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
dissimilitude of manners or discrepance of judgment or contention about any mater then partiality hindereth a right judgment one of another and affection marreth reason many times that it cannot discern what is right Therefore let the person afflicted with this tentation turn himself to God who searcheth the reines and let him humble himself in his sight renewing the exercise of repentance and faith in Christ and let him apply to himself what the Scripture doth pronounce of these who in the sense of their sin do flye to Christ Jesus that in him they may have remission of sin and amendment of their life for so did the Prophet in the whole Psal. 17. when he had to do with his uncharitable friends and kinsfolk and so let the afflicted do CHAP. XV. 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 SOâ—e true converts are who indeed are indued with the saving graces of faith hope and charity and give evident proof of the in-dwelling of the holy Spirit in them and do rejoyce now and then in God their Saviour when his love to them is shed abroad in their heart but when a cloud cometh over their eyes and they do not feel the warm beams of the Sun of righteousnesse shining in their soul as they before have felt they are assaulted with doubting if any saving grace be in them at all and do entertain these tentations oft-times so far as to suspect and expresse in words that there is no solid faith in themselves no lively hope no christian charity no mortification of sin no purity of heart and such like if when they are thus tempted and tossed they lay hold on Christ as in their first conversion and find the sensible comfort of the holy Spirit by the word of the Gospel applyed unto them then all is well their doubting is overcome for the time they rejoyce and praise God But if the Lord shall delay for his own wise ends to renew their sensible consolations and to renew the earnest-penny of their inheritance forthwith they begin to doubt again and to hearken to Sathans suggestions and to suspect that their former feelings were but temporary and not the special operations of the holy Spirit and at length break forth in many sad complaints And in a word they do not maintain the work of saving grace in themselves longer then the sun shine of spiritual felt consolations abideth with them And albeit their exercise be no wayes so hard as was the Prophets Psal. 77. yet they fall out in the same complaint which the Prophet expresseth ver 7 8 9. Will the Lord cast off for ever and will he be favourable no more is his mercy clean gone for ever doth his promise fail for evermore hath God forgotten to be gracious hath he in anger shut up his tender mercies 2. For clearing of this case two diseases may be perceived in the afflicted which is here described The one is this the afflicted setteth himself to live rather by sense then by faith and doth put his faith on work of set purpose that he may obtain or recover consolation shortly but if his desire be not shortly granted he maketh not use of the formerly felt consolations to strengthen his own â—aith when consolation is withdrawn The other sicknesse is this the afflicted doth not take up the nature of saving graces nor perceive the beauty thereof except in the sun-shine of sensible divine approbation thereof he doth not take up the right definition or description of saving graces for saith is to him nothing if it be not a full perswasion except he can pour forth tears alwayes he thinks he doth not repent except he find a joyfull expectation of Christs coming in glory he thinks his hope not lively and so of charity and patience temperance righteousnesse and holinesse if he do not find them in some eminent measur as they may nearâ—by stand before the law the afflicted of whom we are now speaking thinketh he hath nothing of saving grace in him We grant that this sicknesse is very rare and few they are that are troubled with it yet where it appeareth it must be speedily cured but with great circumspection cured for the earnest desire he hath of feeling the sweet sense of the joy of the holy Ghost must not be disallowed but commended to him and he taught to cry as it is said Cant. 2. 5. Stay me with flaggons comfort me with aples for I am sick of love yet with holy submission unto Gods will for time maner and measure 2. He is also to be commended that in his trouble he goeth to God in Christ not altogether without faith which he putteth forth in active exercise thereof by confession of sin by supplication and otherwayes but here is he to be reproved that while he is actually exercising faith love hope c. he reckoneth all he doeth to be nothing no faith no hope c. because it is not in such a measure as he would 3. He is to be commended that he doth aime at the highest degrees of faith love hope patience mortification of sin and practice of holinesse and all commanded vertues but here he faileth that he counteth all as nought when consolation and sensible approbation of what he hath is not felt for here he despiseth the day of small things and unthankfully mis-regardeth the lower degrees of these saving graces which notwithstanding are bought to the redeemed by the same price wherewith the highest degrees are bought to wit with the precious blood of Jesus Christ. 3. Wherefore let the afflicted consider first that the will of God revealed requireth of us that we walk by faith and under the sense of our sinfulnesse and afflictions whatsoever hold fast the covenant of grace in Christ Jesus and by adhering unto him hold up our heart and entertain spiritual life in us Secondly let him consider that this way of living by faith and dependence on the word of Gods grace doth please the Lord well for without faith it is impossible to please him and thus living by faith in him doth give more glory of truth grace mercy and constancy unto God then when we suspend the glorifying of him till we find the sense of consolation from him for if we believe in God only because we find the consolations of his Spirit our faith in that case is weak and leaneth more upon the pledge and sensible evidence of his truth bestowed upon us then upon his promise without a pledge for no man will refuse to give credit to a man upon a pawn but God is worthy to be credited upon his word without a pawn yea when his dispensation seemeth contrary to his promise Thirdly let him consider that the Lord useth to give sensible consolations not only to help our faith in the time of consolation but also to help our
Prison and Stocks pinching and pressing the bound sinner and the part of the Burrio scourging and tormenting him But the Conscience after examination finding the man either innocent and free of the crime or forgiven and reconciled to God by Christ after repentance and faith embracing the Redeemer it doth the part of an honest Friend carefully comforting the innocent or penitent and the part of an Advocat excusing and defending the man against all challenges and the part of Witnesses compurgatours and the part of the Iudge absolving and the part of the Rewarder And so much concerning the nature and use of Conscience as may suffice our purpose CHAP. II. Of Cases of Conscience in general A Case of Conscience taken in a large sense comprehends every accident which any way affects or qualifieth the Conscience And in this sense the perswasion and certainty which the Conscience may have the soundness health and strength of the Conscience may be called Cases and good Cases of the Conscience So also any effect which the Conscience doth work on the soul such as are peace of conscience comfort and joy in the heart may be called Cases of the Conscience also But the Cases whereof we are to treat are the ill Cases of the Conscience whereby it is fallen from the soundness and streightness it should have which we call by the name of wounds diseases and sickness of the Conscience whereunto that we may descend to speak more orderly a twofold difference is to be observed 2. First we must put difference between a healthy and a sick Conscience A healthy Conscience is that which after examination of our wayes according to the rule of Gods Word doth justly absolve us and speaketh peace to us toward God Of such a conscience it is said by Solomon A sound heart is the life of the flesh Prov. 14. 30. by the heart he meaneth the conscience which ordinarly in Scripture is called the heart And he saith the sound conscience is the life of the flesh because the body is so much in better case that the conscience be at peace toward God And this blessing is allowed upon every believer in Christ in his orderly walking 2 Tim. 1. 7. God hath not given us the spirit of fear but of power of love and of a sound mind A Conscience in this disposition needeth not medicine but spiritual nourishment and exercise in all Christian-duties A sick Conscience we call that which either is senseless of its own evils and dangers it is in and sitteth down securely and resteth without a warrand Or which is justly wounded and labours under the sense of its pain or which is unquiet upon mistakes and ignorance of making use of the true remedy of such a sick Conscience we are to speak if possible by Gods blessing a word in season may be spoken to waken a secure conscience or to refresh the weary soul that being recovered from its malady it may be able to feed upon the bread and water of life and work the works of God in the strength of Christ. 