his yoke upon them are troubled with doubtings whether they be of the number of true believers whether they have rightly come unto Christ whether they have been well accepted of him and for their doubting they can give no other reason save this I cannot be quiet nor rest in assurance that I am in the state of grace if they be interrogat what they think of the evident signs of their regeneration which have been and are to be seen in their conversation since they began in earnest to seek the face of God in Christ They will possibly not altogether deny Gods work in them but yet dare not lean weight upon these signs because they do find these signs also brought in question whether they have been or are kindly and sincere mean time they are about to do that which is acceptable to God in the course of their calling albeit with more heavinesse and lesse alacrity then bâ—cometh persons reconciled to God in Christ. 2. This disease will be found complicat and made up of moe mistakes and errors then one and therefore is to be the more narrowly considered because it is no small hinderance of a comfortable christian conversation which God doth allow on his children for in the party troubled with unquietnesse we presuppone Iâ— there is a serious sense of sin and purpose to do better 2. An unfained embracing of the covenant of grace and reconciliation in Christ Jâ—sus And 3. an honest though weak endeavour to bring forth the fruits of new obedience and yet notwithstanding the person is not quiet but walketh heavily and is discouraged by reason of his uncertainty whether he be in the state of grace or not yea he is cast down and disquieted because he is disquieted and cannot get a reasonable answer from his conscience when he asketh of it why are thou cast down and disquieted within me 3. The mistakes and errors whence this dissatisfaction and unquietnesse doth flow are many but we shall condescend upon eight or nine only The first error and cause of unquietnesse is or may be this that the party afflicted albeit he have the habits of saving grace in him and doth by Gods grace put forth these habits in actual exercise yet he doth not reflect upon nor turn his eye to observe the operations of Gods holy Spirit in himself nor the acts of saving grace which the holy Spirit hath made him put forth of which if he take not notice they are to him for the time as if they were not and so no wonder he be disquiet while he perceiveth not in himself that which might make him quiet For example when the sense of sin is raised up in a mans spirit by the holy Ghost if he do not observe that this is one of the operations of the holy Spirit convincing the world of sin or if he do not turn back his eye on this operation and upon his own act stirred up thereby to subscribe the sentence of the law against himself no wonder that he doubt of his conversion till he see the foot-steps of God the converter of him from the love and approbation of sin unto the hatred of it and when he is â—lâ—d to Christ the only Redeemer from sin and misery and hath laid hold on him according to the covenant of grace offered in him if he do not look back on this operation of God drawing him to Christ and upon his own act of coming unto Christ by the draught of Gods Spirit what wonder he do not reckon himself among believers albeit he be in Gods account one of that number And when the holy Spirit hath kindled in him not only a purpose of new obedience but also a begun endeavour to live holily justly and soberly if he do not observe and acknowledge these operations of Gods Spirit making him to bring forth these acts what wonder that this mistake and inconsideration do open a door to disquietnesse and doubting whether he be in the state of grace or not 4. For removing this cause of disquietnesse the afflicted person must beware that he passe not sentence of Gods dispensation towards him according to the tentations and suggestions of Sathan nor yet according to the opinion which his Pastor or friend may have of him judging somewhat uncharitably of him upon sinister suspicions neither let him stand to the suspicions of his own incredulous heart but let him consider what the Word of the Lord hath said of the person in whom these three graceâ— do concur to wit 1. the sense of sin and inability to help our selves 2. flying unto Christ for relief from sin and misery and 3. some measure of upright purpose and endeavour to serve God in new obedience for of such saith the Apostle Phil. 3. 3 We are the Circumcision or true Israelits who have no confidence in the flesh but rejoyce in Iesus Christ and worship God in the spirit Let him therefore esteem the discovery of his sinfull and wretched estate in himself to be the very fruit of the eye-salve and work of the Spirit bestowed on him by Christ and let him esteem his hearty consent given to the covenant of grace and reconciliation to be the undoubted act of saving faith For hearty consent to the offer of grace in Jesus Christ presuppones first that the person sees no standing for him by the law or covenant of works but is beaten from all confidence in himself and made to believe and subscribe the righteous sentence of the law against himself to the praise of Gods truth and justice Secondly it imports the mans believing the testimony which God hath given of Christ Jesus to wit that God hath made a gift of life eternall to the soul that hungereth and thristeth for righteousnesse and that this life is in his Son yea it imports the mans receiving and embracing of Christ offered in the Gospel Thirdly it importeth that the consenter to the covenant of grace as he hath renounced confidence in his own works So he hath given up himself to God to live by the grace of Jesus Christ unto eternall life Now if the afflicted shall reflect upon these two operations of the holy Ghost making him humble in the sense of sin heartily to receive Christ Jesus for his relief and withall do observe an unfained purpose and begun endeavour to live more holily and fruitfully by the grace and furniture of Christ howsoever he labour under many infirmities not only is he undoubtedly a new creature but also by observing the foresaid evidence thereof may conclude that God hath begun a good work of grace in him and so shall this first cause of disquietnesse be removed 5. Another cause of disquietnesse is or may be this if the afflicted after examination of the work of grace in himself being convinced of his blessed estate and confirmed by present sense of Gods love shed abroad in his heart do not hold fast his estimation of Gods work in himself longer
his lamentation for his short-coming in duties unto God by prayer for this is the way to make progresse in faith and repentance and humility and submission of his will unto God in the use of the means and let him thank the Lord that from day to day he is keeped from scandalous out-breaking CHAP. XVII Wherein is solved the converts doubt whether he be regenerat because he seemeth to himself to follow religion and righteousnesse from the common operation of Gods working by morall swasion and not from the special operation and impulsion of the holy Spirit THere are some true converts who have profited so far in the amendment of their life and conforming their conversation unto the rule of Gods Word that the yoke of Christ is become easie to them and their delight is to be frequently about the exercises of religion and works of righteousnesse and yet sometime they are troubled with suspicion whether the work of regeneration in them be solid because any thing they do may be done as they conceive by temporary believers in whom no sound renovation of corrupt nature will be found I find nothing in me saith one of the effectual motion of the holy Spirit but all by way of morall swasion by imitation of others by education as may be found in the unrenewed disciples of morall philosophy for as they by frequent actions do acquire habits wherewith being indued they discharge moral duties more easily and with delight So I by discharging acts of religion and acquainting my self with them daily do seem to my self to have acquired a facility and delectation in religious actions and works of righteousnesse toward my neighbours 2. This case we grant is very