strengthened and set forward to glorifie God in Christ in necessar duties As for the maner and measure to be keeped in the use of things lawfull prudence must be asked of God who will direct us in this as in other Christian duties CHAP. XVI Concerning the converts suspicion that his softness of heart is nothing but a natural disposition to weep upon any occasion VVHen the Lord hath taken away from the sinner a heart of stone and hath given unto him a heart of flesh so that he dar not any more harden himself against the threatnings of Gods Word but doth tremble at the hearing thereof as speaketh Isaiah 66. 2. and in his prayer doth pour forth his heart ordinarily with tears he may as experience hath taught fall in a suspicion of this ordinar or frequent melting of heart as if it were nothing else but a childish or woman-like temper of body and spirit and no evidence of contrition for spiritual causes which the Scripture requireth and commendeth in the penitent 2. In this case there is danger on either hand if the convert be not wary and circumspect in this condition for on the one hand he is in hazard of making light account of the work of God who hath taken from him the heart of stone and given him an heart of flesh On the other hand he is in hazard of laying too much weight on his tears if once he be satisfied about the suspicion he hath of his own tears and made clear that they were proofs and evidences of his sincerity in his prayers to God That there is a danger on either hand experience hath taught for some sincere converts having entertained the suspicion that their tears in prayer proceeded from the soft temper of their natural complexion disposition of spirit have resisted their inclination to mourn and striven against letting forth of tears so far that they have become so dry for a long time and have prayed more perfunctoriously then before that when just causes of grief and tears were given unto them they were not able to bring forth one tear for easing of their grieved heart On the other hand experience hath taught that some looking upon the expressions of the Saints in Scripture concerning their tears have laid so much weight upon their tears as they have numbered in a manner all the drops of their eyes and from the lesse or more quantity of them made reckoning of their own better or worse condition and of Gods acceptation of their prayers lesse or more 3. This tendernesse of heart and easinesse to be moved unto tears for spiritual motives is a rare gift Few they are who with sense of the body of death and original sin bearing them down do lament their natural sinfulnesse in their best condition with Paul Rom. 7. 24. Few shall be found so affectionat to the glory of God and salvation of peoples souls as to pour out tears both in secret and openly for promoving thereof as the Apostle did Act. 20. 19 21. and 2 Cor. 2. 4. Few like Timothy whose heart was so tender that the Apostle could not but observe his tears and remember them 2 Tim. 1. 4. Yet we doubt not that from age to age sundry be who by the grace of God have this constantly melting heart according to the measure of Gods free donation some with tears some without tears And therefore if there be found in such mourners an honest endeavour to walk circumspectly let not the suspicion that their tendernesse is but natural weaknesse of spirit or bodily complexion be entertained Only let the giver of the grace of a tender heart be relyed upon and not their tears as if they were any more then witnesses of their honest affection in spiritual exercises for such prayers may prove sincere and acceptable to God both when they cannot mourn and also when their heart seemeth withered hard and dry CHAP. XVII Concerning the converts suspicion that all his devotion is but lip-labour which is not joyned with a tender and melting heart and with Gods sensible approbation AS some are suspicious of their condition because of their ordinar tendernesse and melting of heart So other some are suspicious of their condition because they find not their heart tender and soft in their devotion All converts do agree in this that God must be worshiped in spirit and truth and that it is not acceptable worship to God if a man draw near him with his lips when his heart is far from him whereupon every convert when he is mindfull of his duty goeth about to worship God with understanding and inward affection of heart to confesse sin deprecat wrath ask of God things necessar interceed for others give thanks to God for his benefits and praise him for his works and working so as his affections may be conform to his expressions and the conscience may approve both his words and his hearty affections and God may with his peace and consolation approve the worshiper But some converts are who albeit in sincerity they worship God yet they count all their devotion to be but lip-labour except they find their affections wakened up and their heart tender and some vigour of