3. Secondly we must put difference between a troubled Soul and a troubled Conscience for the Soul is more largely taken then the Conscience The Soul comprehendeth all the powers and faculties of the man but the Conscience as we speak of it is only one faculty of the mind judging of the mans moral ill or well-being and so all cases of the Conscience are cases of the Soul but all the cases of the Soul are not cases of the Conscience For the Soul may be troubled while the Conscience is not troubled at all yea a man may have a commendable trouble in his soul when he seeth God dishonoured or His Church in hazard whereby his conscience is so far from being troubled that such a holy trouble strengthens his conscience in his address to God as is in many places of the Psalms to be seen Again a mans mind may be troubled by sundry natural or civil motives while the conscience is allowably quiet as in losses of things temporal fears pains or unexpected inconveniencies occurring yea there may be passions and perturbations of the mind in persons that are not capable for the time of the exercise of Conscience as may be seen in young infants and in the elder sort in fits of feaver melancholy and phrensie and yet further it is possible that passions perturbations and troubles of soul may be found without any disease of the Conscience because our Lord Jesus in the dayes of his humiliation was a man acquainted with sorrows but was not obnoxious to sin or any self-challenging for he knew no sin in himself He had trouble in his soul but could not have trouble of conscience Iob 12. 27. Now is my soul troubled and what shall I say â—ather save me from this hour but for this cause came I unto this hour Of the cases of the Soul we speak not here but of the sinfull diseases of the Conscience 4. There is also a third difference to be observed between common cases of Conscience and these that specially concern Regeneration Common cases comprehend all these questions and doubts wherein the Conscience is seeking light and resolution about the rule of faith and maners that it may better inform it self about the sense of Scripture and about the application thereof in the point of direction in faith and practice These common cases are of as large extent as the bulk of Divinity as large as the Doctrine held forth in Scripture concerning faith and maners for there is not any one article of faith or duty prescribed as a point of piety or righteousness about which questions may not be moved and cases propounded wherein the Conscience may seek satisfaction Of this hudge great tree we take but only one branch to speak of so far as maketh for our purpose concerning Regeneration CHAP. III. Of Regeneration what it is and the regenerat man who he is WE speak not here of the regeneration of elect infants dying in their infancy God hath His own way of dealing with them but of the regeneration of those who are capable of being outwardly called by the ministry of the Word which we may thus describe Regeneration being one in effect with effectual caling is the work of Gods invincible power and meer grace wherein by His Spirit accompanying His Word He quickeneth a redeemed person lying dead in his sins and reneweth him in his mind will and all the powers of his soul convinceing him savingly of sin righteousness and judgment and making him heartily to embrace Christ and Salvation and to consecrat himself to the service of God in Christ all the dayes of his life 2. The main thing we must take heed to in this work is to give to God intirely the glory of His Grace and Power and Wisdom so that the glory of mans regeneration be neither given to man nor man made sharer of the glory with God but God may have
whereby he is made more capable of regeneration to be wrought in him for the materiall disposition of him fitting him for regeneration is neither a part nor a degree of regeneration for albeit the Lord be not bound to these preparatory dispositions yet He will have man bound to make use of these externall means which may prepare him because by the use of externall means such as are hearing of the word Catechising and conference c. a man may be brought more near unto regeneration as Christ doth teach us by His speech to that Pharisee who was instructed in the law and answered discreedy unto Christ Thou art not far saith He from the kingdom of God Mark 12. 24. This preparatory disposition in order unto regeneration is like unto the drying of timber to make it sooner take fire when it is casten into it For dryness in the timber is neither a part nor a degree of kindling or inflammation of it But only a preparation of the timber to receive inflammation when the fire shall be set to it or it put in the fire possibly a long time after In these preparatory exercises then no man will deny that the naturall man unrenewed hath a naturall power to go and hear a Sermon preached to read the Scripture to be informed by Catechising and conference of Religion and regeneration whereof God when He pleaseth may make use in regeneration of the man Wherefore whosoever in the preaching of the Gospel are charged and commanded to repent to believe in Christ or turn unto God they are commanded also to use all these externall means whereby they may be informed of the duty required and of the means leading thereunto in the exercise of which externall means they may meet with sundry common operations and effects of Gods Spirit before they be regenerat or converted whereof the use may be sound not only in but also after conversion And if any man shall refuse slight or neglect to follow these preparatory exercises which may prepare him for conversion he is inexcusable before God and man and guilty of rejecting of the offer of reconciliation yea guilty of resisting of the holy Ghost of which sin and guiltynesse the holy martyr Stephen chargeth the misbelieving Jews Acts 7. 51. 8. As for the regenerat man he it is who in the acknowledgement of his sinfulnesse and deserved misery and of his utter inability to help himself doth cast away all confidence in his own parts and possible righteousnesse of his own works and fleeth to Christ offered in the Gospel that in Christ alone he may have true wisdom righteousnesse sanctification and redemption and doth with full purpose of heart consecrat himself and endeavour in the strength of Christ to serve God acceptably all the dayes of his life For the ground of this description we have the words of the Apostle Philip. 3. 3. Where putting a difference between the true people of God and the counterfit he saith We are the circumcision who worship God in the spirit and rejoyce in Iesus Christ and have no confidence in the flesh In which description of the regenerat man the Apostle first points forth unto us three speciall operations of the Spirit of regeneration then three duties of the man regenerat The first operation of the Spirit of God the only circumciser of the heart is the humbling of the man in the sense of his sin by the doctrine of the law and cutting off all his confidence in his own worth wit free-will and strength to help himself So that the man hath no confidence in the flesh The second operation is the infusion of saving faith making the man humbled to close with Christ in the Covenant of reconciliation and to rest upon Him as the only and sufficient remedy of sin and misery so that Christ becometh to him the ground of rejoycing and gloriation The third operation is the upstirring and enabling of the believer in Christ to endeavour new obedience and to worship God in the spirit As for the three duties of the man regenerat The first is to follow the leading of the Spirit in the poynt of more and more humbling of himself before God in the sense of his own insufficiency and â—shewing of all leaning on his own parts gifts works or sufferings or any thing else beside Christ He must have no confidence in the flesh The second duty is to grow in the estimation of Christs righteousnesse and fulnesse of all graces to be letten forth to the believer imploying Him by faith and comforting himself in Christ against all difficulties troubles and temptations He must rejoyce in Iesus Christ. The third duty is to endeavour communion-keeping with God in the course of new obedience in all cases worshiping and serving God in sincerity of heart he must be a worshiper of God As to the last thing holden forth in the Apostles words which is the undoubted mark and evidence of the man regenerat and circumcised in heart it standeth in the constant endeavour to grow in these three duties joyntly so as each of them may advance another for many failings and short-comings will be found in our new obedience and worshiping of God in the spirit but let these failings be made use of to extinguish and abolish all confidence in our own parts and righteousnesse that our dayly failings may humble us and cut us off from all confidence in the flesh But let not these failings so discourage us as to hinder us to put confidence in Christ but by the contrair the lesse ground of confidence we find in our selves let us raise so much higher the estimation of remission of sin and imputation of Christs righteousnesse and stir up our selves by faith to draw more strength and ability out of Christ for enabling us to walk more holily and righteously before God and having fled to Christ and comforted our selves in him let us not turn his grace into wantonnesse but the more we believe the grace of Jesus Christ let us strive in his strength so much the more to glorifie God in new obedience And in the circle of these three duties let us wind our selves up stairs toward heaven for God hath promised that such as wait on the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary they shall walk and not faint Isaiah 40. 