perilous and subtilely coloured by Sathan to deceive and weaken the true convert for it is true what power hath been seen in morall philosophy among Pagans to put a luster on mens civil conversation must be also granted to Theology among professed Christians because divine threatnings and promises for procuring outward reformation of a mans life are more apt to prevail with a man then all morall philosophy and it is true also that education by parents and imitation of good men is of great force morally to perswade a man to the following of the outward duties of religion and to a civil conversation Wherefore it is no wonder to see a true convert doubt of his own regeneration when he compareth external duties discharged by himself with the external duties discharged by others whose heart he cannot see but must judge charitably of them and yet can neither be clear determinatly to affirm all such to be true converts nor to affirm himself to be a true convert so long as he suspecteth that as some others reformation So also his own reformation may prove no better then from morall swasion which may be â—ound in a man unregenerat 3. For lousing of this doubt and strengthening of the faith of the true convert let him examine himself whether in the conscience of his natural sinfulnesse and sense of his own unworthinesse and inability to deliver himself from the power of sin wrath and misery he hath fled and from time to time doth flye to Christ according to the tenor of the covenant of grace to be justified sanctified and saved by him and doth follow the exercises of religion and righteousnesse in obedience to the commands of God If his conscience answer him that so he doth then first let him look upon his doubting of his state as the subtile tentation of Sathan and that he may be strong against this tentation let him renew the acknowledgment of his sins and sinfulnesse of his weaknesse and unworthinesse and renew also his consent to the covenant of grace in Jesus Christ and his purpose to obey the commandments of God in the strength of Christ for by this means he shall gain the entry into his refuge where-from Sathan was drawing him by furnishing doubts and weakening his faith Secondly having casten his anchor within the vail and setled his faith on Christ Jesus let him now maintain his former course so far as truth will suffer that his former course of life in following with delight the exercise of religion and righteousnesse did proceed from the holy Spirit and let him consider that it is not a sufficient reason to call in question the infused habits of saving grace because supernatural habits infused immediatly by the Spirit of Christ are entertained augmented and confirmed by frequent acts and daily exercise no lesse then natural or morall habits are which are acquired by exercise And this is clear from Scripture wherein are many exhortations to put faith love repentance patience c. in frequent exercise that these gracious habits may grow strong as the Apostle Peter doth speak 2 Epist. 1. chap. ver 5 6. c. Thirdly let him put a difference in judging of his own conversation and the conversation of others of whose principles and ends of outward godly carriage he cannot judge as he can do of his own for a man in nature unregenerat or a temporary believer may make profession of true religion and outwardly go on in a blamelesse conversation with this opinion that by his works he shall please God and procure salvation to himself But the true convert shall be found a renouncer of confidence in his own works a man sensible of his own sinfulnesse and imperfections who hath fled and resolveth still to adhere to Christ for righteousnesse and salvation through him the finding whereof in any measure after examination may solve the converts doubt for a man in nature cannot so hate sin and follow holinesse as to renounce confidence in his holinesse and slve unto Christ for righteousnesse Fourthly let the afflicted convert consider that the Lords dealing with his children both by morall motives and by effectual perswasion unto the obedience of faith may and doth very well concur and agree together neither is the special operation of the holy Spirit with any reason to be suspected because he sweetly leadeth on his child by way of counsell without the childs observation of any notable impulse making him to overcome strong tentations unto sin whereunto he is naturally inclined for the more victorious grace is over corruption the efficacie of the Lords grace is the more conspicuous and that obedience is most pleasant to God wherein corrupt nature maketh most opposition Therefore in this case here presupposed let him stand to the defence of his faith in Christ and go on cheerfully in the way of righteousnesse against Sathans tentation solliciting him to doubting and discouragement which counsell if he follow he shall find by experience that he hath made use of the shield of faith and gotten the victory not without the special operation and impulse of the holy Spirit CHAP. XVIII Wherein is solved the true converts doubt whether he be regenerat because he findeth not self-denyal in the measure which is requisite in converts
sin but did not seek mercy and pardon Neither is it sufficient to boast of acquaintance with Christ and professe great respect to him because many do cry Lord Lord who neither renounce their confidence in their own righteousnesse nor worship God in spirit for of such Christ saith Matth. 7. 21. Not every one that saith to Him Lord Lord shall enter into the kingdom of God Neither is it sufficient to pretend the worshiping of God in spirit for all they who think to be justified by their own works do esteem their manner of serving of God true and spirituall service and worship as may be seen in the proud Pharisee glorying before God in his own righteousnesse and acknowledging that God was the giver unto him of the holinesse and righteousnesse which he had Luke 18. 11. I thank Thee O God saith he that I am not like other men extortioners unjust adulterers or even as this publican for of this man Christ saith he returned to his house unjustified that is a man lying still in sin unreconciled Neither is it sufficient to prove a man regenerat to confess sin and by-gone unrighteousnesse and to promise and begin to amend his wayes and future conversation for so much may a Pharisee attain And there are many that professe themselves Christians who think to be justified by the merits of their own and other saints doings and sufferings and do disdainfully scoff and mock at the doctrine of the imputed righteousnesse of Christ how many are they also who think their bygone sins may be washen away and be recompenced by their purpose to amend their life in time to come How many are they who being willingly ignorant of the righteousnesse of God which is of faith in Jesus Christ go about to establish their own righteousnesse as the Jews did Rom. 10. 3. And how few are they who follow the example of the Apostle who carefully served God in spirit and truth but did not lean to his own righteousnesse but sought more and more to be found in Christ not having his own righteousnesse which behoved to be made up of his imperfect obedience of the law but that righteousnesse which is by faith in Jesus Christ Philip. 3. 9. But that man who daily in the sense of his sinfulness and poverty sleeth unto Jesus Christ that he may be justified by His righteousnesse and endeavoureth by faith in Him to bring forth the fruits of new obedience and doth not put confidence in these his works when he hath done them but rejoyceth in Jesus Christ the fountain of holinesse and blessednesse That man I say undoubtedly is regenerat and a new creature for so doth the Apostle describe him Philip. 3. 