence and such other like signes of grace in their hearts and outward fruits thereof in their life then they do believe in Christ and rejoice in him but when at another time they find hardnesse of heart profanity and perversenesse of a wicked nature in themselves they are like to quite their interest in the covenant of Grace and to stand aloof from Christ like strangers when they should most be humbled and creep in to him for remission of sin aâ—d hiding of their nakednesse by his imputed righteousnesse And what is this in effect else then in the first place to lean on their works and holy disposition as if there were merit in them and then after in the next place to believe in Christ who hath furnished them those fruits whereas they should in the sense of their sin and unworthinesse first flye to Christ and firmly adhere to him by faith that out of his fulnesse they may receive grace for grace according as we are taught to do by Christ himself Ioh. 15. 5. He that abideth in me and l in him the same bringeth forth much fruit for without me you can do nothing CHAP. VII Concerning the case of the convert in some point of doctrine deluded and pleasing himself in this condition TO speak of delusion and bewitching in the general requireth a large Treatise It shall suffice our purpose to speak of it as it hath place in the point of doctrine and practice erroneous Which we describe thus Delusion is a powerfull operation of a lying Spirit whereby he obtrudes to men some noysome error in doctrine or practise contrary to true doctrine fairded over with sophistical deceits and doth perswade inconsiderate souls effectually to receive the error for truth and to defend and spread it in their rash zeal For explication of which description we say 1. delusion is a powerfull operation of a lying Spirit wherein Sathan in Gods judgment is permitted to put forth his power in lying effectually Therefore in all his effectuall delusions there is a concurring righteous judgment of God in loosing reins to the rempter that by delusion one sin in one degree may be punished by a following sin in a higher degree No wonder therefore that a lying Spirit do work more effectually when he is not restrained by the powerfull hand of God 2. We say that delusion is in some dangerous error tending to the damage of the Church and hazard of souls And this we say not as if we did think that any sin doth not draw with it the merit of death for the wages of every sin is death but because Sathan is not so busie to spred and foment such errors as are lesse perillous as he is active in such errors which do most tend to pester the Church and divert the professors of religion from the path way of saving doctrine And to this purpose he essayes all means that he may obscure and darken the truth and devise and spread abroad the most pernicious errors Mean time he is not idle in sowing and spreading lesser errors that he may stir up contention and jangling in the Church whereby precious time which should be spent for mutual edification may be idly wasted in needlesse disputes and mens minds may be prepared to receive grosser errors Thirdly we put some difference between errors in doctrine and errors in practice albeit there cannot be one error in practice whether it be in the external worship or government of the Church or in outward conversation which being stiffly maintained hath not some error of judgment and doctrine joyned with it or else it should not be contrary to sound doctrine
be ready for new conflicts and assaults from Sathan and not be afraid of being deprived of the peace of God while he by faith in Christ is yoked in battel against sin which he seeth in the world and feeleth in himself CHAP. XII Of the case of a convert taking some acts of justifying faith to be high presumption in his person THis case is like the former Some true converts are who have fled to Christ for remission of sin and delivery from â—erdition and have applyed the promises made for sanctification and consolation and full salvation after this life in such a measure as doth suffice them for encouragment to wrestle with difficulties wherewith with they may meet in their way to heaven But when the highest and most excellent priviledges of the Gospel are presented to them and come to be made use of such as are sitting together with Christ in heavenly places Eâ—hes 2. 6. being co-heirs annexed with Iesus Christ Rom. 8. 17. So esteemed of and loved by Christ that they who touch his Saints do touch the apple of his eye Iudging the world and the damned Angels 1 Cor. 6. 3. and such like other priviledges they are at a stand and dar not apply these priviledges for fear of high presumption 2. Neither must we wonder that a soul should fall in this exercise and yet adhere to Christ as a convert and true believer For when a sinner for fear of perdition is chased to a Saviour and dar not loose his grips lest he fall in the pit he may seem to himself to be in good case if he get in to Christ albeit he do not thrust himself upon such high priviledges and joyn himself with Abraham and the Patriarchs and Prophets Like unto Mephibosheth who judged himself to have found grace enough at Davids hand that his life was spared but trembled when he was priviledg'd to come to the Kings table who in his own eyes was like a dead dog for his unworthinesse as he judged of himself Or like the prodigal in the Gospel who in his own eyes was not worthy to be counted a child of the family but content to be as one of the hired servants in his fathers house And true it is that the wonderfull largenesse of the promises of the Gospel maketh the true convert lately come forth of the slavery of sin and Sathan to stand so astonished that he dar not take to him so glorious titles priviledges and consolations as the Scripture doth allow