31. In the conjunction of these three duties the evidence of regeneration is found If there be not a sincere endeavour after all these three duties the evidence of regeneration is by so much darkned and short for probation for it is not sufficient to prove a man regenerat that he is driven from all confidence in his own righteousnesse and filled with the sense of sin and deserved wrath because a man that hath no more then that may perish in this miserable condition as we see in Iudas the traitour whose conscience was burdened with the sense of
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
comparing the words of Ieremiah and the commentary thereupon by the Apostle For Ieremiah saith that they did transgress the Covenant albeit God did shew himself a husband unto these un-believing Fathers that is they changed the covenant of Grace in a covenant of Works of their own framing and transgressed that Covenant also And the Apostle saith they did not continue in that covenant because they changed it to themselves in a covenant of Works according to which Covenant God did deal with them for in stead of being a husband to them he exacted of them the penalty of the broken covenant of Works and Lorded it over them and did not regard them Heb. 8. 6. For they sought after the righteousness of works and not to have righteousness by faith and therefore did he despise them and dealt with them after the tenor of the covenant of Works And it is observable that the words of Ieremiah do comprehend the Apostles meaning for the words may bear both that God was a husband unto them to wit in making a covenant of Grace with them and that he dealt with them as a Lord over them by exacting of them the penalty of the broken covenant of Works and of the rejected covenant of Grace As â—o the covenant of Grace the Apostle speaketh of it in express termes first by Gods promising that he would make a new Covenant with the house of Israel and Iudah Secondly by his setting better promises before them then these were which were made to the Fathers in the wilderness Thirdly by his giving no other cause of bestowing so great blessings on them but his own good-will and pleasure Fourthly by his requiring no other condition of them but saith that they who feel in themselves the want and need of the promised blessings and are convinced of their own unworthiness might give credit unto God that maketh the promise and so embrace the promises and apply them to their own use As to the external dispensation of the Covenant it is certain first that it was common to all that were externally called to all the members of the visible Church for the covenant made in the wilderness with the elect Fathers and reprobat with the believers and un-believers with those that rejected the covenant of Grace and the offer of Righteousness by faith and with those who looked through the vail afar off to Christ coming and were saved was one and the same 2. It is certain that the external form of the covenant of Grace was more obscure and vailed over by the types and figures of the levitical ceremonies before Christ came but after his coming it was propounded in clearer and better promises 3. A day is set to wit the fulness of time when these shadows and typical figures should be abolished and the grace of God should be set before his people to be looked upon with open face 4. And yet the grace of God was not so hid and obscurely propounded to the Church before Christs coming as it could not be taken up by the children of God for in the midst of the shadows and dark typs the star-light of gracious promises did shine and the doctrine of the new Covenant was in substance holden forth by the Prophets and one instance thereof doth appear in this place of Ieremiah As to the internal covenant of Grace first these things which are promised in that Covenant do declare in what state God doth find men whom he doth convert and draw into covenant with himself for when the Lord taketh in hand that he will write his law in their heart that he will teach them himself to know him by the teaching of his Word and Spirit and that he will forgive their sins he pre-supposeth that lawless rebellion did reign in them with blindness of mind and hardness of heart and that the Elect by nature are without law without God without faith before he reform them according to the Articles or tenor of the covenant of Redemption 2. Albeit by nature the law be written in mens hearts as to the knowledge of sundry moral duties and so far as is sufficient to make them inexcusable for their contraveening these sparks of light Rom. 1. â—0 and 2 14. 15. Yet the writing of the law here promised is spiritual and super-natural inlightning their minds by the light of Gods Spirit and renewing their heart and in effect the thing promised is actual conversion of them 3. And seing conversion is here promised by Christ the Testator absolutely he hath taken in hand absolutely to effectuat it for it is not said I will put my law in their heart if they please to suffer me but determinatly I will put my law I will write my law in their heart and inward parts that is I will make them willing who were averse and obedient to my law who were rebellious 4. Christ the Testator doth in all this not satisfie himself by promising the illumination of the mind and the inclining of the heart for a time but promiseth also to make a solid and permanent work of it by making them persevere which is imported in the words I will put and I will write it for to write it is as much as to fix and ingrave it that it may remain 5. The chief head of the Covenant and which in substance doth contain all blessings is set down in these words I will be their God and they shall be my people for by this promise right is granted unto the true heartconvert and confederat first unto God himself then unto all his benefits whereof he hath need in order to righteousness and eternal life for they whose God the Lord is they do live and shall live for ever as Christ saith God is not the God of the dead but of the living Matth. 22. 32. And all particular promises what are they else but explications of this great and first promise and applications thereof to his childrens cases in particular Gifts of the Spirit are promised here and induements whereof disciples have need whereof pilgrims going home to that heavenly city have need yea the Spirit himself is promised to them who is to remain with them to the end of their life as a directer and leader They shall all know me saith the Lord that is as Christ doth interpret it They shall be all taught of God Joh. 6. 45. 7. The Lord sheweth here that he will deal with men in their regeneration and reconciliation as with reasonable creatures by preserving and not destroying them in their simple naturals by maintaining and not over-turning the liberty of their free-will I will make a Covenant saith he with the house of Judah Now a Covenant is a free and voluntar Contract 8. He sheweth that he is Lord and Over-ruler of mans will who can turn it about as he pleaseth and that he is not hindred nor impeded to execute and bring to passe whatsoever he hath purposed to do by the