3. CHAP. IV. Of divine Covenants about the eternall salvation of men and in speciall of the Covenant of redemption shewing that there is such a Covenant and what are the articles thereof BEcause the healing of the sicknesse of the conscience cometh by a right application of divine Covenants about our salvation therefore it is necessary that some measure of the knowledge thereof be opened up 1. A divine covenant we call a contract or paction wherein God is at least the one party contracter Of this sort of covenants about the eternall salvation of men which sort chieflly belong to our purpose there are three The first is the covenant of redemption past between God and Christ God appointed Mediatour before the world was in the council of the Trinity The second is the covenant of works made between God and men in Adam in his integrity indued with all naturall perfections enabling him to keep it so long as it pleased him to stand to the condition The third is the covenant of grace and reconciliation through Christ made between God and believers with their children in Christ. 2. As to the covenant of redemption for clearing the mater we must distinguish the sundry acceptions of the word redemption for 1. Sometime it is taken for the contract and agreement of selling and buying-back to eternall salvation of lost man looked upon as in the state of sin and misery In which sense we are said to be bought by Christ both souls and bodies 1 Cor. 6. 19. 20. Ye are not your own for ye are bought with a price therefore glorifie God in your body and in your spirit which are Gods And this may be called redemption by paction and agreed bargain 2. Sometime redemption is taken for the paying of the price agreed upon In which sense Christ is said to have redeemed us by suffering of the punishment due to us and ransoming of us Gal. 3. 13. Christ hath redeemed us from the curse of the law being made a curse for us 3. Sometime redemption is taken for the begun application of the benefits purchased in the covenant by the price payed Ephes. 1. 7. In whom we have redemption through His blood even the remission of sins according to the riches of His grace 4. Sometime redemption is taken for the perfect and full possession of all the benefits agreed upon between the Father and Christ His Son the Mediatour In which sense we are said to be sealed with the holy Spirit of promise which is the earnest of our inheritance untill the redemption of the purchased possession Ephes. 1. 14. and Ephes. 4. 30. it is said Grieve not the holy Spirit of God whereby ye are sealed unto the day of redemption which is the day of Judgement when Christ shall put us in full possession of all the blessednesse which He purchased by bargain and payment for us In this place we take redemption in the first sense for the covenant past between the Father and Christ His Son designed Mediatour about our redemption 3. When we name the Father as the one party and His Son Christ as the other party in this covenant we do not seclude the Son and holy Spirit from being the party offended but do look upon the Father Son and Spirit one God in three Persons as offended by mans sin and yet all three contented to take satisfaction to divine justice for mans sin in the Person of the Son as designed Mediatour to be incarnat Whereby the Son is both the party offended as God one essentially with the Father and holy Spirit and the party contracter also as God designed Mediatour personally for redeeming man who with consent of the Father and holy Spirit from all eternity willed and purposed in the fulnesse of time to assume the humane nature in personall union with Himself and for the elects sake to become man and to take the cause of the elect in hand to bring them back to the friendship of God and full enjoyment of felicity for evermore When therefore we make the Father the one party and the Son designed mediatour the other party speaking with the Scripture for the more easie uptaking of the Covenant let us look to one God in three Persons having absolute right and soveraign
a most wise course so to execute the decree of election and Redemption as he shall be sure to bring in his own to himself and not open up his counsell in particular to the discouraging of any as is told by the father Isa. 52. 13. My servant shall deal prudently and prosper The chief mean appointed is the preaching of the Gospel to all nations commanding all men where the Gospel is by Gods providence preached to repent and believe in the Name of Jesus Christ and to love one another as he hath commanded them Acts 17. 30. and 1 Ioh. 3. 23. and they who refuse to obey are without excuse Another mean is the bringing of so many as professe their acceptation of the offer of grace by Christ Jesus them and their children into the bond of an expresse solemn covenant that they shall submit themselves to the doctrine and government of Christ and teach their children so to do as Abraham the father of believers did Gen. 18. 19. Matth. 28. 19. 20. make disciples of all nations or make all nations disciples to Me. A third mean is the sealing of the covenant by the Sacrament of baptism Matth. 28. 19. 20. make all nations disciples to Me baptizing them in the Name of the Father of the Son and of the Holy Ghost A fourth mean is the gathering them into all lawfull and possible communion with others his disciples that by their Church-fellowship one with another they may be edified under their officers appointed in Christs Testament to feed govern and lead them on in the obedience of all the commands which Christ hath commanded his people in his Testament by which means he goeth about his work and doth call effectually sanctifie and save his own redeemed ones leaving all others without excuse Concerning all these and other means and maner also of executing his decree it is agreed upon between the Father and His Son Christ as His holy Spirit hath revealed it to us in Scripture All which may be taken up in two heads the one is the agreement about the doctrine and directions given to His Church the other is about actions operations and all effects to be brought about for making his word good Concerning his doctrine Christ saith Ioh. 12. 49. 50. I have not spoken of my self but the Father who hath sent me he gave me a commandment what I should say and what I should speak and I know that his commandment is life everlasting whatsoever I speak therefore eveâ—â— as the Father said unto me so I speak Concerning actions and operations and the executiou of the decrees it is agreed also between the Father and the Son Ioh. 8. 16. If I judge my judgement is true for I am not alone but I and the Father that sent me and vers 29. He that sent me is with me the Father hath not left me alone for I do alwayes these things that please him and Joh. 6. 38. I came down from heaven not to do my own will without the consent of the Father but the will of him that sent me In a word the consent and agreement of the Father and the Son Jesus Christ our Lord is such that the Son â—oth nothing by his Spirit but that which the Father â—oth work by the same Spirit from the beginning of the world Ioh. 5. 17. My Father worketh hitherto and I work and Col. 1. 16. for by Christ were all things created that â—re in heaven and that are in earth visible and invisible â—hether they be throns or dominions or principalities or 〈◊〉 〈…〉 created by him and for him He is alpha and Omega the beginning and the ending the first efficient and the last end of all things Rev. 1. 8. because for the glory of Christ the creation the covenant of works and the covenant of grace were made and had and shall have their full execution all for the glory of God in Christ by whom all things were made and do subsist CHAP. V. Of the Covenant of works WE have spoken of the first divine covenant wherein God and God incarnat are the parties it followeth to speak of the next divine covenant to wit the covenant of works between God and man Adam and his posterity made in mans integrity In which covenant God is only the one party of the covenant and man created with all naturall perfections is the other party In this covenant mans continuing in a happy life is promised upon condition of perfect personall obedience to be done by him out of his own naturall strength bestowed upon him as the Apostle teacheth us Gal. 3. 12. the Law is not of faith but the man who shall do these things shall live by them And unto this law or covenant of works is added a threatning of death in case man should transgresse the sense whereof is â—old by the Apostle Gal. 3. 