him yea when he would lift up himself to believe the glory promised he can no more apprehend the infinit love and grace of God propounded and adjudged unto him then he can measure the heaven with his span or comprise in his hand the great Globe and round of heaven and earth From such a consideration was it that Peter did at first utterly refuse to suffer Christ to wash his feet and that Martha in the beginning of her conference with Christ could not think of so great a benefit as the resurrection of her brother Lazarus before the day of judgment 2. The convert in this case doth wrong to himself and to the Word of God and to the liberality and rich grace of God for so long as he suffereth himself to be born down from imbracing as safely he may the rich allowance of God upon a soul reconciled to him by â—aith in Christ he not only cuts himself off from that measure of joy of the holy Ghost which he may have but also giveth occasion and advantage to Sathan to brangle and call in question whether the man hath indeed believed in Christ at all or whether he hath laid hold on Christ for righteousnesse and salvation by faith unâ—ained for if it be presumption for a self-condemned sinner flying unto Christ by faith to lay hold upon the benefits which Christ hath prepared purchased and offered unto him upon this pretended reason that these benefits are so hudgely great and the man so small and unworthy in his own eyes why may not Sathan with as great reason if there were any weight in it call it presumption for such a man to lay claim unto Christ who is greater then all his benefits and so beat him off from faith and confidence in Christ the great gift of God made of God to poor sinners fled unto him wisdom and righteousnesse sanctification and redemption 3. Wherefore to help the convert in this condition let him consider he doth well to be feared for presumption for it is a fearfull evil but let him remember to put due difference between presumption and true faith and confidence for 1 presumption is proud and puâ—t up with self-conceit but we pre-suppose the convert to be humble and laid low in his own eyes in this condition we are speaking of 2. Presumption is secure and negligent in the discharge of commanded duties but the convert we speak of is about the use of the means and in some measure diligent in discharging commanded duties in his calling 3. Presumption layeth hold upon promises not made to the presumptuous and troubleth not it self with precepts and threatnings but the convert in this condition we are speaking of regardeth both precepts and threatnings and is so far from putting forth his hand without a warrant unto promises that he stands aloof from laying hold on moe promises then he conceiveth necessar to save his soul from hell 4. The presumptuous promiseth to himself felicity albeit he walk in his own wayes and turneth the grace of God into lasciviousnesse incouraging himself to sin because God is mercifull but this convertâ— sheweth sin and followeth the way which may lead him to the possession of all promises Therefore 1. let the convert in this condition remember that Christ and all his benefits are so joyned together in the grant of grace that he may confidently say with the Apostle Rom. 8. 32. that seing Christ is given to the believer flying unto him it cannot be but God with him will give all things also 2. Let him consider that it is a dangerous mater not to give credit unto Gods faithfull Word holden forth in one promise as well as in another For seing he is worthy to be believed in the first promise of receiving into favour a sinner flying to Christ why shall he not have the glory of truth and grace in the rest of the promises which belong to the accomplishing of the full glorification of the man reconciled 3. And last of all let the convert in this condition consider how near he draweth to a popish error in this practice for Papists do measure the gifts of God unto men by the mans merit and well-deserving and not by meer grace only and upon this ground do reckon it presumption for any ordinar Christians to be assured in this life that God will guide them with his counsel and at their departure out of this life immediatly receive them into glory For if the
walking shall be found in him scrupulosity SOmetime it cometh to passe that the convert being under hard exercise before his consolation doth put on the whole armour of God and studieth to walk circumspectly for a while but after a time he becometh somewhat weary of the yoke suspecting he hath given too much way unto scrupulosity whereupon he becometh more remisse and slack in his watchfulnesse and diligence laying aside the armour of God as David laid aside the armour of King Saul wherewith he was not accustomed For satisfying himself in this course I presuppone he maketh use of three pretended reasons The first is because it is impossible for any man to attain to such circumspection in his carriage as becometh him for it is no lesse then to aim at perfect obedience of the law which the Apostle hath declared to be impossible because of the weaknesse of the flesh Rom. 8. 3. The next pretended reason is because this bending of a mans spirit maketh the conscience unquiet that a man cannot injoy the peace of God granted in the Gospel The third pretended reason is because it doth restrain christian liberty in many things lawfull so as a man can neither make use of recreation of body or mind without scruple and here we must beware on the one hand lest we give way to any degree of mis-regarding the law which is the error of the Antinomians and on the other hand lest we insnare the conscience of converts and hinder them in the lawfull use of what God doth allow unto them 2. For remedy of this evil let the convert know that there is a necessity of aiming at circumspect walking This duty is indispensable for if a chink be opened here in the vessel for the least entry of water it may ere long fill and sink the whole ship for the command standeth unmoveable â—hâ—b 12. 