any man the Lord hath given no certain mark as long as they live except that malicious and wilfull rejecting and opposing of known Christ Jesus to the intent that none should dare to exclude either themselves or others from repentance and hope of mercy so long as the day of Gods long-suffering and patience doth last This is collected from this that God doth not make mention of the reprobation of these misbelieving fathers while they are living but now long after they are dead and this mention making of them is in general only and not by nameing them particularly 17. Albeit in the dispensation of the covenant of grace for application of saving mercies the mater be so wisely carryed by God that both the decree and covenant of Redemption is keeped closs as to particular names and yet it is effectually made out in the applying of grace to individuall persons as the agreement is made between God and Christ Mediatour yet the covenant of Redemption is made this far clear that it did not passe for the conversion and salvation of all and every man by this evidence that not so much as the offer of the covenant of grace and reconciliation shall be made to all and every nation far lâ—sse to all and every singular person but that the people and nation of Israel and Iudah is chosen out of all people and nations in the world comprehending such others as should be called unto their society and the fellowship of the olive tree among them as Psal. 147. 19 20. holdeth forth And in this place the whole elect under the Gospel are taken up under the name of this one nation 18. That the decree of election of some may both be keeped up as to particular nomination and yet have certain execution and be performed the Lord taketh up all his confederats whether in the letter or spirit also under the same common name This is gathered from this that the misbelieving Israelits that perished in the desart with whom God made a covenant and they did break it are designed under the common name of fathers and are taken up in that covenant under the name of spouse Ier. 31. 32. and the elect posterity are taken up under the common name of the house of Israel and Iudah 19. Such as the covenanters are in regard of their inward estate such is the covenant wherein they really are or such is the covenant in relation to their persons Unto the reprobat who do change for their part the covenant of grace into the covenant of works the covenant of grace becometh in effect the covenant of works and is rendered void to them as the Apostle doth threaten the Galatians Gal. 5. 4. and as did befall the pharisaicall fathers who are here declared as instances but the covenant of grace unto the elect and true believers remains still the covenant of grace from which they do not fall nor can altogether fall as the comparison here between the fathers in the wildernesse and their elect posterity maketh evident 20. The Lord hath wisely joyned life with the means and way to life and death with the way to death and will not have that separated which he hath joyned This is collected from this that the fathers by not continuing in the covenant are despised and rejected of God and so perished but their elect posterity having the law of God in their hearts and cleaving constantly unto the Lord are saved 21. The Lord will have this doctrine taught where His word is preached concerning the election of some and reprobation of other some of Gods covenanting with some people and persons and not offering a covenant to other some of covenanting with some in the letter and with other some in the spirit also to this end and intent that men leaving the searching in particular of that which God hath keeped secret in the particular may follow commanded duties repent their sins and flee to Christ offered unto them and take up his yoke upon them and beware that they neither despair nor yet presume or turn the grace of God into wantonnesse This we gather from this that God sendeth forth Ieremiah to preach these things not only to the visible Church of the Jews going into exile and captivity but also to all who shall hear this doctrine from him to the end of the world And the Apostle repeating this doctrine for the use of the Christian Church of Jews and Gentiles doth confirm this CHAP. VIII Of the prudent application of divine covenants in general HAving spoken of these three divine covenants concerning mens salvation it follows now to speak of the application thereof first in generall and then more specially In the mater of application we must first look upon Gods effectuall applying and working in the hearers of these covenants such effects as he hath intended by these covenants to bring to passe Next we must look upon the means whereby he ordinarly doth convey and work his intended works in men And thirdly we must look upon the prudent way of use making of these means both by Pastors and people for peoples good 2. As to the first the Lords effectuall application is a reall and actuall bestowing the good of these covenants upon his own by way of powerfull working on their spirits Such as are 1. the giving the grace of understanding of the Scripture And 2. the belief of what is understood And 3. the application of the doctrine of the law concerning mens sin and misery to their own conscience And 4. the making them judge themselves according to the law And 5. the raising of sorrow in their hearts and fear of wrath And 6. the setting of their eye upon Christ for delivery from sin and death And 7. the makeing them perceive a possibility and probability that they may be saved And 8. to have an earnest desire after reconciliation with God in Christ And 9. the making of his own to cast themselves over on Christ and to believe on him And 10. the making them to consecrat themselves to God in Christ reconciling the world of meer grace to himself not imputing transgression to the reconciled through Christ And 11. the making them to wonder at the riches of the free grace of God who in a self-condemned sinner desirous to be reconciled with him requireth no personall dignity no good work which may commend him to God but only that he would receive and welcome Christ offered in the Gospel as the only necessary and sufficient remedy against all sin and misery requiring no other condition but that he flee from the curse of the law and the wrath to come unto Christ the Redeemer who offereth himself unto lost sinners in the preaching of the Gospel that through him the beleiver may be justified and sanctified and saved for ever And 12. after wondering raised in the hearts of his children the making them cleave closly to Christ and to strive against all temptations which
aiming to walk as reconciled children and servants unto God uprightly laying forth their burdens and desires before him daily all these I say are believers in Christ and may assure themselves of reconciliation for there is no more in the Apostles and Ministers commission required for entering of the humbled sinner into a covenant of friendship save this we request you in Gods name and in the name of God incarnat Jesus Christ the Mediatour we beseech you be reconciled to God v. 20. Now we judge that humbled sinners fled to Christ and purposing to amend their lives by his grace will not be found unwilling to accept this offer of reconciliation but will declare their hearty consent to this offer and so may be convinced that a covenant is closed between God and them and that God hath given unto them saving faith how weak soever it seemeth unto them for the consenting unto and accepting of this offer is the condition required for entering in covenant and the proper act of saving faith Fifthly the Apostle holdeth forth the ground-right of this covenant and reason whereupon the sinner fled to Christ may be assured of justification because in the covenant of Redemption past between God in three persons on the one hand and the second person of the God-head as Mâ—diaâ—oâ— and perfect Redeemer by price-paying on the other hand it is agreed finally ended and decreed that Christs satisfaction made for the imbracer of this offered reconciliation shall as certainly make the believer judicially righteous and justifie him as Christ was judicially made sin or a sacrifice for the sins of the redeemed for God saith he v. 21. hath made Christ to be sin for us who knew no sin that we might be made the righteousness of God in him Therefore as Christ the only Mediator by accepting the covenant of Redemption had the sins of the redeemed imputed unto him albeit there was no sin at all nor could be in him and was punished for them unto the death of the crosse So the humbled sinner by flying unto Christ and accepting the offered covenant of reconciliation hath Christs satisfaction imputed unto him albeit he can see nothing in himself but a masse of inherent sin and shall not enter into condemnation but be brought to life-eternal through Jesus Christ our Lord. Both the covenant of Redemption made with Christ in the Redeemers name and the covenant of Reconciliation made with us through Christ are of Gods making and so must stand and cannot be dis-annulled for ever The other place 1 Cor. 1. 