10. cursed is every one who doth not abide in all things that are written in the book of the Law to do them The difference between the law and the Covenant of works THe word Law is sometime taken for the mater or substance of the law of nature written in the hearts of our first Parents by creation the work of which law is to be found in the hearts of their posterity unto this day And in this sense the word Law is taken by the Apostle Rom. 2. 15. the Gentiles saith he shew the wrok of the Law written in their hearts their conscience also bearing witnesse c. Sometime the word is taken for the formall covenant of works as Gal. 3. 10. as many as are of the works of the Law that is under the covenant of works are under the curse for it is written cursed is every one that continueth not in all things that are written in the book of the law to do them 2. The law as it is taken for the covenant of works differeth from the law of nature written by creation in the hearts of our first Parents first because the law of nature written in the heart of man in order both of nature and time went before the covenant made for keeping that law because the covenant for keeping that law was not made till after mans creation and after his bringing into the garden to dresse it and to keep it Gen. 2. 16. 17. Secondly God by vertue of the law written in manâ— heart did not obliedge Himself to perpetuat mans happy life for albeit man had keeped that law most acuratly God was free to dispose of Him as he saw fit before he made the covenant with him But so soon as he made the covenant he oblieged himself to preserve him in a happy life so long as he should go on in obedience to his law and commands according to the tennor of the covenant do this and live Thirdly death was the naturall wages and merit of sin albeit there had no covenant been made at all for sin against God deserveth of its own nature
convince them of their need of Christ and duty of following Him to fix and strengthen their hearty purpose to cleave unto the Lord. Such as are the Lords command to believe in Christ and love one another 1 Ioh. 3. 23. and His threatening if they believe not Ioh. 3. 18. and 1 Ioh. 5. 10. 11. The fourth mean is the gathering of these that have imbraced this covenant into all lawfull and possible Church-communion with other His disciples and fixing them in their severall congregations that they may be edified under their Officers appointed by Christ in His Testament in their most holy faith and obedience of all His ordinances And for further clearing the way of Gods bringing the visible Church of Christ into this covenant with Himself let it be considered 1. Albeit of those that are come to the use of reason with whom God doth formally and solemnly make this covenant of grace and reconciliation many are externally only called and few in comparison chosen Matth. 20. 21. yet it is not the will of God otherwayes then by doctrine to separat the elect from the rest of them that are externally called or to make the elects name known to the world for the kirk knoweth not but God only knoweth who are His 2 Tim. 2. 19. And therefore He hath ordained means common to the elect and reprobat to bring both unto the externall embracing of His covenant and continuing externally therein and He doth bestow gifts both to the one sort and to the other and He worketh in both the one sort and the other according to His own will But as for inward and effectuall calling or speciall saving graces which do accompany salvation and the speciall operations of the holy Spirit He reserveth to the elect and redeemed only to whom in a time acceptable He revealeth Himself and sealeth them for His own service 2. By this wise and holy dealing with the hearers of the Gospel whereby the Lord so makes good the covenant of Redemption and bringeth His decrees to passe as none shall have just reason to stumble no wonder that many be compassed within the draught-net of the Gospel and be moved to enter into this holy and blessed covenant of whom there may be elect not as yet converted whereup on by Gods appointment followeth a solemn covenanting of all that consent to the condition of the covenant and professe their faith in Christ all whom with their children Christ translates from the Pagan world into His visible kingdom and fellowship of His Church militant and grants unto them right to the common priviledges of Citizens in the order appointed in His word that keeping all lawfull and possible communion with the Catholick visible Church of Christ they may be edified in their particular congregaâ—ions and governed with others by Ecclesiasticall disciplin 3. Together with these externall means serving for drawing on the covenant and going on in it the common operations of God do concur common to all the called both elect and reprobat and gifts common to both are bestowed such as illumination morall perswasion historycall dogmaticall and temporary faith morall change of affections and some sort of externall amendment of their outward conversation saving grace being the speciall gift of God to His own 4. Of this maner of covenanting and taking into Church-fellowship all the called that consent in a morall way to the condition of the covenant regenerat and unregenerat we have a patern in the Lords covenanting with all Israel Exod. 19. the covenant is offered to all the Israelites without exception all are invited to enter in covenant without exception arguments motives and morall inducements are made use of from their experience of the Lords goodnesse and gifts given to them before most ample promises of spirituall benefits are made unto them conditionally to be bestowed on them both in this life and in the life to come vers 4. 5. 6. the people embrace the condition of the covenant V. 7. 8. the people are sanctified and prepared to receive the holy commands and will of God in the rest of the chapter then in the 20. chapter and in the rest of the book the duties of the covenanters are propounded which concern the acknowledgement of sin and deserved death and these also which concern obtaining of justification and sanctification by Christ and which concern their shewing forth their thankfulnesse all the dayes of their life The same covenant after fourty years is repeated and renewed by Moses a little before his death in the land of Moab Deut. 29. the Lord commands Moses to renew the covenant with all the people vers 1. all the people of Israel are gathered together regenerat and unregenerat vers 2. the sum of arguments and motives to enter in covenant of new is shortly set down vers 3. the greatest part of the people to be joyned to God in covenant are openly declared by Moses to be unregenerat vers 4. After that arguments are used to move them in all time coming to trust in the Lord and to obey him to vers 9. the covenant is made with the heads of the tribes and elders of the people and their governours and with all the men of Israel with their little ones with the women and with the strangers that were in the midst of their camp vers 10. 11. the covenant is solemnized with adjuration of all to keep the conditions thereof vers 12. 13. the covenant is extended with adjuration to the posterity vers 14. 15. neither is there any exception made or exclusion of any that consented to the covenant whether unregenerat Israelites or strangers but all are admitted within this covenant The same way of covenanting did Iohn Baptist follow admitting to his baptism the seal of this covenant all those that came from Ierusalem and out of all Iudea and from the borders of Iordan without exception whosoever confessed their sins or that they were sinners and professed they did receive the offer of grace made in the Name of Christ Jesus the true lamb of God that takes away the sins of the world Matth. 3. 5 6. and so far was Iohn from waiting for evidences of saving grace and regeneration before he admitted them that came to his baptism into the fellowship of the externall covenant of grace and reconciliation that on the contrair he made publick profession that the fan whereby the chaff is separated from the wheat and the hypocrit discerned from the sincere Christian was not in his hand or in any other man or mens hands but in the hand of Christ Jesus Himself only And therefore which is worthy to be observed after he had publickly testified his suspicion of the hypocrisie and old poysonabled is position in the Pharisees and Sadduâ—es that came to his baptism and offered to receive the covenant of grace and the seal thereof vers 7. forthwith without inquiring into their regeneration and sincerity of heart he baptized them among the