spiritual life in their exercises and the sense of Gods approbation of their worship by giving sense of his peace and consolation to them in their worship Hence oft-times doth suspicion arise without just ground that they are deserted of God that he is displeased with them and this suspicion being entertained doth send forth complaints and bringeth on coldrifenesse in prayer and discouragement 2. This unjust suspicion of the grace of prayer the Lord doth oft-times chastise by with-drawing peace and comfort and order in prayer and of words also that he who complained that his devotion was but lip-labour because he sound not such measure of affection as he would have had nor that consolation which he wished to have shall find himself in worse taking after his complaining then he was in at first when he began to suspect his condition It is true that confusion of mind and want of words to expresse the case wherein he is may fall on a convert by reason of afflictions and manifold temptations and yet he may be free from this suspicion of Gods affection and acceptation of his person and prayers as the Apostle doth teach us Rom. 8. 26. Likewayes the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered But when this cutting short of the gift of prayer in any measure doth follow after suspicion of Gods respect and good will toward the complaining and discouraged convert it is a fatherly chastisement from God threatning the convert with a greater measure of desertion and heavier temptation except he repent his folly and return to God whom by his suspicion and misbelief he hath offended 3. For remedy of
life of necessity must acknowledge himself a man in himself unrighteous and a lost man and that he cometh to Christ to be justified and sanctified and saved by him and so to persevere in this course unto life eternall Of the tearms whereupon this Covenant is offered and pressed in Scripture THe terms of the covenant are diversly propounded in Scripture Exod. 19. 5. the Lord propounds it thus if ye will obey my voice indeed and keep my covenant then ye shall be a peculiar people unto me c. In these words the condition required of those that are already entered in covenant is most eminent for this people was in covenant from the time of Abrahams covenanting and was admitted to the Sacraments before their coming forth of Egypt and therefore the conditions previous to their entering in covenant and required for closing the bargain are not so much insisted on at this time This condition the people do accept and give answer to God by Moses vers 8. all that the Lord hath spoken we will do Another form and expression is used Acts 16. 31. Paul and Silas say to the Jailour now anxious how to be saved believe in the Lord and thou shalt be saved thou and all thy house The Jailour accepts of the condition and he is baptized and all his house vers 33. The condition of his person taking with guiltinesse and granting his lost condition is spoken of vers 37. the condition of the covenant therefore is propounded in the next room and is accepted where-upon baptism is administered unto him Psal. 27. 8. In other words the same condition is propounded the Lord craveth faith seeking communion on with God for the condition seek ye my face the Psalmist accepteth the condition and answereth Thy Face O Lord will I seek Isa. 45. 22. Christ requires faith in these he calleth and upon that condition promiseth salvation Look unto 〈◊〉 all ye ends of the earth and be ye saved the answer of the believer is set down vers 24. Surely shall one say in the Lord have I righteousnesse and strength Likewise the way of making this covenant is set forth by Christ offering himself a Saviour on the one part and the believers receiving Christ on the other part Ioh. 1. 11 12. as many as received him to them he gave power to become the sons of God even to them that believe on his Name And 2 Cor. 5. 19 20. upon this only condition of consenting to reconciliation offered he summeth up most shortly and clearly the covenant-making We are ambassadours for Christ as if God did beseech you by us we pray you in Christs stead be reconciled to God There remaineth no more for making of the covenant but that the hearer do honestly answer thus the offer and condition pleaseth me well I consent to be reconciled Now he who consenteth to be reconciled 1. Granteth his naturall enimity 2. Accepteth Christ the Mediatour Redeemer Reconciler offered to him by God whose fulnesse is in Christ And 3. obliedgeth himself to entertain this friendship all his life after Last of all the making of the covenant is sometime pressed to be received and followed under the form of a precept 1. Ioh. 3. 