14. Follow peace with all men and holiness without which no man shall see the Lord. And 1 Pet. 1. 15. As he that hath called you is holy so be ye holy in all manner of conversation And Mat. 5. 48. Christ hath said Be ye perfect as your father in heaven is perfect This ground being laid let us examine these three pretended reasons As to the first albeit the attaining unto the perfect obedience of the Law in this life be impossible because of the infirmity of corrupt nature yet the aiming at the perfect obedience of Gods Commands is both possible and profitable and he who aimeth at perfection of obedience in this life shall attain it fully in the life to come It is one thing to give perfect obedience unto the Law for in many things we do sin all of us another thing to endeavour according to the measure of grace given to obey the Law perfectly For God who hath loosed converts fled to Christ from the convenant of Works or the covenant of the Law he hath not loosed his subjects from obedience to the Law-giver he hath not abolished the ten Commands he hath not loosed the duties of the redeemed and converted souls but by receiving them in favour through faith in Christ he doth augment their obligation to serve the Lord their Redeemer so much more chearfully and carefully as the grace is large in forgiving them their sins and translating them from the slavery of sin and Sathan into the kingdom of Christ. Again albeit it be true that it is impossible to attain perfect obedience unto the Law yet there is great advantage to be had by circumspect walking and aiming at perfect obedience for this 1. doth glorifie our heavenly Father when we strive to be conform to his will and to have respect to all his commands 2. This endeavour adorneth the Gospel and profession of our most holy faith whereby we lay hold on the grace of free justification that we may become the servants of righteousnesse indeed 3. This endeavour beareth witnesse of our sinceâ— desire to serve God with all our heart albeit we attain not to the perfection of obedience in this life 4. This endeavour giveth unto us daily new mater of humiliation when in our aiming at our duty we come very short of our mark we shoot at 5. This endeavour and short-coming for all we can do maketh us despair of seeking justification by works before God and to esteem highly and make use by faith of Christs satisfaction for us imputed to us for righteousnesse which is a garment able to hide our imperfections and nakednesse 6. This endeavour to walk circumspectly puts us to the exercise of all christian graces and to strive with others and with our selves to perfect holinesse in the fear of God 3. As for the second pretended reason that this endeavour to walk circumspectly may make the conscience unquiet it puts a foul aspersion on the holy precept of the Apostle Ephes. 5. 15 16 17. who hath declared this to be a mans wisdom and so a good mean of making his conscience quiet and to establish in it the peace of God For by this endeavour to walk circumspectly believers in Christ are assured that they are without the reach of condemnation because they walk not after the flesh but after the Spirit Rom. 8. 1. Secondly this endeavour is the evidence of a good conscience which accompanyeth true faith and in a maner doth guard the conscience from just challenges which might trouble the same Thirdly by this endeavour the believer is by a holy necessity forced to cleave closse unto Christ to converse with him in heaven that the pollution of daily sin may be washen away by new application of Christs expiarory sacrifice to the believer and that Christ may let forth more strength to him to walk in the way of commanded duties and so the convert may stand in the grace of God Thus the peace of God offered and covenanted in the Gospel is preserved in him so long as this endeavour to walk circumspectly is entertained 4. As for the third pretended reason against circumspect walking as if by it Christian-liberty shall be crossed and cut short it is a false pretense for the contrair is true that Christian-liberty is not hurt but helped and preserved by circumspect walking for this is true Christian-liberty to have allowance of the use of the benefits which God doth bestow with his blessing so far as may serve our well-fare seing it is not a point of Christian-liberty licentiously by intemperance to abuse Gods benefits and turn them to our own hurt Wherefore let our heart be all day in the fear of God that we may in lawfull manner make use of lawfull things neither doth the study of holinesse make recreations of body and mind unlawfull but restraineth immoderat and untimeous use of things lawfull All that Christian liberty granteth unto us is that whether we eat or drink or what lawfull thing else we do we do all for the glory of God 1 Cor. 10. 31. that is so as we may be