and bring the believer fled unto him on upon his way till he put him in full possession of fredom from all sin and misery But yet this felicity is brought about not all at once but peece and peece and not without conflict with the enemies of our salvation and not without use of the meanes appointed of God Wherefore let the afflicted be exhorted to take courage unto him as becometh a souldier of Christ and let him go on in the wayes of the Lord in hope and patience being assured that whatsoever God hath promised he will surely perform in that maner measure order and time and by his own appointed means as he hath set down in his holy Scriptures 6. The third practical error of the afflicted in the foresaid case is that he doth not judge rightly of his own faith nor of the fruits thereof for of his own faith he judgeth no otherwayes than of the faith of another man whileas there is a diverse way to judge of my own faith then of another mans faith for because I cannot reach to the internal acts of the soul of another man therefore I must judge only by the outward effects according to the rule that Iames giveth chap. 2. ver 10. Shew me thy faith without thy works and I will shew thee my faith by my works Yet of my own faith I may judge not only by the external effects of it which in the first closing with Christ are not yet observable possibly but also by the internal act of faith which the holy Spirit who knows the heart doth reveal unto me by making me not only heartily to embrace Christ offered in the Gospel and love him but also can make me reflect and turn back mine eye upon his own gift and grace in me according to that of the Apostle 1 Cor. 2. 12. we have received the Spirit of God that we might know the things freely given to us of God Again the afflicted doth not judge rightly of his own fruits of faith according as the truth is and as the Lord in his Word doth judge he should distinguish between the sincerity of the work and the perfection of it a work may be done uprightly and yet be imperfect he should distinguish what is Gods part in the work from that which is wrong and corrupt flowing from the remainder of sin in him These things he doth confound and doth so fix his eyes upon the defects and imperfection of his work that he seeth nothing but what is wrong when it is his duty both to observe what is wrong that he may be humbled and cast away all confidence in his work and to observe also what is good and right in his work proceeding from the grace of God in him and so praise and thank God for it in Christ who will not quench the smoaking flax Isa. 42. 3. 7. For remedy therefore of this error let the afflicted first look upon the acts of his faith both internal and external both on the elicit acts of faith and the imperat acts as they are called in the Schools and let him judge of both according to what is right and equitable that whatsoever be the measure of new obedience it may be differenced from the mixture of infirmity defects or corruption And let him not judge of his work according to the suggestions and calumnies of Sathan who alwayes condemneth so far as he can what is good in Gods children or if he cannot condemn it doth labour to have it abused Secondly let the afflicted observe the due order both in doing his duties and in judging thereof for of necessity he must first put forth an act of faith and love on Christ before he can passe judgment on it and let him first do the work commanded to the believer and then passe sentence that he may be strengthened to do moe duties and so to present them to God to be washen accepted and amended in his following service Thirdly let him carefully look unto the end which he should propose to himself in judging of his acts of faith and obedience for the end of judging our selves and our works should be to confirm our faith in Christ when we find any thing done according to the rule and to â—lye to Christ for pardon and grace if we conceive all is wrong after we have examined maters 6. The fourth practical error is that the afflicted first suffereth his faith to be wounded and weakened by Sathans tentation and then to be drawn forth to the field to give a proof of the strength of his faith in some difficile duty before the wound of faith be bound up or healed for it is a great disadvantage to enter the lists with Sathan about the fruits of faith whether they be sincere or not when faith is wounded yea fainteth and is brought in question whether it be true faith or not Now this is a special stratageme and wile of Sathan by whatsoever mean he can to hurt the faith of Gods children that he may by that marr communion-keeping with God and cut off if he can the conduit whereby the power of Christ is conveyed to the believer for making him give acceptable obedience unto God And certainly it is no lesse difficile when faith is wrested and for a time out of joynt to set about acceptable service then it is to make a man to set upon his work when his armes are out of joynt Therefore for remedy of this error let the afflicted so soon as he findeth his â—aith wounded incontinent set himself down before God humbly and acknowledge his foolishnesse want of watching unworthinesse and inability either to know how he hath grieved Gods Spirit and made open a door for the Tempter to fall in upon him or to repent the sins which he knoweth might have provoked God so to exercise him and next let him look unto God in Christ reconcileing the world to himself and lay hold on the hornes of the altar on the throne of grace for strengthening his faith that he may find help for the present need and thereafter also to walk more wisely for this is the counsell which Christ doth give to the corrupt Church of Sardis Revel 3. 2. Strengthen the thing which remaineth and is ready to die Thus may the afflicted recover strength of faith and ability to resist Sathan and furniture for bringing forth unquestionable fruits of faith CHAP. VIII Wherein the regenerat mans doubt whether he be in the state of grace arising from his unquietnesse of spirit is answered THis case is incident to many dear children of God and may befall Champions in time of sad affliction as we see in the Prophet Ps. 42. 11. and 43. 5. why art thou cast down O my soul and why art thou disquieted within me But even in time of outward prosperity or when no great affliction bodily lyeth on many who in the sense of their sinfulnesse have fled to Jesus Christ and have taken
Christians with giving them over to their own hearts lusts and letting them not only walk in their own counsells and in the imaginations of their own ill hearts but also in his justice sending to them strong delusions and false teachers to authorize their errors and hold them on in the way to perdition What wonder to see God for the light esteeming of baptisme bestowed on men in their infancy and the not making use thereof for mortification of lusts and sanctification of life by faith in Jesus Christ to let loose phanatick Anabaptists to teach men to renounce their baptisme What wonder to see mens loose-living in the service of their sensual lusts punished with letting loose antichristian Antinomians who turning the grace of God in wantonnesse do avouch whatsoever they do it is no sin and that they are not bound to keep the law which Christ professeth he came not to dissolve but by the contrary to establish it What wonder to see mens carnal confidence in their own wit worth strength and ability works and merits punished with letting loose lying spirits to harden them in their error And what wonder to see God punishing the abuse of the Gospel and refusing to receive the truth in love with giving men over to the spirit of Antichrist and strong delusions 2 Thess. 2. The patrons and propagators of such errors and delusions are called by the Apostle ministers of Sathan and false brethren 2 Cor 11. 16. deceivers 1 Tim. 4. 