23. this is his command that ye believe in the Name of His Son Iesus Christ and love one another as he hath commanded us In which words the condition or estate of the person who is called to believe and enter in covenant is presupposed for it is imported that he must acknowledge nor only that he is a miserable sinner and unable to relieve himself but also that he is naturally averse from the way of seeking righteousnesse by faith in Christ and hath need that the soveraign power of God draw him to Christ. Secondly the condition of the making of covenant is propounded which is to believe in Jesu Christ. In the third room the conâ—ition requireâ— of him that is entered in covenant by believing 〈◊〉 Christ is that we love one another as he hath commanded us This offered and commanded condition of the covenant of grace some by the grace of God do accept and engage to perform and do perform sincerely albeit weakly other some trusting in their own strength engage unto the obedience of faith and with their mouth professe they are sinners and do believe in Christ and that they will submit themselves to his Government drawing near to him with their lips when their hearts are far from him and such mens faith changeth not their old disposition and way of living but it suffereth them to serve their belly or mammon or vain glory and such other idols yet because the Church are not judges of the secrets of the heart they must receive into Church-fellowship all who confesse themselves to be sinners and professe they do accept the offer of Christs grace and promise subjection to his ordinances Obj. But how can the Church receive men in Church-fellowship who are destitute of lively faith Ans. The Church is not judge of the heart or of the secrets thereof because it cannot see faith in it self but must look to the profession of faith and to the fruits thereof in the own order and time the Church is witnesse to their engagement but not judges of their sincerity 2. The covenant of grace doth not exclude the most vile sinners if they acknowledge their sinfulnesse and do solemnly consent unto the condition of the covenant because according to this covenant nothing is bestowed on the covenanter of merit but of grace only which the Church knoweth God can give and sometimes doth give unto counterfit confederats making them sincere in his own time and that by the means of the ordinances made use of in the visible Church 3. It is one thing to be a confederat Christian in the letter externally in the sight of men another thing to be a covenanter in the spirit inwardly in respect of the heart and inward man Rom. 2. 28. and albeit the externall covenant doth not bring on righteousnesse and life except a man be also a covenanter inwardly in his heart in the sense of sin and imperfection making daily uâ—e of Christ yet it is certain that outward covenanting is an ordinary and blessed mean unto many to beget and foster faith and help forth the fruits thereof 4. It may and should suffice us that God in the first framing of a nationall Church did admit and commanded Moses to admit all the Israelites in covenant of whom very few were converted or reconciled to God in their spirit and this was not hid from Moses or from the truly godly in the camp of Israel as is plainly shewen to us Deut. 28. 29. where God bears witnesse against the people that their heart was not according to their profession and engagement and Moses speaketh out this truth in all the peoples audience while he is renewing the covenant with them notwithstanding they were unregenerat Deut. 29. Obj. But some will insist
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
Doctrine and Discipline of Christ. Of which question there is enough written by learned and godly men and and in this place it doth not fall in conveniently to be disputed 2. Concerning the other pretense of being oft-times deceived by sundry such as were unworthy of respect we grant that there are many hypocrits who pretend to be Saints and worthy to be blamed in that respect and it is no wonder that the charity of many wax cold when so many speak vanity every man to his neighbour Ps. 12. 2. for this our Lord foretold Mat. 24. 12. Because iniquity shall abound the love of many shall wax cold Yet it is not iustifiable to cut charity short because of mens ill-deserving Rivers of tears saith David run down my eyes because they keep not thy Commands Here is love to Gods glory and pity toward perishing â—ouls such mourners were spared in the day of Gods wrath Ezek. 9. 9. 1. Ob. But some may say the same Psalmist did hate the wicked and profane Ans. 1. But he did so with a perfect hatred not with a carnal and corrupt hatred against their persons but with a spiritual and sincere hatred tending to the abolishing of their vice and safety of their persons for which end the Psalmist presenteth his affections to be examined of God and teacheth men by his example to purifie their hearts in hating sinners 2. 