30. holdeth forth the right which God hath made to the believer unto the unsearchable riches of Christ whereunto the weakest believer fled from sin and wrath unto Christ as the refuge and perfect remedy from both may claim namely wisdom righteousnesse sanctification and redemption by him and that by covenant and decree registrat in this and other places of Scripture as judicially declared and adjudged unto all and every believer in him So that they may and should make use of Christ as made unto them wisdom to direct them justification to justifie them sanctification to perfect them peece and peece in holinesse and redemption to support them under and deliver them from all bonds of misery For the better understanding of this rich passage we shall take it up in four sentences pronounced from the holy Spirit by the Apostle in every one whereof these three things are insinuat and imported first our need of Christ 2. his ingaged help and supply and 3. our duty to lay hold upon and make use of him according to the right and interest in him made unto every believer The first sentence is this Christ is made unto us wisdom which importeth first that not only we are by nature blind and ignorant of our sin and misery blind and ignorant of the way of salvation and right maner of serving God but also after that we are illuminat by grace and made in some measure to know our last condition and to flye unto Christ for delivery we are compassed about with much darknesse and foggy mists of doubts errors and mistakes and have need to be in every step of our way directed and powerfully taught by Christs Word and Spirit to know what is that good and acceptable will of God Secondly it importeth that as Christ is the treasure of all wisdom and knowledge who hath revealed in the Scriptures the whole counsell of God concerning our salvation So he is judicially made over unto us as anointed Prophet to his Church to make known unto us the way of life by his Word and Spirit Thirdly it imports our duty to receive him as the great gift of God and to give up our selves to his teaching to imploy him and depend upon him as Prophet appointed to us for direction by his Word what to believe and how to live before God Whereupon the weakest believer may trust in him for guiding them in the use of the Scripture and exercise of the means appointed by him unto salvation because he is made of God unto us wisdom and intimation thereof is made by his Apostle The second sentence is this Christ is made of God unto us righteousnesse which presupponeth first that we are by nature destitute of righteousnesse condemâ—ed as unrighteous by the law and unable to deliver our selves from condemnation and when we are fled to Christ and delivered from condemnation that we are not able to stand in that state but by our daily sins wherein we fall do deserve to be condemned as unrighteous Secondly it imports that Christ is not only righteous in himself and able to satisfie divine justice for our sins but also hath undertaken to pay and actually hath payed the price of our redemption by his obedience unto the Father even to the dâ—ath of the Crosse and hath taken on him the office of high Priest to apply unto us absolution from our sins make us accepted and to be dealt with as righteous and to keep us in that blessed estate by his intercession Thirdly it imports our duty to lay hold on Christ our Cautioâ—er by vertue of our right and interest in him granted and intimat unto us and so to rest on him that whatsoever Sathan Conscience or Law violat by us shalâ— say we who are fâ—ed from sin and wrath to him may oppose this sentence of our absolution registrat here Christ is made unto us righteousnesse judicially by the decree and decreet of God The third sentence is this Christ is made unto us of God sanctification which presupponeth that in the justified believer there are remaining still the reliques of sin inherent from which we are not able of our selves to deliver our selves but have need of divine power to mortifie sin in us and to repair the image of God by increasing holinesse in us Secondly it importeth that Christ the Mediator the holy one of Israel hath not only payed the price of our redemption
set to his seal to the truth of God without an hink or fear and suspicion of his right to apply the grace offered in which case so long as he doubts and doth not rest his sinfull soul on the Word of God offering grace to every soul sensible of sin who shall flye to Jesus Christ what wonder the holy Spirit doth with-hold the sealing of the mans faith For this is Gods order holden forth Ephes. 1. 13. that a sinner should first six his faith on Christ offered in the Gospel and after he hath believed not before he do believe wait for the sealing of the holy Spirit For removing this cause 1. let the afflicted acknowledge that his hesitation doubting and suspicion is justly chastised of God because he hath not firmly adhered to the covenant embraced by him and because he hath not given unto God the glory of his truth without a pawn and yet doth in effect quarrel and complain that he doth not find these consolations which are given and but rarely it may be even to the sound and strong in the faith 2. Let him for the confirmation of his faith hereafter consider well how strong and solid a foundation faith hath to lean unto even Gods promise and oath given unto all that do flye to Christ for refuge and relief from sin and misery Heb. â— 17 18. that the afflicted may with the Psalmist Ps. 56. 10. sing in God I will praise his Word 3. Let the afflicted study to be so fast glewed unto Christ in every condition and case he findeth himself and go about the exercise of repentance and faith and new obedience in his calling submitting himself to the will of God in every dispensation which direction if he shall aime to follow he shall not want the fruit of his faith and honest endeavour to please God for Psal. 97. 11. Light is sown for the righteous and joy for the upright in heart CHAP. XXI Wherein is solved the doubt of the true convert whether he be indeed converted because he cannot confidently apply to himself the promises of the Gospel THere are some true converts who albeit for fear of the wrath of God for their sins are already fled unto Christ and have hid themselves under the wings of the propitiatory in the shadow of the Almighty Mediator and are already begun in earnest to give new obedience to the law of God yet from time to time they fall in fear and trembling suspicion that all be not a sound work of grace in them and that partly because they cannot confidently apply to themselves the promises of the Gospel whether absolut such as are made to the Elect Ier. 31 31. or conditional such as are made to believers in Christ offered in the Gospel or qualified promises such as are made to the meek and mercifull Mat. 5. which qualified promises they look upon as conditional excluding them as they conceive who do not find in themselves such qualifications and partly because they are not clear about their right to receive the offer of the Gospel because they want as they conceive fitnesse in themselves to receive the same and thus are they oft-times vexed with doubts whether they be in the state of grace or not 2. For lousing of this doubt sundry things are already said by the way in answering other doubtfull cases But because many do meet with this difficulty we shall speak a little more particularly to the case and first it is needfull that the afflicted be confirmed about that which is right in him that the thing which remaineth and is ready to die may be strengthened To this intent we commend the afflicted that being sensible of sin and feared for-wrath he hath fled unto Christ for refuge next we commend him that he hath begun to give new obedience to Gods Law and doth purpose to follow on as he shall be enabled and thirdly we commend him that albeit he cannot attain that near conjunction with Christ which he would yet he neither will nor dare forsake Christ nor put himself out of the number of weak believers in Christ for he hath said in his heart with Peter Joh. 6. 68. To whom shall I go for Christ hath the words of eternal life Hitherto all is right and the afflicted must resolve to cleave close to this foundation because Christ hath said Ioh. 6. 37. These that come unto me I will in no case cast out 3. For his doubt arising from the nature of the promises absolute conditional and qualified looked upon by him as if they were conditional we answer 1. That these qualified promises having some mark in them of true believers are not exclusive of these believers who find in themselves a defect of the qualification but they are inductive unto all believers to study the attaining of that qualification and are corroborative of these believers who find in any sensible measure these qualifications For example promises made to the mercifull to the peace-makers to the upright in heart do not exclude these who find themselves short in these graces and yet are hungry and thirsty for righteousnesse yet are poor and indigent of all good in themselves and daily beggers at the throne of grace for what they want Mat. 5. for these qualifications sound in a weak believer are signes and effects of sound saith in them And we must grant that of these graces specified in these qualified promises some of them are more eminent in some of the Saints and other some of them more eminently seen and felt in other some of the Saints And in the same person one of these qualifications may sometime shine more clearly and at another time by some tentation or mistake be over-clouded and not shine so clearly as before yet the qualifications are comfortable to all them who find the same in themselves and are inductive to make every believer to aime to excell in these graces and so to confirm their own faith more and more as 2 Pet. 1. 4 5 6 7. we are exhorted Again these qualifications are signs of a believer already entered in the covenant of grace by faith in Christ and begun to bring forth good fruits but they are not the conditions of entering into the covenant for then none could enter in covenant till first these qualifications in exercise were sound in them and that were to dis-annull the covenant of grace and to set up a sort of covenant of works for there is not another condition of entering in the covenant but saith in Christ only whereby the humbled sinner renouncing all confidence in any good in himself or from himself doth betake himself wholly to the grace offered in Jesus Christ in whom perfect righteousnesse is to be found Now unto the man who shall believe in Christ all the promises of the Gospel are made upon this condition that he do believe in Jesus Christ which condition of faith in Christ when it is now performed and by the