1. and men who were of old ordained to this condemnation From whose contagion and punishment let every misled soul pray to God to be delivered CHAP. VIII Concerning the converts conscience mistaking vice for vertue and pleasing himself in this condition THis case differeth from the case of delusion which we have taken for erring in the matter of Religion whether doctrine or worship pertaining to the first table of the Law but this mistaking conscience is in the practice of duties of the second table when the doctrine of the duty is confessed but in practice and action vice is practised under the notion and pretense of vertue and the man is pleased with himself in so doing Whereof it shall suffice to give three instances The first instance THe first instance wherein a convert may be for a time mistaken is when a man pleaseth himself in â—igardly parcimony and narrow scraping together of mony to the hinderance of spiritual duties under pretense of frugality and diligence in his calling c. Whereby he perswadeth himself that his practice is so far from sin as it is rather commendable and worthy to be imitat for he conceiveth that according to Gods command he is not slow in the work of the Lord but fervent in spirit serving the Lord Rom. 12. 11. that he is working with his hands that which is good Ephes. 4. 18. that he is providing for the necessity of his family for which if he should not provide he should be worse then an infidel 1 Tim. 5. 8. If the mater were found so to be after examination true it is frugality diligence in a lawfull calling and provision for a mans family are commendable but here is the deceit of the heart found when anxiety is found in stead of moderat carefulnesse when hasting to be rich is found in stead of moderat diligence in his calling when love of money and avarice is found in stead of honest provision for a mans family We grant also that this mistake is not easily discerned by beholders but yet the convert himself after examination may discern it when he looketh upon the effects signs and concomitant evils such as are felt impediments and hinderances of a spiritual disposition for this covetousnesse of things earthly whereof we are speaking doth marr the study and endeavour for things spiritual and diminisheth the fear of sinning in the mater of gain and taketh up the time due for spiritual exercise In this case carnal joy in the getting gain is a sign and evidence of a deceived heart and so is also wordly grief for want of successe or for not getting expected and desired gain a proof of this mistaking The causes of this evil are the too great fear of poverty an over-high estimation of riches a diffidence of Gods providence a doubting of Gods promises to furnish his own with food and raiment and things necessary for this temporal life which diffidence Christ doth expresly discharge Mat. 6. 24 25. But for a remedy of this evil the person guilty cannot seek after nor embrace it so long as he is not convinced of his sinfull condition wherefore for clearing a mans mind in this point let him examine himself whether in following gain his heart be oft-times surfetted and overcharged with the cares of this life and made frequently indisposed for prayer and religious exercises whether he be too much taken with gladnesse when he gaineth and grief when he suffereth loss and worldly damage whether he useth for hope of gain or fear of life to lye and flatter or dare deal injustly in his bargains whether he findeth himself slow unto exercises of religion but prompt and ready for secular affairs whether he spend the time heavily in religious exercises and is weary of them but can passe the time pleasantly in the affairs of this life If he find himself convinced by shrewd signs of this evil let him humble himself in Gods sight flye unto Christ for fastening his bargain for righteousnesse and eternal life through Christ then let him not cast off his diligence in and faithfull discharge of his lawfull calling but by a religious disposition of mind and observance of all religious exercises seasonably temper and moderat his diligence in secular affairs and depend upon God more then he hath done for the successe of his labours and take from God loss or advantage as he giveth it so as he may be found in prosperity and adversity submissive unto God and ready for the discharge of charity and equity as occasion shall offer Another instance THere is another instance wherein a convert may be mistaken to wit when a man pleaseth himself in in the prosecution of privat revenge that he may pay home to such as have wronged him in the mater of his credit and reputation or in his goods or bodily harm done to him or his friends for this ungodly disposition he may pretend possibly a care of following retributive justice wherein he may seem to himself to come short except he should watch for a recompence-giving to the person injurious he may possibly pretend a dutifull respect to publick peace and welfare of the commonwealth of the society wherein he liveth wherein he may seem to himself to come short if he should suffer the person injurious to him to go away unpunished he may pretend also his own safety and security for time to come whereof he may seem to himself carelesse except he make it evident that whosoever doth him wrong
licentious libertine is not compelled at all to sin but to say and do that which is right and to hearken to the Word of God rather then to his own erring conscience for the scandalous sectary schismatick or heretick lyeth in a twofold sin the one is in his spirit believing and embracing an error the other in his external words and deeds corrupting the minds and maners of Gods people If after conference and disputation the sin of his misled mind cannot be taken away yet the correcting of him by Church-censures and civil punishment may restrain and bind him up from troubling and infecting others with his leaven and ill example and so his sinning externally is cut off and he made in so far to cease from evil wherein he doth not sin in so far because sin is not every transgression of the ditement of the conscience simply but the transgression of the law and ditement of the conscience speaking according to the law is a sin It is true indeed that whosoever doth judge the ditement of his conscience to be the Law of God and yet doth the contrary must by interpretation of his deed be holden guilty of sin because he who by fear or hope can be moved to do contrary to the ditement of his erring conscience in effect doth professe he may be moved by hope or fear to do contrary to the ditement of his conscience well informed Mean time it is expedient not only for the good of the society of Gods people but also for the good of the erroneous person himself that he be curbed and hindered by these that have lawfull power from doing yet more harm and restrained from following the course of sin and filling up the full measure of sinning which he was about to do CHAP. X. Of such as do please themselves in a condition not pleasing God because they conceive they can pray well under any condition SUndry there are who think their souls to be in a good case and condition when they can pray much and that with freedom of spirit when possibly they do not watch over their hearts nor wayes as becometh them This sicknesse even converts are subject unto sundry times but it may be most clearly seen in those who put a sort of worth and merit in effect upon their religious exercises as we may see in many Israelits in Isaias time chap 58. They did reckon themselves among them that did seek God daily who delighted in his wayes and did approach unto him ver 2. yet because God did not grant their petitions they fell on chiding him ver 3. Wherefore have we fasted say they and thou seest not wherefore have we afflicted our souls and thou takest no knowledge The history also of Korah Dathan and Abiram is notour wherein we see what esteem Korah and his complices had of their own holinesse and of their accesse to God in their prayers that they durst hazard and lay their lives in pawn that God should make them as welcom when they came with their cenferes to pray before him as Aaron and Moses yea and more welcome then they Such a sort of deceit is that whereby some fanaticks enthusiasts and hereticks do foster themselves in their own folly and imagine they are no small men in Gods account because they find a sort of eloquence in their prayers which they conceive God would not give unto them except he were well pleased with their persons prayers and wayes and that the true convert also is subject to this sicknesse appeareth by this that Moses in charity judged many who countenanced the conspiracy to be godly persons otherwayes and therefore exhorted them to forsake the unhappy society of these wicked men And sure it is that sundry of the sons of Korah did repent and flye from the company of the obstinat transgressors for it is clear that all the sons of Korah did not perish Numb 26. 