〈◊〉 caâ—e that God did reveal unto the Prophet the reprobation of some enemies of God for whose perdition he prayed in sundry Psalms that the justice of God might be ministered and the Church preserved from their malice This his practice is not to be imiâ—aâ— by them who know not of what spirit â—hey are and cannot justifie before God the integrity of 〈◊〉 â—earts in the particular 2. Ob. But put case saith one that I am a civil Judge shall my charity hinder justice and cutting off malefactors man-slayers or others such-like Ans. Not for charity to the malefactor may stand with the love of Justice and the Common-wealth when the malefactor is adjudged to death For when Ioshua was to destroy Achan he exhorted him to repent and give glory to God that his soul might be saved Ios. 7. 19. Likewayes the Prophets when they denounced the destruction of Cities and Nations had melting hearts in compassion toward them who were condemned by God Is. 16. 11. Ier 48. 36. and Christ our Lord charity it self weeped for the misery of Ierusalem destinat justly to destruction Mat. 23. 37. 3. Obj. But saith he a special regard must be had toward believers in the exercise of charity Gal. 6. 10. Ans. It is true but the Apostles words are As we have opportunity let us do good unto all men especially unto them that are of the housheld of faith Which houshold consisteth of all them who by profession have subjected themselves to the doctrine and discipline of Christ and are members of the visible Church 4. Ob. But saith he as all that are of Israel are not the Israel of God Rom. 9. 6. So all that are in the visible Church are not of the houshold of God Ans. Who hath made thee a Judge either to discern who are elect who not or to discern what shall become of this man or that man whereby thou may abandon charity toward him God hath given to us his Spirit saith the Apostle that we may know what saving grace he hath given to our selves but not to know what he hath bestowed on others 1 Cor. 2. 10 11. God who only searcheth the secrets of all hearts hath reserved the judgements of mens hearts to himself and he alone can discern who is the hypocrit and in whose heart there is no guil 5. Ob. But saith he the judgment of charity iâ— not blind but should be according as the truth is otherwayes I shall esteem a man a true convert who is not regenerat and so deceive my self Ans. The judgment of charity concerning other mens inward estate and condition is not one alwayes with the judgement according to verity for the rule of the judgement of charity is equity and commanded duty reserving the judgment according to verity to God For this distinction the Apostle gives ground Phil. 1. 6 7. in charity judging all the Philippians to be sincere converts he saith his speech and estimation of them was according as was meet for him to think Now equity required that he should judge the best of them all albeit he did not know the hearts of them all as he saith 1. Cor. 13. 7. charity believeth all things hopeth all things endureth all things But for the judgment of other mens estate and condition in grace according to verity he doth forbid men to judge before the time 1 Cor. 4. 3. 5. Rom. 14. 4. Iam. 4. 12. And 1 Pet. 5. 12. the Apostle speaking in charity of Sylvanus saith he is a faithfull brother as I suppose 2. If we see it our duty to show charity to our neighbour whatsoever he be our charity is not blind but clear-sighted 6. Ob. But saith he mens profanity wickednesse and atheisme may clearly be seen for the Psalmist saith The transgression of the wicked saith within my heart that there is no fear of God before his eyes Ps. 36. 1. and Christ speaking of false Prophets Mat. 7. 16. saith Ye shall know them by their fruits Ans. What the Prophet saith by the Spirit and what Christ saith is true and we grant that mens ill deeds and corrupt doctrine do be wray their naughty inward disposition but what serveth this to justifie thy rash judgment of thy brother that there is no saving work of grace in him because they cannot perceive the evident signes thereof in him in whom possibly thou cannot find any reigning vice or open out-breaking scandals What doth this serve to hinder expressions and fruits of charity toward open sinners so long as God waiteth patiently on their repentance It is one thing to be wary lest we be infected with the contagion of mens ill maners or corrupt doctrine another thing to cut them off from being the objects of our charity 7. Ob. But we are forbidden saith he to have fellowship with sinners who may intise us to sin Pro. 1. 11. and to make friendship with an angry man Pro. 22. 24. Ans. This warinesse may consist with charity for albeit we cannot be partakers with evil workers or enter in needlesse familiarity with those with whom we cannot converse and be free of damnage from them yet we may not exclude them from the object of our charity or carry our selves so toward them as they can take no good from our hand for so long as we live in the world we must follow peace with all men and holinesse Heb. 12 14. 1 Cor. 5. 10 8. Obj. Albeit it be true that we must in common duties of civility and humanity prudently behave our selves yet we must carry otherwayes to professed Christians if their conversation