God and men concerning the way of justification For by nature we cannot admit the righteousnesse of God which is by faith in Jesus Christ flying to his satisfaction of justice for us and righteousnesse imputed to us thereby for by nature with mis-believing Israel we acknowledge no iustification save of or for works albeit it be impossible Rom 10. 3. And as they being ignorant of Gods righteousnesse and going about to establish their own righteousnesse have not submitted themselves unto the righteousnesse of God So we even after conversion and after embracing of justification by faith in our conversion do give oft-times evidence of our natural inclination to seek after the righteousnesse of works for after examination of our selves we shall find that our confidence doth flow and eb as we are pleased or displeased with our own carriage and when we have most need to make use of the righteousnesse by faith in Christ we forget it or slight it do not flye to it do not adhere to it do not comfort and strengthen our selves in conflicts by it as hath oft-times been observed by us what then would we do if our going about to establish our own righteousnesse did prosper or if the power of in born sin did not set up it self against us and force us by the law either to dispair or flye to Christ And this our natural inclination even after conversion to return and seek after the righteousnesse of the law may be seen in the Galatians who having begun in the spiritual way of justification by faith sought to be perfected by the fleshly way of justification by works and did fall in danger of falling from grace and excluding themselves from the blessing of the promise through Christ. Wherefore our infinitly wise Physician Jesus Christ taketh course as we have said for his own glory and our good not to repair at once the image of God in us not to heal our sinfull diseases all at once but piece and piece by degrees that his righteousnesse bestowed on those that flye unto him for refuge may be in higher and higher estimation daily that the fountain opened up in him for removing of sin and uncleannesse may daily be made use of and the benefit of justification may daily be looked upon as a new gift that vertue may daily be sucked out of him for bearing of good fruits and out of his fulnesse we may receive daily grace for grace and may render thanks unto our God daily and blesse him for his grace given unto us as did the Prophet Ps. 103. 1 3. Blesse the Lord O my soul who forgiveth all thine iniquities who healeth all thy infirmities And grow in the love of God for the remission of so many sins as escape us daily as did the woman Luk. 7. 47. who loved much because many sins were forgiven her And grow in holinesse without putting confidence in our works as the Psalmist did Ps. 71. 15. 16. My mouth shall shew forth thy righteousnesse I will go in the strength of the Lord God and will make mention of thy righteousnesse even of thine only And the Apostle giveth us his example Phil. 3. 8 9 12 13 14. Wherefore let the doubting convert make use of these considerations and long for the coming of Christ who shall abolish sin and misery altogether To whom with the Father and holy Spirit be glory for ever Amen A TABLE of the Titles of the several Chapters BOOK I. Chap. Page 1. OF Conscience in general 1 2. Of cases of Conscience in general 7 3. Of Regeneration what it is and the regenerat man who he is 10 4. Of divine Covenants about the eternal salvation of men and in special of the covenant of Redemption shewing that there is such a Covenant and what are the articles thereof 22 5. Of the covenant of Works 71 6. Of the covenant of Grace 86 7. For a further clearing and confirmation of the doctrine about the three Covenants from Jer. 31. and Heb. 8. 133 8. Of the prudent application of divine Covenants in general 148 9. Of the more special application of divine Covenants for removing the impediments of regeneration 162 10. Concerning them that are like to despair 182 11. Concerning them that absolve themselves without warrand 190 BOOK II. 1. OF considerations to be premised 215 2. Wherein the regenerat mans doubt of his being in the state of grace by reason of his felt unworthiness is answered 241 3. Wherein the regenerat mans doubts arising from the multitude and weight of his sins against the Law and the Gospel and against the light of his conscience are answered 245 4. Wherein is solved the doubt of the regenerat man raised by his suspicion whether he be elected or not 250 5. Wherein the regenerat mans doubting of his regeneration because he findeth no power in himself to believe in Christ is answered 253 6. Wherein the doubt of the regenerat man concerning his being in the state of grace arising from his apprehended defect of humiliation and sorrow for sin is answered 257 7. Wherein the Christians doubt whether he be regenerat because he findeth not his righteousness exceeding the righteousnesse of the Scribes and Pharisees is answered 263 8. Wherein the regenerat mans doubt whether he be in the state of grace arising from his unquietnesse of spirit is answered 274 9. Wherein the converts doubt arising from his uncertainty at what time he was converted is solved 292 10. Wherein is solved the converts doubt of his regeneration arising from his apprehension that the beginning of the change of his life was not from the sincere love of God but either from terrour or self-love which he conceiveth to be but carnal 294 11. Wherein the converts doubt of his being in the state of grace arising from heavy afflictions and grievous tentations is solved 298 12. Wherein is solved the converts doubt of his conversion arising from the power of his corruption manifesting it self more after his entry upon the course of new obedience then it did before he began to repent 304 13. Wherein is solved the converts doubt whether he be in the state of grace arising from his comparing of himself with the hypocrit and unregenerat in those perfections they may attain unto 311 14. Wherein is solved the doubt of the true convert whether he be in the state of grace because some godly persons look upon him as an hypocrit 313 15. Wherein the converts doubting of his being in the state of grace so oft as he doth not feel the sense of his reconciliation with God is examined and answered 316 16. Wherein is solved the true converts doubt of his regeneration because he seemeth to himself not to grow in grace by the use of the means appointed for his growth 320 17. 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 moral swasion