11. and frequent mention is made of the posterity of Korah in the Chronicles and Psalms But we need not insist much here seing experience teacheth that many go on confidently in maintaining schisme and error perswading themselves of the goodnesse of their course and condition because their prayers do flow according to their wish from day to day And many are who if they find fredom in prayer for any particular concerning themselves or others do assure themselves that it shall come to passe which they pray for And if their spirits be straitned in praying for spâ—â—itual and promised graces they fear they shall not be satisfied in the particular they pray for For remedy of this self-deceit men must know that it is one thing to pray much and another thing to be heard and their prayers and persons accepted The Jews are told by the Prophet Isaiah chap. 1. 15. that albeit they put up many petitions the Lord will not hear them because their hands were full of blood 2. Carnal affection may easily creep in and stir up a fervency of prayer Iam. 4. 3. you ask and obtain not because you ask amiss that you may bestow what you pray for upon your lusts 3. Saints may pray earnestly for that which God is not minded to grant unto them as Samuel prayed for Saul that he might be continued King 1 Sam 16. 1. And David may pray for the life of Bathshebas child and not prevail 4. On the other hand prayers put up from a straitened heart in a sad condition may prove no lesse pleasing unto God then when the supplicant doth find most inlargement of spirit and fredom of prayer How oft did the Pâ—almist cry out of the deeps when his spirit was overwhelmed within him when darknesse and the cords of death did straiten him as Ps. 61. 1. is holden forth And the Apostle Rom. 8. giveth us to understand that the spirit of the convert may be so straitened by afflictions bodily and spiritual that they are not able to set their words in order before God yea nor have clear notions of their necessities and desires but in stead of an oration do sigh and groan unto God Wherefore if a man shall in the sense of his sins and wants have his daily recourse unto Christ and be carefull to bring forth the fruits of the spirit praying for what is promised with submission to God what measure and at what time he pleaseth to give he may be sure his person and prayers are acceptable as we are taught 1 Ioh. 5. 14 15. This is the confidence that we have in him that if we ask any thing according to his will he heareth us and if we know that he heareth us whatsoever we ask we know that we have the petitions that we desired of him CHAP. XI Of the converts esteeming the peace of God to be but a carnal security VVE have brought forth some examples of the first sort of the conscience erring by esteeming an evil condition to be a good condition Now let us look upon some
strengthened and set forward to glorifie God in Christ in necessar duties As for the maner and measure to be keeped in the use of things lawfull prudence must be asked of God who will direct us in this as in other Christian duties CHAP. XVI Concerning the converts suspicion that his softness of heart is nothing but a natural disposition to weep upon any occasion VVHen the Lord hath taken away from the sinner a heart of stone and hath given unto him a heart of flesh so that he dar not any more harden himself against the threatnings of Gods Word but doth tremble at the hearing thereof as speaketh Isaiah 66. 2. and in his prayer doth pour forth his heart ordinarily with tears he may as experience hath taught fall in a suspicion of this ordinar or frequent melting of heart as if it were nothing else but a childish or woman-like temper of body and spirit and no evidence of contrition for spiritual causes which the Scripture requireth and commendeth in the penitent 2. In this case there is danger on either hand if the convert be not wary and circumspect in this condition for on the one hand he is in hazard of making light account of the work of God who hath taken from him the heart of stone and given him an heart of flesh On the other hand he is in hazard of laying too much weight on his tears if once he be satisfied about the suspicion he hath of his own tears and made clear that they were proofs and evidences of his sincerity in his prayers to God That there is a danger on either hand experience hath taught for some sincere converts having entertained the suspicion that their tears in prayer proceeded from the soft temper of their natural complexion disposition of spirit have resisted their inclination to mourn and striven against letting forth of tears so far that they have become so dry for a long time and have prayed more perfunctoriously then before that when just causes of grief and tears were given unto them they were not able to bring forth one tear for easing of their grieved heart On the other hand experience hath taught that some looking upon the expressions of the Saints in Scripture concerning their tears have laid so much weight upon their tears as they have numbered in a manner all the drops of their eyes and from the lesse or more quantity of them made reckoning of their own better or worse condition and of Gods acceptation of their prayers lesse or more 3. This tendernesse of heart and easinesse to be moved unto tears for spiritual motives is a rare gift Few they are who with sense of the body of death and original sin bearing them down do lament their natural sinfulnesse in their best condition with Paul Rom. 7. 24. Few shall be found so affectionat to the glory of God and salvation of peoples souls as to pour out tears both in secret and openly for promoving thereof as the Apostle did Act. 20. 19 21. and 2 Cor. 2. 4. Few like Timothy whose heart was so tender that the Apostle could not but observe his tears and remember them 2 Tim. 1. 4. Yet we doubt not that from age to age sundry be who by the grace of God have this constantly melting heart according to the measure of Gods free donation some with tears some without tears And therefore if there be found in such mourners an honest endeavour to walk circumspectly let not the suspicion that their tendernesse is but natural weaknesse of spirit or bodily complexion be entertained Only let the giver of the grace of a tender heart be relyed upon and not their tears as if they were any more then witnesses of their honest affection in spiritual exercises for such prayers may prove sincere and acceptable to God both when they cannot mourn and also when their heart seemeth withered hard and dry CHAP. XVII Concerning the converts suspicion that all his devotion is but lip-labour which is not joyned with a tender and melting heart and with Gods sensible approbation AS some are suspicious of their condition because of their ordinar tendernesse and melting of heart So other some are suspicious of their condition because they find not their heart tender and soft in their devotion All converts do agree in this that God must be worshiped in spirit and truth and that it is not acceptable worship to God if a man draw near him with his lips when his heart is far from him whereupon every convert when he is mindfull of his duty goeth about to worship God with understanding and inward affection of heart to confesse sin deprecat wrath ask of God things necessar interceed for others give thanks to God for his benefits and praise him for his works and working so as his affections may be conform to his expressions and the conscience may approve both his words and his hearty affections and God may with his peace and consolation approve the worshiper But some converts are who albeit in sincerity they worship God yet they count all their