So soon as his condition is clear to the Pastor or friend who is about to help him let the speaker unto him recollect in few words his condition as he conceiveth it and take up his doubt in a word as shortly as may be that the afflicted may perceive that his case is well taken up by the Pastor or Christian friend For oft-times here is the cure marred when the afflicted conceiveth that his case is not rightly apprehended or what is spoken is not spoken to purpose 7. Whatsoever his case seem to be Christian compassion must be shewed to the afflicted and his affliction estimat no lesse then the afflicted conceiveth of it but made possible for God to cure it For even our Lord in the resurrection of Lazarus groaned in his spirit in compassion toward the mourning friends before he gave them the full consolation And surely compassion doth well become a Physician for it is an addition to the affliction of the afflicted when the beholder cometh to him to think little of his pain 8. Whether the afflicted seem to be a convert or not let him be exhorted by his present exercise to humble himself before God and confesse his original and actual sins to God and flye to the grace of reconciliation and remission of sins and consolation holden forth in the Gospel to every self-condemned sinner through Jesus Christ our Lord for Christ is the end of the law for righteousnesse when the conscience is burdened and the rod is heavy the curse of the law and the rod of correction do drive the man to flye unto Christ and take his yoke upon him And this course is wholsome and safe whatsoever be the afflicted mans estate whether he be converted or not 5. And as for that speciall stratageme of Sathan whereby he beareth in the sentence of condemnation on the afflicted and fiteth his phantasie with the continual ingemination and inculcating of this fiery dart crying over and over again blasphemous words charging the afflicted with the sin thereof and pronouncing sentence against him saying thou art condemned thou art a reprobat and such like the afflicted man must be informed 1. that such peremptory sentences are not from the Lords Spirit speaking in the Scripture but from the false accuser of the brethren for God pronounceth not condemnation but remission of sin to every one that flyeth to Christ. 2. That he must put difference betwixt Sathans part in the sinfull suggestions and his own part in rejecting of them abhorring them and grieving for them 3. That he must put a great difference between his imagination or phantasie and his conscience between the voice sounding in his phantasie whether he will or not and the sentence of his well informed conscience approving or disallowing what is offered unto it to be chosen or refused consented unto or dis-assented from by the conscience judging according to the rule of Gods Word for a sentence of words may be suggested to the phantasie repeated and obtruded upon the phantasie a thousand times which the conscience may and should refuse and reject a thousand times We know by experience that a sentence of words may by oft repeating in the ears of a parret and other birds take such an impression on the phantasie of the bird that it shall repeat vocally the words one by one and pronounce them disstinctly as if that sentence had been the work of its own invention So also we see that by frequent repetition of any whistle or song the phantasie of some birds may be so beaten and informed that they shall chant the same song over and over again and make it as if it were its own Now phantasie and imagination being a thing common to man and beast it is certain that the phantasie of a man may be wrought upon and stamped with the like impression And this much as experience teacheth us doth befall men for when a certain song or toon is sung in our audience and is often repeated our phantasie before we be aware useth to repeat and same song or toon or quietly whisper the notes and measure of the song or toon And after our judgment hath observed this work of the imagination we can hardly stay our imagination or phantasie while we are about other serious thoughts from its secret sowthing of the measures and notes of the song for phantasie will not be ruled by the laws of reason more then the outward sense of seeing can be hindered from observation of what it seeth whether pleasant or displeasant What wonder is it then that Sathan who hath great influence on mens imagination doth make so deep impression on it by continual iteration that the afflicted seems to himself to own those blasphemous suggestions as his own thoughts and as the voice of his conscience and yet they are indeed nothing but Sathans whistling and false sentences pressed on the mans imagination And put the case that his deluded mind should take them for the justly deserved sentences of the conscience yet are they only the voice of the conscience ill informed not judging of the mater according to the rule of Gods Word which â—oth not impute Sathans suggestions to the soul afflicted by them and mourning for them And so much for solving of the doubts of the true convert concerning his state in grace and regeneration THE THIRD BOOK CHAP. I. Concerning some premises WE have handled some examples of those cases of the conscience of a regenerat man wherein his state whether he be converted or not is brought in question Now follow some examples of those cases which concern his condition In which cases albeit the state of the convert be not at the first brought in question yet his conscience may be deceived and miscarry for a time to his detriment Of which cases that we may speak the more clearly some considerations must be premised and taken along with us 1. A mans staâ—e and his condition sometime are taken in a larger sense indifferently for the same thing as when we say that all the regenerat are in a blessed state or good condition and that all the unregenerat are in a miserable state or in an evil condition But when we put difference betwixt these two in a more strict sense a mans state is that relation of his person wherein he standeth either as a child in grace or as a child of wrath In which sense every convert is said to be in the state of grace and every unregenerat person is said to be in the state of wrath judicially declared such in Scripture But the condition of a man is his present morall disposition in order to his exercising of vertue or vice better or worse In which sense the renewed man or true convert is said to be in a good condition when he is going about the duties of religion and righteousnesse as becometh a renewed man and said to be in an ill condition when he is otherwayes disposed and exercised for
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
sealed with the spirit of promise Ephes. 1. 11. As it is not sufficient to prove that wholsom water given to a feaver-sick person is not a wholsom drink because the cooling refreshment by it endureth but a short while So it is not sufficient to prove that consolation and joy given to a sorrowfull sinner seeking favour through Christ is not solid and true joy because it stayeth but a short while It is sufficient that it hath stayed so long as was needfull for after the word of promise was believed the joy was sent to ease the afflicted souls present grief and to give him earnest that full and lasting joy should be given in due time unto him When the messenger hath done his commission let him return to his master As the sheet let down in the vision from heaven to Peter after it had served for Peters instruction it was taken up to heaven again Act. 10. The Spouse in the Canticle knew by experience that her spiritual joyes would not last long and therefore chargeth the daughters of Ierusalem that they waken not her beloved till he pleased 5. Another objection is this If my joy had been solid saith the afflicted it should have brought forth better fruits then it hath done but joy spiritual as I then called it did degenerat into a carnal security and I was not the more holy by it To which objection the answer may be this the blame of this is not to be laid on spiritual joy but upon the abuse of this mercy by ingratitude for this gracious blink of felt favour negligence in the use of means to entertain this sense by sleepinesse of conscience and other sins and namely the laying too much weight upon this sense and not fixing the heart by so much more upon the word of promise when felt consolation may be withdrawn is a just cause for spiritual joy is not given to any to build upon its continuance but to make the convert hold the confirmed word of promise so much the faster when for the exercise of faith comfortable feelings are withdrawn The spouse in the Canticle after a feast of this kind falleth a sleep and giveth slight entertaining to the Bridegroom when called upon by his word for which she is chastised by his withdrawing of his comfortable presence Cant. 5. 