devotion to be but lip-labour except they find their affections wakened up and their heart tender and some vigour of spiritual life in their exercises and the sense of Gods approbation of their worship by giving sense of his peace and consolation to them in their worship Hence oft-times doth suspicion arise without just ground that they are deserted of God that he is displeased with them and this suspicion being entertained doth send forth complaints and bringeth on coldrifenesse in prayer and discouragement 2. This unjust suspicion of the grace of prayer the Lord doth oft-times chastise by with-drawing peace and comfort and order in prayer and of words also that he who complained that his devotion was but lip-labour because he sound not such measure of affection as he would have had nor that consolation which he wished to have shall find himself in worse taking after his complaining then he was in at first when he began to suspect his condition It is true that confusion of mind and want of words to expresse the case wherein he is may fall on a convert by reason of afflictions and manifold temptations and yet he may be free from this suspicion of Gods affection and acceptation of his person and prayers as the Apostle doth teach us Rom. 8. 26. Likewayes the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered But when this cutting short of the gift of prayer in any measure doth follow after suspicion of Gods respect and good will toward the complaining and discouraged convert it is a fatherly chastisement from God threatning the convert with a greater measure of desertion and heavier temptation except he repent his folly and return to God whom by his suspicion and misbelief he hath offended 3. For remedy of
this evil these five things must be distinguished by the afflicted convert 1. the labour of the lips or formality in prayer or devotion 2. prayer in faith 3. prayer with felt and observed affection in prayer 4. prayer approven of God 5. prayer with the sense and feeling of Gods approbation As to the first the labour of the lips or formality in prayer which the Scripture doth condemn is when a man prayeth with his mouth for things necessar or lawfull and is about the external work of devotion wherein he pleaseth himself and doth rest upon the work wrought without affection of heart or faith as we see Is. 58. 1 2 3. and this is not the case of the convert of whom we are speaking for because he esteems his devotion to be but a formality he is displeased with himself and is unquiet As to the second prayer in faith is when the convert misseth freedom of speech and answerable affection to his speech in his devotion in prayer praises thanksgiving intercession c. yet because the duty is commanded he doth offer it up to God with hope of acceptation and yet is displeased with himself and humbled in the sense of his coldrife affections which is the duty of the convert of whom we are speaking but the not esteeming this his devotion through Christ acceptable is his fault As to the third prayer or devotion with felt affection in discharging it is when the convert poureth out his heart unto God with fredom of speech and yet cannot be quiet because he doth not feel any sign of Gods approbation of him and hearing of his supplication and this was the case of the Psalmist in sundry Psalms But this is not the case of the convert we are speaking of for he complaineth of the hardnesse of his heart and want of affection and doth weaken his own faith which is his fault As to the fourth prayer approven of God is when the convert doth offer his devotion to God in sincerity and prayeth for what is promised in hope to be heard and answered in due time And this prayer or devotion is approven by God in Scripture whether the convert be satisfied with the measure of answerable affection to his words or not as the Apostle testifieth 1 Ioh. 5. 14 15. And this should be observed by the convert of whom we are speaking for rectifying his judgment and quieting of him albeit he neither find his affection moved as he would nor find consolation from God as he would As to the fifth prayer or devotion with the sense and feeling of Gods approbation is when God not only approveth the converts prayer and devotion by his Word in the Scripture but also by his Spirit doth sensibly comfort the supplicant and sends him to his calling with joy So did he deal oft-times with the Psalmist David and so did he comfort Samuels mother in and after her prayer 1 Sam. 1. This is the thing which the convert we speak of would be at and which would satisfie him if he could come to it 4. This condition is the sweetest to the supplicant and much to be desired with submission to Gods dispensation whatsoever it be but it is not the only condition acceptable to God as we see 1 Ioh. 5. 14. 15. This is the confidence which we have in God that if we ask any thing according to his will he heareth us and if we know that he heareth us whatsoever we ask we know we have the petitions that we desired of him And that the mater is so may be perceived in David's condition at sundry times for Ps. 119 seven or eight times he prayeth Quicken thou me according to thy word He findeth in himself much deadnesse of spirit yet he continueth meekly praying to be quickened in the service of God 5. Wherefore so oft as the convert is displeased for any defect he findeth in his devotion let him 1. humble himself in the sense of his imperfection and betake himself so much the more to the intercession of Christ and lay hold more firmly upon the satisfaction made by the Mediatour and draw by faith grace for grace out of his fulnesse and let him in faith and sincerity worship God and live holily in his conversation and not be afraid that his devotion shall be esteemed of God to be but lip-labour 2. To this end let him rightly construe Gods dispensation and consider that his gifts are wisely given forth for the good of his people for sometime he giveth to will that which is good without ability for the time to effectuat what the convert willeth he may give a willing heart to pray affectionatly and not for the time grant ability to pray as his child would Rom. 7. 18. Sometime he may give no more but to sigh and groan without ability to expresse the confused desires of his heart Rom. 8. 26 27. Sometime he will suggest words and make the supplicant in sincerity of faith present the words put in his mouth Hos 14. 1. 2. Sometime he will grant to the supplicant to bear out much disputation in his prayers without sensible consolation Ps. 77. Sometime he will grant the supplicant a loosed heart in prayer and abundance of tears and yet seem for a time not to regard them Ps. 6. Sometime he will grant confidence and consolation to the supplicant as Ps. 6. and many other Psalms And certainly the variety of divine dispensation to his children cannot be told in all which he requires of his supplicants meek submission and perseverance in prayer with confidence to find a good answer at last for if his child do not accept well of the measure which is bestowed on him he may readily find the measure he complained of more scant and confusion of mind without words to fall upon him and if yet he shall not wisely submit himself to Gods exercising of him he may fall in harder trouble and questioning of his state in grace and be tempted to restrain prayer till he cease complaining and flye for refuge to Christ the Mediatour and come to a better estimation of the measure of presence with him when he began to complain CHAP. XVIII Concerning the converts looking upon the sight of his faith as if it were the failing of his faith SIncere faith in Christ is the special grace of God given to the elect only which grace the more we do exercise it the more we please God for without faith it is impossible to please him Heb. 11. 6. This saving grace the Lord taketh pleasure to put it unto tryall and exercise that thereby he may train it on and foster and increase it and bring it forth to light both for his own glory and for the commendation of his children as is told us 1. Pet. 1. 7. In which exercise the true convert is oft-times much mistaken and doth mis-construe his condition The reasons are 1 the faith of young converts is very imperfect knowledge is many