1 2 3. c. But let us put the case that the felt joy of the spirit were not abused yet is it not unusual for God to withdraw consolation and to send trouble and anguish on the soul of his dear child to try his faith and train him on to hold the word of his grace in the hardest condition he can be into as he did exercise Iob and Ieremie the Prophet Ier. 20. and the Psalmist Ps. 77. In which condition to suspect that the consolation and joy of the spirit speaking to the heart by his word is not his gracious operation or is a delusion cannot but exceedingly grieve the Lord and give him cause to chastise this suspicion with desertion 6. But how may I know saith the afflicted that my joy was solid and was indeed the gracious operation of the holy Spirit For answer 1. If this joy was given to him when or after he was lamenting his sins and fearing wrath deserved and flying unto Christ offered in the Gospel he hath reason to reckon that joy to be such as the Word of the Gospel doth promise and approve 2. If during the time of his sweet feeling of peace and joy through Christ he found his faith in God and love to Christ confirmed and strengthned if the Word of the Gospel was in more estimation with him if his heart was inlarged to blesse praise and thank God for manifesting himself in Christ reconciled if the purpose of following after holinesse was renewed in him he hath no reason to suspect his joy and comfort 3. If after the removing of this sweet feeling he is going on in the study of holinesse believing in Christ how heavy in heart soever he may be by affliction and tentation he may be assured his sometime felt joy of the Lords Spirit was solid and his present suspicion thereof to be an evidence of his infirmity and of a tentation from Sathan This was the way how the Psalmist wrestled out of his sad condition Ps. 77. CHAP. XIV Of the converts suspecting that his zeal for God and against the sins of others hath been fleshly severity and imprudent temerity IT cometh to passe that they who love God sincerely and cannot endure the out-breakings of the wicked do sometimes transgresse the bounds of moderat zeal and being overtaken in some miscarriage for which being rebuked by their friends or by them in power censured or civilly chastised do in stead of moderating their zeal in time coming grow more slack and remisse in their zeal suspecting themselves inclined to unreasonable severity and rashnesse and ready to be esteemed haters of mens persons by those among whom they live as in some by-gone experience they have already felt And upon this occasion the tentation of Sathan falleth on tending to extinguish the fervency of true zeal required in all true converts And here there is danger lest true zeal grow cold and the convert become luke-warm both in curbing sin in others under his charge and in pursuing duties in his own person In which sicknesse he may be the better pleased with himself by so much as his friends and others do commend him for his moderation and prudence as they shall call it 2. As to the remedy of this evil there is no doubt but that may befall true zeal which is common to other vertues of which there is none so perfect but some in-lake or excesse may be observed in them And therefore as it is without reason to go back from pursuing duty in the exercise of other vertues because imperfections therein are remarkable from time to time So is it without reason to grow luke-warm in zeal which may render a man loathsome unto Christ Rev. 2. 3. Wherefore let the convert take heed what the Lords Word doth require of him in his calling and labour to discharge his duty towards others so as he may be found both zealous and prudent that in the expressions of his zeal against sin meeknesse and love to the offender may be manifested 2. To this intent let the convert carefully take heed to entertain these three properties of commendable zeal which are 1. The fear of God 2. Humility of heart 3. The love of his neighbour for the fear of God will not suffer the convert to depart from his commandments Humility of heart will make the man modest in his expressions and the love of his neighbour will make him mix meeknesse and compassion toward sinners with his zeal against offences This is the right seasoning of zeal which the Apostle calleth the zeal of God according to knowledge CHAP. XV. Of the converts suspecting his aiming at circumspect
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
whether the believer perceive his absolution or not for the time 4. There is a sensible intimation of this sentence unto the believer joyned with peace and joy which the Apostle calleth the shedding abroad of the love of God in the heart Rom. 5. 5. and the sealing of the holy Ghost stamping the heart with holinesse Ephes. 1. 13. The first three makes the absolution of the believer certain whether the believer thinks so or not but the fourth which is the sensible intimation of this sentence doth make the believer both sure and joyfull As justification is taken passively four things may be distinguished in the believer justified The first is his actual receiving of Christ offered in the Gospel for a perfect remedy of sin and misery The second is the Lords judicial setling of the general sentence of absolution upon the believer as if he had spoken to him by name as he did to the Apostles Ioh. 15. 3. Now are ye clean through the word I â—ave spoken unto you that is you are clean from the guilâ— of sin by my absolving of you The third is the believers observing in a reflect act of his conscience that he hath fled to Christ for absolution and therefore justified indeed The fourth is the feeling and observing of the testimony of the holy Ghost bearing witnesse with his spirit that he is a child of God absolved from sin and wrath The first two of these to wit the act of faith receiving of Christ and of the right made by Christ to the believer in him of his absolution may be in and on the believer without the other two to wit his observation of the act of faith and the felt intimation of this worlâ— of grace by the holy Spirit 2. For solving of the doubt then as justification is actively taken as proceeding from the immanent act of Gods eternal purpose and decree to justifie the believer it is no more the actual justification in this life of which we are speaking then the immanent act of Gods eternal purpose to raise the bodies of believers in Christ and to glorifie them in soul and body can be called the actual resurrection of their bodies and glorification of both soul and body in this life But the transient act of justification in a judicial way which is the Lords judicial sentence of absolution of the believer declared by his Word set down now in holy Scripture it is indeed and formally the believers justification and is judicially terminar upon every believer in the act of his conversion whether the believer doth clearly perceive his own conversion or be in suspicion of his being reconciled and justified And this may be made to appear if we compare the condemnation of the unbeliever with the absolution of the believer fled to Christ Ioh. 3. 18. As he that believeth not in Christ is condemned already because the curse of the law and condemnation pronounced in the Scripture by God the soveraign Judge stands against him so long as he doth not believe in the only begotten Son of God And this sentence standeth fast whether the unbeliever take notice of this sentence or not whether he do apply it to himself or not do find grief for it or not So the believer in Christ is relaxed from condemnation and absolved and hath right unto eternal life and begun possession of it albeit for the time of his infancy tentation trembling and fear it be not so albeit he doth not perceive the blessed change of his state nor doth lay to heart as he might the words of Christ judicially pronouncing the sentence comprehending him as certainly as if his name were expressed Ioh. 3. 18. He that believeth on him is not condemned and ver 36. He that believeth on the Son hath everlasting life and Ioh. 6. from ver 37. to 41. Hence we conclude that the formal act of justification of a man fled to Christ is to be found in the written sentence of the judge absolving every believer and the man we speak of There is another transient act of God in an actual revelation of justification wherein the holy Ghost openeth the eyes of the believer to behold and perceive the gift of saith already bestowed on him Of this speaks the Apostle 1 Cor. 2. 12. And after that the holy Ghost hath pointed out his own grace bestowed on the believer he followeth his work by giving remarkable peace and joy as earnest of life everlasting whereof the Apostle speaketh Ephes. 1. 13. In whom ye also trusted after ye heard the word of truth the Gospel of your salvation in whom also after ye had believed ye were sealed with the spirit of promise which is the earnest of our inheritance Therefore he that desireth to have the intimation of his justification after flying for refuge unto Christ for relief of felt sin and feared wrath must read his absolution in the Gospel as well as he hath read before that his condemnation in the law Unto which sentence of absolution let him hold fast in his daily endeavour after sanctification The fifth question is how to satisfie the convert who findeth himself pursued for his sins after remission believed and is brought in question what to judge of his case MAny converts have fallen in Iobs case and seemed to themselves to possesse the sins of their youth Iob 13. 26. For after conversion and felt reconciliation they find the sins they did repent of and did believe to be forgiven through Christ objected to them afresh pursued with sharp accusations and signs of wrath joyned therewith Their reconciliation and righteousnesse through Christ they purpose to hold fast their old guiltinesse and sentence of their conscience writing bitter things against them they cannot deny The pinch is here either the remission they did believe is null or the challenge is unjust do they reason with themselves the nullity of their remission they dare not admit and the just ground of challenge they cannot deny and the doubt what to think of this case they cannot shun not seeing how these things can consist and stand together 2. For answer to this doubt these four things must be distinguished and how they may all consist one with another must be timously considered The four things to be distinguished are 1. the reconciliation of a convert with God 2. the remission of the reconciled mans sins freely gifted unto him by God 3. a renewed bitter accusation raised by Sathan against the reâ—iled convert 4. The holy and wise dispensation of God permitting ordering these renewed accusations of his child by Sathan for the tryal and exercise of his faith and growth of his repentance and other good ends Now for the consistence of these four we need not doubt but the accuser of the brethren can cast up to us forgiven sins and bear upon us that they are not forgiven Nâ—ither need we doubt but God in wisdom and love to his children may suffer Sathan to
convert being chased by the law to lay hold on Christ who is the end of the law for righteousnesse unto every one that believeth shall stand aback from laying hold on the highest priviledges of Saints and the greatest promises made to justified souls because of his own unworthinesse doth he not say in effect if I were more worthy and like in holinesse unto such and such Saints I could be more confident to lay hold on these high promises which ground if it be once holden it makes the reason of the mans confidence to be his own well-deserving and not the meer and only grace of God the free promiser thereof and so the way of salvation by grace should be undermined and over-turned which is absurd because the Apostle Ephes 2. 8. saith that by grace we are saved through faith and that not of our selves it is the gift of God Therefore let not the humbled convert think it presumption to lay hold on Christ and the fulnesse of all promised grace in him how large soever it be CHAP. XIII Of the condition of the convert fearing that the joy of the holy Ghost which he hath felt be found only to be either the joy of speculation common to temporal believers or a meer delusion OF this sort also is this case wherein the convert doth suspect that the joy of the Spirit which he hath felt at some times was either a joy of speculation or contemplation only such as Philosophers may find in their study of humane learning or else a delusion of Sathan also This case may fall upon the true convert in the time of affliction and felt desertion when not only the sense of consolation is withdrawn but also sorrow and heavinesse have seized on his spirit when the sharpnesse of affliction takes up the whole soul and sorrow doth fill the heart At such a time the memory of by-past joy is greatly darkned and the sense of present grief inflameth the whole man For as it falleth forth in a mans body that both sweet and sour liquor do affect the sense of tasting most when they are presently felt but when they are past the memory of them doth affect the imagination only and that but lightly in comparison with present sense As the sense of a fiery coal doth otherwayes affect us when it touches our flesh then the memory of the pain we have felt doth move us when the pain is past So it is in the passions of the soul for joyes spiritual shine for a while when they are lately raised up in the soul but after a time they are darkned and in some sort worn out especially when grief doth arise then they are swallowed up with sorrow or are well near forgotten or lightly esteemed and rejected My soul refused comfort saith the Psalmist Ps. 77. 2. Such was Davids condition Ps. 116. 11. when he said in his haste all men are lyars at which time whatsoever joy he had felt in believing the promises made to him by Samuel or other Prophets he counted all to be but deceiving of him and delusion This mistake is strengthened ordinarily by Sathans tentation and wicked suggestion watching upon all occasions to traduce and slander all Gods words and operations The complaint of Ieremie savours of this malicious suggestion which the Prophet layeth out before God to be rid of it Ier. 20. 7. Thou hast deceived me and I was deceived Yea oft-times it cometh to passe that our old man and corrupt inclination taketh part with Sathan and when occasion doth offer scorneth all the spiritual affections of the new man as Ishmael mocked Isaacs devotion 2. This evil except it be speedily and solidly cured not only casteth the convert in a miserable condition but also calleth in question his state whether at all he be regenerat reconciled and in the state of grace for if the joy of the holy Spirit granted to the supplicant praying to God in Christ for confirmation of his faith granted to the mourner for sin that he may be comforted shall be esteemed as the effect of speculation only then the comfort of the earnest-penny and first fruits of the spirit is lost the confirmation of faith by that consolation is enervat and weakened thanksgiving formerly offered for the comfort sometime felt is recalled and the testimony of Gods Spirit speaking according to the word in oft-repeated experience is laid aside And so the afflicted soul shall seem to himself in worse condition then when he was lying in his sins because he shall seem to himself to have lost his labour from the time that he renounced his sins Wherefore it is necessary that this sicknesse be speedily cured lest it prevail 3. For remedy of this evil let the afflicted lay aside the dispute for a time whether his joyes and spiritual experiences of the Lords working in him have been reall as they sometime seemed and let him turn his eyes upon his present miserable confused condition let him take a new view of his sins and unworthinesse let him observe Sathans malice power and wiles to weaken faith and what need now he standeth in of Christ Mediator Redeemer Surety and Physician by office after a new discovery of his sinfulnesse and let him look upon the riches of the grace of God offered in the Gospel to every hungry and thristy â—oul flying to Christ for refuge and let him say to God Lord there was never a time wherein I had more need of Christ for righteousnesse and salvation behold I flye unto thee I welcome and embrace Christ offered in the Gospel and heartily do consent unto the covenant of grace through him and do accept embrace and relye upon remission of sins through him and the imputation of his satisfactory righteousnesse made over to such as flye unto him or else I should perish utterly and do give up my self to thee that thou mayest write thy law more powerfully on my heart By this means the confidence of the afflicteds interest in the covenant of Grace shall be more fixed and made sure to him and Sathan disappointed of his design to cast the afflicted by his tentations in mis-belief and separation from Christ. 4. Thus when he hath renewed the grips of faith in Christ let him now enter the lists and dispute the solidity of his former felt experiences by discussing the objections which did weaken his estimation of the former felt joyes of the Spirit One objection against them was because they were of short endurance and therefore seemed not solid The answer may be this The short staying of the joy of the Spirit is no proof against it as not true joy for it is sufficient earnest of the promised salvation if when the Word of God in the Gospel speaketh peace to the man fled to Christ he findeth the Word believed to be confirmed to the believer by peace and joy albeit the sense of it remain but a short while After you believed saith the Apostle you were